Yoga Sutra Ni

योग सूतरािन पतञिल
Yoga Sūtrāni Patañjali

Yoga-Sutra 1 – Samadhi Pada: about enlightenment
El primer capítulo de los Yoga Sutra de Patanjali trata sobre la iluminación - Samadhi
Pada.
Yoga-Sutra 2 - Sadhana Pada: about the Practice

El Segundo capítulo de los Yoga Sutra de Patanjali contiene las instrucciones a seguir en
la práctica yóguica -
Sadhana Pada.
Yoga-Sutra 3 - Vibhuti Pada: about the results

El tercer capítulo de los Yoga Sutra de Patanjali ofrece instrucciones sobre los resultados
derivados
de nuestra práctica del yoga - Vibhuti Pada.
Yoga-Sutra 4 - Kaivalya Pada: about Liberation
El cuarto capítulo de los Yoga Sutras de Patanjali versa sobre la liberación - Kaivalya
Pada.
Page keywords: Yoga, Sutra, Patanjali, Translation, Comment, Main Thread, Guide
समािधपाद
SamādhiPāda
on enlightenment
अथ योगानुशासनम् ॥१॥
atha yogaanuśāsanam ||1||
Yoga in the here and now: an introduction to the study and practice of yoga ||1||
atha (अथ, atha) = (conj.) and so, now (often used to introduce explanations)
yoga (योग, yoga) = (iic. / nom. sg. m.) yoga, unity, oneness, harmony with
yourself
anushasanam (अनुशासनम्, anuśāsanam) = (nom. sg. n./acc. sg. n. from
anushasana (अनुशासन, anuśāsana)) introduction to the experience; explanation;
interpretation
Atha: an introductory word for classical explanations
The word atha occurs at the beginning of many explanations, including virtually
all those in the Hatha Yoga Pradipika:
• atha yama niyamah (अथ यमिनयमाःः , atha yamaniyamāḥ)
• atha asanam (अथ आसनम्, atha āsanam)
• atha siddhasanam (अथ िसदासनम्, atha siddhāsanam)
• atha bastih (अथ बिसतःः , atha bastiḥ)
• atha netih (अथ नेितः
ः , atha netiḥ) ......
Atha Yoga as a mantra

Atha yoga can also be used as a mantra. As we all know, the first steps are
always the hardest; and this applies to the practice of yoga as well, regardless of
whether you’re taking our beginners yoga course or are an experienced yogi
beginning a yoga session. In other words, it’s all too easy to find an excuse not to
do yoga. The atha yoga mantra comes in mighty handy in such cases, because
using it makes any time the right time to do yoga.
Atha yoga: yoga in the here and now

With the atha yoga mantra, yoga is always in the here and now. You can only
begin your practice of yoga at the point where you are right now. If your mind is
uneasy and you feel inwardly out of balance, then that’s where yoga begins.
And if you’re feeling weak and unwell, yoga is always there for you too. Yoga is
always ready when you are. It’s always waiting for you and never passes
judgement on you.
Yoga: establishing a relationship with yourself

The word yoga (योग, yoga) is derived from the IndoGermanic root yuga (युग,
yuga), which means “bridle.” The word is closely related to “yoke,” but
originally connoted wild horses pulling a chariot more than cows pulling a
plow. In any case, yuga suggests the idea that the animals need to exert their
strength in front of the vehicle at the same time in order to move it forward. By
analogy, yoga (योग, yoga) joins together your various aspects in a manner that
yields inner harmony. And thus by practicing yoga, you establish a relationship
with yourself.
Listening is the key

But the question arises as to what the most important aspect of a relationship is
– a question to which pretty much everyone has an answer. Who among us has
never been asked, “Are you listening to me?”
Attentive listening is perhaps the most important cornerstone of a relationship.
If, by practicing yoga, you establish a relationship with yourself, then listening
and being attentive to yourself become a key aspect of yoga. One could argue
that the sole purpose of the various body positions entailed by the practice of
yoga is to enable you to listen to yourself more attentively. Stretching a muscle
triggers a process of creation in which your body speaks loudly and clearly to
you. You need to pay attention to what your body is telling you and be careful
what you do with your body.
Acceptance: opening the door to yoga

Important though listening is in a relationship, it alone is not enough. Imagine,
if you will, a being such as God that loves you unconditionally. And imagine
that you are in the presence of this being after your death. Perhaps you get down
on one knee before Him and kiss His feet, but he kicks you away, saying “You’re
overweight.” But would of course make no sense. Because a being that loves you
unconditionally will accept you and love you exactly as you are.
When you’re in a relationship with someone, it is likewise essential that you
accept them as they are, because if you constantly pass judgement on them
you’ll end up ruining the relationship. And though this principle may be self
evident when it comes to relationships, the question arises as to how we relate to
ourselves.
In other words, when you look at yourself in the mirror in the morning and say,
“I love you”? Yoga enables you to establish a harmonious relationship with
yourself, so that you can answer “yes” to this question unequivocally. Yoga
brings you into harmony with yourself.
Experience and practice: the cornerstones of yoga
But the phrase atha yoga anushasanam (अथ योगानुशासनम्, atha yogaanuśāsanam)
goes still further. Anushasanam means introduction to the experience of yoga.
Unlike philosophies that are based on theory, yoga is always rooted in your own
practice and experience of yoga. In this regard, yoga is somewhat like an apple.
You can spend years analyzing and explaining an apple, analyzing its nutrients
and describing it. But in so doing, you’ll never find out what an apple tastes like,
for only very few people attain this knowledge. And it’s the same with yoga.
You can only attain the state of yoga through your own practice and experience
of yoga.
Page keywords: atha, yoga, anushasanam, Patanjali, Yoga, Sutra, Samadhi, Pada,
Enlightenment
योगिशतवृितिनरोधः ॥२॥
yogaścittavṛttinirodhaḥ ||2||
When you are in a state of yoga, all misconceptions (vrittis) that can exist in the mutable
aspect of human beings (chitta) disappear. ||2||
yogah (योगः, yogaḥ) = (nom. sg. m. from yoga (योग, yoga)) yoga
chitta (िचत, citta) = (iic.) all that is mutable in human beings; thoughts
vritti (वृित, vṛtti) = (iic.) thoughtwave; mental modification; mental whirlpool; a
ripple in the chitta. A vritti alters perception like a misconception, or as waves
on the surface of a pond obscure or distort our view of the bottom.
nirodhah (िनरोधः, nirodhaḥ) = (nom. sg. m. from nirodha (िनरोध, nirodha)) to find
tranquility; to control
Chitta: aligning perception with the truth

Chitta can be compared to a veil worn by an Islamic woman whose every
perception is filtered through the veil and for whom the entire world takes on
the color of the veil. And if she wears a veil of a different color each day, then for
her the world is sometimes one color and sometimes another.
And this is how it always is for our own perceptions, though we may not be
aware of it. Our perceptions of the world are skewed. For example, if you’re
driving to an appointment and are running late, you’re far more likely to see a
world full of red lights and people driving at a ridiculously slow speed. But if
you set out for an appointment and you’ve got plenty of time to get there, you’ll
probably enjoy the trip. But of course the world hasn’t changed, only your take
on it. When you’re running late you see the world through the “veil” of haste,
and when you’ve got plenty of time, you see the world through the “veil” of
enjoyment.
And the truth you perceive will be conditioned by which of these two types of
mindsets you happen to be in. Perceiving the world as it actually is: this is the
state that Patanjali (पतञिल, Patañjali) refers to as yoga.
The purpose of yoga is to lift this veil – and thus give you the gift of truth. Only
when this veil has been lifted, can you begin to genuinely perceive reality and
yourself. This is an experience that can totally change your life.
Chitta: evanescent thoughts – or much more?

Chitta is often translated as mind or spirit. But in my view chitta encompasses
everything that affects our perceptions and by extension is our body. This
meaning is illustrated by the vast difference between the way a sick, weakened
person and a strong healthy person perceive a staircase. For the sick person a
staircase is an insurmountable obstacle, whereas a healthy person can walk up
and down a staircase without a second thought.
Our energy level, thoughts and emotions also affect our perceptions of the
myriad things that change from day to day over the course of our lives. Only our
true being remains unchanged and observes the world and itself through an
ever changing veil.
Vritti: misconceptions with many ramifications

Vritti, which literally means “waves,” refers to all elements that can affect
mutable chitta. In terms of the mind, this entails thoughts, and in terms of the
body diseases, as well as changes wrought by aging. Vrittis alter perception
much as misconceptions do. For example, we tend to reach conclusions
concerning a person’s occupation based on their outer appearance, i.e. a person
wearing overalls is presumed to be a carpenter, housepainter or the like; and a
person in a white coat is presumed to be a doctor, pharmacist or the like. And
thus we’re unlikely to pay close attention to a person in overalls if they give us
advice on how to deal with diabetes. But this is a mistake, since we have no way
of knowing whether this person is really a doctor or not.
The schizophrenia of everyday experience

We are all ensnared in our misconceptions, like a schizophrenic is in his insanity,
and who after all does not realize that he is mad and whose insane imaginings
are confirmed at every turn.
Freeing ourselves of the misconceptions that alter our consciousness is a highly
complex task that involves our entire being; for misconceptions are literally
embedded in our physical, energetic, emotional and mental bodies. Nonetheless,
each of us has the capacity to attain this clear state of perception, i.e. the state
Patanjali (पतञिल, Patañjali) refers to as yoga, and to which he shows us a viable
path.
Page keywords: yogash, chitta, vritti, nirodhah, Patanjali, Yoga, Sutra, Samadhi,
Pada, Enlightenment
तदा दरषुः सवरपेऽवसथानम् ॥३॥

tadā draṣṭuḥ svarūpe'vasthānam ||3||
For finding our true self (drashtu) entails insight into our own nature. ||3||
tada (तदा, tadā) = (adv.) then
drashtuh (दरषुः, draṣṭuḥ) = (g. sg. m./abl. sg. m.) the true self
sva (सव, sva) = (icc.) their own
rupa (रप, rūpa) = (loc. sg. n./acc. du. n./nom. du. n.) form
svarupe (सवरपे, svarūpe) = (loc. sg. n. from svarupa (सवरप, svarūpa)) in (its) own
form; true essence; true being; true nature
avasthanam (अवसथानम्, avasthānam) = (nom. sg. n./acc. sg. n. from avasthana
(अवसथान, avasthāna)) residence; quiet place; place of business; place to stay; rest
in; recognize.
Drashtu: the immutable

In contrast to chitta, which is constantly changing, we have within us an
immutable core element known as drashtu, which literally means the “seeing
principle.” Discovering drashtu, our true self, is the goal of yoga. But of course
we also see ourselves through the veil of ever mutable chitta. Only if our chitta
finds peace can we perceive the world around us and our own self without
distortion.
The seeing principle and the concept of the seer

Patanjali (पतञिल, Patañjali) discusses the seeing principle and the concept of the
seer in the very first sentence of his Sutrani (सूतरािन, Sūtrāni). Understanding the
difference between these two constructs is of supreme importance for yoga.
Drashtu (दरषु, Draṣṭu) literally means “the seer,” but can also be understood as
meaning our true nature. Chitta (िचत, Citta) on the other hand is occasionally
translated as “the seeing principle.” Each of our perceptions (Drashtu (दरषु,
Draṣṭu)) is filtered through the veil of Chitta (िचत, Citta).
If, for example, you’re wearing glasses with a spot on them this spot will be
omnipresent for you. Just as we need glasses to see, we need citta to perceive
Drashtu (दरषु, Draṣṭu). Just as the spot on our glasses disturbs our sight, a vritti
(वृित, vṛtti) in our Chitta (िचत, Citta) interferes with our perception of Drashtu
(दरषु, Draṣṭu).
For yogis, Chitta (िचत, Citta) is responsible not only for our visual stimuli but
also for all human perception. As human beings, we can receive and respond to
numerous types of stimuli. We hear, smell, touch, taste, feel believe – and do
much more besides. Thus Chitta (िचत, Citta) occurs in the human oneness
comprising the physical body, energy, thoughts and feelings.
vritti (वृित, vṛtti) is the Sanskrit word for wave, based on which Patanjali (पतञिल,
Patañjali) paints us a picture of a sea, whose water in this metaphor is Chitta
(िचत, Citta) and whose bottom is Drashtu (दरषु, Draṣṭu). The only way to see the
bottom of the sea is through the water, each of whose waves distorts our view.
When the ocean is very rough its bottom is completely obscured from sight.
Only when Chitta (िचत, Citta) is completely clear can we see to the bottom of our
being, since self knowledge is the ultimate goal of yoga.
There are various manifestations of vritti (वृित, vṛtti) for a host of perceptual
modalities.
For me, the most appropriate translation of vritti (वृित, vṛtti) is “misconception,”
since it is the most common manifestation of vritti (वृित, vṛtti). When you have a
misconception, you pass judgement on a person or situation without the benefit
of direct experience.
I used to swim once a week in a pool that was two degrees cooler than the water
I normally swam in. I loathed this pool. Even putting my big toe into the water
set off spasms of shivering that didn’t stop the whole time I was in the water.
When I got out of the pool, I felt like I’d been swimming in the Antarctic. But
one day while I was swimming in this pool, I noticed that the guys who were
training with me had no problems with the water temperature. In fact, a friend
of mine who’d been training for a particular event had spent several hours daily
in this pool. And so I came to the realization that the sensation of unpleasant
cold that I was experiencing in this pool was a matter over which I had control.
And as soon I realized this, this sensation completely disappeared, and I knew
that my having felt freezing cold in this pool was the result of my own
misconception. Having rid myself of this misconception, my take on the water
temperature in this pool changed instantaneously.
We all have the tendency to jump to conclusions instead of taking the time to see
what’s really going on. For example, a person wearing soiled clothes with a
bottle of beer in their hand will invariably be perceived as a homeless alcoholic.
And if such a person approaches us, we give them a wide berth to avoid talking
to them or having contact with them. But it is also possible that we’ve
misinterpreted the situation. Perhaps the person was simply going to throw the
beer bottle away, and the soiled clothes were work clothes. And so in such a
situation, our misconception – a vritti (वृित, vṛtti) – prevents us from learning the
truth.
We encounter a very similar situation in Plato’s cave analogy. Here, we human
beings are described as metaphorically sitting in a cave with our back to the
entrance. The result: our perceptions are limited to the shadows we see on the
cave walls. We take these shadows to be reality without it ever occurring to us to
turn around and look at the objects that are casting these shadows. For yogis as
well, such direct perception is impossible due to the fact that vritti (वृित, vṛtti)
distorts everything. In short, what we take to be reality is only a rough
approximation of reality, like shadows on a cave wall or the seabottom when the
ocean is rough.
I try to approach every situation in as unprejudiced a state as possible. Doing
this has totally changed my life. The only way to experience something is to
experience it.
The main point of yoga is to experience ourselves, our true nature. In other
words, in yoga you become the object of your own perceptions – although this
process is subject to the same distortions as when you contemplate an external
object. Practicing yoga eliminates the misconceptions or distortions (vritti (वृित,
vṛtti)) engendered by our perceptions (Chitta (िचत, Citta)) and ultimately
provides us with a clear view of our own nature (Drashtu (दरषु, Draṣṭu)).
Page keywords: tada, drashtuh, svarupe, 'vasthanam, Patanjali, Yoga, Sutra, Samadhi,
Pada, Enlightenment
वृित सारपयिमतरतर ॥४॥

vṛtti sārūpyamitaratra ||4||
Lacking that, misconceptions (vritti) skew our perceptions. ||4||
vritti (वृित, vṛtti) = (nom. sg. f.) waves; changes; thought waves; lack of clarity
sa (सा, sā) = (icc.) similar
rupyam (रपयम्, rūpyam) = (acc. sg. m./acc. sg. n./nom. sg. n. rupya (रपय, rūpya)
) form
sarupyam (सारपयम्, sārūpyam) = (acc. sg. m. from sarupya (सारपय, sārūpya))
similar form, as opposed to proprietary form of svaruupa (see above). In other
words, we identify with something that is merely similar to our true nature, thus
engendering a skewed perception.
itara (इतर, itara) = different, otherwise
itaratra (इतरतर, itaratra) = (adv.) in other states, otherwise
Page keywords: vritti, sarupyam, itaratra, Patanjali, Yoga, Sutra, Samadhi, Pada,
Enlightenment
वृतयः पञचतययः िकलषािकलषाः ॥५॥

vṛttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ ||5||
There are five types of misconceptions (vrittis), some of which are more agreeable than
others: ||5||
vrittayah (वृतयः, vṛttayaḥ) = (nom. pl. f. from vritti (वृित, vṛtti)) waves; lack of
clarity; thought waves; misconceptions
panchatayyah (पञचतययः, pañcatayyaḥ) = (nom. pl. f. from panchatayya (पञचतयय,
pañcatayya)) fivefold, of a fivefold nature
klishta (िकलष, kliṣṭa) = (iic.) burdensome, painful, disagreeable, unpleasant
aklishtah (अिकलषः, akliṣṭaḥ) = (nom. pl. m./acc. pl. f./nom. pl. f. from aklishta
(अिकलष, akliṣṭa)) carefree, painless, unencumbered, agreeable, pleasant
Page keywords: vrittayah, panchatayyah, klishtaklishtah, Patanjali, Yoga, Sutra,

Samadhi, Pada, Enlightenment
परमाण िवपयरय िवकलप िनदरा समृतयः ॥६॥

pramāṇa viparyaya vikalpa nidrā smṛtayaḥ ||6||
insight, error, imaginings, deep sleep, and recollections.
pramana (परमाण, pramāṇa) = (iic.) insight; accurate perception; accurate
knowledge
viparyaya (िवपयरय, viparyaya) = (iic.) error; false perception; false knowledge
vikalpa (िवकलप, vikalpa) = (iic.) imagining; illusion; mental construct; the illusion
that a semantic construct such as “praise” actually exists
nidra (िनदरा, nidrā) = (icc. / nom. pl. f./acc. pl. f.) sleep; deep sleep
smriti (समृित, smṛti) = (icc.) recollections; memory
Page keywords: pramana, viparyaya, vikalpa, nidra, smritayah, Patanjali, Yoga, Sutra,
परतयकानुमानागमाः परमाणािन ॥७॥

pratyakṣaanumānaāgamāḥ pramāṇāni ||7||
Insight arises from direct perception, conclusions, or learning that are based on reliable
sources. ||7||
pratyaksha (परतयका, pratyakṣā) = that which is right in front of our eyes; that
which is directly seen or perceived
anumana (अनुमान, anumāna) = that which comes from the intellect (manas); a
conclusion that is reached
agamah (आगमः, āgamaḥ) = (nom. from agama (आगम, āgama)) legacy; learning
from reliable sources; testimony; pronouncements by others; documentary
knowledge
pramanani (परमाणािन, pramāṇāni) = (from pramana (परमाण, pramāṇa)) insight;
accurate perception; accurate knowledge
Page keywords: pratyaksha, anumana, agamah, pramanani, Patanjali, Yoga, Sutra,

िवपयरयो िमथयाजानमतदरप परितषम् ॥८॥

viparyayo mithyājñānamatadrūpa pratiṣṭham ||8||
Error arises from knowledge that is based on a false mental construct. ||8||
viparyaya (िवपयरय, viparyaya) = (nom. sg. m.) error; false perception; false
knowledge
mithya (िमथया, mithyā) = (nom. sg. f.) false; misleading
jnanam (जानम्, jñānam) = (acc. sg. n./nom. sg. n. from jnana (जान, jñāna))
knowledge; insight; idea; concept
a (अ, a) = not
tad (तद् , tad) = that; which; whose
rupa (रप, rūpa) = form; nature
atadrupa (अतदरप, atadrūpa) = (iic.) different form
pratishtham (परितषम्, pratiṣṭham) = (acc. sg. m./acc. sg. n./nom. sg. n. from
pratishtha (परितषा, pratiṣṭhā)) rooted, calming, compatible
Page keywords: viparyayo, mithya, jnanam, atadrupa, pratishtham, Patanjali, Yoga,

Sutra, Samadhi, Pada, Enlightenment
शबदजानानुपाती वसतुशूनयो िवकलपः ॥९॥

śabdajñānaanupātī vastuśūnyo vikalpaḥ ||9||
Imaginings are engendered by word knowledge without regard for what actually exists
in the real world. ||9||
shabda (शबद, śabda) = (iic.) word
jnana (जान, jñāna) = (iic.) knowledge
anupati (अनुपाती, anupātī) = (acc. sg. n./nom. sg. n.) consequent upon; real
vastu (वसतु, vastu) = (acc. sg. n./nom. sg. n.) reality; object; thing; entity
shunya (शूनय, śūnya) = (nom. sg. m.) devoid; empty; unrelated;
vikalpah (िवकलपः, vikalpaḥ) = (nom. sg. m. from vikalpa (िवकलप, vikalpa))
imagining, illusion, semantic confusion; the illusion that a semantic construct
actually exists
Page keywords: shabda, jnana, anupati, vastu, shunyo, vikalpah, Patanjali, Yoga,
अभावपरतययालमबना तमोवृितिनरदर ॥१०॥

abhāvapratyayaālambanā tamovṛttirnidra ||10||
Deep sleep is the absence of all impressions resulting from opacity in that which is
mutable in human beings (chitta). ||10||
abhava (अभाव, abhāva) = absence; nonpresence; lack
pratyaya (परतयय, pratyaya) = impressions; that which is in the mind; opacity of
chitta, i.e. impressions in chitta via vrittis.
alambana (आलमबन, ālambana) = support, basis, interrelationship, based on
tamo (तमो, tamo) = inertia. Tamas is one of the three gunas, i.e. the basic
properties of matter.
vritti (वृित, vṛtti) = lack of clarity; waves; thought waves
nidra (िनदरा, nidrā) = sleep; deep sleep
Page keywords: abhava, pratyaya, alambana, tamo, vrittir, nidra, Patanjali, Yoga,
अनुभूतिवषयासंपरमोषः समृितः ॥११॥

anubhūtaviṣayaasaṁpramoṣaḥ smṛtiḥ ||11||
Recollections are engendered by the past, insofar as the relevant experience has
not been eclipsed. ||11||
anu (अनु, anu) = (prep/adv) from
bhuta (भूत, bhūta) = (iic.) that which has been experienced; the past
vishaya (िवषय, viṣaya) = (iic.) entity; situation; experience
a (अ, a) = not
sam (सं, saṁ) = fully; completely
asam (असं, asaṁ) = (acc. sg. m. from asa (आस, āsa)) incomplete
pramoshah (परमोषः, pramoṣaḥ) = (m. from pramosha (परमोष, pramoṣa)) rob;
remove; eliminate; obscure
smritih (समृितः, smṛtiḥ) = (nom. sg. f. from smriti (समृित, smṛti)) memory;
recollections
Page keywords:
bhuta, vishaya, asanpramoshah, smritih, Patanjali, Yoga, Sutra, Samadhi, Pada,
Enlightenment
अभयासवैरागयाभया तिनरोधः ॥१२॥

abhyāsavairāgyaābhyāṁ tannirodhaḥ ||12||
The state of yoga is attained via a balance between assiduousness (abhyasa) and
imperturbability (vairagya). ||12||
abhyasa (अभयास, abhyāsa) = assiduousness; cheerfulness; practice
vairagya (वैरागय, vairāgya) = imperturbability; indifference
abhyam (आभया, ābhyāṁ) = both
tan (तन्, tan) = this
nirodha (िनरोध, nirodha) = tranquility; tranquility of all mutable things, i.e.
attaining the state of yoga.
Page keywords:
abhyasa, vairagya, abhyam, nirodhah, Patanjali, Yoga, Sutra, Samadhi, Pada,
Enlightenment
ततर िसथतौ यतोऽभयासः ॥१३॥

tatra sthitau yatno'bhyāsaḥ ||13||
Assiduousness means resolutely adhering to one’s practice of yoga. ||13||
tatra (ततर, tatra) = (adv.) here; there; so that
sthitau (िसथतौ, sthitau) = (nom. du. m./acc. du. m.) resolutely; continuously;
constantly;
yatna (यत, yatna) = (nom. sg. m.) effort; practice
abhyasah (अभयासः, abhyāsaḥ) = (nom. sg. m. from abhyasa (अभयास, abhyāsa))
cheerfulness; assiduousness
Page keywords:
tatra, sthitau, yatno, 'bhyasah, Patanjali, Yoga, Sutra, Samadhi, Pada, Enlightenment
स तु दीघरकाल नैरनतयर सतकारादरासेिवतो दृढभूिमः ॥१४॥

sa tu dīrghakāla nairantarya satkāraādaraāsevito dṛḍhabhūmiḥ ||14||
Success can definitely be achieved via sound and continuous practice over an extended
period of time, carried out in a serious and thoughtful manner. ||14||
sa (स, sa) = the same
tu (तु, tu) = in fact; in any case
dirgha (दीघर, dīrgha) = long
kala (काल, kāla) = time
nairantarya (नैरनतयर, nairantarya) = continuous; uninterrupted
satkara (सतकार, satkāra) = seriousness; care
adara (आदर, ādara) = respect; consideration for others
asevito (आसेिवतो, āsevito) = (from asevita (आसेिवत, āsevita)) practiced; followed;
continued
dridha (दृढ, dṛḍha) = sound; well founded
bhumih (भूिमः, bhūmiḥ) = (nom. from bhumi (भूिम, bhūmi)) basis; foundation;
earth
Page keywords:
dirghakala, nairantarya, satkara, adara, asevito, dridhabhumih, Patanjali, Yoga, Sutra,
दृषानुशरिवकिवषयिवतृषणसय वशीकारसंजणा वैरागयम् ॥१५॥

dṛṣṭaanuśravikaviṣayavitṛṣṇasya vaśīkārasaṁjṇā vairāgyam ||15||
Imperturbability results from a balance in the consciousness, and when the desire for all
things that we see or have heard of is extinguished. ||15||
drishta (दृष, dṛṣṭa) = seen; visible
anushravika (आनुशरिवक, ānuśravika) = heard of from others
vishaya (िवषय, viṣaya) = entity; object; thing
trishna (तृषण, tṛṣṇa) = desire; thirst
vitrishna (िवतृषन, vitṛṣna) = adipsy (lack of thirst)
vitrishnasya (िवतृषणसय, vitṛṣṇasya) = he who lacks thirst
vashikara (विशकार, vaśikāra) = balance; the same
sanjna (संजा, saṁjñā) = consciously
vairagyam (वैरागयम्, vairāgyam) = (acc. from vairagya (वैरागय, vairāgya))
imperturbability; indifference; nonattachment
Page keywords:
drishta, anushravika, vishaya, vitrishnasya, vashikara, sanjna, vairagyam, Patanjali,
Yoga, Sutra, Samadhi, Pada, Enlightenment
ततपरं पुरषखयातेः गुणवैतृषणयम् ॥१६॥

tatparaṁ puruṣakhyāteḥ guṇavaitṛṣṇyam ||16||
The highest state of imperturbability arises from the experience of the true self; in this
state even the basic elements of nature lose their power over us. || 16||
tat (तत्, tat) = that; which; whose
param (परं, paraṁ) = highest
purusha (पुरष, puruṣa) = the true self; the immutable self; synonym of drashtu;
literally: inhabitant
khyati (खयाित, khyāti) = understanding; manifestation; consciousness; experience
guna (गुण, guṇa) = the three basic elements of nature
vaitrishnyam (वैतृषणयम्, vaitṛṣṇyam) = (acc. from vaitrishnya (वैतृषणय, vaitṛṣṇya))
state of nonthirst
Page keywords:
tatparam, purusha, khyateh, guna, vaitrishnyam, Patanjali, Yoga, Sutra, Samadhi, Pada,
Enlightenment
िवतकरिवचाराननदािसमतारपानुगमातसंपरजातः ॥१७॥
vitarkavicāraānandaasmitārupaanugamātsaṁprajñātaḥ ||17||
This absolute knowledge is engendered incrementally by divination, experience, joy, and
ultimately the feeling of oneness. ||17||
vitarka (िवतकर, vitarka) = divination; opinion; thoughts
vichara (िवचार, vicāra) = experience; concentration; reflection
ananda (आननद, ānanda) = happiness; joy; bliss
asmita (अिसमता, asmitā) = feeling of oneness; sense of self
rupa (रप, rūpa) = form; nature
asmita rupa (अिसमतारप, asmitārūpa) = feeling of oneness with nature and with
one’s own form
anugamat (अनुगमात्, anugamāt) = resulting from these steps
sanprajnata (संपरजात, saṁprajñāta) = (nom. from sanprajnata (संपरजात,
saṁprajñāta)) absolute knowledge
Page keywords:
vitarka, vichara, ananda, asmita, rupa, anugamat, sanprajnatah, Patanjali, Yoga, Sutra,
िवरामपरतययाभयासपूवरः संसकारशेषोऽनयः ॥१८॥

virāmapratyayaabhyāsapūrvaḥ saṁskāraśeṣo'nyaḥ ||18||
The other state of insight, which is based on persistent practice, arises when all
perception has been extinguished and only nonmanifest impressions remain.
||18||
virama (िवराम, virāma) = (iic.) come to rest; cease; let go
pratyaya (परतयय, pratyaya) = (iic.) accurate perception; insight; impression; that
which is in the mind
abhyasa (अभयास, abhyāsa) = (abl. sg. f ./g. sg. f.) assidousness; enthusiastic
practice
purvah (पूवरः, pūrvaḥ) = (nom. sg. m. from purva (पूवर, pūrva)) the previous;
unmanifested; earlier; past
sanskara (संसकार, saṁskāra) = (iic.) impressions from the past or from a previous
life; our tendencies
shesha (शेष, śeṣa) = (nom. sg. m.) that which remains
anyah (अनयः, anyaḥ) = (nom. sg. m. from anya (अनय, anya)) the other (the other
form of insight)
Page keywords:
virama, pratyaya, abhyasa, purvah, sanskara, shesho, 'nyah, Patanjali, Yoga, Sutra,
भवपरतययो िवदेहपरकृितलयानम् ॥१९॥

bhavapratyayo videhaprakṛtilayānam ||19||
Some people are born with true insight, whereas others attain it via a divine
body or oneness with nature. ||19||
bhava (भव, bhava) = (iic.) origin; genesis; birth; provenance
pratyayah (परतययः, pratyayaḥ) = (nom. sg. m. from pratyaya (परतयय, pratyaya))
true perception; insight; cause; certainty; that which is in the mind
videha (िवदेह, videha) = (iic.) special body, divine body, noncorporeal
prakriti (परकृित, prakṛti) = (iic.) nature
laya (लय, laya) = (iic.) dissolution, fusion
prakriti layana (परकृितलयन, prakṛtilayana) = becoming one with nature /prakriti;
oneness with nature
Page keywords:
bhava, pratyayo, videha, prakriti, layanam, Patanjali, Yoga, Sutra, Samadhi, Pada,
Enlightenment
शरदावीयरसमृित समािधपरजापूवरक इतरेषाम् ॥२०॥

śraddhāvīryasmṛti samādhiprajñāpūrvaka itareṣām ||20||
And then there are some for whom trust, determination, memory and
divination lay the groundwork for insight. ||20||
shraddha (शरदा, śraddhā) = (nom. sg. f.) trust; certainty; faith; conviction
virya (वीयर, vīrya) = (iic.) determination; energy; force
smriti (समृित, smṛti) = (iic.) recollections; memory
prajna (परजा, prajñā) = (nom. sg. f.) divination; knowledge
samadhi (समािध, samādhi) = (iic.) goal of yoga; enlightenment
samadhi prajna (समािधपरजा, samādhiprajñā) = divination of the goal of yoga
purvaka (पूवरक, pūrvaka) = (iic.) precede
itaresha (इतरेषा, itareṣā) = for others
Page keywords:
shraddha, virya, smriti, samadhi, prajna, purvaka, itaresham, Patanjali, Yoga, Sutra,
तीवरसंवेगानामासनः ॥२१॥
tīvrasaṁvegānāmāsannaḥ ||21||
The goal is achieved through intensive practice. ||21||
tivra (तीवर, tīvra) = (iic.) intensive
sanvegana (संवेगान, saṁvegāna) = (g. pl. m./acc. pl. m.) practice; exercise;
intensity
asannah (आसनः, āsannaḥ) = (nom. sg. m. from asanna (आसन, āsanna)) near;
nearness
Page keywords:
tivra, sanveganam, asannah, Patanjali, Yoga, Sutra, Samadhi, Pada, Enlightenment
मृदुमधयािधमातरतवाततोऽिप िवशेषः ॥२२॥

mṛdumadhyaadhimātratvāttato'pi viśeṣaḥ ||22||
This practice can be light, moderate or intensive. ||22||
mridum (मृदुम्, mṛdum) = (acc. sg. m. from mridu (मृदु , mṛdu)) light; gentle
madhya (मधय, madhya) = (iic.) moderate
adhimatra (अिधमातर, adhimātra) = (m./f./n.) intensive
vat (वात्, vāt) = or
tatah (ततः, tataḥ) = (adv.) this (this practice)
api (अिप, api) = (conj./prep.) also; even
visheshah (िवशेषः, viśeṣaḥ) = (nom. sg. m. vishesha (िवशेष, viśeṣa)) level;
differentiation
Page keywords:
mridu, madhya, adhimatratvat, tato'pi, visheshah, Patanjali, Yoga, Sutra, Samadhi,
Pada, Enlightenment
ईशरपरिणधानादा ॥२३॥
īśvarapraṇidhānādvā ||23||
The goal can also be attained via submission to the concept of an ideal being
(ishvara). ||23||
ishvara (ईशर, īśvara) = (iic.) God; a personal God; the concept of an ideal being
pranidhana (परिनधान, pranidhāna) = (abl. sg. n.) devotion
va (वा, vā) = (conj.) or; also; here: the goal of yoga can also be reached through
Page keywords:
ishvara, pranidhanad, Patanjali, Yoga, Sutra, Samadhi, Pada, Enlightenment
कलेश कमर िवपाकाशयैःपरामृषः पुरषिवशेष ईशरः ॥२४॥

kleśa karma vipākaāśayaiḥaparāmṛṣṭaḥ puruṣaviśeṣa īśvaraḥ ||24||
Ishavara is a special being that is unaffected by the obstacles of the spiritual
aspirant (klesha), specific actions and consequences (karma), or recollections or
desires. ||24||
klesha (कलेश, kleśa) = the spiritual aspirant’s obstacles; suffering; cause of
suffering
karma (कमर, karma) = actions and effects
vipaka (िवपाक, vipāka) = impact of actions; consequences of actions
ashayaih (आशयैः, āśayaiḥ) = the residual elements of an action, i.e. recollections,
as well as the mainsprings of new desires.
aparamrishtah (अपरामृषः, aparāmṛṣṭaḥ) = unaffected
purusha (पुरष, puruṣa) = the immutable self; drashtu; here: the individual
vishesha (िवशेष, viśeṣa) = special; unusual
ishvarah (ईशरः, īśvaraḥ) = (nom. ishvara (ईशर, īśvara)) personal God; concept of
an ideal being
Page keywords:
klesha, karma, vipaka, ashayaih, aparamrishtah, purusha, vishesha, ishvarah, Patanjali,
ततर िनरितशयं सवरजबीजम् ॥२५॥

tatra niratiśayaṁ sarvajñabījam ||25||
Ishavara is unmatched and is the source of all knowledge. ||25||
tatra (ततर, tatra) = (adv.) there; in ishvara,
nir (िनर, nir) = (prep.) not
atishayam (अितशयम्, atiśayam) = (acc. sg. m. from atishaya (अितशय, atiśaya))
superior; sublime
nir atishayam (िनरितशयम्, niratiśayam) = (acc. sg. m. from nir atishaya (िनरितशय,
niratiśaya)) the highest; the unmatched
sarvajna (सवरज, sarvajña) = (iic.) all knowledge
bijam (बीजम्, bījam) = (acc. sg. n./nom. sg. n. from bija (बीज, bīja)) seed; root;
origin; provenance
Page keywords:
tatra, niratishayam, sarvajna, bijam, Patanjali, Yoga, Sutra, Samadhi, Pada,
Enlightenment
स एष पूवेषामिपगुरः कालेनानवचछेदात् ॥२६॥

sa eṣa pūrveṣāmapiguruḥ kālenaanavacchedāt ||26||
Ishvara is each and every one, and is even the teacher of the first ones; he is
unaffected by time ||26||
sa (स, sa) = (nom. sg. m.) he; each
esha (एष, eṣa) = (nom. sg. m.) this (one)
purvesham (पूवेषाम्, pūrveṣām) = (g. pl. m./g. pl. n. from purva (पूवर, pūrva)) from
the previous ones
api (अिप, api) = (conj./prep.) also; even
guruh (गुरः, guruḥ) = (nom. sg. m. from guru (गुर, guru)) teacher; master; guru
kala (काल, kāla) = (iic.) time
anavachchhedat (अनवचछेदात्, anavacchedāt) (abl. sg. m. from anavachchheda
(अनवचछेद, anavaccheda))= limitless; unchanged
Page keywords:
esha, purvesham, guruh, kalena, anavachchhedat, Patanjali, Yoga, Sutra, Samadhi,
Pada, Enlightenment
तसय वाचकः परणवः ॥२७॥

tasya vācakaḥ praṇavaḥ ||27||
OM is a symbol for ishvara. ||27||
tasya (तसय, tasya) = (g. sg. n./g. sg. m.) whose; being (i.e. ishvaras)
vachakah (वाचकः, vācakaḥ) = (nom. sg. m. from vachaka (वाचक, vācaka)) verbal
symbol; word
pranavah (परणवः, praṇavaḥ) = (nom. sg. m. from pranava (परणव, praṇava)) a
symbol that always retains its purity; the OM symbol; the OM mantra
Page keywords:
tasya, vachakah, pranavah, Patanjali, Yoga, Sutra, Samadhi, Pada, Enlightenment
तजजपः तदथरभावनम् ॥२८॥

tajjapaḥ tadarthabhāvanam ||28||
Repetition of OM (with this meaning) leads to contemplation. ||28||
tat (तत्, tat) = that; whose; being
japa (जप, japa) = repetition
tat (तत्, tat) = whose; being
artha (अथर, artha) = meaning
bhavanam (भावनम्, bhāvanam) = (acc. from bhavana (भावन, bhāvana)) feeling;
devotion; contemplation
Page keywords:
japah, artha, bhavanam, Patanjali, Yoga, Sutra, Samadhi, Pada, Enlightenment
ततः परतयकचेतनािधगमोऽपयनतरायाभवश ॥२९॥

tataḥ pratyakcetanaadhigamo'pyantarāyaabhavaśca ||29||
Through this practice, the immutable self is revealed and all obstacles (antaraya)
are removed. ||29||
tatah (ततः, tataḥ) = (nom. sg. m. from tata (तत, tata)) from this; from this practice
pratyak (परतयक्, pratyak) = (nom. sg. n./acc. sg. n. from pratyach (परतयच्, pratyac))
the inner; the inward
chetana (चेतना, cetanā) = (nom. sg. f. from chetana (चेतन, cetana)) the true self;
drashtu
adhi (अिध, adhi) = (prep)
gamh (गम्ः ःः , gamḥ) = (inj. ac. sg. from gam (गम्, gam)) become manifest; reveal;
attain
api (अिप, api) = (conj./prep.) also
antarayah (अनतरायः, antarāyaḥ) = (nom. pl. m. from antaraya (अनतराय, antarāya))
obstacle
abhavah (अभावः, abhāvaḥ) = (nom. sg. m. from abhava (अभव, abhava)) absence;
disappearance; elimination
cha (च, ca) = (conj.) and
Page keywords:
tatah, pratyak, chetana, adhigamo, antaraya, abhavash, Patanjali, Yoga, Sutra, Samadhi,
Pada, Enlightenment
वयािध सतयान संशय परमादालसयािवरित भरािनतदशरनालबधभूिमकतवानविसथततवािन िचतिवकेपाः ते अनतरायाः ॥

३०॥
vyādhi styāna saṁśaya pramādaālasyaavirati bhrāntidarśanaalabdha
bhūmikatvaanavasthitatvāni cittavikṣepāḥ te antarāyāḥ ||30||
These obstacles (antaraya) (illness; inertia; doubt; neglect; sloth; desire;
blindness; a lack of goals; irresoluteness) obscure that which is immutable in
human beings (chitta). ||30||
vyadhi (वयािध, vyādhi) = illness
styana (सतयान, styāna) = apathy; mental laziness; rigidity
sanshaya (संशय, saṁśaya) = doubt; hesitation; indecisiveness
pramada (परमाद, pramāda) = carelessness; neglect; indifference
alasya (आलसय, ālasya) = sloth
avirati (अिवरित, avirati) = desire
bhranti (भरािनत, bhrānti) = error
darshana (दशरन, darśana) = opinion
bhranti darshana (भरािनतदशरन, bhrāntidarśana) = blindness
bhumi (भूिम, bhūmi) = earth; level
alabdha bhumikatva (अलबधभूिमकतव, alabdhabhūmikatva) = lack of
determination; failure to reach a level
anavasthitatvani (अनविसथततवािन, anavasthitatvāni) = inconsistency; irresoluteness
chitta (िचत, citta) = understanding
vikshepah (िवकेपः, vikṣepaḥ) = (nom. from vikshepa (िवकेप, vikṣepa)) dissipation;
lack of clarity; uneasiness
te (ते, te) = it; this
antarayah (अनतरायः, antarāyaḥ) = (nom. from antaraya (अनतराय, antarāya))
obstacle
Page keywords:
vyadhi, styana, sanshaya, pramada, alasya, avirati, bhrantidarshana, alabdha,
bhumikatva, anavasthitatvani, chitta, vikshepah, antarayah, Patanjali, Yoga, Sutra,
दुःखदौमरनसयाङमेजयतवशासपरशासाः िवकेप सहभुवः ॥३१॥

duḥkhadaurmanasyaaṅgamejayatvaśvāsapraśvāsāḥ vikṣepa sahabhuvaḥ ||
31||
Suffering, depression, nervousness, and agitated breathing are signs of this lack
of clarity. ||31||
duhkha (दुःख, duḥkha) = pain; suffering
daurmanasya (दौमरनसय, daurmanasya) = melancholy; sadness; depression
angam (अङम्, aṅgam) = limb; body
ejayatva (एजयतव, ejayatva) = uneasiness
angamejayatva (अङमेजयतव, aṅgamejayatva) = nervousness
shvasa prashvasah (शासपरशासः, śvāsapraśvāsaḥ) = (nom. from shvasa prashvasa
(शासपरशास, śvāsapraśvāsa)) inhaling and exhaling; agitated breathing
vikshepa (िवकेप, vikṣepa) = dissipation; uneasiness; lack of clarity
sahabhuvah (सहभुवः, sahabhuvaḥ) = (nom. from sahabhuva (सहभुव, sahabhuva))
symptoms; secondary symptoms
Page keywords:
duhkha, daurmanasya, angamejayatva, shvasaprashvasah, vikshepa, sahabhuvah,
Patanjali, Yoga, Sutra, Samadhi, Pada, Enlightenment
ततपरितषेधाथरमेकतततवाभयासः ॥३२॥
tatpratiṣedhaarthamekatattvaabhyāsaḥ ||32||
He who practices assiduously overcomes these obstacles. ||32||
tat (तत्, tat) = (acc. sg. n./nom. sg. n.) he who; whose
pratishedh (परितषेध्, pratiṣedh) = (iic.) reduce; diminish
artam (अतरम्, artam) = (acc. sg. m./acc. sg. n./nom. sg. n.) meaning
eka (एक, eka) = (iic.) one
tattva (तततव, tattva) = (iic.) principal; truth; topic
abhyasah (अभयासः, abhyāsaḥ) = (nom. sg. m. from abhyasa (अभयास, abhyāsa))
assiduousness; enthusiastic practice
Page keywords:
pratishedha, artham, tattva, abhyasah, Patanjali, Yoga, Sutra, Samadhi, Pada,
Enlightenment
मैतरी करणा मुिदतोपेकाणासुखदुःख पुणयापुणयिवषयाणा भावनातः िचतपरसादनम् ॥३३॥

maitrī karuṇā muditopekṣāṇāṁsukhaduḥkha puṇyaapuṇyaviṣayāṇāṁ
bhāvanātaḥ cittaprasādanam ||33||
All that is mutable in human beings (chitta) is harmonized through the
cultivation of love (maitri), helpfulness (karuna), conviviality (mudita) and
imperturbability (upeksha) in situations that are happy, painful, successful or
unfortunate. ||33||
maitri (मैतरी, maitrī) = love; congeniality; friendliness
karuna (करणा, karuṇā) = helpfulness; empathy; benevolence
mudito (मुिदतो, mudito) = (from mudita (मुिदता, muditā)) conviviality;
cheerfulness; exuberance
upekshana (उपेकन, upekṣana) = (from upeksh (उपेक्, upekṣ)) imperturbability;
indifference
sukha (सुख, sukha) = happiness; enjoyment
duhkha (दुःख, duḥkha) = painful; suffering
punya (पुणय, puṇya) = successful; recompense
apunya (अपुणय, apuṇya) = failure; sin
vishayanam (िवषयानम्, viṣayānam) = (acc. vishayana (िवषयान, viṣayāna)) situations
bhavanatah (भावनातः, bhāvanātaḥ) = (nom. bhavanata (भावनात, bhāvanāta))
cultivation; nurturing; development of deportments
chitta (िचत, citta) = all that is mutable in human beings, including the mind,
spirit, feelings, energy and the physical body.
prasadanam (परसादनम्, prasādanam) = (acc. from prasadana (परसादन, prasādana))
harmony; clarity; peace
Positive traits eliminate misconceptions
This statement by Patanjali (पतञिल, Patañjali) shows us how we can eliminate
our misconceptions – namely by developing the following traits in ourselves:
love (maitri (मैतरी, maitrī)), helpfulness (karuna (करणा, karuṇā)), conviviality
(mudita (मुिदत, mudita)) and imperturbability (upeksha (उपेक, upekṣa)). On
closer scrutiny, we see that these traits are also crucial for any successful
relationship.
• maitri (मैतरी, maitrī) means loving acceptance of others. No human
relationship is possible without this. If we manifest hate rather than love
toward the Other, the relationship will end.
• karuna (करणा, karuṇā) means helpfulness. In any human relationship,
mutual assistance is essential. Manifesting indifference toward the Other
undermines this give and take.
• mudita (मुिदत, mudita) means conviviality and friendliness. It’s enjoyable to
spend time with people who exhibit these traits. No one wants to have a
relationship with a misanthrope.
• upeksha (उपेक, upekṣa) means imperturbability. In any relationship you’re
bound to notice a trait in the other person that’s not to your liking.
Imperturbability comes in handy in such situations.
These four basic traits nurture each other, which means that developing one
helps to develop all the others.
The most important relationship in your life

Yoga concerns itself with the most important relationship in your life – namely
your relationship with yourself. Although loving yourself may sound like a
simple matter, many of us often exhibit a lack of maitri (मैतरी, maitrī), karuna
(करणा, karuṇā), mudita (मुिदत, mudita), and upeksha (उपेक, upekṣa).
How yoga classes differ from aerobics classes

The aim of yoga classes is to enable the participant to establish a harmonious
relationship with himself. This relationship can be nurtured using a teacher
student approach. Psychologists tell us that most feelings arise as a result of
interpersonal relationships. For example, little children first experience their
emotions via interaction with their parents.
Hence the main difference between yoga and aerobic classes is that the benefits
of the latter are derived from the exercises you do in class and make no
pretension to changing your life and enabling you to establish a harmonious
relationship with yourself. But it is precisely this change and this relationship
that yoga class attendees are seeking, whether they know it or not. And the task
of a yoga teacher is to help the participants to achieve this goal.
In my yoga classes, I therefore always try to enable my students to situate the
physical aspect of yoga in a spiritual context so that the students can take some
of this with them into their everyday lives. The dismissive remark that is often
made to the effect that yoga is 99 percent practice outside of class is in fact true.
Hence I feel it is important that I always be available to my students if they wish
to discuss a particular problem or issue with me. I regard this help and
emotional support as being a key task of a yoga teacher, as well as in my
capacity as a physician and in my private life.
• I always try to accept other people in a loving fashion (maitri (मैतरी, maitrī)
), and particularly when time is at a premium.
• If someone needs my help, I try to be there for them (karuna (करणा,
karuṇā)). This is part of my job as a yoga teacher and physician. In some
cases, this help takes a very concrete form, e.g. when I prescribe a drug or
therapy. However, when it comes to personal problems I rarely provide
specific answers, but instead try to help the student find their own
solution.
• mudita (मुिदत, mudita) means conviviality, which is an important trait for
me as a yoga teacher and physician. When I have to give a patient bad
news, I nonetheless try to be as upbeat as possible – because after all, how
can he be expected to believe in his own recovery if I rob him of all hope
from a medical standpoint?
• Of the four key traits, I have the most difficulty cultivating
imperturbability (upeksha (उपेक, upekṣa)) – for example being accepting
when a close friend lights up a cigarette. I need to exhibit this same kind of
acceptance in cases where a patient refuses to undergo therapy that I feel
he needs. This ability to accept a person as they are is a sign of a good
relationship.
Following are some techniques for developing these key qualities (maitri (मैतरी,
maitrī), maruna (मरणा, maruṇā), mudita (मुिदत, mudita) and upeksha (उपेक,
upekṣa)) that might be useful for future yoga teachers:
To rid myself of rancor concerning an experience or person, I imagine that I am
connected to this experience or person by a thread. I then project love onto this
experience/person, express gratitude for the gift of knowledge, imagine the
thread being cut and the experience/person moving away from me and no
longer being part of my inner experience.
Some teachers have told me that this technique has proven extremely useful for
handling difficult students and has greatly improved their interpersonal
relationships in that people with whom they had experienced problems in the
past suddenly became endearing and open. Patanjali (पतञिल, Patañjali) reports
on this phenomenon as well.
Whether or not a situation, entity or person is successfully or unsuccessfully
identified depends on its/their emotional proximity and our expectations. [YS
IV.17]
The cultivation of ~kt~maitrii, karuna (करणा, karuṇā), mudita (मुिदत, mudita)
and upeksha (उपेक, upekṣa) changes this perception.
Each and every one of my thoughts, feelings and actions transmit wavelike
circles that can arouse joy and radiate love. Finding the path to love in myself
energizes me and allows me to give freely of myself. The key to achieving this is
my capacity to recognize the sacred being that we all are in myself and others.
Page keywords:
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bhavanatah, chitta, prasadanam, Patanjali, Yoga, Sutra, Samadhi, Pada, Enlightenment
परचछदरनिवधारणाभया वा पराणसय ॥३४॥

pracchardanavidhāraṇaābhyāṁ vā prāṇasya ||34||
The goal can be attained through breathing exercises involving holding your
breath before exhaling. ||34||
prachchhardana (परचछदरन, pracchardana) = exhale; discharge; eject
vidharana (िवधारण, vidhāraṇa) = hold in; hold back
abhya (आभय, ābhya) = both, and
va (वा, vā) = or (The state of yoga can also be reached by...)
pranasya (पराणसय, prāṇasya) = breath or prana; vital energy
Page keywords:
prachchhardana, vidharana, abhyam, pranasya, Patanjali, Yoga, Sutra, Samadhi, Pada,
Enlightenment
िवषयवती वा परवृितरतपना मनसः िसथित िनबिनधनी ॥३५॥

viṣayavatī vā pravṛttirutpannā manasaḥ sthiti nibandhinī ||35||
Or by contemplating things and impressions, which promotes mental stability
and consolidation ||35||
vishaya (िवषय, viṣaya) = entity; object; thing
vati (वती, vatī) = impressions; sensation
vat (वात्, vāt) = or, also
pravrtti (परिवरत, pravrtti) = conscious waves in chitta; controlled thoughts;
controlled triggering of chitta; concentration
utpanna (उतपना, utpannā) = bring about; arise; come from;
manasah (मनसः, manasaḥ) = (nom. from manas (मनस्, manas)) mind; spirit;
understanding
sthiti (िसथित, sthiti) = steadiness
nibandhani (िनबनधनी, nibandhanī) = consolidate; aggregate
Page keywords:
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िवशोका वा जयोितषमती ॥३६॥
viśokā vā jyotiṣmatī ||36||
Or by contemplating the inner light that is free of suffering. ||36||
vishoka (िवशोका, viśokā) = free of suffering; pain free
vat (वात्, vāt) = or, also
jyoti (जयोित, jyoti) = inner light
jyotishmati (जयोितषमती, jyotiṣmatī) = concentration of the inner light
Page keywords:
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वीतराग िवषयम् वा िचतम् ॥३७॥

vītarāga viṣayam vā cittam ||37||
Or if what is mutable in human beings (chitta) is no longer the handmaiden of
desire. ||37||
vita (वीत, vīta) = (imp. pl.) cease; stop
raga (राग, rāga) = (iic.) desire; attachment
vishayam (िवषयम्, viṣayam) = (acc. sg. m. from vishaya (िवषय, viṣaya)) thing
va (वा, vā) = (conj.) or; also
chittam (िचतम्, cittam) = (acc. sg. m./acc. sg. n./nom. sg. n. from chitta (िचत, citta
)) chitta, i.e. that which is mutable in human beings
Page keywords:
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सवपिनदरा जानालमबनम् वा ॥३८॥

svapnanidrā jñānaālambanam vā ||38||
Or through knowledge that is derived from a nocturnal dream. ||38||
svapna (सवप, svapna) = dream
nidra (िनदरा, nidrā) = deep sleep
jnana (जान, jñāna) = knowledge
alambana (आलमबन, ālambana) = based on; arise
va (वा, vā) = also; or
Page keywords:
svapna, nidra, jnana, alambanam, Patanjali, Yoga, Sutra, Samadhi, Pada,
Enlightenment
यथािभमतधयानादा ॥३९॥
yathāabhimatadhyānādvā ||39||
Or through contemplation (dhyana) of love. ||39||
yatha (यथ, yatha) = (iic.) how
abhimata (आिभमत, ābhimata) = (iic.) love; attraction
dhyanad (धयानाद् , dhyānād) = (abl. sg. n. from dhyana (धयान, dhyāna)) meditation;
concentration
va (वा, vā) = (conj.) or; also
Page keywords:
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परमाणु परममहततवानतोऽसय वशीकारः ॥४०॥

paramāṇu paramamahattvaanto'sya vaśīkāraḥ ||40||
A person who attains this goal has mastery over everything, from the smallest
atom to the entire universe. ||40||
parama (परम, parama) = (iic.) smallest; largest; last
anu (अणु, aṇu) = (acc. sg. n./nom. sg. n.) atom
parama (परम, parama) = (iic.) smallest; largest; last
maha (मह, maha) = (acc. sg. n./nom. sg. n.) large
tvanto (तवानतो, tvānto) = thing
mahattva (महततव, mahattva) = (acc. sg. n./nom. sg. n. from mahattva (महततव,
mahattva)) cosmos; universe
antah (अनतह, antah) = (abs.) extending
asya (असय, asya) = (abs.) this
vashikarah (वशीकारः, vaśīkāraḥ) = (nom. sg. m. from vashikara (वशीकार, vaśīkāra)
) control; mastery
Page keywords:
paramanu, parama, mahattva, anto, 'sya, vashikarah, Patanjali, Yoga, Sutra, Samadhi,
Pada, Enlightenment
कीणवृतेरिभजातसयेव मणेगररहीतृगरहणगराहेषु ततसथतदञनता समापितः ॥४१॥

kṣīṇavṛtterabhijātasyeva maṇergrahītṛgrahaṇagrāhyeṣu tatsthatadañjanatā
samāpattiḥ ||41||
Once the misconceptions (vritti) have been minimized, everything that is
mutable in human beings (chitta) becomes as clear as a diamond, and
perceptions, the perceived, and perceiver are melded with each other. One
builds on and colors the other. This is enlightenment (samapatti). ||41||
kshina (कीन, kṣīna) = reduced, minimized, emptied
vrittih (वृितः, vṛttiḥ) = (nom. from vritti (वृित, vṛtti)) opacity; thought waves;
waves
abhijatasya (अिभजातसय, abhijātasya) = clear; transparent
eva (एव, eva) = how; really; truly
mani (मिण, maṇi) = diamond; jewel; crystal; precious stone
grahitri (गरहीतृ, grahītṛ) = perceiver; subject
grahana (गरहण, grahaṇa) = perception; subjectobject relationship
grahyeshu (गराहेषु, grāhyeṣu) = the perceived; the object
tatstha (ततसथ, tatstha) = one builds on the other
tadanjanata (तदञनता, tadañjanatā) = one colors the other
samapattih (समापितः, samāpattiḥ) = (nom. from samapatti (समापित, samāpatti))
samapatti; a state of enlightenment; samadhi
Page keywords:
kshina, vritter, abhijatasy, maner, grahitri, grahana, grahyeshu, tatstha, tadanjanata,
samapattih, Patanjali, Yoga, Sutra, Samadhi, Pada, Enlightenment
ततर शबदाथरजानिवकलपैः संकीणा सिवतका समापितः ॥४२॥

tatra śabdārthajñānavikalpaiḥ saṁkīrṇā savitarkā samāpattiḥ ||42||
In conjunction with word and object knowledge, or imagination, this state is
savitarka samapatti. ||42||
tatra (ततर, tatra) = this; these
shabda (शबद, śabda) = word
artha (अथर, artha) = image; picture; object; truth
vikalpah (िवकलपः, vikalpaḥ) = (nom. from vikalpa (िवकलप, vikalpa)) an
imagining; an illusion
sankirna (संकीणर, saṁkīrṇa) = skewed; distorted; mixed
savitarka (सिवतकर, savitarka) = with acceptance
samapattih (समापितः, samāpattiḥ) = (nom. from samapatti (समापित, samāpatti))
samapatti; a state of enlightenment
savitarka samapattih (सिवतकर समापितः, savitarka samāpattiḥ) = a specific form of
samapatti
Page keywords:
tatra, shabdartha, jnana, vikalpaih, sa
समृितपिरशुदौ सवरपशूनयेवाथरमातरिनभासा िनिवरतका ॥४३॥

smṛtipariśuddhau svarūpaśūnyevaarthamātranirbhāsā nirvitarkā ||43||
Once all previous impressions (smriti) have been purged and one’s own nature
is clearly perceptible, then only the object of contemplation emanates light. This
is nirvitarka samapatti. ||43||
smriti (समृित, smṛti) = remembrance; previous impression
parishuddhau (पिरशुदौ, pariśuddhau) = purged
svarupa (सवरप, svarūpa) = own form; own nature
shunya (शूनय, śūnya) = without; empty; eliminate
iva (इव, iva) = as if
matra (मातर, mātra) = only
nirbhasa (िनभासा, nirbhāsā) = luminous; reflecting; radiant
nirvitarka (िनिवरतका, nirvitarkā) = without acceptance; the next, more subtle state
of samapatti
Page keywords:
smriti, parishuddhau, svarupa, shunyeva, arthamatra, nirbhasa, nirvitarka, Patanjali,
एतयैव सिवचारा िनिवरचारा च सूकमिवषय वयाखयाता ॥४४॥

etayaiva savicārā nirvicārā ca sūkṣmaviṣaya vyākhyātā ||44||
If the object of concentration is of a subtle nature, these two described states are
known as savichraara and nirvichara samapatti. ||44||
etaya (एतया, etayā) = by this; by these
eva (एव, eva) = even; also
savichara (सिवचारा, savicārā) = with an investigation; savichara samapatti; the
next most subtle state of samapatti
savichara (सिवचारा, savicārā) = without an investigation; nirvichara samapatti; the
next most subtle state of samapatti
cha (च, ca) = and
sukshma (सूकम, sūkṣma) = subtle
vishaya (िवषय, viṣaya) = object
vyakhyata (वयाखयाता, vyākhyātā) = described; explained
Page keywords:
etayaiva, savichara, nirvichara, sukshma, vishaya, vyakhyata, Patanjali, Yoga, Sutra,
सूकमिवषयतवमचािलणग पयरवसानम् ॥४५॥

sūkṣmaviṣayatvamcaaliṇga paryavasānam ||45||
An object can be subtle to the point of indefinability. ||46||
sukshma (सूकम, sūkṣma) = subtle; etheric
vishaya (िवषय, viṣaya) = object
cha (च, ca) = and
alinga (अिलङ, aliṅga) = the undefined, unmanifested state
paryavasanam (पयरवसानम्, paryavasānam) = (from paryavasana (पयरवसान,
paryavasāna)) limit; extending to
Page keywords:
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Enlightenment
ता एव सबीजससमािधः ॥४६॥
tā eva sabījassamādhiḥ ||46||
All of these states of consciousness are called sabija samadhi. ||46||
ta (ता, tā) = each of these states of consciousness
eva (एव, eva) = only; even also
sabija (सबीज, sabīja) = with seed; sabija samadhi; a state of samadhi
samadhih (समािधः, samādhiḥ) = (nom. from samadhi (समािध, samādhi)) samadhi;
the state that is attainable through yoga; the purpose of yoga
Page keywords:
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िनिवरचारवैशारदेऽधयातमपरसादः ॥४७॥
nirvicāravaiśāradye'dhyātmaprasādaḥ ||47||
If you regularly experience the clearest of the four aforementioned states known
as nirvichara samapatti, then you are about to experience a state of absolute
clarity. ||47||
nirvichara (िनिवरचारा, nirvicārā) = nirvicharas amapatti; the subtlest of the
aforementioned four samapatti states
vaisharadye (वैशारदे, vaiśāradye) = experienced at
adhy (अधय्, adhy) = about to
atma (आतम, ātma) = the absolute
prasadah (परसादः, prasādaḥ) = (nom. from prasada (परसाद, prasāda)) clarity
Page keywords:
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Enlightenment
ऋतंभरा ततर परजा ॥४८॥

ṛtaṁbharā tatra prajñā ||48||
Then consciousness will be filled with truth. ||48||
ritam (ऋतम्, ṛtam) = (acc. sg. m./acc. sg. n./nom. sg. n. from rita (ऋत, ṛta)) truth
bhara (भरा, bharā) = (abl. sg. m./abl. sg. n.) pregnant; replete with
tatra (ततर, tatra) = (adv.) there; then
prajna (परजा, prajñā) = (nom. sg. f.) consciousness; true knowledge
Page keywords:
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शरतानुमानपरजाभयामनयिवषया िवशेषाथरतवात् ॥४९॥

śrutaanumānaprajñāabhyāmanyaviṣayā viśeṣaarthatvāt ||49||
Consciousness is characterized by a special relationship to the object. This
relationship exceeds the bounds of knowledge that is received and followed. ||
49||
shruta (शरत, śruta) = (acc. pl. m.) heard; received
anu (अनु, anu) = from
mana (मान, māna) = mind; understanding
anumana (अनुमान, anumāna) = (acc. pl. f./nom. pl. f.) conclusion
prajna (परजा, prajñā) = (nom. sg. f.) consciousness; true knowledge
anya (अनय, anya) = other; different
vishaya (िवषया, viṣayā) = (nom. pl. m./acc. pl. f./nom. pl. f.) object; content
vishesha (िवशेष, viśeṣa) = (iic.) special
arthatvat (अथरतवात्, arthatvāt) = (abl. sg. n.) truth in respect to; relationship to
Page keywords:
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तजजससंसकारोऽनयसंसकार परितबनधी ॥५०॥

tajjassaṁskāro'nyasaṁskāra pratibandhī ||50||
This experience gives rise to an impression (samskara) that supplants other
impressions (samskara). ||50||
tad (तद् , tad) = this
ja (ज, ja) = from
sanskara (संसकार, saṁskāra) = tendency; impression
sanskara (संसकार, saṁskāra) = tendency; impressions
pratibandhi (परितबनधी, pratibandhī) = (from pratibandha (परितबनध, pratibandha))
prevent; supplant
Page keywords:
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Enlightenment
तसयािप िनरोधे सवरिनरोधािनबीजः समािधः ॥५१॥

tasyāpi nirodhe sarvanirodhānnirbījaḥ samādhiḥ ||51||
Nirbiija samadhi is attained once even these impressions have become tranquil
and when everything has become tranquil. ||51||
tasya (तसय, tasya) = (g. sg. n./g. sg. m.) from which; whose
api (अिप, api) = (loc. sg. n.) also, even
nirodhe (िनरोधे, nirodhe) = (loc. sg. m. from nirodha (िनरोध, nirodha)) to enter a
tranquil state; to become calm
sarva (सवर, sarva) = (iic.) from everything; everything
nirodhat (िनरोधत्, nirodhat) = (acceptance. pl. m. from nirodha (िनरोध, nirodha)) to
enter a tranquil state; to become calm
nirbijah (िनबीजः, nirbījaḥ) = (nom. sg. m. from nirbija (िनबीज, nirbīja)) lacking
seed; nirbija, i.e. the next most subtle (second) form of samadhi
samadhih (समािधः, samādhiḥ) = (nom. sg. m. from samadhi (समािध, samādhi))
samadhi; state of enlightenment; the purpose of yoga
Page keywords:
tasyapi, nirodhe, sarva, nirodhan, nirbijah, samadhih, Patanjali, Yoga, Sutra, Samadhi,
Pada, Enlightenment
Page keywords:
Patanjali, Yoga, Sutra, Samadhi, Pada, Enlightenment
साधनपाद
SādhanaPāda
on practice
तपः सवाधयायेशरपरिणधानािन िकरयायोगः ॥१॥
tapaḥ svādhyāyeśvarapraṇidhānāni kriyāyogaḥ ||1||
Practice characterized by rigor and vigilance toward itself, without attachment
to the outcome, is known as kriya yoga. ||1||
tapah (तपः, tapaḥ) = (nom. sg. n./acc. sg. n. from tapa (तप, tapa)) austerity;
discpline; intensity; self discipline
svadhyaya (सवाधयाय, svādhyāya) = (iic.) selfknowledge; vigilance concerning
onself
ishvarapranidhana (ईशरपरिणधान, īśvarapraṇidhāna) = submission to a personal
God; self appointed task; without attachment to the outcome
kriya (िकरया, kriyā) = (nom. sg. f.) action; yoga of action; kriya yoga
yogah (योगः, yogaḥ) = (nom. sg. m. from yoga (योग, yoga)) yoga
Kriyaa yoga is characterized by tapah (तपः, tapaḥ), svadhyaya (सवाधयाय,
svādhyāya) and i“svarapranidhana (इ“सवरपरिणधान, i“svarapraṇidhāna), each of
whose meanings I will now discuss.
tapah (???, tapaḥ)

tapah (तपः, tapaḥ) literally means fire, burning, or asceticism. In other words, the
term connotes purposeful action, as well as passion, cheerfulness and self
discipline. tapah (तपः, tapaḥ) is a precondition for development, not only
spiritual development but in all other spheres as well. All accomplished
individuals exhibit a substantial capacity for tapah (तपः, tapaḥ). For example, a
runner who breaks a world record or wins an Olympic gold medal may make
the feat look easy. However, the mere pleasure entailed by sports is not enough;
for in order to succeed, an athlete must be willing to train even if he’s not in the
mood. tapah (तपः, tapaḥ) is also a key to success the political and business
spheres. And tapah (तपः, tapaḥ) frequently comes into play in my own life as
well. I believe that where there’s a will, there’s a way. In other words, any
setback we suffer is part of the learning process and should be regarded as a
challenge to accept this fact and persevere.
From a spiritual standpoint, I follow the tradition of ashta“nga yoga (अषा“नग योग,
aṣṭā“nga yoga), where physical practice of the Asana Vinyasa (आसनिवणयास,
ĀsanaViṇyāsa) system forms the basis for the spiritual path. My alarm goes off
at 5 each morning. It’s still dark outside and my bed is warm and comfortable.
Sometimes I consider the possibility of making an exception and sleeping a bit
longer. In such cases, tapah (तपः, tapaḥ) is my mantra (मणतर, maṇtra), which I
repeat silently to myself while standing on my meditation mat after having
gotten out of bed. Even though the asana vinyasa (आसन िवणयास, āsana viṇyāsa)
practice of ashta“nga yoga (अषा“नग योग, aṣṭā“nga yoga) is physically demanding,
the practitioner soon realizes that the real challenge lies elsewhere. I often ask
my yoga students which of the many yoga positions they find the most difficult.
The hardest one, asana (आसन, āsana), is always the most daunting – the first
things in life, the first action of the day: each day is a fresh beginning.
Although, as everyone knows, all beginnings are difficult, without a beginning
there can be no practice. Hence it’s no accident that tapah (तपः, tapaḥ) is
presented as the first of the three aspects of kriya koga (िकरया कोग, kriyā koga).
Discipline is essential in such cases. But once you’ve made a start, your
breathing combined with the powerful energy field of tradition will carry you
through, via practice.
svadhyaya (?????????, svādhyāya)
The literal meaning of svadhyaya (सवाधयाय, svādhyāya) is selfknowledge. For me
the concept of svadhyaya (सवाधयाय, svādhyāya) entails an encounter with myself,
i.e. taking account of my own traits and discovering my boundaries. The deeper
you let yourself delve into something, the more you learn about yourself.
The runner and athletics coach Arthur Lydiard once said, “Run with me and I’ll
tell you who you are.” All athletes have experienced this. Oftentimes it is the
encounter with yourself that is a particularly engaging experience. Sooner or
later you reach a point of total exhaustion. At such times, your thoughts recede
into the background and you find yourself in the here and now – a here and
now in which you shed all of your usual social personas. Only in this state are
we truly ourselves. Aspects of ourselves manifest ourselves that we thought we
had successfully long since suppressed. In such cases, you have no choice but to
confront these sides of yourself head on and integrate them. Such experiences
gradually lead to a transformation – which is exactly what occurs with the
practice of ashtanga yoga (अषाङ योग, aṣṭāṅga yoga). And this is why the physical
aspect of this practice is so demanding.
The other face of svadhyaya (सवाधयाय, svādhyāya) is paying attention to the here
and now. In this state, I am alert to my intuitions and do their bidding. In the
ashtanga (अषाङ, aṣṭāṅga) tradition, spiritual practice is based on a physically
demanding system involving breathing and movement. This practice is intended
to take you to your personal limits, which you can work on but must always
accept and respect. Such acceptance is necessary in order for the practitioner to
understand that practice takes different forms for each individual, depending on
the practitioner’s personal inclinations and tastes, as well as their capacities and
anatomy. And each day is different as well. Some days you may feel strong and
flexible, and others less so. svadhyaya (सवाधयाय, svādhyāya) teaches you to be
attentive to these differences and to each day seek a practice that works for you.
“Any individual can practice yoga, so long as he can breathe,” said Sri Tirumalai
Krishnamacharya (1888–1989). “Anyone can practice yoga, except for lazy
people.” Based on this statement, the tradition of ashtanga yoga (अषाङ योग,
aṣṭāṅga yoga) is being carried on by my own yoga teacher, Pattabhi Jois, who is
able to practice ashtanga yoga (अषाङ योग, aṣṭāṅga yoga) despite being confined
to a wheelchair. If you’re only able to move your fingers, then begin your
practice there.
Human beings are often very good at finding excuses, particularly when it
comes to the physical practice of yoga. But such excuses do not apply to
ashtanga yoga (अषाङ योग, aṣṭāṅga yoga), since each individual can find a
practice that works for him.
Over the years, I’ve observed with interest the changes in my own personal yoga
practice. On some days every muscle in my body feels strong and I do my
exercises effortlessly, whereas on other days I feel as though my I weigh 500
pounds and have the strength of an ailing 90 year old. Both of these aspects are
important. I learn to accept myself, and in so doing rediscover myself anew each
day. Thus svadhyaya (सवाधयाय, svādhyāya) has become part of my daily practice
of yoga.
As a physician, I’m often called upon to perform my duties under considerable
pressure and to assume weighty responsibilities. I also engage in a number of
other activities: I’m working on a scientific research project; I’m the doping
prevention officer for a triathlon organization; I’m the physician for a national
sculling organization; I teach yoga and I teach anatomy classes for yoga teachers.
When I feel that burn out may be impending, I recall what my father used to tell
me: “Lie down, before you fall down.” This is also the essence of svadhyaya
(सवाधयाय, svādhyāya).
i“svarapranidana (?“????????????, i“svarapraṇidāna)

The literal meaning of i“svarapranidana (इ“सवरपरिणदान, i“svarapraṇidāna) is
submission to a personal God. O“svara (ओ“सवर, O“svara) means the God you
imagine, regardless of which religion you may belong to. Submission to a higher
power leads to acceptance and to an absence of expectations.
If you fail to achieve the desired results despite all your efforts, you may feel
frustrated or angry. However, kriya yoga (िकरया योग, kriyā yoga) teaches us to
except any fruits of our efforts. By infusing our actions with tapah (तपः, tapaḥ)
(self discipline), our goal becomes the experiences and insights we gain on our
journey (svadhyaya (सवाधयाय, svādhyāya)) rather than the destination. In the
same vein, Krishna (कृषण, Kṛṣṇa) says to his student Arjuna (अजुरन, Arjuna) in the
Bhagavad Gita (भगवद् गीता, Bhagavad Gītā), “Arjuna, you need to act without any
attachment to the fruit of your efforts.”
In my cardiological rehabilitation work, I help heart attack patients to regain
their health and in so doing point out to them the factors that may have caused
their heart attack, and the risks they may face in the future. Such patients soon
realize that they can take responsibility for their own health by, for example,
giving up smoking, changing their diet, and doing more exercise. But such
patients are also subject to risks such as hereditary factors, age, and gender that
they cannot do anything about. kriya yoga (िकरया योग, kriyā yoga) is helpful in
such situations, as it tells us to change what we can change and accept what we
cannot – in other words the principle of i“svarapranidana (इ“सवरपरिणदान,
i“svarapraṇidāna), or acceptance.
In my own spiritual tradition of ashta“nga yoga (अषा“नग योग, aṣṭā“nga yoga) this
principle is often misconstrued in that many people confuse the outer
manifestation of practice with spiritual growth. The nature of your physical
practice is determined by age, body type, talent and genetics, all of which you
need to accept, and in so doing abandon any other expectations you may have in
this regard. Bear in mind that ashta“nga yoga (अषा“नग योग, aṣṭā“nga yoga) is not
the Hindu answer to aerobics. In other words, the physical manifestation of your
practice is merely a means to a spiritual end.
Conclusions The experience of yoga should not be confined to the excercises you
do on a yoga mat; for yoga can potentially bring about far reaching changes in
your life. The insights you gain doing yoga exercises can and should be applied
to everyday life. If you do this, you will find that even difficult tasks can be
mastered with allout cheerfulness, as well as self discipline. Yoga enables us to
intuit the right path and the proper way to travel that path. By practicing yoga,
we learn trust and acceptance via the experience that results are never solely the
fruit of our own efforts. This insight relieves us of personal responsibility and
ultimately liberates us.
Page keywords:
tapah, svadhyay, eshvarapranidhanani, kriya, yogah, Yoga, Sutra, Patanjali, Chapter,
Practice, Sadhana, Pada
समािधभावनाथरः कलेश तनूकरणाथरश ॥२॥

samādhibhāvanaarthaḥ kleśa tanūkaraṇaarthaśca ||2||
If your practice is aligned with your goal (samadhi), the obstacles along your
spiritual path (klesha) will disappear and ultimately you will reach your goal.
||2||
samadhi (समािध, samādhi) = (iic.) samadhi; state of enlightenment; the goal of
yoga
bhavana (भावन, bhāvana) = aligned with; oriented toward
arthah (अथरः, arthaḥ) = (nom. sg. m.) goal
klesha (कलेश, kleśa) = (iic.) burdens; an obstacle on the path to spiritual
enlightenment
tanu (तनू, tanū) = (iic.) reduce
karana (करण, karaṇa) = (iic.) achieve
arhtah (अहतरः, arhtaḥ) = (nom. sg. m. from arhta (अहतर, arhta)) goal
Page keywords:
samadhi, bhavana, arthah, klesha, tanu, karana, arthash, Yoga, Sutra, Patanjali, Chapter,
अिवदािसमतारागदेषािभिनवेशः कलेशाः ॥३॥

avidyāasmitārāgadveṣaabhiniveśaḥ kleśāḥ ||3||
The obstacles along the spiritual path (klesha) are as follows: a lack of insight
(avidya); identification with the mutable (asmita); the belief that happiness (raga
) or unhappiness (dvesha) result from outer circumstances; deep seated anxiety
(abinivesha). ||3||
avidya (अिवदा, avidyā) = (nom. sg. f.) ignorance; confusion; lack of insight
asmita (अिसमता, asmitā) = (nom. pl. f./acc. pl. f.) self centeredness; identification
with the human body and that which is mutable in human beings
raga (राग, rāga) = (iic.) desire; attraction; wish; belief that outer circumstances are
responsible for good luck
dvesha (देष, dveṣa) = (iic.) revulsion; aversion; belief that outer circumstances are
responsible for unhappiness
abhiniveshah (अिभिनवेशः, abhiniveśaḥ) = (nom. sg. m. from abhinivesha
(अिभिनवेश, abhiniveśa)) deep seated anxiety; fear of death; will to live
kleshah (कलेशः, kleśaḥ) = (nom. pl. m from klesha (कलेश, kleśa)) the burdens on
the spiritual path
Page keywords:
avidya, asmita, raga, dvesha, abhiniveshah, kleshah, Yoga, Sutra, Patanjali, Chapter,
अिवदा केतरमुतरेषाम् परसुपततनुिविचछनोदाराणाम् ॥४॥

avidyā kṣetramuttareṣām prasuptatanuvicchinnodārāṇām ||4||
A lack of insight (avidya) is the source of most kleshas (obstacles) and can be
latent, incipient, full fledged or overwhelming. ||4||
kshetram (केतरम्, kṣetram) = (acc. sg. n./nom. sg. n. from kshetra (केतर, kṣetra))
field; pasture; source
uttaresham (उतरेषाम्, uttareṣām) = (g. pl. m./g. pl. n. from uttara (उतर, uttara))
the succeeding or next ones
prasupta (परसुपत, prasupta) = (iic.) dormant; latent
tanu (तनु, tanu) = (acc. sg. n./nom. sg. n.) weak; young; incipient
vichchhinna (िविचछना, vicchinnā) = (nom. sg. f) full fledged; full grown; robust
udara (उदार, udāra) = (g. pl. m./g. pl. n./g. pl. f.) powerful; overwhelming;
massive
anam (आणाम्, āṇām) = from all these
In his Yoga Sutrani (योग सूतरािन, Yoga Sūtrāni), Patanjali (पतञिल, Patañjali)
describes the five obstacles (kle“sa (कले“स, kle“sa)) that render the path of the
spiritual aspirant difficult. Of these five obstacles, avidya (अिवदा, avidyā) is
mentioned first because it forms the basis for the other four.
No matter how long you practice yoga, you will always need to deal with avidya
(अिवदा, avidyā). It can manifest itself in various ways and settings, and in the best
case scenario is in a latent state that can become active and dominant even in
experienced yogis. Hence in some cases wise men are controlled by avidya
(अिवदा, avidyā) in some areas of their lives.
This reminds me of something that happened with my esteemed and beloved
teacher B.N.S. Iyengar, who while giving a talk on yoga philosophy entitled
“The role of women in society” expressed the view that “women are property.”
My fellow student, a young female yoga teacher from the USA, was of course
incensed and launched into an angry discussion with Iyengar. Although he
admitted that many women are more intelligent than men and are perfectly
capable of thinking for themselves, he was simply unable to get past the idea
that women are merely property. He put it this way:
“Look, first you are a child, then you are the property of your father. When you
get married, you become the property of your husband. If you get widowed, you
become the property of your sons.”
This discussion went on for several hours, during which time it became obvious
that as an elderly man Iyengar was simply unable to think of women’s role in
any other way. On the other hand, my fellow student couldn’t understand why a
man who had studied yoga philosophy for so many years was unable to let go of
this outmoded view of women. Both Iyengar and my fellow student were
manifesting avidya (अिवदा, avidyā), i.e. a lack of understanding that afflicted
these otherwise insightful human beings in this particular sphere. Neither of
them were able to understand on account of cultural differences.
As a yogi, you always try to be aware of the fact that avidya (अिवदा, avidyā) can
occur at any time. If you aren’t sufficiently vigilant about yourself, even a latent
lack of insight can be activated and totally dominate you.
Page keywords:
avidya, kshetram, uttaresham, prasupta, tanu, vichchhinn, odaranam, Yoga, Sutra,
Patanjali, Chapter, Practice, Sadhana, Pada
अिनतयाशुिचदुःखानातमसु िनतयशुिचसुखातमखयाितरिवदा ॥५॥

anityāaśuciduḥkhaanātmasu nityaśucisukhaātmakhyātiravidyā ||5||
A combination of the eternal and transitory, purity and impurity, joy and
suffering, or the mutable and immutable in human beings are all referred to as a
lack of insight (avidya). ||5||
anitya (अिनतय, anitya) = transitory
ashuchi (अशुिच, aśuci) = impure; unclean
an (अन्, an) = not
atma (आतम, ātma) = the true self
anatma (अनातम, anātma) = the false self, i.e. mutable chitta
nitya (िनतय, nitya) = eternal
ashuchi (अशुिच, aśuci) = pure; clean
sukha (सुख, sukha) = good fortune; happiness; talisman
atma (आतम, ātma) = the true self; drashtu
khyati (खयाित, khyāti) = insight; knowledge; consciousness
avidya (अिवदा, avidyā) = ignorance; confusion; lack of insight
We often have difficulty distinguishing things that matter from things that don’t.
In such cases, our desires get ahead of us and we fail to consider what’s good for
us and where our actions may lead.
When I was in high school I regularly watched a TV sitcom, which I felt was the
best way to put me in the right relaxed state of mind to do my homework. It took
me a while to realize that TV floods your mind with stimuli and was shortening
my memory span for my academic subjects. In other words, TV was robbing me
of my energy instead of relaxing me. This realization made me decide to spend
my time on things that genuinely made me happy. Doing a brief yoga exercise
session after school helped me to relax more efficiently than watching TV and
improved my concentration in doing my homework and made it more enjoyable.
I’m a strong believer in setting priorities in my life, because let’s face it: none of
us can do everything we’d like to. So we need to decide which things are
important, and which can be put on the back burner. Vigilance and self
knowledge allow us to lift the veil of avidya (अिवदा, avidyā) and clearly see
what’s good for us and what isn’t. There are no universal panaceas in this
domain, because what might work for one person might not work for another.
In our relationships with others, we also fall into the trap of avidya (अिवदा,
avidyā) by jumping to conclusions about people because we don’t know enough
about them and thus lack insight. A Native American adage says, “In order to
understand a person, you need to have walked in their mocassins.”
When I feel anger toward someone, I bring to mind my avidya (अिवदा, avidyā),
and in so doing try to understand the person rather than judging them. This
enables me to recognize myself in others. In my view, the traits in others that
particularly bother us are those that remind us of ourselves, which means that
what we’re really doing in such cases is getting angry at ourselves. Because in
the final analysis, each person we interact with holds up a mirror in front of us
from which we can learn a great deal about ourselves. This realization has
helped me to understand other people. Now I need not put myself in the other
person’s “moccasins,” but instead accompany them on their journey.
Page keywords:
anitya, ashuchi, duhkha, anatmasu, nitya, shuchi, sukha, atmakhyatir, avidya, Yoga,
Sutra, Patanjali, Chapter, Practice, Sadhana, Pada
दृगदशरनशकतयोरेकातमतैवािसमता ॥६॥
dṛgdarśanaśaktyorekātmataivaasmitā ||6||
Confusing the immutable core with the transient shell is referred to as
identification with the mutable (asmita). ||6||
ृ ्, dṛk) = (nom. sg. f.) the perceiving self; the seeing self; the true self;
drik (दक
Drashtu
darshana shakti (दशरनशिकत, darśanaśakti) = (iic.) power of seeing; instrument of
perception; the mutable self; chitta
eka (एक, eka) = (icc.) one
ekatmata (एकातमता, ekātmatā) = (nom. sg. f.) oneness; identity; identification
eva (एव, eva) = (prep.) as if
asmita (अिसमता, asmitā) = (nom. sg. f.) identification with the mutable; egoism
Apart from avidya (अिवदा, avidyā), Patanjali (पतञिल, Patañjali) describes four
other obstacles (klesha (कलेश, kleśa)) on the spiritual path, all of which result
from a lack of insight arising from avidya (अिवदा, avidyā).
asmita (???????, asmitā): identification with the mutable

For yogis, human beings comprise a unity that exceeds the scope of the body,
energy, feelings and thoughts. But we have a tendency to identify with only a
portion of ourselves, and in so doing focus solely on aspects such as our bodies.
We thus feel threatened by aging and death, since we are blind to the other
realms of the self and are unaware of our essentially immortal nature. Yoga
teaches us that our physical manifestation is only one of the many states in
which we occur.
While meditating one day I had one of my first experiences in this regard in that
I suddenly experienced a state that was heretofore unknown to me and in which
my perceptions of the physical world, i.e. my thoughts and feelings, simply
vanished, and I was catapulted into a different form of human existence.
Although at first I was frightened to find myself completely cut off from my
usual frame of mind, this experience opened up for me the possibility that there
are many different forms of being. Such experiences help to overcome asmita
(अिसमता, asmitā).
Page keywords:
drig, darshana, shaktyor, ekatmata, asmita, Yoga, Sutra, Patanjali, Chapter, Practice,
Sadhana, Pada
सुखानुशयी रागः ॥७॥

sukhaanuśayī rāgaḥ ||7||
The presumption that happiness depends on external circumstances is referred
to as desire (raga). ||7||
sukha (सुख, sukha) = good fortune; luck; joy
anushayi (अनुशयी, anuśayī) = faith in; resulting in; assume; presume
raga (राग, rāga) = (nom. from raga (राग, rāga)) desire; attraction; wanting; the
desire to possess
raga (???, rāga) and the practice ofasana (???, āsana)

The physical exercises (asana (आसन, āsana)) in ashtanga yoga (अषाङ योग, aṣṭāṅga
yoga) are realized in a progressive series whereby you first master one position
(asana (आसन, āsana)) and then proceed to the next, thus producing a series of
elegant movements. If you are a novice, you’ll tend to equate progress in your
physical exercises with progress along your spiritual path, and will thus set
physical goals for yourself such as mastering marichhyasana D (मरीछयासन,
marīchyāsana), which for you will mean that you have mastered the first half of
the first series of exercises. Your entire practice of yoga will be oriented toward
this goal, and at some point you will achieve the success you have so ardently
desired: you will acquire the ability to clasp your hands behind your back in
marichhyasana D (मरीछयासन, marīchyāsana). You will be very happy at having
accomplished this. Full of cheerfulness, you will continue with your practice of
yoga and will feel very proud of and pleased with your progress. However, at
some point you will discover that the second half of the first series of exercises
possesses an inherent beauty, and you will decide to expand the scope of your
practice of yoga. In so doing, you will soon realize that here too asana (आसन,
āsana) entails mastery of a specific position such as kurmasana (कूमासन,
kūrmāsana), and this in turn will become the focus of your exercises. You will be
firmly convinced that mastery of this position will translate into considerable
progress along your path to yoga. The day you finally master this position will
mark a major milestone for you. First you will be able to bring your fingertips
together, and then you will be able to clasp your hands – a wonderful feeling for
sure, but how long will it last? Soon you will once again extend the scope of
your practice of yoga and the next position will appear on your path. Despite all
of this apparent progress, nothing really changes. Your practice of yoga is
always the same, is always subject to the limits entailed by the various positions,
each of which marks a key breakthrough on your path to yoga. After a time,
anticipation of the pleasure you experience in having mastered a new position
will give way to avidya (अिवदा, avidyā), and you will realize that no aasana can
bring you lasting happiness and contentment. Hence you need to regard the
asanav inyasa (आसनव् इनयास, āsanav inyāsa) system of ashtanga yoga (अषाङयोग,
aṣṭāṅgayoga) as a means to an end, but as not an end in itself. Making progress
in your yoga exercises is a secondary effect, but is never the goal of ashtanga
yoga (अषाङयोग, aṣṭāṅgayoga).
At one point in my own practice of yoga I spent months working on a new
movement. One day I did a handstand, placed my legs in the lotus position,
gradually lowered my body to the ground, shifted my weight, and fell flat on my
face. I tried the exercise several more times, with the same result. Lying on the
ground after each failed attempt, I wondered why I was having so much
difficulty doing such a simple exercise. I realized that a handstand, the lotus
position, and lowering my body had all beyond me two years ago, that I now
took these accomplishments for granted, and that I’d practiced these movements
with great cheerfulness at the time.
I realized that I was expecting an asana (आसन, āsana) to yield happiness, in the
guise of raga (राग, rāga). In short, this expectation was based on avidya (अिवदा,
avidyā), a lack of insight. Ever since, I have emphasized in my yoga classes that
yoga exercises do not lead to enlightenment. No one has ever achieved samadhi
(समािध, samādhi), the ecstatic state of yoga, simply because they were able to put
their foot behind their head. If this were the case, all acrobats would be yogis
and gurus.
raga (राग, rāga) and consumerism
There was a period during my childhood when I experienced many strong
desires, which prompted my mother to tell me about an incident from her own
childhood. When she was 12, there was a particular article of clothing that was
very in at the time and that all of her classmates owned. My mother’s parents
told her that she could have the desired item, but as a birthday present – and her
birthday was six weeks away. As a result, my mother became obsessed with this
article of clothing, and this obsession grew ever stronger. She kept thinking
about how good she would look wearing this article of clothing, and how happy
it would make her. But when she finally got it, she realized that it did not in fact
make her happy and changed nothing at all in her life. Whenever I’ve felt a
strong desire over the course of my life, I’ve called to mind this incident from my
mother’s life. This has helped me on my spiritual path, and has helped me to
overcome raga (राग, rāga). Whenever I urgently desire something, I take a wait
and see attitude, and often notice that I’m perfectly content without fulfilling the
wish in question. As a result, the wish immediately loses its urgency.
Advertising is intended to arouse raga (राग, rāga) by suggesting a specific state of
being. For example, when you see a TV ad showing a happy person driving
through an idyllic landscape in a certain make of car, this conveys a state of
contentment and success that in turn makes you feel as though you would
achieve this same state if you owned the car depicted in the ad. You then begin
feeling that you need to own the car, which becomes an object of desire. This
gives rise to raga (राग, rāga). From the standpoint of yoga, it makes no difference
whether you drive a fancy car or a jalopy, since yoga teaches us that we can be
happy and contented human beings no matter which car we drive.
I know from my work as a sports doctor how deceptive raga (राग, rāga) can be.
Virtually all athletes are full of enthusiasm and idealism at the beginning of
their careers. They enjoy their sport, but also want to measure their
performance. For them, competition is the personal pleasure they take in their
training success. But after a time, for some athletes winning becomes more
important than the pleasure they once took in the sport itself, and ultimately
their entire lives and training revolve around winning at any price. In some
athletes, this induces a desire to improve their performance by taking illicit
drugs. When most such athletes look back over their careers, they are ashamed
of what they did. They realize that the desire to win made them forget why they
wanted to be an athlete in the first place, which was to discover what they could
achieve.
The use of such drugs also results in chronic health problems. Moreover, such
athletes have violated the trust their friends and associates placed in them and
scarcely have anyone to whom they can confide the terrible truth – namely that
their successful career was based on lies and betrayal. The athletes they were
competing against were also cheated out of the opportunity to engage in a fair
competition, and they have damaged the reputation of their own sport. At the
end of their career, many such athletes admit that they were seduced by raga
(राग, rāga). Although their careers were full of promise at first, at some point the
results became more important than the process – and thus began the long
descent down the slippery slope of violating their own ideals.
Page keywords:
sukha, anushayi, ragah, Yoga, Sutra, Patanjali, Chapter, Practice, Sadhana, Pada
दुःखानुशयी देषः ॥८॥

duḥkhaanuśayī dveṣaḥ ||8||
The notion that pain and suffering are caused by external circumstances is
referred to as aversion (dvesha). ||8||
duhkha (दुःख, duḥkha) = pain; suffering; unhappiness
anushayi (अनुशयी, anuśayī) = faith in; resulting in; assume; presume
dveshah (देषः, dveṣaḥ) = (nom. from dvesha (देष, dveṣa)) dislike; misconception;
aversion; hatred
dvesha (?????, dveṣa) – the opposite of raga (???, rāga)

dvesha (देष, dveṣa), which is essentially the opposite of raga (राग, rāga), is a
manifestation of avidya (अिवदा, avidyā) which affects many people.
I am constantly amazed at the difference in various people’s take on outer
circumstances. For one person a given situation may be hell on earth, whereas
another person may be unaffected by it or be very happy about it. In other
words, the nature of external circumstances is determined not so much by the
circumstances per se, but rather on how we deal with them.
Many years ago someone told me the following story:
One hot summer day a man wearing shorts and a tshirt got into a freight car.
After the doors were closed, he realized that he was actually in a refrigerated
car. Unable to open the doors, he screamed at the top of his lungs and pounded
on the walls of the freight car, but to no avail. He then tried to keep himself
warm by wrapping himself in pieces of cardboard boxes that were laying
around the freight car. The man was found dead in the freight car the next
morning. The doctor said the cause of death was hypothermia, despite the fact
that the freight car’s refrigeration system was not even switched on. In other
words, the man froze to death simply because he imagined that the freight car
was refrigerated.
This story sheds lights on certain aspects of the yoga philosophy of sutrani
(सूतरािन, sūtrāni) yoga philosophy as described by Patanjali (पतञिल, Patañjali).
First of all, we see the power of vritti (वृित, vṛtti), which as previously mentioned
are physical, energetic, emotional or mental elements that alter our perception
by engendering misconceptions. In this story, the protagonist’s erroneous
perception that the freight car was refrigerated was strong enough to bring
about his death. Hence this vritti (वृित, vṛtti) can be regarded as an example of
dvesha (देष, dveṣa) (the belief that outer circumstances are responsible for
unhappiness). The protagonist’s belief that the circumstances he found himself
in were deleterious had disastrous consequences.
Happiness and unhappiness are relative

A cardiological rehabilitation patient once said to me right at the beginning of
his therapy that his main goal was to go back to his job x as a road construction
worker, which he said he loved. When he told me this, I had difficulty
concealing my amazement, because whenever I drive by road construction sites,
I thank my lucky stars that I don’t have to work under such trying conditions,
exposed to the elements and with noisy traffic going by all the time. But my
patient didn’t see it that way at all. Eyes shining with excitement, he hold me
how much he liked working outdoors and seeing the fruits of his labors before
his very eyes, in real time, and how he couldn’t imagine doing any other job. But
just imagining this type of work immediately triggered dvesha (देष, dveṣa) in
me.
In practicing yoga over the years, I have always tried to work on seeing the
positive side of every situation.
My coworkers often ask me how I manage to remain so calm and relaxed all the
time, and whether this tranquil state of mind is attributable to yoga. My answer:
“Of course – because yoga occurs here.”
In keeping with the famous quotation from my teacher Sri K. Pattabhi Jois
(“Yoga is 99 percent transpiration and only 1 percent explanation”), my own
motto is: “Yoga is 99 percent practice off the mat, and only 1 percent on the
mat.”
Page keywords:
duhkha, anushayi, dveshah, Yoga, Sutra, Patanjali, Chapter, Practice, Sadhana, Pada
सवरसवािह िवदुषोऽिप समारढोऽिभिनवेशः ॥९॥

svarasvāhi viduṣo'pi samārūḍho'bhiniveśaḥ ||9||
Anxiety (abhinivesha) arises spontaneously and can even dominate your entire
existence. ||9||
sva (सव, sva) = proprietary; belonging to oneself
rasa (रस, rasa) = nature, essence, core
vahi (वाही, vāhī) = carrier
vidusha (िवदुष, viduṣa) = guru
api (अिप, api) = (conj./prep.) even
sama (समा, samā) = fully; completely
rudhah (रधः, rūdhaḥ) = (nom. sg. m. from rudha (रध, rūdha) ) dominating
abhiniveshah (अिभिनवेशः, abhiniveśaḥ) = (nom. sg. m. from abhinivesha
(अिभिनवेश, abhiniveśa)) deep seated anxiety; fear of death; will to live
Anxiety and love – the basic drivers of human action
Human action is primarily driven by love and anxiety, which are actually the
only emotional states that exist. Hence we always have a choice between them.
Whereas love helps us to advance along our spiritual path, anxiety, as Patanjali
(पतञिल, Patañjali) says, hinders our spiritual progress. The choice between love
and anxiety is the determining factor when it comes to the nature of our
everyday experience. If we opt for love, our lives will be filled with gratefulness,
esteem, trust, joy, and much more. If we opt for anxiety, rage, aggression,
rejection and indifference will be our lot.
For example, when a small, anxious dog encounters a large dog of which the
smaller dog is afraid, the latter’s immediate reaction will be to growl and bare
his teeth. This is a classic example of how anxiety induces anger and aggression.
And if the larger dog responds in kind by barking at and attacking the smaller
dog, the situation will escalate and the smaller dog’s anxiety may have fatal
consequences for him. Thus anxiety (abhinivesha (अिभिनवेश, abhiniveśa)) is an
extremely hazardous burden (klesha (कलेश, kleśa)), not only for spiritual
aspirants but also for diminutive dogs.
You also need to bear in mind that anxiety can arise for no apparent reason; for
anxiety is an emotion that lies latent in all of us and that can be provoked by a
trivial incident, as anyone who has ever had a panic attack knows all too well.
This type of anxiety can be extremely intense, to the point of total obsession.
Page keywords:
svarasvahi, vidusho, samarudho, 'bhiniveshah, Yoga, Sutra, Patanjali, Chapter, Practice,
Sadhana, Pada
ते परितपरसवहेयाः सूकमाः ॥१०॥

te pratiprasavaheyāḥ sūkṣmāḥ ||10||
This burden (klesha) should be nipped in the bud. || 10||
te (ते, te) = it; kleshas
prati (परित, prati) = back; against
prasava (परसव, prasava) = (icc.) origin; cause; sprout;
heya (हेय, heya) = (nom. pl. m. from heyah (हेयः, heyaḥ)) to avoid; to overcome
sukshmah (सूकमाः, sūkṣmāḥ) = (nom. pl. m./acc. pl. f./nom. pl. f. from sukshma
(सूकम, sūkṣma)) subtle; fine
As Patanjali (पतञिल, Patañjali) says, we can never completely rid ourselves of
klesha (कलेश, kleśa), which can potentially rear its ugly head along our spiritual
path at any time. Thus our spiritual work in this regard is never ending.
Fortunately, however, Patanjali (पतञिल, Patañjali) gives us some advice as to how
we can overcome klesha (कलेश, kleśa).
Page keywords:
pratiprasava, heyah, sukshmah, Yoga, Sutra, Patanjali, Chapter, Practice, Sadhana, Pada
धयान हेयाः तदृतयः ॥११॥

dhyāna heyāḥ tadvṛttayaḥ ||11||
Medidating (dhyana) on that which we wish to overcome eliminates such
misconceptions that arise from human mutability (vritti). ||11|
dhyana (धयान, dhyāna) = meditation, contemplation
heyah (हेयाः, heyāḥ) = (nom. pl. m. from heyah (हेयः, heyaḥ)) to avoid; to
overcome
tad (तद् , tad) = whose; these
vrittayah (वृतयः, vṛttayaḥ) = (from vritti (वृित, vṛtti)) thought waves; waves; chitta
turbidity
Klesha (?????, Kleśa) a specific type of vritti (??????, vṛtti)

Klesha (कलेश, Kleśa) is a specific type of vritti (वृित, vṛtti) i.e. oneness comprising
the physical body, energy, emotion and thought. This manifestation alters our
perceptions in the same way that a misconception does [YS I.24]. According to
Patanjali (पतञिल, Patañjali), dhyana – a form of quiet chontemplation or
meditation (धयान – अ f ओमर् ओ f q उइएत् चोनतेमपलितओन् ओर मेिदतितओन्, dhyāna – a form of
quiet contemplation or meditation) is the best way to overcome Klesha (कलेश,
Kleśa).
Whenever I observe Klesha (कलेश, Kleśa) in myself, I simply apply Patanjali
(पतञिल, Patañjali)’s advice by taking a brief time out to plumb my own depths.
This process of self observation quickly brings be back to my center, and I realize
that I am full of happiness and joy, regardless of my outer circumstances. Thus
whatever action I take in my life, whether it’s buying a bicycle, relocating to a
new apartment, or changing jobs, stems from this inner strength that is rooted in
the knowledge that I will feel joy and contentment no matter which decision I
make. I never make a decision when in a state of need or expectation.
Page keywords:
dhyana, heyah, vrittayah, Yoga, Sutra, Patanjali, Chapter, Practice, Sadhana, Pada
कलेशमूलः कमाशयो दृषादृषजनमवेदनीयः ॥१२॥

kleśamūlaḥ karmaaśayo dṛṣṭaadṛṣṭajanmavedanīyaḥ ||12||
Obstacles (kleshas) are the breeding ground for tendencies that give rise to
actions and the consequences (karma) thereof. Such obstacles are experienced as
visible or invisible obstacles. ||12||
klesha (कलेश, kleśa) = obstacles on the spiritual path
mulah (मूलः, mūlaḥ) = (nom. from mula (मूल, mūla)) root; cause; basis
karma (कमर, karma) = actions and consequences
ashayah (अशयः, aśayaḥ) = (nom. from ashaya (अशय, aśaya)) tendencies; holdover
drishta (दृष, dṛṣṭa) = visible; present
adrishta (अदृष, adṛṣṭa) = concealed; future
janma (जनम, janma) = life; world; domain
vedaniyah (वेदनीयः, vedanīyaḥ) = (nom. vedaniya (वेदनीय, vedanīya)) to
experience; to take notice
How klesha (?????, kleśa) determines the course of our lives

klesha (कलेश, kleśa) can all too easily determine the course of our lives if we fail
to take corrective action. If we allow klesha to run rampant in our lives, we
desperately seek to gratify one wish after the other like a dope addict who
constantly needs a new fix. In such cases, we lose control over our own lives and
become the puppet of external circumstance. Advertising becomes the arbiter of
what we need and want. Like rabbits being chased by hounds, we rush
headlong through out lives, driven by anxiety. A technique I’ve found useful is
to imagine what I would do if my worst fear came true. When I do this, I realize
that such an eventuality is not nearly as threatening as I thought it was, and that
although my life would never be the same, new opportunities would arise. In
the final analysis, we really don’t have all that much to lose. We come naked into
the world and whatever worldly goods, success or the like we accumulate over
the course of our lives, we leave them behind us; for as the saying goes, “You
can’t take it with you.” This knowledge enables you to make all decisions in state
of calm. You become the player rather than the ball. You take control of your life
and determine the course of your life anew each day.
Page keywords:
klesha, mulah, karma, ashayo, drishta, adrishta, janma, vedaniyah, Yoga, Sutra,
सित मूले तिदपाको जातयायुभोगाः ॥१३॥

sati mūle tadvipāko jātyāyurbhogāḥ ||13||
The outcome of these circumstances is manifested by a person’s station in life,
longevity, and the extent to which they achieve happiness. ||13||
sati (सित, sati) = (loc. sg. m. /loc.sg.n. sat) to be there
mule (मूले, mūle) = (loc. sg. n. /acc. du. n./nom. du. n. from mula (मूल, mūla))
root; cause; basis
tat (तत्, tat) = (acc. sg. n./nom. sg. n.) whose
vipaka (िवपाक, vipāka) = (nom. sg. m.) fruit; result; outcome
jati (जाित, jāti) = (i. sg. f.) class; caste; social class; station in life; type; quality
ayuh (आयुः, āyuḥ) = (nom. from ayu (आयु, āyu)) life; life span; duration
bhogah (भोगाः, bhogāḥ) = (nom. from bhoga (भोग, bhoga)) enjoyment; happiness
Page keywords:
sati, mule, vipako, jaty, ayur, bhogah, Yoga, Sutra, Patanjali, Chapter, Practice, Sadhana,
Pada
ते हाद पिरतापफलाः पुणयापुणयहेतुतवात् ॥१४॥

te hlāda paritāpaphalāḥ puṇyaapuṇyahetutvāt ||14||
The outcome of an action is felicitous or infelicitous depending on whether the
foundation is successful or unsuccessful. ||14||
te (ते, te) = it
hlada (हाद, hlāda) = (iic.) pleasurable; enjoyable
paritapa (पिरताप, paritāpa) = (iic.) painful
phalah (फलाः, phalāḥ) = (acc. pl. f./nom. pl. f.) outcome
punya (पुणय, puṇya) = (nom. sg. f.) successful; beneficial
apunya (अपुणय, apuṇya) = (iic.) failure; failed
hetutvat (हेतुतवात्, hetutvāt) = cause; occasioned by
Page keywords:
hlada, paritapa, phalah, punya, apunya, hetutvat, Yoga, Sutra, Patanjali, Chapter,
पिरणाम ताप संसकार दुःखैः गुणवृितिवरोधाचच दुःखमेव सवर ं िववेिकनः ॥१५॥

pariṇāma tāpa saṁskāra duḥkhaiḥ guṇavṛttivirodhācca duḥkhameva
sarvaṁ vivekinaḥ ||15||
Suffering is caused by change in the outside world, as well as impressions,
desires (samsakra), misconceptions (vritti) and conflict. Suffering is omnipresent
for those who have the capacity to differentiate. ||15||
parinama (पिरणाम, pariṇāma) = change
tapas (तापस्, tāpas) = desire
sanskara (संसकार, saṁskāra) = impressions
duhkhaih (दुःखैः, duḥkhaiḥ) = (nom. from duhkha (दःु ख, duḥkha)) pain;
suffering
guna (गुण, guṇa) = the three basic elements of matter; nature
vritti (वृित, vṛtti) = waves; thought waves, misconceptions; veil; lack of clarity;
virodha (िवरोधा, virodhā) = resistance; conflict
cha (च, ca) = and
duhkham (दुःखम्, duḥkham) = (acc. from duhkha (दुःख, duḥkha)) pain; suffering
eva (एव, eva) = even; only
sarvam (सवर ,ं sarvaṁ) = all; everywhere; always
vivekinah (िववेिकनः, vivekinaḥ) = (nom. from vivekina (िववेिकन, vivekina)) for
those who have developed the capacity to make distinctions
Page keywords:
parinama, tapa, sanskara, duhkhaih, guna, vritti, virodhachcha, duhkham, sarvam,
vivekinah, Yoga, Sutra, Patanjali, Chapter, Practice, Sadhana, Pada
हेय ं दुःखमनागतम् ॥१६॥

heyaṁ duḥkhamanāgatam ||16||
But future suffering can be avoided. ||16||
heyam (हेयम्, heyam) = (acc. sg. m./acc. sg. n./nom. sg. n. from heya (हेय, heya))
be avoided
duhkham (दुःखम्, duḥkham) = (acc. sg. m./acc. sg. n./nom. sg. n. from duhka
(दःु क, duḥka)) pain; suffering
anagatam (अनागतम्, anāgatam) = (acc. sg. m./acc. sg. n./nom. sg. n. from anagata
(अनागत, anāgata)) future
Page keywords:
heyam, duhkham, anagatam, Yoga, Sutra, Patanjali, Chapter, Practice, Sadhana, Pada
दरषृदृशययोः संयोगो हेयहेतुः ॥१७॥

draṣṭṛdṛśyayoḥ saṁyogo heyahetuḥ ||17||
For identificaiton of the true self (drashtu) with that which is mutable is the
cause of suffering. ||17||
drashtri (दरषृ, draṣṭṛ) = (iic.) the seer; he who perceives; the true self; drastu
drishyah (दृशयः, dṛśyaḥ) = (loc. du. m./g. du. m./loc. du. n./g. du. n) that which
is seen; experienced
sanyoga (संयोग, saṁyoga) = (nom. sg. m.) unity; bond; identification
heya (हेय, heya) = (iic.) that which should be avoided
hetuh (हेतुः, hetuḥ) = (nom. sg. m. from hetu (हेतु, hetu)) cause
Page keywords:
drashtri, drishyayoh, sanyogo, heyahetuh, Yoga, Sutra, Patanjali, Chapter, Practice,
Sadhana, Pada
परकाशिकरयािसथितशीलं भूतेिनदरयातमकं भोगापवगाथर ं दृशयम् ॥१८॥

prakāśakriyāsthitiśīlaṁ bhūtendriyaātmakaṁ bhogaapavargaarthaṁ
dṛśyam ||18||
Objects and situations in the physical world can be characterized by purity
(sattva), unrest (rajas), or inertia (tamas); they are physical or etheric and result
in short term pleasure or long term redemption ||18||
prakasha (परकाश, prakāśa) = illumination; purity; light; sattva
kriya (िकरया, kriyā) = action; activity; rajas
sthiti (िसथित, sthiti) = stability; steadiness; tamas
shila (शील, śīla) = characteristics
bhuta (भूत, bhūta) = five elements; physical
indriya (इिनदरय, indriya) = sense organ; organs of perception; sense; etheric
atmakam (आतमकं, ātmakaṁ) = such that
bhoga (भोग, bhoga) = pleasure; enjoyment
apavarga (अपवगर, apavarga) = liberation; fulfillment; redemption
artham (अथर ं, arthaṁ) = purpose; sense; goal
drishyam (दृशयम्, dṛśyam) = that which is seen; perceptible; objects
Page keywords:
prakasha, kriya, sthiti, shilam, bhutendriya, atmakam, bhoga, apavarga, artham,
drishyam, Yoga, Sutra, Patanjali, Chapter, Practice, Sadhana, Pada
िवशेषािवशेषिलङमातरािलङािन गुणपवािण ॥१९॥

viśeṣaaviśeṣaliṅgamātraaliṅgāni guṇaparvāṇi ||19||
Physical objects exhibit the following states: determinable; unspecific; symbolic;
beyond symbols ||19||
vishesha (िवशेष, viśeṣa) = (iic.) special; specific; different
avishesha (अिवशेष, aviśeṣa) = (iic.) unspecific; undefined; indistinguishable
linga (िलङ, liṅga) = (iic.) symbol
matra (मातर, mātra) = (nom. sg. f.) reproducible; expressible
linga matra (िलङमातर, liṅgamātra) = symbolic
alingani (अिलङािन, aliṅgāni) = (acc. pl. n./nom. pl. n. from alinga (अिलङ, aliṅga))
lacking a symbol; beyond symbols
guna (गुण, guṇa) = (iic.) the three basic elements of matter; nature
parvani (पवािण, parvāṇi) = (acc. pl. n./nom. pl. n. from parvan (पवरन्, parvan))
developmental levels; states; step
Page keywords:
vishesha, avishesha, linga, matra, alingani, gunaparvani, Yoga, Sutra, Patanjali,
Chapter, Practice, Sadhana, Pada
दरषा दृिशमातरः शुदोऽिप परतययानुपशयः ॥२०॥

draṣṭā dṛśimātraḥ śuddho'pi pratyayaanupaśyaḥ ||20||
Only the true self (drashtu) sees; it is immutable, although seeing is based on
accurate perception. ||20||
drashta (दरषा, draṣṭā) = the seer; he who perceives; the true self; drashtu
drishi (दृिश, dṛśi) = seeing; the seeing principle
matrah (मातरः, mātraḥ) = only
shuddha (षुद, ṣuddha) = immutable; pure
api (अिप, api) = although
pratyaya (परतयय, pratyaya) = accurate perception
anupashyah (अनुपशयः, anupaśyaḥ) = (nom. from anupashya (अनुपशय, anupaśya))
appears to see with; seeing is based on
Page keywords:
drashta, drishimatrah, shuddho, pratyaya, anupashyah, Yoga, Sutra, Patanjali, Chapter,
तदथर एव दृशयसयातमा ॥२१॥

tadartha eva dṛśyasyaātmā ||21||
Physical objects can only be deemed to such if perceived by the true self (atma)
||21||
tad (तद् , tad) = whose
artha (अथर, artha) = purpose; goal
eva (एव, eva) = alone; only
drishyasya (दृशयसय, dṛśyasya) = the seen; prakriti; creation; cosmos
atma (आतमा, ātmā) = being; nature; self; true self; drastu
Page keywords:
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कृताथर ं परितनषंपयनषं तदनय साधारणतवात् ॥२२॥

kṛtārthaṁ pratinaṣṭaṁapyanaṣṭaṁ tadanya sādhāraṇatvāt ||22||
Once an object has fulfilled its purpose, it does not disappear but instead
remains in existence as such for others; for the object is valid for all. ||22||
krita (कृट, kṛṭa) = completed
artham (अथर ं, arthaṁ) = purpose; sense; goal
prati (परित, prati) = for
nashtam (नषम्, naṣṭam) = destroyed; nonexistent
apy (अपय्, apy) = although
anashtam (अनषं, anaṣṭaṁ) = not destroyed; existing; remaining in existence
tat (तत्, tat) = than that
sadharanatvat (साधारनतवात्, sādhāranatvāt) = for it is universal; universality
Page keywords:
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सवसवािमशकतयोः सवरपोपलिबधहेतुः संयोगः ॥२३॥
svasvāmiśaktyoḥ svarūpoplabdhihetuḥ saṁyogaḥ ||23||
The sole purpose of linking the mutable with the extant is to recognize the true
enduring form. ||23||
sva (सव, sva) = their own; here: that which is mutable; chitta; prakriti
svami (सवािम, svāmi) = master; the true self; drashtu, atma
shaktyoh (शकतयोः, śaktyoḥ) = (from shakti (शिकत, śakti)) power; energy, force, the
mutable self; chitta
svarupa (सवरप, svarūpa) = own form; true nature; true form
upalabdhi (उपलिबध, upalabdhi) = to experience; to occur; to manifest
hetuh (हेतुः, hetuḥ) = (nom. from hetu (हेतु, hetu)) cause; reason; purpose
sanyogah (संयोगः, saṁyogaḥ) = (nom. from sanyoga (संयोग, saṁyoga)) unity;
bond; identification
Page keywords:
svasvami, shaktyoh, svarup, oplabdhi, hetuh, sanyogah, Yoga, Sutra, Patanjali, Chapter,
तसय हेतुरिवदा ॥२४॥

tasya heturavidyā ||24||
The root cause of identification with the mutable is a lack of insight (avidya). ||
24||
tasya (तसय, tasya) = (g. sg. n./g. sg. m. from tad (तद् , tad)) whose
hetuh (हेतुः, hetuḥ) = (nom. sg. m. from hetu (हेतु, hetu)) cause
Page keywords:
tasya, hetur, avidya, Yoga, Sutra, Patanjali, Chapter, Practice, Sadhana, Pada
तदभाबातसंयोगाभावो हानं तदृशेः कैवलयम् ॥२५॥

tadabhābātsaṁyogaabhāvo hānaṁ taddṛśeḥ kaivalyam ||25||
When a lack of insight (avidya) disappears, this identification likewise
disappears. Once this identification has completely disappeared, liberation
(kaivalya) of the true self (drashtu) has occurred. ||25||
abhava (अभाव, abhāva) = to overcome; to disappear
sanyoga (संयोग, saṁyoga) = unity; bond; identification
hana (हान, hāna) = reliquish; cease
tat (तत्, tat) = that; which; whose
drisheh (दृशेः, dṛśeḥ) = the seer
kaivalyam (कैवलयम्, kaivalyam) = (acc. from kaivalya (कैवलय, kaivalya)) liberation;
redemption
Page keywords:
abhabat, sanyoga, abhavo, hanam, taddrisheh, kaivalyam, Yoga, Sutra, Patanjali,
िववेकखयाितरिवपलवा हानोपायः ॥२६॥

vivekakhyātiraviplavā hānopāyaḥ ||26||
The capacity to make distinctions (viveka) and uninterrupted insight are the
path to this goal. ||26||
viveka (िववेक, viveka) = (iic.) capacity to make distinctions; differentiation
khyatih (खयाितः, khyātiḥ) = (nom. sg. f. from khyati (खयाित, khyāti)) insight;
understanding
a viplava (अिवपलव, aviplava) = uninterrupted; steady
hana (हान, hāna) = goal; end
upayah (उपायः, upāyaḥ) = (nom. from upaya (उपाय, upāya)) means
hanopayah (हनोपायः, hanopāyaḥ) = (nom. from hanopaya (हनोपाय, hanopāya))
means to an end
Page keywords:
viveka, khyatir, aviplava, hanopayah, Yoga, Sutra, Patanjali, Chapter, Practice, Sadhana,
Pada
तसय सपतधा परानतभूिमः परज ॥२७॥

tasya saptadhā prāntabhūmiḥ prajña ||27||
This path to insight has seven steps. ||27||
tasya (तसय, tasya) = this
saptadha (सपतधा, saptadhā) = sevenfold
pranta (परानत, prānta) = path; edge
bhumih (भूिमः, bhūmiḥ) = ranking; level
prajna (परजा, prajñā) = insight; recognition
In his Yoga Sutra, Patanjali (पतञिल, Patañjali) says that there are many paths to
the state of yoga and that each person needs to choose the path that suits him or
her. Patanjali (पतञिल, Patañjali) points out paths for particularly intelligent
people, for individuals who have unusual physical strength, for people for
whom devotion comes easily, and for people who are already very close to
achieving a state of yoga [YS I.19 ff].
Patanjali (पतञिल, Patañjali)’s eightfold path is a path for individuals who do not
have all of the aforementioned abilities – in other words a kind of “Yoga for
Dummies” for people who are not particularly intelligent, physically strong,
spiritual, and so on. But the eightfold path is a systematic and direct path to
yoga for such individuals nonetheless. The various yoga traditions hold
differing views as to whether the eight elements of the eightfold path are a
series of steps, limbs that are on a par with each other, or a series of parallel
practices.
This controversy notwithstanding, the eightfold path tradition is based, literally,
on the aforementioned statement from Pata~njali’s Yoga Sutrani (योग सूतरािन, Yoga
Sūtrāni). In ashtanga yoga (अषाङयोग, aṣṭāṅgayoga), the eight limbs are
regarded as a series of interrelated steps along a path. Just as a monk climbs a
narrow ladder to a temple rung by rung, so does a yogi (योगी, yogī) only take the
next step along his spiritual path after having passed through the previous
stage, and thus reaches a state of yoga by passing through the eight stages in
succession.
This procedure which I myself use and teach, is very harmonious for me. The
next sentence further elucidates the nature of the eight limbs.
Page keywords:
tasya, saptadha, pranta, bhumih, prajna, Yoga, Sutra, Patanjali, Chapter, Practice,
Sadhana, Pada
योगाङानुषानादशुिदकये जानदीिपतरािववेकखयातेः ॥२८॥

yogaaṅgaanuṣṭhānādaśuddhikṣaye jñānadīptirāvivekakhyāteḥ ||28||
Through practice of these limbs of yoga, impurity is overcome and wisdom and
an enduring capacity to make disinctions are achieved. ||28||
yoga (योग, yoga) = yoga
anga (आङ, āṅga) = limb; part
anushthanad (अनुषानाद् , anuṣṭhānād) = (from anushthana (अनुषान, anuṣṭhāna))
exercise; practice
ashuddhi (अशुिद, aśuddhi) = impurity
kshaye (कये, kṣaye) = overcome; reduce; destroy
jnana (जान, jñāna) = knowledge; wisdom
diptih (दीिपतः, dīptiḥ) = (from dipti (दीिपत, dīpti)) to illuminate; to radiate; light
a (आ, ā) = limitless; endless
viveka (िववेक, viveka) = the ability to make distinctions
khyateh (खयातेह, khyāteh) = (from khyati (खयाित, khyāti)) enduring;
uninterrupted; continuous
Page keywords:
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यम िनयमासन पराणायाम परतयाहार धारणा धयान समाधयोऽषावङािन ॥२९॥

yama niyamaāsana prāṇāyāma pratyāhāra dhāraṇā dhyāna
samādhayo'ṣṭāvaṅgāni ||29||
The limbs of the eightfold path are as follows: respect for others (yama) and
yourself (niyama); harmony with your body (asana), your energy (pranayama),
your thoughts (dharana), and your emotions (pratyahara); contemplation
(dhyana); ecstasy (samadhi). ||29||
yama (यम, yama) = (iic.) respect for others; ethical and moral codes of conduct;
codes of conduct
niyama (िनयम, niyama) = respect for yourself; code of conduct visàvis yourself
asana (आसन, āsana) = body posture; seat; harmony with your body
pranayama (पराणायाम, prāṇāyāma) = breath control; harmony with vital energy
pratyahara (परतयाहार, pratyāhāra) = (iic.) withdrawal of the senses; harmony with
emotions
dharana (धारणा, dhāraṇā) = (nom. pl. m./acc. pl. f./nom. pl. f.) concentration;
harmony with thoughts
dhyana (धयान, dhyāna) = (iic.) contemplation; meditation
samadhayah (समाधयः, samādhayaḥ) = (nom. pl. m. from samadhaya (समाधय,
samādhaya)) ecstasy; samadhi; goal of yoga; enlightenment; transcendent state
ashta (अष, aṣṭa) = respect
angani (अङािन, aṅgāni) = (acc. pl. n./nom. pl. n. from anga (अङ, aṅga)) limbs
I will now discuss the individual stages along the eightfold path.
Preparatory stages
The preparatory stages along the path to yoga – yama (यम, yama) and niyama
(िनयम, niyama) – for the basis for the actual practice of yoga.
Practice of yoga
The practice of ashtanga yoga (अषाङयोग, aṣṭāṅgayoga) itself comprises asana
(आसन, āsana), pranayama (पराणायाम, prāṇāyāma), pratyahara (परतयाहार, pratyāhāra)
and dharana (धारणा, dhāraṇā), i.e. from the physical to the ethereal, as follows:
asnana (आसनन, āsnana): harmony with the physical body; pranayama (पराणायाम,
prāṇāyāma): harmony with the energetic body; pratyahara (परतयाहार, pratyāhāra):
emotional harmony; dharana (धारणा, dhāraṇā): harmony of thought.
Stages in meditation
However, dharana (धारणा, dhāraṇā) is also the connecting link to the inner stages
of ashtanga yoga (अषाङयोग, aṣṭāṅgayoga). The three stages of meditation
(samyama) are dharana (धारणा, dhāraṇā), ~dhyana (ँँधयान, ɱdhyāna) and samadhi
(समािध, samādhi), or concentration, contemplation and absolute knowledge.
Conclusions:
Although the physical practice of the asana vinyasa (आसनिवनयास, āsanavinyāsa)
system forms the basis for ashta“nga yoga (अषा“नग योग, aṣṭā“nga yoga), this
system should not be confused with asana (आसन, āsana), for the practice of
asana vinyasa (आसनिवनयास, āsanavinyāsa) begins with the physical sphere and
evolves organically to the mental sphere via energy and the emotions in such a
way that a new person emerges. The consequent changes are not confined to the
excercises you do on a yoga mat, for they alter the shape of your entire life.
The following sentences of the yoga sutra describe the various stages and
practice stages of ashtanga yoga. The meditation stage is described in the third
section.
Page keywords:
yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, samadhayo,
'shtavangani, Yoga, Sutra, Patanjali, Chapter, Practice, Sadhana, Pada
अिहंसासतयासतेय बरहचयापिरगरहाः यमाः ॥३०॥

ahiṁsāsatyaasteya brahmacaryaaparigrahāḥ yamāḥ ||30||
Respect for others (yama) is based on nonviolence (ahimsa); truthfulness (satya
); not stealing (asteya); noncovetousness (aparigraha); and acting with an
awareness of higher ideals (brahmacharya). ||30||
ahinsa (अिहंसा, ahiṁsā) = nonviolence; not doing harm
satya (सतय, satya) = truthfulness; speaking the truth; not lying
asteya (असतेय, asteya) = to not steal
brahma (बरह, brahma) = God; a higher ideal
charya (चयर, carya) = change to
brahmacharya (बरहचयर, brahmacarya) = a change that results in a consicousness
of a higher ideal; acting with an awareness of God; being a monk; celibacy;
abstinence
aparigrahah (अपिरगरहाः, aparigrahāḥ) = (nom. from aparigraha (अपिरगरहा,
aparigrahā)) noncovetousness; to not hoard; modesty
yamah (यमाः, yamāḥ) = (nom. from yama (यमा, yamā)) code of conduct visàvis
others
Yama (??, Yama)

~Yama, the first stage on the path to yoga, translates as “respect for others” or
“rules of conduct visàvis others.” Respect for others forms the indispensable
basis for any spiritual path. Absent such respect, problems with interpersonal
relationships undermine the concentration you need for spiritual practice, since
you will constantly be distracted by various cares, problems and anxieties. Yama
(यम, Yama) is also a key form of self protection. The practice of yoga soon
engenders supernatural powers known as siddhih (िसिदः, siddhiḥ), beginning
with simple physical siddhih (िसिदः, siddhiḥ), which enable you to achieve
seemingly impossible physical feats. As you continue with this practice, the
siddhih (िसिदः, siddhiḥ) will occur in the energetic, mental and emotional realms
as well. The longer you practice, the stronger these powers become, which can
easily distract you from the true goal of yoga. For example, you may use your
newfound powers to manipulate others and gain personal advantages. Being
rooted in Yama (यम, Yama) is the only way to avoid straying from the path of
yoga.
Page keywords:
ahinsa, satya, asteya, brahmacharya, aparigrahah, yamah, Yoga, Sutra, Patanjali,
जाितदेशकालसमयानविचछनाः सावरभौमामहावरतम् ॥३१॥

jātideśakālasamayaanavacchinnāḥ sārvabhaumāmahāvratam ||31||
Showing respect for others without regard for social station, or for place, time,
or circumstance in all spheres of this respect is a great virtue. ||31||
jati (जाित, jāti) = (ii.) class; caste; social station; social class
desha (देश, deśa) = (iic.) location; place
kala (काल, kāla) = (iic.) time
samaya (समय, samaya) = confluence; state; custom; situation
anavachchhinnah (अनविचछनाः, anavacchinnāḥ) = (from anavachchhinna
(अनविचछना, anavacchinnā)) limitless; indeterminate; uninterrupted; eternal
sarva (सावर, sārva) = (iic.) in all
bhaumah (भौमाः, bhaumāḥ) = (nom. pl. m. from bhauma (भौमा, bhaumā)) levels;
stages
maha (महा, mahā) = (iic.) large
vratam (वरतम्, vratam) = (acc. sg. n./nom. sg. n. from vrata (वरत, vrata)) vow;
virtue; ritual; rule
Page keywords:
jati, desha, kala, samaya, anavachchhinnah, sarvabhauma, mahavratam, Yoga, Sutra,
शौच संतोष तपः सवाधयायेशरपरिणधानािन िनयमाः ॥३२॥

śauca saṁtoṣa tapaḥ svādhyāyeśvarapraṇidhānāni niyamāḥ ||32||
Cleanliness (shaucha), contentment (santosha), selfdiscipline (tapas), learning
from yourself (svadhyaya) and accepting your fate (iishvarapranidhana)
automatically translate into the practice of respect (niyama). ||32||
shaucha (शौच, śauca) = (iic.) inner and outer purity and cleanliness
santosha (संतोष, saṁtoṣa) = (iic.) contentment
tapah (तपः, tapaḥ) = (acc. sg. n./nom. sg. n.) austerity; selfdiscipline
svadhyaya (सवाधयाय, svādhyāya) = (iic.) selfknowledge; learning from yourself;
listening to yourself; paying heed to yourself
ishvara (ईशर, īśvara) = (iic.) the personal God
pranidhanani (परिणधानािन, praṇidhānāni) = (acc. pl. n./nom. pl. n. ) devotion;
trust
ishvara pranidhanani (ईशरपरिणधानािन, īśvarapraṇidhānāni) = (acc. pl. n./nom. pl.
n.) devotion to God; accepting one’s fate
niyamah (िनयमाः, niyamāḥ) = (nom. pl. m. from niyama (िनयम, niyama)) rules of
conduct visàvis others
niyama (????, niyama)

niyama (िनयम, niyama), which is systematically built on yama (यम, yama), means
“respect toward oneself” or “rules of conduct visàvis others.” niyama (िनयम,
niyama) teaches you how to treat yourself respectfully, based on fundamental
guidelines that help you to deal with yourself and that are indispensable for a
healthy and successful life.
Page keywords:
shaucha, santosha, tapah, svadhyay, eshvarapranidhanani, niyamah, Yoga, Sutra,
िवतकरबाधने परितपरकभावनम् ॥३३॥

vitarkabādhane pratiprakṣabhāvanam ||33||
Uncertainty concerning implementation can be overcome via orientation with
the reverse. ||33||
vitarka (िवतकर, vitarka) = doubt; uncertainty; question
badhane (बाधने , bādhane) = implementation; putting into practice
prati (परित, prati) = other; different
paksha (पक, pakṣa) = wing
pratipaksha (परितपक, pratipakṣa) = opposite; reverse; the other side of the coin;
the opposite position; literally: the other wing
bhavanam (भावनम्, bhāvanam) = (acc. from bhavana (भावन, bhāvana))
perseverance; to focus on a goal
Page keywords:
vitarka, badhane, pratipraksha, bhavanam, Yoga, Sutra, Patanjali, Chapter, Practice,
Sadhana, Pada
िवतका िहंसादयः कृतकािरतानुमोिदता लोभकरोधमोहापूवरका मृदुमधय अिधमातरा दुःखाजानाननतफला इित
परितपरकभावनम् ॥३४॥
vitarkā hiṁsādayaḥ kṛtakāritaanumoditā lobhakrodhamohaāpūrvakā
mṛdumadhya adhimātrā duḥkhaajñānaanantaphalā iti pratiprakṣa
bhāvanam ||34||
Violent thoughts (himsa) induce unending suffering and ignorance. In such
cases, it makes no difference whether you’re the perpetrator, the person who
gives the orders, or the instigator; or whether the thoughts are provoked by
greed, anger, or delusion; or whether small, medium or large scale action is
involved. This is why orienting yourself toward the reverse is helpful. ||34||
vitarkas (िवतकरस्, vitarkas) = (from vitarka (िवतकर, vitarka)) doubt; uncertainty;
question; emotion; thought
hinsadayah (िहंसादयः, hiṁsādayaḥ) = (from hinsadaya (िहंसादय, hiṁsādaya))
injure; mindless violence
krita (कृत, kṛta) = perpetrator
karita (कािरत, kārita) = to instruct or authorize others to take action
anumoditah (अनुमोिदताः, anumoditāḥ) = (nom. from anumodita (अनुमोिदत,
anumodita)) instigator
lobha (लोभ, lobha) = greed
krodha (करोध, krodha) = anger; rage
moha (मोह, moha) = delusion
purvaka (पूवरक, pūrvaka) = preceded; allowed; authorized; abetted
mridu (मृदु , mṛdu) = gentle; mild
madhya (मधय, madhya) = moderate
adhimatrah (अिधमातराः, adhimātrāḥ) = (from adhimatra (अिधमातर, adhimātra))
intensive
ajnana (अजान, ajñāna) = ignorance
ananta (अननत, ananta) = limitless
phalah (फलाः, phalāḥ) = (nom. phala (फल, phala)) outcome; result
iti (इित, iti) = hence; therefore
pratipaksha (परितपक, pratipakṣa) = opposite; reverse; the other side of the coin
bhavanam (भावनम्, bhāvanam) = (acc. from bhavana (भावन, bhāvana)) goal;
orientation
Page keywords:
vitarka, hinsadayah, krita, karita, anumodita, lobha, krodha, moha, apurvaka, mridu,
madhya, adhimatra, duhkha, ajnana, ananta, phala, pratipraksha, bhavanam, Yoga,
अिहंसापरितषायं ततसिनधौ वैरतयाघः ॥३५॥

ahiṁsāpratiṣṭhāyaṁ tatsannidhau vairatyāghaḥ ||35||
Once a condition of durable nonviolence (ahimsa) has been established, all
enmity will be abandoned in your environs. ||35||
ahinsa (अिहंसा, ahiṁsā) = (nom. sg. f.) nonviolence
pratishtha (परितष, pratiṣṭha) = (nom. sg. f.) fixed; permanent stable
tat (तत्, tat) = (acc. sg. n./nom. sg. n. from tad (तद् , tad)) whose
sannidhau (सिनधौ, sannidhau) = (loc. sg. m. from sannidhi (सिनिध, sannidhi))
environs; nearby
vaira (वैर, vaira) = enmity; conflict
tyaghah (तयाघः, tyāghaḥ) = (nom. sg. m. from agha (अघ, agha)) to abandon; to
relinquish; to let go
Page keywords:
ahinsa, pratishthayam, sannidhau, vairatyaghah, Yoga, Sutra, Patanjali, Chapter,
सतयपरितषथायं िकरयाफलाशरयतवम् ॥३६॥

satyapratiṣthāyaṁ kriyāphalaāśrayatvam ||36||
Once a state of truth (satya) has been permanently established, each statement
will form the basis for a truthful result. ||36||
satya (सतय, satya) = truthfulness
pratishtham (परितषम्, pratiṣṭham) = (from pratishtha (परितष, pratiṣṭha)) fixed;
permanent; stable
kriya (िकरया, kriyā) = action; statement
phala (फल, phala) = outcome; result
ashrayatvam (आशरयतवम्, āśrayatvam) = (from ashrayat (आशरयत्, āśrayat)) basis;
foundation; support
Page keywords:
satya, pratishthayam, kriya, phala, ashrayatvam, Yoga, Sutra, Patanjali, Chapter,
असतेयपरितषाया सवररतोपसथानम् ॥३७॥

asteyapratiṣṭhāyāṁ sarvaratnopasthānam ||37||
Once nonstealing has been permanently established, all riches will be available.
||37||
asteya (असतेय, asteya) = to not steal
pratishthayam (परितषायाम्, pratiṣṭhāyām) = (loc. sg. f. from pratishtha
ः ा ःाः ा
(परितषत् , pratiṣtḥā)) fixed; permanent stable
sarva (सवर, sarva) = (iic.) all
ratna (रत, ratna) = (iic.) jewel; precious stone
upa (उप, upa) = near; nearby
sthanam (सथानम्, sthānam) = space; room
upasthanam (उपसथानम्, upasthānam) = (acc. sg. n./nom. sg.n. from upasthana
(उपसथान, upasthāna)) to be available
Page keywords:
asteya, pratishthayam, sarvaratn, opasthanam, Yoga, Sutra, Patanjali, Chapter, Practice,
Sadhana, Pada
बरहचयर परितषाया वीयरलाभः ॥३८॥

brahmacarya pratiṣṭhāyāṁ vīryalābhaḥ ||38||
Performing each action with an awareness of a higher ideal (brahmacharya)
engenders tremendous strength. ||38||
brahma (बरह, brahma) = (acc.sg.n./nom.sg.n. from ~stk~brahman) God; the
absolute
charya (चयर, carya) = (iic.) to change; to transform; to transition; to move; to walk
brahmacharya (बरहचयर, brahmacarya) = transitioning to an awareness of the
absolute; to be a monk; hence also frequently connotes celibacy
pratishthayam (परितषायाम्, pratiṣṭhāyām) = (loc. sg. f. from pratishtha (परितषा,
pratiṣṭhā)) fixed; permanent stable
virya (वीयर, vīrya) = (iic.) life force; vitality; strength; force
labhah (लाभः, lābhaḥ) = (nom. sg. m. from labha (लाभ, lābha)) require; achieve
Page keywords:
brahma, charya, pratishthayam, virya, labhah, Yoga, Sutra, Patanjali, Chapter, Practice,
Sadhana, Pada
अपिरगरहसथैये जनमकथंता संबोधः ॥३९॥

aparigrahasthairye janmakathaṁtā saṁbodhaḥ ||39||
The permanent reign of noncovetousness (aparigraha) engenders knowledge
concerning the goal of earthly life. ||39||
aparigraha (अपिरगरह, aparigraha) = noncovetousness; nonacceptance of gifts
sthairye (सथैये, sthairye) = (from sthairya (सथैयर, sthairya)) stability
janma (जनम, janma) = birth; consequences of birth; incarnation; earthly life
kathanta (कथंता, kathaṁtā) = (from katham (कथं, kathaṁ)) the how and why;
goal
sanbodhah (संबोधः, saṁbodhaḥ) = (nom. from sanbodha (संबोध, saṁbodha))
understanding; knowledge
Page keywords:
aparigraha, sthairye, janma, kathanta, sanbodhah, Yoga, Sutra, Patanjali, Chapter,
शौचात् सवाङजुगुपसा परैरसंसगरः ॥४०॥
śaucāt svāṅgajugupsā parairasaṁsargaḥ ||40||
Purity (shaucha) results in the abandonment of physicality and the cessation of
physical contact with external things. ||40||
shauchat (शौचात्, śaucāt) = (abl. sg. n. from shaucha (शौच, śauca)) purity;
purification; cleanliness; hygiene
sva (सवा, svā) = (nom. sg. f.) their own
anga (अङ, aṅga) = (iic.) body; limbs
svanga (सवाङ, svāṅga) = one’s own body
jugupsa (जुगुपसा, jugupsā) = (nom. sg. f.) disinclined, distanced from, drawn away
from
paraih (परैः, paraiḥ) = (from parai (परै, parai)) with others; from others; from the
outside
asansargah (असंसगरः, asaṁsargaḥ) = (nom. from asansarga (असंसगर, asaṁsarga))
cessation of contact, nonassociation
Page keywords:
shauchat, svanga, jugupsa, parairasansargah, Yoga, Sutra, Patanjali, Chapter, Practice,
Sadhana, Pada
सततवशुिदः सौमनसयैकागरयेिनदरयजयातमदशरन योगयतवािन च ॥४१॥

sattvaśuddhiḥ saumanasyaikāgryendriyajayaātmadarśana yogyatvāni ca ||
41||
Also the capacity for clarity, cleanliness, cheerfulness and intentness, as well as
mastery over the senses, ultimately give rise to self realization. ||41||
sattva (सततव, sattva) = (iic.) truth; purity; light; clarity
shuddhih (शुिदः, śuddhiḥ) = (nom. sg. f. from shuddhi (शुिद, śuddhi))
purification
saumanasya (सौमनसय, saumanasya) = highmindedness, cheerfulness, clarity,
pleasantness, goodness, gladness
ekagrya (एकागरय, ekāgrya) = intentness; the ability to concentrate; onepointedness
indriya (इिनदरय, indriya) = (iic.) senses; organs of perception

jaya (जया, jayā) = (i. sg. f.) mastery; victory over
abhimata (आिभमत, ābhimata) = (iic.) the absolute
darshana (दशरन, darśana) = (iic.) realization; seeing; experiencing
atmadarshana (आतमदशरन, ātmadarśana) = selfrealization; selfknowledge
yogyatvani (योगयतवािन, yogyatvāni) = suitability; capability
cha (च, ca) = (conj.) and; also
Page keywords:
sattva, shuddhih, saumanasya, ikagry, endriyajaya, atmadarshana, yogyatvani, Yoga,
संतोषातनुतमससुखलाभः ॥४२॥
saṁtoṣātanuttamassukhalābhaḥ ||42||
An attitude of contentment (santosha) gives rise to unexcelled happiness, mental
comfort, joy, and satisfaction. ||42||
santoshat (संतोषात्, saṁtoṣāt) = (abl. sg. m. from santosha (सतोष, santoṣa))
contentment
anuttamah (अनुतमः, anuttamaḥ) = (nom. sg. m. from anuttama (अनुतम, anuttama)
) unexcelled; extreme; supreme
sukha (सुख, sukha) = (iic.) pleasure; happiness; comfort; satisfaction
labhah (लाभः, lābhaḥ) = (nom. sg. m. from labha (लाभ, lābha)) attained
Page keywords:
santoshat, anuttamas, sukhalabhah, Yoga, Sutra, Patanjali, Chapter, Practice, Sadhana,
Pada
कायेिनदरयिसिदरशुिदकयात् तपसः ॥४३॥

kāyendriyasiddhiraśuddhikṣayāt tapasaḥ ||43||
Through self discipline (tapas), mental impurities are destroyed and the body
and senses take on supernatural powers. ||43||
kaya (काय, kāya) = the physical body
indriya (इिनदरय, indriya) = senses; organs of perception
siddhih (िसिदः, siddhiḥ) = (nom. from siddhi (िसिद, siddhi)) supernatural power
ashuddhi (अशुिद, aśuddhi) = impurities
kshayat (कयात्, kṣayāt) = (from kshaya (कय, kṣaya)) removal, destruction,
elimination
tapah (तपः, tapaḥ) = (nom. from tapas (तपस्, tapas)) selfdiscipline; ascesis
Page keywords:
kayendriya, siddhir, ashuddhi, kshayat, tapasah, Yoga, Sutra, Patanjali, Chapter,
सवाधयायािदषदेवता संपरयोगः ॥४४॥

svādhyāyādiṣṭadevatā saṁprayogaḥ ||44||
Selfstudy and reflection on yourself (svadhyaya) brings you into contact with
the desired ideal. ||44||
svadhyayat (सवाधयायत्, svādhyāyat) = (abl. sg. m. from svadhyaya (सवाधयाय,
svādhyāya)) selfstudy; learning from one self
ishta (इष, iṣṭa) = (iic.) loved; sought out
devata (देवता, devatā) = (nom. sg. f.) godliness; personal God; ideal
sanprayogah (संपरयोगः, saṁprayogaḥ) = (nom. sg. m. from sanprayoga (संपरयोग,
saṁprayoga)) connected with; oneness
Page keywords:
svadhyayad, ishta, devata, sanprayogah, Yoga, Sutra, Patanjali, Chapter, Practice,
Sadhana, Pada
समािध िसिदःीशरपरिणधानात्
?॥ ४५॥
samādhi siddhiḥīśvarapraṇidhānāt ||45||
By accepting your fate (ishvarapranidhana), you achieve self knowledge
(samadhi) and supernatural power (siddhi). ||45||
samadhi (समािध, samādhi) = transcendent state; samadhi; the goal of yoga
siddhih (िसिदः, siddhiḥ) = (nom. sg. f. from siddhi (िसिद, siddhi)) supernatural
power; attainment; capability; powers
ishvara (ईशर, īśvara) = (iic.) God; personal God
pranidhana (परिणधान, praṇidhāna) = (abl. sg. n.) devotion to a higher idea;
accepting one’s fate
Page keywords:
samadhi, siddhih, ishvarapranidhanat, Yoga, Sutra, Patanjali, Chapter, Practice,
Sadhana, Pada
िसथरसुखमासनम् ॥४६॥
sthirasukhamāsanam ||46||
Practicing yoga with strength and in a relaxed manner gives rise to harmony
with the physical body (asana). ||46||
sthira (िसथर, sthira) = (nom. sg. m.) strong; steady; stable; motionless
sukham (सुखम्, sukham) = (acc. from sukha (सुख, sukha)) comfortable; ease
filled; happy; light; relaxed
asanam (आसनम्, āsanam) = (acc. sg. n./nom. sg. n. from asana (आसन, āsana))
asana; posture; seated position; physical practice
asana (???, āsana)

asana (आसन, āsana) is the third step of ashtanga yoga in the first yoga specific
technique. As previously mentioned, Patanali (पतञिल, Patañali) describes yoga
as a misconceptionfree view of the world. These misconceptions, which cloud
our perceptions, are of a physical, energetic, mental and emotional nature. In
asana (आसन, āsana), which concerns the body, we begin to work on the lack of
clarity in our physical body. Access is realized via the physical body at first since
this makes things easier for the aspirant. Just as a person training to climb Mt.
Everest will begin by climbing a much smaller mountain, it is a relatively simple
matter to establish harmony with your physical body. Hence working on your
body is like climbing such a smaller mountain, which teaches you the basics you
need for physical practice as you progress down the path of yoga. In this
process, you learn which practices suit you and you see their direct results.
According to Patanjali (पतञिल, Patañjali), work on the body should be “hard but
at the same time soft” (ys ii.46).
Page keywords:
sthira, sukham, asanam, Yoga, Sutra, Patanjali, Chapter, Practice, Sadhana, Pada
परयतशैिथलयाननतसमापितभयाम् ॥४७॥
prayatnaśaithilyaanantasamāpattibhyām ||47||
The key to success in this regard is practice with effort, which becomes
progressively easier, combined with deep contemplation (samapatti). ||47||
prayatna (परयत, prayatna) = tension; effort
shaithilya (शैिथलय, śaithilya) = relaxing; loosening
ananta (अननत, ananta) = limitless; infinite
samapatti (समापित, samāpatti) = state of enlightenment; deep contemplation
abhyam (अभयाम्, abhyām) = both
Page keywords:
prayatna, shaithilya, ananta, samapatti, bhyam, Yoga, Sutra, Patanjali, Chapter,
ततो दङदानिभघातः ॥४८॥

tato dvaṅdvaanabhighātaḥ ||48||
This results in a victory over the duality of life. ||48||
tatah (ततः, tataḥ) = (from tata (तत, tata)) from that; from the mastery of posture
dvandva (दङद, dvaṅdva) = pairs of opposites; dualities; dichotomies (e.g.
wanting and not wanting; birth and death; happiness and unhappiness); the
dualities of life
abhighatah (अिभघातः, abhighātaḥ) = (nom. from abhighata (अिभघात, abhighāta))
attack; defeat
anabhighatah (अनिभघातः, anabhighātaḥ) = freedom from attack; victory; mastery
Page keywords:
tato, dvandva, abhighatah, Yoga, Sutra, Patanjali, Chapter, Practice, Sadhana, Pada
तिसमन् सित शासपरशासयोगरितिवचछेदः पराणायामः ॥४९॥

tasmin sati śvāsapraśvāsyorgativicchedaḥ prāṇāyāmaḥ ||49||
Once harmony with the physical body has been achieved, through interruption
of the movement engendered by inhaling and exhaling you attempt to
harmonize your energy (pranayama). ||49||
tasmin (तिसमन्, tasmin) = after this; after asana
sati (सित, sati) = being accomplished
shvasa (शास, śvāsa) = inhaling
prashvasyoh (परशासयोः, praśvāsyoḥ) = (from prashvasa (परशास, praśvāsa)) exhaling
gati (गित, gati) = movement

vichchhedah (िवचछेदः, vicchedaḥ) = (nom from vichchheda (िवचछेद, viccheda))
interruption; braking; ceasing; mastering
prana (पराण, prāṇa) = life force; life energy
yama (याम, yāma) = bind; regulate
ayama (आयाम, āyāma) = release; liberate
pranayamah (पराणायामः, prāṇāyāmaḥ) = (nom. from pranayama (पराणायाम,
prāṇāyāma)) harmony with life energy; yoga breathing excercises
pranayama (?????????, prāṇāyāma)

Translating prana (पराणा, prāṇā) as “energy,” yama (याम, yāma) as “control” and
ayama (अयाम, ayāma) as “freedom” makes it clear that pranayama (पराणायाम,
prāṇāyāma) entails (a) working on your energy (as indicated by the pun yama
(याम, yāma), ayama (अयाम, ayāma)); and (b) controlling and freeing up energy.
Thus pranayama (पराणायाम, prāṇāyāma) brings you into harmony with your own
energy. Working on your energetic body is the logical outgrowth of working on
your body. My students often ask me when they will be ready for pranayama
(पराणायाम, prāṇāyāma). My own teacher, Pattabhi Jois, used to reflexively answer
this question as follows:
"Once a state of asna (आसन, āsna) has been attained, then pranayama (पराणायाम,
prāṇāyāma) begins"
"Asana (आसन, Āsana) perfection; pranayama (पराणायाम, prāṇāyāma) starting".
Many of my pupils find this response perplexing at the semantic level. In point
of fact, pranayama (पराणायाम, prāṇāyāma) is a direct outgrowth of the practice of
asana vinyasa (आसनिवनयास, āsanavinyāsa). The initial stages of your yoga
practice center around your body in that you experience your muscles, joints,
and bones and work on your outer form. Through regular practice, you attain
harmony with your physical body, and in so doing you find an skt~aasana
practice that suits you. You then realize that this practice has not only changed
your physical body, but has also wrought numerous profound internal changes
as well. You will notice how energy moves and flows within you and are now on
the threshold of pranayama (पराणायाम, prāṇāyāma). Suddenly your breathing will
become the focus of your yoga practice, since for the yogi, breathing is the
connecting link between the physical and energetic worlds. Harmony with your
breathing will bring you into harmony with your energy.
In ashta“nga yoga (अषा“नग योग, aṣṭā“nga yoga), pranayama (पराणायाम, prāṇāyāma)
is ingeniously interwoven with Asana (आसन, Āsana) work, in a process known
as asana vinyasa, (आसनिवनयास,, āsanavinyāsa,) which is also good for your
overall health. Most people lead sedendatry lives, but exercise is essential for
physical and mental health. It therefore makes sense to combine spiritual
practice with dynamic movements, particularly in today’s hectic world. Yoga is a
practice that is beneficial for your physical and spiritual well being.
Ashtanga yoga (अषाङ योग, Aṣṭāṅga yoga) also offers a number of special
pranayama (पराणायाम, prāṇāyāma) techniques for particularly dedicated yogis.
These techniques are realized in a sitting position, as well as for asana vinyasa
(आसनिवनयास, āsanavinyāsa) practice, and should thus be carried out solely by
aspirants who do yoga more than two hours daily.
Page keywords:
tasmin, sati, shvasa, prashvasyor, gati, vichchhedah, pranayamah, Yoga, Sutra, Patanjali,
बाहाभयनतरसथमभ वृितः देशकालसखयािभः पिरदृषो दीघरसूकमः ॥५०॥

bāhyaābhyantarasthambha vṛttiḥ deśakālasankhyābhiḥ paridṛṣṭo dīrgha
sūkṣmaḥ ||50||
Exhalation, inhalation, retention, technique, time and number must be very
precisely regulated over a lengthy period. ||50||
bahya (बाह, bāhya) = external; exhalation
abhyantara (अभयनतर, abhyantara) = internal; inhalation
stambha (सतमभ, stambha) = steadiness; restraint; suspension; stationary
vrittih (वृितः, vṛttiḥ) = (nom. from vritti (वृित, vṛtti)) wave; thoughts; thought
waves; movement
desha (देश, deśa) = place; technique
kala (काल, kāla) = time
sankhyabhih (संखयािभः, saṁkhyābhiḥ) = (nom. from sankhyabhi (संखयािभ,
saṁkhyābhi)) number; mathematics
paridrishto (पिरदृषो, paridṛṣṭo) = (from paridrishta (पिरदृष, paridṛṣṭa))
measured; regulated; precisely observed; verified
dirgha (दीघर, dīrgha) = long; extended
sukshmah (सूकमः, sūkṣmaḥ) = (nom. from sukshma (सूकम, sūkṣma)) subtle; fine
Page keywords:
bahya, abhyantara, sthambha, vrittih, desha, kala, sankhyabhih, paridrishto, dirgha,
sukshmah, Yoga, Sutra, Patanjali, Chapter, Practice, Sadhana, Pada
बाहाभयनतर िवषयाकेपी चतुथरः ॥५१॥

bāhyaābhyantara viṣayaakṣepī caturthaḥ ||51||
The fourth pranayama technique ultimately transcends breath retention after
exhaling or inhaling. ||51||
bahya (बाह, bāhya) = external
abhyantara (अभयनतर, abhyantara) = internal
vishaya (िवषया, viṣayā) = region; sphere
bahya abhyantra (बाहाभयनतर, bāhyaābhyantra) = external retention; breath
retention after exhalation
abhyantra vishaya (अभयनतरिवषया, abhyantraviṣayā) = breath retention after
inhaling
akshepi (आकेपी, ākṣepī) = going beyond; surpassing
chaturthah (चतुथरः, caturthaḥ) = (nom. from chaturtha (चतुथर, caturtha)) the
fourth
Page keywords:
bahya, abhyantara, vishaya, akshepi, chaturthah, Yoga, Sutra, Patanjali, Chapter,
Practice, Sadhana, Pad
ततः कीयते परकाशावरणम् ॥५२॥

tataḥ kṣīyate prakāśaāvaraṇam ||52||
The veil covering the light of the true self then vanishes.
tatah (ततः, tataḥ) = (from tata (तत, tata)) then; thereby; thence; from that
kshiyate (कीयते, kṣīyate) = is destroyed; thinned; diminishes; vanishes
prakasha (परकाश, prakāśa) = light
avaranam (आवरनम्, āvaranam) = (acc. from avarana (आवरन, āvarana)) veil;
covering
Page keywords:
tatah, kshiyate, prakasha, avaranam, Yoga, Sutra, Patanjali, Chapter, Practice, Sadhana,
Pada
धारणासु च योगयता मनसः ॥५३॥

dhāraṇāsu ca yogyatā manasaḥ ||53||
And the mind develops the capacity for harmony with thoughts (dharana). ||
53||
dharanasu (धारणासु, dhāraṇāsu) = (loc. pl. f.) for dharana; concentration;
harmony with thoughts; harmony in the mental body; the sixth of the eight
steps.
yogyatah (योगयताः, yogyatāḥ) = (acc. pl. f./nom. pl.) fitness; preparedness;
qualification; capability
manasah (मनसः, manasaḥ) = (g. sg. n./abl. sg. n./acc. pl. m./nom. pl. m./g. sg.
m./abl. sg. m. from manas (मनस्, manas)) mind
Dharanaa (??????, Dhāraṇāa)

The sentence above actually occurs earlier, since the ashtanga yoga pratyahara
(परतयाहार, pratyāhāra) technique that follows here is described one sentence later.
Dharana (धारणा, Dhāraṇā) means concentration. The next step is a natural
outgrowth of the previous ones. The harmony that was previously attained with
the physical body, energy and emotion now becomes the goal for gaining control
over one’s thoughts.
To experience how difficult this is to achieve, do the following brief exercise:
While sitting in a comfortable position for a few minutes with your eyes closed,
try not to think of a blue elephant with bells around its neck. You will probably
find, as do most people, that this is an impossible task, i.e. you will inevitably
think about the elephant.
According to the ashta“nga yoga (अषा“नग योग, aṣṭā“nga yoga) tradition, the key
to Dharana (धारणा, Dhāraṇā) lies in the aasana vinyasa (आअसनिवनयास, āasana
vinyāsa) system. The transition to this step occurs all by itself, thus allowing you
to increasingly focus your attention on your practice, which will in turn be
imbued with increasing awareness.
Here too, ashta“nga yoga (अषा“नग योग, aṣṭā“nga yoga) offers a number of other
techniques that can be practiced in addition to the asana vinyasa (आसनिवनयास,
āsanavinyāsa) system.
Page keywords:
dharanasu, yogyata, manasah, Yoga, Sutra, Patanjali, Chapter, Practice, Sadhana, Pada
सविवषयासंपरयोगे िचतसय सवरपानुकारैवेिनदरयाणा परतयाहारः ॥५४॥

svaviṣayaasaṁprayoge cittasya svarūpānukāraivendriyāṇāṁ pratyāhāraḥ ||
54||
Harmony with the emotions (pratyahara) is achieved when the senses cease to
be engaged with external objects and thus that which is mutable in human
beings (chitta) becomes similar to true nature. ||54||
sva (सव, sva) = (icc.) their own
vishaya (िवषय, viṣaya) = (iic.) object; thing
a (अ, a) = not
sanprayoge (संपरयोगे, saṁprayoge) = to come into contact with; to unite; to
become one
chittasya (िचतसय, cittasya) = (g. sg. m./g. sg. n. from chitta (िचत, citta)) all that is
mutable in humankind; mind
sva (सव, sva) = (iic.) their own
rupa (रप, rūpa) = (iic.) form
svarupa (सवरप, svarūpa) = (iic.) own form; own nature
anukara (अनुकार, anukāra) = (nom. sg. f.) to imitate; to resemble; to appropriate
eva (एव, eva) = (prep.) like; as though; as it were
indriyanam (इिनदरयाणाम्, indriyāṇām) = (g. pl. m./g. pl. n. from indriya (इिनदरय,
indriya)) via the senses; via the sense organs
pratyaharah (परतयाहारः, pratyāhāraḥ) = (nom. sg. m. from pratyahara (परतयाहार,
pratyāhāra)) withdrawal of the senses; bringing inward; literally: fast with the
senses; harmony with the emotions; harmony with the emotional body
pratyahara (??????????, pratyāhāra)

pratyahara (परतयाहार, pratyāhāra) literally means “to fast,” referring not to food
intake, however, but to the senses as a whole. Inasmuch as for yogis, the senses
are closely related to the emotions, pratyahara (परतयाहार, pratyāhāra) is the logical
step after pranayama (पराणायाम, prāṇāyāma). Achieving harmony with your
emotions is somewhat more difficult than achieving harmony with your body or
energy. Even if you have gotten a handle on your body and your energy, your
emotions may still remain volatile. In other words, the ability to stand on one’s
head does not necessarily translate into emotional balance. Hence emotional
harmony is far more difficult to obtain than physical harmony.
This next step of pratyahara (परतयाहार, pratyāhāra) is likewise harmoniously
integrated into asana vinyasa (आसनिवनयास, āsanavinyāsa) practice of ashta“nga
yoga (अषा“नग योग, aṣṭā“nga yoga). pratyahara (परतयाहार, pratyāhāra) begins with
seeing (drishti (डृिषत, ḍṛṣti)), as this is the sense that we are most readily able to
control. In time, you will learn to fold all of your senses into your practice of
yoga, and in this way will gain access to your emotions. And this in turn will
lead to emotional harmony.
Here too, for particularly dedicated yogis (योगी, yogī) there are a few other
(mainly sitting) techniques that can be realized in addition to asana vinyasa
(आसनिवनयास, āsanavinyāsa) practice.
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ततः परमावशयता इिनदरयाणाम् ॥५५॥

tataḥ paramāvaśyatā indriyāṇām ||55||
Thus do you gain supreme mastery of your senses. ||55||
tatah (ततः, tataḥ) = (from tata (तत, tata)) then; thereby; thence; from that
parama (परमा, paramā) = highest; ultimate
vashya (वशय, vaśya) = mastery; control
indriyanam (इिनदरयाणाम्, indriyāṇām) = (g. pl. m./g. pl. n. from indriya (इिनदरय,
indriya)) via the senses; via the sense organs
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Sadhana, Pada
िवभूितपाद
VibhūtiPāda
on results
देशबनधः िचतसय धार.आ ॥१॥

deśabandhaḥ cittasya dhāra.ā ||1||
Harmony with your thoughts and the ability to concentrate are attained by
aligning the mutable aspects of humankind with a specific subject. ||1||
desha (देश, deśa) = place; location; topic; subject
bandha (बनध, bandha) = binding to; holding; fixing; uniting
chittasya (िचतसय, cittasya) = (gen.) all that is mutable/transient in humankind;
consciousness
dharana (धारणा, dhāraṇā) = concentration; focusing; directing attention
Dharana: harmony with the mind

On the eight step path from asana to pranayama, pratyahara and dharana, you
successively focus on four different aspects of human existence: asana entails
working with the physical body and bringing it into harmony; pranayama
creates harmony with the energetic body; pratyahara is associated with the
emotional body; and dharana brings these three evolutions to their culminating
point – namely working with the mental body and attaining harmony with our
thoughts, which is the most difficult task on the eight step path. Although it is
relatively easy to control the physical body and perform all manner of exercises,
bringing your thoughts under control and proactively guiding them comprise
advanced yoga. You can experience this for yourself by doing the following
exercise:
While sitting in a comfortable position for a few minutes with your eyes closed,
try not to think of a blue elephant with bells around its neck. You will probably
find, as do most people, that this is an impossible task, i.e. you will inevitably
have thoughts such as “What’s the point of this exercise?” or “Great, I’ve done it,
I haven’t thought about an elephant.”
Dharana at the threshold to the ethereal levels

Dharna will also take your yoga practice into a new dimension. In addition to
culminating in asana (harmony with the physical body), pranayama (harmony
with the energetic body), pratyahara (harmony with the emotions) and dharana
(harmony with thoughts), dharana forms the basis for the three ethereal stages
of yoga: dharana (concentration), dhyana (deep contemplation) and samadhi
(enlightenment).
Dharana: the end point of practice

The four steps comprising asana, pranayama, pratyahara and dharana entail
very specific techniques that you can learn and practice. Intensive use of these
tools ultimately results in harmony with the relevant aspect, dharana being the
final step on this path of yoga practice. The succeeding steps cannot be practiced
and are attained automatically if the right foundation is laid. This transition is
discussed again in chapter four (ys 4.2), where the practicing yogi is likened to a
farmer who digs a furrow in a rice field embankment so that water can flow
through and irrigate the field. Dharana can be compared to the final digging
action that allows the water to flow into the rice field.
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Results
ततर परतययैकतानता धयानम् ॥२॥

tatra pratyayaikatānatā dhyānam ||2||
Allowing your thoughts to flow in an uninterrupted stream results in
contemplation (dhyana). ||2||
tatra (ततर, tatra) = (adv.) there; then
pratyaya (परतयय, pratyaya) = (iic.) notion; content of mind; presented idea;
cognition
tana (तान, tāna) = ( iic.) to flow; to rove; to migrate
ekatanata (एकतानत, ekatānata) = one continuous flow
dhyanam (धयानम्, dhyānam) = (acc. sg. n./nom. sg. n. from dhyana (धयान, dhyāna)
) meditation
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Results
तदेवाथरमातरिनभासं सवरपशूनयिमवसमािधः ॥३॥

tadevaarthamātranirbhāsaṁ svarūpaśūnyamivasamādhiḥ ||3||
Insight (samadhi) occurs when only the subject matter of the orientation shines
forth without any being affected by the person in question. ||3||
tad (तद् , tad) = (acc. sg. n./nom. sg. n.) thus; there; hence; now
eva (एव, eva) = (prep.) the same; actually
tada (तदा, tadā) = precisely when
artha (अथर, artha) = (iic.) meaning; object; subject; topic
matra (मातर, mātra) = only; alone
nirbhasa (िनभासा, nirbhāsā) = luminous; radiant
svarupa (सवरप, svarūpa) = (iic.) own form; own nature; personality; subjectivity;
chitta
shunyam (शूनयम्, śūnyam) = (acc. sg. m./acc. sg. n./nom. sg. n. from sunya (सूनय,
sūnya)) empty; devoid of
iva (इव, iva) = (prep.) as if
samadhih (समािधः, samādhiḥ) = (nom. sg. m. from samadhi (समािध, samādhi))
samadhi; goal of yoga; state of enlightenment; transcendent state; absolute
knowledge
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Chapter, Vibhuti, Pada, Results
तरयमेकतर संयमः ॥४॥

trayamekatra saṁyamaḥ ||4||
The three processes of dharana, dhyana, and samadhi, when taken together, are
the components of meditation (samyama). ||4||
trayam (तरयम्, trayam) = (acc. sg. n./nom. sg. n. from traya (तरय, traya)) the three
eka (एक, eka) = one
ekatra (एकतर, ekatra) = (adv.) together; as one; at one place
sanyamah (संयमः, saṁyamaḥ) = (nom. sg. m. from sanyama (संयम, saṁyama))
literally: completely controlled or regulated; self control; absorption; meditation;
the latter stages of the eightfold path; essence of the eightfold path
Page keywords:
trayam, ekatra, sanyamah, Sutra, Yoga, Patanjali, Chapter, Vibhuti, Pada, Results
तजजयात् परजालोकः ॥५॥

tajjayāt prajñālokaḥ ||5||
Mastery of this meditation gives rise to absolute knowledge of all that can be
perceived. ||5||
tat (तत्, tat) = (acc. sg. n./nom. sg. n. from tad (तद् , tad)) that; there; from that
jayat (जयात्, jayāt) = (abl. sg. m./abl. sg. n. from jaya (जय, jaya)) mastery
prajna (परजा, prajñā) = (nom. sg. f. from prajna (परजा, prajñā); nom. sg. f. from
prajna (परज, prajña)) higher consciousness; direct knowledge; absolute
knowledge
alokah (आलोकः, ālokaḥ) = (nom. sg. m. from aloka (आलोक, āloka)) all that can be
perceived; light; visible
Page keywords:
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तसय भूिमषु िविनयोगः ॥६॥

tasya bhūmiṣu viniyogaḥ ||6||
This meditation is carried out in the three aforementioned successive steps. ||
6||
tasya (तसय, tasya) = (g. sg. n./g. sg. m. from tad (तद् , tad)) its; whose
bhumishu (भूिमषु, bhūmiṣu) = (loc. pl. f. from bhumi (भूिम, bhūmi)) stages; states;
steps; successive
viniyogah (िविनयोगः, viniyogaḥ) = (nom. sg. m. from viniyoga (िविनयोग, viniyoga))
application; practice
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तरयमनतरनगं पूवेभयः ॥७॥

trayamantarangaṁ pūrvebhyaḥ ||7||
These three steps are more internal (anga) than the previous steps. ||7||
trayam (तरयम्, trayam) = three
antar (अनतर, antar) = internal
anga (अङ, aṅga) = limb; part
purvebhyah (पूवेभयः, pūrvebhyaḥ) = compared to the previous ones; relative to
the previous ones
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Results
तदिप बिहरङं िनबीजसय ॥८॥
tadapi bahiraṅgaṁ nirbījasya ||8||
However, these three steps are still external compared to ultimate knowledge
(nirbija samadhi). ||8||
tat (तत्, tat) = (acc. sg. n./nom. sg. n.) that; which
api (अिप, api) = (conj./prep.) also
bahir (बिह, bahir) = (adv./prep.) external
anga (अङ, aṅga) = (acc. sg. n./nom. sg. n./acc. sg. m.) part; limb; step
nirbija (िनबीज, nirbīja) = (g. sg. m./g. sg. n.) seedless (samaadhi); compared to
nirbija samadhi
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वयुतथानिनरोधसंसकारयोः अिभभवपरादुभावौ िनरोधकण िचतानवयो िनरोधपिरणामः ॥९॥

vyutthānanirodhasaṁskārayoḥ abhibhavaprādurbhāvau nirodhakṣaṇa
cittānvayo nirodhapariṇāmaḥ ||9||
That high level of mastery called nirodhahparinamah occurs in the moment of
transition when the rising tendency of deep impressions, the subsiding
tendency, and the mutable nature of humankind (chitta) converge. ||9||
vyutthana (वयुतथान, vyutthāna) = (iic.) disjointedness
nirodha (िनरोध, nirodha) = (iic.) tranquility
sanskarayoh (संसकारयोः, saṁskārayoḥ) = (loc. du. m./g. du. m. from sanskara
(संसकार, saṁskāra)) impression based on past experience
abhi (अिभ, abhi) = (prep.)
abhibhava (अिभभव, abhibhava) = (imp. 1, sg. 2) to overcome; to disappear
praduh (परादुः, prāduḥ) = (adv.)
bhavau (भावौ, bhāvau) = (acc. du. m./ nom. du. m., bhava (भाव, bhāva)) to ascend;
to appear
kshana (कण, kṣaṇa) = (voc. sg. m., k. sa. na.) situation; moment
chitta (िचत, citta) = (iic.) all that is mutable in human beings; mind
anvaya (अनवय, anvaya) = connection with; relationship
parinamah (पिरणामः, pariṇāmaḥ) = (nom. sg. m., parinama (पिरणाम, pariṇāma))
transition; change; evolution
Patanjali is referring here to the transitions between the various steps of
dharana, dhyana and samadhi. After dharana, or concentration, you transition
to dhyana, i.e. contemplation while in a state of nirodhaparinama. This
constitutes the transition to tranquility.
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chittanvayo, parinamah, Sutra, Yoga, Patanjali, Chapter, Vibhuti, Pada, Results
तसय परशानतवािहता संसकारत् ॥१०॥

tasya praśāntavāhitā saṁskārat ||10||
The tranquil flow of transition to tranquility gives rise to a new impression
(samskara). ||10||
tasya (तसय, tasya) = its (referring to nirodha parinama (िनरोधपिरणाम, nirodha
pariṇāma))
prashanta (परशानत, praśānta) = tranquil; undisturbed
vahita (वािहता, vāhitā) = flow
sanskara (संसकार, saṁskāra) = impressions resulting from repeated actions;
acquired habits
Each thought creates a mental impression and the creation of new connections
between the brain’s neurons, thus making previous thoughts easier to recall and
more familiar. The more often a thought occurs, the more anchored its neuronal
path becomes. Patanjali refers to such impressions as samskaras. Even the end
point of thought, which is contemplation, creates a mental impression, thus
making it ever easier for us to attain this state.
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Results
सवाथरता एकागरातयोः कयोदयौ िचतसय समािधपिरणामः ॥११॥

sarvārthatā ekāgrātayoḥ kṣayodayau cittasya samādhipariṇāmaḥ ||11||
The transition to insight (samadhiparinama) is characterized by the mutability
in human beings (chitta) becoming progressively less scattered, whereas the
tendency toward consolidation increases. ||11||
sarva (सवर, sarva) = all; many
artha (अथर, artha) = related to
sarvarthata (सवाथरत, sarvārthata) = state of mental scatteredness; many objects
ekagrata (एकागरता, ekāgratā) = consolidation; concentration; onepointedness; an
object
kshaya (कय, kṣaya) = decline; dwindle; cease; progressively less
udaya (उदय, udaya) = to rise; to increase
chitta (िचत, citta) = all that is mutable in human beings; mind
samadhi (समािध, samādhi) = transcendent state; absolute knowledge
parinamah (पिरणामः, pariṇāmaḥ) = change; evolution
This is another transition within the three steps of ashtanga yoga. Whereas the
transition from concentration, or dharana, to contemplation, or dhyana, is
referred to as norodhaparinama, the next transition is called samadhi
parinama, which is the transition from contemplation, or dhyana, to
enlightenment, or samadhi.
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Patanjali, Chapter, Vibhuti, Pada, Results
ततः पुनः शातोिदतौ तुलयपरतययौ िचतसयैकागरतापिरणामः ॥१२॥

tataḥ punaḥ śātoditau tulyapratyayau cittasyaikāgratāpariṇāmaḥ ||12||
The transition to onepointedness, or ekagrataparinamah, is the transition
whereby human mutability (chitta) becomes perfectly balanced between arising
and subsiding. ||12||
tatah (ततः, tataḥ) = (adv. from tatas (ततस्, tatas)) then
punah (पुनः, punaḥ) = (adv./conj. from punar (पुनर, punar)) again
shanta (शानता, śāntā) = (per. fut. sg. 3. from sha (शा, śā)) tranquil; subsiding
uditau (उिदतौ, uditau) = (acc. du. m./nom. du. m. udita (उिदत, udita)) stated;
ascended
tulya (तुलय, tulya) = (iic.) identical; similar
pratyayau (परतययौ, pratyayau) = (acc. du. m./nom. du. m.) thought; impression
chittasya (िचतसय, cittasya) = (g. sg. m./g. sg. n. from chitta (िचत, citta)) all that is
mutable in humankind; mind
ekatmata (एकातमता, ekātmatā) = (nom. sg. f.) aggregation; concentration; one
pointedness
parinamah (पिरणामः, pariṇāmaḥ) = (nom. sg. m., parinama (पिरणाम, pariṇāma))
transition; change; evolution
Ekagrataparinama is the final transition of our consciousness, whereby the
three stages of samyama (dharana, dhyana and samadhi) are completed,
resulting in attainment of a state of enlightenment (samadhi) even if outer
circumstances change.
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एतेन भूतेिनदरयेषु धमरलकणावसथा वयाखयाताः ॥१३॥

etena bhūtendriyeṣu dharmalakṣaṇaavasthā vyākhyātāḥ ||13||
This explains the transformation of relinquishment (dharmaparinama),
characteristics (lakshanaparinama) and states into material elements of the
senses. ||13||
etena (एतेन, etena) = (i. sg. m./i. sg. n. from eta (एत, eta)) by this; by these
bhuta (भूता, bhūtā) = (nom. sg. f.) elements
indriyeshu (इिनदरयेषु, indriyeṣu) = (loc. pl. m./loc. pl. n. from indriya (इिनदरय,
indriya)) in the sense organs
dharma (धमर, dharma) = (acc. sg. n./nom. sg. n. from dharman (धमरन्, dharman))
relinquishing something in the world; characteristic; feature, outer form
lakshana (लकणा, lakṣaṇā) = (nom. sg. f. from lakshana (लकण, lakṣaṇa)) attribute;
feature; the inner quality of something
avasthah (अवसथाः, avasthāḥ) = (acc. pl. f.) state; condition
parinama (पिरणाम, pariṇāma) = change; evolution
vyakhya (वयाखया, vyākhyā) = description; explanation
vyakhyatah (वयाखयाताः, vyākhyātāḥ) = (nom. pl. m./acc. pl. f./nom. pl. f. from
vyakhyata (वयाखयात, vyākhyāta)) are described
The way we perceive objects is conditioned by our prior experience. Take a
laptop computer for example. A Stone Age person might have simply used it as
a smooth surface to crack nuts on. In the Middle Ages it might have served as a
shield in battle. Today we use laptops to compose texts, watch movies and so on.
Hence we perceive everyday objects variously, depending on how we have
developed. This relates to the manner in which we use such objects (dharma
parinama); the amount of time we wish to spend using them (lakshana
parinama); and how we perceive them (avasthaparinama).
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शानोिदतावयपदेशयधमानुपाती धमी ॥१४॥

śānoditaavyapadeśyadharmānupātī dharmī ||14||
Past, present and future tasks are all based on one and the same foundation. ||
14||
shanta (शानत, śānta) = past
udita (उिदत, udita) = arising; manifested
avyapadeshya (अवयपदेशय, avyapadeśya) = unmanifest; in the future; future
dharma (धमर, dharma) = characteristics; inherent function
anupati (अनुपाती, anupātī) = based on; jointly
dharmi (धमी, dharmī) = the object or person containing the characteristics
Page keywords:
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Vibhuti, Pada, Result
करमानयतवं पिरणामानयतेवे हेतुः ॥१५॥
kramānyatvaṁ pariṇāmānyateve hetuḥ ||15||
Distinctness in transformation (anyatvamparinama) are based on differences in
the sequence ||15||
krama (करम, krama) = sequence; succession
anyatvam (अनयतवं, anyatvaṁ) = distinctness; difference
parinama (पिरणाम, pariṇāma) = change; evolution
anyatva (अनयतव, anyatva) = distinctness; difference
hetu (हेतु, hetu) = cause; reason
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Results
पिरणामतरयसंयमाततीतानागत जानम् ॥१६॥

pariṇāmatrayasaṁyamātatītānāgata jñānam ||16||
Meditation (samyama) on the three types of change (parinamatraya) gives rise
to knowledge of the past and future. ||16||
parinama (पिरणाम, pariṇāma) = (iic.) change; evolution
traya (तरय, traya) = (iic.) the three
sanyamat (संयमात्, saṁyamāt) = (abl. sg. m. from sanyama (संयमा, saṁyamā))
concentration; contemplation; samyama; meditation
atita (अतीत, atīta) = (nom. sg. f.) past
anagata (अनागत, anāgata) = (voc. sg. m./voc. sg. n.) future
jnanam (जानम्, jñānam) = (acc. sg. n. / nom. sg. n. from jnana (जान, jñāna))
knowledge; insight
Samyama, or meditation, is composed of three successive steps, namely dharana
(concentration), dhyana (contemplation) and samadhi (absolute knowledge).
With each step, we gain deeper knowledge of the object of our contemplation.
What matters here is (a) which object we choose as a focus for samyama; (b) the
nature of our insight; and (c) what we experience on the way there. Patanjali
suggests a series of subjects for meditation (samyama) (ys 3.163.34).
Page keywords:
parinamatraya, sanyamat, atitanagata, jnanam, Sutra, Yoga, Patanjali, Chapter,
Vibhuti, Pada, Results
शबदाथरपरतययामािमतरेतरराधयासातसंकरः ततपरिवभागसंयमात् सवरभूतरतजानम् ॥१७॥

śabdārthapratyayāmāmitaretrarādhyāsātsaṁkaraḥ tatpravibhāgasaṁyamāt
sarvabhūtarutajñānam ||17||
The name, task and experience associated with an object are interconnected. By
meditating (samyama) on the distinction between these three, we attain
knowledge (jnana) concerning the form of expression of all living beings. ||
17||
shabda (शबद, śabda) = word; sound; name of an object
artha (अथर, artha) = object; purpose; meaning
pratyayana (परतययान, pratyayāna) = thought; content of the mind; experience
itara (इतर, itara) = the one
itaretara (इतरेतरा, itaretarā) = one another
adhyasa (अधयास, adhyāsa) = interrelated; based on
sankara (संकर, saṁkara) = mixture
tat (तत्, tat) = these
pravibhaga (परिवभाग, pravibhāga) = separation; differentiation
concentration; contemplation; samyama; meditation
sarva (सवर, sarva) = all
bhuta (भूत, bhūta) = living beings
ruta (रत, ruta) = sound; language; speech; form of expression
jnana (जान, jñāna) = knowledge; understanding
Page keywords:
shabdartha, pratyayamam, itaretraradhyasat, sankarah, pravibhaga, sanyamat,
sarvabhuta, ruta, jnanam, Sutra, Yoga, Patanjali, Chapter, Vibhuti, Pada, Results
संसकारसाकातकरणात् पूवरजाितजानम् ॥१८॥

saṁskārasākṣātkaraṇāt pūrvajātijñānam ||18||
Through meditation on our impressions (samskaras) comes the knowledge
(jnana) of previous incarnations. ||18||
sanskara (संसकार, saṁskāra) = (iic.) impressions; experience resulting from
previous actions
sakshat (साकात्, sākṣāt) = direct
karanat (करणात्, karaṇāt) = (abl. sg. m./abl. sg. n., from karana (करण, karaṇa))
experience
sakshatkaranat (साकातकरणत्, sākṣātkaraṇat) = (abl. sg. m./abl. sg. n.) direct
experience; original experience
purva (पूवर, pūrva) = (iic.) previous
jati (जाित, jāti) = birth
purva jati (पूवरजाित, pūrvajāti) = (iic.) incarnation
knowledge; insight
Patanjali on psychoanalysis
Pantanjali recommends that we mediate on the following question: Why do we
act in certain ways in certain situations? This meditation entails an inner journey
on which we learn a great deal about ourselves. Are our actions determined by
misconceptions and previous experience? Where do these misconceptions come
from?
This is a bit like Freudian psychoanalysis in that we go back into our past in an
effort to understand where these impressions, or samskaras, come from. Take an
aquaphobic person for example. Where does this phobia from? Through
meditation, it may emerge that the aversion has its origins in a negative
experience with water. Once the person identifies this type of cause, they may
be able to rid themselves of their anxiety.
In describing this technique, Patanjali uses an extremely broad definition of
previous incarnation, which according to him encompasses everything that has
occurred up until now, including prior to birth.
Page keywords:
sanskara, sakshatkaranat, purva, jati, jnanam, Sutra, Yoga, Patanjali, Chapter, Vibhuti,
Pada, Results
परतययसय परिचतजानम् ॥१९॥

pratyayasya paracittajñānam ||19||
Meditation on the thoughts of another person gives rise to knowledge (jnana) of
their mutable being (chitta). ||19||
pratyayasya (परतययसय, pratyayasya) = (g. sg. m. from pratyaya (परतयय, pratyaya))
that which is in the mind; thought; direct perception
para (पर, para) = (iic.) a different one; another
chitta (िचत, citta) = (iic.) human mutability; mind
knowledge; insight
Page keywords:
pratyayasya, para, chitta, jnanam, Sutra, Yoga, Patanjali, Chapter, Vibhuti, Pada,
Results
न च तत् सालमबनं तसयािवषयी भूततवात् ॥२०॥

na ca tat sālambanaṁ tasyaaviṣayī bhūtatvāt ||20||
But we learn nothing from the true nature of another person, for they are not an
object that can be perceived. ||20||
na (न, na) = (part.) not
tat (तत्, tat) = (acc. sg. n./nom. sg. n. from tad (तद् , tad)) that
sa (स, sa) = (nom. sg. m. from tad (तद् , tad)) his
alambanam (आलमबनम्, ālambanam) = (acc. sg. n./nom. sg. n., alambana (आलमबन,
ālambana)) the underlying; that which supports; here: the true self; true nature
(of something)
tasyah (तसयः, tasyaḥ) = (g. sg. f./abl. sg. f., tad (तद् , tad)) its
avishayi (अिवषयी, aviṣayī) = (nom. sg. m., avishayin (अिवषियन्, aviṣayin)) not the
object
bhutatvat (भूततवात्, bhūtatvāt) = because it is
Page keywords:
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Results
कायरपसंयमात् ततगराहशिकतसतमभे चकुः परकाशासंपरयोगेऽनतधानम् ॥२१॥

kāyarūpasaṁyamāt tatgrāhyaśaktistambhe cakṣuḥ
prakāśāsaṁprayoge'ntardhānam ||21||
Through meditation on the form of one's own physical body, it becomes possible
to impede the capacity that renders the body visible. This precludes a
connection between light and the eyes and renders the body invisible to others.
||21||
kaya (काय, kāya) = (iic) body
rupa (रप, rūpa) = (iic.) form
sanyamat (संयमात्, saṁyamāt) = (abl. sg. m. from sanyama (संयमा, saṁyamā)) by
practicing contemplation; samyama; meditation
tat (तत्, tat) = (acc. sg. n./nom. sg. n. from tad (तद् , tad)) that
grahya (गराह, grāhya) = perceptible
shakti (शिकत, śakti) = (iic.) power; capacity
arhtah (अहतरः, arhtaḥ) = (nom. sg. m. from arhta (अहतर, arhta)) impediment
chakshuh (चकुः, cakṣuḥ) = (acc. sg. n. /nom. sg. n., chakshus (चकुस्, cakṣus)) eye
prakasha (परकाश, prakāśa) = (iic.) light
asanprayoge (असंपरयोगे, asaṁprayoge) = (loc. sg. m., asanprayoga (असंपरयोग,
asaṁprayoga)) no connection
antardhanam (अनतधानम्, antardhānam) = (acc. sg. n./nom. sg. n. from
antardhana (अनतधान, antardhāna)) disappear; invisibility
Page keywords:
kaya, rupa, sanyamat, grahyashakti, stambhe, chakshuh, prakashasanprayoge,
'ntardhanam, Sutra, Yoga, Patanjali, Chapter, Vibhuti, Pada, Results
सोपकरमं िनरपकरमं च कमर ततसंयमातपरानतजानम् अिरषेभयो वा ॥२२॥

sopakramaṁ nirupakramaṁ ca karma tatsaṁyamātaparāntajñānam
ariṣṭebhyo vā ||22||
Meditation (samyama) on foreseeable and unforeseeable causes and causal
relationships (karma) gives rise to knowledge (jnana) concerning fate. ||22||
sopa (सोप, sopa) = based on
krama (करम, krama) = sequence; succession
sopakramam (सोपकरमं, sopakramaṁ) = based on the process; understandable;
foreseeable
nirupa (िनरप, nirupa) = not supported; empty
nirupakramam (िनरपकरमं, nirupakramaṁ) = not based on the process;
unforeseeable; not understandable
cha (च, ca) = and
karma (कमर, karma) = karma; action; cause or effect of an action; fate
tat (तत्, tat) = that
sanyamat (संयमात्, saṁyamāt) = (abl. sg. m. from sanyama (संयमा, saṁyamā)) by
meditating on; by practising samyama as regards
aparanta (अपरानत, aparānta) = death; end
arishta (अिरष, ariṣṭa) = fate
ibhya (इभय, ibhya) = its
va (वा, vā) = or
Page keywords:
sopa, kramam, nirupa, karma, tatsanyamat, aparantajnanam, arishtebhyo, Sutra, Yoga,
मैतयिदषु बलािन ॥२३॥

maitryadiṣu balāni ||23||
Meditating on love (maitri) and the other positive attitudes (see ys 1.33)
engenders the necessary strength. ||23||
maitri (मैतरी, maitrī) = love; congeniality; friendliness
adishu (आिदषु, ādiṣu) = and so on
balani (बलािन, balāni) = power; strength
Meditation enables you to determine the nature of your feelings, thoughts and
actions. Selecting a trait, characteristic or emotion for samyama will result in its
developing within you. However, Patanjali advises us to strengthen only positive
emotions and traits through meditation, as they help us on our spiritual path. If
your samyama focuses on hatred, this feeling will grow within you and will
distract you from your inner path – and thus you will never attain the state of
yoga. You can only progress on the path of yoga on the basis of positive
characteristics. This will enable you to feel the love, empathy and gratitude that
a genuinely advanced yogi emanates.
Page keywords:
maitry, adishu, balani, Sutra, Yoga, Patanjali, Chapter, Vibhuti, Pada, Results
बलेषु हिसतबलादीनी ॥२४॥

baleṣu hastibalādīnī ||24||
Meditating on strength itself engenders the strength of an elephant. ||24||
baleshu (बलेषु, baleṣu) = in the strength
hasti (हिसत, hasti) = elephant
baladini (बलादीिन, balādīni) = strength of
Page keywords:
baleshu, hastibaladini, Sutra, Yoga, Patanjali, Chapter, Vibhuti, Pada, Results
परवृततयालोकनयासात् सूकमावयाविहतिवपरकृषजानम् ॥२५॥

pravṛttyālokanyāsāt sūkṣmāvyāvahitaviprakṛṣṭajñānam ||25||
Meditating on the source of the inner light gives rise to knowledge (jnana) of
subtle, concealed and remote entities. ||25||
pravritti (परवृित, pravṛtti) = source
aloka (आलोक, āloka) = inner light
nyasa (नयासा, nyāsā) = by directing; by projecting
sukshma (सूकम, sūkṣma) = refined entities; subtle entities
vyavahita (वयविहत, vyavahita) = hidden; concealed; veiled
viprakrishta (िवपरकृष, viprakṛṣṭa) = distant; remote
Page keywords:
pravritty, aloka, nyasat, sukshma, vyavahita, viprakrishta, jnanam, Sutra, Yoga,
भुवजानं सूयेसंयमात् ॥२६॥

bhuvajñānaṁ sūryesaṁyamāt ||26||
Meditation (samyama) on the sun gives rise to knowledge (jnana) of the ethereal
and physical worlds. ||26||
bhuvana (भुवन, bhuvana) = world; realm; ethereal and physical worlds
surye (सूये, sūrye) = (loc. from surya (सूयर, sūrya)) concerning the sun; concerning
surya
deep contemplation; meditation
Page keywords:
bhuva, jnanam, surye, sanyamat, Sutra, Yoga, Patanjali, Chapter, Vibhuti, Pada,
Results
चनदरे तारवयूहजानम् ॥२७॥

candre tāravyūhajñānam ||27||
Meditating on the moon (chandra) gives rise to knowledge (jnana) concerning
the arrangement of the stars. ||27||
chandre (चनदरे, candre) = (loc. sg. m./acc. du. n./nom. du. n./loc. sg. n./acc. du.
f./nom. du. f. from chandra (चनदर, candra)) moon
tara (तार, tāra) = (iic.) star
vyuha (वयूह, vyūha) = (iic.) arrangement; oneness; configuration
knowledge; insight
tara vyuha jnana (तार वयूह जान, tāra vyūha jñāna) = knowledge concerning the
arrangement of the stars; astrological knowledge
Page keywords:
chandre, taravyuha, jnanam, Sutra, Yoga, Patanjali, Chapter, Vibhuti, Pada, Results
धरवे तदगितजानम् ॥२८॥

dhruve tadgatijñānam ||28||
Meditating on the polestar engenders knowledge (jnana) of its constellation. ||
28||
dhruve (धरवे, dhruve) = (loc. sg. m./acc. du. n./nom. du. n./loc. sg. n./acc. du. f.
nom. du. f. from ~tk~dhruva) polestar
tat (तत्, tat) = (acc. sg. n./nom. sg. n. from tad (तद् , tad)) its; their
gati (गित, gati) = (iic.) movement; constellation
knowledge; insight
Page keywords:
dhruve, tadgati, jnanam, Sutra, Yoga, Patanjali, Chapter, Vibhuti, Pada, Results
नािभचकरे कायवयूहजानम् ॥२९॥

nābhicakre kāyavyūhajñānam ||29||
Meditation on the energy center of the navel (nabhi chakra) gives rise to
knowledge (jnana) concerning the arrangement and structure of the physical
body. ||29||
nabhi (नािभ, nābhi) = (iic.) navel
chakre (चकरे, cakre) = (acc. du. n./nom. du. n./loc. sg. n. from chakra (चकर, cakra
)) energy center; wheel
kaya (काय, kāya) = (iic) body; physical body
vyuha (वयूह, vyūha) = (iic.) arrangement; configuration
knowledge; insight
Page keywords:
nabhichakre, kayavyuha, jnanam, Sutra, Yoga, Patanjali, Chapter, Vibhuti, Pada,
Results
कनठकूपे कुितपपासा िनवृितः ॥३०॥

kanṭhakūpe kṣutpipāsā nivṛttiḥ ||30||
Meditation on the pit of the throat (kantha kupa) causes hunger and thirst to
cease. ||30||
kantha (कणथ, kaṇtha) = throat
kupa (कूप, kūpa) = pit
kshudh (कुध्, kṣudh) = hunger
pipasa (िपपासा, pipāsā) = thirst
nivrittih (िनवृितः, nivṛttiḥ) = cease
Page keywords:
kantha, kupe, kshutpipasa, nivrittih, Sutra, Yoga, Patanjali, Chapter, Vibhuti, Pada,
Results
कूमरनाडया सथैयरम् ॥३१॥

kūrmanāḍyāṁ sthairyam ||31||
Meditation on the energy in the spine (kurma nadi) engenders steadiness. ||
31||
kurma (कूमर, kūrma) = (iic.) tortoise
nadyam (नाडयाम्, nāḍyām) = (loc. sg. f., nada (नाड, nāḍa)) energy channel
kurma nadi (कूमरनाडी, kūrmanāḍī) = energy channel at the sternum or along the
spine (depending on the text)
sthairyam (सथैयरम्, sthairyam) = (acc. sg. n./nom. sg. n. from sthairya (सथैयर,
sthairya)) steadiness; stability
Page keywords:
kurma, nadyam, sthairyam, Sutra, Yoga, Patanjali, Chapter, Vibhuti, Pada, Results
मूधरजयोितिष िसददशरनम् ॥३२॥
mūrdhajyotiṣi siddhadarśanam ||32||
Meditation on the light inside the head engenders contact with the masters
(siddhas). ||32||
murdha (मूधर, mūrdha) = (iic. from murdhan (मूधरन्, mūrdhan)) head; crown of the
head
jyotishi (जयोितिष, jyotiṣi) = (loc. sg. n., jyotis (जयोितस्, jyotis)) light
siddha (िसद, siddha) = (iic.) perfected ones; masters in possession of divine
powers; siddhas
darshanam (दशरनम्, darśanam) = (acc. sg. n./nom. sg. n. from darshana (दशरन,
darśana)) vision; contact
Page keywords:
murdha, jyotishi, siddha, darshanam, Sutra, Yoga, Patanjali, Chapter, Vibhuti, Pada,
Results
पराितभादा सवरम् ॥३३॥

prātibhādvā sarvam ||33||
Meditiation on intuition engenders knowledge about everything. ||33||
pratibha (पराितभा, prātibhā) = (nom. sg. f. from pratibha (पराितभ, prātibha))
intuitive knowledge
va (वा, vā) = (conj.) or
sarvam (सवरम्, sarvam) = (acc. sg. m./acc. sg. n. /nom. sg. n. from sarva (सवर,
sarva)) all; everything
Page keywords:
pratibhad, sarvam, Sutra, Yoga, Patanjali, Chapter, Vibhuti, Pada, Results
हरडये िचतसंिवत् ॥३४॥

hrḍaye cittasaṁvit ||34||
Meditation on the heart (hridaya) engenders knowledge concerning human
mutability (chitta). ||34||
hridaya (हृदय, hṛdaya) = heart
chitta (िचत, citta) = human mutability; mind
sanvit (संिवत्, saṁvit) = understanding; perception; precise knowledge
Page keywords:
hrdaye, chitta, sanvit, Sutra, Yoga, Patanjali, Chapter, Vibhuti, Pada, Results
सततवपुरषायोः अतयनतासंकीणरयोः परतययािवशेषोभोगः पराथरतवातसवाथरसंयमात् पुरषजानम् ॥३५॥
sattvapuruṣāyoḥ atyantāsaṁkīrṇayoḥ pratyayāviśeṣobhogaḥ paraarthatvāt
svaarthasaṁyamāt puruṣajñānam ||35||
Outer enjoyment (bhoga) arises from a failure to distinguish between the
physical world and the true self, which are very different from each other.
Knowledge (jhana) of the true self (purusha) arises from meditation (samyama)
on matters concerning the true self rather than external matters. ||35||
sattva (सततव, sattva) = purity; one of the three gunas; the physical world
purusha (पुरष, puruṣa) = (iic.) consciousness; self; soul; the true self; the
immutable aspects of humankind
atyanta (अतयनता, atyantā) = (nom. sg. f.) extremely; very
a sam kirnayoh (असंकीणरयोः, asaṁkīrṇayoḥ) = (loc. du. m./g. du. m./loc. du.
n./g. du. n./loc. du. f./g. du. f, a sam kirna (असंकीणर, asaṁkīrṇa)) not
connected; different; unmixed
pratyayah (परतययः, pratyayaḥ) = (nom. pl. m. from pratyaya (परतयय, pratyaya)) that
which is in the mind; thought; perception; mental impression
avisheshah (अिवशेषः, aviśeṣaḥ) = (nom. sg. m. from avishesha (अिवशेष, aviśeṣa))
nondifferentiation; nonobject; nonsubject
bhogah (भोगः, bhogaḥ) = (nom. sg. m. from bhoga (भोग, bhoga)) pleasure;
enjoyment
para (पर, para) = (iic.) external
artha (अथर, artha) = desire; goal; matter
vat (वात्, vāt) = instead of
sva (सव, sva) = proprietary; belonging to oneself
artha (अथर, artha) = (iic.) desire; goal; matter
deep contemplation; meditation
purusha (पुरष, puruṣa) = (iic.) consciousness; self; soul; the true self; the
immutable aspect of humankind
knowledge; insight
Page keywords:
sattva, purushayoh, atyanta, sankirnayoh, pratyayavishesho, bhogah, para, arthat,
arthasanyamat, purusha, jnanam, Sutra, Yoga, Patanjali, Chapter, Vibhuti, Pada,
Results
ततः पराितभसरावाणवेदनादशासवादवाता जायनते ॥३६॥

tataḥ prātibhasrāvāṇavedanaādarśaāsvādavārtā jāyante ||36||
This results in intuitive hearing, feeling, seeing, tasting and smelling. ||36||
tatah (ततः, tataḥ) = thence
pratibha (पराितभ, prātibha) = intuitive; essence
shravana (शरावण, śrāvaṇa) = hearing
vedana (वेदन, vedana) = feeling
adarsha (आदशर, ādarśa) = seeing
asvada (आसवाद, āsvāda) = tasting
varta (वाता, vārtā) = odor; smelling
jayante (जायनते, jāyante) = engenders
Page keywords:
tatah, pratibha, sravana, vedana, adarsha, asvada, varta, jayante, Sutra, Yoga, Patanjali,
ते समाधवुपसगावयुतथाने िसदयः ॥३७॥

te samādhavupasargāvyutthāne siddhayaḥ ||37||
These powers are of secondary importance to those who have attained
knowledge (samadhi), but are nonetheless feats for materially oriented
individuals. ||37||
te (ते, te) = it; this
samadaui (समादौइ, samādaui) = for those who have achieved enlightenment
upasarga (उपसगा, upasargā) = hindrance; secondary effect; of secondary
importance
vyutthana (वयुतथान, vyutthāna) = for those on the path; for those with external
strivings; materially oriented individuals
siddhayah (िसदयः, siddhayaḥ) = power
Page keywords:
samadhav, upasargah, vyutthane, siddhayah, Sutra, Yoga, Patanjali, Chapter, Vibhuti,
Pada, Results
बदनहकारणशैिथलयात् परचारसंवेदनाचच िचतसय परशरीरावेशः ॥३८॥

badnhakāraṇaśaithilyāt pracārasaṁvedanācca cittasya paraśarīrāveśaḥ ||
38||
Relinquishing the causes of attachment to the physical realm and gaining
knowledge of the energy channels engenders the ability to enter into another
body. ||38||
bandha (बनध, bandha) = attachment; bondage; here: attachment to the physical
body
karana (कारण, kāraṇa) = cause
shaithilya (शैिथलय, śaithilya) = by relinquishing; letting go; loosening
prachara (परचार, pracāra) = passages; channels; ethereal energy channels
sanvedana (संवेदन, saṁvedana) = by knowledge of
cha (च, ca) = and
chitta (िचत, citta) = mind
para (पर, para) = (iic.) another
sharira (शरीर, śarīra) = body
avesha (आवेश, āveśa) = entering into
Page keywords:
badnha, karana, shaithilyat, prachara, sanvedanachcha, chittasya, parashariraveshah,
Sutra, Yoga, Patanjali, Chapter, Vibhuti, Pada, Results
उदानजयाअत् जलपणखकणटकािदषवसङोऽतकरािनतश ॥३९॥

udānajayāat jalapaṇkhakaṇṭakādiṣvasaṅgo'tkrāntiśca ||39||
Gaining mastery over upward flowing energy (udanavayu) severs contact with
mud, water, thorns and the like; whereupon the yogi levitates. ||39||
udana (उदान, udāna) = udanavayu; an aspect of ethereal energy; prana; energy
in the throat; upward flowing energy
jayat (जयात्, jayāt) = by mastery
jala (जल, jala) = water
pankha (पणख, paṇkha) = mud; swamp
kantaka (कणटक, kaṇṭaka) = thorn
adishu (आिदषु, ādiṣu) = and so on
asangah (असङः, asaṅgaḥ) = (nom.) no contact; no adhesion; cessation of contact
utkranti (उतकरािनत, utkrānti) = rising; ascension; levitation; to be lightweight
cha (च, ca) = and
Page keywords:
udana, jayaat, jala, pankha, kantakadishv, asango, 'tkrantischa, Sutra, Yoga, Patanjali,
समानजयाजजवलनम् ॥४०॥
samānajayājjvalanam ||40||
Mastery over metabolic energy (samanavayu) engenders inner fire. ||40||
samana (समान, samāna) = samana vayu (समानवायु, samānavāyu); metabolic
energy; a metaphysical energy that is responsible for metabolism.
jayat (जयात्, jayāt) = by mastery
jvalanam (जवलनम्, jvalanam) = (acc. from jvalana (जवलन, jvalana)) fire
Page keywords:
samana, jayaj, jvalanam, Sutra, Yoga, Patanjali, Chapter, Vibhuti, Pada, Results
शरोतराकाशयोः संबनधसंयमात् िदवयं शरोतरम् ॥४१॥

śrotraākāśayoḥ saṁbandhasaṁyamāt divyaṁ śrotram ||41||
Meditation (samyama) on the relationship between space and the power of
hearing engenders the divine power of hearing. ||41||
shrotra (शरोतर, śrotra) = ear; hearing
akasha (आकाश, ākāśa) = space; ether
sanbandha (संबनध, saṁbandha) = relationship; connection
sanyama (संयम, saṁyama) = deep contemplation; meditation
divya (िदवय, divya) = divine; higher
shrotram (शरोतरम्, śrotram) = hearing
Page keywords:
shrotra, akashayoh, sanbandha, sanyamat, divyam, shrotram, Sutra, Yoga, Patanjali,
कायाकाशयोः संबनधसंयमात् लघुतूलसमापतेशाकाश गमनम् ॥४२॥

kāyākāśayoḥ saṁbandhasaṁyamāt laghutūlasamāpatteścaākāśa gamanam
||42||
Meditating (samyama) on the relationship between the body and space and
contemplating (samapatti) the lightness of cotton engender the ability to move
through space weightlessly. ||42||
kaya (काय, kāya) = body
sanbandha (संबनध, saṁbandha) = relationship; connection
laghu (लघु, laghu) = light
tula (तूल, tūla) = cotton
samapatti (समापित, samāpatti) = connection; becoming; meditation
cha (च, ca) = and
gamanam (गमनम्, gamanam) = movement; to move
Page keywords:
kayakashayoh, sanbandha, sanyamat, laghu, tula, samapattescha, akasha, gamanam,
बिहरकिलपता वृितः महािवदेहा ततः परकाशावरणकयः ॥४३॥

bahirakalpitā vṛttiḥ mahāvidehā tataḥ prakāśaāvaraṇakṣayaḥ ||43||
Meditating on unimaginable external thought waves gives rise to maximum
disembodiment. This in turn lifts the veil on the true self. ||43||
bahih (बिहः, bahiḥ) = external
akalpita (अकिलपता, akalpitā) = unimaginable
vritti (वृित, vṛtti) = wave; thought wave
maha (मह, maha) = large; maximum
videha (िवदेहा, videhā) = disembodiment
prakasha (परकाश, prakāśa) = light; here: the true self
avarana (आवरण, āvaraṇa) = covering; veil
kshayah (कयः, kṣayaḥ) = remove; destroy; reduce
Page keywords:
bahir, akalpita, vrittih, maha, videha, tatah, prakasha, avarana, kshayah, Sutra, Yoga,
सथूलसवरपसूकमानवयाथरवततवसंयमात् भूतजयः ॥४४॥

sthūlasvarūpasūkṣmaanvayaarthavattvasaṁyamāt bhūtajayaḥ ||44||
Meditating on the outer manifestations, true nature, underlying principle,
temporal sequence, and purpose of something engenders mastery (jaya) of the
physical elements (bhutas). ||44||
sthula (सथूल, sthūla) = the external aspects of something
svarupa (सवरप, svarūpa) = own form; true nature; true form
sukshma (सूकम, sūkṣma) = subtle; the subtle underlying principle
anvaya (अनवय, anvaya) = sequence; allpervasive
artha vattva (अथरवततव, arthavattva) = purposefulness; function
bhuta (भूत, bhūta) = the five elements; matter
jayah (जयः, jayaḥ) = (nom.) victory, mastery; control
Page keywords:
sthula, svarupa, sukshma, anvaya, arthavattva, sanyamat, bhutajayah, Sutra, Yoga,
ततोऽिणमािदपरादुभावः कायसंपत् तदरानिभघातश ॥४५॥

tato'ṇimādiprādurbhāvaḥ kāyasaṁpat taddharānabhighātśca ||45||
This mastery engenders the ability to make the body appear to be extremely
small, as well as attainment of an absolutely physical body and its indestructible
integrity. ||45||
animan (अिणमन्, aṇiman) = capacity to make the body extremely small; the eight
supernatural abilities (siddhis): very small; huge; light; heavy; attain the
maximally remote; influence other living beings via the mind; influence non
living matter; materialization and dematerialization
pradurbhavah (परादुभावः, prādurbhāvaḥ) = manifestation
sanpat (संपत्, saṁpat) = absoluteness; perfection
tat (तत्, tat) = whose; their
dharma (धमर, dharma) = function; task; fullfillment of a duty
anabhighata (अनिभघात, anabhighāta) = nonresistance; without obstruction
cha (च, ca) = and
Page keywords:
tato, 'nimadi, pradurbhavah, kayasanpat, dharanabhighatscha, Sutra, Yoga, Patanjali,
रपलावणयबलवजरसंहननतवािन कायसंपत् ॥४६॥

rūpalāvaṇyabalavajrasaṁhananatvāni kāyasaṁpat ||46||
The perfection of the body includes beauty, gracefulness, strength, and
adamantine hardness. ||46||
rupa (रप, rūpa) = beauty; correct form
lavanya (लावणय, lāvaṇya) = gracefulness; charm; ability to attract
bala (बल, bala) = strength; energy
vajra (वजर, vajra) = diamond; adamantine hardness
sanhana natvani (संहननतवािन, saṁhananatvāni) = hardness; strength; steadiness
sanpat (संपत्, saṁpat) = absoluteness; perfection
Page keywords:
rupa, lavanya, bala, vajra, sanhananatvani, kayasanpat, Sutra, Yoga, Patanjali, Chapter,
गरहणसवरपािसमतावयाथरवततवसंयमाितिनदरय जयः ॥४७॥

grahaṇasvarūpaasmitāavayaarthavattvasaṁyamātindriya jayaḥ ||47||
Meditation (samyama) on the process of perception, its actual form, your Iness,
and the purpose of your life engenders mastery (jaya) over the senses. ||47||
grahana (गरहण, grahaṇa) = process of perception
svarupa (सवरप, svarūpa) = own form; own essence
asmita (अिसमता, asmitā) = Iness; individuality
anvaya (अनवय, anvaya) = connectedness; connection
arthavattva (अथरवततव, arthavattva) = purposefulness; function
indriya (इिनदरय, indriya) = organs of perception
jayah (जयः, jayaḥ) = mastery
Page keywords:
grahana, svarupa, asmita, avaya, arthavattva, sanyamat, indriya, jayah, Sutra, Yoga,
ततो मनोजिवतवं िवकरणभावः परधानजयश ॥४८॥

tato manojavitvaṁ vikaraṇabhāvaḥ pradhānajayaśca ||48||
This results in quickness of mind, liberation from the sense organs, and mastery
(jaya) over matter. ||48||
mano (मनो, mano) = mind; understanding
javitvam (जिवतवं, javitvaṁ) = quickness; speed
vikarana (िवकरण, vikaraṇa) = tool; here: the sense organs
bhavah (भावः, bhāvaḥ) = liberation; independence
pradhana (परधान, pradhāna) = matter; nature; creation
jaya (जय, jaya) = mastery
cha (च, ca) = and
Page keywords:
tato, mano, javitvam, vikarana, bhavah, pradhana, jayash, Sutra, Yoga, Patanjali,
सततवपुरषानयताखयाितमातरसय सवरभावािधषातृतवं सवरजातृतवं च ॥४९॥

sattvapuruṣaanyatākhyātimātrasya sarvabhāvāadhiṣṭhātṛtvaṁ sarva
jñātṛtvaṁ ca ||49||
Mastery of feelings and omniscience can only be attained through knowledge of
the difference between the physical world and the true self. ||49||
sattva (सततव, sattva) = purity; one of the three gunas (गुणस्, guṇas); the physical
world
purusha (पुरष, puruṣa) = the true self
anyata (अनयत, anyata) = difference; distinction between
khyati (खयाित, khyāti) = knowledge; embodiment
matra (मातर, mātra) = only; merely
bhava (भाव, bhāva) = feelings; emotions
adhishthatritvam (अिधषाटृतवं, adhiṣṭhāṭṛtvaṁ) = mastery; supremacy;
omnipotence
jnatritva (जातृटव, jñātṛṭva) = knowledge; wisdom
cha (च, ca) = and
Page keywords:
sattva, purusha, anyata, khyatimatrasya, sarva, bhava, adhishthatritvam, jnatritvam,
तदैरागयादिप दोषबीजकये कैवलयम् ॥५०॥

tadvairāgyādapi doṣabījakṣaye kaivalyam ||50||
Nonattachment (vairagya) even from that omiscience destroys the foundation
of all dysbalances (dosha) and results in liberation (kaivalya). ||50||
tad (तद् , tad) = (acc. sg. n. /nom. sg. n.) that
vairagyat (वैरागयत्, vairāgyat) = (ab. sg. n. from vairagya (वैरागय, vairāgya))
desirelessness; nonattachment; dispassion
api (अिप, api) = (conj./prep.) even
dosha (दोष, doṣa) = (iic.) impurity; dysbalances
bija (बीज, bīja) = (iic.) seed; foundation
kshaye (कये, kṣaye) = (loc. sg. m./acc. du. n./nom. du. n./loc. sg. n. /acc.du.
f./nom. du. f . from kshaya (कय, kṣaya)) destruction
kaivalyam (कैवलयम्, kaivalyam) = (acc. sg. n./nom. sg. n. from kaivalya (कैवलय,
kaivalya)) liberation; enlightenment
Page keywords:
vairagyad, dosha, bija, kshaye, kaivalyam, Sutra, Yoga, Patanjali, Chapter, Vibhuti,
Pada, Results
सथानयुपिनमनतरणे सङसमयाकरणं पुनरिनषपरसङात् ॥५१॥

sthānyupanimantraṇe saṅgasmayaakaraṇaṁ punaraniṣṭaprasaṅgāt ||
51||
When the celestial beings beckon, the yogi should avoid forming any attachment
to this complacency, since this contact can reinstate undesirable attachment. ||
51||
sthani (सथािन, sthāni) = celestial beings
upanimantrane (उपिनमनतरणे, upanimantraṇe) = invitation; on being invited by
sanga (सङ, saṅga) = acceptance; attachment
smaya (समय, smaya) = pride; enjoyment
akaranam (अकरणं, akaraṇaṁ) = he should avoid; to refuse
punah (पुनः, punaḥ) = again
anishta (अिनष, aniṣṭa) = undesirable
prasangat (परसणगात्, prasaṇgāt) = as a result of the contact
Page keywords:
sthany, nimantrane, sanga, smaya, akaranam, punar, anishta, prasangat, Sutra, Yoga,
कणततकरमयोः संयमात् िववेकजंजानम् ॥५२॥

kṣaṇatatkramayoḥ saṁyamāt vivekajaṁjñānam ||52||
Meditation (samyama) on the moments and their succession give rise to
knowledge (jnana) that is born from discernment (viveka). ||52||
kshana (कण, kṣaṇa) = (iic.) moment; instant; infinitesimal time
tat (तत्, tat) = (acc. sg. n./nom. sg. n. from tad (तद् , tad)) its
kramayoh (करमयोः, kramayoḥ) = (loc. du. m./g. du. m. from krama (करम, krama))
sequence; succession
through contemplation; meditation
viveka (िववेक, viveka) = (iic.) discernment
jam (जम्, jam) = (acc. sg. m./acc. sg. n./nom. sg. n., ja (ज, ja)) born of; from
knowledge
Page keywords:
kshana, kramayoh, sanyamat, vivekajam, jnanam, Sutra, Yoga, Patanjali, Chapter,
जाितलकणदेशैः अनयतानवचछेदात् तुलययोः ततः परितपितः ॥५३॥

jātilakṣaṇadeśaiḥ anyatāanavacchedāt tulyayoḥ tataḥ pratipattiḥ ||53||
This gives rise to knowledge of distinction between two similar objects that are
not normally distinguishable on the basis of their category, characteristics, or
position in space. ||53||
jati (जाित, jāti) = genus; species; category; type
lakshana (लकण, lakṣaṇa) = distinguishing feature
desha (देश, deśa) = position in space
anyata (अनयत, anyata) = difference; distinction between
anavachchhedat (अनवचछेदात्, anavacchedāt) = resulting from the absence of
distinguishing features
tulyayoh (तुलययोः, tulyayoḥ) = of two similar objects; the same category or class
tatah (ततः, tataḥ) = thereby; from that
pratipattih (परितपितः, pratipattiḥ) = knowledge; understanding
Page keywords:
jati, lakshana, deshaih, anyata, anavachchhedat, tulyayoh, tatah, pratipattih, Sutra,
Yoga, Patanjali, Chapter, Vibhuti, Pada, Results
तारकं सवरिवषयं सवरथािवषयमकरमंचेित िववेकजं जानम् ॥५४॥
tārakaṁ sarvaviṣayaṁ sarvathāviṣayamakramaṁceti vivekajaṁ jñānam ||
54||
Knowledge that is born of discernment transcends all objects, all beings and all
time. ||54||
tarakam (तारकम्, tārakam) = (acc. sg. m./acc. sg. n./nom. sg. n., taraka (तारक,
tāraka)) to transcend
vishayam (िवषयम्, viṣayam) = (acc. sg. m. from vishaya (िवषय, viṣaya)) object
sarvatha (सवरथा, sarvathā) = (adv.) all beings; all time; entirely
akramam (अकरमम्, akramam) = (impft.1 sg.1, from a kram (अकरम्, akram)) beyond
succession; nonsequential; simultaneous
iti (इित, iti) = (prep.) completed; end
viveka (िववेक, viveka) = (iic.) discernment
jam (जम्, jam) = (acc. sg. m./acc. sg. n./nom. sg. n., from ja (ज, ja)) born of
viveka; born of discernment
knowledge
Page keywords:
tarakam, sarva, vishayam, sarvatha, akramam, cheti, vivekajam, jnanam, Sutra, Yoga,
सततवपुरषयोः शुिदसामये कैवलयम् ॥५५॥

sattvapuruṣayoḥ śuddhisāmye kaivalyam ||55||
Liberation (kaivalya) comes when parity between the physical world and the
true self (purusha) is attained. ||55||
sattva (सततव, sattva) = (iic.) purity; one of the three gunas (गुणस्, guṇas); the
physical world
purushayoh (पुरषयोह, puruṣayoh) = (loc. du. m./g. du. m. from purusha (पुरष,
puruṣa)) consicousness; true nature; true self
shuddhi (शुिद, śuddhi) = (iic.) purity
samye (सामये, sāmye) = (acc. du. n./nom. du. n./loc. sg. n./loc. sg. m./acc. du.
f./nom. du. f. from samya (सामय, sāmya)) sameness; similarity
kaivalyam (कैवलयम्, kaivalyam) = (acc. sg. n./nom. sg. n., kaivalya (कैवलय,
kaivalya)) liberation
Page keywords:
sattva, purushayoh, shuddhisamye, kaivalyam, Sutra, Yoga, Patanjali, Chapter, Vibhuti,
Pada, Results
Page keywords:
Sutra, Yoga, Patanjali, Chapter 3, Vibhuti, Pada, Results
कैवलयपाद
KaivalyaPāda
on liberation
जनमओषिधमनतरतपससमािधजाः िसदयः ॥१॥

janmaoṣadhimantratapassamādhijāḥ siddhayaḥ ||1||
Supernatural powers (siddhis) arise from birth, drugs, mantras, austerity, or
yoga (samadhi) ||1||
janma (जनम, janma) = (acc. sg. n./nom. sg. n. from janman (जनमन्, janman)) birth
oshadhim (ओषिधम्, oṣadhim) = (acc. sg. f. from oshudhi (ओषुिध, oṣudhi)) drugs;
herbs; medicinal herbs
mantra (मनतर, mantra) = (iic.) mantra; acoustic energy
tapah (तपः, tapaḥ) = (acc. sg. n./nom. sg. n. from tapas (तपस्, tapas)) austerity;
selftraining
samadhi (समािध, samādhi) = (iic.) transcendent state; the goal of yoga
jah (जाः, jāḥ) = (nom. pl. m./acc. pl. f./nom. pl. f. from ja (ज, ja)) arise from
siddhayah (िसदयः, siddhayaḥ) = (nom. pl. f. from siddhi (िसिद, siddhi))
supernatural powers
Page keywords:
janma, oshadhi, mantra, tapas, samadhi, siddhayah, Yoga, Sutra, Patanjali, Chapter,
Kaivalya, Pada, Liberation
जातयनतरपिरणामः परकृतयापूरात् ॥२॥

jātyantarapariṇāmaḥ prakṛtyāpūrāt ||2||
Physical transformation engenders inner transformation of the form of existence.
||2||
jati (जाती, jātī) = (acc. du. f./nom. du. f./nom. sg. f. from jati (जाित, jāti)) form of
existence; being
antara (अनतर, antara) = (iic.) other; inner
parinamah (पिरणामः, pariṇāmaḥ) = (nom. sg. m., from parinama (पिरणाम,
pariṇāma)) transition; change; evolution
prakritya (परकृतया, prakṛtyā) = (i. sg. f. from prakriti (परकृित, prakṛti)) creation;
essence; matter; physical
apurat (आपूरात्, āpūrāt) = (abl. sg. m./abl. sg. n. from apura (आपूर, āpūra)) by
filling; overflowing; flowing; completion; perfection
Page keywords:
jaty, antara, parinamah, prakrity, apurat, Yoga, Sutra, Patanjali, Chapter, Kaivalya,
Pada, Liberation
िनिमतमपरयोजकं परकृतीनावरणभेदसतु ततः केितरकवत् ॥३॥

nimittamaprayojakaṁ prakṛtīnāṁvaraṇabhedastu tataḥ kṣetrikavat ||3||
However, outer causes are not sufficient to bring about inner change, which can
be likened to a farmer removing a sluice gate so as to allow water to irrigate his
rice field so that rice can grow there. ||3||
nimitta (िनिमत, nimitta) = visible cause
aprayojakam (अपरयोजकं, aprayojakaṁ) = noncausal; not relevant
prakriti (परकृित, prakṛti) = nature; matter; creation; physical
varana (वरण, varaṇa) = a wall around a rice field, which is cleft when the field is
irrigated, thus allowing water to flow onto the field.
bheda (भेद, bheda) = removal; splitting
tu (तु, tu) = but
kshetrikavat (केितरकवत्, kṣetrikavat) = like a farmer
Page keywords:
nimittam, aprayojakam, prakritinam, varana, bhedastu, tatah, kshetrikavat, Yoga, Sutra,
Patanjali, Chapter, Kaivalya, Pada, Liberation
िनमाणिचतानयिसमतामातरात् ॥४॥
nirmāṇacittānyasmitāmātrāt ||4||
The mutable self (chitta) is engendered solely by identification with that which
is mutable. ||4||
nirmana (िनमाण, nirmāṇa) = (iic.) create; generate; bring forth
chittani (िचतािन, cittāni) = (acc. pl. n./nom. pl. n. from chitta (िचत, citta)) chitta;
all that is mutable in humankind; mind
asmitah (अिसमताः, asmitāḥ) = (acc. pl. f./nom. pl. f. from asmita (अिसमता, asmitā))
self centeredness; identification with that which is mutable in humankind
matrat (मातरात्, mātrāt) = (abl. sg. m. from matra (मातर, mātra)) alone
Page keywords:
nirmana, chittany, asmita, matrat, Yoga, Sutra, Patanjali, Chapter, Kaivalya, Pada,
Liberation
परवृितभेदे परयोजकं िचतमेकमनेकेषाम् ॥५॥

pravṛttibhede prayojakaṁ cittamekamanekeṣām ||5||
While the forms may manifest in various ways, the mutable essence (chitta) is
the underlying principle of these many forms. ||5||
pravritti (परवृित, pravṛtti) = (iic.) outer (forms of) manifestation
bhede (भेद,े bhede) = (loc. sg. m. from bheda (भेद, bheda)) difference
prayojakam (परयोजकम्, prayojakam) = (acc. sg. m./acc. sg. n./nom. sg. n. from
prayojaka (परयोजक, prayojaka)) causing; directing
)) chitta, i.e. that which is mutable in human beings; mind
ekam (एकम्, ekam) = (acc. sg. m./acc. sg. n./nom. sg. n. from eka (एक, eka)) one
anekesham (अनेकेषाम्, anekeṣām) = (g. pl. m./g. pl. n. from aneka (अनेक, aneka))
of many
Page keywords:
pravritti, bhede, prayojakam, chittam, ekam, anekesham, Yoga, Sutra, Patanjali, Chapter,
ततर धयानजमनाशयम् ॥६॥

tatra dhyānajamanāśayam ||6||
In the various manifestations, the impression engendered by contemplation
(dhyana) is free of influences. ||6||
tatra (ततर, tatra) = (adv.) of these
dhyanajam (धयानजम्, dhyānajam) = (iic. from dhyana (धयान, dhyāna)) resulting
from contemplation
ashaya (अशय, aśaya) = (iic. from asha (आश, āśa)) that which remains; lasting
impression
anashayam (अनाशयम्, anāśayam) = (ca. impft. sg. from nash (नश्, naś)) free of
influences
Page keywords:
tatra, dhyanajam, anashayam, Yoga, Sutra, Patanjali, Chapter, Kaivalya, Pada,
Liberation
कमाशुकलाकृषणं योिगनः ितरिवधिमतरेषाम् ॥७॥

karmaaśuklaakṛṣṇaṁ yoginaḥ trividhamitareṣām ||7||
For a yogi, the law of cause and effect (karma) is neither white nor black, but is
threefold for others. ||7||
karma (कमा, karmā) = (nom. sg. n. from karman (कमरन्, karman)) actions and
reactions; law of cause and effect
ashukla (अशुकला, aśuklā) = (nom. sg. f. from shukla (शुकल, śukla)) not white
a krishnam (अकृषनम्, akṛṣnam) = (acc. sg. m./acc. sg. n./nom. sg. n. from a
krishna (अकृषण, akṛṣṇa)) not black
yoginah (योिगनः, yoginaḥ) = (acc. pl. m./nom. pl. m. g. sg. m./abl. sg. m. from
yogin (योिगन्, yogin)) for a yogi
tri (ितर, tri) = (iic.) three
tri vidham (ितरिवधम्, trividham) = (acc. sg. m./acc. sg. n./nom. sg. n from tri
vidha (ितरिवधा, trividhā)) threefold
itaresham (इतरेषाम्, itareṣām) = (g. pl. m./g. pl. n. from itara (इतर, itara)) of the
others; for others
Page keywords:
karma, ashukla, akrishnam, yoginah, trividham, itaresham, Yoga, Sutra, Patanjali,
Chapter, Kaivalya, Pada, Liberation
ततः तिदपाकानुगणानामेवािभवयिकतः वासनानाम् ॥८॥

tataḥ tadvipākaanugṇānāmevaabhivyaktiḥ vāsanānām ||8||
In accordance with this law of cause and effect, the fruits ripen that correspond
to the underlying desires (vasanas). ||8||
vipaka (िवपाक, vipāka) = result; fruits
tad vipaka (तिदपाक, tadvipāka) = ripen; come into existence
anu (अनु, anu) = (iic.) based on
gunanam (गुणानाम्, guṇānām) = (gen. pl. from guna (गुण, guṇa)) basic
characteristic of nature
anu gunanam (अनुगुणानम्, anuguṇānam) = accordingly; corresponding to
eva (एव, eva) = only
abhi (अिभ, abhi) = to
vyakti (वयिकत, vyakti) = manifestation
abhi vyaktih (अिभवयिकतः, abhivyaktiḥ) = (nom. from abhi vyakti (अिभवयिकत, abhi
vyakti)) to appear; to manifest
vasanam (वासनाम्, vāsanām) = (acc. from vasana (वासन, vāsana)) wish; tendency;
subliminal imprints
Page keywords:
tatah, vipaka, anugnanam, abhivyaktih, vasananam, Yoga, Sutra, Patanjali, Chapter,
जाित देश काल वयविहतानामपयानतया समृितसंसकारयोः एकरपतवात् ॥९॥

jāti deśa kāla vyavahitānāmapyāntaryāṁ smṛtisaṁskārayoḥ ekarūpatvāt ||
9||
Even if modality, place and time cease to exist, the continuity of wish and
consequences remains, for remembrance (smriti) and impressions (samskaras)
are part of the same being. ||9||
jati (जाित, jāti) = (voc. sg. f.) class; caste; social class; station in life; quality
desha (देश, deśa) = (voc. sg. m.) place
kala (काल, kāla) = (voc. sg. m./voc. sg. n. from kala (काल, kāla)) time
vyavahitanam (वयविहतानाम्, vyavahitānām) = (g. pl. m./g. pl. n./g. pl. f. from
vyavahita (वयविहत, vyavahita)) interrupted; separated
api (अिप, api) = (iic. from ap (अप्, ap)) even; although
anantaryam (अननतयर ,ं anantaryaṁ) = (yan (यान्, yān) = acc. pl. m. from ya (य, ya);
taryam (तयाम्, taryām) = loc. sg. f. from tara (तर, tara); loc. sg. f. from tari (तिर, tari
)) uninterrupted sequence; continuity
smriti (समृित, smṛti) = (iic.) remembrance
sanskarayoh (संसकारयोः, saṁskārayoḥ) = (loc. du. m./g. du. m. from sanskara
(संसकार, saṁskāra)) impressions
rupa (रप, rūpa) = form; being
Page keywords:
jati, desha, kala, vyavahitanam, antaryam, smriti, sanskarayoh, ekarupatvat, Yoga,
Sutra, Patanjali, Chapter, Kaivalya, Pada, Liberation
तासामनािदतवं चािशषो िनतयतवात् ॥१०॥

tāsāmanāditvaṁ cāśiṣo nityatvāt ||10||
The continuity arising from wish and reality has no beginning, for the will to
live is eternal. ||10||
tasam (तासाम्, tāsām) = (g. pl. f. from tad (तद् , tad)) for these
anaditvam (अनािदतवं, anāditvaṁ) = no beginning
cha (च, ca) = (conj.) and; also
ashishah (आिशषः, āśiṣaḥ) = (acc. pl. f./nom. pl. f./g. sg. f./abl. sg. f. from ashis
(आिशस्, āśis)) the will to live
nityatvat (िनतयतवात्, nityatvāt) = (abl. sg. n. from nityatva (िनतयतव, nityatva))
eternal; permanent, without end
Page keywords:
tasam, anaditvam, chashisho, nityatvat, Yoga, Sutra, Patanjali, Chapter, Kaivalya, Pada,
Liberation
हेतुफलाशरयालमबनैःसंगृहीततवातेषामभावेतदभावः ॥११॥
hetuphalaāśrayaālambanaiḥsaṁgṛhītatvāteṣāmabhāvetadabhāvaḥ ||
11||
The continuity of wish and reality arises from supporting factors and external
objects. If they disappear, the continuity arising from wish and reality likewise
disappears. ||11||
hetu (हेतु, hetu) = cause
phala (फल, phala) = effect; fruit
ashraya (आशरय, āśraya) = support; based on
alambanaih (आलमबनैः, ālambanaiḥ) = support; object; contact
sangrihitatvat (संगृहीततवात्, saṁgṛhītatvāt) = interconnection
esham (एषाम्, eṣām) = of these
abhave (अभावे, abhāve) = on the disappearance of; to not exist
tad (तद् , tad) = of them
abhavah (अभावः, abhāvaḥ) = (nom. from abhava (अभाव, abhāva)) disappear
Page keywords:
hetu, phala, ashraya, alambanaih, sangrihitatvat, esham, abhave, abhavah, Yoga, Sutra,
अतीतानागतं सवरपतोऽिसतअधवभेदाद् धमाणाम् ॥१२॥

atītaanāgataṁ svarūpato'stiadhvabhedād dharmāṇām ||12||
The past and future exist inherently. Tasks (dharma) arise from the changes. ||
12||
atita (अतीत, atīta) = past
anagatam (अनागतं, anāgataṁ) = future
svarupatah (सवरपतः, svarūpataḥ) = its own form
asti (अिसत, asti) = exist; remain
adhva (अधव, adhva) = path
bhedat (भेदात्, bhedāt) = owing to the variableness
adhva bhedat (अधवभेदात्, adhvabhedāt) = owing to differing paths; changes
dharmanam (धमाणा, dharmāṇāṁ) = (from Dharma (धमर, Dharma)) dharma;
fulfillment of an obligation; inherent characteristics
Page keywords:
atita, anagatam, svarupato, 'sti, adhvabhedad, dharmanam, Yoga, Sutra, Patanjali,
ते वयकतसूकमाः गुणातमानः ॥१३॥

te vyaktasūkṣmāḥ guṇaatmānaḥ ||13||
These characteristics are manifest or subtle, physical or spiritual ||13||
te (ते, te) = (acc. du. n./nom. du. n./nom. pl. m./acc. du. f./nom. du. f. from tad
(तद् , tad); g. sg./dat. sg. from tvad (तवद् , tvad)) they; these
vyakta (वयकत, vyakta) = (iic.) manifest
sukshmah (सूकमाः, sūkṣmāḥ) = (nom. pl. m./acc. pl. f./nom. pl. f. from sukshma
(सूकम, sūkṣma)) subtle
guna (गुण, guṇa) = (iic.) the three basic elements of matter; physical
atmanah (अतमानः, atmānaḥ) = (nom. pl. m. from atman (आतमन्, ātman)) the
absolute; spiritual
Page keywords:
vyakta, sukshmah, guna, atmanah, Yoga, Sutra, Patanjali, Chapter, Kaivalya, Pada,
Liberation
पिरणामैकतवात् वसतुतततवम् ॥१४॥

pariṇāmaikatvāt vastutattvam ||14||
The uniqueness of change comprises the essence of everything. ||15||
parinama (पिरणाम, pariṇāma) = (iic.) change
ekatvat (एकतवात्, ekatvāt) = (abl. sg. n. from ekatva (एकतव, ekatva)) unique
vastu (वसतु, vastu) = (acc. sg. n./nom. sg. n.) object
tattvam (तततवम्, tattvam) = (acc. sg. n./nom. sg. n. from tattva (तततव, tattva))
essence; truth; particularity
Page keywords:
parinama, ikatvat, vastu, tattvam, Yoga, Sutra, Patanjali, Chapter, Kaivalya, Pada,
Liberation
वसतुसामये िचतभेदातयोिवरभकतः पनथाः ॥१५॥

vastusāmye cittabhedāttayorvibhaktaḥ panthāḥ ||15||
That which is mutable in us (chitta) takes various paths to the same object,
perception of which thus differs from one person another . ||15||
vastu (वसतु, vastu) = (acc. sg. n./nom. sg. n.) object
samye (सामये, sāmye) = (acc. du. n./nom. du. n./loc. sg. n./loc. sg. m./acc. du.
f./nom. du. f. from samya (सामय, sāmya)) sameness
chitta (िचत, citta) = (iic.) mind; spirit; all that is mutable in human beings
bhedat (भेदात्, bhedāt) = (abl. sg. m. from bheda (भेद, bheda)) change; diversity
tayoh (तयोः, tayoḥ) = (loc. du. n./g. du. n./loc. du. m. g. du. m./loc. du. f. from
tad (तद् , tad)) whose
vibhaktah (िवभकतः, vibhaktaḥ) = (nom. sg. m. from vibhakta (िवभकत, vibhakta))
different; separation
panthah (पनथाः, panthāḥ) = (nom. sg. m. from pathin (पिथन्, pathin)) traveler;
paths
Page keywords:
vastusamye, chitta, bhedat, tayorvibhaktah, panthah, Yoga, Sutra, Patanjali, Chapter,
न चैकिचततनतरं चेदसतु तदपरमाणकं तदा िकं सयात् ॥१६॥

na caikacittatantraṁ cedvastu tadapramāṇakaṁ tadā kiṁ syāt ||16||
Nor does an object depend on that which is mutable in human beings; for if it
did, then what would happen to the object if it were not perceived? ||16||
eka (एक, eka) = (iic. from ekachitta (एकिचत, ekacitta)) one
chitta (िचत, citta) = mind; spirit; all that is mutable in human beings;
tantram (तनतरम्, tantram) = (tantram (तनतरम्, tantram) = acc. sg. n./nom. sg. n.
from tandra (तनदर, tandra)) dependent
chet (चेत्, cet) = (conj. from ched (चेद् , ced)) is
vastu (वसतु, vastu) = (acc. sg. n./nom. sg. n.) object; thing
tat (तत्, tat) = (acc. sg. n./nom. sg. n. from tad (तद् , tad)) thatz
apramanakam (अपरमाणकं, apramāṇakaṁ) = (iic. from apramana (अपरमाण,
apramāṇa)) not recognized; not perceived
kim (िकम्, kim) = (acc. sg. n./nom. sg. n. from ka (क, ka)) what
syat (सयात्, syāt) = (adv.) happen
Page keywords:
chaika, chitta, tantram, chedvastu, apramanakam, tada, syat, Yoga, Sutra, Patanjali,
तदुपरागापेिकतवात् िचतसय वसतुजाताजातं ॥१७॥

taduparāgaapekṣitvāt cittasya vastujñātājñātaṁ ||17||
However, whether an object, situation or person is understood or misjudged
depends on the emotional preconceptions and the expectations of that which is
mutable in human beings. ||17||
tad (तद् , tad) = that; whose
uparaga (उपराग, uparāga) = coloring; to be near; excite; cause; provoke
tad uparaga (तदपु राग, taduparāga) = emotional preconception
apekshitvat (अपेिकतवात्, apekṣitvāt) = our expectations; to expect
chittasya (िचतसय, cittasya) = for or through chitta, all that is mutable in human
beings;
vastu (वसतु, vastu) = object; situation; person
jnata (जात, jñāta) = known; recognized
ajnatam (अजातं, ajñātaṁ) = not known; misjudged
Page keywords:
uparaga, apekshitvat, chittasya, vastu, jnatajnatam, Yoga, Sutra, Patanjali, Chapter,
सदाजाताः िचतवरतयः ततपरभोः पुरषसयापिरणािमतवात् ॥१८॥

sadājñātāḥ cittavrttayaḥ tatprabhoḥ puruṣasyaapariṇāmitvāt ||18||
The true self can always observe the misconceptions (vritti) in that which is
mutable in human beings, because this pure self (purusha) is not in motion. ||
18||
sada (सदा, sadā) = always
jnatah (जाताः, jñātāḥ) = known
chitta (िचत, citta) = all that is mutable in human beings; mind; spirit
vrittayah (वृतयः, vṛttayaḥ) = waves; thought waves, misconceptions
tat prabhoh (ततपरभोः, tatprabhoḥ) = from one’s master; master
purushasya (पुरषसय, puruṣasya) = = the true self; drashtu
aparinamitvat (अपिरणािमतवात्, apariṇāmitvāt) = owing to immutability
Page keywords:
sadajnatah, chitta, vrttayah, prabhoh, purushasya, aparinamitvat, Yoga, Sutra,
न ततसवाभासं दृशयतवात् ॥१९॥

na tatsvābhāsaṁ dṛśyatvāt ||19||
As that which is mutable in human beings is not inherently identifiable, it is a
perceptible object. ||19||
tat (तत्, tat) = (acc. sg. n./nom. sg. n. from tad (तद् , tad)) whose
sva (सवा, svā) = (nom. sg. f. from sva (सव, sva)) itself
bhasam (भासम्, bhāsam) = (acc. sg. m. from bhasa (भास, bhāsa)) illuminating;
luminous; identifiable; recognizable
sva bhasam (सवाभासम्, svābhāsam) = self illuminating; inherently recognizable
drishyatvat (दृशयतवात्, dṛśyatvāt) = perceptibility; a perceptible object
Page keywords:
svabhasam, drishyatvat, Yoga, Sutra, Patanjali, Chapter, Kaivalya, Pada, Liberation
एक समये चोभयानवधारणम् ॥२०॥

eka samaye cobhayaanavadhāraṇam ||20||
Nor can both the mind and the illuminating process be cognized
simultaneously. ||20||
eka (एक, eka) = one
samaye (समये, samaye) = situation; moment
eka samaye (एकसमये, ekasamaye) = simultaneously
cha (च, ca) = and
ubhaya (उभय, ubhaya) = both
avadharanam (अवधारणं, avadhāraṇaṁ) = recognize; understand; carry out
Page keywords:
samaye, obhaya, avadharanam, Yoga, Sutra, Patanjali, Chapter, Kaivalya, Pada,
Liberation
िचतानतर दृशये बुिदबुदेः अितपरसङः समृितसंकरश ॥२१॥

cittāntara dṛśye buddhibuddheḥ atiprasaṅgaḥ smṛtisaṁkaraśca ||21||
That which is mutable in one human being (chitta) being perceived by another
mutable human being (chitta) would be as absurd as perception perceiving
perception, and would result in confusion of remembrance. ||21||
chitta (िचत, citta) = all that is mutable in human beings; mind; spirit
anya (अनय, anya) = other
drishye (दृशये, dṛśye) = (loc. sg. m./acc. du. n./nom. du. n./loc. sg. n./acc. du.
f./nom. du. f. from drishya (दृशय, dṛśya)) seen by
buddhi (बुिद, buddhi) = (iic.) perception; intellect; knowledge
buddheh (बुदेः, buddheḥ) = (g. sg. f./abl. sg. f. from buddhi (बुिद, buddhi))
perception
buddhi buddheh (बुिदबुदेः, buddhibuddheḥ) = perceiver of perception
atiprasangah (अितपरसङः, atiprasaṅgaḥ) = (nom. sg. m. from atiprasanga
(अितपरसङ, atiprasaṅga)) unharmonious connection; superficiality; ad infinitum
smriti (समृित, smṛti) = (iic.) remembrance
sankarah (संकरः, saṁkaraḥ) = (nom. sg. m. from sankara (सङर, saṅkara))
confusion; mixture
Page keywords:
chittantara, drishye, buddhi, buddheh, atiprasangah, smriti, sankarash, Yoga, Sutra,
िचतेरपरितसंकरमायाः तदाकारापतौ सवबुिद संवेदनम् ॥२२॥

citerapratisaṁkramāyāḥ tadākāraāpattau svabuddhi saṁvedanam ||22||
Unlike the characteristic of that which is immutable in human beings, the true
self is unchangeable and can thus achieve full knowledge and self knowledge.
||23||
chiteh (िचतेः, citeḥ) = of the mind; of the consciousness; drashtu (दरषु, draṣṭu);
the true self
aprati (अपरित, aprati) = not
sankramayah (संकरमायाः, saṁkramāyāḥ) = to move around; to live unsteadily;
concerning a person who moves from place to place
tad (तद् , tad) = that; chitta
akara (आकार, ākāra) = form; being; nature
anyata (अनयत, anyata) = attain
sva (सव, sva) = proprietary
buddhi (बुिद, buddhi) = knowing; intellect
svabuddhi (सवबुिद, svabuddhi) = self knowledge
sam (सं, saṁ) = fully; completely
vedanam (वेदनम्, vedanam) = (from veda (वेद, veda)) knowledge; perception
Page keywords:
chiter, aprati, sankramayah, akara, apattau, svabuddhi, vedanam, Yoga, Sutra, Patanjali,
दरषृदृशयोपरकतं िचतं सवाथरम् ॥२३॥

draṣṭṛdṛśyoparaktaṁ cittaṁ sarvaartham ||23||
The actual purpose of that which is mutable in human beings (chitta) is to see
close up both the observer (drashtu) and the observed object. ||23||
drashtri (दरषृ, draṣṭṛ) = (iic.) drastu; the true self; the seer
drishya (दृशय, dṛśya) = (nom. sg. f. from drishya (दृशय, dṛśya); i. sg. f. from drisha
(दृश, dṛśa)) that which is seen or perceived
upa (ऊप, ūpa) = (pft. ac. pl. from vap (वप्, vap)) from close up
raktam (रकतम्, raktam) = (acc. sg. m./acc. sg. n./nom. sg. n. from rakta (रकत,
rakta)) to color; to adjust
)) chitta, i.e. that which is mutable in human beings; mind
artham (अथरम्, artham) = (acc. sg. m. from artha (अथर, artha)) purpose
Page keywords:
drashtri, drishy, raktam, chittam, sarva, artham, Yoga, Sutra, Patanjali, Chapter,
तदसङखयेय वासनािभः िचतरमिप पराथरम् संहतयकािरतवात् ॥२४॥

tadasaṅkhyeya vāsanābhiḥ citramapi parārtham saṁhatyakāritvāt ||24||
This human mutability (chitta) has countless wishes of every description
(vasana). But it has another purpose – namely to establish a connection between
the outside world and the true self. ||24||
tad (तद् , tad) = (tat (तत्, tat) = acc. sg. n./nom. sg. n from tad (तद् , tad)) that
a (अ, a) = not
sankhyeya (संखयेय, saṁkhyeya) = (asankhya (असङखया, asaṅkhyā) = nom. sg. f.
from asankhya (असङखय, asaṅkhya)) countable
vasanabhih (वासनािभः, vāsanābhiḥ) = (i. pl. f. from vasana (वासना, vāsanā))
through vasanas, wishes, drive
chitram (िचतरम्, citram) = (acc. sg. m./acc. sg. n./nom. sg. n. from chitra (िचतर,
citra)) manifold; wonderful; varied
api (अिप, api) = (conj./prep.) though; also
para (पर, para) = (iic.) other; different
artham (अथरम्, artham) = (acc. sg. m. from artham (अथरम्, artham)) purpose
sanhatya (संहतय, saṁhatya) = (sam hatya (सम् हतय, sam hatya) = abs. from sam
han (समहन्, samhan)) connection; interrelationship
karitat (कािरतात्, kāritāt) = (abl. sg. n. from karitva (कािरतव, kāritva)) because of
Page keywords:
asankhyeya, vasanabhih, chitram, parartham, sanhatya, karitvat, Yoga, Sutra, Patanjali,
िवशेषदिशरनः आतमभावभावनािनवृितः ॥२५॥

viśeṣadarśinaḥ ātmabhāvabhāvanānivṛttiḥ ||25||
For he who has experienced this unique vision (darshana), the desire (vritti) for
self fulfillment vanishes. ||25||
vishesha (िवशेष, viśeṣa) = (iic.) uniqueness; distinction
darshinah (दिशरनः, darśinaḥ) = (acc. pl. m./nom. pl. m./g. sg. m. abl. sg. m./g. sg.
n./abl. sg. n. from darshin (दिशरन्, darśin)) for/by he who sees
atma (आतम, ātma) = (iic. from atman (आतमन्, ātman)) the true self
bhava (भाव, bhāva) = (iic.) goal
atma bhava (आतमभाव, ātmabhāva) = self fulfillment; self knowledge
bhavana (भावना, bhāvanā) = (nom. sg. f. from bhavana (भावन, bhāvana))
determination; wish; desire
nivrittih (िनवृितः, nivṛttiḥ) = (nom. sg. f. from nivritti (िनवृित, nivṛtti)) cessation of
all thinking, misconceptions and thought waves
Page keywords:
vishesha, darshinah, atmabhava, bhavana, nivrittih, Yoga, Sutra, Patanjali, Chapter,
तदा िववेकिनमं कैवलयपरागभारं िचतम् ॥२६॥

tadā vivekanimnaṁ kaivalyaprāgbhāraṁ cittam ||26||
Then the power of discernment (viveka) will be strengthened and all that is
mutable in human beings (chitta) will take the path of liberation (kaivalya). ||
26||
viveka (िववेक, viveka) = (iic.) discernment; power of discernment
nimnam (िनमम्, nimnam) = (acc. sg. m./acc. sg. n./nom. sg. n. from nimna (िनम,
nimna)) incline towards
kaivalya (कैवलय, kaivalya) = (iic.) liberation
prak (पराक्, prāk) = (nom. sg. n. from prach (पराच्, prāc)) orientation; inclination
bharam (भारम्, bhāram) = (acc. sg. m. from bhara (भार, bhāra)) weight
)) spirit; mind; understanding
Discernment is the key to liberation

Discernment (viveka (िववेक, viveka)) is the key to changing the unity of the
physical, energy, emotional and mental domains (chitta (िचत, citta)) in such a
way that they lead directly to the path of liberation (kaivalya (कैवलय, kaivalya)).
viveka (?????, viveka) and avidya (???????, avidyā) as opposites

Discernment (viveka (िववेक, viveka)) is the exact opposite of a lack of insight
(avidya (अिवदा, avidyā)) and thus of all other burdens on the spiritual path
(klesha (कलेश, kleśa)) that we encountered in chapter 2 of the Yoga Sutra. We
recognize the difference between our true nature (drashtu (दरषु, draṣṭu)) and
the unity of the physical, energy, emotional and mental domains (chitta (िचत,
citta)) (asmita (अिसमता, asmitā)); we realize that our fortunes and sufferings are
not dependent on outer circumstances (raga (राग, rāga), dvesha (देष, dveṣa)); and
we lose our deep seated anxiety (abhinivesha (अिभिनवेश, abhiniveśa)). Thus
kaivalya (कैवलय, kaivalya) is ultimately liberation from a lack of insight (avidya
(अिवदा, avidyā)) and the other burdens engendered thereby (klesha (कलेश, kleśa)).
However, in the next sentence Patanjali (पतञिल, Patañjali) not only tells us what
what we should free ourselves from, but also provides a worthwhile goal.
Page keywords:
tada, viveka, nimnam, kaivalya, prag, bharam, chittam, Yoga, Sutra, Patanjali, Chapter,
तिचछदरेषु परतययानतरािण संसकारेभयः ॥२७॥

tacchidreṣu pratyayaantarāṇi saṁskārebhyaḥ ||27||
This viewpoint is breached by preconceptions (samskara), whereupon other
impressions arise. ||27||
tat (तत्, tat) = (acc. sg. n./nom. sg. n. from tad (तद् , tad)) this
chidrreshu (िचदररेषु, cidrreṣu) = (loc. pl. m./loc. pl. n. from chhidra (िछदर, chidra))
breach; fundamental change
pratyayan (परतययान्, pratyayān) = (acc. pl. m. from pratyaya (परतयय, pratyaya)) that
which is in the mind; thought; perception; mental impression
antarani (अनतरिण, antaraṇi) = (imp.1/sg.1) other; different
sanskarebhyah (संसकारेभयः, saṁskārebhyaḥ) = (abl. pl. m./dat. pl. m. from
sanskara (संसकार, saṁskāra)) aus sanskaras (संसकार, saṁskāra), preconceptions;
inclinations
Page keywords:
tach, chhidreshu, pratyaya, antarani, sanskarebhyah, Yoga, Sutra, Patanjali, Chapter,
हानमेषा कलेशवदुकतम् ॥२८॥

hānameṣāṁ kleśavaduktam ||28||
These preconceptions are eliminated as described previously for spiritual
burdens (klesha). ||28||
hanam (हानम्, hānam) = (from hana (हान, hāna)) removal; to reliquinish; to
eliminate; to separate
esham (एषाम्, eṣām) = their
klesha (कलेश, kleśa) = burdens on the spiritual path
kleshavat (कलेशवत्, kleśavat) = like the kleshas
uktam (उकतम्, uktam) = was described
Page keywords:
hanam, esham, kleshavad, uktam, Yoga, Sutra, Patanjali, Chapter, Kaivalya, Pada,
Liberation
परसंखयानेऽपयकुसीदसय सवरथा िववेकखयातेः धमरमेघससमािधः ॥२९॥

prasaṁkhyāne'pyakusīdasya sarvathā vivekakhyāteḥ dharmameghas
samādhiḥ ||29||
Attaining genuinely deep insight even engenders constant imperturbability and
discernment (viveka). This state is referred to as dharma megha samadhi. ||
29||
prasankhyane (परसंखयाने , prasaṁkhyāne) = deep insight
api (अिप, api) = even
akusidasya (अकुसीदसय, akusīdasya) = having no interest remaining;
imperturbability
sarvatha (सवरथा, sarvathā) = in every way; always; constant; always
viveka (िववेक, viveka) = discernment
khyati (खयाित, khyāti) = resulting from; engendered by
dharma (धमर, dharma) = (iic.) virtue; cosmic order; obligations in life; tasks in life
meghah (मेघः, meghaḥ) = (iic.) clouds; rain clouds
dharma meghah (धमरमेघः, dharmameghaḥ) = emanation of dharma
samadhih (समािधः, samādhiḥ) = (nom. from samadhi (समािध, samādhi))
transcendent state; samadhi; the goal of yoga
samadhi (समािध, samādhi) is the state we find ourselves in as liberated human
beings, and is the ecstatic experience of yoga, in which our perceptions are
completely unclouded. Reading this statement by Patanjai (पतञै, Patañjai)
reminds me of the following exchange I overheard at the end of a yoga session:
A: Hey, man, what’s all this nonsense about?
B: Samaadhi.
A. Samaadhi?
B: Yeah, meghasamaadhi!
A. Huh?
B: Yeah, meghasamaadhi. It’s beautiful, man.
A. Sounds great, man.
Dharma megha samadhi (धमर मेघ समािध, Dharma megha samādhi) can in fact be
loosely translated as “beautiful megha samaadhi.” Megha (मेघ, Megha) literally
means storm clouds, which most people presumably do not associate with
positive events. But imagine for a moment that you are living in a drought
stricken region where even drinking water is hard to come by and you’re very
thirsty; and suddenly you see storm clouds gathering on the horizon. dharma
(धमर, dharma) means keeping your promise or doing or duty. And thus the storm
clouds are keeping their promise and will bring about heavy rains. When these
rains fall on the parched earth and on us, this is a state that can be described as
“megha beauty.”
Page keywords:
prasankhyane, akusidasya, sarvatha, vivekakhyateh, dharma, meghas, samadhih, Yoga,
Sutra, Patanjali, Chapter, Kaivalya, Pada, Liberation
ततः कलेशकमरिनवृितः ॥३०॥

tataḥ kleśakarmanivṛttiḥ ||30||
Then the concept (vritti) of spiritual burden (klesha) and cause and effect
(karma) will be completely removed. ||30||
tatah (ततः, tataḥ) = (adv. from tatas (ततस्, tatas)) thereafter
klesha (कलेश, kleśa) = (iic.) burdens on the spiritual path
karma (कमर, karma) = (acc. sg. n./nom. sg. n. from karman (कमरन्, karman))
actions and their consequences
nivrittih (िनवृितः, nivṛttiḥ) = (nom. sg. f. from nivritti (िनवृित, nivṛtti)) total
cessation of a thought wave; bias; preconception
Patanjali (पतञिल, Patañjali) goes on to say that this liberated state of kaivalya
(कैवलय, kaivalya) also frees us from the burdens (klesha (कलेश, kleśa)) on the
spiritual path. A lack of insight (avidya (अिवदा, avidyā)), as well as egotism
(asmita (अिसमता, asmitā)), greed (raga (राग, rāga)), revulsion (dvesha (देष, dveṣa))
and anxiety (abhinivesha (अिभिनवेश, abhiniveśa)) will no longer affect us and
govern our actions (karma (कमर, karma)). A yogi regards our normal state as akin
to that of a mouse in a lab experiment cage, where we alternately receive an
electric shock or a piece of cheese. kaivalya (कैवलय, kaivalya) is the state where
we are let out of this cage.
Once we have are freed from the cage of our habitual experience, we enter a
completely new dimension, where everything we have studied and learned up
until now is minute compared to the compelling experience of samadhi (समािध,
samādhi).
Page keywords:
tatah, klesha, karma, nivrittih, Yoga, Sutra, Patanjali, Chapter, Kaivalya, Pada,
Liberation
तदा सवावरणमलापेतसय जानसयाननतयात् जेयमलपम् ॥३१॥

tadā sarvaāvaraṇamalāpetasya jñānasyaānantyāt jñeyamalpam ||31||
Then all veils and uncertainty fall away. Knowledge that can be gained is
nothing compared to the infinity of knowledge. ||31||
tada (तदा, tadā) = then
avarana (आवरण, āvaraṇa) = covering; veil
mala (मल, mala) = imperfections
apetasya (अपेतसय, apetasya) = removed
jnanasya (जानसय, jñānasya) = knowledge
ananta (आननत, ānanta) = infinity
anantayat (आननतयात्, ānantayāt) = owing to the infinity of
jneya (जेय, jñeya) = knowledge; that which is real
alpam (अलपम्, alpam) = (from alpa (अलप, alpa)) little; almost nothing
Page keywords:
tada, sarva, avarana, malapetasya, jnanasya, anantyat, jneyamalpam, Yoga, Sutra,
ततः कृताथानं पिरणामकरमसमािपतगुरणानाम् ॥३२॥

tataḥ kṛtārthānaṁ pariṇāmakramasamāptirguṇānām ||32||
In this way is the purpose of change accomplished and all change (krama) in the
physical realm (guna) comes to an end. ||32||
tatah (ततः, tataḥ) = (adv. from tatas (ततस्, tatas)) then; by that
krita (कृत, kṛta) = (nom. sg. f.) fulfilled; accomplished
arthana (अथान, arthāna) = (iic. from artha (आथर, ārtha)) purpose
parinama (पिरणाम, pariṇāma) = (iic.) change
krama (करम, krama) = (iic.) change; succession; process
samaptih (समािपतः, samāptiḥ) = (nom. sg. f. from samapti (समािपत, samāpti))
terminate; end
gunanam (गुणानाम्, guṇānām) = (g. pl. m. from guna (गुण, guṇa)) gunas; the three
basic constituents of matter; all matter
Human beings as mice

Imagine for a moment that we are mice on a treadmill, just in front of which a
piece of cheese is suspended and which we try to reach by continuously running
on our treadmill. We’re able to make the treadmill go ever faster, but fail to get
any closer to the cheese. Ultimately we get worn out, without having attained
our goal of reaching the cheese. We human beings are often trapped on such a
treadmill, in that we believe that we’ll be happy if we achieve a specific goal. But
having attained what we yearned for, we soon begin yearning for something
else. The world’s mutability keeps us in a state of perpetual motion – a state in
which we are constantly trying to attain one goal or another, or avoid
something. But unfortunately, this approach to life never leads to inner
contentment and happiness. Kaivalya (कैवलय, Kaivalya) is the state of liberation
from constant change, seeking and avoidance. In this state, figuratively speaking
we step to the side of the treadmill and obtain the cheese without any difficulty.
Page keywords:
tatah, kritarthanam, parinama, krama, samaptir, gunanam, Yoga, Sutra, Patanjali,
कणपरितयोगी पिरणामापरानत िनगराहः करमः ॥३३॥

kṣaṇapratiyogī pariṇāmaaparānta nirgrāhyaḥ kramaḥ ||33||
The experience of a sequencing process of moments and changes comes to an
end, thus making change (krama) a real experience. ||33||
kshana (कण, kṣaṇa) = moment
pratiyogi (परितयोगी, pratiyogī) = uninterrupted succession
parinama (पिरणाम, pariṇāma) = change; transformation
aparanta (अपरानत, aparānta) = death; end
nirgrahyah (िनगराहः, nirgrāhyaḥ) = (nom. from nigrahya (िनगराह, nigrāhya))
recognizable; apprehensible; comprehensible
kramah (करमः, kramaḥ) = (nom. from krama (करम, krama)) succession; process;
course; order; series
In a state of kaivalya (कैवलय, kaivalya), everything that seemed important to us –
including time – totally fades into the background; we transcend the constant
yearning for results, and are completely happy in the present moment. Having
reached this state, we no longer think about the past or the future, which have in
fact ceased to exist. All that exists is the here and now, the present moment; and
this engenders total contentment, which is aptly expressed by the expression,
“Hours do not strike for a happy man.”
Page keywords:
kshana, pratiyogi, parinama, aparanta, nirgrahyah, kramah, Yoga, Sutra, Patanjali,
पुरषाथरशूनयाना गुणानापरितपरसवः कैवलयं सवरपपरितषा वा िचितशिकतिरित ॥३४॥

puruṣaarthaśūnyānāṁ guṇānāṁpratiprasavaḥ kaivalyaṁ svarūpapratiṣṭhā
vā citiśaktiriti ||34||
Liberation (kaivalya) fulfills the goal of the true self (purusha); matter (guna) is
transcended. The true nature of being and the force of absolute knowledge are
then revealed. ||34||
purusha (पुरष, puruṣa) = (iic. from purushartha (पुरषाथर, puruṣārtha)) true self;
drashtu
artha (अथर, artha) = purpose; goal
shunyanam (शूनयानाम्, śūnyānām) = (g. pl. m./g. pl. n. g. pl. f. from shunya (शूनय,
śūnya)) devoid; fulfillment
gunanam (गुणानाम्, guṇānām) = (gen. pl. from guna (गुण, guṇa)) the three basic
properties of matter
prati (परित, prati) = (iic.) back; against
parinamah (पिरणामः, pariṇāmaḥ) = (nom. sg. m., from prasava (परसव, prasava))
creation; evolution
pratiprasavah (परितपरसवः, pratiprasavaḥ) = to overcome; to reimmerse
kaivalyam (कैवलयम्, kaivalyam) = (acc. sg. n./nom. sg. n. from kaivalya (कैवलय,
kaivalya)) liberation; enlightenment; the goal of yoga; samadhi
svarupa (सवरप, svarūpa) = (iic.) own form
ः ा ः ा
pratishtha (परितषःा , pratiṣṭḥā) = (nom. pl. m./acc. pl. f./nom. pl. f. from
ः
pratishtha (परितषः ः , pratiṣṭḥa)) established; appear
va (वा, vā) = (conj.) or
chiti (िचित, citi) = (loc. sg. f. from chit (िचत्, cit)) absolute knowledge;
consciousness; the true self; drashtu
shaktih (शिकतः, śaktiḥ) = (nom. sg. f./nom. sg. m. from shakti (शिकत, śakti))
power; force
iti (इित, iti) = (prep.) the end
Here, Patanjali (पतञिल, Patañjali) echoes the beginning of his Yoga Sutrani (योग
सूतरािन, Yoga Sūtrāni). This type of liberation from the impressions in the unity of
the physical, energy, emotional and mental domains allows you to recognize the
true nature of your own being.
In this context, the four basic human desires (purushartha (पुरषाथर, puruṣārtha))
are duty (dharma (धमर, dharma)), wealth (artha (अथर, artha)), sex (kama (काम,
kāma)) and self fulfillment (mok.sa). The basic elements of matter (guna (गुण,
guṇa)) are unease (Rajas (रजस्, Rajas)), mental impurity (tamas (तमस्, tamas))
and purity (sattva (सततव, sattva)). Thus once you have experienced kaivalya
(कैवलय, kaivalya), you are no longer subject to the normal laws and are happy
without depending on an external event to make you happy.
The only genuine achievement is seeking eternal truth and dwelling within it.
All other achievements (siddhis) are the stuff of dreams. Once you have
experienced the absolute, everything becomes infinite, and all fear comes to an
end. Samadhi can only be experienced, and cannot be described, for our minds
cannot comprehend it.
Page keywords:
purusha, artha, shunyanam, gunanam, pratiprasavah, kaivalyam, svarupa, pratishtha,
chitishaktiriti, Yoga, Sutra, Patanjali, Chapter, Kaivalya, Pada, Liberation
Page keywords:
Yoga, Sutra, Patanjali, Chapter 4, Kaivalya, Pada, Liberation

Yoga Sutra Ni

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योग सूतरािन पतञिल

Yoga Sūtrāni Patañjali

Yoga-Sutra 2 - Sadhana Pada: about the Practice

Yoga-Sutra 3 - Vibhuti Pada: about the results

Yoga-Sutra 4 - Kaivalya Pada: about Liberation

Atha Yoga as a mantra

Atha yoga: yoga in the here and now

Yoga: establishing a relationship with yourself

Listening is the key

Acceptance: opening the door to yoga

Experience and practice: the cornerstones of yoga

Chitta: aligning perception with the truth

Chitta: evanescent thoughts – or much more?

Vritti: misconceptions with many ramifications

The schizophrenia of everyday experience

तदा दरषुः सवरपेऽवसथानम् ॥३॥

Drashtu: the immutable

The seeing principle and the concept of the seer

वृित सारपयिमतरतर ॥४॥

वृतयः पञचतययः िकलषािकलषाः ॥५॥

Page keywords: vrittayah, panchatayyah, klishtaklishtah, Patanjali, Yoga, Sutra,

परमाण िवपयरय िवकलप िनदरा समृतयः ॥६॥

परतयकानुमानागमाः परमाणािन ॥७॥

Page keywords: pratyaksha, anumana, agamah, pramanani, Patanjali, Yoga, Sutra,

िवपयरयो िमथयाजानमतदरप परितषम् ॥८॥

Page keywords: viparyayo, mithya, jnanam, atadrupa, pratishtham, Patanjali, Yoga,

शबदजानानुपाती वसतुशूनयो िवकलपः ॥९॥

अभावपरतययालमबना तमोवृितिनरदर ॥१०॥

अनुभूतिवषयासंपरमोषः समृितः ॥११॥

अभयासवैरागयाभया तिनरोधः ॥१२॥

ततर िसथतौ यतोऽभयासः ॥१३॥

स तु दीघरकाल नैरनतयर सतकारादरासेिवतो दृढभूिमः ॥१४॥

दृषानुशरिवकिवषयिवतृषणसय वशीकारसंजणा वैरागयम् ॥१५॥

ततपरं पुरषखयातेः गुणवैतृषणयम् ॥१६॥

िवरामपरतययाभयासपूवरः संसकारशेषोऽनयः ॥१८॥

भवपरतययो िवदेहपरकृितलयानम् ॥१९॥

शरदावीयरसमृित समािधपरजापूवरक इतरेषाम् ॥२०॥

मृदुमधयािधमातरतवाततोऽिप िवशेषः ॥२२॥

कलेश कमर िवपाकाशयैःपरामृषः पुरषिवशेष ईशरः ॥२४॥

ततर िनरितशयं सवरजबीजम् ॥२५॥

स एष पूवेषामिपगुरः कालेनानवचछेदात् ॥२६॥

तसय वाचकः परणवः ॥२७॥

तजजपः तदथरभावनम् ॥२८॥

ततः परतयकचेतनािधगमोऽपयनतरायाभवश ॥२९॥

वयािध सतयान संशय परमादालसयािवरित भरािनतदशरनालबधभूिमकतवानविसथततवािन िचतिवकेपाः ते अनतरायाः ॥

दुःखदौमरनसयाङमेजयतवशासपरशासाः िवकेप सहभुवः ॥३१॥

मैतरी करणा मुिदतोपेकाणासुखदुःख पुणयापुणयिवषयाणा भावनातः िचतपरसादनम् ॥३३॥

The most important relationship in your life

How yoga classes differ from aerobics classes

परचछदरनिवधारणाभया वा पराणसय ॥३४॥

िवषयवती वा परवृितरतपना मनसः िसथित िनबिनधनी ॥३५॥

वीतराग िवषयम् वा िचतम् ॥३७॥

सवपिनदरा जानालमबनम् वा ॥३८॥

परमाणु परममहततवानतोऽसय वशीकारः ॥४०॥

कीणवृतेरिभजातसयेव मणेगररहीतृगरहणगराहेषु ततसथतदञनता समापितः ॥४१॥

ततर शबदाथरजानिवकलपैः संकीणा सिवतका समापितः ॥४२॥

समृितपिरशुदौ सवरपशूनयेवाथरमातरिनभासा िनिवरतका ॥४३॥

एतयैव सिवचारा िनिवरचारा च सूकमिवषय वयाखयाता ॥४४॥

सूकमिवषयतवमचािलणग पयरवसानम् ॥४५॥

ऋतंभरा ततर परजा ॥४८॥

शरतानुमानपरजाभयामनयिवषया िवशेषाथरतवात् ॥४९॥

तजजससंसकारोऽनयसंसकार परितबनधी ॥५०॥

तसयािप िनरोधे सवरिनरोधािनबीजः समािधः ॥५१॥

tapah (???, tapaḥ)