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English-Home > Scriptures > Patajali > Ptajalayogastra-s (Patanjali Yoga

Sutras)

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Normal translation

Ptajalayogastra-s (Patanjali Yoga Sutras) (English)

The celebrated Yoga aphorisms by the sage Patajali

Introduction

Pure translation
(for easy reading)

First Section: On concentration 10 to 19

20 to 29 30 to 39 40 to 51

Concluding
remarks

Second Section: On practice 12 to 22 23

to 33 34 to 44 45 to 55

Further
Information

Third Section: Supernatural powers 12 to 22

23 to 33 34 to 44 45 to 55
Fourth Section: On Liberation 7 to 13 14
to 20 21 to 27 28 to 34

Introduction
Hi, Gabriel Pradpaka again. This is the second document of, I hope, a
very long series of documents dedicated to sacred scriptures in
Sanskrit. In Pronunciation 6, 7, 8 and 9, I taught you how to pronounce
the 195 aphorisms of Ptajalayogastra-s --wrongly-written Patanjali
Yoga Sutras-- (The Yoga aphorisms by the sage Patajali). But I am
giving the entire Ptajalayogastra-s to you now in a uninterrupted
way. No sounds at all, of course, just the translation. If you want to
hear the aphorisms, go to Pronunciation 6, Pronunciation 7,
Pronunciation 8 and Pronunciation 9. See you!
Important: All that is in brackets and italicized within the translation
has been added by me in order to complete the sense of a particular

phrase or sentence. In turn, all that is between double hyphen (--...--)

constitutes clarifying further information also added by me.
top

First Section: On concentration

Atha yognusanam||1||
And now begins (atha) the instruction (anusanam) regarding Yoga
(yoga)||1||

Yogacittavttinirodha||2||
Yoga (yoga) is the suppression (nirodha) of the modifications (vtti)
of mind (citta)||2||

Tad drau svarpe'vasthnam||3||

Then (tad), there is an abiding (avasthnam) in the essential nature
(sva-rpe) of the Seer (drau)||3||

Vttisrpyamitaratra||4||
On other occasions (itaratra), there is identity (srpyam) (between
the Seer and) the modifications (of mind) (vtti)||4||

Vttaya pacatayya kli akli||5||

The (mental) modifications (vttaya), which form a group of 5

(pacatayya), may be or may not be based upon Klea-s --afflictions-(kli akli)||5||

Pramaviparyayavikalpanidrsmtaya||6||
Correct knowledge (prama), false knowledge (viparyaya), verbal
knowledge about something that is nonexistent (vikalpa), (deep) sleep
(nidr) and recollection --smti-- (smtaya) (are the five modifications
of mind)||6||

Pratyaknumngam pramni||7||

Direct perception (pratyaka), inference (anumna) and testimony

--gama-- (gam) are the Prama-s (pramni)||7||

Viparyayo mithyjnamatadrpapratiham||8||
Viparyaya (viparyaya) is illusory (mithy) knowledge (jnam) based
(pratiham) on mistaking a particular form for something completely
different (atad-rpa)||8||

abdajnnupt vastunyo vikalpa||9||

Vikalpa (vikalpa) proceeds (anupt) from a verbal (abda) cognition
(jna) about something which is devoid (nya) of reality (vastu)||9||

Abhvapratyaylamban vttirnidr||10||
The modification (vtti) (known as) Nidr (or deep sleep) (nidr) is
based (lamban) upon the mental state (pratyaya) of nonexistence
(abhva)||10||

Anubhtaviaysampramoa smti||11||
Smti (or recollection) (smti) is the reproduction, without taking
anything from any other sources (asampramoa), of the thing (viaya)
that was (previously) experienced (anubhta)||11||

Abhysavairgybhy tannirodha||12||
There is suppression (nirodha) of that (i.e. "of the previous five
mental modifications") (tad) by means of Abhysa --practice-- and
Vairgya --renunciation-- (abhysavairgybhym)||12||

Tatra sthitau yatno'bhysa||13||

Abhysa or practice (abhysa) is the effort (yatna) to attain to that
(tatra) Sthiti or mental peace (sthitau)||13||

Sa tu drghaklanairantaryasatkrsevito dhabhmi||14||
And that (practice) (sa), when endowed (sevita) with a uninterrupted
(nairantarya) and true (sat) devotional attitude (kr) for a long

(drgha) time (kla), (has) certainly (tu) firm (dha) foundations

(bhmi)||14||

Dnuravikaviayavitasya vakrasaj vairgyam||15||

Vairgya or Renunciation (vairgyam) is known (saj) as the act of
subjugating (vakra) the desire (vitasya) for objects (viaya) seen
(da) or repeatedly heard from the scriptures (nuravika)||15||

Tatpara puruakhyterguavaityam||16||
Indifference (vaityam) to the Gua-s, (the qualities of nature)
(gua), because of a knowledge (khyte) of Purua (purua) is called
the highest (Vairgya or Renunciation) (tad param)||16||

Vitarkavicrnandsmitrpnugamtsamprajta||17||
Samprajtasamdhi (samprajta) (is achieved) by means of
(anugamt) Vitarka, Vicra, nanda and Asmit
(vitarkavicrnandsmitrpa)||17||

Virmapratyaybhysaprva saskraeo'nya||18||
(Asamprajtasamdhi is the) other (type of Samdhi) (anya) that is
preceded (prva) by the practice (abhysa) of stopping (virma) the
mental fluctuations (pratyaya) (which is the natural fruit of the highest
Vairgya or Renunciation, but that) it (still) contains a residue (ea)
of latent impressions (saskra)||18||

Bhavapratyayo videhapraktilaynm||19||
(There are two types of causes for Nirvjasamdhi --a Samdhi without
an object to meditate on--: "upyapratyaya" --the mental condition
that is the outcome of a conscious effort by using a method-- and
"bhavapratyaya" --the mental condition that is the outcome of latent
impressions of ignorance--. The first type produces
"Asamprajtasamdhi", while the second one brings about a similar
but not identical state).
(Thus, Nirvjasamdhi is caused by) the mental condition (pratyaya)
(that is the outcome) of latent impressions of ignorance (bhava) in the
case of both the Videha-s or (discarnate) Deva-s (videha) and the
Praktilaya-s or those who have dissolved themselves in the primeval
constituent principle (praktilaynm)||19||

raddhvryasmtisamdhiprajprvaka itarem||20||
(However,) in the case of those who tread the path of the conscious
effort by using a method --upya-- (itarem), (Nirvjasamdhi --which
is now "real Asamprajtasamdhi"--) is preceded (prvaka) by faith
(raddh), vigor (vrya), recollection (smti), full concentration
(samdhi) (and) true knowledge (praj)||20||

Tvrasavegnmsanna||21||
(That very Nirvjasamdhi is quickly) reached (sanna) by those
people having an intense (tvra) desire of spiritual emancipation
(savegnm)||21||

Mdumadhydhimtratvttato'pi viea||22||
Because of (the methods or means) being mild --slow-- (mdu),
moderate --medium-- (madhya) and excessive --"adhimtra" or
speedy-- (adhimtratvt), (there is) consequently (tatas) difference(s)
(viea) even (among those people who have an intense desire of
spiritual emancipation) (api)||22||

varapraidhndv||23||
Or else (v) (one can achieve Nirvjasamdhi) through profound
devotion (praidhnt) to vara (vara)||23||

Kleakarmavipkayairaparma puruaviea vara||24||

vara (vara) is a particular (viea) Purua (purua) who is not
affected (aparma) by Klea-s --afflictions-- (klea), actions
(karma), fruit of the actions (vipka) or the resulting latent impressions
--aya-- (ayai)||24||

Tatra niratiaya sarvajavjam||25||

In Him (tatra), the Omniscient (sarvaja) Seed (vjam) (has attained to
a state which) cannot be exceeded or surpassed (niratiayam)||25||

Prvemapi guru klennavacchedt||26||

(That vara is) the Guru (guru) even (api) of the former (guru-s)
(prvem), because He is not determined or limited (anavacchedt)
by Time (klena)||26||

Tasya vcaka praava||27||

The word (vcaka) to (designate) Him (tasya) is Praava or Omm
(praava or praava)||27||

Tajjapastadarthabhvanam||28||
(Those who have finally understood the intrinsical relationship
between Praava and vara will perform) the muttering (japa) of that
(Omm) (tad) (and) the contemplation (bhvanam) on its (tad) meaning
(artha)||28||

Tata pratyakcetandhigamo'pyantarybhvaca||29||
From that (practice of varapraidhna or devotion to vara --Lord--)
(tatas) (also comes) the realization (adhigama) of one's own true Self
(pratyakcetana) as well as (api... ca) the removal (abhva) of
obstacles (antarya)||29||

Vydhistynasaayapramdlasyviratibhrntidaranlabdhabhmik
atvnavasthitatvni cittavikepste'ntary||30||
Sickness (vydhi), mental inefficiency (styna), doubt (saaya),
negligence (pramda), idleness (lasya), non-abstention --lack of
control-- (avirati), erroneous perception (bhrnti-darana), the state of
not attaining (alabdha) to any yogic stage (bhmikatva) (and)
unsteadiness --anavasthitatva-- (anavasthitatvni). Those (te) mental
(citta) projections (vikep) (are) the obstacles (antary)||30||

Dukhadaurmanasygamejayatvavsapravs
vikepasahabhuva||31||
Pain (dukha), feeling of wretchedness and miserableness
(daurmanasya), shakiness or trembling (ejayatva) of the body (agam),
inhalation (vsa) (and) exhalation --pravsa-- (pravs) appear or
arise (bhuva) together with (saha) the (aforesaid) projections
(vikepa)||31||

Tatpratiedhrthamekatattvbhysa||32||

For (artham) keeping that back --i.e. for stopping those mental
projections-- (tad-pratiedha), the practice (abhysa) of
(concentration on) a single (eka) principle (tattva) (is recommended)||
32||

Maitrkarumuditopek sukhadukhapuypuyaviay
bhvantacittaprasdanam||33||
Peace (prasdanam) of mind (citta) (is achieved) by (internally)
contemplating (bhvanta) on (the feelings) of friendship (maitr),
compassion (karu), sympathy in joy (mudit) or indifference
--upek-- (upekm) regarding (viaym) (beings who are) happy
(sukha), suffering pain or distress (dukha), virtuous (puya) (or)
impure (apuya), (respectively)||33||

Pracchardanavidhrabhy v prasya||34||
Or (v) (that very peace of mind can also be achieved) by exhalation
(pracchardana) and retention --vidhraa-- (vidhrabhym) of Pra
--the vital energy contained in the breath-- (prasya)||34||

Viayavat v pravttirutpann manasa sthitinibandhin||35||

Or (v) a higher perception (pravtti) relating to objects (viayavat),
(at the moment that) it emerges (utpann), causes (nibandhin) calm
(sthiti) of mind (manasa) (too)||35||

Viok v jyotimat||36||

Or (v) (a higher perception) that is luminous (jyotimat) and free from

sorrow (viok) (can also brings about peace of mind)||36||

Vtargaviaya v cittam||37||
Or (v) (the contemplation on) the mind (cittam) belonging (viayam)
to a sage who is free from passions (vtarga) (can also produce
tranquility of mind)||37||

Svapnanidrjnlambana v||38||
Or (v) the support (lambanam) of the knowledges --in the form of
words and/or images-- (jna) (experienced) in dreams (svapna) or in

the state of dreamless sleep (nidr) (can also bring peace and
steadiness to the mind)||38||

Yathbhimatadhyndv||39||
Or (v) by meditating (dhynt) on whatsoever suitable --from a yogic
viewpoint, of course-- thing one may like (yath-abhimata) (he can also
attain to peace of mind)||39||

Paramuparamamahattvnto'sya vakra||40||
(When the mind gets stabilized on different realities at will, from one
as minute as) an atom --in the sense of the minutest conceivable
particle which cannot be further divided-- (paramu) up to (anta)
(other that is) infinitely great (paramamahattva), (then, complete)
mastery or dominion (vakra) over it (asya) (has been achieved)||
40||

Kavtterabhijtasyeva maergrahtgrahaagrhyeu
tatsthatadajanat sampatti||41||

When a weakened (ka) fluctuation of mind (vtte) (finally) arises

consequently --that is, when the mental fluctuation is lastly weakened
and the mind attains stability-- (abhijtasya), (this fluctuation behaves)
like (iva) a (transparent) gem (mae) in respect of the knower
(graht), the instrument of knowledge (grahaa) and the knowables
--grhya-- (grhyeu) --which are all objects of mental concentration--.
(This, as it were,) act of assuming the color --nature-- of any near
reality (tad-stha-tad-ajanat) (by that gem-like weakened fluctuation
of mind, is known as) Sampatti or Engrossment (sampatti)||41||

abdrthajnavikalpai sakr savitark sampatti||42||

Savitark Sampatti (savitark sampatti) (is that Engrossment which
is) combined (sakr) with ideas or thoughts (vikalpai) of
(sameness) between word (abda), (its) meaning (artha) and (the
resulting) knowledge (jna)||42||

Smtipariuddhau svarpanyevrthamtranirbhs nirvitark||43||

When memory (smti) is completely purified (pariuddhau), (and the
intuitive cognition is), as it were (iva), devoid (ny) of its own
essential nature (sva-rpa), (that Sampatti or Engrossment) in which
only (mtra) the object (on which the mind is concentrated) (artha)
shines forth (nirbhs) (is called) Nirvitark (nirvitark)||43||

Etayaiva savicr nirvicr ca skmaviay vykhyt||44||

By means of this --i.e. by the previous explanation-- (etay) (the
Sampatti-s or Engrossments known as) Savicr (savicr) and (ca)
Nirvicr (nirvicr), whose objects (viay) are subtle (skma), are
also (eva) explained (vykhyt)||44||

Skmaviayatva cligaparyavasnam||45||
And (ca) the character or condition of being a subtle (skma) object
(viayatvam) (regarding a previous one which is less subtle) ends or
culminates (paryavasnam) in Aliga --the Unmanifested Prakti-(aliga)||45||

T eva savja samdhi||46||

Only (eva) those (four varieties of Sampatti or Engrossment
--Savitark, Nirvitark, Savicr and Nirvicr--) (t) (constitute)
Savjasamdhi (savja samdhi) (or the perfect concentration in
which one uses a gross/subtle object or "vja" as a support for his mind
to become one-pointed)||46||

Nirvicravairadye'dhytmaprasda||47||
On getting skill or proficiency (vairadye) in Nirvicrasamdhi --also
known as Nirvicr Sampatti or Engrossment-- (nirvicra), clearness
or purity (prasda) in the inner instruments of knowledge --specially
Buddhi or Intellect-- (adhytma) (is developed as a result)||47||

tambhar tatra praj||48||

The deep understanding or knowledge (praj) (obtained) in that
(state of Nirvicrasamdhi or Nirvicr Sampatti) (tatra) (is called)
tambhar (tambhar)||48||

rutnumnaprajbhymanyaviay vierthatvt||49||
(And that Praj or deep knowledge gained in Nirvicrasamdhi) is
different (anyaviay) from knowledges (prajbhym) gotten through
oral transmission (ruta) or inference (anumna), because it relates to
the particular characteristics (viea) of objects --artha-- (arthatvt)||
49||

Tajja saskro'nyasaskrapratibandh||50||
The latent impression (saskra) born (ja) of that (special Praj
arisen in Nirvicrasamdhi) (tad) obstructs (pratibandh) the other
(anya) latent impressions (saskra)||50||

Tasypi nirodhe sarvanirodhnnirvja samdhi||51||

On the cessation (nirodhe) of that --i.e. of the latent impression born of
the aforesaid Praj-- (tasya) too (api), there is Nirvjasamdhi --or the
perfect concentration which is objectless or "nirvja", i.e. no object or
"vja" is utilized as a support for one's own mind to become onepointed-- (nirvja samdhi) through the suppression (nirodht) of all
(mental modifications or fluctuations) (sarva)||51||
Here concludes the First Section dealing with concentration
top

Second Section : On practice

Tapasvdhyyevarapraidhnni kriyyoga||1||

Austerity or Penance (tapas), Study of scriptures and Chanting of

mantra-s (svdhyya) (and) Devotion --praidhna-- (praidhnni) to
the (Supreme) Lord (vara) (are) Kriyyoga (kriyyoga)||1||

Samdhibhvanrtha kleatankararthaca||2||
(Kriyyoga should be practiced) for (artha... artha) producing
(bhvana) Samdhi or Perfect Concentration (samdhi) and (ca)
attenuating (tankaraa) the Klea-s (klea)||2||

Avidysmitrgadvebhinive paca kle||3||

Ignorance (in the form of a misapprehension about Reality) (avidy),
egoism (in the form of an erroneous identification of the Self with the
intellect) (asmit), attachment (rga), aversion (dvea) and fear of
death (which is derived from clinging ignorantly to life) --abhinivea-(abhinive) are the five (paca) Klea-s or Afflictions (kle)||3||

Avidy ketramuttare prasuptatanuvicchinnodrm||4||

Ignorance (in the form of a misapprehension about Reality) (avidy) is
the (breeding) field or ground (ketram) for the subsequent (four

Klea-s) (uttarem) (whether they be) dormant (prasupta), attenuated

(tanu), interrupted (vicchinna) or active --udra-- (udrm)||4||

Anityucidukhntmasu nityaucisukhtmakhytiravidy||5||
Ignorance (avidy) is to consider (khyti) as everlasting (nitya) what
is not everlasting (anitya), as pure (uci) what is not pure (auci), as
pleasure (or "pleasant") (sukha) what is pain (or "unpleasant")
(dukha) and as the Self (tma) what is the not-Self --antma-(antmasu)||5||

Dgdaranaaktyorektmatevsmit||6||
Egoism (asmit) is tantamount (iva) to the identification (ektmat) of
the Cognizant or Knowing (dk) Power --akte or akty--1 (aktyo)
--i.e. "Purua or the Absolute Consciousness"-- with the cognitive
(darana) power --akte or akty--2 (aktyo) --i.e. "Buddhi or
intellect"--||6||
1

"aktyo" means really "of the two powers" (Genitive Dual of "akti"

--power--). However, I had to translate it in singular for the sake of

convenience. Nevertheless, I have also given the respective forms for
the Genitive Singular of "akti", that is, "akte or akty" --of the
power--, for the sake of clarification.
2

Idem.

Sukhnuay rga||7||
Attachment (rga) is that which results (anuay) from pleasure
(sukha); --i.e. "Attachment is the modification that is forged by the
remembrance of enjoyed pleasure"--||7||

Dukhnuay dvea||8||
Aversion (dvea) is that which results (anuay) from pain or sorrow
(dukha); --i.e. "Aversion is the modification that is forged by the
experience of misery"--||8||

Svarasavh viduo'pi tathrho'bhinivea||9||

The inborn (svarasavh) fear of death (abhinivea) is established
(rha) in like manner (in everyone) (tath), even (api) in the wise
(vidua); --i.e. "Fear of death may be found in the ignorant as well as
in the learned people"--||9||

Te pratiprasavahey skm||10||
Those (te) subtle (Klea-s or Afflictions) (skm) are to be
abandoned or forsaken (hey) by means of the cessation of (mental)
production (pratiprasava)||10||

Dhynaheystadvttaya||11||
The (afflictive) modifications (vttaya) of that --i.e. "of the
abovementioned Klea-s or Afflictions"-- (tad) are to be abandoned or
forsaken (hey) through meditation (dhyna)||11||

Kleamla karmayo ddajanmavedanya||12||

Latent impression of action (karma-aya), which is based (mla)
upon Klea-s or Afflictions (klea), becomes manifest (vedanya) in
the present life (da... janma) or in a future life (adajanma)||12||

Sati mle tadvipko jtyyurbhog||13||

As long as that --i.e. "Klea-s or Afflictions"-- remains (sati) at the root

(mle), the consequence or result (vipka) of it (tad) is birth (jti),
span of life (yus) and experience --bhoga-- (bhog)||13||

Te hldaparitpaphal puypuyahetutvt||14||
On account (hetutvt) of virtue (puya) and vice (apuya), those --i.e.
"birth, span of life and experience"-- (te) (appear as) the fruits (phal)
of pleasure (hlda) or pain (paritpa), (respectively)||14||

Parimatpasaskradukhairguavttivirodhcca dukhameva
sarva vivekina||15||
For discerning people (vivekina), everything (sarvam) is indeed
(considered to be) (eva) painful (dukham) because of the sufferings
(dukhai) (derived from) the results or consequences (of one's own
actions) (parima), (from) the sorrowful experiences (tpa) (and from)
the latent impressions (saskra), and also (ca) due to the (mutual)
opposition (virodht) of the modifications (vtti) of the Gua-s (or
qualities of Pradhna1) (gua)||15||
1

"Pradhna" is Prakti.

Heya dukhamangatam||16||
Future (angatam) pain (dukham) is to be abandoned or forsaken
(heyam)||16||

Dradyayo sayogo heyahetu||17||

The union (sayoga) of the "Seer" --i.e. "of the Subject"-- (dra)
with the "seen" (or knowable) --i.e. "with the animate or inanimate
object" or "dya"-- (dyayo) is the cause (hetu) of that which is to
be abandoned or forsaken (heya)||17||

Prakakriysthitila bhtendriytmaka bhogpavargrtha
dyam||18||
The "knowable" --i.e. "the object"-- (dyam) is by nature (lam)
sentient (praka), mutable (kriy) and inert (sthiti). (Secondly,) it
consists (tmakam) of (subtle and gross) elements (bhta) (and)
Indriya-s --i.e. "Powers of perceiving (Jnendriya-s)" along with
"Powers of action (Karmendriya-s)"-- (indriya). (Lastly,) it is for the sake
(artham) of experience (bhoga) and Liberation (apavarga)||18||

Vieviealigamtrligni guaparvi||19||
The states of mutation (parvi) of the Gua-s (or qualities of
Pradhna1) (gua) (are): "diversified" (viea), "undiversified"
(aviea), "indicator-only" (ligamtra) and "one which is with no
indication or mark" --aliga-- (aligni)||19||
1

"Pradhna" is a synonymous with Prakti.

Dra dimtra uddho'pi pratyaynupaya||20||

The Seer (dra) is only (mtra) a Witness --i.e. "He is an absolute
Knower and completely devoid of Gua-s and subsequent mutation"-(di) who although (api) pure (uddha), beholds (anupaya) the
mental modifications (pratyaya)||20||

Tadartha eva dyasytm||21||

The nature (tm) of the knowable (dyasya) is really (eva) (to be) the
object (of perception) (artha) of That --i.e. "of Purua, the Absolute
Knower"-- (tad)||21||

Ktrtha prati naamapyanaa tadanyasdhraatvt||22||

Even though (api) disappeared (naam) with regard (prati) to one
(Purua) who has accomplished his purpose (with it) (kta-artham), that
--i.e. "the object or knowable"-- (tad) does not (really) disappear
(anaam) because of being common (sdhraatvt) to others (anya)
(too) --i.e. "other Purua-s also might use it even after its having been
utilized by one of them previously"--||22||

Svasvmiaktyo svarpopalabdhihetu sayoga||23||

Union or alliance (sayoga) is the cause (hetu) for realizing
(upalabdhi) the true nature (sva-rpa) of the two powers (aktyo)
(called) "object --as property--" (sva) (and) "subject --as owner--"
(svmi)||23||

Tasya heturavidy||24||
Ignorance (avidy) is the cause (hetu) of that (union or alliance)
(tasya)||24||

Tadabhvtsayogbhvo hna tadde kaivalyam||25||

The absence (abhva) of union or alliance (sayoga) arising from the
absence (abhvt) of that --i.e. "of Adarana or lack of discriminative
knowledge or real discernment about Reality"-- (tad) is Kaivalya
(kaivalyam) or the state of Emancipation (hnam) of that (tad)
(absolute) Knower (de) (known as Purua)||25||

Vivekakhytiraviplav hnopya||26||
The means (upya) of Liberation (hna) is discriminative (viveka)
knowledge (khyti) which is completely devoid of confusion or
disorder (aviplav)||26||

Tasya saptadh prntabhmi praj||27||

A seven-fold (saptadh) (and) ultimate (prntabhmi) deep
understanding (praj) (comes) to that (Yog who has attained
discriminative knowledge) (tasya)||27||

Yoggnuhndauddhikaye jnadptirvivekakhyte||28||

On the destruction (kaye) of impurity (auddhi) through the practice

(anuhnt) of the limbs (aga) of Yoga (yoga), (there emerges) the
Light (dpti) of Knowledge (jna) culminating () in discriminative
(viveka) knowledge (khyte)||28||

Yamaniyamsanaprymapratyhradhradhynasamdhayo'
vagni||29||
Yama (yama), Niyama (niyama), sana (sana), Pryma
(pryma), Pratyhra (pratyhra), Dhra (dhra), Dhyna
(dhyna) (and) Samdhi --samdhi-- (samdhaya) (are) the eight
(aau) limbs --aga-- (of Yoga) (agni) --after this statement, Patajali
will describe each of them in detail--||29||

Ahissatysteyabrahmacaryparigrah yam||30||
Non-injury --harmlessness-- (ahis), Veracity --truthfulness-- (satya),
Abstention from stealing (asteya), Continence --dwelling in Brahma-(brahmacarya) and Non-possession --abstinence from
avariciousness/covetousness; aparigraha-- (aparigrah) (are the five)
Yama-s or Restraints (yam)||30||

Jtideaklasamaynavacchinn srvabhaum mahvratam||31||

(Those Yama-s or Restraints turn into) a great (mah) vow (vratam)
(when they become) universal (srvabhaum) and unrestricted
(anavacchinn) by (any consideration of) class (jti), place (dea),
time (kla) or customary duty --"established custom and conventional
rule or usage" are also valid translations for "samaya"-- (samaya)||31||

aucasantoatapasvdhyyevarapraidhnni niyam||32||
Cleanliness (auca), Contentment (santoa), Austerity or Penance
(tapas), Study and Recitation of Sacred Scriptures (svdhyya), and
Devotion --praidhna-- (praidhnni) to the (Supreme) Lord (vara)
(are the five) Niyama-s or Observances (niyam)||32||

Vitarkabdhane pratipakabhvanam||33||
On the inhibition (bdhane) (of those Yama-s and Niyama-s) by
(erroneous) ways of thinking and feeling (vitarka), (a Yog should
cultivate) contemplation (bhvanam) on the opposites (pratipaka)||
33||

Vitark hisdaya ktakritnumodit lobhakrodhamohaprvak

mdumadhydhimtr dukhjnnantaphal iti
pratipakabhvanam||34||
(Such actions as) injury (his), etc. (daya) proceeding from
(erroneous) ways of thinking and feeling (vitark) (are as follows): (I)
those which are performed by oneself (kta), got done by another
(krita) or approved --anumodita-- (anumodit); (II) those which are
preceded (prvak) (either) by covetousness (lobha), wrath (krodha),
or delusion (moha). (Moreover, the aforesaid actions can be either)
mild (mdu), moderate (madhya) or intense --adhimtra-(adhimtr). "(They are) the unending (ananta) fruits or
consequences (phal) (resulting from) pain (dukha) (and) ignorance
(ajna)" --"iti" stands for inverted commas-- is the opposite
(pratipaka) thought (bhvanam)||34||

Ahispratihy tatsannidhau vairatyga||35||

On the establishment (pratihym) of Ahis or Non-injury (ahis)
(in a Yog, there is) cessation (tyga) of hostility (vaira) (in one)
coming close (sannidhau) to him (tad)||35||

Satyapratihy kriyphalrayatvam||36||
On the establishment (pratihym) of Satya or Truthfulness (satya)
(in the Yog), a state of connection (rayatvam) between (his) actions
--as the general idea expressed by any verb-- (kriy) and the
(resulting) fruits or consequences (phala) (arises) --i.e. "all that the
abovementioned Yog says will come true in the long run"--||36||

Asteyapratihy sarvaratnopasthnam||37||
On the establishment (pratihym) of Asteya or Non-stealing
(asteya) (in the Yog), all (sarva) jewels (ratna) stand near in order to
serve (upasthnam) (him)||37||

Brahmacaryapratihy vryalbha||38||
On the establishment (pratihym) of Brahmacarya or Continence
(brahmacarya) (in that Yog, there is) acquisition (lbha) of Vrya --lit.
"energy, vigor, stamina, strength, etc."-- (vrya)||38||

Aparigrahasthairye janmakathantsambodha||39||

When (that very Yog) stands firmly (sthairye) in Aparigraha or Nonpossession (aparigraha), full knowledge (sambodha) of "the how, the
what state?" (kathant) about (his past, present and future) existences
(janma) (arises)||39||

auctsvgajugups parairasasarga||40||
From auca or Cleanliness (auct), dislike (jugups) toward one's own
(sva) body (aga) (arises, and consequently) unconcernedness to
contact (asasarga) with other (bodies) (parai) (is also developed)||
40||

Sattvauddhisaumanasyaikgryendriyajaytmadaranayogyatvni ca||
41||
(Besides, from auca or Cleanliness,) purity (uddhi) of nature or
disposition (sattva), satisfaction of mind (saumanasya), onepointedness (aikgrya), conquest (jaya) of the Indriya-s --5
Jnendriya-s or powers of perception, and 5 Karmendriya-s or powers
of action-- (indriya) (and) fitness or ability --yogyatva-- (yogyatvni) for
perceiving (darana) the Self (tma), (are) also (ca) (developed)||41||

Santodanuttamasukhalbha||42||
From Santoa or Contentment (santot); (there is) acquisition (lbha)
of unsurpassed (anuttama) happiness (sukha)||42||

Kyendriyasiddhirauddhikayttapasa||43||
Perfection (siddhi) of body (kya) and Indriya-s --5 Jnendriya-s or
powers of perception, and 5 Karmendriya-s or powers of action-(indriya) (is acquired) through Tapas or Austerity (tapasa), which
brings about destruction (kayt) of impurities (auddhi)||43||

Svdhyydiadevatsamprayoga||44||
Union or communion (samprayoga) with the desired or chosen (ia)
deity (devat) (is obtained) from Svdhyya or Study and Recitation of
Sacred Scriptures (svdhyyt)||44||

Samdhisiddhirvarapraidhnt||45||

Perfection or complete attainment (siddhi) of Samdhi or Perfect

Concentration (samdhi) (is achieved) through devotion (praidhnt)
to the Lord (vara)||45||

Sthirasukhamsanam||46||
Posture (sanam) (should be) firm (sthira) and agreeable --pleasant-(sukham)||46||

Prayatnaaithilynantasampattibhym||47||
By means of relaxation (aithilya) of effort (prayatna) and absorption
--sampatti-- (sampattibhym) in the infinite --i.e. "in the infinite
space around"-- (ananta) (sana or Posture is perfected)||47||

Tato dvandvnabhighta||48||
From that (tatas), (there is) immunity (anabhighta) with regard to
the pairs of opposites (dvandva)||48||

Tasminsati vsapravsayorgativiccheda pryma||49||

Once that (tasmin) (sana or Posture) has been (perfected) (sati),
Pryma (pryma), (which) is the suspension (viccheda) of the
flow (gati) of inhalation (vsa) and exhalation --pravsa-(pravsayo), (should be developed)||49||

Vhybhyantarastambhavttirdeaklasakhybhi parido
drghaskma||50||
(Pryma) has (three) Operation(s) (vtti): (1) External (vhya),
(2) Internal (bhyantara) and (3) Suppression (stambha). (And when
Pryma is) observed (parida) according to space (dea), time
(kla) and number --sakhy-- (sakhybhi), it becomes long (drgha)
and subtle (skma)||50||

Vhybhyantaraviaykep caturtha||51||
The fourth (kind of Pryma) (caturtha) transcends or excels
(kep) the sphere of influence (viaya) of External (vhya) and
Internal (bhyantara) (Operations)||51||

Tata kyate prakvaraam||52||

Through that (tatas), the veil (varaam) over Praka --i.e. "over the
revelation of true knowledge"-- (praka) is attenuated (kyate)||52||

Dhrasu ca yogyat manasa||53||

Mental (manasa) fitness or aptitude (yogyat) for the dhra-s or
concentration practices (dhrasu) (is) also (ca) (developed)||53||

Svaviaysamprayoge cittasya svarpnukra ivendriy

pratyhra||54||
Pratyhra or the Withdrawal (pratyhra) of Indriya-s --5
Jnendriya-s or powers of perception, and 5 Karmendriya-s or powers
of action-- (indriym) (is), as it were (iva), a following (anukra) the
essential nature (sva-rpa) of mind (cittasya) (by those very Indriya-s),
when separated (asamprayoge) from their (corresponding) (sva)
objects (viaya)||54||

Tata param vayatendriym||55||

From that (Pratyhra or Withdrawal) (tatas), supreme (param)
mastery or control (vayat) of the Indriya-s --5 Jnendriya-s or
powers of perception, and 5 Karmendriya-s or powers of action-(indriym) (arises)||55||
Here concludes the Second Section dealing with practice
top

Third Section : supernatural powers

Deabandhacittasya dhra||1||
Concentration (dhra) is the mind's (cittasya) fixation (bandha) on
one point (dea)||1||

Tatra pratyayaikatnat dhynam||2||

In that --in Dhra-- (tatra), the continuous flow of similar (ekatnat)
mental modifications (pratyaya) is Meditation (dhynam)||2||

Tadevrthamtranirbhsa svarpanyamiva samdhi||3||

Perfect Concentration (samdhi) is just (eva) that (condition) (tad) in
which only (mtra) the object (of concentration) (artha) shines forth
(nirbhsam), and the self (sva-rpa) is absent (nyam), as it were
(iva)||3||

Trayamekatra sayama||4||
The (abovementioned) triad --i.e. Dhra, Dhyna and Samdhi-(trayam) on a single object (ekatra) is Sayama (sayama)||4||

Tajjaytprajloka||5||

Through the conquest (jayt) of that --i.e. Sayama-- (tad), the Light
(loka) of Wisdom (praj) (dawns)||5||

Tasya bhmiu viniyoga||6||

(There must be) application (viniyoga) of that (tasya) to the stages (of
the practice) (bhmiu)||6||

Trayamantaraga prvebhya||7||
The triad (of Dhra, Dhyna and Samdhi) (trayam) (are more)
internal (practices) (antaragam) than the previous ones --i.e. Yama,
Niyama, sana, Pryma and Pratyhra-- (prvebhya) (within the
framework of Samprajtayoga)||7||

Tadapi vahiraga nirvjasya||8||

(In turn,) that very triad (tad api) is external (vahiragam) in respect of
Nirvja or seedless concentration --i.e. Asamprajtayoga-(nirvjasya)||8||

Vyutthnanirodhasaskrayorabhibhavaprdurbhvau
nirodhakaacittnvayo nirodhaparima||9||
The subjugation (abhibhava) of the latent impression(s) --saskra-(saskrayo) of the manifest state --i.e. "Vyutthna" or the ordinary
state of consciousness in which there is mental fluctuation-(vyutthna) and the appearance --prdurbhva-- (prdurbhvau) of the

latenci(es) --saskra-- (saskrayo) of the arrested state of mind

(nirodha) (is) the mutation (parima) of (that very) arrested state of
mind (nirodha). (This mutation) is linked (anvaya) to the mind (citta)
at (every) moment (kaa) of that arrested state of mind (nirodha)||9||
Note that "saskrayo" literally means "of both of latent impressions"
(i.e. "of those of Vyutthna --manifest state-- and Nirodha --arrested
state of mind--). In turn, "abhibhavaprdurbhvau" literally means "the
subjugation (abhibhava) and appearance (prdurbhva)". I had to
adapt the translation so that the purport of the aphorism may be
understood properly.

Tasya prantavhit saskrt||10||

Through the latent impression(s) (saskrt) of that (arrested state of

mind) (tasya), a continuous undisturbed state of mental tranquility
(pranta-vhit) (is brought about and kept)||10||

Sarvrthataikgratayo kayodayau cittasya samdhiparima||11||

Diminution (kaya) of attention to all (objects) (sarva-arthat) and the
emergence/development --udaya-- (udayau) of one-pointedness
--ekgrat-- (ekgratayo) (is) the mutation (parima) of Samdhi
--perfect concentration or absorption-- (samdhi) of mind (cittasya)||
11||

Note that "sarvrthataikgratayo" literally means "of both attention to

all objects (sarva-arthat) and one-pointedness (ekgrat)". In turn,
"kayodayau" literally means "on the diminution (kaya) and
emergence/development (udaya)". I had to adapt the translation so
that the purport of the aphorism may be understood properly.

Tata puna ntoditau tulyapratyayau cittasyaikgratparima||

12||
There (tatas) again (punar) --i.e. "during Samdhi"--, the past (nta)
modification --pratyaya-- (pratyayau) being the same (tulya) as the
present --dita-- (uditau) one --i.e. pratyaya-- (pratyayau), (occurs) the
mutation (parima) of the one-pointed state (ekgrat) of the mind
(cittasya)||12||
Note that "ntoditau" literally means "a past --pratyaya or mental
modification-- (nta) and a present one (udita)". In turn,
"tulyapratyayau" literally means "two mental modifications or
pratyaya-s (pratyayau) being the same (tulya)". I had to adapt the
translation so that the purport of the aphorism may be understood
properly.

Etena bhtendriyeu dharmalakavasthparim vykhyt||13||

By means of this --i.e. "through the previous exposition about the three
mutations mentioned in the 9th, 11th and 12th aphorisms"-- (etena), the
mutations (parim) of essential attribute (dharma), temporal
character (lakana) (and) state as old and new (avasth) in the gross
elements (bhta) and Indriya-s --i.e. Powers of perception and action-(indriyeu) (are) explained in detail (vykhyt)||13||

ntoditvyapadeyadharmnupt dharm||14||
The characterized object (dharm) is (that which) continues to exist
(anupt) through (the following three) characteristics (dharma):
appeased --i.e. past-- (nta), risen --i.e. present-- (udita) and
indefinable --i.e. future-- (avyapadeya)||14||

Kramnyatva parimnyatve hetu||15||

Difference (anyatvam) in the sequence or succession (krama) (is) the
cause (hetu) in respect of the mutative (parima) difference
(anyatve)||15||

Parimatrayasayamdattngatajnam||16||

Knowledge (jnam) of past (atta) (and) future (angata) (is achieved)

through Sayama (sayamt) on the three (traya) mutations
(parima) --i.e. the mutations of essential attribute, temporal
character and state as old and new--||16||

abdrthapratyaynmitaretardhystsakarastatpravibhgasaya
mtsarvabhtarutajnam||17||
Through the reciprocal (itaretara) imposition (adhyst) of word
(abda), meaning (artha) (and) idea --pratyaya-- (pratyaynm), an
intermixture appearing in the form of a unified impression (sakara)
(is brought about). By means of Sayama (sayamt) on that
(intermixture) (tad), but in a separate way (pravibhga), knowledge
(jnam) of (the meaning hidden in) the sounds (ruta) (emitted by) all
(sarva) beings (bhta) (is acquired)||17||

Saskrasktkaratprvajtijnam||18||
Knowledge (jnam) of previous (prva) births (jti) (is attained)
through the realization (sktkarat) of latent impressions
(saskra)||18||

Pratyayasya paracittajnam||19||
Knowledge (jnam) of the others' (para) minds (citta) (is achieved by
practicing Sayama) on the notions (pratyayasya)||19||

Na ca tatslambana tasyviaybhtatvt||20||
(However,) the basis or support (slambanam) of that --i.e. "of the
aforesaid notions"-- (tad) certainly (ca) does not (na) (come to get
known by the Yog practicing Sayama on the notions) because it is
(bhtatvt) out of reach (aviay) of him (tasya) --i.e. it is not a
perceivable object for that Yog--||20||

Kyarpasayamttadgrhyaaktistambhe
cakupraksamprayoge'ntardhnam||21||
On the suppression (stambhe) of the property (akti) of perceptibility
(grhya) pertaining to that --i.e. to the body-- (tad) through Sayama
(sayamt) on the (visible) form (rpa) of (that very) body (kya),
when the Yog has (thus) gone beyond (asamprayoge) the range of the
eyes (caku-praka), (there is) invisibility (antardhnam)||21||


Sopakrama nirupakrama ca karma

tatsayamdaparntajnamariebhyo v||22||
Karma --i.e. action and its inherent latent impressions-- (karma) (is of
two kinds:) Sopakrama --i.e. fast in fructifying-- (sopakramam) and (ca)
Nirupakrama --i.e. slow in fructifying-- (nirupakramam). By means of
Sayama (sayamt) on that (karma) (tad) or (v) through the signs
of approaching death (ariebhya), knowledge (jnam) of the latter
end --i.e. "death"-- (aparnta) (is achieved)||22||

Maitrydiu balni||23||

(Through Sayama) on friendship (maitry) and so on (diu),

(different kinds of) strengths (balni) (are acquired)||23||

Baleu hastibaldni||24||

(Through Sayama) on (various) strengths (baleu), the strength

(bala) of an elephant (hasti), etc. (dni) (may be attained)||24||

Pravttylokanystskmavyavahitaviprakajnam||25||
By applying (nyst) the light (loka) of the supersensory perception
(pravtti), knowledge (jnam) of subtle (things) (skma), (objects
which are) obstructed from view (vyavahita) (or) remote (vipraka),
(is obtained)||25||

Bhuvanajna srye sayamt||26||

Through Sayama (sayamt) on the Sun --i.e. the solar entrance in
the body-- (srye), knowledge (jnam) of the worlds (bhuvana) (is
achieved)||26||

Candre trvyhajnam||27||
(Through Sayama) on the moon --i.e. the lunar entrance in the body-(candre), knowledge (jnam) of the arrangements (vyha) of stars
(tr) (is acquired)||27||

Dhruve tadgatijnam||28||

(Through Sayama) on the pole star (dhruve), knowledge (jnam) of

the movement (gati) of that --i.e. "of the stars"-- (tad) (is got or
gotten)||28||

Nbhicakre kyavyhajnam||29||
(Through Sayama) on the navel-cakra --i.e. "Maipra"-- (nbhicakre), knowledge (jnam) of the structure and disposition (vyha) of
the body (kya) (is obtained)||29||

Kahakpe kutpipsnivtti||30||
(Through Sayama) on the cavity (kpe) of the throat (kaha), (there
is) cessation (nivtti) of hunger (kut) (and) thirst (pips)||30||

Krmany sthairyam||31||
(Through Sayama) on the bronchial tube (krmanym), calmness
and firmness (sthairyam) (are achieved)||31||

Mrdhajyotii siddhadaranam||32||
(Through Sayama) on the coronal (mrdha) light (jyotii), (there is)
perception or vision (daranam) of the Siddha-s --i.e. not the Perfected
Beings but a kind of demigods-- (siddha)||32||

Prtibhdv sarvam||33||
Or (v) through Prtibha --i.e. knowledge which comes to a Yog before
the attainment of discriminative knowledge-- (prtibht), everything
(sarvam) (becomes known)||33||

Hdaye cittasavit||34||

(Through Sayama) on the heart (hdaye), knowledge (savid) of

mind (citta) (is attained)||34||

Sattvapuruayoratyantsakrayo pratyayvieo bhoga

parrthatvtsvrthasayamtpuruajnam||35||

Experience of pleasure or pain (bhoga) (based on) a conception

(pratyaya) which does not distinguish (aviea) (between such)
completely (atyanta) different (asakrayo) (entities as)
Buddhisattva --i.e. Buddhi or intellect having abandoned all traces of
Rajas and Tamas, that is, Buddhisattva is simply a sattvic Buddhi-(sattva) (and) Purua --i.e. the real Self or Knower-- (puruayo), exists
for another --i.e. for Purua-- (parrthatvt). Through Sayama
(sayamt) on (this) Purua --i.e. one's own Self-- (svrtha), knowledge
(jnam) of Purua (purua) (is thus obtained)||35||

Tata prtibharvaavedandarsvdavrt jyante||36||

From that (Sayama on Purua) (tatas), Prtibha --a kind of intuitive
knowledge-- (prtibha), rvaa --i.e. supernatural power of hearing-(rvaa), Vedana --i.e. supernormal power of touch-- (vedana), the
dara-s --i.e. the supernatural powers of seeing-- (dara), svda
--i.e. supernormal power of tasting-- (svda) (and) Vrt --i.e.
supernatural power of smelling-- (vrt) arise (jyante)||36||

Te samdhvupasarg vyutthne siddhaya||37||

Those (supernormal powers) (te) are obstacles or hindrances
(upasarg) in Samdhi (samdhau), (but) accomplishments

(siddhaya) in Vyutthna --i.e. the ordinary state of consciousness in

which the mind fluctuates-- (vyutthne)||37||

Bandhakraaaithilytpracrasavedancca cittasya
paraarrvea||38||
Through the weakening (aithilyt) of the cause (kraa) of bondage
(bandha) and (ca) complete knowledge/understanding (savedant) of
the roaming (pracra) of mind (cittasya), (mental) penetration (vea)
into the body (arra) of another (para) (is possible then)||38||

Udnajayjjalapakakaakdivasaga utkrntica||39||
By conquering (jayt) Udna --i.e. one of the five main vital energies-(udna), (there is) movement without obstacle (asaga) in water
(jala), mud (paka), thorns (kaaka), etc. (diu) and (ca) exit from
the body (at will) at the time of death (utkrnti)||39||

Samnajayjjvalanam||40||

By conquering (jayt) Samna --i.e. one of the five main vital energies-(samna), effulgence (jvalanam) (is achieved)||40||

rotrkayo sambandhasayamddivya rotram||41||

Through Sayama (sayamt) on the relationship (sambandha)
between the (ordinary) power of hearing --i.e. rotendriya-- (rotra)
(and) the space --i.e. ka-- (kayo), divine (divyam) Power of
Hearing (rotram) (is developed)||41||

Kykayo

sambandhasayamllaghutlasampatteckagamanam||42||
By means of Sayama (sayamt) on the relationship (sambandha)
between the physical body (kya) (and) the space --i.e. ka-(kayo); and also (ca) by absorption --i.e. identification with-(sampatte) into the light (laghu) cotton (tla), movement
(gamanam) through the space (ka) (is obtained) --i.e. the Yog can
fly with the help of this kind of Sayama--||42||

Vahirakalpit vttirmahvideh tata prakvaraakaya||43||

A unimagined (akalpit) conception (vtti) (which is held) outside
(vahis), (is known as) the great (mah) discarnate (videh). From that
--i.e. from Mahvideh or the great discarnate-- (tatas), (there is)

removal (kaya) of the veil (varaa) over the Light --i.e. over
Buddhisattva-- (praka)||43||

Sthlasvarpaskmnvayrthavattvasayamdbhtajaya||44||
Through Sayama (sayamt) on the grossness (sthla), essential
nature (sva-rpa), subtlety (skma), inherence --i.e. inherent quality-(anvaya) (and) objectiveness (arthavattva) (of the Bhta-s or
Elements), victory (jaya) over (those very) Bhta-s or Elements
(bhta) (is secured)||44||

Tato'imdiprdurbhva kyasampattaddharmnabhightaca||45||
From that (aforesaid Sayama) (tatas), (there is) manifestation
(prdurbhva) of Aim --i.e. the supernormal power of minimization-(aim), etc. (di), bodily (kya) perfection (sampad) and (ca) nonobstruction (anabhighta) in respect of the characteristics (dharma)
of that (very body) (tad)||45||

Rpalvayabalavajrasahananatvni kyasampat||46||

Bodily (kya) perfection (sampad) (consists of) beauty (rpa), charm

(lvaya), strength (bala) (and) adamantine (vajra) solidity
--sahananatva-- (sahananatvni)||46||

Grahaasvarpsmitnvayrthavattvasayamdindriyajaya||47||
Through Sayama (sayamt) on receptivity (grahaa), essential
nature (sva-rpa), I-sense (asmit), inherence (anvaya) (and)
objectiveness (arthavattva) (of the Indriya-s --i.e. powers of perception
and action--), victory (jaya) over (those very) Indriya-s (indriya) (is
obtained)||47||

Tato manojavitva vikaraabhva pradhnajayaca||48||

From that (aforesaid Sayama) (tatas), swiftness (javitvam) (as) of
mind (manas), a state (bhva) in which the organs of sense act
independently of the body (vikaraa), and (ca) victory (jaya) over
Pradhna --i.e. Prakti, the original source of the material universe-(pradhna) (are secured)||48||

Sattvapurunyatkhytimtrasya sarvabhvdhihttva
sarvajttva ca||49||

To one established in (discriminative) knowledge (khyti-mtrasya) of

the difference (anyat) between Buddhisattva --i.e. sattvic Buddhi full
of discriminative knowledge-- (sattva) (and) Purua (purua) (comes)
supremacy (adhihttvam) over all (sarva) beings (bhva) and (ca)
omniscience (sarvajttvam)||49||

Tadvairgydapi doavjakaye kaivalyam||50||

By renunciation (vairgyt) even (api) of that --i.e. of Vivekakhyti or
discriminative knowledge-- (tad), when there is destruction (kaye) of
the seeds (vja) of evil (doa), Kaivalya or complete Emancipation
(kaivalyam) (is experienced)||50||

Sthnyupanimantrae sagasmaykaraa punaraniaprasagt||

51||
When invited (upanimantrae) by beings occupying a high position
--i.e. celestial beings-- (sthni), (that invitation) should not be accepted
(saga... akaraam) nor should it cause (akaraam) conceit (smaya),
since it involves the possibility (prasagt) of undesirable results
(punar-ania)||51||

Kaatatkramayo sayamdvivekaja jnam||52||

Through Sayama (sayamt) on moment (kaa) (and) its (tad)
sequence or succession --i.e. krama-- (kramayo), a knowledge
(jnam) which arises (jam) from (that) discernment or discrimination
(viveka) (is acquired)||52||

Jtilakaadeairanyatnavacchedttulyayostata pratipatti||53||
Through that (knowledge) (tatas), there is clear perception (of the
difference) (pratipatti) between two things looking alike (tulyayo)
since difference (anyat) is indiscernible (anavacchedt) by means of
class or species (jti), temporal character (lakaa) (and) position --i.e.
dea-- (deai)||53||
In other words, even though two things look alike because the
difference is indiscernible via class or species, temporal character and
position, the Yog can perceive the difference through that knowledge
obtained by practicing Sayama on moment and its sequence.

Traka sarvaviaya sarvathviayamakrama ceti vivekaja

jnam||54||

Knowledge (jnam) which arises (jam) from discernment or

discrimination (viveka) is "Traka or intuitive knowledge (trakam). (It
is) comprehensive of all (sarva) things (viayam) appearing (viayam)
at all times (sarvath) and (ca) has no sequence (akramam... iti)"||54||
Note that "iti" stands for inverted commas.

Sattvapuruayo uddhismye kaivalyamiti||55||

When there is equality (smye) of purity (uddhi) between
Buddhisattva --i.e. sattvic Buddhi-- (sattva) (and) Purua (puruayo),
"the state of complete Emancipation" (kaivalyam iti) (dawns)||55||
Note that "iti" now indicates the end of the section.
Here concludes the Third Section dealing with supernatural
powers
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Fourth Section : On Liberation

Janmauadhimantratapasamdhij siddhaya||1||
The Siddhi-s or Supernatural Powers (siddhaya) come (j) with birth
(janma), (or they are achieved by means of) herbs (auadhi), mantra-s
(mantra), austerities (tapas) (or) perfect concentration (samdhi)||1||

Jtyantaraparima praktyprt||2||
The transformation (parima) into other (antara) species (jti) (is
accomplished) through the filling in (prt) of their essential nature
(prakti)1||2||
1

In other words, the mould of the new species into which one wants to

be transformed "fills in" (or permeate) the essential nature of the new
body and organs and shapes them according to the respective
parameters. It is as if one were to exert pressure on a pile of wet sand
with a recipient. The wet sand will assume the form of that recipient,
no doubt. The process of transformation from one species into another
proceeds in a similar way.

Nimittamaprayojaka praktn varaabhedastu tata ketrikavat||

3||
Cause (nimittam) (does not set) the essential natures (praktnm) into
motion (aprayojakam) but (tu) it breaks down (bheda) the barrier (or
mound) (varaa). For that reason (tatas), it is like (vat) the farmer
(ketrika) (who breaks down a barrier or mound so that the water may
flow into his field)||3||


Nirmacittnyasmitmtrt||4||

The created (nirma) minds (cittni) are (produced) from the pure
(mtrt) I-sense (asmit)||4||

Pravttibhede prayojaka cittamekamanekem||5||

(Only) one (ekam) mind (cittam) (sets) the many (created minds)
(anekem) into motion (prayojakam) during their various (bhede)
activities (pravtti)||5||

Tatra dhynajamanayam||6||
Of these (created minds) (tatra), (those) brought about (jam) through
meditation (dhyna) are without any (an) latent impressions (ayam)||
6||

Karmuklka yoginastrividhamitarem||7||

The action (karma) of a Yog (yogina) is neither white (aukla) nor

black (akam), (while) those of others (itarem) are of three kinds
(trividham)||7||

Tatastadvipknugunmevbhivyaktirvsannm||8||
From that --i.e. from those three aforesaid kinds of action-- (tatas),
(there is) certainly (eva) manifestation (abhivyakti) of Vsan-s1
(vsannm) suitable --anugua-- (anugunm) to the consequences
or results (vipka) of that --i.e. of the three abovementioned types of
action-- (tad)||8||
1

Careful here with the technical terms: Vsan-s are latent

impressions of "feelings" produced by birth, life-span and experience of

pleasure and pain. Also note that Vsan is not synonymous with
Karmaya, despite both of them being latent impressions, since the
latter arises out of "actions" or karma and not out of feelings like the
former. There is a big difference between those two kinds of latent
impressions. In turn, the word "saskra" is commonly used to
designate "latent impressions" in general. Use these terms properly,
please.

Jtideaklavyavahitnmapynantarya
smtisaskrayorekarpatvt||9||

Because of similarity (ekarpatvt) between memory (smti) (and)

latent impressions --saskra-- (saskrayo), (there is) immediate
(nantaryam) (emergence of Vsan-s) even though (api) separated
--vyavahita-- (vyavahitnm) by birth (jti), space or position (dea)
(and) time (kla)||9||

Tsmanditva cio nityatvt||10||

Seeing that the desire for self-welfare --s-- (ia) is eternal

--nitya-- (nityatvt), those (Vsan-s) --ts-- (tsm) (from which it
emerges are) also (ca) beginningless (anditvam)||10||

Hetuphalraylambanai saghtatvdemabhve tadabhva||11||

Since (Vsan) is held together (saghtatvt) by cause (hetu), fruit or
result (phala), refuge (raya) (and) support --i.e. "lambana" or the
supporting object which attracts Vsan-- (lambanai), in the absence
(abhve) of these --i.e. cause, fruit or result, refuge and support-(em), (there is also) absence (abhva) of that (Vsan) (tad)||11||

Attngata svarpato'styadhvabhedddharmm||12||

Past (atta) (and) future (angatam) exist (asti) in their essential forms
(sva-rpata). (The difference is only) in the characteristics (of the
forms) (dharmm) at different (bhedt) times or phases --i.e. past,
present and future-- (adhva)||12||

Te vyaktaskm gutmna||13||
Those (characteristics) (te) are manifest (vyakta) (and) subtle
--skma-- (skm) (and) consist (tmna) of the (three) Gua-s
(gua)||13||

Parimaikatvdvastutattvam||14||
Due to the coordinated or coincidental (ekatvt) mutation (of the three
Gua-s) (parima), an object (vastu) appears to be something real
(tattvam)||14||

Vastusmye cittabhedttayorvibhakta panth||15||

Despite sameness (smye) of objects (vastu), there is a different
(vibhakta) way or path (panth) to them both --i.e. object and its

inherent knowledge-- (tayo) since there are different (bhedt) minds

(citta)||15||

Na caikacittatantra vastu tadapramaka tad ki syt||16||

The object (vastu) certainly (ca) is not (na) dependent (tantram) on
only one (eka) mind (citta), (because if so,) what (kim) would happen
(syt) when (the object) is not experienced or cognized
(apramakam) by that (mind) (tad) then (tad)?||16||

Tadupargpekitvccittasya vastu jtjtam||17||

The object (vastu) is known (jta) (or) unknown (ajtam) to the mind
(cittasya) according to how (apekitvt) it colors (uparga) that (very
mind) (tad)||17||

Sad jtcittavttayastatprabho puruasyparimitvt||18||

To the Lord or Master --i.e. Purua-- (prabho) of that --i.e. of mind-(tad), the mental (citta) modifications (vttaya) (are) always (sad)
known (jt) because of the immutability (aparimitvt) of (that
very) Purua (puruasya)||18||

Na tatsvbhsa dyatvt||19||
That (mind) (tad) is not (na) self-illuminating (sva-bhsam) since it is
a knowable object (dyatvt)||19||

Ekasamaye cobhaynavadhraam||20||
And (ca) there is no cognizance (anavadhraam) of them both --i.e.
mind and knowable objects-- (ubhaya) simultaneously (ekasamaye)||
20||

Cittntaradye buddhibuddheratiprasaga smtisakaraca||21||

(If one's own mind were to be) a knowable object (dye) to another
(antara) mind (citta), (then there would be) a undue extension
(atiprasaga) of Buddhi(s) (buddhe) of Buddhi-s (buddhi) and (ca)
intermixture (sakara) of memories (smti)||21||

Citerapratisakramystadkrpattau svabuddhisavedanam||22||

When Citi or Consciousness (cite), though untransmissible-apratisakram-- (apratisakramy), takes on --patti-- (pattau) the
form (kra) of that --i.e. of Buddhi-- (tad), (it becomes) the
consciousness or intelligence (savedanam) of one's own (sva) Buddhi
(buddhi)||22||

Dradyoparakta citta sarvrtham||23||

Mind (cittam), being affected (uparaktam) by (both) the seer (dra)
and the seen (dya), (is) all-comprehensive (sarva-artham)||23||

Tadasakhyeyavsanbhicitramapi parrtha sahatyakritvt||24||

That (mind) (tad), although (api) variegated (citram) by innumerable
(asakhyeya) Vsan-s --i.e. latencies resulting from feelings, not
actions-- (vsanbhi), (exists) for (artham) another --i.e. Purua-(para) inasmuch as (its constituents) act (kritvt) conjointly
(sahatya)||24||

Vieadarina tmabhvabhvanvinivtti||25||

To one who knows (darina) the special distinction (viea) --i.e. to

one who has realized Purua or the Self--, there is cessation (vinivtti)
of the practice of pondering (bhvan) over the nature (bhva) of his
(own) Self (tma)||25||

Tad vivekanimnakaivalyaprgbhracittam||26||
Then (tad), the mind (cittam) inclines (nimnam) toward discriminative
(knowledge) (viveka) (and) is directed (prk-bhram) toward complete
Liberation (kaivalya)||26||

Tacchidreu pratyayntari saskrebhya||27||

In the holes --i.e. in the breaches-- (chidreu) of that (discriminative
knowledge) (tad), other (antari) mental modifications (pratyaya)
(emerge) because of (residual) latencies (saskrebhya)||27||

Hname kleavaduktam||28||
It is said (uktam) (that) the removal (hnam) of these --i.e. of the
mental modifications mentioned in the previous aphorism-- (em) is
as (vat) (that of) the Klea-s or Afflictions (klea)||28||


Prasakhyne'pyakusdasya sarvath vivekakhyterdharmamegha
samdhi||29||
One who, having attained discriminative (viveka) knowledge (khyte)
in the highest degree and at all times (sarvath), does not take an
interest (akusdasya) even (api) in (that) omniscience resulting from
"Vivekaja jnam" or "Knowledge arising from discernment" --See III
54-- (prasakhyne), (experiences a type of) Samdhi or Perfect
Concentration (samdhi) (known as) Dharmamegha --i.e. Cloud of
Virtue-- (dharma-megha)||29||

Tata kleakarmanivtti||30||
From that --i.e. from Dharmamegha-- (tatas), there is cessation
(nivtti) of Afflictions (klea) (and) actions (karma)||30||

Tad sarvvaraamalpetasya jnasynantyjjeyamalpam||31||

Then (tad), due to the infinity (nantyt) of knowledge (jnasya) free
--apeta-- (apetasya) from all (sarva) veiling (varaa) impurities
(mala), the knowable(s) (jeyam) (appear to be) few (alpam)||31||

Tata ktrthn parimakramasamptirgunm||32||

From that (Dharmamegha or Cloud of Virtue) (tatas), when the Gua-s
--i.e. "qualities of Prakti"-- (gunm) have accomplished their
purpose (kta-arthnm), there is cessation (sampti) of the mutative
(parima) sequence (krama) (of those very Gua-s)||32||

Kaapratiyog parimparntanirgrhya krama||33||

Sequence (krama) is correlated (pratiyog) to the moments (kaa)
(and) is perceivable or noticeable (nirgrhya) on the termination
(aparnta) of the mutations (parima)||33||

Pururthanyn gun pratiprasava kaivalya

svarpapratih v citiaktiriti||34||
Complete Liberation (kaivalyam) or (v) the Power (akti) of
Consciousness (citi) established (pratih) in her own nature (svarpa) (occurs when) the Gua-s --i.e. "qualities of Prakti"-- (gunm)
return to their original source --i.e. Prakti-- (pratiprasava), as they

have no (further) purpose to fulfill (artha-nynm) for Purua

(purua) --final "iti" indicates the end of this scripture--||34||
Here concludes the Fourth Section dealing with Liberation, and
also the scripture itself.
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Concluding remarks
The amount of time I have had to spend to complete this translation is
really insane. Firstly, a handwritten translation in English, after hours of
consulting dictionaries, books on Sanskrit grammar and other
authoritative translations in order not to make any terrible mistake.
Afterward, the process of analyzing every technical term and the
corresponding context in which each of them was being used, which
was tantamount to hours and hours of pondering over the proper
purport of every stra. Then, the work to adapt it to the Web format
along with the respective translation into my native language
(Spanish). Well, I hope you enjoy the fruit of my effort.
Ptajalayogastra-s is the most important scripture on Yoga science,
and it deserved to be translated and uploaded to the website, no
doubt. This scripture is a rare gem cut from the sacred rock of divine
knowledge. Ponder over its crucial teachings and attain to Kaivalya or
Final Emancipation. See you.
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