Yoga Sutras

अथ योगानुशासनम् ॥ १ ॥

atha yogānuśāsanam || 1 ||

Now begins the systematic teaching of yoga.

योगश्चित्तवृत्तिनिरोधः ॥ २ ॥

yogaścittavṛttinirodhaḥ || 2 ||

Yoga is the cessation (nirodha) of the fluctuations (vṛtti) of the mind-stuff (citta).

तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥ ३ ॥

tadā draṣṭuḥ svarūpe'vasthānam || 3 ||

Then the seer (draṣṭṛ, the conscious self, puruṣa) abides in its own true nature.

वृत्तिसारूप्यं इतरत्र ॥ ४ ॥

vṛttisārūpyaṁ itaratra || 4 ||

At other times, [the seer appears to] take on the very form of the mind's fluctuations.

वृत्तयः पञ्चतय्यः क्लिष्टा अक्लिष्टाः ॥ ५ ॥

vṛttayaḥ pañcatayyaḥ kliṣṭā akliṣṭāḥ || 5 ||

The fluctuations are fivefold, and are either afflicted (kliṣṭa, tinged by the kleśas) or unafflicted (akliṣṭa).

प्रमाणविपर्ययविकल्पनिद्रास्मृतयः ॥ ६ ॥

pramāṇaviparyayavikalpanidrāsmṛtayaḥ || 6 ||

They are: right cognition (pramāṇa), misconception (viparyaya), conceptual construction (vikalpa), sleep (nidrā), and memory (smṛti).

प्रत्यक्षानुमानागमाः प्रमाणानि ॥ ७ ॥

pratyakṣānumānāgamāḥ pramāṇāni || 7 ||

Perception, inference, and reliable testimony (āgama) are the means of right cognition (pramāṇa).

विपर्ययो मिथ्याज्ञानम् अतद्रूपप्रतिष्ठं ॥ ८ ॥

viparyayo mithyājñānam atadrūpapratiṣṭhaṁ || 8 ||

Misconception (viparyaya) is false knowledge, grounded in a form that does not correspond to the thing as it actually is.

शब्दज्ञानानुपाती वस्तुशून्यो विकल्पाः ॥ ९ ॥

śabdajñānānupātī vastuśūnyo vikalpāḥ || 9 ||

Conceptual construction (vikalpa) follows from verbal cognition, yet is empty of any real object behind it.

अभावप्रत्ययालम्बना वृत्तिर्निद्रा ॥ १० ॥

abhāvapratyayālambanā vṛttirnidrā || 10 ||

Sleep (nidrā) is the fluctuation supported by the cognition of the absence [of any waking content].

अनुभूतविषयासंप्रमोषः स्मृतिः ॥ ११ ॥

anubhūtaviṣayāsaṁpramoṣaḥ smṛtiḥ || 11 ||

Memory (smṛti) is the non-loss, the retention, of a previously experienced object.

अभ्यासवैराग्याभ्यां तन्निरोधः ॥ १२ ॥

abhyāsavairāgyābhyāṁ tannirodhaḥ || 12 ||

The stilling of these [fluctuations] comes through sustained practice (abhyāsa) and dispassion (vairāgya).

तत्र स्थितौ यत्नोऽभ्यासः ॥ १३ ॥

tatra sthitau yatno'bhyāsaḥ || 13 ||

Of the two, effort directed toward steadiness [of the mind] is practice (abhyāsa).

स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः ॥ १४ ॥

sa tu dīrghakālanairantaryasatkārāsevito dṛḍhabhūmiḥ || 14 ||

That practice becomes firmly grounded only when pursued for a long time, without interruption, and with devout attentiveness.

दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम् ॥ १५ ॥

dṛṣṭānuśravikaviṣayavitṛṣṇasya vaśīkārasaṁjñā vairāgyam || 15 ||

Dispassion (vairāgya) is the consciousness of mastery in one free of craving for objects, whether experienced directly or heard of [in scripture, i.e. heavenly rewards].

तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यं ॥ १६ ॥

tatparaṁ puruṣakhyāterguṇavaitṛṣṇyaṁ || 16 ||

That dispassion is supreme (para) when, through the direct discernment of puruṣa (the conscious self), even the guṇas -- the constituent strands of prakṛti -- cease to be craved.

वितर्कविचारानन्दास्मितारूपानुगमात्संप्रज्ञातः ॥ १७ ॥

vitarkavicārānandāsmitārūpānugamātsaṁprajñātaḥ || 17 ||

Cognitive samādhi (samprajñāta) is that accompanied by [any of the four forms:] reasoning (vitarka), reflection (vicāra), bliss (ānanda), or I-am-ness (asmitā).

विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥ १८ ॥

virāmapratyayābhyāsapūrvaḥ saṁskāraśeṣo'nyaḥ || 18 ||

The other samādhi [without cognitive support, asamprajñāta] is preceded by the repeated practice of the cognition of cessation; in it only latent impressions (saṃskāra) remain.

भवप्रत्ययो विदेहप्रकृतिलयानां ॥ १९ ॥

bhavapratyayo videhaprakṛtilayānāṁ || 19 ||

For the bodiless [gods] and for those who have merged into prakṛti, that [attainment] comes about through mere birth (bhava-pratyaya).

श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषां ॥ २० ॥

śraddhāvīryasmṛtisamādhiprajñāpūrvaka itareṣāṁ || 20 ||

For others [human practitioners], it is preceded by faith (śraddhā), energy (vīrya), memory (smṛti), samādhi, and insight (prajñā).

तीव्रसंवेगानां आसन्नः ॥ २१ ॥

tīvrasaṁvegānāṁ āsannaḥ || 21 ||

For those of intense ardor (saṃvega), that [attainment] is close at hand.

मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः ॥ २२ ॥

mṛdumadhyādhimātratvāttato'pi viśeṣaḥ || 22 ||

Because [practice may be] mild, moderate, or intense, there is a further distinction even among these.

ईश्वरप्रणिधानाद्वा ॥ २३ ॥

īśvarapraṇidhānādvā || 23 ||

Or [it comes] through devoted surrender to Īśvara, the Lord.

क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः ॥ २४ ॥

kleśakarmavipākāśayairaparāmṛṣṭaḥ puruṣaviśeṣa īśvaraḥ || 24 ||

Īśvara is a distinct puruṣa untouched by the afflictions (kleśa), by action (karma), by the fruition of action (vipāka), or by the latent deposits of action (āśaya).

तत्र निरतिशयं सर्वज्ञबीजं ॥ २५ ॥

tatra niratiśayaṁ sarvajñabījaṁ || 25 ||

In him, the seed of omniscience reaches its unsurpassed limit.

पूर्वेषां अपि गुरुः कालेनानवच्छेदात् ॥ २६ ॥

pūrveṣāṁ api guruḥ kālenānavacchedāt || 26 ||

Unconditioned by time, he is the teacher even of the earliest [sages].

तस्य वाचकः प्रणवः ॥ २७ ॥

tasya vācakaḥ praṇavaḥ || 27 ||

His designation is the sacred syllable OM (praṇava).

तज्जपस्तदर्थभावनम् ॥ २८ ॥

tajjapastadarthabhāvanam || 28 ||

Repeating it (japa), while dwelling on its meaning, [is the practice].

ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च ॥ २९ ॥

tataḥ pratyakcetanādhigamo'pyantarāyābhāvaśca || 29 ||

From that comes the realization of the inward-facing consciousness [the self], and also the disappearance of the obstacles.

व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपाः तेऽन्तरायाः ॥ ३० ॥

vyādhistyānasaṁśayapramādālasyāviratibhrāntidarśanālabdhabhūmikatvānavasthitatvāni cittavikṣepāḥ te'ntarāyāḥ || 30 ||

Sickness, languor, doubt, carelessness, sloth, non-restraint [of the senses], false perception, failure to reach a [yogic] stage, and instability -- these are the distractions of the mind; they are the obstacles.

Note: Wikisource wikitext showed two mechanical artifacts here: (1) 'अलब्धभुउमिकत्वानवस्थितत्वानि' — a doubled/misplaced vowel-sign glitch for the standard 'अलब्धभूमिकत्वानवस्थितत्वानि' (restored भू); (2) a stray ASCII period standing in for/after the visarga in 'चित्तविक्षेपास्.' (normalized to चित्तविक्षेपाः). Both are unambiguous mechanical transcription artifacts, not textual variants.

दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः ॥ ३१ ॥

duḥkhadaurmanasyāṅgamejayatvaśvāsapraśvāsā vikṣepasahabhuvaḥ || 31 ||

Suffering, dejection, trembling of the limbs, and irregular breathing are the accompaniments that arise together with the distractions.

तत्प्रतिषेधार्थं एकतत्त्वाभ्यासः ॥ ३२ ॥

tatpratiṣedhārthaṁ ekatattvābhyāsaḥ || 32 ||

To prevent these, one should practice [concentration] on a single principle.

मैत्रीकरुणामुदितोपेक्षणांसुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम् ॥ ३३ ॥

maitrīkaruṇāmuditopekṣaṇāṁsukhaduḥkhapuṇyāpuṇyaviṣayāṇāṁ bhāvanātaścittaprasādanam || 33 ||

By cultivating an attitude of friendliness (maitrī) toward those who are happy, compassion (karuṇā) toward those who suffer, gladness (muditā) toward the virtuous, and equanimity (upekṣā) toward the wicked, the mind grows clear and serene.

प्रच्छर्दनविधारणाभ्यां वा प्राणस्य ॥ ३४ ॥

pracchardanavidhāraṇābhyāṁ vā prāṇasya || 34 ||

Or [serenity comes] through exhaling and retaining the breath.

विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धनी ॥ ३५ ॥

viṣayavatī vā pravṛttirutpannā manasaḥ sthitinibandhanī || 35 ||

Or a sense-engaging activity, once it arises, binds the mind to steadiness.

विशोका वा ज्योतिष्मती ॥ ३६ ॥

viśokā vā jyotiṣmatī || 36 ||

Or [it is steadied] by the sorrowless, luminous [state within].

वीतरागविषयं वा चित्तं ॥ ३७ ॥

vītarāgaviṣayaṁ vā cittaṁ || 37 ||

Or [by taking as its object] a mind that has become free of passion.

स्वप्ननिद्राज्ञानालम्बनम् वा ॥ ३८ ॥

svapnanidrājñānālambanam vā || 38 ||

Or [it is steadied] by resting on the knowledge that occurs in dream or in sleep.

यथाभिमतध्यानाद्वा ॥ ३९ ॥

yathābhimatadhyānādvā || 39 ||

Or through meditation on anything one finds congenial.

परमाणुपरममहत्त्वान्तोऽस्य वशीकारः ॥ ४० ॥

paramāṇuparamamahattvānto'sya vaśīkāraḥ || 40 ||

His [the yogi's] mastery extends from the minutest atom to the greatest magnitude.

क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषुतत्स्थतदञ्जनतासमापत्तिः ॥ ४१ ॥

kṣīṇavṛtterabhijātasyeva maṇergrahītṛgrahaṇagrāhyeṣutatsthatadañjanatāsamāpattiḥ || 41 ||

For one whose fluctuations have grown few, the mind becomes like a flawless crystal, taking on the color of whatever is placed near it -- resting on, and tinted by, the knower, the act of knowing, or the known object; this [fusion] is called samāpatti.

Note: Wikisource showed two stray ASCII commas mid-compound ('क्षीणवृत्तेर्, अभिजातस्येव मणेर्,'); removed, normalizing to a single space at each point, per the sandhi-continuous reading of standard editions.

तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः ॥ ४२ ॥

tatra śabdārthajñānavikalpaiḥ saṁkīrṇā savitarkā samāpattiḥ || 42 ||

Among these, the samāpatti that is intermixed with conceptual constructs of word, meaning, and cognition is called savitarka (accompanied by reasoning).

स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥ ४३ ॥

smṛtipariśuddhau svarūpaśūnyevārthamātranirbhāsā nirvitarkā || 43 ||

When memory is purified, [the samāpatti] that shines forth as the bare object alone, as if emptied of its own [conceptual] form, is nirvitarka (without reasoning).

एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता ॥ ४४ ॥

etayaiva savicārā nirvicārā ca sūkṣmaviṣayā vyākhyātā || 44 ||

By this same account, the savicāra (with reflection) and nirvicāra (without reflection) [samāpattis], whose objects are subtle, are also explained.

सूक्ष्मविषयत्वं चालिङ्गपर्यवसानम् ॥ ४५ ॥

sūkṣmaviṣayatvaṁ cāliṅgaparyavasānam || 45 ||

And the subtlety of the object extends all the way to the "markless" (aliṅga) -- prakṛti in its most unmanifest state.

ता एव सबीजः समाधिः ॥ ४६ ॥

tā eva sabījaḥ samādhiḥ || 46 ||

These [four samāpattis] alone constitute samādhi "with seed" (sabīja) -- samādhi that still has an object.

निर्विचारवैशारद्येऽध्यात्मप्रसादः ॥ ४७ ॥

nirvicāravaiśāradye'dhyātmaprasādaḥ || 47 ||

In the utter clarity (vaiśāradya) of nirvicāra [samādhi], there arises a lucid clarity of the inner being (adhyātma-prasāda).

ऋतंभरा तत्र प्रज्ञा ॥ ४८ ॥

ṛtaṁbharā tatra prajñā || 48 ||

There, the wisdom (prajñā) attained is "truth-bearing" (ṛtambharā) -- it holds nothing but what is real.

Note: Wikisource wikitext dropped the initial vowel ऋ, rendering an unparseable 'र्तंभरा'; restored to the extremely well-attested reading ऋतंभरा (a clear mechanical drop, not a variant).

श्रुतानुमानप्रज्ञाभ्यां अन्यविषया विशेषार्थत्वात् ॥ ४९ ॥

śrutānumānaprajñābhyāṁ anyaviṣayā viśeṣārthatvāt || 49 ||

This [wisdom] has a scope different from that gained through scriptural testimony and inference, because it grasps particulars directly.

तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी ॥ ५० ॥

tajjaḥ saṁskāro'nyasaṁskārapratibandhī || 50 ||

The latent impression (saṃskāra) born from that [wisdom] obstructs other latent impressions.

तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः ॥ ५१ ॥

tasyāpi nirodhe sarvanirodhānnirbījaḥ samādhiḥ || 51 ||

When even that [latent impression] is stilled -- everything now being stilled -- there is samādhi "without seed" (nirbīja), the final, objectless samādhi.

तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥ १ ॥

tapaḥsvādhyāyeśvarapraṇidhānāni kriyāyogaḥ || 1 ||

Austerity (tapas), self-study (svādhyāya), and devoted surrender to Īśvara (īśvarapraṇidhāna) constitute the yoga of action (kriyāyoga).

समाधिभावनार्थः क्लेशतनूकरणार्थश्च ॥ २ ॥

samādhibhāvanārthaḥ kleśatanūkaraṇārthaśca || 2 ||

Its purpose is to cultivate samādhi and to attenuate the afflictions (kleśa).

अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः ॥ ३ ॥

avidyāsmitārāgadveṣābhiniveśāḥ kleśāḥ || 3 ||

Ignorance (avidyā), I-am-ness (asmitā), attachment (rāga), aversion (dveṣa), and the instinctive clinging to life (abhiniveśa) are the afflictions (kleśa).

अविद्या क्षेत्रं उत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणां ॥ ४ ॥

avidyā kṣetraṁ uttareṣāṁ prasuptatanuvicchinnodārāṇāṁ || 4 ||

Ignorance is the breeding-ground of the other [four kleśas], whether dormant, attenuated, intercepted, or fully active.

अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या ॥ ५ ॥

anityāśuciduḥkhānātmasu nityaśucisukhātmakhyātiravidyā || 5 ||

Ignorance (avidyā) is regarding the impermanent as permanent, the impure as pure, the painful as pleasurable, and the non-self as the self.

दृग्दर्शनशक्त्योरेकात्मतेवास्मिता ॥ ६ ॥

dṛgdarśanaśaktyorekātmatevāsmitā || 6 ||

I-am-ness (asmitā) is the seeming fusion of the power of seeing [puruṣa] with the power of the instrument of seeing [buddhi].

सुखानुशयी रागः ॥ ७ ॥

sukhānuśayī rāgaḥ || 7 ||

Attachment (rāga) is that which dwells upon, and follows after, pleasure.

दुःखानुशयी द्वेषः ॥ ८ ॥

duḥkhānuśayī dveṣaḥ || 8 ||

Aversion (dveṣa) is that which dwells upon, and follows after, pain.

स्वरसवाही विदुषोऽपि तथारूढोऽभिनिवेशः ॥ ९ ॥

svarasavāhī viduṣo'pi tathārūḍho'bhiniveśaḥ || 9 ||

Clinging to life (abhiniveśa), flowing on by its own momentum, remains established even in the wise.

ते प्रतिप्रसवहेयाः सूक्ष्माः ॥ १० ॥

te pratiprasavaheyāḥ sūkṣmāḥ || 10 ||

These, in their subtle [seed] form, are to be overcome by resolving them back into their cause.

ध्यानहेयास्तद्वृत्तयः ॥ ११ ॥

dhyānaheyāstadvṛttayaḥ || 11 ||

Their [grosser, active] manifestations are to be overcome through meditation (dhyāna).

क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः ॥ १२ ॥

kleśamūlaḥ karmāśayo dṛṣṭādṛṣṭajanmavedanīyaḥ || 12 ||

The deposit of karma (karmāśaya), rooted in the afflictions, is to be experienced in births seen [this life] or unseen [future lives].

सति मूले तद्विपाको जात्यायुर्भोगाः ॥ १३ ॥

sati mūle tadvipāko jātyāyurbhogāḥ || 13 ||

While the root [the kleśas] exists, its fruition consists of [a particular] birth, lifespan, and experience.

ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात् ॥ १४ ॥

te hlādaparitāpaphalāḥ puṇyāpuṇyahetutvāt || 14 ||

These have joy or anguish as their fruit, according as their cause is virtue or vice.

परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः ॥ १५ ॥

pariṇāmatāpasaṁskāraduḥkhairguṇavṛttivirodhācca duḥkhameva sarvaṁ vivekinaḥ || 15 ||

For the discerning, all is indeed suffering -- because of the suffering inherent in change, in anxiety, and in latent impressions, and because of the ceaseless conflict among the fluctuations of the guṇas.

हेयं दुःखं अनागतं ॥ १६ ॥

heyaṁ duḥkhaṁ anāgataṁ || 16 ||

Suffering not yet come is that which is to be avoided.

द्रष्टृदृश्ययोः संयोगो हेयहेतुः ॥ १७ ॥

draṣṭṛdṛśyayoḥ saṁyogo heyahetuḥ || 17 ||

The union of the seer (draṣṭṛ, puruṣa) and the seen (dṛśya, prakṛti) is the cause of what is to be avoided.

प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थंदृश्यं ॥ १८ ॥

prakāśakriyāsthitiśīlaṁ bhūtendriyātmakaṁ bhogāpavargārthaṁdṛśyaṁ || 18 ||

The seen (dṛśya) -- consisting of the elements and the senses, and possessed of the nature of illumination, activity, and inertia [sattva, rajas, tamas] -- exists for the sake of [puruṣa's] experience and liberation.

विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि ॥ १९ ॥

viśeṣāviśeṣaliṅgamātrāliṅgāni guṇaparvāṇi || 19 ||

The stages of the guṇas are: the particularized (gross elements and senses), the unparticularized (subtle tanmātras), the merely-differentiated (mahat/buddhi), and the wholly undifferentiated (mūla-prakṛti).

द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः ॥ २० ॥

draṣṭā dṛśimātraḥ śuddho'pi pratyayānupaśyaḥ || 20 ||

The seer is pure seeing alone; though pure in itself, it appears to see according to the notions [presented to it by the mind].

तदर्थ एव दृश्यस्यात्मा ॥ २१ ॥

tadartha eva dṛśyasyātmā || 21 ||

The very being of the seen (dṛśya) exists for that [puruṣa's] sake alone.

कृतार्थं प्रति नष्टं अप्यनष्टं तद् अन्यसाधारणत्वात् ॥ २२ ॥

kṛtārthaṁ prati naṣṭaṁ apyanaṣṭaṁ tad anyasādhāraṇatvāt || 22 ||

Though [the seen] has ceased [to function] for the one whose purpose is fulfilled, it has not ceased absolutely, since it remains common to other [puruṣas].

स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः ॥ २३ ॥

svasvāmiśaktyoḥ svarūpopalabdhihetuḥ saṁyogaḥ || 23 ||

Their union (saṃyoga) is the cause by which the true nature of the owned [prakṛti] and the owner [puruṣa] comes to be recognized.

तस्य हेतुरविद्या ॥ २४ ॥

tasya heturavidyā || 24 ||

Its [the union's] cause is ignorance (avidyā).

तदभावात्संयोगाभावो हानं तद्दृशेः कैवल्यं ॥ २५ ॥

tadabhāvātsaṁyogābhāvo hānaṁ taddṛśeḥ kaivalyaṁ || 25 ||

From the absence of that [ignorance] comes the absence of the union; this removal (hāna) is the isolation, the liberation (kaivalya), of the seer.

विवेकख्यातिरविप्लवा हानोपायः ॥ २६ ॥

vivekakhyātiraviplavā hānopāyaḥ || 26 ||

Unbroken discriminative discernment (vivekakhyāti) is the means to that removal.

तस्य सप्तधा प्रान्तभूमिः प्रज्ञा ॥ २७ ॥

tasya saptadhā prāntabhūmiḥ prajñā || 27 ||

His [the yogi's] wisdom, in its final stage, unfolds in seven ways.

योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिराविवेकख्यातेः ॥ २८ ॥

yogāṅgānuṣṭhānādaśuddhikṣaye jñānadīptirāvivekakhyāteḥ || 28 ||

Through the practice of the limbs of yoga, as impurity dwindles, the light of knowledge grows, culminating in discriminative discernment.

यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि ॥ २९ ॥

yamaniyamāsanaprāṇāyāmapratyāhāradhāraṇādhyānasamādhayo'ṣṭāvaṅgāni || 29 ||

Restraint (yama), observance (niyama), posture (āsana), breath control (prāṇāyāma), sense-withdrawal (pratyāhāra), concentration (dhāraṇā), meditation (dhyāna), and absorption (samādhi) are the eight limbs [of yoga].

अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः ॥ ३० ॥

ahiṁsāsatyāsteyabrahmacaryāparigrahā yamāḥ || 30 ||

Non-violence (ahiṃsā), truthfulness (satya), non-stealing (asteya), continence (brahmacarya), and non-possessiveness (aparigraha) are the restraints (yama).

जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतं ॥ ३१ ॥

jātideśakālasamayānavacchinnāḥ sārvabhaumā mahāvrataṁ || 31 ||

Unconditioned by birth, place, time, or circumstance, and thus universal, these [restraints] constitute the great vow (mahāvrata).

शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः ॥ ३२ ॥

śaucasaṁtoṣatapaḥsvādhyāyeśvarapraṇidhānāni niyamāḥ || 32 ||

Cleanliness (śauca), contentment (santoṣa), austerity (tapas), self-study (svādhyāya), and devoted surrender to Īśvara are the observances (niyama).

वितर्कबाधने प्रतिपक्षभावनं ॥ ३३ ॥

vitarkabādhane pratipakṣabhāvanaṁ || 33 ||

When troubled by [unwholesome] thoughts, one should cultivate their opposite.

वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वकामृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इतिप्रतिपक्षभावनं ॥ ३४ ॥

vitarkā hiṁsādayaḥ kṛtakāritānumoditā lobhakrodhamohapūrvakāmṛdumadhyādhimātrā duḥkhājñānānantaphalā itipratipakṣabhāvanaṁ || 34 ||

Unwholesome thoughts -- violence and the like -- whether performed, caused, or merely approved; whether prompted by greed, anger, or delusion; whether mild, moderate, or intense -- yield unending suffering and ignorance as their fruit: thus [one should] cultivate the counter-thought.

अहिंसाप्रतिष्ठायां तत्संनिधौ वैरत्यागः ॥ ३५ ॥

ahiṁsāpratiṣṭhāyāṁ tatsaṁnidhau vairatyāgaḥ || 35 ||

When non-violence is firmly established, all hostility is relinquished in the yogi's presence.

सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वं ॥ ३६ ॥

satyapratiṣṭhāyāṁ kriyāphalāśrayatvaṁ || 36 ||

When truthfulness is firmly established, action and its fruit come to rest on [the truthful yogi's word].

अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानं ॥ ३७ ॥

asteyapratiṣṭhāyāṁ sarvaratnopasthānaṁ || 37 ||

When non-stealing is firmly established, all treasures present themselves [to the yogi].

ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः ॥ ३८ ॥

brahmacaryapratiṣṭhāyāṁ vīryalābhaḥ || 38 ||

When continence is firmly established, vigor (vīrya) is gained.

अपरिग्रहस्थैर्ये जन्मकथंतासंबोधः ॥ ३९ ॥

aparigrahasthairye janmakathaṁtāsaṁbodhaḥ || 39 ||

When non-possessiveness is firmly rooted, there arises an illumination of the how and why of one's births.

शौचात्स्वाङ्गजुगुप्सा परैरसंसर्गः ॥ ४० ॥

śaucātsvāṅgajugupsā parairasaṁsargaḥ || 40 ||

From cleanliness [come] disenchantment with one's own body, and aloofness from unnecessary contact with others.

सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च ॥ ४१ ॥

sattvaśuddhisaumanasyaikāgryendriyajayātmadarśanayogyatvāni ca || 41 ||

And [there arise, from purity:] clarity of sattva, cheerfulness of mind, one-pointedness, mastery of the senses, and fitness for the vision of the self.

संतोषादनुत्तमः सुखलाभः ॥ ४२ ॥

saṁtoṣādanuttamaḥ sukhalābhaḥ || 42 ||

From contentment, unsurpassed happiness is gained.

कायेन्द्रियसिद्धिरशुद्धिक्षयात्तपसः ॥ ४३ ॥

kāyendriyasiddhiraśuddhikṣayāttapasaḥ || 43 ||

From austerity (tapas), as impurity is worn away, comes perfection of the body and the senses.

स्वाध्यायादिष्टदेवतासंप्रयोगः ॥ ४४ ॥

svādhyāyādiṣṭadevatāsaṁprayogaḥ || 44 ||

From self-study (svādhyāya) comes communion with one's chosen deity.

समाधिसिद्धिरीश्वरप्रणिधानात् ॥ ४५ ॥

samādhisiddhirīśvarapraṇidhānāt || 45 ||

Perfection in samādhi comes from devoted surrender to Īśvara.

स्थिरसुखं आसनं ॥ ४६ ॥

sthirasukhaṁ āsanaṁ || 46 ||

Posture (āsana) is that which is steady and comfortable -- not a particular physical shape, but the quality a seated pose must have for meditation.

प्रयत्नशैथिल्यानन्तसमापत्तिभ्यां ॥ ४७ ॥

prayatnaśaithilyānantasamāpattibhyāṁ || 47 ||

[Mastery of posture comes] through the relaxation of effort and through absorption upon the infinite.

ततो द्वन्द्वानभिघातः ॥ ४८ ॥

tato dvandvānabhighātaḥ || 48 ||

From that, [the yogi] becomes unassailed by the pairs of opposites [heat and cold, pleasure and pain, and the like].

तस्मिन्सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः ॥ ४९ ॥

tasminsati śvāsapraśvāsayorgativicchedaḥ prāṇāyāmaḥ || 49 ||

When that [posture] is mastered, breath control (prāṇāyāma) is the cutting off of the [habitual] movement of inhalation and exhalation.

बाह्याभ्यन्तरस्तम्भवृत्तिर् देशकालसंख्याभिःपरिदृष्टो दीर्घसूक्ष्मः ॥ ५० ॥

bāhyābhyantarastambhavṛttir deśakālasaṁkhyābhiḥparidṛṣṭo dīrghasūkṣmaḥ || 50 ||

Its modifications are external [exhalation], internal [inhalation], or suspended [retention] -- regulated by place, time, and count, and becoming progressively prolonged and subtle.

बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः ॥ ५१ ॥

bāhyābhyantaraviṣayākṣepī caturthaḥ || 51 ||

The fourth [type of prāṇāyāma] transcends both the external and internal spheres altogether.

ततः क्षीयते प्रकाशावरणं ॥ ५२ ॥

tataḥ kṣīyate prakāśāvaraṇaṁ || 52 ||

From that, the veil covering the [inner] light dwindles away.

धारणासु च योग्यता मनसः ॥ ५३ ॥

dhāraṇāsu ca yogyatā manasaḥ || 53 ||

And the mind becomes fit for concentration (dhāraṇā).

स्वविषयासंप्रयोगे चित्तस्य स्वरूपानुकार इवेन्द्रियाणांप्रत्याहारः ॥ ५४ ॥

svaviṣayāsaṁprayoge cittasya svarūpānukāra ivendriyāṇāṁpratyāhāraḥ || 54 ||

Sense-withdrawal (pratyāhāra) is, as it were, the senses taking on the very form of the mind, when they are disjoined from their own objects.

ततः परमा वश्यतेन्द्रियाणां ॥ ५५ ॥

tataḥ paramā vaśyatendriyāṇāṁ || 55 ||

From that, there arises supreme mastery over the senses.

देशबन्धश्चित्तस्य धारणा ॥ १ ॥

deśabandhaścittasya dhāraṇā || 1 ||

Concentration (dhāraṇā) is the binding of the mind to a single place [a single point of focus].

तत्र प्रत्ययैकतानता ध्यानं ॥ २ ॥

tatra pratyayaikatānatā dhyānaṁ || 2 ||

Meditation (dhyāna) is the one-pointed, unbroken continuity of cognition upon that [same object of concentration].

तदेवार्थमात्रनिर्भासं स्वरूपशून्यं इव समाधिः ॥ ३ ॥

tadevārthamātranirbhāsaṁ svarūpaśūnyaṁ iva samādhiḥ || 3 ||

That same [meditation], when it shines forth as the object alone, as though emptied of its own [reflective] form, is samādhi.

त्रयं एकत्र संयमः ॥ ४ ॥

trayaṁ ekatra saṁyamaḥ || 4 ||

The three together [dhāraṇā, dhyāna, and samādhi], applied to one and the same object, constitute samyama.

तज्जयात्प्रज्ञालोकः ॥ ५ ॥

tajjayātprajñālokaḥ || 5 ||

From mastery of that samyama comes the light of wisdom (prajñā).

तस्य भूमिषु विनियोगः ॥ ६ ॥

tasya bhūmiṣu viniyogaḥ || 6 ||

Its application proceeds by stages [it must be applied progressively, level by level].

त्रयं अन्तरङ्गं पूर्वेभ्यः ॥ ७ ॥

trayaṁ antaraṅgaṁ pūrvebhyaḥ || 7 ||

These three [dhāraṇā, dhyāna, samādhi] are more inward, more intimate limbs, compared to the preceding five.

तदपि बहिरङ्गं निर्बीजस्य ॥ ८ ॥

tadapi bahiraṅgaṁ nirbījasya || 8 ||

That [samyama itself] is, in turn, still outward/external relative to the seedless samādhi (nirbīja).

व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौनिरोधक्षणचित्तान्वयो निरोधपरिणामः ॥ ९ ॥

vyutthānanirodhasaṁskārayorabhibhavaprādurbhāvaunirodhakṣaṇacittānvayo nirodhapariṇāmaḥ || 9 ||

The transformation into cessation (nirodha-pariṇāma) is the mind's continuity with the moment of cessation itself, occurring as the latent impressions of outward-turning and of cessation alternately subside and rise up.

तस्य प्रशान्तवाहिता संस्कारात् ॥ १० ॥

tasya praśāntavāhitā saṁskārāt || 10 ||

Its [that cessation's] peaceful flow is sustained through the force of its own latent impressions.

सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः ॥ ११ ॥

sarvārthataikāgratayoḥ kṣayodayau cittasya samādhipariṇāmaḥ || 11 ||

The transformation into samādhi (samādhi-pariṇāma) is the mind's waning of all-directed distraction together with the waxing of one-pointedness.

ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः ॥ १२ ॥

tataḥ punaḥ śāntoditau tulyapratyayau cittasyaikāgratāpariṇāmaḥ || 12 ||

Then again, when the subsiding and the arising cognitions [in the mind-stream] become identical to one another, that is the transformation into one-pointedness (ekāgratā-pariṇāma).

एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः ॥ १३ ॥

etena bhūtendriyeṣu dharmalakṣaṇāvasthāpariṇāmā vyākhyātāḥ || 13 ||

By this same account, the parallel transformations of property (dharma), temporal characteristic (lakṣaṇa), and condition (avasthā) in the elements and senses are also explained.

शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी ॥ १४ ॥

śāntoditāvyapadeśyadharmānupātī dharmī || 14 ||

The property-bearer (dharmin, the underlying substrate) is that which runs through and persists across properties whether quiescent [past], arisen [present], or yet unmanifest [future].

क्रमान्यत्वं परिणामान्यत्वे हेतुः ॥ १५ ॥

kramānyatvaṁ pariṇāmānyatve hetuḥ || 15 ||

Difference in the sequence [of moments] is the cause of difference among transformations.

परिणामत्रयसंयमादतीतानागतज्ञानं ॥ १६ ॥

pariṇāmatrayasaṁyamādatītānāgatajñānaṁ || 16 ||

From samyama on the three [kinds of] transformation comes knowledge of the past and the future.

शब्दार्थप्रत्ययानां इतरेतराध्यासात्संकरः तत्प्रविभागसंयमात्सर्वभूतरुतज्ञानं ॥ १७ ॥

śabdārthapratyayānāṁ itaretarādhyāsātsaṁkaraḥ tatpravibhāgasaṁyamātsarvabhūtarutajñānaṁ || 17 ||

Word, object, and cognition ordinarily become confused (saṅkara) through their mutual superimposition on one another; from samyama on their separation comes the knowledge of the cries of all beings.

संस्कारसाक्षात्करणात्पूर्वजातिज्ञानं ॥ १८ ॥

saṁskārasākṣātkaraṇātpūrvajātijñānaṁ || 18 ||

From the direct perception of [one's own] latent impressions comes knowledge of former births.

Note: Wikisource wikitext dropped the ā-mātrā in 'साक्षत्करणात्' (an unparseable form); restored to the standard reading साक्षात्करणात् (sākṣātkaraṇa, 'direct perception'), a clear single-character mechanical drop, not a variant.

प्रत्ययस्य परचित्तज्ञानं ॥ १९ ॥

pratyayasya paracittajñānaṁ || 19 ||

[From samyama] on a [presented] cognition comes knowledge of another's mind.

न च तत्सालम्बनं तस्याविषयीभूतत्वात् ॥ २० ॥

na ca tatsālambanaṁ tasyāviṣayībhūtatvāt || 20 ||

But that [knowledge] does not extend to the object which that other mind rests on, since that object is not itself the target of the samyama.

कायरूपसंयमात्तद्ग्राह्यशक्तिस्तम्भेचक्षुःप्रकाशासंप्रयोगेऽन्तर्धानं ॥ २१ ॥

kāyarūpasaṁyamāttadgrāhyaśaktistambhecakṣuḥprakāśāsaṁprayoge'ntardhānaṁ || 21 ||

From samyama on the form of the body comes the suspension of its perceptibility, through the disjunction of light with the eye [of the would-be observer] -- that is, invisibility.

सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानम् अरिष्टेभ्यो वा ॥ २२ ॥

sopakramaṁ nirupakramaṁ ca karma tatsaṁyamādaparāntajñānam ariṣṭebhyo vā || 22 ||

Karma is either quick-ripening (sopakrama) or slow to ripen (nirupakrama); from samyama on this, or from [reading] the omens of death (ariṣṭa), comes knowledge of the time of one's death.

मैत्र्यादिषु बलानि ॥ २३ ॥

maitryādiṣu balāni || 23 ||

[From samyama] on friendliness and the rest [the four attitudes of sutra 1.33] come the corresponding powers.

बलेषु हस्तिबलादीनि ॥ २४ ॥

baleṣu hastibalādīni || 24 ||

[From samyama] on [various] strengths come the strength of the elephant and the like.

प्रवृत्त्यालोकन्यासात्सूक्ष्मव्यवहितविप्रकृष्टज्ञानं ॥ २५ ॥

pravṛttyālokanyāsātsūkṣmavyavahitaviprakṛṣṭajñānaṁ || 25 ||

By directing the light of [the mind's supernormal] activity [upon an object], knowledge of the subtle, the hidden, and the distant is attained.

भुवनज्ञानं सूर्ये संयमात् ॥ २६ ॥

bhuvanajñānaṁ sūrye saṁyamāt || 26 ||

From samyama on the sun comes knowledge of the [cosmic] realms.

चन्द्रे ताराव्यूहज्ञानं ॥ २७ ॥

candre tārāvyūhajñānaṁ || 27 ||

[From samyama] on the moon comes knowledge of the arrangement of the stars.

ध्रुवे तद्गतिज्ञानं ॥ २८ ॥

dhruve tadgatijñānaṁ || 28 ||

[From samyama] on the pole star comes knowledge of the movement [of the stars].

नाभिचक्रे कायव्यूहज्ञानं ॥ २९ ॥

nābhicakre kāyavyūhajñānaṁ || 29 ||

[From samyama] on the navel-wheel (nābhicakra) comes knowledge of the body's structure.

कण्ठकूपे क्षुत्पिपासानिवृत्तिः ॥ ३० ॥

kaṇṭhakūpe kṣutpipāsānivṛttiḥ || 30 ||

[From samyama] on the pit of the throat, the cessation of hunger and thirst is attained.

कूर्मनाड्यां स्थैर्यं ॥ ३१ ॥

kūrmanāḍyāṁ sthairyaṁ || 31 ||

[From samyama] on the tortoise-channel (kūrma-nāḍī), bodily steadiness [immobility] is attained.

मूर्धज्योतिषि सिद्धदर्शनं ॥ ३२ ॥

mūrdhajyotiṣi siddhadarśanaṁ || 32 ||

[From samyama] on the light at the crown of the head, the vision of the perfected beings (siddhas) is attained.

प्रातिभाद्वा सर्वं ॥ ३३ ॥

prātibhādvā sarvaṁ || 33 ||

Or, through pratibhā -- spontaneous, intuitive flashing insight -- all [may be known].

हृदये चित्तसंवित् ॥ ३४ ॥

hṛdaye cittasaṁvit || 34 ||

[From samyama] on the heart comes awareness of the mind [itself].

सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगःपरार्थत्वात्स्वार्थसंयमात् पुरुषज्ञानं ॥ ३५ ॥

sattvapuruṣayoratyantāsaṁkīrṇayoḥ pratyayāviśeṣo bhogaḥparārthatvātsvārthasaṁyamāt puruṣajñānaṁ || 35 ||

Experience (bhoga) is a cognition that fails to distinguish sattva [buddhi] from puruṣa, though the two are utterly distinct -- since buddhi exists for another's sake [puruṣa's]; from samyama on puruṣa's own true purpose, distinct from buddhi's, comes knowledge of puruṣa.

ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते ॥ ३६ ॥

tataḥ prātibhaśrāvaṇavedanādarśāsvādavārtā jāyante || 36 ||

From that arise intuitive [supernormal powers of] hearing, touch, sight, taste, and smell.

ते समाधावुपसर्गा व्युत्थाने सिद्धयः ॥ ३७ ॥

te samādhāvupasargā vyutthāne siddhayaḥ || 37 ||

These are obstacles to samādhi, though in the ordinary, outward-turned state they count as accomplishments (siddhi).

बन्धकारणशैथिल्यात्प्रचारसंवेदनाच्च चित्तस्यपरशरीरावेशः ॥ ३८ ॥

bandhakāraṇaśaithilyātpracārasaṁvedanācca cittasyaparaśarīrāveśaḥ || 38 ||

Through the loosening of what binds the mind to its own body, and through knowledge of the mind's channels of movement, the mind can enter another's body.

उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च ॥ ३९ ॥

udānajayājjalapaṅkakaṇṭakādiṣvasaṅga utkrāntiśca || 39 ||

From mastery of the udāna [ascending] breath comes non-contact with water, mud, thorns, and the like, and the power of rising up [at will, including at death].

समानजयाज्ज्वलनं ॥ ४० ॥

samānajayājjvalanaṁ || 40 ||

From mastery of the samāna [equalizing] breath comes [bodily] radiance.

श्रोत्राकाशयोः संबन्धसंयमाद्दिव्यं श्रोत्रं ॥ ४१ ॥

śrotrākāśayoḥ saṁbandhasaṁyamāddivyaṁ śrotraṁ || 41 ||

From samyama on the relation between the ear and space (ākāśa) comes divine hearing.

कायाकाशयोः संबन्धसंयमाल्लघुतूलसमापत्तेश्चाकाशगमनं ॥ ४२ ॥

kāyākāśayoḥ saṁbandhasaṁyamāllaghutūlasamāpatteścākāśagamanaṁ || 42 ||

From samyama on the relation between the body and space, together with absorption into the lightness of cotton-fiber, comes the power of moving through space.

बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः ॥ ४३ ॥

bahirakalpitā vṛttirmahāvidehā tataḥ prakāśāvaraṇakṣayaḥ || 43 ||

The "great disembodied" (mahāvidehā) state is a mental activity directed outward, unconstructed by the body; from that, the covering over the inner light is destroyed.

स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमाद्भूतजयः ॥ ४४ ॥

sthūlasvarūpasūkṣmānvayārthavattvasaṁyamādbhūtajayaḥ || 44 ||

From samyama on the gross form, essential nature, subtle [tanmātra] form, interconnection [with the guṇas], and purposefulness of the elements comes mastery over the elements.

ततोऽणिमादिप्रादुर्भावः कायसंपत्तद्धर्मानभिघातश्च ॥ ४५ ॥

tato'ṇimādiprādurbhāvaḥ kāyasaṁpattaddharmānabhighātaśca || 45 ||

From that arise the [eight] powers beginning with aṇimā [minuteness], the perfection of the body, and the non-obstruction of its functions.

रूपलावण्यबलवज्रसंहननत्वानि कायसंपत् ॥ ४६ ॥

rūpalāvaṇyabalavajrasaṁhananatvāni kāyasaṁpat || 46 ||

Beauty of form, grace, strength, and adamantine (vajra) firmness -- these constitute the perfection of the body.

ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमादिन्द्रियजयः ॥ ४७ ॥

grahaṇasvarūpāsmitānvayārthavattvasaṁyamādindriyajayaḥ || 47 ||

From samyama on the act of grasping, the essential nature, the sense of "I", the interconnection [with the guṇas], and the purposefulness of the senses comes mastery over the senses.

ततो मनोजवित्वं विकरणभावः प्रधानजयश्च ॥ ४८ ॥

tato manojavitvaṁ vikaraṇabhāvaḥ pradhānajayaśca || 48 ||

From that come speed of mind [equal to thought itself], the capacity to function independent of the bodily organs, and mastery over pradhāna, primal nature.

सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वंसर्वज्ञातृत्वं च ॥ ४९ ॥

sattvapuruṣānyatākhyātimātrasya sarvabhāvādhiṣṭhātṛtvaṁsarvajñātṛtvaṁ ca || 49 ||

For one who holds nothing more than the discernment of the difference between sattva [buddhi] and puruṣa, there arises sovereignty over every state of being, and omniscience.

तद्वैराग्यादपि दोषबीजक्षये कैवल्यं ॥ ५० ॥

tadvairāgyādapi doṣabījakṣaye kaivalyaṁ || 50 ||

Through dispassion even toward that [omniscience and power], when the very seed of imperfection is destroyed, liberation (kaivalya) follows.

स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात् ॥ ५१ ॥

sthānyupanimantraṇe saṅgasmayākaraṇaṁ punaraniṣṭaprasaṅgāt || 51 ||

When invited by the celestial beings [who dwell in the higher worlds], the yogi should form neither attachment nor pride, since a relapse into an undesired state remains possible.

क्षणतत्क्रमयोः संयमाद्विवेकजं ज्ञानं ॥ ५२ ॥

kṣaṇatatkramayoḥ saṁyamādvivekajaṁ jñānaṁ || 52 ||

From samyama on the moment and its sequence comes knowledge born of discriminative discernment (viveka).

जातिलक्षणदेशैरन्यतानवच्छेदात्तुल्ययोस्ततः प्रतिपत्तिः ॥ ५३ ॥

jātilakṣaṇadeśairanyatānavacchedāttulyayostataḥ pratipattiḥ || 53 ||

From that comes the ability to distinguish between two things that appear wholly identical, undifferentiated by class, characteristic mark, or position.

तारकं सर्वविषयं सर्वथाविषयं अक्रमं चेति विवेकजंज्ञानं ॥ ५४ ॥

tārakaṁ sarvaviṣayaṁ sarvathāviṣayaṁ akramaṁ ceti vivekajaṁjñānaṁ || 54 ||

Knowledge born of discrimination is "tāraka" (liberating, immediate), all-encompassing in its objects, grasping all [times and modes] at once, and non-sequential.

सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यं इति ॥ ५५ ॥

sattvapuruṣayoḥ śuddhisāmye kaivalyaṁ iti || 55 ||

When sattva [buddhi, in its most purified state] and puruṣa reach equal purity, liberation (kaivalya) follows. Thus [ends the third pāda].

जन्मौषधिमन्त्रतपःसमाधिजाः सिद्धयः ॥ १ ॥

janmauṣadhimantratapaḥsamādhijāḥ siddhayaḥ || 1 ||

The siddhis (extraordinary powers) arise from birth, from herbs (auṣadhi), from mantra, from austerity (tapas), or from samādhi.

जात्यन्तरपरिणामः प्रकृत्यापूरात् ॥ २ ॥

jātyantarapariṇāmaḥ prakṛtyāpūrāt || 2 ||

Transformation into another species/birth occurs through the [inward] overflow of nature's own [latent] potential.

निमित्तं अप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत् ॥ ३ ॥

nimittaṁ aprayojakaṁ prakṛtīnāṁ varaṇabhedastu tataḥ kṣetrikavat || 3 ||

An [incidental] cause does not directly set nature's [own] processes in motion; it merely removes an obstruction -- like a farmer breaking a barrier so that water flows on of its own accord into the next field.

निर्माणचित्तान्यस्मितामात्रात् ॥ ४ ॥

nirmāṇacittānyasmitāmātrāt || 4 ||

Constructed minds arise from the sense of "I" (asmitā) alone.

प्रवृत्तिभेदे प्रयोजकं चित्तं एकं अनेकेषां ॥ ५ ॥

pravṛttibhede prayojakaṁ cittaṁ ekaṁ anekeṣāṁ || 5 ||

Amid the diversity of activity among these many [constructed minds], one original mind is what directs and impels the rest.

तत्र ध्यानजमनाशयं ॥ ६ ॥

tatra dhyānajamanāśayaṁ || 6 ||

Among these, the mind born of meditation is free of any [karmic] deposit (āśaya).

कर्माशुक्लाकृष्णं योगिनस् त्रिविधं इतरेषां ॥ ७ ॥

karmāśuklākṛṣṇaṁ yoginas trividhaṁ itareṣāṁ || 7 ||

The yogi's karma is neither white nor black; for others [ordinary beings] it is threefold -- white, black, and mixed.

Note: Wikisource showed a stray ASCII period after the virama-consonant in 'योगिनस्. त्रिविधं'; removed, leaving a single space, per the same mechanical-artifact rule applied to the other stray periods found across this text.

ततस्तद्विपाकानुगुणानां एवाभिव्यक्तिर्वासनानां ॥ ८ ॥

tatastadvipākānuguṇānāṁ evābhivyaktirvāsanānāṁ || 8 ||

From that [threefold karma], only those latent tendencies (vāsanā) that correspond to its fruition become manifest.

जातिदेशकालव्यवहितानां अप्यानन्तर्यं स्मृतिसंस्कारयोरेकरूपत्वात् ॥ ९ ॥

jātideśakālavyavahitānāṁ apyānantaryaṁ smṛtisaṁskārayorekarūpatvāt || 9 ||

Even when separated by class of birth, place, and time, there remains an unbroken continuity [among latent tendencies], since memory and the latent impression that produces it share one and the same form.

तासां अनादित्वं चाशिषो नित्यत्वात् ॥ १० ॥

tāsāṁ anāditvaṁ cāśiṣo nityatvāt || 10 ||

And these latent tendencies are beginningless, since the will-to-live (āśis, the primal desire for continued existence) is eternal.

हेतुफलाश्रयालम्बनैः संगृहीतत्वादेषां अभावे तदभावः ॥ ११ ॥

hetuphalāśrayālambanaiḥ saṁgṛhītatvādeṣāṁ abhāve tadabhāvaḥ || 11 ||

Since these [latent tendencies] are held together by cause, effect, substratum, and support, when these four are absent, the tendencies too are absent.

अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणां ॥ १२ ॥

atītānāgataṁ svarūpato'styadhvabhedāddharmāṇāṁ || 12 ||

The past and future exist in their own real form, because [phenomenal] properties pass along differing time-paths.

ते व्यक्तसूक्ष्मा गुणात्मानः ॥ १३ ॥

te vyaktasūkṣmā guṇātmānaḥ || 13 ||

They [these past, present, and future forms] -- whether manifest or subtle -- are, in their essence, nothing but the guṇas.

परिणामैकत्वाद्वस्तुतत्त्वं ॥ १४ ॥

pariṇāmaikatvādvastutattvaṁ || 14 ||

The reality of a thing rests on the unity of its transformation [the guṇas cohering into that single object].

वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः ॥ १५ ॥

vastusāmye cittabhedāttayorvibhaktaḥ panthāḥ || 15 ||

Even though the object is the same, because of the difference among perceiving minds, the paths of object and cognition remain distinct from one another.

न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात् ॥ १६ ॥

na caikacittatantraṁ vastu tadapramāṇakaṁ tadā kiṁ syāt || 16 ||

Nor is an object dependent on any single mind; for if it were, what would become of it when that mind fails to cognize it?

तदुपरागापेक्षत्वात् चित्तस्य वस्तु ज्ञाताज्ञातं ॥ १७ ॥

taduparāgāpekṣatvāt cittasya vastu jñātājñātaṁ || 17 ||

Whether an object is known or unknown to the mind depends on whether the mind is colored [affected] by it.

सदा ज्ञाताश्चित्तवृत्तयस् तत्प्रभोः पुरुषस्यापरिणामित्वात् ॥ १८ ॥

sadā jñātāścittavṛttayas tatprabhoḥ puruṣasyāpariṇāmitvāt || 18 ||

The fluctuations of the mind are always known [to puruṣa], because its master, puruṣa, is unchanging.

न तत्स्वाभासं दृश्यत्वात् ॥ १९ ॥

na tatsvābhāsaṁ dṛśyatvāt || 19 ||

That [mind] is not self-luminous, because it is itself an object seen [by puruṣa].

एकसमये चोभयानवधारणं ॥ २० ॥

ekasamaye cobhayānavadhāraṇaṁ || 20 ||

And it is not possible to ascertain both [itself and its object] at one and the same time -- so the mind cannot be self-illuminating.

चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसंकरश्च ॥ २१ ॥

cittāntaradṛśye buddhibuddheratiprasaṅgaḥ smṛtisaṁkaraśca || 21 ||

If one mind were perceived by another [higher] mind, there would follow an infinite regress of cognitions-of-cognitions, and a hopeless confusion of memories.

चितेरप्रतिसंक्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनं ॥ २२ ॥

citerapratisaṁkramāyāstadākārāpattau svabuddhisaṁvedanaṁ || 22 ||

Though consciousness (citi, puruṣa) itself never migrates or transfers, when the mind takes on its reflected form, there arises the awareness of one's own intellect [the sense "I know"].

द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थं ॥ २३ ॥

draṣṭṛdṛśyoparaktaṁ cittaṁ sarvārthaṁ || 23 ||

The mind, colored by both the seer and the seen, is able to comprehend every object.

तदसंख्येयवासनाचित्रं अपि परार्थं संहत्यकारित्वात् ॥ २४ ॥

tadasaṁkhyeyavāsanācitraṁ api parārthaṁ saṁhatyakāritvāt || 24 ||

That [mind], though variegated by countless latent tendencies, nonetheless exists for another's sake [puruṣa's], since it acts only in combination [with other principles, never as an independent, self-sufficient thing].

विशेषदर्शिन आत्मभावभावनाविनिवृत्तिः ॥ २५ ॥

viśeṣadarśina ātmabhāvabhāvanāvinivṛttiḥ || 25 ||

For one who sees the distinction [between buddhi and puruṣa], the habitual cultivation of self-identity [with the mind] ceases.

तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तं ॥ २६ ॥

tadā vivekanimnaṁ kaivalyaprāgbhāraṁ cittaṁ || 26 ||

Then the mind, inclined toward discrimination (viveka), gravitates ever more toward liberation (kaivalya).

तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः ॥ २७ ॥

tacchidreṣu pratyayāntarāṇi saṁskārebhyaḥ || 27 ||

In the gaps of that [discriminative flow], other cognitions still arise, springing from earlier latent impressions.

हानं एषां क्लेशवदुक्तं ॥ २८ ॥

hānaṁ eṣāṁ kleśavaduktaṁ || 28 ||

Their removal is said to follow the same course as that of the afflictions (kleśas).

प्रसंख्यानेऽप्यकुसीदस्य सर्वथाविवेकख्यातेर्धर्ममेघःसमाधिः ॥ २९ ॥

prasaṁkhyāne'pyakusīdasya sarvathāvivekakhyāterdharmameghaḥsamādhiḥ || 29 ||

For the one who remains without interest even in the highest attainment (prasaṃkhyāna), and who possesses discriminative discernment in every respect, there arises the samādhi called dharma-megha, the "cloud of dharma".

ततः क्लेशकर्मनिवृत्तिः ॥ ३० ॥

tataḥ kleśakarmanivṛttiḥ || 30 ||

From that comes the cessation of the afflictions and of karma.

तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्याज्ज्ञेयं अल्पं ॥ ३१ ॥

tadā sarvāvaraṇamalāpetasya jñānasyānantyājjñeyaṁ alpaṁ || 31 ||

Then, because knowledge -- now free of every covering impurity -- becomes infinite, what remains to be known grows vanishingly small.

ततः कृतार्थानां परिणामक्रमपरिसमाप्तिर् गुणानां ॥ ३२ ॥

tataḥ kṛtārthānāṁ pariṇāmakramaparisamāptir guṇānāṁ || 32 ||

From that, for the guṇas whose purpose is now fulfilled, the sequence of their transformation comes to its end.

क्षणप्रतियोगी परिणामापरान्तनिर्ग्राह्यः क्रमः ॥ ३३ ॥

kṣaṇapratiyogī pariṇāmāparāntanirgrāhyaḥ kramaḥ || 33 ||

The sequence [of moments] corresponds to each single moment, and can only be grasped at the very final limit of a transformation.

पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिर् इति ॥ ३४ ॥

puruṣārthaśūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpapratiṣṭhā vā citiśaktir iti || 34 ||

Liberation (kaivalya) is the return of the guṇas -- now emptied of any purpose for puruṣa -- back into their source; or, [put differently,] it is the power of consciousness (citiśakti) abiding at last in its own true nature. Thus [the treatise ends].