3. For him who has obtained a
body ablaze with the fire of
Yoga , there is no disease, no
aging, no death
4. तपः स्वाध्यायेश्वरप्रणिधानानन क्रियायोगः ॥१॥
tapaḥ svādhyāy-eśvarapraṇidhānāni kriyā-yoga [1]
tapah:Ascetic Observance or practice
svadhyay: silent recitation, self study of scriptures
ishvara-pranidhani : surrender to god
Kriya yoga: (is called) yoga of practices
Meaning of Sutra: Ascetic observance , silent
recitation or self study of scriptures and surrender
of all practices and acts to God is Kriya Yoga( Yoga
of Practices)
Explanation:Samadhi pada is applicable to those
who have already entered Samadhi. In this part,
Maharishi explains how even a person whose mind
is still involved in the world may practice Yoga.
5. समाधधभावनार्थः क्लेश तनूकरिार्थश्च ॥२॥
samādhi-bhāvana-artha kleśa tanū-karaṇa-arthaś-cha [2]
samadhi
bhavana: nurturing, developing
artha:for the purpose of
klesha: affliction for the purpose( obstacle)
tanu- karna: weakening,diminishing
cha: and
Meaning:for the purpose of developing samadhi
and for weakening of afflictions
Explanation: Kriya yoga explained in previous sutra
is practiced for the purpose of developing samadhi
and for the purpose of diminishing[ final goal is to
eliminate] of afflictions.
6. अववद्यास्स्मतारागद्वेषाभभननवेशः क्लेशाः ॥३॥
avidyā-asmitā-rāga-dveṣa-abhiniveśaḥ kleśāḥ [3]
avidya: ignorance
asmita: I-am-ness,egoism
raga: attachment
dvesha: aversion
abhi-ni-vesha: obsession that causes fear of death
pancha: five
klesha: affliction, impurities that causes emotional pain
Meaning: Ignorance, I-am-ness, attachment, aversion and
fear of death are the five klesha
Explanation: In this sutra, the types of klesha or
emotional pain are enumerated as : ignorance, I-am-ness,
attraction, aversion and fear of death
7. अववद्या क्षेत्रमुत्तरेषाम् प्रसुप्ततनुववस्छिन्नोदाारािाम् ॥४॥
avidyā kṣetram-uttareṣām prasupta-tanu-vicchinn-odārāṇām [4]
avidya: ignorance
kshetram: field
uttaresam: of the latter ones ( referring to the previous
sutra where after avidya 4 other klesha are mentioned)
prasupta: dormant
tanu: diminished
vicchinn: discontinuos or periodic
odaranam: strongly active
Meaning: Ignorance is the field of growth of the latter
ones, dormant, diminished ,periodic, strongly active
Explanation: this sutra explains that ignorance is the
field of growth of the latter four[I-am-ness, attachment,
aversion and fear of death], further they are divided into
four states namely dormant, diminished, periodic and
strongly active
8. अननत्याशुधचदाुःखानात्मसु ननत्यशुधचसुखात्मख्यानतरववद्या ॥५॥
anityā-aśhuci-duḥkha-anātmasu nitya-śuci-sukha-ātmakhyātir-avidyā [5]
anitya: non-eternal nitya: eternal
ashuci: impure shuchi: pure
duhkha: pain, distress sukha: happiness
anatmasu: non atman ( spirit) atma: spirit, self
khyati: knowledge avidya: ignorance
Meaning: knowledge of eternal, pure, happiness, self (in
what is ) non-eternal, impure, distress, non-self is
ignorance
Explanation: In this sutra the nature of avidya(
ignorance) is explained: [erroneous] perception of non-
eternal , impure, distress, non-self as eternal, pure,
happiness, self(Atman) is avidya(ignorance)
9. दृग्दाशथनशक्त्योरेकात्मतैवास्स्मता ॥६॥
dṛg-darśana-śaktyor-ekātmata-iva-asmitā [6]
drk: supernatural power of sight
darsana: what is seen
saktyoh : of the two potencies
ekatmata : having one nature, identical
iva – as if, apparent
asmita- I-am-ness, egoism
Meaning: when seeing power of consciousness and brain
is apparently seen as identical, it is called egoism( I-am-
ness) or asmita
Explanation: The consciousness( purusha) is the seeing
force. Mind is the instrument for seeing. Taking these two
as identical is the affliction(klesha) called egoism
10. सुखानुशयी रागः ॥७॥
sukha-anuśayī rāgaḥ [7]
sukh: pleasure, happiness
anusayi: that closely accompanies or follows
ragah: attachment
Meaning: that which closely follows happiness is [called]
attachment (ragah)
Explanation: Pleasure is an object. Preceded by the
remembrance of a pleasure, a person has known, the
craving or greediness of that pleasure is the cause of klesh(
affliction) and is known as attachment(ragah)
11. दाुःखानुशयी द्वेषः ॥८॥
duḥkha-anuśayī dveṣaḥ [8]
dukh: pain,distress
anusayi: that closely accompanies or follows
dvesah: aversion
Meaning: that which closely follows pain is [called]
aversion (dvesah)
Explanation: pain is another object. Preceded by the
remembrance of a pain or distress, a person has known, the
resentment or vindictiveness or violence or anger due to
that suffering is the cause of klesh( affliction) and is known
as aversion(dvesah)
12. स्वरस्वाहि ववदाुषोऽवप तर्ारूढोऽभभननवेशः ॥९॥
svarasvāhi viduṣo-'pi tatharūḍho-'bhiniveśaḥ [9]
sva ras vahi: flowing of its own accord
viduso: of a learned person
api : even
tatha : the same way
rudho: grown strong
abhinivesh: fear of death
Meaning: Fear of death is strong and well known even in
a learned person, the same way, [as is an ordinary person]
flowing of its own accord
Explanation: every living being has this perennial wish for
himself: May I not cease to be, May I continue for ever. This
affliction called abhinivesh streams of its own accord.
Terror of death is seen in one and all.
13. ते प्रनतप्रसविेयाः सूक्षमाः ॥१०॥
te pratiprasava-heyāḥ sūkṣmāḥ [10]
te: those
pratiprasava: dissolution
heyah: to be abandoned
suksmah: subtle, delicate
Meaning: those(afflictions) [being made progressively] subtle
are to be abandoned [through the process of] dissolution as
devolution is reversed
Explanation: The first sutra defined kriya (practical) yoga as
suitable for a beginner. 2nd sutra says that one of the purpose of
kriya yoga is diminishing( final goal to eliminate) of
afflictions(kleshas). Kleshas are the cause of worldly
transmigration and can not be conquered without knowing them.
By diminishing them, they are brought to subtle condition. Subtle
afflictions(kleshas) are to be abandoned through the process of
dissolution as devolution is reversed.
14. ध्यान िेयाः तद्वृत्तयः ॥११॥
dhyāna heyāḥ tad-vṛttayaḥ [11]
dhyana: meditation
heyah: to be abandoned
tat: those
vrittayah: the vritis(functions of mento-emotional energy)
Meaning: vritis [arising from] those(afflictions or kleshas) are
to be [reduced and finally] abandoned [through] meditation
Explanation: Those vrittis arising from kleshas(afflictions)
which are gross are diminished through kriya yoga and then are
to be eliminated through meditation until they (vrittis) become
subtle. The goal (elimination of kleshas or afflictions) is defined
in sutra 10 and the means to reach the goal is taught in this
sutra. In 5th sutra of samadhi pada vrittis are described as
afflicted and non-afflicted. The afflicted vrittis are called gross
whereas non-afflicted vrittis are called subtle.
15. क्लेशमूलः कमाथशयो दृष्टादृष्टजन्मवेदानीयः ॥१२॥
kleśa-mūlaḥ karma-aśayo dṛṣṭa-adṛṣṭa-janma-vedanīyaḥ [12]
klesa-mulah: the root of the afflictions(kleshas) [is]
karma-asayo: accumulation of karmas
drsta : perceived, seen
adrsta : not perceived , unseen
janma: birth, lives, incarnation
vedaniyah: to be experienced
Meaning: root of afflictions is accumulation of Karmas. It
is to be perceived or experienced in seen or unseen
incarnations.
Explanation: Root of afflictions is the repository of
karmas which may be vice and virtues.It may be
experienced in the current life( seen life) or may be
experienced in other[future] incarnations(unseen life).
16. सनत मूले तद्ववपाको जात्यायुभोगाः ॥१३॥
sati mūle tad-vipāko jāty-āyur-bhogāḥ [13]
sati : there being present
mule: root
tat: of that
vipako : maturation
jati : species, kind of body
ayus: life span
bhogah: [painful or pleasant] resultant experience
Meaning: [when] the root (afflictions) is present, its
maturation[occurs naturally in the form of] species, life-
span and resultant experiences
Explanation: Accumulated repository of vice and virtuous acts
initiates maturation and fruition in the form of species(the kind of
body), life span in the birth and painful or pleasant resultant
experiences only when afflictions are present. It does not happen when
afflictions which are the roots have been eradicated.
17. ते ह्लादा पररतापफलाः पुण्यापुण्यिेतुत्वात् ॥१४॥
te hlāda paritāpa-phalāḥ puṇya-apuṇya-hetutvāt [14]
te : those( species, life span, resultant experiences )
hlada: [having] delight,pleasure
pariyapa: [or having] agony,anguish
phalah : [as their] fruits
punya : holy or virtuous act
apunya: wicked or sinful act
hetutvat: having as their cause
Meaning: those have pleasure [or] agony as their fruits
[because] holy [or] sinful acts are their causes
Explanation: those ( species, life span in that birth and
resultant experiences ) bear delight as fruit when holy or
virtuous acts are the cause. They bear pain and agony as
their fruit when sinful or wicked acts are the cause.
18. पररिाम ताप संस्कार दाुःखैः गुिवृवत्तववरोधाछच दाुःखमेव सवं वववेक्रकनः ॥१५॥
pariṇāma tāpa saṁskāra duḥkhaiḥ guṇa-vṛtti-virodhācca duḥkham-eva
sarvaṁ vivekinaḥ [15 ]
parinama : result, process of effecting, consequence
tapa: pain, torment, anguish
samskara: impulsive motivations, imprints upon the subconscious mind
duhkhaih : because of sorrowfulness
guna : quality, features of material nature
vrtti
virodhat - resulting from conflictive nature
cha : and duhkham : distress, pain
eva : indeed sarva : all, everything
vivekinah : to one who has attained discriminating wisdom
Meaning: To one who has attained discriminating wisdom, all is only pain
because of consequences and effects, torments and [continuous forming of]
impulsive motivations and because of conflict among the qualities [in the
course of ] their( vrttis ) operations.
Explanation: a wise person sees all experiences as only painful because
even if temporarily pleasant, in their process of mutation and consequence
they produce pain. There is anxiety and agony during the experience which
leaves imprints upon the subconscious mind. Further, there is an inherent
conflict among the qualities in the course of their operations.
19. िेयं दाुःखमनागतम् ॥१६॥
heyaṁ duḥkham-anāgatam [16]
heyam: to be discarded, worthy of being rejected
duhkham: distress , sorrow
anagatam: what has not yet manifested, that which has not yet
arrived, the one in the future
Meaning: sorrow that has not yet manifested [is] worthy
of being rejected
Explanation: Future suffering is worthy of being rejected
and not having arrived yet, can be prevented. Hence a yogi
focuses his energy on prevention of it.
20. द्रष्टृदृश्ययोः संयोगो िेयिेतुः ॥१७॥
draṣṭṛ-dṛśyayoḥ saṁyogo heyahetuḥ [17]
drastr: the observer, seer
drsyayoh: of what is perceived, of the seer and seeable
samyogo: union
heya- that which is to be avoided, worthy of rejection
hetuh: the cause
Meaning: The cause of [pain ] to be avoided is the union
of the seer( observer) and what is being perceived.
Explanation: pain referred( in sutra 16) to as
preventable, that should be eliminated. The originating
cause of it is indicated as: the cause of pain that is to be
prevented is the union of the observer and what is to be
perceived. Observer is the Consciousness Principle
(Purusha) as sentient towards mind . The objects to be
perceived are all the conditions and the processes that
have developed in or have come to be imposed upon mind.
21. प्रकाशक्रियास्स्र्नतशीलं भूतेस्न्द्रयात्मकं भोगापवगाथर्ं दृश्यम ् ॥१८॥
prakāśa-kriyā-sthiti-śīlaṁ bhūtendriya-ātmakaṁ bhoga-apavarga-arthaṁ dṛśyam [18]
prakasa: illumination,light indriya: senses
kriya: activity bhoga: experiences
sthiti: position apavarga: liberation
silam- character, nature artham: purpose
bhuta: elements
atmakarh: consisting of elements and senses
drsyam: object seen, ‘what- is- perceived’
Meaning: what is being perceived (drsyam) has [three-fold] nature
of illumination, activity [and] position; it consists of elements [and]
senses and exists to [serve the observer’s(drasta)] purpose of
experience[of the world and] liberation [therefrom]
Explanation: nature of ‘what-is-perceived’ (drsayam) is explained
in this sutra. Nature of ‘satt’ is illumination,’rajas’ nature is activity
and ‘tamas’ has position as its nature. ‘what-is-perceived’ consists of
elements and senses. In its aspect as element or senses, it trans-
mutates as gross or subtle. Drsya has only the purpose of observer’s
experience and liberation
22. ववशेषाववशेषभलङ्गमात्राभलङ्गानन गुिपवाथणि ॥१९॥
viśeṣa-aviśeṣa-liṅga-mātra-aliṅgāni guṇaparvāṇi [19]
visesa: that which is specific
avisesa: that which is not specific,regular
linga-matra: merely a mark, symbolic
a-lingani: one without assignation or mark, beyond symbols
gunaparvani: segments of guna(features of material nature)
Meaning: The segments of the influences of material nature are
those which are specific, regular, symbolic [and] beyond symbols.
Explanation: In the previous sutra, nature was described as satt,
rajas, tamas. this sutra further elaborates that nature of drasya has
four divisions or segments : specific, regular, symbolic and beyond
symbols
there are 16 specifics. Space, air, fire, water and earth are five
elements. Sound, touch, form, flavour and colour are subtle elements.
Senses of experience( gyan indriya)-ear, skin, eye, tastebud, nostril.
Senses of action(karm indriya)- speech, hands, feet, organ of elimination
and organ of generation. Last is mind(manas) that serves all purposes and
purposes of all. {continued on next slide]
24. द्रष्टा दृभशमात्रः शुद्धोऽवप प्रत्ययानुपश्यः ॥२०॥
draṣṭā dṛśimātraḥ śuddho-'pi pratyaya-anupaśyaḥ [20]
drasta: the observer, seer
drasimatrah: merely the ‘see’ force
suddho: pure
api: even though
pratyaya: conviction or belief as mental content
anu – following along, patterning after
pasyah – what is perceived
Meaning: The observer is the ‘see’ force only [but] though pure, his
conviction is patterned by what is perceived
Explanation:drasya or ‘what is perceived’ has been explained in
earlier.in this sutra observer(seer, drasta) nature is explained. Though
pure , he causes the perception of cognitions to mind. Since he sees
over mind’s process of cognition , doing so he appears as identical with
mind even though he(observer) is not so.
25. तदार्थ एव दृश्यस्यात्मा ॥२१॥
tadartha eva dṛśyasya-ātmā [21]
tadartha: for the purpose of that
eva: only
drsyasya: of what is seen, of what is perceived
atma: being, self
Meaning: the self or essence of the objects of perception exists only
for the purpose of that(observer or drasta).
Explanation: what is being perceived takes the status of an object
whose form is ‘see’ force (as explained in previous sutra) ie the self of
apprehensible exists only for that force. The relationship of drasta and
drasya is explained as owner and possession
26. कृ तार्ं प्रनतनष्टंप्यनष्टं तदान्य साधारित्वात् ॥२२॥
kṛtārthaṁ pratinaṣṭaṁ-apy-anaṣṭaṁ tadanya sādhāraṇatvāt [22]
kratartham: [to] one who has accomplished his purpose
prati: towards
nastam: destroyed, annihilated anastam: not destroyed
api: even tat: that
Anya: for others
Sadharanatvat: because of being common
Meaning: even when[the apprehensible] has been destroyed for
someone who has accomplished his purpose, it is not destroyed because
of its being[shared in] common with others(unaccomplished ones)
Explanation: even though the apprehensible has disappeared so
far as one drasta is concerned, it has not been annihilated because it is
common to other observers( drastas) other than him. Its purpose has
not yet been fulfilled towards the non-proficient.
27. स्वस्वाभमशक्त्योः स्वरूपोप्लस्धधिेतुः संयोगः ॥२३॥
svasvāmi-śaktyoḥ svarūp-oplabdhi-hetuḥ saṁyogaḥ [23]
sva : own nature, own psyche
Swami: the master, owner
saktyoh : of the forces of the two
Svarupa: own form
Upalabdhi: obtaining experience, realization
hetuh : cause, purpose
Samyoga: conjunction, union
Meaning: The union of the forces of the owned( mind and reflection
falling therein) and the force of the master has only one purpose: the
realization of the true nature[ at that stage the union ceases]
Explanation: The master is joined with his possession, the
apprehensible, for the purpose of perception. The observation of the
apprehensible that occurs through union is experience. The union
ceases when the perception has been effected. Perception is said to be
cause of sundering. Negation of bondage occurs only through the
negation of non-perception and that[ is defined as] liberation.
28. तस्य िेतुरववद्या ॥२४॥
tasya hetur-avidyā [24]
tasya : of that
hetur: cause
avidya : ignorance
Meaning: The cause of that (union) is ignorance
Explanation: Mind, infused with the perversely
cognitive knowledge , does not arrive at
discernment with regard to master which is its
ultimate work. [cause of next birth] .But ceasing at
the discernment with regard to master, mind
attains its final goal. With this, non-perception is
turned off and cause of next birth is no longer
there.
29. तदाभावात्सं योगाभावो िानं तद्दृशेः कै वल्यम् ॥२५॥
tad-abhābāt-saṁyoga-abhāvo hānaṁ taddṛśeḥ kaivalyam[25]
Tat: that ( ignorance)
Abhavat: resulting from the absence
samyoga : conjunction, union
Abhavah : absence, elimination, dissolution[of that union]
hanam : withdrawal, abandonment
tat : that
Drseh: of the perceiver
Kaivalyam: isolation, absoluteness
Meaning: Through the disappearance of that(ignorance) the absence
of the conjunction[ takes place and it is called] withdrawal [and] that
[is] the isolation of the perceiver.
Explanation: sorrow , rejectable and avoidable has been
explained. Cause and reason has been stated. Now the losing of it is to
be taught. Through the absence of that non-perception, the absence of
the conjunction of mind and observer [which is the same as] complete
and permanent cessation of bondage. This is [termed] rejecting,
abandoning. That is the isolation(kaivalya) of the observer
30. वववेकख्यानतरववप्लवा िानोपायः ॥२६॥
viveka-khyātir-aviplavā hānopāyaḥ [26]
vivek: discriminatory wisdom
khyatir: clarity of wisdom, insight
aviplava : unaffected, unbroken, without agitation
Abhavah : absence, elimination, dissolution[of that union]
hana : withdrawal, abandonment,avoidance
upayah : means, method
Meaning: Unaffected clarity ( or insight)of discriminatory wisdom is
the method of nullification[of ignorance]
Explanation: clarity of discriminatory wisdom( vivek khyati) means
cognition of the difference between mind and observer. When
erroneous knowledge has not fully ceased, it( insight or clarity)
fluctuates. When the erroneous knowledge has come to a state where
its seed has been burnt off and has become infertile. Such an
unfluctuating discriminatory wisdom is the means and method of
nullification or the way of liberation.
31. तस्य सप्तधा प्रान्तभूभमः प्रज्ञा ॥२७॥
tasya saptadhā prānta-bhūmiḥ prajña [27]
tasya: of that, of such a one
saptadha: [divided into] sevenfold
pranta : [having] ultimate
bhumi : territory, ground,level
prajna : insight,wisdom
Meaning: the wisdom of such [a realized one] is at the ultimate
level [and is divided into] sevenfold
Explanation: In developing the discriminative insight, one moves
through seven stages. One develops it step by step
1. the rejectable has become fully known
2. The causes of the rejectable have diminished and been eliminated.
3. abandonment(hana) has been realized through the samadhi of
cessation( nirodh samadhi)
4. Means of abandonment( hana-upaya) consisting of discriminatory
wisdom has been cultivated
5. The faculty of intelligence has completed its assignment
6. The gunas are facing dissolution into their cause.
7.In this state, observer(Yogi) transcends all relationship with the
gunas.He is immaculate and achieved isolation(kevalya)
32. योगाङ्गानुष्ठानादाशुद्धधक्षये ज्ञानदाीस्प्तरावववेकख्यातेः ॥२८॥
yoga-aṅga-anuṣṭhānād-aśuddhi-kṣaye jñāna-dīptir-āviveka-khyāteḥ [28]
Yoga-anga: limbs of yoga
anusthanad: from consistence practice,
asuddhi: [of] impurities
kshaye : upon elimination
jnana : [of] knowledge
Diptir: shining a: upto , until
Vivek-khyateh: illumination of discriminatory wisdom
Meaning: As impurities are eliminated through the consistence
practice of the limbs of Yoga , a [gradual] illumination of knowledge
occurs upto the [full] illumination of discriminatory wisdom.
Explanation: Discriminatory wisdom , the means of
abrogation becomes accomplished and there can be no
accomplishment without the means. Through observance of
the limbs of Yoga occurs the gradual elimination of the
impurity. Upon its elimination, the manifestation of correct
knowledge ensues, it further grows to excellence until the
illumination of discriminatory wisdom.
33. यम ननयमासन प्रािायाम प्रत्यािार धारिा ध्यान समाधयोऽष्टावङ्गानन ॥२९॥
yama niyama-āsana prāṇāyāma pratyāhāra dhāraṇā dhyāna samādhayo-'ṣṭāvaṅgāni
yama: self-regulatory codes niyama: restraints and disciplines,
asana: postures pranayama : control of breath
pratyahara : withdrawal [of the senses]
dharana: holding a focus, concentration
dhyana: meditation
samadhi: meditation as the highest state
ashtau: [are the] eight angani : limbs
Meaning: codes of self regulation(yama), discipline(niyama),
postures (asana), [methods of] control of breath( pranayam),
withdrawal [of senses]( pratyahara), concentration(dharana),
meditation( dhyana) [and] samadhi [are the] eight limbs of [yoga]
Explanation: since in the previous sutra , it was told that
impurities are eliminated through the observance of limbs
of yoga, here the constituents or the limbs of yoga are
named. These eight directly or in sequence serve as the
limbs for the highest accomplishment that is samadhi.
34. अहिंसासत्यास्तेय ब्रह्मचयाथपररग्रिाः यमाः ॥३०॥
ahiṁsā-satya-asteya brahmacarya-aparigrahāḥ yamāḥ [30]
ahimsa: non-violence
satya: truth
asteya : non-stealing
brahmacarya : state of being under a teacher under obedience and
discipline, celibacy, regulating sexual indulgence
aparigraha : non-possessiveness, non-indulgence
Yamah: [these are termed as] yamas
Meaning: Non-violence, truth, non-stealing, regulating sexual
indulgence, non-indulgence [these are the] yamas(codes of self-
regulation)
Explanation: These qualities given by Maharishi cover the entire
listing of the negative qualities which are to be avoided. Non-violence
is the attitude of genuine harmlessness towards other creatures, not
just human beings . Truth is defined as speech and mind conforming to
reality. The scope of non-stealing includes non-desirousness of things.
Celibacy includes regulating sexual indulgence.
35. जानतदाेशकालसमयानवस्छिन्नाः सावथभौमामिाव्रतम ् ॥३१॥
jāti-deśa-kāla-samaya-anavacchinnāḥ sārvabhaumā-mahāvratam [31]
Jati: species
desa: place
kala: time
samaya : condition
Anavacchinnah : not restrained
sarvabhauma: universal
Mahavratam: great observance
Meaning: [the yamas are] the universal great observance, to be
practised at all levels [ of yoga], not restrained by any conditionality
of species, place, time, situation
Explanation: Non-violence and other code of conduct
undelimited by these ought to be maintained in all ways.
Those moral restraints are not to be adjusted by the status,
location, time and condition, they are related to all stages
of yoga, being the great commitment.
36. शौच संतोष तपः स्वाध्यायेश्वरप्रणिधानानन ननयमाः ॥३२॥
śauca saṁtoṣa tapaḥ svādhyāy-eśvarapraṇidhānāni niyamāḥ [32]
sauca: [mental] purity, [physical] cleanliness
samtosha: contentment
tapah : ascetic practice
svadhyay : self-study
isvarapranidhanani : surrender to God
niyamah: [are the] restraints and disciplines
Meaning: [the ] Niyamah [ are] [mental] purity & [physical]
cleanliness, contentment, ascetic practice, self-study [of inspiring
texts] and surrender to God
Explanation: physical cleanliness is maintained through soap and
water and by ingesting pure food. The mental purity is rinsing the
maculation of the mind field.
Contentment is the absence of the desire to take any more means than
are present.
Ascetic practice is restricting the pairs of opposites such as cold- hot,
rich-poor, hunger-thirst
self-study means studying the scriptures that lead to liberation.
Surrender to God is surrendering all acts to supreme being
37. ववतकथ बाधने प्रनतप्रक्षभावनम् ॥३३॥
vitarka-bādhane pratiprakṣa-bhāvanam [33]
vitarka: troubling and deviant thoughts
badhane: in disturbance ( in case of disturbance and
impediment)
pratipaksh : [of] opposite principles
Bhavanam: manifesting, imagining, conceiving, considering
Meaning: [when] troubling and deviant thoughts present
[themselves , one should counter these by ] cultivating and impressing
upon [oneself] the opposite principles [in contemplation]
Explanation: When there are any doubts regarding the moral
restraints and the recommended behaviour, a yogi should counteract
that state of mind by conceiving of the opposite. In other words,
sometimes a yogi is pressured by the same status, location, time or
condition mentioned in verse 31. However Maharishi Patanjali objects
and states that the yogi should not give in but should hold to the
principles by considering and contemplating the opposite type of
actions which correspond with the five great commitments
38. ववतकाथ हिंसादायः कृ तकाररतानुमोहदाता लोभिोधमोिापूवथका मृदाुमध्य अधधमात्रा
दाुःखाज्ञानानन्तफला इनत प्रनतप्रक्षभावनम् ॥३४॥
vitarkā hiṁsādayaḥ kṛta-kārita-anumoditā lobha-krodha-moha-āpūrvakā
mṛdu-madhya adhimātrā duḥkha-ajñāna-ananta-phalā iti pratiprakṣa-
bhāvanam [34]
vitarka: troubling and deviant thoughts
himsadayah: violence and related matters
krta : committed by oneself
karita: caused to be done[through others]
Anumodita: consented to
Lobha: greed Krodha: anger
Moha: delusion purvaka: preceded by
Mrdu: mild madhya: mediocre, middling
Adhimatra: extreme, intense
Duhkha: suffering, sorrow ajnana: ignorance
Ananta: unending phalah: [having as] fruit
Iti: thus
Pratipraksa: [of] opposite principle
Bhavanam: Impressing upon oneself through contemplation
39. ववतकाथ हिंसादायः कृ तकाररतानुमोहदाता लोभिोधमोिापूवथका मृदाुमध्य अधधमात्रा
दाुःखाज्ञानानन्तफला इनत प्रनतप्रक्षभावनम् ॥३४॥
vitarkā hiṁsādayaḥ kṛta-kārita-anumoditā lobha-krodha-moha-āpūrvakā
mṛdu-madhya adhimātrā duḥkha-ajñāna-ananta-phalā iti pratiprakṣa-
bhāvanam [34]
Meaning: Troubling and deviant thoughts produce violence and
related matters:
1. Committed [by oneself or] caused to be committed by others
[or] consented to
2. preceded by greed, anger [and] delusion
3. [which could be] mild, mediocre or intense.
[their] fruit [is] unending sorrow [and] ignorance. Thus [one
should consider] by way of contemplation the opposite principles
[non-violence etc]
Explanation: Violence and related actions are those which
run contrary to the moral restraints of non-violence. Any ideas
which run contrary to morality and which seem to justify such
immoral acts are to be abandoned. If a yogi finds that he does not
have the power to abandon immoral acts, then he should deeply
think of the benefit of morality.
40. अहिंसाप्रनतष्ठायं तत्सस्न्नधौ वैरत्याघः ॥३५॥
ahiṁsā-pratiṣṭhāyaṁ tat-sannidhau vairatyāghaḥ [35]
ahimsa: non-violence
pratisthayam: upon firm establishment
Tat sannidhau : in his [ yogi’s] presence, proximity
vaira: enmity, hostility
Tyaghah: loss, abandonment ( of hostility)
Meaning: [when the yogi] has firmly established [the
principle of] non-violence [in himself], in his proximity,
[there occurs ] loss of hostility [in the mind of others]
Explanation: When the vitarka(troubling thoughts) which are
to be abrogated by cultivating opposite principles through it ,
the abrogation become naturally non-productive. Then the
mastery and sovereignty developed thereby becomes the
indicator of the yogi’s accomplishment. The example of the
accomplishment is that in the proximity of yogi occurs a loss of
hostility in the mind of all living beings.
41. सत्यप्रनतष्र्ायं क्रियाफलाश्रयत्वम् ॥३६॥
satya-pratiṣthāyaṁ kriyā-phala-āśrayatvam [36]
satya: truth
pratisthayam: upon firm establishment
kriya: [of] actions[and]
phala: fruits[thereof]
asrayatvam: the source of dependence, being the resort of
Meaning: [when the yogi] has firmly established [the
principle of] truth [in himself], he becomes the resort of
actions[thereof]
Explanation: This verse further explains the
accomplishment of Yogi. A yogi’s actions, particularly his
mystic actions do confirm with reality and are consistent
with realism. When truth of mind and speech has been
mastered by him, actions and their fruits depends on his
will.
42. अस्तेयप्रनतष्ठायां सवथरत्नोपस्र्ानम् ॥३७॥
asteya-pratiṣṭhāyāṁ sarvaratn-opasthānam [37]
asteya: non-theft
pratisthayam: upon firm establishment
Sarva: all
ratna: jewels, treasures
opasthanam: presence, availability
Meaning: [when the yogi] has firmly established
[the principle of] non-theft [in himself], all
treasures attend upon him
Explanation: As the yogi wanders , all sort of
treasures are made present to him and attend
upon him
43. ब्रह्मचयथ प्रनतष्ठायां वीयथलाभः ॥३८॥
brahma-carya pratiṣṭhāyāṁ vīrya-lābhaḥ ||38||
Brahma-carya: walking in God, celibacy
pratisthayam: upon firm establishment
virya: strength, virility, capacity
labhah: attainment, growth
Meaning: [when the yogi] has firmly established
celibacy [in himself], attainment of strength and
capacity[ensues]
Explanation: when celibacy is firmly
established, attainment of strength [ensues], by
attaining which one intensifies good qualities and
having become an adept, he becomes capable of
placing knowledge into the disciples
44. अपररग्रिस्र्ैये जन्मकर्ंता संबोधः ॥३९॥
aparigraha-sthairye janma-kathaṁtā saṁbodhaḥ [39]
aparigraha: non-possessiveness
sthairye: upon attaining stability
janma: birth, incarnation
Kathamta: how, the reason for
sambodhah: complete awakening, realisation
Meaning: upon attaining stability in non-
possessiveness, the realisation of the reason for
incarnation[occurs]
Explanation: When a yogi has mastered the
quality of non-possessiveness, his energy of
appreciation shifts to the subtle reality. Thus he
perceives the reason for the births he recently
took and why others took up a certain body
45. शौचात ् स्वाङ्गजुगुप्सा परैरसंसगथः ॥४०॥
śaucāt svāṅga-jugupsā parairasaṁsargaḥ [40]
saucat: through [physical] cleanliness[and mental] purity
sva: [towards] one’s own
anga: limbs, body parts
jugupsa: aversion, disgust
paraira: [and] with others
Samsargah: non-association, lack of desire to associate
Meaning: From purification comes an aversion for one’s
own body parts and a lack of desire to associate with
others
Explanation: One who initiates the practice of
cleanliness develops abhorrence towards one’s own
body parts. He sees the unmentionable attributes
of the body and thus losing the attraction towards
the body, he becomes a contemplative ascetic.
46. सत्त्वशुद्धधः सौमनस्यैकाग्र्येस्न्द्रयजयात्मदाशथन योग्यत्वानन च ॥४१॥
sattva-śuddhiḥ saumanasya-aikāgry-endriyajaya-ātmadarśana yogyatvāni ca [41]
sattva: mental essence
suddhih: purification
saumanasya: clarity of mind
aikagry: one-pointedness, concentration
endriyajaya: conquest of the senses
atma: self, soul
Darsana: realisation
Yogyatvani: to be qualified for, worthy of
Ca: and
Meaning: And,[through the practice of cleanliness
and purity there occur] the purification of mental
essence, clarity of mind, one pointedness, conquest of
the senses and becoming worthy for seeing the self[in
that order]
47. सत्त्वशुद्धधः सौमनस्यैकाग्र्येस्न्द्रयजयात्मदाशथन योग्यत्वानन च ॥४१॥
sattva-śuddhiḥ saumanasya-aikāgry-endriyajaya-ātmadarśana yogyatvāni ca [41]
Explanation: of one who has practiced ‘shaucha’
there occurs purification of mental essence;
thence clarity and good mindedness; thence one-
pointedness or total concentration; thence the
conquest of the senses; thence the readiness of
‘buddhi’ for seeing the self. This is attained
through the stability of ‘shaucha’
48. संतोषातनुत्तमस्सुखलाभः ॥४२॥
saṁtoṣāt-anuttamas-sukhalābhaḥ [42]
samtosat: through contentment
anuttama: supreme, the very best
sukha: pleasure, mental comfort, satisfaction
labhah: gain, obtained
Meaning: Through contentment[one] gains supreme
pleasure [and] satisfaction
Explanation: What is known as the pleasure of
passion in the world and what the great celestial
pleasure is – they do not deserve to have a value
equal to the pleasure of the elimination of craving.
49. कायेस्न्द्रयभसद्धधरशुद्धधक्षयात ् तपसः ॥४३॥
kāyendriya-siddhir-aśuddhi-kṣayāt tapasaḥ [43]
kaya: body
indriya: senses
siddhir: mastery, perfection of a skill
asuddhi: impurities
Ksayat: through elimination
Tapasah: from ascetic practices
Meaning: from ascetic practices, through elimination of
impurities [there occurs] mastery over the body and the
senses.
Explanation: ascetic endeavour destroys the
macula of veil of impurities. There accrues the
accomplishment and mastery of the body and
senses
50. स्वाध्यायाहदाष्टदाेवता संप्रयोगः ॥४४॥
svādhyāyād-iṣṭa-devatā saṁprayogaḥ [44]
svadhyaya: through self-study
ista: chosen favourite, cherished
devata: deity
samprayogah: intimate contact
Meaning: Through self-study one attains intimate
contact with cherished deity
Explanation: Maharishi Patanjali has not named the
istadevata, the cherished divine personality, who the student
yogi aspires to be with. However for the yogi, that person
might be different than He is for some other ascetic. when
the yogi has achieved complete purity of senses through self-
study, he gets a divine vision through which he meets the
cherished deity face to face and can relate with that
Personality of Godhead.
51. समाधध भसद्धधःीीश्वरप्रणिधानात ् ॥४५॥
samādhi siddhiḥ-īśvarapraṇidhānāt [45]
samadhi: samadhi
siddhih: perfection, mastery
isvara: God
pranidhanat: through surrender
Meaning: Through surrender to God perfection of
samadhi [takes place]
Explanation: To one who has surrendered his total
being to God, the accomplishment of samadhi takes
place whereby yogi knows in exactitude all that he
intends, whether it is in another place , in another
body or in another time. Then through his wisdom
yogi, fully knows reality as it is.
52. स्स्र्रसुखमासनम् ॥४६॥
sthira-sukham-āsanam [46]
sthira: stable, steady
sukham: comfortable
asanam: posture, body position
Meaning: A posture[ as one of the eight limbs of
Yoga] is that which is steady and comfortable
Explanation: Yamas and Niyamas together
with the resulting accomplishment have been
described. Third limb of the yoga is described
here . The yoga asana for meditation should be one
that is steady and comfortable.
53. प्रयत्नशैधर्ल्यानन्तसमापवत्तभ्याम् ॥४७॥
prayatna-śaithilya-ananta-samāpatti-bhyām [47]
prayatna: efforts
saithilya: slackening, relaxing
ananta: endless, infinite
Samapattibhyam: through coalescence
Meaning: [the posture is perfected, made
steady and comfortable] through relaxing the
effort and coalescence [of awareness] with the
infinite.
Explanation: By desisting from effort the
posture is perfected whereby it does not
cause shaking of the limbs and is made steady
through coalescence with infinity.
54. ततो द्वङ्द्वानभभघातः ॥४८॥
tato dvaṅdva-an-abhighātaḥ [48]
tato: then
dvandva: pair of opposites
An-abhighatah: no attacking, not being impeded
Meaning: From then on, [one is no longer]
impeded by pairs of opposites
Explanation: by the conquest of asanas ,
yogi is no longer bothered by the pairs of
opposites like happiness and distress, richness
and poverty, honour and dishonour.
55. तस्स्मन ् सनत श्वासप्रश्वास्योगथनतववछिेदाः प्रािायामः ॥४९॥
tasmin sati śvāsa-praśvāsyor-gati-vicchedaḥ prāṇāyāmaḥ [49]
tasmin: upon that
sati: having been
svasa: inhalation prasvasyor: exhalation
Gati: flow
Vicchedah: breaking
Pranayamah: expansion of prana, control of breath
Meaning: when that[posture] has been[ accomplished,
breaking the flow of inhalation [and] exhalation [is termed]
breath control or expansion of prana
Explanation: after the mastery over posture has been
achieved, breaking the force and uncontrolled movement of
inhalation and exhalation is termed breath control and
expansion of prana.
56. बाह्याभ्यन्तरस्र्म्भ वृवत्तः दाेशकालसन्ख्याभभः पररदृष्टो दाीघथसूक्षमः ॥५०॥
bāhya-ābhyantara-sthambha vṛttiḥ deśa-kāla-sankhyābhiḥ paridṛṣṭo dīrgha-
sūkṣmaḥ [50]
Bahya: external
Abhyantara: internal
sthambha- retention, suppressed, restrictive
vrttih- activity, movement operation
Desa: place kala: time
sankhyabhih : with numbering accounting
Paridrstah: observed, regulated
dirgha : prolonged, made slow
suksmah – subtle, hardly noticeable, fine
Meaning: [pranayama is divided into three modes]:
external, internal [and] retention [which are] regulated
according to the place, time and counting, being prolonged
or hardly noticeable.
57. बाह्याभ्यन्तरस्र्म्भ वृवत्तः दाेशकालसन्ख्याभभः पररदृष्टो दाीघथसूक्षमः ॥५०॥
bāhya-ābhyantara-sthambha vṛttiḥ deśa-kāla-sankhyābhiḥ paridṛṣṭo dīrgha-
sūkṣmaḥ [50]
Explanation: where the cessation of movement is
preceded by exhalation that is external. Where the
cessation of movement is preceded by inhalation that is
internal. The third, the way of suspension is where the
absence of both occurs with an endeavour made once.
These three are to be observed with regard to place,
With regard to time that is delimited by determining the
measure of moments. Observed with regard to counts
that is first round by so many inhalations and
exhalations. Then the next round by so many and so on.
Thus practised it becomes long and subtle
58. बाह्याभ्यन्तर ववषयाक्षेपी चतुर्थः ॥५१॥
bāhya-ābhyantara viṣaya-akṣepī caturthaḥ [51]
bahya: external
abhyantara: internal
visaya: objective, realm
aksepi: suspending, putting aside
chaturthah: fourth
Meaning: Fourth[pranayam] is which surpasses the
ones that operate in the external an internal realm
Explanation: pranayam with regard to place, duration
and count in the external realm has been surpassed an also
the one in internal realm has been surpassed. In both ways,
breathing has become long and subtle. Preceded by that,
through the conquest of various grounds and levels gradually,
the fourth pranayam consisting of cessation of movement of
both is accomplished.
59. ततः क्षीयते प्रकाशावरिम् ॥५२॥
tataḥ kṣīyate prakāśa-āvaraṇam [52]
tatah: then
ksiyate: diminishes[and finally vanishes]
prakasa: illumination, light
avaranam: veil, covering
Meaning: then the veil covering the light
diminishes[and finally vanishes]
Explanation: As yogi practices pranayam, his
actions( karma) that had been veiling the
discriminatory wisdom diminishes and vanishes.
Thereby ensues the purging of the maculae and there
occurs the brilliance of knowledge.
60. धारिासु च योग्यता मनसः ॥५३॥
dhāraṇāsu ca yogyatā manasaḥ [53]
dharanasu: in practising dharanas
ca: and
yogyata: attaining qualification, capability
Manasah: of the mind
Meaning: [through pranayam yogi also
develops] capability and fitness for holding a focus
of mind in the matter of practising dharana
Explanation: As was stated in smadhi paad sutra
34 : by exhalation and restraint of breath and prana ,
mind’s stability is established. Same is reiterated by
explaining that through pranayam yogi develops the
capacity and attains qualification for holding focus in
the matter of practising dharana
61. स्वववषयासंप्रयोगे धचत्तस्य स्वरूपानुकारैवेस्न्द्रयािां प्रत्यािारः ॥५४॥
svaviṣaya-asaṁprayoge cittasya svarūpānukāra-iv-endriyāṇāṁ pratyāhāraḥ
[54]
sva: own visaya: objects
asamprayoge: non-conjunction, in not contacting
cittasya: of mento-emotional energy, of mind-field
svarupa: nature, own form
Anukara: imitating, following
Iva: like, as it were
Endriyanam: of senses
Pratyaharah: withdrawal (of sensual energy)
Meaning: [when the] senses cease conjunction with
the objects in their realm, they [thereby] become as it
were assimilated with mind-fields nature[ and that is
called] withdrawal (pratyahara)
Explanation: As
62. स्वववषयासंप्रयोगे धचत्तस्य स्वरूपानुकारैवेस्न्द्रयािां प्रत्यािारः ॥५४॥
svaviṣaya-asaṁprayoge cittasya svarūpānukāra-iv-endriyāṇāṁ pratyāhāraḥ
[54]
Explanation: When the mento-emotional energy (mind-
field) , the citta, is outward bound, it is called sensual energy
or indriyani, But when it is inward bound it is called citta or
emotional force. A yogi has to master that citta energy and
reorient it so that it gives up it’s outward bound habit.
In the absence of conjunction with the objects of their own
realm , as it were , there occurs resemblance of senses to the
nature of mind-field
63. ततः परमावश्यता इस्न्द्रयािाम् ॥५५॥
tataḥ paramā-vaśyatā indriyāṇām [55]
tatah: then, thereby
param: final, supreme
vasyata: controllability
indriyanam: of senses
Meaning: [through pratyahara yogi achieves]
the supreme controllability of the senses
Explanation: Mastery of the senses comes about
by learning to withdraw from them. Pratyahara
practice when mastered, gives the yogi, the
qualification to practice higher yoga.