Patanjali Yoga Sutras

PATANJALI YOGA SUTAS
By N. Avinashilingam
Based on Teachings of Pujya Swami Dayananda Saraswati, Swami

Sadatmananda and Swami Guruparananda.
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ABOUT THE AUTHOR
N. AVINASHILINGAM
N.Avinashilingam is a Chartered Accountant. He is also a qualified

Company Secretary and Information Systems Auditor.
He has studied Vedanta and Sanskrit since 1994 under Pujya Swami
Dayananda Saraswati.
He teaches Vedanta, Sanskrit and Indian culture.
He has written more than 200 articles in Arsha Vidya Newsletter,

Published by Arsha Vidya Gurukulam, Anaikatti.
He is the Founder and Managing Trustee of Arsha Avinash Foundation.

Pujya Swamiji launched their website www.arshaavinash.in in
December 2014.
From this website books on Vedanta, Sanskrit grammar and Indian

culture can be downloaded free in the languages English, Sanskrit and
Tamil.
He has written a book titled Pujya Swami Dayananda Saraswati- a brief

biography. This has been translated into Hindi, Tamil, Kannada,
Japanese, Spanish, Portuguese and French.

1
॥ श्री पातञ्जल-योग-सूत्रा�ण ॥
|| śrīpātañjala-yoga-sūtrāṇi ||
Aphorisms on Yoga by Sage Patanjali
॥ मह�षर् पतञ्ज�ल प्रणीतं योगदशर्नम्

|| maharṣipatañjalipraṇītaṁyogadarśanam ||
Yoga Sutras composed by Sage Patanjali on Yoga School of

Philosophy
॥ पातञ्जलयोगसूत्रा�ण ॥
|| pātañjalayogasūtrāṇi ||
PATANJALI YOGA SUTRAS

By N. Avinashilingam
I salute with folded hands Sage Patanjali who removes the

impurity of the mind through yoga, impurity of the words
through grammar and impurity of the body through Ayurveda.
INTRODUCTION: Patanjali Yoga Sutras means aphorisms on

Yoga composed by Sage Patanjali. It contains four padas or
chapters: Samadhi Pada, Sadhana Pada, Vibhuti Pada and
Kaivalya Pada. It contains 195 sutras.
YOGA: Yoga means Samadhi or complete absorption of the

mind. It means the perceiver is immersed in the One Reality. It
implies resolution of the subject-object duality within one’s self
through knowledge. Yoga also means discipline. It also refers
to a topic.
SUTRA: Sutras are a form of literature used for teaching various

topics like grammar, rituals or complex philosophical treatises

2
in codified form. For any text to be considered a ‘Sutra’ it

should satisfy six conditions. It should be-
● crisp or pithy
● clear and unambiguous ,
● meaningful
● without superfluous words
● provable or verifiable
YOGA DARSHANA: Yoga darshana (one of the six schools of

philosophy) accepts Vedas and Ishvara. It says that the cause
for sorrow is confusion between Purusha (conscious principle -
atma- Self) and Prakriti (matter principle – non-self). Moksha
is attained by yoga or Samadhi. Yoga or Samadhi is attained by
resolution of the thoughts of the mind.
SIMILARITIES WITH VEDANTA: Yoga darshana also accepts

Vedas and Ishvara. Atma is of the nature of consciousness;
timeless and unattached to matter. Confusion between Self and
non-self is the cause for bondage. Moksha is attained by
resolving the confusion between Self and non-self.
DIVERGENCE FROM VEDANTA: Yoga darshana considers that

Prakriti (matter principle) has independent existence. Vedanta
says that Prakriti ( or maya) has no independent existence
from Brahman. Yoga darshana considers that there are many
atmas. Vedanta says that there is only one atma. Yoga
darshana is practice oriented. Vedanta is knowledge oriented.

3
॥ प्रथमोऽध्यायः ॥
|| prathamo'dhyāyaḥ ||
First Chapter
॥ समा�ध-पादः ॥
|| samādhi-pādaḥ ||
CHAPTER ON SAMADHI
अथ योगानुशासनम् ॥ १॥
athayogānuśāsanam || 1||
The scripture/ instruction on yoga is begun.
योगिश्च�वृ��नरोधः ॥ २॥
yogaścittavṛttinirodhaḥ || 2||
Yoga is mastery of thought modifications of the mind.
तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥ ३॥

tadādraṣṭuḥsvarūpe'vasthānam || 3||
With the mastery over mind comes cessation of thoughts which

leads to repose in one’s own true nature. In Vedanta this is
called jnana nishta.
वृ��सारूप्य�मतरत्र ॥ ४॥
vṛttisārūpyamitaratra || 4||
At other times there is identification with the thoughts.
वृ�यः पञ्चतय्यः िक्लष्टाऽिक्लष्टाः ॥ ५॥

vṛttayaḥpañcatayyaḥkliṣṭā'kliṣṭāḥ || 5||
Thoughts which are painful (Rajasic) and not painful (Sattvic)

are categorised into five types.
प्रमाण�वपयर्य�वकल्प�नद्रास्मृतयः ॥ ६॥

4
pramāṇaviparyayavikalpanidrāsmṛtayaḥ || 6||
The five kinds of thoughts are: Pramana (right knowledge),

Viparyaya (wrong knowledge), Vikalpa (delusion), Nidra (sleep)
and Smrtayah (memory).
प्रत्य�ानुमानागमाः प्रमाणा�न ॥ ७॥
pratyakṣānumānāgamāḥ pramāṇāni || 7||
Pramana (right knowledge) is gained from pratyaksa (direct

perception), anumana (inference) and agamah (scriptural
knowledge).
�वपयर्यो �मथ्या�ानमतद्रूपप्र�तष्ठम् ॥ ८॥
viparyayomithyājñānamatadrūpapratiṣṭham || 8||
Viparyaya (wrong knowledge) is perceiving one object as

another- like mistaking a rope for a snake during twilight.
शब्द�ानानुपाती वस्तुशून्यो �वकल्पः ॥ ९॥

Śabdajñānānupātī vastuśūnyo vikalpaḥ || 9||
Vikalpa is verbal misconception or deluded hearing where the

words do not correspond to reality. Example: rabbit’s horn.
अभावप्रत्ययालम्बना वृ��नर्द्रा ॥ १०॥

abhāvapratyayālambanāvṛttirnidrā || 10||
Nidra is deep sleep state in which there are no thoughts.
अनुभूत�वषयासम्प्रमोषः स्मृ�तः ॥ ११॥

anubhūtaviṣayāsampramoṣaḥ smṛtiḥ || 11||
Smritih is remembering experiences from the past.
अभ्यासवैराग्याभ्यां तिन्नरोधः ॥ १२॥

abhyāsavairāgyābhyāṁ tannirodhaḥ || 12||
Thoughts can be mastered by practice and dispassion.

5
तत्र िस्थतौ यत्नोऽभ्यासः ॥ १३॥

Tatra sthitau yatno'bhyāsaḥ || 13||
To abide in that state needs effort and repeated practice. With

this the mind becomes quiet and one-pointed.
स तु द�घर्कालनैरन्तयर्सत्कारासे�वतो दृढभू�मः ॥ १४॥

Sa tu dīrghakālanairantaryasatkārāsevito dṛḍhabhūmiḥ || 14||
Practice becomes firmly grounded when it is done for a long

time without interruption and with earnest devotion.
दृष्टानुश्र�वक�वषय�वतृष्णस्य वशीकारसं�ा वैराग्यम् ॥ १५॥

dṛṣṭānuśravikaviṣayavitṛṣṇasya vaśīkārasaṁjñā vairāgyam || 15||
Vairagya or dispassion is a state of mind attained through non-

craving for known and heard sense objects.
तत्परं पुरुषख्यातेगुर्णवैतृष्ण्यम् ॥ १६॥

tatparaṁ puruṣakhyāterguṇavaitṛṣṇyam || 16||
This leads to para-vairagyam which is the highest level of

dispassion. There is dispassion even towards one’s gunas. Mind
becomes firm and is not affected by craving.
�वतकर्�वचारानन्दािस्मतारूपानुगमात् सम्प्र�ातः ॥ १७॥

Vitarkavicārānandāsmitārūpānugamāt samprajñātaḥ || 17||
Samprajnatah Samadhi comes in four stages: concentration on

a single object, subtle meditation, blissful mind and I-ness or
witness.
�वरामप्रत्ययाभ्यासपूवर्ः संस्कारशेषोऽन्यः ॥ १८॥

virāmapratyayābhyāsapūrvaḥ saṁskāraśeṣo'nyaḥ || 18||
Subsequently, this practice leads to the highest state of

Asamprajnatah Samadhi, one-pointedness without objects. All
samskaras remain latent.

6
भवप्रत्ययो �वदेहप्रकृ�तलयानाम् ॥ १९॥

bhavapratyayovidehaprakṛtilayānām || 19||
Practice with dispassion leads to knowledge of atma and results

in bhava pratyaya samadhi and elevation to a heavenly being
temporarily.
श्रद्धावीयर्स्मृ�तसमा�धप्र�ापूवर्क इतरेषाम् ॥ २०॥

śraddhāvīryasmṛtisamādhiprajñāpūrvaka itareṣām || 20||
Bhava pratyaya Samadhi is also attained due to faith, strong

will, discernment, meditation on atma and repeated practice.
तीव्रसंवेगानामासन्नः ॥ २१॥
tīvrasaṁvegānāmāsannaḥ || 21||
Intense practice produces quick success.
मृदुमध्या�धमात्रत्वात् ततोऽ�प �वशेषः ॥ २२॥

mṛdumadhyādhimātratvāt tato'pi viśeṣaḥ || 22||
Mild practice results in mild success while moderate practice

results in moderate success in yoga.
ईश्वरप्र�णधानाद्वा ॥ २३॥
īśvarapraṇidhānādvā || 23||
Success in yoga may also be gained by devotion to Ishvara (the

Lord).
क्लेशकमर्�वपाकाशयैरपरामृष्टः पुरुष�वशेष ईश्वरः ॥ २४॥

kleśakarmavipākāśayairaparāmṛṣṭaḥ puruṣaviśeṣa īśvaraḥ || 24||
Ishvara (the Lord) is a special being, not associated with

ignorance, karma, fruits of karma and inclinations. He is free
from likes and dislikes and is not affected by anything.
तत्र �नर�तशयं सावर्�बीजम् ॥ २५॥

Tatra niratiśayaṁ sārvajñabījam || 25||

7
Isvara is limitless and is omniscient.
स पूव�षाम�प गुरुः कालेनानवच्छेदात् ॥ २६॥

sapūrveṣāmapi guruḥ kālenānavacchedāt || 26||
Isvara is beyond time and is Guru to even the primordial Guru.
तस्य वाचकः प्रणवः ॥ २७॥

Tasya vācakaḥ praṇavaḥ || 27||
The name of Isvara is Om.
तज्जपस्तदथर्भावनम् ॥ २८॥
tajjapastadarthabhāvanam || 28||
Om should be chanted, meditating on its meaning. This will

result in a calm mind.
ततः प्रत्यक्चेतना�धगमोऽप्यन्तरायाभावश्च ॥ २९॥

tataḥ pratyakcetanādhigamo'pyantarāyābhāvaśca || 29||
It will awaken the inner consciousness and all obstacles will be

obliterated.
व्या�धस्त्यानसंशयप्रमादालस्या�वर�त-
भ्रािन्तदशर्नालब्धभू�मकत्वानविस्थतत्वा�न
�च��व�ेपास्तेऽन्तरायाः ॥ ३०॥
vyādhistyānasaṁśayapramādālasyāvirati-
bhrāntidarśanālabdhabhūmikatvānavasthitatvāni
cittavikṣepāste'ntarāyāḥ || 30||
The obstacles are disease, inefficiency, doubt, carelessness,

laziness, craving for sense pleasures, delusions, despair from
lack of progress and instability.
दुःखदौमर्नस्याङ्गमेजयत्वश्वासप्रश्वासा �व�ेपसहभुवः ॥ ३१॥

8
duḥkhadaurmanasyāṅgamejayatvaśvāsapraśvāsā vikṣepasahabhuvaḥ ||
31||
Grief, a wavering mind, weak body and irregular breathing are

all obstacles.
तत्प्र�तषेधाथर्मेकत�वाभ्यासः ॥ ३२॥
tatpratiṣedhārthamekatattvābhyāsaḥ || 32||
To overcome the obstacles, one should meditate upon Ishvara.
मैत्रीकरुणामु�दतोपे�ाणां सुखदुःखपुण्यापुण्य�वषयाणां
भावनातिश्च�प्रसादनम् ॥ ३३॥
maitrīkaruṇāmuditopekṣāṇāṁ sukhaduḥkhapuṇyāpuṇyaviṣayāṇāṁ
bhāvanātaścittaprasādanam || 33||
Feelings of friendliness towards happy ones, compassion

towards unhappy ones, joy towards those following dharma
and indifference towards those following adharma will lead to
calmness of mind.
प्रच्छदर्न�वधारणाभ्यां वा प्राणस्य ॥ ३४॥

pracchardanavidhāraṇābhyāṁ vā prāṇasya || 34||
The mind can be also calmed by pranayama or regulating the

breath. Pranayama should be accompanied by regulated food
habits and mastery of sense organs.
�वषयवती वा प्रवृ��रुत्पन्ना मनसः िस्थ�त�नबिन्धनी ॥ ३५॥

viṣayavatī vā pravṛttirutpannā manasaḥ sthitinibandhinī || 35||
Concentration on the process of sensory experiences leads to

higher, subtler perceptions and provides stability and strength
of the mind.
�वशोका वा ज्यो�तष्मती ॥ ३६॥

Viśokā vā jyotiṣmatī || 36||

9
Concentration also results in sorrow-free bliss and a luminous

light.
वीतराग�वषयं वा �च�म् ॥ ३७॥

vītarāgaviṣayaṁ vā cittam || 37||
One can also achieve this by meditating on the virtuous

qualities of Mahatmas.
स्वप्न�नद्रा�ानालम्बनं वा ॥ ३८॥
svapnanidrājñānālambanaṁ vā || 38||
One can also meditate on pleasant dream experience or deep

sleep experience.
यथा�भमतध्यानाद्वा ॥ ३९॥
yathābhimatadhyānādvā || 39||
One can meditate upon any divine form or symbol that appeals
to one as ideal.
परमाणु परममह�वान्तोऽस्य वशीकारः ॥ ४०॥

paramāṇu paramamahattvānto'sya vaśīkāraḥ || 40||
One can meditate upon anything from a small object to a big

object and then the mind will become calm.
�ीणवृ�ेर�भजातस्येव मणेग्रर्ह�तृग्रहणग्राह्येषु
तत्स्थतदञ्जनता समाप��ः ॥ ४१॥
kṣīṇavṛtterabhijātasyeva maṇergrahītṛgrahaṇagrāhyeṣu
tatsthatadañjanatā samāpattiḥ || 41||
Just like a crystal taking on the colour of the object near to it,
the calm mind identifies with the object of concentration. The
object of concentration can be a gross object, the process of
observing or even the observer.
तत्र शब्दाथर्�ान�वकल्पैः संक�णार् स�वतकार् समाप��ः ॥ ४२॥

10
Tatra śabdārthajñānavikalpaiḥ saṁkīrṇā savitarkā samāpattiḥ || 42||
When the mind achieves identity with a gross object along with
its name, quality and knowledge it is called Savitarka Samadhi.
स्मृ�तप�रशुद्धौ स्वरूपशून्येवाथर्मात्र�नभार्सा �न�वर्तकार् ॥ ४३॥

smṛtipariśuddhau svarūpaśūnyevārthamātranirbhāsā nirvitarkā || 43||
When the mind achieves identity with a gross object without its
name, quality and knowledge it is called Nirvitarka Samadhi.
एतयैव स�वचारा �न�वर्चारा च सू�म�वषया व्याख्याता ॥ ४४॥

Etayaiva savicārā nirvicārā ca sūkṣmaviṣayā vyākhyātā || 44||
When the mind achieves identity with a subtle object with its
name, quality and knowledge it is called Savichara Samadhi.
When the mind achieves identity with a subtle object without
its name, quality and knowledge it is called Nirvichara Samadhi.
सू�म�वषयत्वं चा�लङ्गपयर्वसानम् ॥ ४५॥

sūkṣmaviṣayatvaṁ cāliṅgaparyavasānam || 45||
When the mind meditates on subtler objects, it reaches the

subtle Prakriti (or Maya).
ता एव सबीजः समा�धः ॥ ४६॥

tā eva sabījaḥ samādhiḥ || 46||
During meditation if seeds of attachment and desire remain, it

is called Sabijah Samadhi.
�न�वर्चारवैशारद्येऽध्यात्मप्रसादः ॥ ४७॥
nirvicāravaiśāradye'dhyātmaprasādaḥ || 47||
When mind reaches Nirvichara Samadhi, it develops great

luminosity and clarity.
ऋतम्भरा तत्र प्र�ा ॥ ४८॥

ṛtambharā tatra prajñā || 48||

11
In that Samadhi, knowledge is filled with truth.
श्रुतानुमानप्र�ाभ्यामन्य�वषया �वशेषाथर्त्वात् ॥ ४९॥

śrutānumānaprajñābhyāmanyaviṣayā viśeṣārthatvāt || 49||
Knowledge gained through inference and study of Scriptures is

one kind of knowledge. Knowledge gained through Samadhi is
a different kind of knowledge.
तज्जः संस्कारोऽन्यसंस्कारप्र�तबन्धी ॥ ५०॥

tajjaḥ saṁskāro'nyasaṁskārapratibandhī || 50||
Concentration can be achieved even if seeds of attachment and

desire remain.
तस्या�प �नरोधे सवर्�नरोधािन्नब�जः समा�धः ॥ ५१॥

Tasyāpi nirodhe sarvanirodhānnirbījaḥ samādhiḥ || 51||
When one enters the seedless Samadhi all past impressions,

attachment and desire are removed.
॥ इ�त पतञ्ज�ल-�वर�चते योग-सूत्रे प्रथमः समा�ध-पादः ॥

|| itipatañjali-viracite yoga-sūtreprathamaḥsamādhi-pādaḥ ||
Patanjali Yoga Sutras First Chapter - Samadhi Pada concluded.

12
॥ द्�वतीयोऽध्यायः ॥
|| dvitīyo'dhyāyaḥ ||
Second Chapter
॥ साधन-पादः ॥
|| sādhana-pādaḥ ||
CHAPTER ON SADHANA
तपःस्वाध्यायेश्वरप्र�णधाना�न �क्रयायोगः ॥ १॥
tapaḥsvādhyāyeśvarapraṇidhānāni kriyāyogaḥ || 1||
Austerity, study and dedication of the fruit of one’s work to the

Lord are known as Kriya Yoga.
समा�धभावनाथर्ः क्लेशतनूकरणाथर्श्च ॥ २॥
samādhibhāvanārthaḥ kleśatanūkaraṇārthaśca || 2||
These activities prepare one for samadhi and reduce negative

mental afflictions that are obstacles on the path.
अ�वद्यािस्मतारागद्वेषा�भ�नवेशाः क्लेशाः ॥ ३॥
avidyāsmitārāgadveṣābhiniveśāḥ kleśāḥ || 3||
These afflictions are ignorance, egoism, attachment, aversion

and clinging to life.
अ�वद्या �ेत्रमु�रेषां प्रसुप्ततनु�विच्छन्नोदाराणाम् ॥ ४॥

Avidyā kṣetramuttareṣāṁ prasuptatanuvicchinnodārāṇām || 4||
Ignorance may be present in any form- from potential form to

fully developed form.
अ�नत्याशु�चदुःखानात्मसु �नत्यशु�चसुखात्मख्या�तर�वद्या ॥ ५॥
anityāśuciduḥkhānātmasu nitthe yaśucisukhātmakhyātiravidyā || 5||

13
Ignorance is regarding the temporary as permanent, the

impure as pure, the painful as pleasant and non-self as the Self.
दृग्दशर्नशक्त्योरेकात्मतेवािस्मता ॥ ६॥
dṛgdarśanaśaktyorekātmatevāsmitā || 6||
Egoism is mistaking that which is capable of perceiving as the

Self.
सुखानुशयी रागः ॥ ७॥
Sukhānuśayī rāgaḥ || 7||
Attachment is craving for pleasure.
दुःखानुशयी द्वेषः ॥८॥

duḥkhānuśayī dveṣaḥ || 8||
Aversion is dislike for pain.
स्वरसवाह� �वदुषोऽ�प तथारूढोऽ�भ�नवेशः ॥ ९॥

Svarasavāhī viduṣo'pi tathārūḍho'bhiniveśaḥ || 9||
The clinging to life, identified by the limited ego, remains in

ignorant people and also learned people.
ते प्र�तप्रसवहेयाः सू�माः ॥ १०॥

Te pratiprasavaheyāḥ sūkṣmāḥ || 10||
When these obstacles have been removed they involute back

into their source and are destroyed by resolution of the mind.
ध्यानहेयास्तद्वृ�यः ॥ ११॥
dhyānaheyāstadvṛttayaḥ || 11||
The active form of obstacles can be neutralized through

meditation.
क्लेशमूलः कमार्शयो दृष्टादृष्टजन्मवेदनीयः ॥ १२॥

kleśamūlaḥ karmāśayo dṛṣṭādṛṣṭajanmavedanīyaḥ || 12||

14
One’s tendencies have been created by his past thoughts and

actions. These tendencies will be manifest in the present and
future births.
स�त मूले तद्�वपाको जात्यायुभ�गाः ॥ १३॥

Sati mūle tadvipāko jātyāyurbhogāḥ || 13||
One’s actions result in rebirth, a long life or a short life and

determine the experience of pleasure and pain.
ते ह्लादप�रतापफलाः पुण्यापुण्यहेतुत्वात् ॥ १४॥

Te hlādaparitāpaphalāḥ puṇyāpuṇyahetutvāt || 14||
One’s good actions result in experience of pleasure; one’s

improper actions result in experience of pain.
प�रणामतापसंस्कारदुःखैगुर्णवृ��वरोधाच्च
दुःखमेव सव� �ववे�कनः ॥ १५॥
pariṇāmatāpasaṁskāraduḥ khairguṇavṛttivirodhācca
duḥkhameva sarvaṁ vivekinaḥ || 15||
All experiences including pleasure result in pain. With pleasure

there is fear of its loss and renewed craving for the same. The
experience depends upon the changing mood of the
experiencer which in turn are at the mercy of the ever-changing
gunas.
हेयं दुःखमनागतम् ॥ १६॥

heyaṁ duḥkhamanāgatam || 16||
The pain which has not yet come can be avoided.
द्रष्टृदृश्ययोः संयोगो हेयहेतुः ॥ १७॥

draṣṭṛdṛśyayoḥ saṁyogo heyahetuḥ || 17||
The pain is caused due to false identification of the experiencer

with the objects of experience.

15
प्रकाश�क्रयािस्थ�तशीलं भूतेिन्द्रयात्मकं
भोगापवगार्थ� दृश्यम् ॥ १८॥
prakāśakriyāsthitiśīlaṁbhūtendriyātmakaṁ
bhogāpavargārthaṁ dṛśyam || 18||
The objects of experience are of Sattva guna, Rajo guna and

Tamo guna. They exist for the experiencer to experience the
universe or to gain liberation.
�वशेषा�वशेष�लङ्गमात्रा�लङ्गा�न गुणपवार्�ण ॥ १९॥

viśeṣāviśeṣaliṅgamātrāliṅgāni guṇaparvāṇi || 19||
Gunas have four stages- gross, subtle, primal and unevolved.
द्रष्टा दृ�शमात्रः शुद्धोऽ�प प्रत्ययानुपश्यः ॥ २०॥

draṣṭā dṛśimātraḥ śuddho'pi pratyayānupaśyaḥ || 20||
The Self is Consciousness and Changeless but appears to be

changing due to the changes in the mind.
तदथर् एव दृश्यस्यात्मा ॥ २१॥

tadartha eva dṛśyasyātmā || 21||
The objects of experience exist for the sake of the self.
कृताथ� प्र�त नष्टमप्यनष्टं तदन्यसाधारणत्वात् ॥ २२॥

kṛtārthaṁ prati naṣṭamapyanaṣṭaṁ tadanyasādhāraṇatvāt || 22||
The objects of experience do not disturb a liberated one but

disturb others.
स्वस्वा�मशक्त्योः स्वरूपोपलिब्धहेतुः संयोगः ॥ २३॥

svasvāmiśaktyoḥ svarūpopalabdhihetuḥ saṁyogaḥ || 23||
The Self is identified with Prakriti but by progressive

discrimination the real nature of Prakriti and the Self can be
known.

16
तस्य हेतुर�वद्या ॥ २४॥

Tasya heturavidyā || 24||
This identification is due to ignorance.
तदभावात् संयोगाभावो हानं तद्दृशेः कैवल्यम् ॥ २५॥

Tadabhāvāt saṁyogābhāvo hānaṁ taddṛśeḥ kaivalyam || 25||
When ignorance is gone the identification will also be gone.
�ववेकख्या�तर�वप्लवा हानोपायः ॥ २६॥

Vivekakhyātiraviplavā hānopāyaḥ || 26||
This discriminatory knowledge is the means to destroy

ignorance and attain self-knowledge.
तस्य सप्तधा प्रान्तभू�मः प्र�ा ॥ २७॥

Tasya saptadhā prāntabhūmiḥ prajñā || 27||
The experiencer gains self knowledge in seven stages,

advancing towards the highest stage.
योगाङ्गानुष्ठानादशुद्�ध�ये �ानद�िप्तरा �ववेकख्यातेः ॥ २८॥

yogāṅgānuṣṭhānādaśuddhikṣaye jñānadīptirā vivekakhyāteḥ || 28||
All impurities are removed by the practice of eight limbs of

yoga. Then one’s spiritual vision is illumined with the
knowledge of the Self.
यम�नयमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गा�न ॥ २९॥
yamaniyamāsanaprāṇāyāmapratyāhāradhāraṇādhyānasamādhayo'ṣṭāvaṅ
gāni || 29||
The eight limbs of yoga are yama, niyama, asana, pranayama,

pratyahara, dharana, dhyana and Samadhi.

17
अ�हंसासत्यास्तेयब्रह्मचयार्प�रग्रहा यमाः ॥ ३०॥

ahiṁsāsatyāsteyabrahmacaryāparigrahā yamāḥ || 30||
Yama is abstaining from harming others, uttering falsehoods,

stealing, incontinence and greed.
जा�तदेशकालसमयानविच्छन्नाः सावर्भौमा महाव्रतम् ॥ ३१॥

jātideśakālasamayānavacchinnāḥ sārvabhaumā mahāvratam || 31||
Yama (abstention) is to be practiced without any restriction

regarding time, place, purpose or group.
शौचसंतोषतपःस्वाध्यायेश्वरप्र�णधाना�न �नयमाः ॥ ३२॥

śaucasaṁtoṣatapaḥsvādhyāyeśvarapraṇidhānāni niyamāḥ || 32||
Niyama (observance) is observing purity, contentment, willful

self-denial, study and surrender to the Lord.
�वतकर्बाधने प्र�तप�भावनम् ॥ ३३॥

Vitarkabādhane pratipakṣabhāvanam || 33||
To free oneself from disturbing and negative thoughts, one

should practise opposite kind of thoughts.
�वतकार् �हंसादयः कृतका�रतानुमो�दता लोभक्रोधमोहपूवर्का

मृदुमध्या�धमात्रा दुःखा�ानानन्तफला इ�त प्र�तप�भावनम् ॥ ३४॥
vitarkāhiṁsādayaḥ kṛtakāritānumoditā lobhakrodhamohapūrvakā
mṛdumadhyādhimātrā duḥkhājñānān
antaphalā iti pratipakṣabhāvanam || 34||
Acts of violence and untruth, whether performed directly or
indirectly are obstacles to yoga. These acts, whether mild or
intense, are due to greed, anger and delusion. They result in
pain and ignorance and so one should desist from these
negative thoughts and focus on opposite kinds of thoughts.

18
अ�हंसाप्र�तष्ठायां तत्सिन्नधौ वैरत्यागः ॥ ३५॥

ahiṁsāpratiṣṭhāyāṁ tatsannidhau vairatyāgaḥ || 35||
When one is established in ahimsa, all living beings in his

presence will also lose all hostile feelings.
सत्यप्र�तष्ठायां �क्रयाफलाश्रयत्वम् ॥ ३६॥

satyapratiṣṭhāyāṁkriyāphalāśrayatvam || 36||
When one is established in satyam, all his words/ blessings will

come true.
अस्तेयप्र�तष्ठायां सवर्रत्नोपस्थानम् ॥ ३७॥

asteyapratiṣṭhāyāṁ sarvaratnopasthānam || 37||
When one is established in non-stealing, all riches will be

available to him.
ब्रह्मचयर्प्र�तष्ठायां वीयर्लाभः ॥ ३८॥

brahmacaryapratiṣṭhāyāṁ vīryalābhaḥ || 38||
When one is established in abstinence, he will attain spiritual

vitality.
अप�रग्रहस्थैय� जन्मकथंतासम्बोधः ॥ ३९॥

Aparigrahasthairye janmakathaṁtāsambodhaḥ || 39||
When one is established in non-grasping, he will get knowledge

of his previous and next birth.
शौचात् स्वाङ्गजुगुप्सा परैरसंसगर्ः ॥ ४०॥

Śaucāt svāṅgajugupsā parairasaṁsargaḥ || 40||
Due to external purity one will lose interest in physical contact

with others.
स�वशुद्�धसौमनस्यैका�येिन्द्रयजयात्मदशर्न-योग्यत्वा�न च ॥ ४१॥

19
sattvaśuddhisaumanasyaikāgryendriyajayātmadarśana-yogyatvāni ca
|| 41||
Due to internal purity one will have a pure mind, a cheerful

disposition, one-pointed mind, mastery over senses and will
acquire the capacity for self-knowledge.
संतोषादनु�मसुखलाभः ॥ ४२॥
saṁtoṣādanuttamasukhalābhaḥ || 42||
Due to contentment one will have intense happiness.
कायेिन्द्रय�सद्�धरशुद्�ध�यात् तपसः ॥ ४३॥

kāyendriyasiddhiraśuddhikṣayāt tapasaḥ || 43||
Due to austerities one will have attain great power over the
body and sense organs.
स्वाध्यायाद् इष्टदेवतासम्प्रयोगः ॥ ४४॥

Svādhyāyād iṣṭadevatāsamprayogaḥ || 44||
Due to intense study and reflection one will have the vision of
his favourite form of the Lord.
समा�ध�सद्�धर�श्वरप्र�णधानात् ॥ ४५॥
samādhisiddhirīśvarapraṇidhānāt || 45||
When he offers all his actions unto the Lord with intense
devotion he will attain Samadhi.
िस्थरसुखम् आसनम् ॥ ४६॥

Sthirasukham āsanam || 46||
Asana is a posture which is steady and comfortable.
प्रयत्नशै�थल्यानन्तसमाप��भ्याम् ॥ ४७॥
prayatnaśaithilyānantasamāpattibhyām || 47||

20
Asana should be relaxed and effortless to allow meditation on

the Infinite.
ततो द्वन्द्वान�भघातः ॥ ४८॥

Tato dvandvānabhighātaḥ || 48||
Then one is no longer troubled by the dualities of the opposite

experiences.
तिस्मन्स�त श्वासप्रश्वासयोगर्�त�वच्छेदः प्राणायामः ॥ ४९॥

tasminsatiśvāsapraśvāsayorgativicchedaḥprāṇāyāmaḥ || 49||
Achieving that, pranayama is to be practiced by regulating

inhalation and exhalation.
स तु बाह्याभ्यन्तरस्तम्भवृ��द�शकालसंख्या�भःप�रदृष्टो द�घर्सू�मः ॥ ५०॥

Sa tu bāhyābhyantarastambhavṛttirdeśakālasaṁkhyābhiḥ
paridṛṣṭo dīrghasūkṣmaḥ || 50||
Pranayama consists of inhalation, exhalation and the transition

between the two. . The breath is regulated by variations in
place, time and count with the ultimate goal of prolonging it
and observing its subtle nature.
बाह्याभ्यन्तर�वषया�ेपी चतुथर्ः ॥ ५१॥

bāhyābhyantaraviṣayākṣepī caturthaḥ || 51||
Behind exhalation, inhalation and transition and beyond all

external and internal objects is the fourth pranayama, which is
awareness of the underlying subtle prana.
ततः �ीयते प्रकाशावरणम् ॥ ५२॥

tataḥ kṣīyate prakāśāvaraṇam || 52||
The fourth pranayama weakens the veil of ignorance covering

the Light.

21
धारणासु च योग्यता मनसः ॥ ५३॥

dhāraṇāsu ca yogyatā manasaḥ || 53||
With this the mind gains fitness for dharana (true

concentration).
स्व�वषयासम्प्रयोगे �च�स्वरूपानुकार इवेिन्द्रयाणां प्रत्याहारः ॥ ५४॥

svaviṣayāsamprayoge cittasvarūpānukāra ivendriyāṇāṁ pratyāhāraḥ
|| 54||
When the mind is withdrawn from engagement with sense

objects, the sense organs also imitate the mind and withdraw
inwards. This is called pratyahara.
ततः परमा वश्यतेिन्द्रयाणाम् ॥ ५५॥

tataḥ paramā vaśyatendriyāṇām || 55||
Due to pratyahara complete mastery over the senses is gained.
॥ इ�त पतञ्ज�ल-�वर�चते योग-सूत्रे द्�वतीयः साधन-पादः ॥

|| itipatañjali-viracite yoga-sūtre dvitīyaḥ sādhana-pādaḥ ||
Patanjali Yoga Sutras Second Chapter - Sadhana Pada

concluded.

22
॥ तृतीयोऽध्यायः ॥
|| tṛtīyo'dhyāyaḥ ||
Third Chapter
॥ �वभू�त-पादः ॥
|| vibhūti-pādaḥ ||
CHAPTER ON VIBHUTI
देशबन्धिश्च�स्य धारणा ॥ १॥
Deśabandhaścittasya dhāraṇā || 1||
Dharana (concentration) is focusing the mind in one place.
तत्र प्रत्ययैकतानता ध्यानम् ॥ २॥

atra pratyayaikatānatā dhyānam || 2||
Uninterrupted flow of the thoughtstream towards the object of

meditation is called Dhyana (meditation).
तदेवाथर्मात्र�नभार्सं स्वरूपशून्य�मव समा�धः ॥ ३॥

tadevārthamātranirbhāsaṁsvarūpaśūnyamivasamādhiḥ || 3||
During meditation when the true nature of the object is

perceived without any thought of the perceiver, it is Samadhi
(absorption).
त्रयमेकत्र संयमः ॥ ४॥
Trayamekatra saṁyamaḥ || 4||
When dharana (concentration), dhyana (meditation) and

Samadhi (absorption) are done together on one subject, they
are called Samyama.
तज्जयात्प्र�ालोकः ॥ ५॥
tajjayātprajñālokaḥ || 5||
When Samyama is mastered, the Light of Knowledge dawns.

23
तस्य भू�मषु �व�नयोगः ॥ ६॥

Tasya bhūmiṣu viniyogaḥ || 6||
This must be done stage by stage.
त्रयमन्तरङ्गं पूव�भ्यः ॥ ७॥
trayamantaraṅgaṁ pūrvebhyaḥ || 7||
The first five limbs of yoga prepare one for the practice of the
last three limbs of yoga, concentration, meditation and
absorption (together called samyama), and are more internal
and subtle than the previous five limbs.
तद�प ब�हरङ्गं �नब�जस्य ॥ ८॥

Tadapi bahiraṅgaṁ nirbījasya || 8||
However, even samyama is more external than seedless

Samadhi.
व्युत्थान�नरोधसंस्कारयोर�भभवप्रादुभार्वौ
�नरोध�ण�च�ान्वयो �नरोधप�रणामः ॥ ९॥
vyutthānanirodhasaṁskārayorabhibhavaprādurbhāvau
nirodhakṣaṇacittānvayo nirodhapariṇāmaḥ || 9||
When the vision of lower samdhi is suppressed consciously,

mastery of thoughts of the mind is achieved.
तस्य प्रशान्तवा�हता संस्कारात् ॥ १०॥

Tasya praśāntavāhitā saṁskārāt || 10||
When the mastery of thoughts of the mind is continuous, the

mind becomes calm.
सवार्थर्तैकाग्रतयोः �योदयौ �च�स्य समा�धप�रणामः ॥ ११॥

sarvārthataikāgratayoḥ kṣayodayau cittasya samādhipariṇāmaḥ || 11||

24
When the mind becomes one-pointed, without distractions, it

enters the state called Samadhi.
ततः पुनः शान्तो�दतौ तुल्यप्रत्ययौ �च�स्यैकाग्रताप�रणामः ॥ १२॥

tataḥ punaḥ śāntoditau tulyapratyayau cittasyaikāgratāpariṇāmaḥ || 12||
When similar thoughts arise in succession without any gap,

then the mind has become one-pointed.
एतेन भूतेिन्द्रयेषु धमर्ल�णावस्थाप�रणामा व्याख्याताः ॥ १३॥

Etena bhūtendriyeṣu dharmalakṣaṇāvasthāpariṇāmā vyākhyātāḥ || 13||
In this state, changes take place in subtle matter, gross matter

and sense organs - change of form, change of time and change
of condition occurs.
शान्तो�दताव्यपदेश्यधमार्नुपाती धम� ॥ १४॥
Śāntoditāvyapadeśyadharmānupātī dharmī || 14||
Properties in all objects change in their dormant, present and

unmanifest states but their underlying basis remain the same.
क्रमान्यत्वं प�रणामान्यत्वे हेतुः ॥ १५॥

kramānyatvaṁpariṇāmānyatve hetuḥ || 15||
Successive changes result in manifold appearances.
प�रणामत्रयसंयमाद् अतीतानागत�ानम् ॥ १६॥

pariṇāmatrayasaṁyamād atītānāgatajñānam || 16||
Practicing samyama (dharana, dhyana and samadhi) on the

transformation in form, time and traits, a yogi acquires
knowledge of the past and future.
शब्दाथर्प्रत्ययाना�मतरेतराध्यासात्
सङ्करस्तत्प्र�वभागसंयमात्सवर्भूतरुत�ानम् ॥ १७॥
śabdārthapratyayānāmitaretarādhyāsāt
saṅkarastatpravibhāgasaṁyamātsarvabhūtarutajñānam || 17||

25
Samyama on the sound of a word, its image and its conceptual

idea allows the yogi to discriminate between these and confers
on him the ability to understand the language and sounds of all
living beings.
संस्कारसा�ात्करणात्पूवर्जा�त�ानम् ॥ १८॥
saṁskārasākṣātkaraṇātpūrvajātijñānam || 18||
Performing samyama on samskaras, a yogi attains knowledge

of his previous births.
प्रत्ययस्य पर�च��ानम् ॥ १९॥

Pratyayasya paracittajñānam || 19||
The yogi can discern the mind of others by their distinguishing

characteristics.
न च तत्सालम्बनं तस्या�वषयीभूतत्वात् ॥ २०॥

na ca tatsālambanaṁ tasyāviṣayībhūtatvāt || 20||
This, however, does not include their intrinsic contents or the

underlying basis of the other person’s mind.
कायरूपसंयमा�द्ग्राह्यशिक्तस्तम्भे
च�ुःप्रकाशासम्प्रयोगेऽन्तधार्नम् ॥ २१॥
kāyarūpasaṁyamāttadgrāhyaśaktistambhe
cakṣuḥprakāśāsamprayoge'ntardhānam || 21||
Performing samyama on his own body, the yogi can become

invisible to others.
सोपक्रमं �नरुपक्रमं च कमर्

तत्संयमादपरान्त�ानम�रष्टेभ्यो वा ॥ २२॥
sopakramaṁnirupakramaṁ ca karma
tatsaṁyamādaparāntajñānamariṣṭebhyovā || 22||

26
By samyama on karmas that will bear fruit now and karmas

that will bear fruit later, a yogi can know the exact date and
time of his death.
मै�या�दषु बला�न ॥ २३॥

maitryādiṣu balāni || 23||
By samyama on friendliness, compassion and cheerfulness, a

yogi can strengthen and transmit these qualities..
बलेषु हिस्तबलाद��न ॥ २४॥

baleṣu hastibalādīni || 24||
By samyama on the strength of an elephant and other such

strong creatures, a yogi can obtain that strength.
प्रवृ�यालोकन्यासात्सू�मव्यव�हत�वप्रकृष्ट�ानम् ॥ २५॥
pravṛttyālokanyāsātsūkṣmavyavahitaviprakṛṣṭajñānam || 25||
Focusing samyama on the inner light will bring forth knowledge

of what is subtle, hidden or faraway.
भुवन�ानं सूय� संयमात् ॥ २६॥

bhuvanajñānaṁ sūrye saṁyamāt || 26||
By samyama on the sun, a yogi can gain knowledge of the

cosmos.
चन्द्रे ताराव्यूह�ानम् ॥ २७॥
Chandre tārāvyūhajñānam || 27||
By samyama on the moon will come the knowledge of the

arrangement of stars.
ध्रुवे तद्ग�त�ानम् ॥ २८॥

dhruvetadgatijñānam || 28||

27
With samyama on the pole star, a yogi gains knowledge of the

movement of stars.
ना�भचक्रे कायव्यूह�ानम् ॥ २९॥

Nābhicakre kāyavyūhajñānam || 29||
Performing samyama on the navel, a yogi can gain knowledge

of the constitution of the body.
कण्ठकूपे �ुित्पपासा�नवृ��ः ॥ ३०॥

kaṇṭhakūpe kṣutpipāsānivṛttiḥ || 30||
Samyama done on the throat can conquer hunger and thirst.
कूमर्नाड्यां स्थैयर्म् ॥ ३१॥

kūrmanāḍyāṁ sthairyam || 31||
By samyama on kurma nadi (a nerve within the chest), a yogi

can acquire motionlessness.
मूधर्ज्यो�त�ष �सद्धदशर्नम् ॥ ३२॥

mūrdhajyotiṣi siddhadarśanam || 32||
Performing samyama on the crown of the head will give him

visions of siddhas.
प्रा�तभाद्वा सवर्म् ॥ ३३॥

prātibhādvā sarvam || 33||
Through purity also one can attain knowledge of everything.
हृदये �च�सं�वत् ॥ ३४॥
hṛdaye cittasaṁvit || 34||
By samyama on the heart comes knowledge of the mind.
स�वपुरुषयोरत्यन्तासंक�णर्योः प्रत्यया�वशेषो भोगः

28
पराथर्त्वात्स्वाथर्संयमात्पुरुष�ानम् ॥ ३५॥
sattvapuruṣayoratyantāsaṁkīrṇayoḥ pratyayāviśeṣobhogaḥ
parārthatvātsvārthasaṁyamātpuruṣajñānam || 35||
Samyama on Purusha brings about the knowledge of Purusha,

pure and distinct from the subtle mind with which it is
commingled.
ततः प्रा�तभश्रावणवेदनादशार्स्वादवातार् जायन्ते ॥ ३६॥

tataḥ prātibhaśrāvaṇavedanādarśāsvādavārtā jāyante || 36||
From this superior knowledge comes higher sensory powers of

hearing, speaking, vision, taste and smell.
ते समाधावुपसगार् व्युत्थाने �सद्धयः ॥ ३७॥

Te samādhāvupasargā vyutthāne siddhayaḥ || 37||
These are powers in the external world but are obstacles to

Samadhi.
बन्धकारणशै�थल्यात्प्रचारसंवेदनाच्च
�च�स्य परशर�रावेशः ॥ ३८॥
bandhakāraṇaśaithilyātpracārasaṁvedanācca
cittasyaparaśarīrāveśaḥ || 38||
When the karmic bonds of the mind are loosened a yogi can
enter into the body of another with his knowledge of the
workings of its nerve currents.
उदानजयाज्जलपङ्ककण्टका�दष्वसङ्ग उत्क्रािन्तश्च ॥ ३९॥

udānajayājjalapaṅkakaṇṭakādiṣvasaṅga utkrāntiśca || 39||
A yogi who has controlled the udana prana, upward nerve

currents, can levitate with no obstacle from water, swamps or
thorns and can drop his body at will.

29
समानजयाज्ज्वलनम् ॥ ४०॥
samānajayājjvalanam || 40||
Controlling samana prana will surround the yogi with blazing

effulgence.
श्रोत्राकाशयोः सम्बन्धसंयमाद्�दव्यं श्रोत्रम् ॥ ४१॥

śrotrākāśayoḥ sambandhasaṁyamāddivyaṁ śrotram || 41||
Samyama on the connection between hearing and ether will

bestow divine, supernormal hearing.
कायाकाशयोः सम्बन्धसंयमाल्लघुतूल-समाप�ेश्चाकाशगमनम् ॥ ४२॥

kāyākāśayoḥ sambandhasaṁyamāllaghutūla-
samāpatteścākāśagamanam || 42||
Samyama on the connection between body and space will allow

the yogi to become light as cotton and fly.
ब�हरकिल्पता वृ��मर्हा�वदेहा ततः प्रकाशावरण�यः ॥ ४३॥

Bahirakalpitā vṛttirmahāvidehā tataḥ prakāśāvaraṇakṣayaḥ || 43||
Samyama on thoughts which can be projected outside, separate

from the body is called maha-videha and will result in all veils
being lifted from the light of knowledge.
स्थूलस्वरूपसू�मान्वयाथर्व�वसंयमाद्भूतजयः ॥ ४४॥
sthūlasvarūpasūkṣmānvayārthavattvasaṁyamādbhūtajayaḥ || 44||
Samyama on the gross and subtle elements, their nature,

purpose and connection will ensure mastery over the elements.
ततोऽ�णमा�दप्रादुभार्वः कायसम्प�द्धमार्न�भघातश्च ॥ ४५॥

tato'ṇimādiprādurbhāvaḥ kāyasampattaddharmānabhighātaśca || 45||
With this, he gains the ashta siddhis and at will can become
small, big, light, heavy, contact distant places, create anything,
mastery over five elements and Godliness.

30
रूपलावण्यबलवज्रसंहननत्वा�न कायसम्पत् ॥ ४६॥

rūpalāvaṇyabalavajrasaṁhananatvāni kāyasampat || 46||
His body will become beautiful, strong and hard.
ग्रहणस्वरूपािस्मतान्वयाथर्व�वसंयमा�दिन्द्रयजयः ॥ ४७॥
grahaṇasvarūpāsmitānvayārthavattvasaṁyamādindriyajayaḥ || 47||
Mastery over the senses comes from samyama on sense organs

and their connection with the sense objects, their purpose,
ego, gunas and experiences.
ततो मनोज�वत्वं �वकरणभावः प्रधानजयश्च ॥ ४८॥

tatomanojavitvaṁ vikaraṇabhāvaḥ pradhānajayaśca || 48||
This results in speedy cognition independent of the sense

organs and mastery over nature.
स�वपुरुषान्यताख्या�तमात्रस्य सवर्भावा�धष्ठातृत्वं
सवर्�ातृत्वं च ॥ ४९॥
sattvapuruṣānyatākhyātimātrasyasarvabhāvādhiṣṭhātṛtvaṁ
sarvajñātṛtvaṁ ca || 49||
Perceiving the difference between Purusha and the subtlest

buddhi (sattva) one will attain omniscience and omnipotence.
तद्वैराग्याद�प दोषबीज�ये कैवल्यम् ॥ ५०॥
Tadvairāgyādapi doṣabījakṣaye kaivalyam || 50||
Once dispassion for even these powers is attained the seeds of

all impairments and bondages are destroyed and moksha is
gained.
स्थान्युप�नमन्त्रणे सङ्गस्मयाकरणं पुनर�नष्टप्रसङ्गात् ॥ ५१॥

sthānyupanimantraṇe saṅgasmayākaraṇaṁ punaraniṣṭaprasaṅgāt|| 51||

31
When tempted by celestial beings, the yogi should not yield,

feel pride or he will fall once more into ignorance.
�णतत्क्रमयोः संयमाद्�ववेकजं �ानम् ॥ ५२॥

kṣaṇatatkramayoḥ saṁyamādvivekajaṁ jñānam || 52||
Samyama on single moments and their sequence in time will

lead to knowledge born from discernment.
जा�तल�णदेशैरन्यतानवच्छेदात् तुल्ययोस्ततः प्र�तप��ः ॥ ५३॥

jātilakṣaṇadeśairanyatānavacchedāt tulyayostataḥ pratipattiḥ || 53||
The yogi will be able to differentiate between objects, which

are indistinguishable in category, characteristics or position in
space.
तारकं सवर्�वषयं सवर्था�वषयम् अक्रमं चे�त �ववेकजं �ानम् ॥ ५४॥

tārakaṁ sarvaviṣayaṁ sarvathāviṣayam akramaṁ ceti vivekajaṁ jñānam
|| 54||
Discriminative knowledge releases a yogi from the bondage of

ignorance. This knowledge comprehends all objects
simultaneously, at every moment of their existence and with all
their modifications.
स�वपुरुषयोः शुद्�धसाम्ये कैवल्य�म�त ॥ ५५॥

sattvapuruṣayoḥśuddhisāmyekaivalyamiti || 55||
When mind becomes pure, moksha is gained.
॥ इ�त पतञ्ज�ल-�वर�चते योग-सूत्रे तृतीयो �वभू�त-पादः ॥

|| itipatañjali-viracite yoga-sūtretṛtīyovibhūti-pādaḥ ||
Patanjali Yoga Sutras Third Chapter – Vibhuti Pada concluded.

32
॥ चतुथ�ऽध्यायः ॥
|| caturtho'dhyāyaḥ ||
Fourth Chapter
॥ कैवल्य-पादः ॥
|| kaivalya-pādaḥ ||
CHAPTER ON KAIVALYA
जन्मौष�धमन्त्रतपःसमा�धजाः �सद्धयः ॥ १॥
janmauṣadhimantratapaḥsamādhijāḥ siddhayaḥ || 1||
Miraculous powers can be gained by birth, medicine, mantras,

penance or Samadhi.
जात्यन्तरप�रणामः प्रकृत्यापूरात् ॥ २॥
jātyantarapariṇāmaḥ prakṛtyāpūrāt || 2||
Prakruti fills in and transforms one species into another.
�न�म�मप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः �े�त्रकवत् ॥ ३॥

nimittamaprayojakaṁ prakṛtīnāṁ varaṇabhedastu tataḥk ṣetrikavat|| 3||
Good deeds or bad deeds are not the direct cause of

transformation but remove obstacles to natural evolution just
as a farmer breaks down the obstacles in the water course in
his fields.
�नमार्ण�च�ान्यिस्मतामात्रात् ॥ ४॥
nirmāṇacittānyasmitāmātrāt || 4||
Ego sense alone creates mind.
प्रवृ��भेदे प्रयोजकं �च�मेकमनेकेषाम् ॥ ५॥
pravṛttibhedeprayojakaṁcittamekamanekeṣām || 5||
One original mind controls the activities of various emerging

minds (in the Yogi).

33
तत्र ध्यानजमनाशयम् ॥ ६॥
Tatra dhyānajamanāśayam || 6||
The mind which is purified by Samadhi is free from latent

impressions of karma and binding desires.
कमार्शुक्लाकृष्णं यो�गनिस्त्र�वध�मतरेषाम् ॥ ७॥
karmāśuklākṛṣṇaṁ yoginastrividhamitareṣām || 7||
Karma of ordinary people is either white (good), black (bad) or

mixed but the karma of a yogi is neither white, nor black or
mixed.
ततस्तद्�वपाकानुगुणानामेवा�भव्यिक्तवार्सनानाम् ॥ ८॥
tatastadvipākānuguṇānāmevābhivyaktirvāsanānām || 8||
Good or bad tendencies are latent but only those that are ready
for fruition will manifest.
जा�तदेशकालव्यव�हतानामप्यानन्तय� स्मृ�तसंस्कारयोरेकरूपत्वात् ॥ ९॥
jātideśakālavyavahitānāmapyānantaryaṁ smṛtisaṁskārayorekarūpatvāt
|| 9||
Past tendencies and desires continue even if there is change of

species, space or time.
तासामना�दत्वं चा�शषो �नत्यत्वात् ॥ १०॥

tāsāmanāditvaṁ cāśiṣo nityatvāt || 10||
Since desires always exist, our tendencies are beginningless.
तुफलाश्रयालम्बनैः संगृह�तत्वादेषामभावे तदभावः ॥ ११॥

hetuphalāśrayālambanaiḥsaṁgṛhītatvādeṣāmabhāvetadabhāvaḥ || 11||
The tendencies disappear when the binding of cause, effect,

basis and sense objects disappear.
अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धमार्णाम् ॥ १२॥

atītānāgataṁ svarūpato'styadhvabhedāddharmāṇām || 12||

34
The past and future exist in the present though their form and
properties may vary.
ते व्यक्तसू�मा गुणात्मानः ॥ १३॥

Te vyaktasūkṣmā guṇātmānaḥ || 13||
These impressions, whether latent or manifest, are made up of

Gunas.
प�रणामैकत्वाद्वस्तुत�वम् ॥ १४॥
pariṇāmaikatvādvastutattvam || 14||
Since the gunas work together, the manifestation appears as

one cohesive unit.
वस्तुसाम्ये �च�भेदा�यो�वर्भक्तः पन्थाः ॥ १५॥

Vastusāmye cittabhedāttayorvibhaktaḥ panthāḥ || 15||
The same object is perceived in different ways by different

minds.
न चैक�च�तन्त्रं वस्तु तदप्रमाणकं तदा �कं स्यात् ॥ १६॥

Na caikacittatantraṁ vastu tadapramāṇakaṁ tadā kiṁ syāt || 16||
The object cannot be dependent on the perception of a single

mind. If so, the object will become nonexistent when there is
no mind to experience it.
तदुपरागापे��त्वािच्च�स्य वस्तु �ाता�ातम् ॥ १७॥

taduparāgāpekṣitvāccittasya vastu jñātājñātam || 17||
According to the mood of the mind, an object is known or

unknown.
सदा �ातािश्च�वृ�यस्तत्प्रभोः पुरुषस्याप�रणा�मत्वात् ॥ १८॥

sadājñātāścittavṛttayastatprabhoḥpuruṣasyāpariṇāmitvāt || 18||
The unchanging Self (Purusha) is the master of the mind and

knows the mind’s fluctuations.

35
न तत्स्वाभासं दृश्यत्वात् ॥ १९॥

Na tatsvābhāsaṁ dṛśyatvāt || 19||
Mind is an object and is not self-luminous.
एकसमये चोभयानवधारणम् ॥ २०॥

Ekasamaye cobhayānavadhāraṇam || 20||
Mind cannot perceive both subject and object simultaneously.
�च�ान्तरदृश्ये बुद्�धबुद्धेर�तप्रसङ्गः स्मृ�तसङ्करश्च ॥ २१॥

cittāntaradṛśye buddhibuddheratiprasaṅgaḥ smṛtisaṅkaraśca || 21||
If one postulates a second mind to perceive the first mind, then

it leads to infinite regression. This would also cause confusion
of memory.
�चतेरप्र�तसंक्रमायास्तदाकाराप�ौ स्वबुद्�धसंवेदनम् ॥ २२॥

citerapratisaṁkramāyāstadākārāpattau svabuddhisaṁvedanam || 22||
Atma (Self) is the original consciousness and changeless. Mind

is reflected consciousness of the Atma.
द्रष्टृदृश्योपरक्तं �च�ं सवार्थर्म् ॥ २३॥

draṣṭṛdṛśyoparaktaṁ cittaṁ sarvārtham || 23||
The mind perceived by both the seer and seen perceives

everything.
तदसंख्येयवासना�भिश्चत्रम�प पराथ� संहत्यका�रत्वात् ॥ २४॥

tadasaṁkhyeyavāsanābhiścitramapi parārthaṁ saṁhatyakāritvāt || 24||
That mind, despite many impressions and desires, exists and

acts only in conjunction with the witnessing consciousness.
�वशेषद�शर्न आत्मभावभावना�व�नवृ��ः ॥ २५॥

viśeṣadarśina ātmabhāvabhāvanāvinivṛttiḥ || 25||

36
One who is capable of discriminating between the seer and the

mind stops considering the mind as atma.
तदा �ववेक�नम्नं कैवल्यप्राग्भारं �च�म् ॥ २६॥

Tadā vivekanimnaṁ kaivalyaprāgbhāraṁ cittam || 26||
When the mind reaches this high level of discrimination it

naturally goes towards liberation.
तिच्छद्रेषु प्रत्ययान्तरा�ण संस्कारेभ्यः ॥ २७॥

tacchidreṣu pratyayāntarāṇi saṁskārebhyaḥ || 27||
Distractions may arise due to past impressions.
हानमेषां क्लेशवदुक्तम् ॥ २८॥

hānameṣāṁ kleśavaduktam || 28||
The obstacles can be overcome by meditation and Samadhi.
प्रसंख्यानेऽप्यकुसीदस्य सवर्था �ववेकख्यातेधर्मर्मेघः समा�धः ॥ २९॥

prasaṁkhyāne'pyakusīdasya sarvathā
vivekakhyāterdharmameghaḥ samādhiḥ || 29||
One who is not distracted by even omniscience will attain

dharmamegha Samadhi.
ततः क्लेशकमर्�नवृ��ः ॥ ३०॥

tataḥ kleśakarmanivṛttiḥ || 30||
Then there is cessation of ignorance and freedom from the

power of karma.
तदा सवार्वरणमलापेतस्य �ानस्यानन्त्याज्�ेयमल्पम् ॥ ३१॥

Tadā sarvāvaraṇamalāpetasya jñānasyānantyājjñeyamalpam || 31||
Then the whole universe, with all its contents, will become
insignificant compared to that Infinite Knowledge which is free
from all obstructions and impurities.

37
ततः कृताथार्नां प�रणामक्रमसमािप्तगुर्णानाम् ॥ ३२॥
tataḥ kṛtārthānāṁ pariṇāmakramasamāptirguṇānām || 32||
Then the sequence of the mutations of the gunas come to an

end, having fulfilled their purpose.
�णप्र�तयोगी प�रणामापरान्त�नग्रार्ह्यः क्रमः ॥ ३३॥

kṣaṇapratiyogī pariṇāmāparāntanirgrāhyaḥ kramaḥ || 33||
The sequence of the mutations of the gunas take place at every

moment but are perceived at the end of the series.
पुरुषाथर्शून्यानां गुणानां प्र�तप्रसवः कैवल्यं

स्वरूपप्र�तष्ठा वा �च�तशिक्त�र�त ॥ ३४॥
puruṣārthaśūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ
svarūpapratiṣṭhā vā citiśaktiriti || 34||
The gunas resolve into Prakriti. This is liberation. Purusha

abiding in himself is Kaivalyam.
॥ इ�त पतञ्ज�ल-�वर�चते योग-सूत्रे चतुथर्ः कैवल्य-पादः ॥

|| itipatañjali-viracite yoga-sūtrecaturthaḥkaivalya-pādaḥ ||
Patanjali Yoga Sutras Fourth Chapter – Kaivalya Pada

concluded.
॥ इ�त श्री पातञ्जल-योग-सूत्रा�ण ॥

|| itiśrīpātañjala-yoga-sūtrāṇi ||
Patanjali Yoga Sutras concluded.

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PATANJALI YOGA SUTAS

Based on Teachings of Pujya Swami Dayananda Saraswati, Swami

Arsha Avinash Foundation

Download from www.arshaavinash.in

N.Avinashilingam is a Chartered Accountant. He is also a qualified

He teaches Vedanta, Sanskrit and Indian culture.

He has written more than 200 articles in Arsha Vidya Newsletter,

He is the Founder and Managing Trustee of Arsha Avinash Foundation.

From this website books on Vedanta, Sanskrit grammar and Indian

He has written a book titled Pujya Swami Dayananda Saraswati- a brief

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Aphorisms on Yoga by Sage Patanjali

॥ मह�षर् पतञ्ज�ल प्रणीतं योगदशर्नम्

Yoga Sutras composed by Sage Patanjali on Yoga School of