Ą"!śD łć : &
The Yoga-Stra of Patańjali
Sanskrit-English Translation & Glossary
Chip Hartranft
Table of contents
Sanskrit pronunciation guide Page 3
Sanskrit-English translation 4
Sanskrit-English glossary 71
Bibliography 84
About the author 86
Copyright 2003
All Rights Reserved
Sanskrit Pronunciation Guide
Sanskrit s breadth of expression comes in part from using the entire mouth for
pronunciation, and from elongating accented vowels. With an alphabet of 49
letters, it has several different versions of familiar sounds such as n and s , each
issuing from a different part of the mouth. For this reason, diacritical marks are
generally used to indicate how and where a consonant or vowel should be
sounded.
a pronounced like a in america
i pronounced like i in liter
u pronounced like u in dude
e pronounced like e in grey
ai, ay pronounced like ai in aisle
o pronounced like o in over
au pronounced like ow in cow
, , , ę, i, u prolonged for two beats instead of one
k, kh, g, gh, gutturals, arising from the throat
c, ch, j, jh, palatals, arising from the back of the palate
ł, łh, Ł, Łh, ń cerebrals, with tongue touching the roof of the mouth
t, th, d, dh, n dentals, with tongue touching the back of the teeth
p, ph, b, bh, m labials, arising from the lips
c palatal, always pronounced like ch in chop
cerebral, pronounced like ri in rip
palatal, pronounced like sh in shout
ć cerebral, pronounced like sh in leash
pronounced like ni in onion
pronounced like n in uncle
j pronounced like gn in igneous
h alone pronounced like h in hot
a soft echo of the preceding vowel
h after a consonant extra breath after the consonant (in Sanskrit there are
no compound sounds like th in thief or ph in phone)
The Yoga-Stra in Sanskrit-English Translation
xD "ĄxĆ
Samdhi-pda
I. Integration
I.1 Ǩ ćxd"9 Ąx d"
atha yognusanam
atha = now
yoga = process of yoking; union
nusanam = teaching, exposition
Now, the teachings of yoga.
I.2 ćD ł%"! D %D d"ż "
yoga citta-vtti-nirodha
yoga = process of yoking; union
citta = consciousness
vtti = patterning, turnings, movements
nirodha = stilling, cessation, restriction
Yoga is to still the patterning of consciousness.
I.3 "!Ćx ĆŁSó9 "ŹĄ0 " xd"
tad draćłu svarpe vasthnam
tad = then
draćłu = seer, witness, pure awareness
svarpe = own essence, identity
avasthnam = state of abiding
Then, pure awareness can abide in its very nature.
I.4 "! D % xŹćD "!ż&
vtti-srpyam itaratra
vtti = patterning, turnings, movements
srpyam = identification, conformity
itaratra = otherwise
Otherwise, awareness takes itself to be the patterns of consciousness.
I.5 "! %ć Ą"!łć D ŁłSóxD ŁłSóx
vttaya pacatayya klićłklićł
vttaya = patterning, turnings, movements
pacatayya = fivefold
klićła = hurtful
aklićł = benign
There are five types of patterns, including both hurtful and benign.
I.6 Ąd"D "Ąć@ćD "H"ĄD d"ĆŁx ! "!ć
pramńa-viparyaya-vikalpa-nidr-smtaya
pramńa = right perception
viparyaya = misperception, error
vikalpa = conceptualization
nidr = sleep
smtaya = memory, remembering
They are right perception, misperception, conceptualization, deep sleep, and remembering.
I.7 Ąć xd"9 xd"xx ĄxxD d"
pratyakćnumngam pramńni
pratyakća = percept, sensory input
anumna = inference
gam = testimony from a teacher or traditional texts
pramńni = accurate perception
Right perception arises from direct observation, inference, or the words of others.
I.8 D "Ąć@ć D `"ćxĘ%xd""!ĆŁflĄĄD "!Sż
viparyayo mithyjnam atad-rŻupa-pratićłham
viparyaya = misperception, error
mithy = false
jnam = knowledge
atad = not that
rŻupa = form
pratićłham = based on
Misperception is false knowledge, not based on what actually is.
I.9 ĄĄĆĘ%xd"xd"9 Ąx"!ń " "!9 Ą: e"ć D "H"Ą
abda-jnnupt vastu-nyo vikalpa
abda = verbal, linguistic
jna = knowledge
anupt = following, relying upon
vastu = object, substance
nya = empty
vikalpa = conceptualization
Conceptualization derives from linguistic knowledge, not contact with real things.
I.10 +"x" Ąććxł&!"d"x "! D %D d"@ĆŁx
abhva-pratyaylamban vttir nidr
abhva = non-existence, non-becoming
pratyaya = perception, thought, intention, representation
lamban = resting on
vtti = patterning
nidr = sleep
Deep sleep is a pattern grounded in the perception that nothing exists.
I.11 d"9 +": "!D "Rćx &!ĄR ! D "!
anubhta-vićaysampramoća smti
anubhta = experienced
vićaya = object (of experience), phenomenon
asampramoća = not allowing to steal away
smti = memory, remembering
Remembering is the retention of experiences.
I.12 Ǫćx "Ężxćxćx "!D e"d"ż "
abhysa-vairgybhy tan-nirodha
abhysa = practice, action, method
vairgybhy = dispassion, non-reaction, non-attachment
tad = these
nirodha = stilling, cessation, restriction
Both practice and non-reaction are required to still the patterning of consciousness.
I.13 "!& D "! ćd"ɪćx
tatra sthitau yatno bhysa
tatra = in that
sthitau = stability, steadiness
yatna = sustained effort
abhysa = practice, action, method
Practice is the sustained effort to rest in that stillness.
I.14 "!9 Ćń@xłd"Ęże""!ć@ xżx 0 D ""! ! +": D
sa tu drgha-kla-nairantarya-satkrsevito dŁha-bhmi
sa = this
tu = and, moreover
drgha = long
kla = time
nairantarya = continuously, uninterruptedly
satkra = skillfully, in the right way
sevita = cultivated
dŁha = firmly
bhmi = rooted, grounded
And this practice becomes firmly rooted when it is cultivated skillfully and continuously for a long
time.
I.15 ! Sóxd"9 D "D "RćD ""!! S ć "Ąńxż ~Ę%x "Ężxć
dćłnuravika-vićaya-vitćńasya vakra-saj vairgyam
dćła = seen, perceptible
anuravika = heard, learned
vićaya = object (of experience), phenomenon
vitćńasya = without wanting or attachment
vakra = mastery, willing something to happen
saj = comprehension
vairgyam = dispassion, non-reaction, non-attachment
As for non-reaction, one can recognize that it has been fully achieved when no attachment arises in
regard to anything at all, whether perceived directly or learned.
I.16 "!Ąż Ą9 ĄRćx"!0 @9 "Ę"!! Sć
tat param puruća-khyter guńa-vaitćńyam
tat = this
param = ultimate, highest, purest
puruća = pure awareness
khyte = clear seeing
guńa = fundamental qualities of nature
vaitćńyam = without wanting or attachment
When the ultimate level of non-reaction has been reached, pure awareness can clearly see itself as
independent from the fundamental qualities of nature.
I.17 D ""!D "xżxd"e"ĆxD "!xŹĄxd"9 x"! &!ĄĘ%x"!
vitarka-vicrnandsmit-rpnugamt samprajta
vitarka = analytical thinking
vicra = insight, reflection
nanda = bliss, joy
asmit = sense of self, I-am-ness
rpa = form
anugamt = going with, following, accompanying
samprajta = cognitive
At first, the stilling process is accompanied by four kinds of cognition: analytical thinking, insight,
bliss, or feeling like a self.
I.18 D "żxĄććxćx Ą: "@ ~ xżĄ0 Re"ć
virma-pratyaybhysa-prva saskŻara-ećo nya
virma = cessation
pratyaya = perception, thought, intention, representation
abhysa = practice, action, method
prva = earlier
saskŻara = latent impressions
eća = store, residuum
anya = other
Later, after one practices steadily to bring all thought to a standstill, these four kinds of cognition fall
away, leaving only a store of latent impressions in the depth memory.
I.19 +""Ąćć D "Ć0 Ą D "!łćxd"x
bhava-pratyayo videha-prakti-laynm
bhava = being, becoming
pratyaya = perception, thought, intention, representation
videha = bodiless
prakti = nature
laynm = clasped, merged
Once the body is gone, and these latent impressions are dissolved in nature, they are inclined to be
reborn.
I.20 x"ńć@ ! D "! xD "ĄĘ%xĄ: "@ Ń"!ż0 Rx
raddh-vrya-smti-samdhi-praj-prvaka itarećm
raddh = faith
vrya = energy, vigor
smti = memory, mindfulness
samdhi = oneness, integration
praj = wisdom
prvaka = preceded by
itarećm = others
For all others, faith, energy, mindfulness, integration, and wisdom form the path to realization.
I.21 "!ń" ~"0 xd"xx e"d"
tvra-samvegnm sanna
tvra = extremely
samvegnm = intense, vehement
sanna = near
For those who seek liberation wholeheartedly, realization is near.
I.22 ! Ć9 ąćxD "x&"x%"!D Ą D "Ą0 0 R
mdu-madhydhimtratvt tato pi vieća
mdu = mild
madhya = moderate
adhimtratvt = extreme, intense
tata = therefore, from these
api = also
vieća = difference, distinction
How near depends on whether the practice is mild, moderate, or intense.
I.23 øżĄD "xd"xظx
vara-prańidhnd v
vara = divine ideal of pure awareness
prańidhnt = surrender, dedication, application, alignment
v = or
Realization may also come if one is oriented toward the ideal of pure awareness, Isvara.
I.24 Łł0 Ą@D "ĄxxĄćĘżĄżx! Só Ą9 ĄRD "Ą0 0 R øż
klea-karma-vipkayair aparmćła puruća-vieća vara
klea = cause of suffering, corruption, hindrance, affliction, poison
karma = action
vipka = ripening, fruition
ayai = store, residuum
aparmćła = untouched, unaffected
puruća = pure awareness
vieća = difference, distinction; exemplary, distinct
vara = divine ideal of pure awareness
Isvara is a distinct, incorruptible form of pure awareness, utterly independent of cause and effect, and
lacking any store of latent impressions.
I.25 "!& D d"żD "!Ąć~ "@Ę%""ńś
tatra niratiaya sarvajatva-bjam
tatra = there, in that
niratiaya = incomparable, unsurpassed
sarva = all
jatva = knowing
bjam = seed, source
Its independence makes this awareness an incomparable source of omniscience.
I.26 Ą: "@RxD Ą 9 Ą xł0 d"xd""0 Ćx"!
sa prvećm api guru klennavacchedt
sa = this, that
prvećm = earlier
api = also
guru = teacher, mentor
klena = by time, temporally
anavacchedt = unbounded, continuous
Existing beyond time, Isvara was also the ideal of the ancients.
I.27 "! ć "x Ą"
tasya vcaka prańava
tasya = of this, that
vcaka = signifying, connoting
prańava = the syllable pronounced om
Isvara is represented by a sound, om.
I.28 "!łśĄ "!Ć@+"x"d"
taj-japas tad-artha-bhvanam
tad = that
japa = repetition, intonation
tad = its, that
artha = meaning, purpose
bhvanam = realizing, becoming
Through repetition its meaning becomes clear.
I.29 "!"! ĄćŁ0 "!d"xD "ɵće""!żxćx+"x"ł
tata pratyak-cetandhigamo pyantarybhva ca
tata = therefore, from these
pratyak = inward
cetan = consciousness
adhigama = attainment
api = also
antarya = obstacle
abhva = disappearance
ca = and
Then, interiorization develops and obstacles fall away.
I.30 & ćxD " ćxd" ~ĄćĄxĆxł ćxD "żD "!+"xD e""!ĆĄ@d"xłĄ " +"9 D "xd""D "!"xD d" D %D " 0 Ąx "!0 e""!żxćx
vydhi-styna-sanaya-pramdlasyvirati-bhrnti-daranlabdha-bhmikatvnavasthitatvni citta-
vikćeps te ntary
vydhi = sickness
styna = apathy
sanaya = doubt
pramda = carelessness
lasya = laziness
avirati = sexual indulgence
bhrnti = false
darana = vision, perspective
alabdha = failing to attain
bhmikatva = developmental stages
anavasthitatvni = inconstancy, instability
citta = consciousness
vikćep = distraction, stirring up
te = these
antary = obstacles
Sickness, apathy, doubt, carelessness, laziness, hedonism, delusion, lack of progress, and inconstancy
are all distractions which, by stirring up consciousness, act as barriers to stillness.
I.31 Ć9 ęĆxĘ@d" ćxóÓ0 ść"øx Ąøx x D " 0 Ą +"9 "
dukha-daurmanasygam-ejayatva-vsa-pravs vikćepa-sahabhuva
dukha = distress, pain, suffering
daurmanasya = depression
agam = limb
ejayatva = trembling
vsa = disturbed inhalation
pravs = disturbed exhalation
vikćepa = distraction, stirring up
sahabhuva = accompanying
When they do, one may experience distress, depression, or the inability to maintain steadiness of
posture or breathing.
I.32 "!ĄD "!R0 0 "x@0 "!^"xćx
tat-pratićedhrtham eka-tattvbhysa
tad = that, these
pratićedha = subdue, ward off
artham = meaning, purpose, approach
eka = one
tattva = thusness, elemental quality, principle
abhysa = practice, action, method
One can subdue these distractions by working with any one of the following principles of practice.
I.33 Ę&ńĄx9 D Ć"!Ą0 xx 9 ęĆęĄ9 e"ćxĄ9 e"ćD "Rćxx~ +"x"d"x"!D ł%Ą xĆd"
maitr-karuń-muditopekćń sukha-dukha-puńypuńya-vićayń bhvanta citta-prasdanam
maitr = friendliness
karuń = compassion
mudita = delight
upekćń = equanimity
sukha = happiness
dukha = distress, pain, suffering
puńya = good, virtuous
apuńya = bad, evil
vićayń = object (of experience)
bhvanta = radiating, projecting
citta = consciousness
prasdanam = calming, tranquilizing, clarification
Consciousness settles as one radiates friendliness, compassion, delight, and equanimity toward all
things, whether pleasant or painful, good or bad.
I.34 ĄĆ@d"D " "xżxćx "x Ąx ć
pracchardana-vidhrańbhym v prńasya
pracchardana = exhalation, expulsion
vidhrańbhym = pause, retention
v = or
prńasya = breath, life force
Or by pausing after breath flows in or out.
I.35 D "Rć""!ń "x Ą"! D %ĄĄe"d"x d" D D "!D d""e" "d"ń
vićayavat v pravttir utpann manasa sthiti-nibandhan
vićaya = object (of experience), phenomenon
vat = having
v = or
pravtti = arising of activity
utpann = arisen, produced
manasa = mind
sthiti = stability, steadiness
nibandhan = holds
Or by steadily observing as new sensations materialize.
I.36 D "Ąx "x łćD "!S"!ń
vićok v jyotićmat
vićok = free of sorrow
v = or
jyotićmat = luminous
Or when experiencing thoughts that are luminous and free of sorrow.
I.37 "ń"!żxD "Rć "x D %
vtargavićayam v cittam
vta = free from, without
rga = desire, passion, attachment
vićayam = object (of experience)
v = or
cittam = consciousness
Or by focusing on things that do not inspire attachment.
I.38 "d"D d"ĆŁxĘ%xd"xł&!"d" "x
svapna-nidr-jnlambanam v
svapna = dream
nidr = sleep
jna = knowledge
lambanam = resting on
v = or
Or by reflecting on insights culled from sleep and dreaming.
I.39 ćxD +""!ąćxd"xظx
yathbhimata-dhynd v
yath = as
abhimata = desired
dhynt = meditative absorption
v = or
Or through meditative absorption in any desired object.
I.40 Ążx9 Ąż ^"xe""! ć "Ąńxż
paramńu-parama-mahattvnto sya vaćkra
parama = ultimate, highest, purest
ańu = minute, infinitesimal
mahattva = greatness, magnitude
anta = extending from...to
asya = his
vaćkra = mastery
One can become fully absorbed in any object, whether vast or infinitesimal.
I.41 ń"! %0 żD +"śx"! ć0 " 0 @ ń"!! x Ż0 R9 "! "!Ćśd""!x xĄD %
kćńa-vtter abhijtasyeva mańer graht-grahańa-grhyeću tat-stha-tad-ajanat sampatti
kćńa = dwindled, decreased
vtte = patterning, turnings, movements
abhijtasya = faultless, transparent
iva = like
mańe = jewel
graht = one who grasps, perceiver
grahańa = grasping, perceiving
grhyeću = grasped, object of perception
tad = that
stha = abide
tad = that
ajanat = saturation, taking the form of something else
sampatti = coalescence, unified contemplation
As the patterning of consciousness subsides, a transparent way of seeing, called coalescence, saturates
consciousness; like a jewel, it reflects equally whatever lies before it - whether subject, object, or act
of perceiving.
I.42 "!& ĄĄĆx@Ę%xd"D "H"ĄĘ óńx@ D ""!x@ xĄD %
tatra abdrtha-jna-vikalpai sakrń savitark sampatti
tatra = there, in that
abda = verbal, linguistic
artha = meaning, purpose
jna = knowledge
vikalpai = conceptualization
sakrń = intermingled
savitark = thought
sampatti = coalescence, unified contemplation
So long as conceptual or linguistic knowledge pervades this transparency, it is called coalescence with
thought.
I.43 ! D "!ĄD żĄ9 xĘ "ŹĄĄ: e"ć0 "x@x&D d"+"x@ x D d"D "@"!x@
smti-pariuddhau svarpa-nyevrtha-mtra-nirbhs nirvitark
smti = memory, mindfulness
pariuddhau = wiping clean, purification
svarpa = own form, identity
nya = empty
iva = like
artha = meaning, purpose
mtra = only
nirbhs = shining
nirvitark = beyond thought
At the next stage, called coalescence beyond thought, objects cease to be colored by memory; now
formless, only their essential nature shines forth.
I.44 "!ćĘ" D "xżx D d"D "@xżx : D "Rćx & ćxćx"!x
etayaiva savicr nirvicr ca skćma-vićay vykhyt
etaya = by this
iva = like, thus
savicr = reflecting
nirvicr = not reflecting
ca = and
skćma = subtle
vićay = object (of experience), phenomenon
vykhyt = described, explained
In the same way, coalesced contemplation of subtle objects is described as reflective or reflection-free.
I.45 : D "Rć" xD łóÓĄć@" xd"
skćma-vićayatva cliga-paryavasnam
skćma = subtle
vićayatva = the thing itself, thus-ness of an object
ca = and
aliga = without form
paryavasnam = ending, terminating
Subtle objects can be traced back to their origin in undifferentiated nature.
I.46 "!x " "ńś xD "
t eva sabja samdhi
t = these
eva = only, also
sabja = with seed
samdhi = oneness, integration
These four kinds of coalescence - with thought, beyond thought, reflective, reflection-free - are called
integration that bears seeds of latent impressions.
I.47 D d"D "@xż"ĘĄxżŻ0 ąćxĄ xĆ
nirvicra-vairadye dhytma-prasda
nirvicra = not reflecting
vairadye = lucidity, purity
adhytma = innermost self
prasda = calming, pacification, clarification
In the lucidity of coalesced, reflection-free contemplation, the nature of the self becomes clear.
I.48 ą"!&!+"żx "!& ĄĘ%x
tambhar tatra praj
tam = truth
bhar = bearing
tatra = in that
praj = wisdom
The wisdom that arises in that lucidity is unerring.
I.49 9 "!xd"9 xd"ĄĘ%xćxe"ćD "Rćx D "Ą0 Rx@"x"!
rutnumna-prajbhym anyavićay viećrthatvt
ruta = what has been heard, teachings
anumna = inference
prajbhym = wisdom
anya = other
vićay = object (of experience), phenomenon
vieća = difference, distinction
arthatvt = function, role
Unlike insights acquired through inference or teachings, this wisdom has as its object the actual
distinction between pure awareness and consciousness.
I.50 "!łś ~ xże"ć ~ xżĄD "!"e" "ń
taj-ja saskro nya-saskra-pratibandh
tad = that
ja = born of
saskra = latent impressions
anya = other
saskra = latent impressions
pratibandh = prevents, obstructs
It generates latent impressions that prevent the activation of other impressions.
I.51 "! ćxD Ą D d"ż "0 "@D d"ż "xD e"d""ń@ś xD "
tasypi nirodhe sarva-nirodhn nirbja samdhi
tasya = of this
api = also
nirodhe = stilling, cessation, restriction
sarva = all
nirodhn = stilling, cessation, restriction
nirbja = seedless
samdhi = oneness, integration
When even these cease to arise, and the patterning of consciousness is completely stilled, integration
bears no further seeds.
x "d"ĄxĆ
Sdhana-pda
II. The Path To Realization
II.1 "!Ą "xąćxć0 øżĄD "xd"xD d" D $ćxć
tapa-svdhyyevara-prańidhnni kriy-yoga
tapa = heat, intensity of discipline, austerity
svdhyya = self-study
vara = divine ideal of pure awareness
prańidhnni = dedication, application, alignment
kriy = action
yoga = process of yoking; union
Yogic action has three components - discipline, self-study, and orientation toward the ideal of pure
awareness.
II.2 xD "+""d"x@ Łł0 Ą"!d": żx@Xx
samdhi-bhvanrtha klea-tan-karańrtha ca
samdhi = oneness, integration
bhvan = realizing, becoming
artha = meaning, purpose
klea = cause of suffering, corruption, hindrance, affliction, poison
tan = slender, weak
karańa = making
artha = meaning, purpose
ca = and
Its purposes are to disarm the causes of suffering and achieve integration.
II.3 D "ŻxD "!xżxظ0 RxD +"D d""0 Ąx Łł0 Ąx
avidysmit-rga-dvećbhinive kle
avidy = lack of wisdom, not seeing things as they are
asmit = the sense of I , egoism
rga = desire, passion, attachment
dveća = aversion
abhinive = clinging to life, self-preservation
kle = cause of suffering, corruption, hindrance, affliction, poison
The causes of suffering are not seeing things as they are, the sense of I , attachment, aversion, and
clinging to life.
II.4 D "Żx 0 &9 %ż0 Rx Ą 9 "!"!d"9 D "D d"ŁĆxżxx
avidy kćetram uttarećm prasupta-tanu-vicchinnodrńm
avidy = lack of wisdom, not seeing things as they are
kćetram = field
uttarećm = other, following
prasupta = dormant
tanu = thin
vicchinna = interrupted, intercepted
udrńm = activated, aroused
Not seeing things as they are is the field where the other causes of suffering germinate, whether
dormant, activated, intercepted, or weakened.
II.5 D d"ćxĄ9 D Ć9 ęxd"x 9 D d"ćĄ9 D 9 ęxćxD "!żD "Żx
anityuci-dukhntmasu nitya-uci-sukhtma-khytir avidy
anitya = impermanent
auci = impure
dukha = distress, pain, suffering
antmasu = not self
nitya = permanent
uci = pure
sukha = happiness
tma = self, essence
khyti = seeing
avidy = lack of wisdom, not seeing things as they are
Lacking this wisdom, one mistakes that which is impermanent, impure, distressing, or empty of self
for permanence, purity, happiness, and self.
II.6 ! ĆĄ@d"ĄŁćż0 x"!0 "xD "!x
dg-darana-aktyor ektmatevsmit
dg = pure awareness, witness, see-er
darana = vision, perspective
aktyo = power
eka = one
tmat = selfhood
iva = as it were, like, thus
asmit = the sense of I , egoism
The sense of I ascribes selfhood to pure awareness by identifying it with the senses.
II.7 9 ęxd"9 Ąćń żx
sukhnuay rga
sukha = happiness, pleasure
anuay = following
rga = wanting, desire, passion, attachment
Attachment is a residue of pleasant experience.
II.8 Ć9 ęxd"9 Ąćń ظ0 R
dukhnuay dveća
dukha = distress, pain, suffering
anuay = following
dveća = aversion
Aversion is a residue of suffering.
II.9 "ż "x ń D "Ć9 RD Ą "!xŹD +"D d""0 Ą
sva-rasa-vh vidućo pi tathrŁho bhinivea
sva = own
rasa = taste
vh = flowing
viduća = sage, wise person
api = also, even
tath = thus
rŁha = rooted
abhinivea = self-preservation
Clinging to life is instinctive and self-perpetuating, even for the wise.
II.10 "!0 ĄD "!Ą " 0 ćx : x
te pratiprasava-hey skćm
te = these
prati = with regard to, toward, reversing
prasava = flow, motion, creation, inception
hey = overcome, overwhelmed
skćm = subtle
In their subtle form, these causes of suffering are subdued by seeing where they come from.
II.11 ąćxd" 0 ćx "!Ć"! %ć
dhyna-heys tad-vttaya
dhyna = meditative absorption
hey = overcome, overwhelmed
tad = its, that, of these
vttaya = patterning, turnings, movements
In their gross form, as patterns of consciousness, they are subdued through meditative absorption.
II.12 Łł0 Ą: ł x@Ąć ! Sóx! Sóśe""0 Ćd"ńć
klea-mla karmayo dćłdćła-janma-vedanya
klea = cause of suffering, corruption, hindrance, affliction, poison
mla = root
karma = action
aya = store, residuum
dćła = seen, perceptible
adćła = unseen
janma = birth
vedanya = to be experienced
The causes of suffering are the root source of actions; each action deposits latent impressions deep in
the mind, to be activated and experienced later in this birth, or lie hidden awaiting a future one.
II.13 D "! : ł0 "!D ظĄx śxćxć9 +"@x
sati mle tad-vipko jtyyur-bhog
sati = existing
mle = root
tad = its, that
vipka = ripening, fruition
jti = birth, rank
yu = span of life
bhog = experience, enjoyment
So long as this root source exists, its contents will ripen into a birth, a life, and experience.
II.14 "!0 jĆĄD ż"!xĄ"łx Ą9 ćxĄ9 ć 0 "!9 "x"!
te hlda-paritpa-phal puńypuńya-hetutvt
te = they, these
hlda = delight
paritpa = anguish
phal = fruit
puńya = good, virtuous
apuńya = bad, evil
hetutvt = causality
This life will be marked by delight or anguish, in proportion to those good or bad actions that created
its store of latent impressions.
II.15 ĄD żx"!xĄ ~ xżĆ9 ęĘ9 @"! D %D "ż "x Ć9 ę0 " "@ D ""0 D d"
parińma-tpa-saskra-dukhair guńa-vtti-virodhc ca dukham eva sarvam vivekina
parińma = transformation
tpa = anguish
saskra = latent impressions
dukhai = distress, pain, suffering
guńa = fundamental qualities of nature
vtti = patterning, turnings, movements
virodht = conflict, opposition
ca = and
dukham = distress, pain, suffering
eva = thus
sarvam = all
vivekina = a person of discrimination
The wise see suffering in all experience, whether from the anguish of impermanence, or from latent
impressions laden with suffering, or from incessant conflict as the fundamental qualities of nature
vie for ascendancy.
II.16 0 ć Ć9 ęd"x"!
heya dukham angatam
heya = overcome, overwhelmed
dukham = distress, pain, suffering
angatam = future
But suffering that has not yet arisen can be prevented.
II.17 ĆŁSó! ! ćć ć 0 ć 0 "!9
draćł-dyayo sayogo heya-hetu
draćł = seer, witness, pure awareness
dyayo = what is seen
sayoga = union, coupling
heya = overcome, overwhelmed
hetu = cause
The preventible cause of all this suffering is the apparent indivisibility of pure awareness and what it
regards.
II.18 ĄxĄD $ćxD D "!Ąńł +": "!0 D e"ĆŁćx~~ +"xĄ"x@@ ! ć
praka-kriy-sthiti-la bhtendriytmaka bhogpavargrtha dyam
praka = brightness
kriy = action
sthiti = stability, steadiness
la = character
bhta = element
indriya = sensory apparatus
tmaka = self, essence
bhoga = experience, enjoyment
apavarga = emancipation, liberation
artha = meaning, purpose, approach
dyam = what is seen
What awareness regards, namely the phenomenal world, embodies the qualities of luminosity,
activity, and inertia; it includes oneself, composed of both elements and the senses; and, it is the
ground for both sensual experience and liberation.
II.19 D "Ą0 RxD "Ą0 RD łóÓx&xD łóÓxD d" 9 Ą"x@D
viećvieća-ligamtrligni guńa-parvńi
vieća = difference, distinction; distinct
avieća = indistinct
liga = mark, characteristic
mtra = only
aligni = undifferentiated, without marks
guńa = fundamental qualities of nature
parvńi = level, state
All orders of being - undifferentiated, differentiated, indistinct, distinct - are manifestations of the
fundamental qualities of nature.
II.20 ĆŁSóx ! D Ąx& Ą9 D Ą Ąććxd"9 Ąć
draćł di-mtra uddho pi pratyaynupaya
draćł = pure awareness, witness, see-er
di = seeing
mtra = only
uddha = pure
api = also, although
pratyaya = perception, thought, intention, representation
anupaya = to behold
Pure awareness is just seeing, itself; although pure, it usually appears to operate through the
perceiving mind.
II.21 "!Ć@ " ! ć ćxx
tad-artha eva dyasytm
tad = its, that
artha = meaning, purpose, approach
eva = thus
dyasya = of what is seen
tm = self, essence
In essence, the phenomenal world exists to reveal this truth.
II.22 "!x@ ĄD "! d" óćd"Só "!Će"ć x "xż"x"!
ktrtham prati naćłam apyanaćła tad anya-sdhrańatvt
kta = done, accomplished
artham = meaning, purpose, approach
prati = with regard to, toward, reversing
naćłam = ceased
api = also
anaćła = not ceased
tad = its, that
anya = other
sdhrańatvt = common experience
Once that happens, the phenomenal world no longer appears as such; it continues to exist as a
common reality for everyone else, though.
II.23 " "xD ĄŁć "ŹĄĄłD Ą " 0 "!9 ~ć
sva-svmi-aktyo svarpopalabdhi-hetu sayoga
sva = own
svmi = owner
aktyo = power
sva = own
rpa = form
upalabdhi = acquisition
hetu = cause, reason
sayoga = union, coupling
It is by virtue of the apparent indivisibility of the phenomenal world and pure awareness that the
former seems to possess the latter s powers.
II.24 "! ć 0 "!9 żD "Żx
tasya hetur avidy
tasya = of this, that
hetu = cause, reason
avidy = lack of wisdom, not seeing things as they are
Not seeing things as they are is the cause of this phenomenon.
II.25 "!Ć+"x"x"! ~ćx+"x" xd" "!Ć! Ą0 "H"ć
tad-abhvt sayogbhvo hna tad-de kaivalyam
tad = its, that
abhvt = non-existence, non-becoming, disappearance
sayoga = union, association, mingling
abhva = non-existence, non-becoming, disappearance
hna = cessation
tad = its, that
de = seeing
kaivalyam = emancipation, isolation of pure awareness
With realization, the appearance of indivisibility vanishes, revealing that awareness is free and
untouched by phenomena.
II.26 D ""0 ćxD "!żD "ł"x xd"Ąxć
viveka-khytir aviplav hnopya
viveka = discrimination
khyti = seeing
aviplav = continuous, uninterrupted
hna = cessation
upya = means
The apparent indivisibility of seeing and the seen can be eradicated by cultivating uninterrupted
discrimination between awareness and what it regards.
II.27 "! ć "! "x Ąxe""!+": D ĄĘ%x
tasya saptadh prnta-bhmi praj
tasya = of this, that
saptadh = sevenfold
prnta = last
bhmi = stage, level
praja = wisdom
At the ultimate level of discrimination, wisdom extends to all seven aspects of nature.
II.28 ćxóÓxd"9 Sżxd"xĆĄ9 D ć0 Ę%xd"ĆńD "!żxD ""0 ćx"!0
yoggnućłhnd auddhi-kćaye jna-dptir viveka-khyte
yoga = process of yoking; union
aga = limb, component
anućłhnt = performance, practice
auddhi = impurity
kćaye = dwindling, decreasing
jna = knowledge
dpti = radiance
a = extending to
viveka = discrimination
khyte = seeing
When the components of yoga are practiced, impurities dwindle; then, the light of understanding can
shine forth, illuminating the way to discriminative awareness.
II.29 ćD d"ćx d"ĄxxćxĄćx xż "xżxąćxd" x "ćSóx"óÓxD d"
yama-niyamsana-prńyma-pratyhra-dhrań-dhyna-samdhayo ćłv agni
yama = external discipline
niyama = internal discipline
sana = posture
prńyma = breath regulation
pratyhra = withdrawal of the senses
dhrań = concentration
dhyana = meditative absorption
samdhaya = oneness, integration
aćłu = eight
agni = limbs
The eight components of yoga are external discipline, internal discipline, posture, breath regulation,
concentration, meditative absorption, and integration.
II.30 D x ćx "!0 ć" ćx@ĄD ż x ćx
ahims-satysteya-brahmacaryparigrah yam
ahims = not harming
satya = truthfulness, truth
asteya = not stealing
brahmacarya = celibacy, impeccable conduct
aparigrah = not being acquisitive
yam = external discipline
The five external disciplines are not harming, truthfulness, not stealing, celibacy, and not being
acquisitive.
II.31 "!0 śxD "!Ć0 Ąxł ćxd""D d"Łx x"@+"xĘx x""!
ete jti-dea-kla-samaynavacchinn srva-bhaum mahvratam
ete = these
jti = birth, rank
dea = place
kla = time
samaya = circumstance
anavacchinn = unlimited, irrespective of
srva = all
bhaum = at a level
mah = great
vratam = vow, commitment
These universals, transcending birth, place, era, or circumstance, constitute the great vow of yoga.
II.32 ĄxĘ e""!R"!Ą "xąćxć0 øżĄD "xd"xD d" D d"ćx
auca-santoća-tapa-svdhyyevara-prańidhnni niyam
auca = purity
santoća = contentment
tapa = heat, intensity of discipline, austerity
svdhyya = self-study
vara = divine ideal of pure awareness
prańidhnni = surrender, dedication, application, alignment
niyam = internal discipline
The five internal disciplines are bodily purification, contentment, intensity, self-study, and
orientation toward the ideal of pure awareness.
II.33 D ""!"x "d"0 ĄD "!Ą +"x"d"
vitarka-bdhane pratipakća-bhvanam
vitarka = analytical thinking, unwholesome thoughts
bdhane = repelling
pratipakća = opposite
bhvanam = realizing, becoming
Unwholesome thoughts can be neutralized by cultivating wholesome ones.
II.34 D ""!x@ D xĆć "!xD ż"!xd"9 D Ć"!x ł+"$ " Ą: "@x ! Ć9 ąćxD "x&x Ć9 ęxĘ%xd"xd"e""!"łx ŃD "! ĄD "!Ą +"x"d"
vitark himsdaya kta-kritnumodit lobha-krodha-moha-prvak mdu-madhydhimtr
dukhjnnanta-phal iti pratipakća-bhvanam
vitark = analytical thinking, here: negative thoughts
hims = harming
daya = et cetera
kta = done, accomplished
krita = caused to be done, instigated
anumodit = approved
lobha = greed
krodha = anger
moha = delusion
prvak = preceded by
mdu = mild
madhya = moderate
adhimtr = extreme, intense
dukha = distress, pain, suffering
jna = ignorance
ananta = endless, boundless
phal = fruit
iti = thus
pratipakća = opposite
bhvanam = realizing, becoming
We ourselves may act upon unwholesome thoughts, such as wanting to harm someone, or we may
cause or condone them in others; unwholesome thoughts may arise from greed, anger, or delusion;
they may be mild, moderate, or extreme; but they never cease to ripen into ignorance and suffering.
This is why one must cultivate wholesome thoughts.
II.35 D xĄD "!Sżxćx "! D d"Ł " "Ężćx
ahims-pratićłhyą tat-sannidhau vaira-tyga
ahims = not harming
pratićłhyą = based on, grounded in
tat = that, these
sannidhau = presence
vaira = hostility
tyga = abandonment
Being firmly grounded in non-violence creates an atmosphere in which others can let go of their
hostility.
II.36 ćĄD "!Sżxćx D $ćx"łxć"
satya-pratićłhy kriy-phalrayatvam
satya = truthfulness, truth
pratićthy = based on, grounded in
kriy = action
phala = fruit
rayatvam = rest on
For those grounded in truthfulness, every action and its consequences are imbued with truth.
II.37 "!0 ćĄD "!Sżxćx "@żd"x0 Ą xd"
asteya-pratićłhy sarva-ratnopasthnam
asteya = not stealing
pratićthy = based on, grounded in
sarva = all
ratna = jewel
upasthnam = approach, materialize
For those who have no inclination to steal, the truly precious is at hand.
II.38 " ć@ĄD "!Sżxćx "ńć@łx+"
brahmacarya-pratićłhym vrya-lbha
brahmacarya = celibacy, impeccable conduct
pratićthy = based on, grounded in
vrya = energy, vigor
lbha = acquired
The chaste acquire vitality.
II.39 ĄD ż Ęć@ śe""!x &!" "
aparigraha-sthairye janma-kathant-sambodha
aparigraha = not being acquisitive
sthairye = being settled in
janma = birth
kathant = understanding why
sambodha = insight
Freedom from wanting unlocks the real purpose of existence.
II.40 ĄxĘx"! "xóÓś9 9 x ĄżĘż ~ @
auct svga-jugups parair asansarga
auct = purity
sva = own
aga = limb, component
jugups = disinclination, detachment
parai = other
asansarga = freedom from contact
With bodily purification, one s body ceases to be compelling, likewise contact with others.
II.41 ^"Ą9 D xĘd" ćĘx0 D e"ĆŁćśćxĆĄ@d"ćć"xD d"
sattva-uddhi-saumanasyaikgryendriya-jaytma-darana-yogyatvni ca
sattva = clarity, luminosity; a fundamental essence of nature, or guna
uddhi = purity
saumanasya = gladness
eka = one
agrya = pointed
indriya = sensory apparatus
jaya = mastery
tma = self, essence
darana = vision, perspective
yogyatvni = capability
ca = and
Purification also brings about clarity, happiness, concentration, mastery of the senses, and capacity for
self-awareness.
II.42 e""!RxĆd"9 % 9 ęłx+"
santoćd anuttama sukha-lbha
santoćt = contentment
anuttama = unsurpassed
sukha = happiness
lbha = acquired
Contentment brings unsurpassed joy.
II.43 xć0 D e"ĆŁćD D żĄ9 D ćx"! "!Ą
kyendriya-siddhir auddhi-kćayt tapasa
kya = body
indriya = sensory apparatus
siddhi = perfection
auddhi = impurity
kćayt = dwindling, decreasing
tapasa = heat, intensity of discipline, austerity
As intense discipline burns up impurities, the body and its senses become supremely refined.
II.44 "xąćxćxD ĆSóĆ0 ""!x &!Ąć
svdhyyd ićła-devat-samprayoga
svdhyyt = self-study
ićła = desired
devat = deity
samprayoga = contact
Self-study deepens communion with one s personal deity.
II.45 xD "D D żń"żĄD "xd"x"!
samdhi-siddhir vara-prańidhnt
samdhi = oneness, integration
siddhi = perfection
vara = divine ideal of pure awareness
prańidhnt = surrender, dedication, application, alignment
Through orientation toward the ideal of pure awareness, one can achieve integration.
II.46 D ż 9 ęx d"
sthira-sukham sanam
sthira = steady, stable
sukham = happiness
sanam = posture
The postures of meditation should embody steadiness and ease.
II.47 Ąćd"ĄĘD H"ćxd"e""! xĄD %ćx
prayatna-aithilynanta-sampattibhym
prayatna = effort
aithilya = relaxation
ananta = endless, boundless
sampattibhym = coalescence, unified contemplation
This occurs as all effort relaxes and coalescence arises, revealing that the body and the infinite
universe are indivisible.
II.48 "!"! ظe"ظxd"D +"x"!
tato dvandvnabhighta
tata = therefore, from these, from that
dvandva = play of opposites, dualities
anabhighta = insulation, being beyond disturbance
Then, one is no longer disturbed by the play of opposites.
II.49 "!D d" D "! øx Ąøx ć@D "!D "0 Ć Ąxxćx
tasmin sati vsa-pravsayor gati-viccheda prńyma
tasmin = in this
sati = existing
vsa = inhalation
pravsayo = exhalation
gati = flow
viccheda = cessation, interruption
prńyma = breath regulation
With effort relaxing, the flow of inhalation and exhalation can be brought to a standstill; this is called
breath regulation.
II.50 "x Żxće""!ż "!&!+""! D %Ć@Ąxł óxD +" ĄD ż! Só Ćń@ :
bhybhyantara-stambha-vttir dea-kla-sakhybhi-paridćło drgha-skćma
bhya = external
abhyantara = internal
stambha = stationary
vtti = patterning, turnings, movements
dea = place
kla = time
sakhybhi = number
paridćła = observed, measured, scrutinized
drgha = long
skćma = subtle
As the movement patterns of each breath - inhalation, exhalation, lull - are observed as to duration,
number, and area of focus, breath becomes spacious and subtle.
II.51 "x Żxće""!żD "Rćx 0 Ąń "!9 @
bhybhyantara-vićaykćep caturtha
bhya = external
abhyantara = internal
vićaya = object (of experience), phenomenon
kćep = transcending
caturtha = fourth
As realization dawns, the distinction between breathing in and out falls away.
II.52 "!"! ńć"!0 ĄxĄx"ż
tata kćyate prakvarańam
tata = therefore, from these, from that
kćyate = disappears
praka = brightness
varańam = covering, veil, layer
Then the veil lifts from the mind s luminosity.
II.53 "xżx 9 ćć"!x d"
dhrańsu ca yogyat manasa
dhrańsu = concentration
ca = and
yogyat = capability
manasa = mind
And the mind s potential for concentration is realized.
II.54 "D "Rćx &!Ąć0 D % ć "ŹĄxd"9 xż Ń"0 D e"ĆŁćxx Ąćx xż
sva-vićaysamprayoge cittasya svarpnukra ivendriyńm pratyhra
sva = own
vićaya = object (of experience), phenomenon
asamprayoge = uncoupling
cittasya = consciousness
sva = own
rpa = form
anukra = imitation, following suit
iva = like, thus, as it were
indriyńm = sensory apparatus
pratyhra = withdrawal of the senses
When consciousness interiorizes by uncoupling from external objects, the senses do likewise; this is
called withdrawal of the senses.
II.55 "!"! Ążx "ć"!0 D e"ĆŁŁćxx
tata param vayatendriyńm
tata = therefore, from these, from that
param = ultimate, highest, purest
vayata = obedience, subservience
indriyńm = sensory apparatus
Then the senses reside utterly in the service of realization.
D "+": D "!ĄxĆ
Vibhti-pda
III. The Extraordinary Powers
III.1 Ć0 Ą"e" "D ł% ć "xżx
dea-bandha cittasya dhrań
dea = place
bandha = binding
cittasya = consciousness
dhrań = concentration
Concentration locks consciousness on a single area.
III.2 "!& ĄććĘ"!xd""!x ąćxd"
tatra pratyayaika-tnat dhynam
tatra = there, in that
pratyaya = perception, thought, intention, representation
eka = one
tnat = extension, stretching
dhynam = meditative absorption
In meditative absorption, the entire perceptual flow is aligned with that object.
III.3 "!Ć0 "x@x&D d"+"@x "ŹĄĄ: e"ćD " xD "
tad evrtha-mtra-nirbhsa svarpa-nyam iva samdhi
tad = its, that
eva = thus
artha = meaning, purpose, approach
mtra = only
nirbhsa = shining
sva = own
rpa = form
nyam = empty
iva = like, thus, as it were
samdhi = oneness, integration
When only the essential nature of the object shines forth, as if formless, integration has arisen.
III.4 &ć0 & ć
trayam ekatra sayama
trayam = these three
ekatra = in one, as one
sayama = constraint, perfect discipline
Concentration, meditative absorption, and integration regarding a single object comprise the perfect
discipline of consciousness.
III.5 "!śćx"! ĄĘ%xł
taj-jayt prajloka
tad = that
jayt = mastery
praja = wisdom
loka = illumination, flashes of brilliance
Once the perfect discipline of consciousness is mastered, wisdom dawns.
III.6 "! ć +": D R9 D "D d"ć
tasya bhmiću viniyoga
tasya = of this, that
bhmiću = stage
viniyoga = progression, application
Perfect discipline is mastered in stages.
III.7 &će""!żóÓ Ą: "@ć
trayam antar-agam prvebhya
trayam = these three
antar = inner
agam = limb, component
prvebhya = earlier
These three components - concentration, absorption, and integration - are more interiorized than the
preceding five.
III.8 "!ĆD Ą "D żóÓ D d""ń@ś ć
tad api bahir-aga nirbjasya
tad = its, that
api = also
bahi = external
aga = limb, component
nirbjasya = seedless
Even these three are external to integration that bears no seeds.
III.9 & ć9 xd"D d"ż " xżćżD +"+""ĄxĆ9 +"x@" D d"ż " D %xe""ć D d"ż "ĄD żx
vyutthna-nirodha-saskrayor abhibhava-prdur-bhvau nirodha-kćańa-cittnvayo nirodha-parińma
vyutthna = emergence
nirodha = stilling, cessation, restriction
saskrayo = latent impressions
abhibhava = subjugation, suppression, submergence
prdur = outside
bhvau = being, becoming
nirodha = stilling, cessation, restriction
kćańa = moment
citta = consciousness
anvaya = connected to, permeated
nirodha = stilling, cessation, restriction
parińma = transformation
The transformation toward total stillness occurs as new latent impressions fostering cessation arise to
prevent the activation of distractive, stored ones, and moments of stillness begin to permeate
consciousness.
III.10 "! ć ĄĄxe""!"xD "!x xżx"!
tasya pranta-vhit saskrt
tasya = of this, that
pranta = tranquil
vhit = flow, progression
saskrt = latent impressions
These latent impressions help consciousness flow from one tranquil moment to the next.
III.11 "x@@"!Ęx"!ć ćĆć D % ć xD "ĄD żx
sarvrthataikgratayo kćayodayau cittasya samdhi-parińma
sarva = all
arthata = regarding the meaning of something
ekgratayo = one-pointedness, focus
kćaya = dwindling, decreasing
udayau = arising, appearance
cittasya = consciousness
samdhi = oneness, integration
parińma = transformation
Consciousness is transformed toward integration as distractions dwindle, and focus arises.
III.12 "!"! Ą9 d" Ąxe""!D Ć"! "!9 H"ćĄćć D % ćĘx"!xĄD żx
tata punantoditau tulya-pratyayau cittasyaikgrat-parińma
tata = therefore, from these, from that
puna = again
nta = quiescent, subsided
uditau = arisen
tulya = similar, equal
pratyayau = perception, thought, intention, representation
cittasya = consciousness
ekgrat = one-pointedness, focus
parińma = transformation
In other words, consciousness is transformed toward focus as continuity develops between arising and
subsiding perceptions.
III.13 "!0 d" +": "!0 D e"ĆŁć0 R9 "@ł x" xĄD żxx & ćxćx"!x
etena bhtendriyeću dharma-lakćańvasth-parińm vykhyt
etena = by this
bhta = element
indriyeću = sensory apparatus
dharma = property, visible form, experiential substance
lakćańa = characteristic, time factors
avasth = condition
parińm = transformation
vykhyt = described, explained
Consciousness evolves along the same three lines - form, timespan, and condition - as the elements
and the senses.
III.14 Ąxe""!D Ć"!x& ćĄĆ0 ć "x@d"9 Ąx"!ń "ń@
Żantoditvyapadeya-dharmnupt dharm
Żanta = quiescent, subsided
udita = arisen
avyapadeya = unmanifest
dharma = property, visible form, experiential substance
anupt = following, relying upon
dharm = substrate, substance
The substrate is unchanged, whether before, during, or after it takes a given form.
III.15 $xe"ć" ĄD żxxe"ć"0 0 "!9
kramnyatvam parińmnyatve hetu
krama = sequence, flow, succession
anyatvam = differentiation, variation
parińma = transformation
anyatve = differentiation, variation
hetu = cause, reason
These transformations appear to unfold the way they do because consciousness is a succession of
distinct patterns.
III.16 ĄD żx&ć ćxĆ"!ń"!xd"x"!Ę%xd"
parińma-traya-sayamd attngata-jnam
parińma = transformation
traya = these three
sayamt = constraint, perfect discipline
atta = past
angata = future
jnam = knowledge
Observing these three axes of change - form, timespan, and condition - with perfect discipline yields
insight into the past and future.
III.17 ĄĄĆx@Ąććxd"xD "!ż0 "!żxąćx x"! óż "!ĄD "+"x ćx"! "@+": "!Ą"!Ę%xd"
abdrtha-pratyaynm itaretardhyst sakaras tat-pravibhga-sayamt sarva-bhta-ruta-jnam
abda = verbal, linguistic
artha = meaning, purpose, approach
pratyaynm = perception, thought, intention, representation
itaretara = one another
adhyst = superimposition
sakara = confusion, mixing up
tad = that, these
pravibhga = distinction
sayamt = constraint, perfect discipline
sarva = all
bhta = element, being
ruta = language, sound
jnam = knowledge
Word, meaning, and perception tend to get lumped together, each confused with the others; focusing
on the distinctions between them with perfect discipline yields insight into the language of all
beings.
III.18 xż x xżx"! Ą: "@śxD "!Ę%xd"
saskra-skćt-karańt prva-jti-jnam
saskra = latent impressions
skćt = direct, through the eye
karańt = making, observing
prva = earlier
jti = birth, rank
jnam = knowledge
Directly observing latent impressions with perfect discipline yields insight into previous births.
III.19 Ąćć ć ĄżD %Ę%xd"
pratyayasya para-citta-jnam
pratyayasya = perception, thought, intention, representation
para = other
citta = consciousness
jnam = knowledge
Focusing with perfect discipline on the perceptions of another yields insight into that person s
consciousness.
III.20 d" "!"! xł&!"d" "! ćxD "Rćń+": "!"x"!
na ca tat slambana tasyvićay-bhtatvt
na = not
ca = and
tat = that, these
slambana = with support
tasya = of this, that
avićay = not present, absent
bhtatvt = actuality, being
But not insight regarding the object of those perceptions, since the object itself is not actually present
in that person s consciousness.
III.21 x揥 ćx"! "!Ć ŻĄD # "!&!+"0 9 ĄxĄx &!Ąć0 e""! "x@d"
kya-rpa-sayamt tad-grhya-akti-stambhe cakću-praksamprayoge ntardhnam
kya = body
rpa = form
sayamt = constraint, perfect discipline
tad = its, that
grhya = to be received, perceived
akti = power
stambhe = suspension
cakću = eye
praka = brightness
asamprayoge = uncoupling
antardhnam = invisibility, disappearance
When the body s form is observed with perfect discipline, it becomes invisible: the eye is disengaged
from incoming light, and the power to perceive is suspended.
III.22 "!0 d" ĄĄĆxŻe""! "x@d"9 #
etena abddyantardhnam ukta
etena = by this
abda = sound
adi = others
antardhnam = invisibility, disappearance
ukta = described, explained
Likewise, through perfect discipline other percepts - sound, smell, taste, touch - can be made to
disappear.
III.23 Ą$ D d"ĄĄ$ @ "! ćxĆĄżxe""!Ę%xd"D żSó0 ć "x
sopakrama nirupakrama ca karma tat-sayamd aparnta-jnam arićłebhyo v
sopakrama = immediately manifest
nirupakrama = slow to manifest
ca = and
karma = action
tat = that, these
sayamt = constraint, perfect discipline
aparnta = death
jnam = knowledge
arićłebhya = signs, omens
v = or
The effects of action may be immediate or slow in coming; observing one s actions with perfect
discipline, or studying omens, yields insight into death.
III.24 Ę_ćxD ĆR9 "łxD d"
maitrydiću balni
maitr = friendliness
diću = and the others, et cetera
balni = powers, strengths
Focusing with perfect discipline on friendliness, compassion, delight, and equanimity, one is imbued
with their energies.
III.25 "ł0 R9 D "!"łxĆńD d"
baleću hasti-baldni
baleću = powers, strengths
hasti = elephant
bala = powers, strengths
dni = and the others, et cetera
Focusing with perfect discipline on the powers of an elephant, or other entities, one acquires those
powers.
III.26 Ą"! ^ćxłe"ćx x"! : & ć"D "!D "Ą SóĘ%xd"
pravttyloka-nyst skćma-vyavahita-viprakćła-jnam
pravtti = arising of activity
loka = illumination, flashes of brilliance
nyst = setting down, focusing
skćma = subtle
vyavahita = hidden
viprakćła = distant
jnam = knowledge
Being absorbed in the play of the mind s luminosity yields insight about the subtle, hidden, and
distant.
III.27 +"9 "d"Ę%xd" : ć@ ćx"!
bhuvana-jna srye sayamt
bhuvana = world
jna = knowledge
srye = on the sun
sayamt = constraint, perfect discipline
Focusing with perfect discipline on the sun yields insight about the universe.
III.28 e"Ć0 Ł "!xżx& ć: Ę%xd"
candre tr-vyha-jnam
candre = on the moon
tr = star
vyha = arrangement
jnam = knowledge
Focusing with perfect discipline on the moon yields insight about the stars positions.
III.29 "9 "0 "!ÓD "!Ę%xd"
dhruve tad-gati-jnam
dhruve = polestar
tad = its, that
gati = flow
jnam = knowledge
Focusing with perfect discipline on the polestar yields insight about their movements.
III.30 d"xD +"$ xć& ć: Ę%xd"
nbhi-cakre kya-vyha-jnam
nbhi = navel
cakre = wheel, energy center
kya = body
vyha = arrangement
jnam = knowledge
Focusing with perfect discipline on the navel energy center yields insight about the organization of
the body.
III.31 ż: Ą0 : D ĄĄx xD d""! D %
kańłha-kpe kćut-pips-nivtti
kańłha = throat
kpe = pit, well, cavity
kćut = hunger
pips = thirst
nivtti = cessation
Focusing with perfect discipline on the pit of the throat eradicates hunger and thirst.
III.32 : @d"x" x Ęć@
krma-nŁy sthairyam
krma = tortoise
nŁy = channel, duct
sthairyam = being settled in
Focusing with perfect discipline on the tortoise channel , one cultivates steadiness.
III.33 : "@łćD "!D R D ĆĄ@d"
mrdha-jyotići siddha-daranam
mrdha = head, crown
jyotići = light
siddha = perfected one
daranam = vision, perspective
Focusing with perfect discipline on the light in the crown of the head, one acquires the perspective of
the perfected ones.
III.34 ĄxD "!+"xظx "@
prtibhd v sarvam
prtibht = spontaneous illumination
v = or
sarvam = all
Or, all these accomplishments may be realized in a flash of spontaneous illumination.
III.35 Ćć0 D % ~D ""!
hdaye citta-samvit
hdaye = heart
citta = consciousness
samvit = understanding
Focusing with perfect discipline on the heart, one understands the nature of consciousness.
III.36 ^"Ą9 ĄRćżće""!x óń@ć ĄććxD "Ą0 R +" Ążxx@"! "x@ ćx"! Ą9 ĄRĘ%xd"
sattva-purućayor atyantsakrnayo pratyayviećo bhoga parrtht svrtha-sayamt puruća-
jnam
sattva = clarity, luminosity; a fundamental essence of nature, or guna
purućayo = pure awareness
atyanta = absolutely
asakrnayo = unmixed
pratyaya = perception, thought, intention, representation
avieća = indistinct
bhoga = experience, enjoyment
para = other
artht = function, role
sva = own
artha = meaning, purpose, approach
sayamt = constraint, perfect discipline
puruća = pure awareness
jnam = knowledge
Experience consists of perceptions in which the luminous aspect of the phenomenal world is mistaken
for absolutely pure awareness. Focusing with perfect discipline on the different properties of each
yields insight into the nature of pure awareness.
III.37 "!"! ĄxD "!+"x""0 Ćd"xĆĄx@ "xĆ"x%x@ śxće""!0
tata prtibha-rvańa-vedandarsvda-vrtt jyante
tata = therefore, from these, from that
prtibha = spontaneous illumination
rvańa = hearing
vedan = feeling
dara = seeing
svda = tasting
vrtt = smelling
jyante = occur, are produced
Following this insight, the senses - hearing, feeling, seeing, tasting, smelling - may suddenly be
enhanced.
III.38 "!0 x "x"9 Ą x@ & ć9 xd"0 D ć
te samdhv upasarg vyutthne siddhaya
te = they, these
samdhu = oneness, integration
upasarg = obstacle, impediment
vyutthne = emergence
siddhaya = perfection, attainment
These sensory gifts may feel like attainments, but they distract one from integration.
III.39 "e" "xżĄĘD H"ćx"! Ąxż "0 Ćd"x D % ć ĄżĄżńżx"0 Ą
bandha-krańa-aithilyt pracra-savedanc ca cittasya para-arrvea
bandha = binding
krańa = cause, making, perception
aithilyt = relaxation
pracra = movement, passage
savedant = sensitivity
ca = and
cittasya = consciousness
para = other
arra = body
vea = entering
By relaxing one s attachment to the body, and becoming profoundly sensitive to its currents,
consciousness can enter another s body.
III.40 Ćxd"śćxłśłĄóóxD ĆS" óÓ ܴ$xD e""!ł
udna-jayj jala-paka-kańłakdićvasaga utkrnti ca
udna = uppermost region of energy flow, or prana
jayt = mastery
jala = water
paka = mud
kańłaka = thorn
diću = and the others, et cetera
asaga = without touching
utkrnti = rising up
ca = and
By mastering the flow of energy in the head and neck, one can walk through water, mud, thorns, and
other obstacles without touching down, but rather floating over them.
III.41 xd"śćxłł"łd"
samna-jayj jvalanam
samna = energy flow through the solar plexus
jayt = mastery
jvalanam = radiance
By mastering the flow of energy through the solar plexus, one becomes radiant.
III.42 &xxĄć &!"e" " ćxD ś& ć &
rotrkayo sambandha-sayamd divya rotram
rotra = of hearing
kayo = space, ether
sambandha = relationship
sayamt = constraint, perfect discipline
divya = divine
rotram = faculty of hearing
By focusing with perfect discipline on the way sound travels through the ether, one acquires divine
hearing.
III.43 xćxxĄć &!"e" " ćxH"ł9 "!: ł xĄ%0 łxxĄd"
kykayo sambandha-sayaml laghu-tla-sampatte cka-gamanam
kya = body
kayo = space, ether
sambandha = relationship
sayamt = constraint, perfect discipline
laghu = light
tla = cotton
sampatte = coalescence, unified contemplation
ca= and
ka = space, ether
gamanam = travel
By focusing with perfect discipline on the body s relationship to the ether, and developing coalesced
contemplation on the lightness of cotton, one can travel through space.
III.44 "D żD H"Ą"!x "! D %@ xD "Ć0 x "!"! ĄxĄx"ż ć
bahir akalpit vttir mah-videh tata prakvarańa-kćaya
bahi = external
akalpit = not feasible, impossible
vtti = patterning, turnings, movements
mah = great
videh = bodiless
tata = therefore, from these, from that
praka = brightness
varańa = covering, veil, layer
kćaya = disappearance
When consciousness completely disengages from externals - the great disembodiment - then the veil
lifts from the mind s luminosity.
III.45 : ł "ŹĄ : xe""ćx@"^" ćxĆ +": "!ść
sthla-svarpa-skćmnvayrthavattva-sayamd bhta-jaya
sthla = gross
sva = own
rpa = form
skćma = subtle
anvaya = pervasiveness, relation
artha = meaning, purpose, approach
vattva = function
sayamt = constraint, perfect discipline
bhta = element, being
jaya = mastery
By observing the aspects of matter - gross, subtle, intrinsic, relational, purposive - with perfect
discipline, one masters the elements.
III.46 "!"!D xD ĆĄxĆ9 +"x@" xć &!Ą"! "!ۺx@d"D +"x"!ł
tato ńimdi-prdur-bhva kya-sampat tad-dharmnabhighta ca
tata = therefore, from these, from that
ańima = the power to become minutely small
di = others
prdur = outside
bhva = being, becoming
kya = body
sampat = perfection
tad = its, that
dharma = property, visible form, experiential substance
anabhighta = insulation, being beyond disturbance
ca = and
Then extraordinary faculties appear, including the power to shrink to the size of an atom, as the body
attains perfection, transcending physical law.
III.47 ŹĄłx"ć"ł"ś d"d""xD d" xć &!Ą"!
rpa-lvańya-bala-vajra-sahananatvni kya-sampat
rpa = form
lvańya = grace
bala = strength
vajra = diamond
sahananatvni = durability, firmness
kya = body
sampat = perfection
This perfection includes beauty, grace, strength, and the durability of a diamond.
III.48 "ŹĄxD "!xe""ćx@"^" ćxD ĆD e"ĆŁćść
grahańa-svarpsmitnvayrthavattva-sayamd indriya-jaya
grahańa = grasping, perceiving
sva = own
rpa = form
asmit = the sense of I , egoism
anvaya = pervasiveness, relation
artha = meaning, purpose, approach
vattva = function
sayamt = constraint, perfect discipline
indriya = sensory apparatus
jaya = mastery
By observing the various aspects of the sense organs - their processes of perception, intrinsic natures,
identification as self, interconnectedness, purposes - with perfect discipline, one masters them.
III.49 "!"! d"śD "" D "ż+"x" Ą "xd"śćł
tato mano-javitvam vikarańa-bhva pradhna-jaya ca
tata = therefore, from these, from that
mana = mind
javitvam = quickness
vikarańa = without organs
bhva = condition, state
pradhna = foundation, matrix
jaya = mastery
ca = and
Then, free from the constraints of their organs, the senses perceive with the quickness of the mind, no
longer in the sway of the phenomenal world.
III.50 ^"Ą9 ĄRxe"ć"!xćxD "!x& ć "@+"x"xD "Sżx"!! " "@Ę%x"!! "
sattva-purućnyat-khyti-mtrasya sarva-bhvdhićłttva sarva-jttva ca
sattva = clarity, luminosity; a fundamental essence of nature, or guna
puruća = pure awareness
anyat = difference, distinction
khyti = seeing
mtrasya = only, merely
sarva = all
bhva = condition, state
adhićłttva = supremacy
sarva = all
jttva = omniscience
ca = and
Once one just sees the distinction between pure awareness and the luminous aspect of the
phenomenal world, all conditions are known and mastered.
III.51 "!ظĘżxćxĆD Ą ĆR"ńś ć0 "H"ć
tad-vairgyd api doća-bja-kćaye kaivalyam
tad = its, that
vairgyt = dispassion, non-reaction, non-attachment
api = also
doća = imperfection, flaw
bja = seed, source
kćaye = dwindling, decreasing
kaivalyam = emancipation, isolation of pure awareness
When one is unattached even to this omniscience and mastery, the seeds of suffering wither, and pure
awareness knows it stands alone.
III.52 xe"ć9 ĄD d"e"&0 óÓ ćxż Ą9 d"żD d"SóĄ óÓx"!
sthnyupanimantrańe saga-smaykarańam punar-anićła-prasagt
sthni = exalted, celestial
upanimantrańe = invitation
saga = contact, attachment
smay = pride, beaming
akarańam = without cause
puna = again, repeated, renewed
anićła = undesirable
prasagt = inclination, recurrence
Even if the exalted beckon, one must avoid attachment and pride, or suffering will recur.
III.53 "!$ć ćxD ظ"0 ś Ę%xd"
kćańa-tat-kramayo sayamd viveka-ja jnam
kćańa = moment
tat = that, these
kramayo = sequence, flow, succession
sayamt = constraint, perfect discipline
viveka = discrimination
ja = born
jnam = knowledge
Focusing with perfect discipline on the succession of moments in time yields insight born of
discrimination.
III.54 śxD "!ł Ć0 ĄĘże"ć"!xd""0 Ćx"! "!9 H"ćć "!"! ĄD "!ĄD %
jti-lakćańa-deair anyatnavacchedt tulyayos tata pratipatti
jti = birth, rank
lakćańa = characteristic, time factors
deai = place
anyat = distinction
anavacchedt = unbounded, continuous
tulyayo = similar, equal
tata = therefore, from these, from that
pratipatti = understanding
This insight allows one to tell things apart which, through similarities of origin, feature, or position,
had seemed continuous.
III.55 "!xż~ "@D "Rć "@xD "Rć$ 0 D "! D ""0 ś Ę%xd"
traka sarva-vićaya sarvath-vićayam akramam ceti vivekaja jnam
traka = transcendent, delivering
sarva = all
vićaya = object (of experience)
sarvath = in all circumstances
vićayam = object (of experience)
akramam = not in sequence, deconstructed
ca = and
iti = thus
viveka = discrimination
ja = born
jnam = knowledge
In this way, discriminative insight deconstructs all of the phenomenal world s objects and conditions,
setting them apart from pure awareness.
III.56 ^"Ą9 ĄRć Ą9 D x&!ć0 "H"ć
sattva-purućayo uddhi-smye kaivalyam
sattva = clarity, luminosity; a fundamental quality of nature, or guna
purućayo = pure awareness
uddhi = purity
smye = equality
kaivalyam = emancipation, isolation of pure awareness
Once the luminosity and transparency of consciousness have become as distilled as pure awareness,
they can reflect the freedom of awareness back to itself.
"H"ćĄxĆ
Kaivalya-pda
IV. Freedom
IV.1 śe"xĘRD "e"&"!Ą xD "śx D ć
janmaućadhi-mantra-tapa-samdhij siddhaya
janma = birth
aućadhi = herb
mantra = intonation
tapa = heat, intensity of discipline, austerity
samdhi = oneness, integration
j = born of
siddhaya = perfection, attainment
The attainments brought about by integration may also arise at birth, through the use of herbs, from
intonations, or through austerity.
IV.2 śxće""!żĄD żx Ą ćxĄ: żx"!
jtyantara-parińma praktyprt
jti = birth, rank
antara= other
parińma = transformation
prakti = nature, phenomenal world
prt = overflow
Being delivered into a new form comes about when natural forces overflow.
IV.3 D d"D %Ąćś~ Ą "!ńd"x "ż+"0 Ć "!9 "!"! 0 D &""!
nimittam aprayojakam praktnm varańa-bhedas tu tata kćetrikavat
nimittam = proximate cause
aprayojakam = not causing
praktnm = nature, phenomenal world
varańa = choosing
bheda = division, difference
tu = and, moreover, but
tata = therefore, from these, from that
kćetrikavat = like a farmer
The transformation into this form or that is not driven by the causes proximate to it, just oriented by
them, the way a farmer diverts a stream for irrigation.
IV.4 D d"x@D %xe"ćD "!xx&x"!
nirmńa-cittnyasmit-mtrt
nirmńa = forming, creating
cittni = consciousness
asmit = the sense of I , egoism
mtrt = only
Feeling like a self is the frame that orients consciousness toward individuation.
IV.5 Ą"! D %+"0 Ć0 Ąćś~ D %0 d"0 Rx
pravtti-bhede prayojaka cittam ekam anekeć
pravtti = arising of activity
bhede = division
prayojaka = causing
cittam = consciousness
ekam = one
anekeć = many
A succession of consciousnesses, generating a vast array of distinctive perceptions, appear to
consolidate into one individual consciousness.
IV.6 "!& ąćxd"śd"xĄć
tatra dhyna-jam anayam
tatra = there, in that
dhyna = meditative absorption
jam = born
anayam = not involving the store of latent impressions
Once consciousness is fixed in meditative absorption, it no longer contributes to the store of latent
impressions.
IV.7 x@Ą9 Łłx S ćD d"D &D " "D "!żRx
karmuklkćńa yoginas trividham itarećm
karma = action
aukla = not white
akćńa = not black
yogina = yogi
trividham = threefold
itarećm = others
The actions of a realized yogi transcend good and evil, whereas the actions of others may be good or
evil or both.
IV.8 "!"! "!D ظĄxxd"9 9 xd"x0 "xD +"& ćD #"x@ d"xd"x
tatas tad-vipknuguńnm evbhivyaktir vsannm
tata = therefore, from these, from that
tad = its, that
vipka = ripening, fruition
anuguńnm = going with, following, accompanying
eva = thus
abhivyakti = manifestation
vsannm = latent properties, traits
Each action comes to fruition by coloring latent impressions according to its quality - good, evil, or
both.
IV.9 śxD "!ĆĄxł& ć"D "!xd"xćxd"e""!ć@ ! D "! xżćż0 ŹĄ"x"!
jti-dea-kla vyavahitnm apynantarya smti-saskrayor eka-rpatvt
jti = birth, rank
dea = place
kla = time
vyavahitnm = hidden, separated
api = also
nantarya = succession
smti = memory, mindfulness
saskrayo = latent impressions
eka = one
rpatvt = essential form
Because the depth memory and its latent impressions are of a piece, their dynamic of cause and effect
flows uninterruptedly across the demarcations of birth, place, and time.
IV.10 "!x xd"xD Ć" xD ĄR D d"ć"x"!
tsm anditva cićo nityatvt
tsm = of these
anditva = without beginning
ca = and
ića = primordial will to exist
nityatvt = perpetuity, eternity
They have always existed, because the will to exist is eternal.
IV.11 0 "!9 "łxćxł&!"d"Ę óÓ! ń"!ń"!"xĆ0 Rx+"x"0 "!Ć+"x"
hetu-phalraylambanai saghtatvd ećm abhve tad-abhva
hetu = cause, reason
phala = fruit
raya = basis, foundation
lambanai = support, object
saghtatvt = connectedness
ećm = of these
abhve = non-existence, non-becoming, disappearance
tad= its, that
abhva = non-existence, non-becoming, disappearance
Since its cause, effect, basis, and object are inseparable, a latent impression disappears when they do.
IV.12 "!ń"!xd"x"! "ŹĄ"! ćą"+"0 Ćxۺx@x
attngata svarpato styadhva-bhedd dharmńm
atta = past
angata = future
sva = own
rpata = in form
asti = exist
adhva = path, route
bhedt = division, difference
dharmńm = properties, visible forms, experiential substances
The past and future are immanent in an object, existing as different sectors in the same flow of
experiential substances.
IV.13 "!0 & ć# : x 9 xxd"
te vyaktaskćm guńtmna
te = they, these
vyakta = manifest
skćm = subtle
guńa = fundamental qualities of nature
tmna = self, essence
The characteristics of these sectors, whether manifest or subtle, are imparted by the fundamental
qualities of nature.
IV.14 ĄD żxĘ"xظ "!9 "!^"
parińmaikatvd vastu-tattvam
parińma = transformation
ekatvt = oneness
vastu = object, substance
tattvam = thusness, elemental quality, principle
Their transformations tend to blur together, imbuing each new object with a quality of substantiality.
IV.15 " "!9 x&!ć0 D %+"0 Ćx%ćD "@+"# Ąe"x
vastu-smye citta-bhedt tayor vibhakta panth
vastu = object, substance
smye = equality
citta = consciousness
bhedt = division, difference
tayo = of both
vibhakta = separation
panth = path
People perceive the same object differently, as each person s perception follows a separate path from
another s.
IV.16 d" ĘD %"!e"& " "!9 "!ĆĄx~ "!Ćx D ćx"!
na caika-citta-tantram vastu tad apramńaka tad ki syt
na = not
ca = and
eka = one
citta = consciousness
tantram = dependent
vastu = object, substance
tad = that, these
apramńaka = unobserved
tad = then
ki = what
syt = could be
But the object is not dependent on either of those perceptions; if it were, what would happen to it
when nobody was looking?
IV.17 "!Ć9 ĄżxxĄ0 D "xD % ć " "!9 Ę%x"!xĘ%x"!
tad-upargpekćitvc-cittasya vastu jtjtam
tad = its, that
uparga = coloring
apekćitvt = necessity
cittasya = consciousness
vastu = object, substance
jta = known
ajtam = not known
An object is only known by a consciousness it has colored; otherwise, it is not known.
IV.18 Ćx Ę%x"!xD ł%"! %ć "!Ą+" Ą9 ĄR ćxĄD żxD "x"!
sad jt citta-vttayas tat-prabho purućasyparińmitvt
sad = always
jt = known
citta = consciousness
vttaya = patterning, turnings, movements
tad = that, these
prabho = superior
purućasya = pure awareness
aparińmitvt = immutability
Patterns of consciousness are always known by pure awareness, their ultimate, unchanging witness.
IV.19 d" "!"! "x+"x ! ć"x"!
na tat svbhsa dyatvt
na = not
tat = that, these
sva = own
bhsa = luminosity
dyatvt = seen-ness
Consciousness is seen not by its own light, but by awareness.
IV.20 ć0 +"ćxd"" "xż
eka-samaye cobhaynavadhrańam
eka= one
samaye = circumstance
ca = and
ubhaya = both
anavadhrańam = not perceiving
Furthermore, consciousness and its object cannot be perceived at once.
IV.21 D %xe""!ż! ć0 +"9 D "9 0 żD "!Ą óÓ ! D "! óżł
cittntara-dye buddhi-buddher atiprasaga smti-sakara ca
citta = consciousness
antara = other
dye = seen
buddhi = perception, cognition
buddhe = perception, cognition
atiprasaga = regress
smti = memory, mindfulness, depth memory
sakara = confusion, mixing up
ca = and
If consciousness were perceived by itself instead of awareness, the chain of such perceptions would
regress infinitely, imploding memory.
IV.22 D "!0 żĄD "! ń$xćx "!ĆxxżxĄ%xĘ ""9 D "0 Ćd"
citer apratisakramys tad-krpattau svabuddhi-samvedanam
cite = pure awareness
apratisakramy = immobile, unchanging
tad = its, that
kra = shape
pattau = assumes, occurs
sva = own
buddhi = perception, intelligence
samvedanam = sensitivity
Once it is stilled, though, consciousness mirrors unchanging pure awareness, and can reflect itself
being perceived.
IV.23 ĆŁSó! ! 楿#~ D % "x@@
draćł-dyoparakta citta sarvrtham
draćł = seer, pure awareness
dya = what is seen
uparakta = colored
citta = consciousness
sarva = all
artham = meaning, purpose, approach, object
Then, consciousness can be colored by both pure awareness and the phenomenal world, thereby
fulfilling all its purposes.
IV.24 "!Ć ó0 ć"x d"xD +"D ł&D Ą Ążx@ ćxD ż"x"!
tad asakhyeya-vsanbhi citram api parrtha sahatya-kritvt
tad = that, these
asakhyeya = countless
vsanbhi = latent properties, traits
citram = variegated, spotted
api = also
para = other
artha = meaning, purpose, approach, object
sahatya = compound
kritvt = activity
Even when colored by countless latent traits, consciousness, like all compound phenomena, has
another purpose - to serve awareness.
IV.25 D "Ą0 RĆD Ą@d" x+"x"+"x"d"xD "D d""! D %
vieća-darina tma-bhva-bhvan-vinivtti
vieća = difference, distinction; distinct, particular
darina = one who sees
tma = self, essence
bhva = being, becoming
bhvan = realizing, becoming
vinivtti = cessation
As soon as one can distinguish between consciousness and awareness, the ongoing construction of the
self ceases.
IV.26 "!Ćx D ""0 D d"&!d" "H"ćĄx+"xż~ D %
tad viveka-nimna kaivalya-prg-bhra cittam
tad = then
viveka = discrimination
nimna = bent, inclined toward
kaivalya = emancipation, isolation of pure awareness
prg = before
bhra = load
cittam = consciousness
Consciousness, now oriented to this distinction, can gravitate toward freedom - the fully integrated
knowledge that pure awareness is independent from nature.
IV.27 "!D "ĆŁR9 Ąććxe""!żxD xż0 ć
tac-chidreću pratyayntarńi saskrebhya
tad = that, these
chidreću = gap
pratyaya = perception, thought, intention, representation
antarńi = other
saskrebhya = latent impressions
Any gaps in discriminating awareness allow distracting thoughts to emerge from the store of latent
impressions.
IV.28 xd"0 Rx Łł0 Ą"Ć9 #
hnam ećm kleavad uktam
hnam = cessation
ećm = of these
kleavat = like the causes of suffering
uktam = described, explained
These distractions can be subdued, as the causes of suffering were, by tracing them back to their
origin, or through meditative absorption.
IV.29 Ą óxd"0 ɵć9 ńĆ ć "@x D ""0 ćx"!0 "@@0 xD "
prasakhyne pyakusdasya sarvath viveka-khyater dharma-megha samdhi
prasakhyne = elevation, summit
api = also
akusdasya = one without greed
sarvath = in all circumstances
viveka = discrimination
khyate = seeing
dharma = property, visible form, experiential substance
megha = cloud, rain showers
samdhi = oneness, integration
One who regards even the most exalted states disinterestedly, discriminating continuously between
pure awareness and the phenomenal world, enters the final stage of integration, in which nature is
seen to be a cloud of irreducible experiential substances.
IV.30 "!"!Łł0 Ą@D d""! D %
tata klea-karma-nivtti
tata = therefore, from these, from that
klea = cause of suffering, corruption, hindrance, affliction, poison
karma = action
nivtti = cessation
This realization extinguishes both the causes of suffering and the cycle of cause and effect.
IV.31 "!Ćx "x@"żłxĄ0 "! ć Ę%xd" ćxd"e"ćxłĘ%0 ćH"Ą
tad sarvvarańa-malpetasya jnasynantyj jeyam alpam
tad = then
sarva = all
varańa = covering, veil, layer
mala = imperfection
apetasya = removed
jnasya = knowledge, insight
nantyt = infinity, the boundless
jeyam = to be known
alpam = little
Once all the layers and imperfections concealing truth have been washed away, insight is boundless,
with little left to know.
IV.32 "!"! "!xx@d"x ĄD żx$ xD "!9 @xd"x
tataktrthnm parińma-krama-samptir guńnm
tata = therefore, from these, from that
kta = done, accomplished
arthnm = meaning, purpose, approach, object
parińma = transformation
krama = sequence, flow, succession
sampti = termination
guńnm = fundamental qualities of nature
Then the seamless flow of reality, its transformations colored by the fundamental qualities, begins to
break down, fulfilling the true mission of consciousness.
IV.33 ĄD "!ćń ĄD żxxĄżxe""!D d"x@ Ż $
kćańa-pratiyog parińmparnta-nirgrhya krama
kćańa = moment
pratiyog = corresponding
parińma = transformation
apara = other
anta = end
nirgrhya = graspable
krama = sequence, flow, succession
One can see that the flow is actually a series of discrete events, each corresponding to the merest
instant of time, in which one form becomes another.
IV.34 Ą9 ĄRx@Ą: e"ćxd"x 9 xd"x ĄD "!Ą " "H"ć "ŹĄĄD "!Sżx "x D D "!Ą#D żD "!
purućrtha-nyn guńnm pratiprasava kivalya svarpa-pratićłh v citi-akter iti
puruća = pure awareness
artha = meaning, purpose, approach, object
nyn = empty
guńnm = fundamental qualities of nature
prati = with regard to, toward, reversing
prasava = flow, motion, creation, inception
kivalya = emancipation, isolation of pure awareness
sva = own
rpa = form
pratićłh = foundation
v = or
citi = pure seeing
akte = power
iti = that s all, finis
Freedom is at hand when the fundamental qualities of nature, each of their transformations witnessed
at the moment of its inception, are recognized as irrelevant to pure awareness; it stands alone,
grounded in its very nature, the power of pure seeing.
That is all.
Sanskrit-English glossary
Each of the Sanskrit terms in the Yoga-Stra appears below. To make this glossary more accessible to
readers unfamiliar with Sanskrit, terms have been transliterated to the Roman alphabet, rather than
appearing in devangar script, and compiled in Roman alphabetical order. In many cases they have also
been presented with the grammatical endings used by Patańjali, as well as their root forms, which are
often a different part of speech and may have a somewhat different meaning. Parentheses indicate where
each Sanskrit term can be found in the Yoga-Stra. To sound out Sanskrit words correctly, see the
Sanskrit Pronunciation Guide on page 3; to compare to Sanskrit rendered in devangar script, see
accompanying link, Sanskrit Alphabet (PDF).
a = extending to
bhsa = luminosity (IV.19)
abhva = non-existence, non-becoming, disappearance (I.10, 29; II.25; IV.11)
abhibhava = subjugation, suppression, submergence (III.9)
abhijtasya = faultless, transparent (I.41)
abhimata = desired (I.39)
abhinive = self-preservation (II.3,9)
abhivyakti = manifestation (IV.8)
abhyantara = internal (II.50,51)
abhysa = practice, action, method (I.12,13,18,32)
dara = seeing (III.38)
daya = et cetera (II.34)
adhigama = attainment (I.29)
adhimtr, adhimtratvt = extreme, intense (I.22)
adhićłttva = supremacy (III.50)
adhva = path, route (IV.12)
adhyst = superimposition (III.17)
adhytma = innermost self (I.47)
adi = others (III.23,47)
diću, dni = and the others, et cetera (III.25,41)
adćła = unseen (II.12)
gam = testimony from a teacher or traditional texts (I.7)
agrya = pointed (II.41)
ahakra = I-maker , source of egoism; the sense that identification is occurring
ahims = not harming (II.30,35)
jna = ignorance (II.34)
ajtam = not known (IV.17)
akalpit = not feasible, impossible (III.45)
kra = shape (IV.22)
akarańam = without cause (III.51)
kayo = space, ether (III.42,43)
aklićł = benign (I.5)
akramam = not in sequence, simultaneous (III.56)
akćńa = not black (IV.7)
kćep = transcending (II.51)
akusdasya = one without greed (IV.29)
alabdha = failing to attain (I.30)
lamban = resting on (I.10,38)
lambanai = support, object (IV.11)
lasya = laziness (I.30)
aliga, aligni = without form (I.45; II.19)
loka = illumination, flashes of brilliance (III.5,26)
alpam = little (IV.31)
anabhighta = insulation, being beyond disturbance (II.48; III.46)
anditva = without beginning (IV.10)
angatam = future (II.16; III.16; IV.12)
nanda = bliss, joy (I.17)
ananta = endless, boundless (II.34,47)
nantarya = succession (IV.9)
nantyt = infinity, the boundless (IV.31)
anayam = not involving the store of latent impressions (IV.6)
anaćła = not ceased (II.22)
antmasu = not self (II.5)
anavacchedt = unbounded, continuous (I.26; III.54)
anavacchinn = unlimited, irrespective of (II.31)
anavadhrańam = not perceiving (IV.20)
anavasthitatvni = inconstancy, instability (I.30)
anekeć = many (IV.5)
agam, agni = limb, component (I.31; III.7,8)
ańima = the power to become minutely small (III.47)
anićła = undesirable (III.52)
anitya = impermanent (II.5)
ajanat = saturation, taking the form of something else (I.41)
anta = end (IV.33)
anta = extending from...to (I.40)
antar = inner (III.7)
antara = other (IV.2,21)
antarya = obstacle (I.29,30)
antardhnam = invisibility, disappearance (III.21)
ańu = minute, infinitesimal (I.40)
anubhta = experienced (I.11)
anugamt = going with, following, accompanying (I.17)
anuguńnm = going with, following, accompanying (IV.8)
anukra = imitation, following suit (II.54)
anumna = inference (I.7,49)
anumodit = approved (II.37)
anupaya = to behold (II.20)
anupt = following, relying upon (I.9; III.14)
nusanam = teaching, exposition (I.1)
anuay = following (II.7,8)
anuravika = heard, learned (I.15)
anućłhnt = performance, practice (II.28)
anuttama = unsurpassed (II.42)
anvaya = pervasiveness, relation (III.45,48)
anvaya = connected to, permeated (III.9)
anya = other (I.18,49,50; II.22)
anyat = distinction (III.50,54)
anyatvam = differentiation, variation (III.15)
apara = other (IV.33)
aparmćła = untouched, unaffected (I.24)
aparnta = death (III.23; IV.33)
aparigrah = not being acquisitive (II.30,39)
aparińmitvt = immutability (IV.18)
pattau = assumes, occurs (IV.22)
apavarga = emancipation, liberation (II.18)
apekćitvt = necessity (IV.17)
apetasya = removed (IV.31)
api = also (I.22,26,29,51; II.9,20,22; III.8,51; IV.9,24,29)
apramńaka = unobserved (IV.16)
apratisakramy = immobile, unchanging (IV.22)
aprayojakam = not causing (IV.3)
apuńya = bad, evil (I.33; II.14)
prt = overflow (IV.2)
arićłebhya = signs, omens (III.23)
artha = meaning, purpose, approach, object (I.28,32,42,43; II.2,18,21,22; III.3,36; IV.23,24)
arthata = regarding the meaning of something (III.11)
arthatvt = function, role (I.49; III.36)
asakrnayo = unmixed (III.36)
asampramoća = not allowing to steal away (I.11)
asamprayoge = uncoupling (II.54)
asansarga = freedom from contact (II.40)
sana = posture (II.29,46)
asaga = without touching (III.40)
asakhyeya = countless (IV.24)
sanna = near (I.21)
aya = store, residuum (I.24; II.12)
sevita = cultivated (I.14)
ića = primordial will to exist (IV.10)
asmit = the sense of I , egoism (I.17; II.3,6; IV.4)
raya = basis, foundation (IV.11)
rayatvam = rest on (II.36)
asteya = not stealing (II.30,37)
aćłu = eight (II.29)
asti = exist (IV.12)
auci = impure (II.5)
auddhi = impurity (II.43)
aukla = not white (IV.7)
svda = tasting (III.37)
asya = his (I.40)
atad = not that (I.8)
atha = now (I.1)
atiprasaga = regress (IV.21)
atta = past (III.16; IV.12)
tma, tmaka, tmna = self, essence (II.5,21,41; IV.25)
tmat = selfhood (II.6; IV.13)
atyanta = absolutely (III.36)
aućadhi = herb (IV.1)
varańam = covering, veil, layer (II.52; III.44; IV.31)
avasth = condition (III.13)
avasthnam = state of abiding (I.3)
vea = entering (III.39)
avidy = lack of wisdom, ignorance of one s true nature (II.3,4,5,24)
aviplav = continuous, uninterrupted (II.26)
avirati = hedonism (I.30)
avićay = not present, absent (III.20)
avieća = indistinct (II.19; III.36)
avyapadeya = unmanifest (III.14)
yu = span of life (II.13)
bdhane = repelling (II.33)
bahi = external (III.8,44)
bhya = external (II.50,51)
bala = powers, strengths (III.26,48)
balni = powers, strengths (III.25)
bandha = binding (III.1,39)
bhar = bearing (I.48)
bhra = load (IV.26)
bhaum = at a level (II.31)
bhava = being, becoming (I.19)
bhavah = condition, state (III.49,50; IV.25)
bhvan = realizing, becoming (II.2; IV.25)
bhvanam = realizing, becoming (I.28; II.33,34)
bhvanta = radiating, projecting (I.33)
bheda = division, difference (IV.3,5,12,15)
bhog = experience, enjoyment (II.13,18; III.36)
bhrnti = false (I.30)
bhmi = rooted, grounded (I.14; III.6); stage (II.27)
bhmi = stage, level (II.27)
bhmikatva = developmental stages (I.30)
bhta = element, being (II.18; III.13,17,45)
bhtatvt = actuality, being (III.20)
bhuvana = world (III.27)
bjam = seed, source (I.25; III.51)
brahmacarya = celibacy, impeccable conduct (II.30,38)
buddhi, buddhe = perception, intelligence (IV.21,22)
ca = and, but (I.29,44,45; II.2,15,41,53; III.20,23,39,40,43,46,49,50,55; IV.10,16,20,21)
cakre = wheel, energy center (III.30)
cakću = eye (III.21)
candre = moon (III.28)
caturtha = fourth (II.51)
cetan = consciousness (I.29)
chidreću = gap (IV.27)
cite = pure awareness (IV.22,34)
citram = variegated, spotted (IV.24)
citta = consciousness (I.2,30,33,37; II.54; III.1,9,11,12,19,35,39; IV.4,5,15,16,17,18,21,23,26)
darana = vision, perspective, systematic view, philosophy (I.30; II.6,41; III.33)
darina = one who sees (IV.25)
daurmanasya = depression (I.31)
dea = place (II.31,50; III.1,54; IV.9)
devat = deity (II.44)
dhrań = concentration (II.29,53; III.1)
dharma = property, visible form, constituent substance (III.13,14,46; IV.12,29)
dharm = substrate, substance (III.14)
dhruve = polestar (III.29)
dhynt = meditative absorption (I.39; II.11,29; III.2; IV.6)
dpti = radiance (II.28)
drgha = long (I.14; II.50)
divya = divine (III.42)
doća = imperfection, flaw (III.51)
draćł = seer, witness, pure awareness (II.17,20; IV.23)
draćł, draćłu = seer, witness, pure awareness (I.3; II.20)
dŁha = firmly (I.14)
dg = witness, see-er (II.6)
di = seeing (II.20,25)
dćła = seen, perceptible (I.15; II.12)
dya, dyayo, dye = what is seen (II.17,18,21; IV.21,23)
dyatvt = seen-ness (IV.19)
dukha = distress, pain, suffering (I.31,33; II.5,8,15,16,34)
dvandva = play of opposites, dualities (II.48)
dveća = aversion (II.3,8)
ejayatva = trembling (I.31)
eka = one (I.32; II.6,41; IV.5,9,16,20)
ekgratayo, ekgrya = one-pointedness, focus (II.41; III.11,12)
ekatra = in one, as one (III.4)
ekatvt = oneness (IV.14)
ećm = of these (IV.11,28)
etaya = by this (I.44)
ete = these (II.31)
etena = by this (III.13)
eva = thus (I.44,46; II.15,21; III.3; IV.8)
gamanam = travel (III.43)
gati = flow (II.49; III.29)
grahańa = grasping, perceiving (I.41; III.48)
graht = one who grasps, perceiver (I.41)
grhya = to be received, perceived (III.21)
grhyeću = grasped, object of perception (I.41)
guńa = fundamental quality of nature (I.16; II.15,19; IV.13,32,34)
guru = teacher, mentor (I.26)
hna = cessation (II.25,26; IV.28)
hasti = elephant (III.26)
hetu = cause, reason (II.17,23,24; III.15; IV.11)
hetutvt = causality (II.14)
hey = overcome, overwhelmed (II.10,11,16,17)
hims = harming (II.34)
hlda = delight (II.14)
hdaye = heart (III.35)
indriya = sensory apparatus (II.18,41,43,54,55; III.13,48)
ićła = desired (II.44)
vara = divine ideal of pure awareness (I.23,24; II.1,32,45)
itaratra = otherwise (I.4)
itarećm = others (I.20; IV.7)
itaretara = one another (III.17)
iti = thus, that s all (II.34; III.55,56; IV.34)
iva = like, thus, as it were (I.41,43; II.6,54; III.3)
ja = born of (I.50; III.53,55; IV.1)
jala = water (III.40)
jam = born (III.54,56; IV.6)
janma = birth (II.12,39; IV.1)
japa = repetition, intonation (I.28)
jti = birth, rank (II.13,31; III.18,54; IV.2,9)
javitvam = quickness (III.49)
jaya = mastery (II.41; III.5,40,41,45,48,49)
jyante = occur, are produced (III.37)
jatva = knowing (I.25)
jna = knowledge, insight (I.8,9,38,42; II.28; III.16,17,18,19,23,26,27,28,29,36,53,55; IV.31)
jta = known (IV.17,18)
jttva = omniscience (III.50)
jeyam= to be known (IV.31)
jugups = disinclination, detachment (II.40)
jvalanam = radiance (III.41)
jyotići = light (III.33)
jyotićmat = luminous (I.36)
kaivalyam = emancipation, isolation of pure awareness (II.25; III.51,56; IV.26,34)
kla = time (I.14; II.31,50; IV.9)
klena = by time, temporally (I.26)
kańłaka = thorn (III.40)
kańłha = throat (III.31)
karańt = making, observing (III.18)
karańa = cause, making, perception (II.2; III.39,40)
krita = caused to be done, instigated (II.34)
kritvt = activity (IV.24)
karma = action (I.24; II.12; III.23; IV.7,30)
karuń = compassion (I.33)
kathant = understanding why (II.39)
kya = body (II.43; III.21,30,43,46,47)
khyte, khyti = seeing (I.16; II.5,26,28 ; III.51; IV.29)
ki = what (IV.16)
klea = cause of suffering, corruption, hindrance, affliction, poison (I.24; II.2,3,12,13; IV.30)
kleavat = like the causes of suffering (IV.28)
klićła = hurtful (I.5)
krama = sequence, flow, succession (III.15,53; IV.32,33)
kriy = action (II.1,36; II.18)
krodha = anger (II.34)
kta = done, accomplished (II.22; IV.32)
kćańa = moment (II.9,52; IV.33)
kćaya = disappearance (II.43; III.11,45
kćaye, kćayt = dwindling, decreasing (II.28, 43; III.52)
kćetram = field (II.4)
kćetrikavat = like a farmer (IV.3)
kćńa = dwindled, decreased (I.41)
kćyate = disappears (II.52)
kćut = hunger (III.31)
kpe = pit, well, cavity (III.31)
krma = tortoise (III.32)
lbha = acquired (II.38,42)
laghu = light (III.43)
lakćańa = characteristic, time factors (III.13,54)
lvańya = grace (III.46)
laynm = clasped, merged (I.19)
liga = mark, characteristic (II.19)
lobha = greed (II.34)
madhya = moderate (I.22; II.34)
mah = great (II.31; III.45)
mahattva = greatness, magnitude (I.40)
maitr = friendliness (I.33; III.24)
mala = imperfection (IV.31)
mana, manasa = mind (I.35; II.53)
mańe = jewel (I.41)
mantra = intonation (IV.1)
mtra = only (I.43; II.20; III.3,50; IV.4)
megha = cloud, rain showers (IV.29)
mithy = false (I.8)
moha = delusion (II.34)
mdu = mild (I.22; II.34)
mudita = delight (I.33)
mla = root (II.12,13)
mrdha = head, crown (III.33)
na = not (III.20; IV.16,19)
nbhi = navel (III.30)
nŁy = channel, duct (III.32)
nairantarya = continuously, uninterruptedly (I.14)
naćłam = ceased (II.22)
nibandhan = holds (I.35)
nidr = sleep (I.6,10,38)
nimittam = proximate cause (IV.3)
nimna = bent, inclined toward (IV.26)
niratiaya = incomparable, unsurpassed (I.25)
nirbhs = shining (I.43; III.3)
nirbja = seedless (I.51; III.8)
nirgrhya = graspable (IV.33)
nirmńa = forming, creating (IV.4)
nirodha = stilling, cessation, restriction (I.2,12,51; III.9)
nirupakrama = slow to manifest (III.23)
nirvicr = not reflecting (I.44,47)
nirvitark = beyond thought (I.43)
nitya = permanent (II.5)
nityatvt = perpetuity, eternity (IV.10)
nivtti = cessation (III.31; IV.30)
niyama = internal discipline (II.29,32)
nyst = setting down, focusing (III.26)
pacatayya = fivefold (I.5)
paka = mud (III.40)
panth = path (IV.15)
para, parai = other (II.40; III.19,37,40; IV.24)
param = ultimate, highest, purest (I.40; II.55)
paridćła = observed, measured, scrutinized (II.50)
parińma = transformation (II.15; III.9,11,12,13,15,16; IV.2,14,32,33)
pariuddhau = wiping clean, purification (I.43)
paritpa = anguish (II.14)
parvńi = level, state (II.19)
paryavasnam = ending, terminating (I.45)
phal = fruit (II.14,34,36; IV.11)
pips = thirst (III.31)
prabho = superior (IV.18)
pracra = movement, passage (III.39)
pracchardana = exhalation, expulsion (I.34)
pradhna = foundation, matrix (III.49)
prdur = outside (III.9,47)
prg = before (IV.26)
praj = wisdom (I.20,48,49; II.27; III.5)
praka = brightness (II.18,52; III.21,44)
prakti = nature, phenomenal world (I.19; IV.2,3)
pramda = carelessness (I.30)
pramńa = right perception (I.6,7)
prńasya = breath, life force (I.34)
prańava = the syllable pronounced om (I.27)
prńyma = breath regulation (II.29,49)
prańidhnt = surrender, dedication (I.23; II.1,32,45)
prnta = last (II.27)
prasda, prasdanam = calming, tranquilizing, clarification (I.33,47)
prasakhyne = elevation, summit (IV.29)
prasagt = inclination, recurrence (III.52)
pranta = tranquil (III.10)
prasava = flow, motion, creation, inception (II.10; IV.34)
prasupta = dormant (II.4)
pravs = exhalation (I.31; II.49)
prati = with regard to, toward, reversing (II.22)
pratibandh = prevents, obstructs (I.50)
prtibht = spontaneous illumination (III.34,37)
pratipakća = opposite (II.33,34)
pratipatti = understanding (III.54)
pratićedha = subdue, ward off (I.32)
pratićłh = foundation (IV.34)
pratićłham, pratićłhyą = based on, grounded in (I.8; II.35; IV.34)
pratiyog = corresponding (IV.33)
pratyhra = withdrawal of the senses (II.29,54)
pratyak = inward (I.29)
pratyakća = percept, sensory input (I.7)
pratyaya = perception, thought, intention, representation (I.10,18,19; II.20; III.2,12,17,19,36; IV.27)
pravibhga = distinction (III.17)
pravtti = arising of activity (I.35; III.26; IV.5)
prayatna = effort (II.47)
prayojaka = causing (IV.5)
puna = again (III.12,52)
puńya = good, virtuous (I.33; II.14)
puruća = pure awareness (I.16,24; III.36,50,56; IV.18,34)
prva, prvebhya = earlier (I.18,26; III.7,18)
prvaka = preceded by (I.20; II.34)
rga = wanting, desire, passion, attachment (I.37; II.3,7)
rasa = taste (II.9)
ratna = jewel (II.37)
tam = truth (I.48)
rŁha = rooted (II.9)
rŻupa = form (I.8,17; II.23,54; III.3,21,47; IV.34)
rpata = in form (IV.12)
rpatvt = essential form (IV.9)
ruta = language, sound (III.17)
sa = this, that (I.14,26)
abda = verbal, linguistic (I.9,42; III.17)
sabja = with seed (I.46)
sad = always (IV.18)
sadhana = path to realization (II.heading)
sdhrańatvt = common experience (II.22)
sahabhuva = accompanying (I.31)
aithilya = relaxation (II.47; III.40)
skćt = direct, through the eye (III.18)
akte, aktyo = power (II.6,23; IV.21,34)
slambana = with support (III.20)
samdhi = oneness, integration (I.20,46,51; II.2,29,45; III.3,11,38; IV.1,29)
samna = energy flow through the solar plexus (III.41)
sampatti = coalescence, unified contemplation (I.41,42; II.47; III.43)
sampti = termination (IV.32)
samaya = circumstance (II.31; IV.20)
sambandha = relationship (III.42,43)
sambodha = insight (II.39)
sahananatvni = durability, firmness (III.47)
sahatya = compound (IV.24)
saj = comprehension (I.15)
sąkhya = one of the six perspectives, or daranas, of Indian thought
sampat = perfection (III.46,47)
samprajta = cognitive (I.17)
samprayoga = contact (II.44)
saskŻara = latent impressions (I.18,50; II.15; III.9,10,18; IV.9,27)
savedant = sensitivity (III.39; IV.22)
samvegnm = intense, vehement (I.21)
samvit = understanding (III.35)
sayama = constraint, perfect discipline (III.4,16,17,21,22,27,36,42,43,45,48,53)
smye = equality (III.56; IV.15)
sayoga = coupling, union, association, mingling (II.17,23,25)
saga = contact, attachment (III.52)
saghtatvt = connectedness (IV.11)
sakara = confusion, mixing up (III.17; IV.21)
sakhybhi = number (II.50)
sakrń = intermingled (I.42)
sannidhau = presence (II.35)
sanaya = doubt (I.30)
nta = quiescent, subsided (III.12,14)
santoća = contentment (II.32,42)
saptadh = sevenfold (II.27)
arra = body (III.39)
srpyam = identification, conformity (I.4)
sarva = all (I.25,51; II.15,31,37; III.11,17,34,50,55; IV.23)
sarvath = in all circumstances (III.55; IV.29)
sati = existing (II.13,49)
satkra = skillfully, in the right way (I.14)
sattva = clarity, luminosity; a fundamental essence of nature, or guna (II.41; III.36,50,56)
satya = truthfulness, truth (II.30,36)
auca = purity (II.32,40)
saumanasya = gladness (II.41)
savicr = reflecting (I.44)
savitark = thought (I.42)
eća = store, residuum (I.18)
siddha = perfected one (III.33)
siddhi = perfection, attainment (II.43,45; III.38; IV.1)
la = character (II.18)
smay = pride, beaming (III.52)
smti, smtaya = memory, remembering; depth memory; mindfulness (I.6,11,20,43; IV.9,21)
sopakrama = immediately manifest (III.22)
raddh = faith (I.20)
rvańa = hearing (III.37)
rotra = of hearing (III.42)
rotram = faculty of hearing (III.42)
ruta = what has been heard, teachings (I.49)
stambha = stationary (II.50)
stambhe = suspension (III.21)
stha = abide (I.41)
sthairye = being settled in (II.39; III.32)
sthni = exalted, celestial (III.52)
sthira = steady, stable (II.46)
sthiti, sthitau = stability, steadiness (I.13,35; II.18)
sthla = gross (III.45)
styna = apathy (I.30)
uci = pure (II.5)
uddha = pure (II.20)
uddhi = purity (II.41; III.56)
sukha = happiness (I.33; II.5,7,42,46)
skćma = subtle (I.44,45; II.10,50; III.26,45; IV.13)
nya = empty (I.9,43; III.3; IV.34)
srye = sun (III.27)
stra = thread; condensed mnemonic verse
sva = own (II.9,23,40,50; III.36; IV.19,22)
svdhyya = self-study (II.1,32,44)
svmi = owner (II.23)
svapna = dream (I.38)
svarpe = own form, identity (I.3,43; II.23,54; III.3,45,48; IV.34)
vsa = inhalation (I.31; II.49)
syt = could be (IV.16)
tad = its, that (I.12,16,28,32,41,50; II.11,21,22,25,35; III.3,5,18,20,21,23,29,46,51,53; IV.8,11,16,17,19,22,24,27
tad = then (I.3; IV.16,26,31)
t = these (I.46)
tnat = extension, stretching (III.2)
tanmtra = subtle primary experience of sound, form, odor, flavor, or feeling
tantram = dependent (IV.16)
tan = slender, weak (II.2,4)
tpa = anguish (II.15)
tapa = heat, intensity of discipline, austerity, austerity (II.1,32,43; IV.1)
tr = star (III.28)
traka = transcendent, delivering (III.55)
tsm = of these (IV.10)
tasmin = in this (II.49)
tasya = of this, that (I.27,51; II.24,27; III.6,10,20)
tat = that, these (I.16,32,41; II.35; III.17,20,24, 54; IV.16,18,19,24)
tata = therefore, from these, from that (I.22,29; II.48,52,55; III.12,38,45,47,50,55; IV.3,8,30,32)
tath = thus (II.19)
tatra = there, in that (I.13,25,42,48; III.2; IV.6)
tattva = thusness, elemental quality, principle (I.32; IV.14)
tayo = of both (IV.15)
te = they, these (I.30; II10,14; III.38; IV.13)
tvra = extremely (I.21)
trayam = these three (III.4,7,16)
trividham = threefold (IV.7)
tu = and, moreover, but (I.14; IV.3)
tla = cotton (III.42)
tulya = similar, equal (III.12,54)
tyga = abandonment (II.35)
ubhaya = both (IV.20)
udna = uppermost region of energy flow, or prana (III.40)
udrńm = activated, aroused (II.4)
udayau = arising, appearance (III.11)
uditau = arisen (III.12,14)
ukta = described, explained (III.22; IV.28)
upalabdhi = acquisition (II.23)
upanimantrańe = invitation (III.52)
uparga = coloring (IV.17)
uparakta = colored (IV.23)
upasarg = obstacle, impediment (III.38)
upasthnam = approach, materialize (II.37)
upya = means (II.26)
upeksanam = equanimity (I.33)
utkrnti = rising up (III.40)
uttarećm = other, following (II.4)
utpann = arisen, produced (I.35)
v = or (I.23,34,35,36,37,38,39; III.23,34; IV.34)
vcaka = signifying, connoting (I.27)
vh = flowing (II.9)
vhit = flow, progression (III.10)
vaira = hostility (II.35)
vairgya = dispassion, non-reaction, non-attachment (I.12,15; III.51)
vairadye = lucidity, purity (I.47)
vaitćńyam = without wanting or attachment (I.16)
vajra = diamond (III.47)
varańa = choosing (IV.3)
vrtt = smelling (III.37)
vsannm = latent properties, traits (IV.8,24)
vakra = mastery, willing something to happen (I.15,40)
vastu = object, substance (I.9; IV.14,15,16,17)
vayata = obedience, subservience (II.55)
vat = like (IV.3,28)
vat = having (I.35)
vattva = function (III.45,48)
vedan = feeling (III.37)
vedanya = to be experienced (II.12)
vibhakta = separation (IV.15)
vibhti = extraordinary powers (III)
vicra = insight, reflection (I.17)
viccheda = cessation, interruption (II.49)
vicchinna = interrupted, intercepted (II.4)
videha = bodiless (I.19; III.44)
vidhrańbhym = pause, retention (I.34)
viduća = sage, wise person (II.9)
vikalpa = conceptualization (I.6,9,42)
vikarańa = without organs (III.49)
vikćep = distraction, stirring up (I.30,31)
vinivtti = cessation (IV.25)
viniyoga = progression, application (III.6)
vipka = ripening, fruition (I.24; II.13; IV.8)
viparyaya = misperception, error (I.6,8)
viprakćła = distant (III.26)
virma = cessation (I.18)
virodht = conflict, opposition (II.15)
vrya = energy, vigor (I.20; II.38)
vićaya = object (of experience) (I.11,15,33,37,44,49; II.54; III.55)
vićayatva = the thing itself, thus-ness of an object (I.45)
vieća = distinction; distinct, particular (I.22,24,49; II.19; IV.25)
vićok = free of sorrow (I.36)
vta = free from, without (I.37)
vitarka = analytical thinking; unwholesome thoughts (I.17; II.33,34)
vitćńasya = without wanting or attachment (I.15)
viveka = discrimination (II.26,28; III.53,55; IV.26,29)
vivekina = a person of discrimination (II.15)
vratam = vow, commitment (II.31)
vtti = patternings, turnings, movements (I.2,4,5,10,41; II.11,15,50; III.44; IV.18)
vydhi = sickness (I.30)
vykhyt = described, explained (I.44; III.13)
vyakta = manifest (IV.13)
vyavahita = hidden, separated (III.26; IV.9)
vyha = arrangement (III.28,30)
vyutthna = emergence (III.9,38)
yama = external discipline (I.13)
yath = as (I.39)
yatna = sustained effort (I.13)
yoga = yoking, union (I.1,2; II.1,28)
yogina = yogi (IV.7)
yogyat, yogyatvni = capability (II.41)
Selected Bibliography
Deutsch, Eliot. Advaita Vedanta: a philosophical reconstruction. Honolulu: University of Hawaii Press, 1969
Eliade, Mircea. Patańjali And Yoga. New York: Schocken, 1975
Eliade, Mircea. Yoga: Immortality And Freedom. Princeton, NJ: Princeton University Press, 1958/69
Feuerstein, Georg. The Yoga Tradition. Prescott,AZ: Hohm Press, 1998
Iyengar, B. K. S. Light On Yoga New York: Schocken, 1966
MacDonnell, Arthur. A Practical Sanskrit Dictionary. Oxford: Oxford University Press, 1924/91
Radhakrishnan, S. Indian Philosophy, vol.2. Delhi: Oxford India Press, 1923/97
Radhakrishnan, S. & Moore, C. A Source Book In Indian Philosophy. Princeton,NJ: Princeton University
Press, 1973
Rahula, Walpola. What The Buddha Taught. New York: Grove Press, 1959/74
Tandon, S.N. A Re-appraisal of Patańjali s Yoga-Sutras in the Light of the Buddha s Teaching. Igatpuri:
Vipassana Research Institute, 1995
Whicher, Ian. The Integrity Of The Yoga Darana. Albany,NY: SUNY Press, 1998
Translations
Arya, Pandit Usharbudh. Yoga Stras Of Patańjali, vol.1. Honesdale,PA: Himalayan Institute, 1986 YB
Bouanchaud, Bernard. The Essence Of Yoga: reflections on the Yoga Sutras of Patańjali. Portland,OR: Rudra
Press, 1997
Desikachar, T.K.V. The Heart Of Yoga. Rochester,VT: Inner Traditions ,1995
Feuerstein, Georg. The Yoga-Stra Of Patańjali. Rochester,VT: Inner Traditions, 1989
Hariharananda Aranya, Swami. Yoga Philosophy Of Patańjali. Albany,NY: SUNY Press, 1983 YB
Houston, Vyaas. The Yoga Stra Workbook . Warwick,NY: American Sanskrit Institute, 1995
Iyengar, B.K.S. Light On The Yoga Stras Of Patańjali. New York: HarperCollins, 1993
Miller, Barbara Stoler. Yoga: Discipline Of Freedom. New York: Bantam, 1996
Prabhavananda, S. & Isherwood, C. How To Know God: the yoga aphorisms of Patańjali. New York New
American Library ,1953
Prasada, Rama. Patańjali s Yoga Stras. New Delhi: Munshiram Manoharlal, 1988 YB,TV
Satchidananda, Swami. The Yoga Stras Of Patańjali. Yogaville,VA: Integral Yoga, 1978/90
Shearer, Alistair. Effortless Being: the yoga stras of Patańjali. London: Unwin ,1982
Shyam, Swami. Patańjali Yog Darshan. Canada: Be All Publications, 1980
Stiles, Mukunda. Yoga Stras Of Patańjali. Pune: International Academy Of Ayurveda, 1998
Taimni, I.K. The Science Of Yoga. Madras: Theosophical Publishing House, 1961
Vivekananda, Swami. Raja-Yoga. New York: Ramakrishna-Vivekananda Center, 1956
YB = includes the Yoga-Bhsya, a 5th century commentary on the Yoga-Stra, by Vysa
TV = includes the Tattva-Vairad, a 9th century gloss on the Yoga-Stra and Yoga-Bhsya, by Vcaspati
Mra
Sanskrit Resources Online
Capeller Sanskrit-English Dictionary
http://www.uni-koeln.de/phil-fak/indologie/tamil/cap_search.html
Monier-Williams Sanskrit-English Dictionary
http://www.uni-koeln.de/phil-fak/indologie/tamil/mwd_search.html
Directory of Sanskrit Resources
http://www.classicyoga.org/directory/sanskrit-directory.html
About the author
Chip Hartranft s work bridges the traditions of yoga and buddhist meditation. He is the founding
director of The Arlington Center, dedicated to the integration of yoga and dharma practice, and has taught
a blend of movement and stillness to students in the Boston area since 1978. A student of yoga chiefly in
the Krishnamacharya traditions, Chip has also practiced insight meditation (vipassan) for many years.
He leads annual retreats in the US and abroad, blending yoga movement, breathwork, and mindfulness.
More information, including how to contact Chip Hartranft and The Arlington Center, can be found at
www.arlingtoncenter.org
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