Patanjali — séc. II a.C.
Yoga Sūtras de Patañjali
महर्षि पतञ्जलि प्रणीतं योगदर्शनम्
4 padas (capítulos) • 196 aforismos
Chapter I — Samādhi Pāda
॥ समाधि-पादः ॥ — On Concentration
#### 1.1–1.4 — Definition of Yoga
1.1 अथ योगानुशासनम्
Now, the instruction on Yoga.
1.2 योगश्चित्तवृत्तिनिरोधः
Yoga is the cessation of the modifications of the mind (chitta-vṛtti-nirodhaḥ).
1.3 तदा द्रष्टुः स्वरूपेऽवस्थानम्
Then, the Seer abides in its own essential nature.
1.4 वृत्तिसारूप्यमितरत्र
At other times, there is identification with the modifications.
#### 1.5–1.11 — The five modifications of the mind
1.5 वृत्तयः पञ्चतय्यः क्लिष्टाऽक्लिष्टाः
The modifications are of five kinds — painful and non-painful.
1.6 प्रमाणविपर्ययविकल्पनिद्रास्मृतयः
They are: right knowledge (pramāṇa), erroneous knowledge (viparyaya), imagination (vikalpa), sleep (nidrā) and memory (smṛti).
1.7 प्रत्यक्षानुमानागमाः प्रमाणानि
Right knowledge arises from direct perception, inference and authentic testimony.
1.8 विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम्
Erroneous knowledge is false knowledge not grounded in the real form of the object.
1.9 शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः
Imagination is a modification following a word whose object has no real existence.
1.10 अभावप्रत्ययालम्बना वृत्तिर्निद्रा
Sleep is the modification resting on the perception of absence.
1.11 अनुभूतविषयासम्प्रमोषः स्मृतिः
Memory is the non-loss of an object that has been experienced.
#### 1.12–1.16 — Abhyāsa and Vairāgya
1.12 अभ्यासवैराग्याभ्यां तन्निरोधः
The cessation of these modifications comes through practice (abhyāsa) and dispassion (vairāgya).
1.13 तत्र स्थितौ यत्नोऽभ्यासः
Of these two, practice is the effort to remain steady in that cessation.
1.14 स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः
That practice becomes firmly rooted when cultivated for a long time, without interruption, and with reverential devotion.
1.15 दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम्
Dispassion is the state of mastery of one who no longer thirsts for objects seen or heard.
1.16 तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम्
Supreme dispassion is indifference toward the three qualities (guṇas), arising from the discernment of Puruṣa.
#### 1.17–1.22 — Types of Samādhi
1.17 वितर्कविचारानन्दास्मितारूपानुगमात् सम्प्रज्ञातः
Cognitive samādhi (samprajñāta) is accompanied by reasoning (vitarka), subtle reflection (vicāra), joy (ānanda) and sense of being (asmitā).
1.18 विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः
The other samādhi is preceded by the practice of cessation of all mental content, with only the saṃskāras (latent impressions) remaining.
1.19 भवप्रत्ययो विदेहप्रकृतिलयानाम्
For those who are disembodied and for those who are dissolved into primordial nature, this is caused by manifested existence.
1.20 श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम्
For others, it is preceded by faith, energy, memory, samādhi and discernment.
1.21 तीव्रसंवेगानामासन्नः
For those of intense fervour, it is near.
1.22 मृदुमध्याधिमात्रत्वात् ततोऽपि विशेषः
Even among these, there is a distinction according to whether the intensity is mild, medium or extreme.
#### 1.23–1.29 — Īśvara and the Praṇava
1.23 ईश्वरप्रणिधानाद्वा
Or also through surrender to Īśvara (the Lord).
1.24 क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः
Īśvara is a special Puruṣa, untouched by afflictions (kleśas), karmas, the fruits of actions, or subconscious deposits.
1.25 तत्र निरतिशयं सर्वज्ञबीजम्
In Him resides the seed of omniscient knowledge in unsurpassable degree.
1.26 स पूर्वेषामपि गुरुः कालेनानवच्छेदात्
He is the guru even of the ancients, for He is not limited by time.
1.27 तस्य वाचकः प्रणवः
His expression is the Praṇava (the syllable Oṃ).
1.28 तज्जपस्तदर्थभावनम्
The repetition of that Oṃ and meditation on its meaning should be practised.
1.29 ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च
From this comes the turning of consciousness inward and also the dissolution of obstacles.
#### 1.30–1.39 — Obstacles and remedies
1.30 व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः
The obstacles that distract the mind are: disease, torpor, doubt, carelessness, laziness, intemperance, false perception, failure to attain a ground, and instability.
1.31 दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः
Pain, dejection, trembling of the body, and disordered inhalation and exhalation are the companions of distraction.
1.32 तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः
To remove them, the practice of a single principle.
1.33 मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम्
The mind becomes serene through the cultivation of friendliness (maitrī) toward the happy, compassion (karuṇā) toward those who suffer, sympathetic joy (muditā) toward the virtuous, and equanimity (upekṣā) toward the non-virtuous.
1.34 प्रच्छर्दनविधारणाभ्यां वा प्राणस्य
Or through exhalation and retention of the prāṇa.
1.35 विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी
Or through a sensory activity that arises and produces stability in the mind.
1.36 विशोका वा ज्योतिष्मती
Or through luminous inner perception, free of sorrow.
1.37 वीतरागविषयं वा चित्तम्
Or through a mind that has as its object one who is free from passion.
1.38 स्वप्ननिद्राज्ञानालम्बनं वा
Or through support in the knowledge obtained in dreams and deep sleep.
1.39 यथाभिमतध्यानाद्वा
Or through meditation on whatever is desired.
#### 1.40–1.51 — Samāpatti and Samādhi
1.40 परमाणु परममहत्त्वान्तोऽस्य वशीकारः
Its mastery extends from the atom to the infinitely great.
1.41 क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः
When the modifications of the mind diminish, the mind, like a transparent crystal, takes on the coloration of what is near — whether the perceiver, the act of perceiving, or the perceived — and this is called samāpatti (cognitive absorption).
1.42 तत्र शब्दार्थज्ञानविकल्पैः सङ्कीर्णा सवितर्का समापत्तिः
Samāpatti with argumentation (savitarkā) is that which is mixed with conceptualisations of word, meaning and knowledge.
1.43 स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का
When memory is purified and the mind shines as the object alone, without awareness of its own form, that is nirvitarkā.
1.44 एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता
By this same principle are explained the subtle samāpatti with reflection (savicārā) and without reflection (nirvicārā).
1.45 सूक्ष्मविषयत्वं चालिङ्गपर्यवसानम्
The subtlety of objects extends up to the domain of the undifferentiated (aliṅga).
1.46 ता एव सबीजः समाधिः
All of these are samādhi with seed (sabīja).
1.47 निर्विचारवैशारद्येऽध्यात्मप्रसादः
With mastery in nirvicārā comes inner serenity (adhyātma-prasāda).
1.48 ऋतम्भरा तत्र प्रज्ञा
There rests the prajñā that bears truth (ṛtambharā).
1.49 श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात्
This knowledge differs from that resulting from hearing and inference, for its object is the particular and direct reality.
1.50 तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी
The saṃskāra produced by that prajñā obstructs the other saṃskāras.
1.51 तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः
When even that is ceased, with the cessation of everything, seedless samādhi (nirbīja) arises.
Chapter II — Sādhana Pāda
॥ साधन-पादः ॥ — On Practice
#### 2.1–2.11 — Kriyā Yoga and the Kleśas
2.1 तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः
Austerity (tapas), self-study (svādhyāya) and surrender to the Lord (Īśvara-praṇidhāna) constitute Kriyā Yoga.
2.2 समाधिभावनार्थः क्लेशतनूकरणार्थश्च
They serve to cultivate samādhi and to attenuate the afflictions (kleśas).
2.3 अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः
The afflictions are: ignorance (avidyā), the sense of a separate self (asmitā), attachment (rāga), aversion (dveṣa) and clinging to life (abhiniveśa).
2.4 अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम्
Ignorance is the field for the remaining afflictions, whether dormant, attenuated, interrupted or active.
2.5 अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या
Ignorance is taking the impermanent for the permanent, the impure for the pure, suffering for pleasure, and the non-Self for the Self.
2.6 दृग्दर्शनशक्त्योरेकात्मतेवास्मिता
Asmitā is as if the power of seeing and the power of vision were one and the same.
2.7 सुखानुशयी रागः
Attachment is that which follows pleasure.
2.8 दुःखानुशयी द्वेषः
Aversion is that which follows pain.
2.9 स्वरसवाही विदुषोऽपि तथारूढोऽभिनिवेशः
Clinging to life flows by its own force and is established even in the wise.
2.10 ते प्रतिप्रसवहेयाः सूक्ष्माः
In subtle form, these afflictions are to be dissolved by reabsorption into their origin (pratiprasava).
2.11 ध्यानहेयास्तद्वृत्तयः
Their modifications are to be eliminated through meditation.
#### 2.12–2.25 — Karma and the cause of suffering
2.12 क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः
The karmic deposit (karmāśaya) has its root in the afflictions and is experienced in visible and invisible births.
2.13 सति मूले तद्विपाको जात्यायुर्भोगाः
While the root exists, it ripens into birth, length of life and experiences.
2.14 ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात्
These fruits are of joy or anguish, according to whether the cause is virtuous or non-virtuous.
2.15 परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः
For the discriminating sage, everything is suffering — owing to the pain of change, the pain of tension, the saṃskāras, and the conflict among the operations of the qualities.
2.16 हेयं दुःखमनागतम्
The suffering that has not yet come is to be avoided.
2.17 द्रष्टृदृश्ययोः संयोगो हेयहेतुः
The cause of what is to be avoided is the union of the Seer with the Seen.
2.18 प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम्
The Seen has the nature of luminosity, activity and inertia; it is constituted by the elements and the senses; its purpose is experience and liberation.
2.19 विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि
The stages of the qualities (guṇas) are: the differentiated, the undifferentiated, the merely indicated, and the non-indicated.
2.20 द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः
The Seer is pure consciousness alone, but although pure, it perceives through the modifications of the mind.
2.21 तदर्थ एव दृश्यस्यात्मा
The nature of the Seen exists solely for the purpose of the Seer.
2.22 कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात्
Although destroyed for the one who has fulfilled its purpose, the Seen is not destroyed for others, as it is common to all.
2.23 स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः
Union is the cause of the recognition of the essential natures of the possessor and the possessed.
2.24 तस्य हेतुरविद्या
The cause of this union is ignorance.
2.25 तदभावात् संयोगाभावो हानं तद्दृशेः कैवल्यम्
With the absence of ignorance, union ceases; this is the abandonment — and the liberation (kaivalya) of the Seer.
#### 2.26–2.29 — The path of discernment
2.26 विवेकख्यातिरविप्लवा हानोपायः
The means to that abandonment is unwavering discernment (viveka-khyāti).
2.27 तस्य सप्तधा प्रान्तभूमिः प्रज्ञा
For that discernment, prajñā unfolds in seven final stages.
2.28 योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिरा विवेकख्यातेः
Through the practice of the limbs of Yoga, with the destruction of impurity, the light of knowledge arises, up to full discernment.
2.29 यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि
The eight limbs are: yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna and samādhi.
#### 2.30–2.45 — Yamas and Niyamas
2.30 अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः
The yamas are: non-violence (ahiṃsā), truthfulness (satya), non-stealing (asteya), continence (brahmacharya) and non-possessiveness (aparigraha).
2.31 जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम्
These, when not limited by class, place, time or circumstance, constitute the Great Vow (mahāvrata).
2.32 शौचसन्तोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः
The niyamas are: purity (śauca), contentment (santoṣa), austerity (tapas), self-study (svādhyāya) and surrender to the Lord (Īśvara-praṇidhāna).
2.33 वितर्कबाधने प्रतिपक्षभावनम्
When thoughts contrary to Yoga arise, cultivate the opposite (pratipakṣa-bhāvana).
2.34 वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम्
Contrary thoughts — such as violence and others, whether committed, induced or approved, arising from greed, anger or delusion, in mild, medium or intense degree — have as their fruit endless suffering and ignorance. Such is pratipakṣa-bhāvana.
2.35 अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः
When ahiṃsā is established, there is abandonment of hostility in the practitioner's presence.
2.36 सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम्
When satya is established, the fruits of actions depend on the practitioner's word.
2.37 अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम्
When asteya is established, all riches draw near to the practitioner.
2.38 ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः
When brahmacharya is established, great vitality (vīrya) is gained.
2.39 अपरिग्रहस्थैर्ये जन्मकथन्तासम्बोधः
When aparigraha is firm, knowledge of the how and why of births arises.
2.40 शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः
From purity (śauca) arise aversion toward one's own body and non-contact with the body of others.
2.41 सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च
Also arise purification of sattva, serenity of mind, concentration, mastery of the senses and fitness for the vision of the Self.
2.42 सन्तोषादनुत्तमसुखलाभः
From contentment (santoṣa) comes the attainment of supreme joy.
2.43 कायेन्द्रियसिद्धिरशुद्धिक्षयात् तपसः
From austerity (tapas), through the destruction of impurity, comes perfection of the body and the senses.
2.44 स्वाध्यायाद् इष्टदेवतासम्प्रयोगः
From self-study (svādhyāya) comes communion with the chosen deity.
2.45 समाधिसिद्धिरीश्वरप्रणिधानात्
From surrender to the Lord (Īśvara-praṇidhāna) comes perfect samādhi.
#### 2.46–2.55 — Āsana, Prāṇāyāma and Pratyāhāra
2.46 स्थिरसुखम् आसनम्
Posture (āsana) is steady and comfortable.
2.47 प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम्
This is achieved through relaxation of effort and absorption in the infinite.
2.48 ततो द्वन्द्वानभिघातः
Hence, non-affliction by the pairs of opposites.
2.49 तस्मिन्सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः
With this established, prāṇāyāma is the interruption of the movement of inhalation and exhalation.
2.50 बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसङ्ख्याभिः परिदृष्टो दीर्घसूक्ष्मः
Breath is external, internal or suspended; it is regulated by place, time and number; it is long and subtle.
2.51 बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः
The fourth type transcends the external and internal domains.
2.52 ततः क्षीयते प्रकाशावरणम्
Hence, the veil covering the light dissolves.
2.53 धारणासु च योग्यता मनसः
And the mind becomes fit for dhāraṇā.
2.54 स्वविषयासम्प्रयोगे चित्तस्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः
Pratyāhāra is as if the senses imitate the nature of the mind by withdrawing from their respective objects.
2.55 ततः परमा वश्यतेन्द्रियाणाम्
Hence arises supreme mastery of the senses.
Chapter III — Vibhūti Pāda
॥ विभूति-पादः ॥ — On Powers
#### 3.1–3.8 — Dhāraṇā, Dhyāna, Samādhi and Saṃyama
3.1 देशबन्धश्चित्तस्य धारणा
Dhāraṇā is the binding of the mind to a place.
3.2 तत्र प्रत्ययैकतानता ध्यानम्
The continuous flow of attention there is dhyāna.
3.3 तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः
When only the object shines, as if the mind's own form were empty, that is samādhi.
3.4 त्रयमेकत्र संयमः
The three together constitute saṃyama.
3.5 तज्जयात्प्रज्ञालोकः
Through mastery of saṃyama, the light of prajñā arises.
3.6 तस्य भूमिषु विनियोगः
Saṃyama is applied progressively across the planes.
3.7 त्रयमन्तरङ्गं पूर्वेभ्यः
These three are internal in relation to the preceding limbs.
3.8 तदपि बहिरङ्गं निर्बीजस्य
But they are still external in relation to seedless samādhi (nirbīja).
#### 3.9–3.15 — Transformations of the mind
3.9 व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः
The transformation of cessation (nirodha-pariṇāma) is the correlation of the mind at the moment of cessation, when the saṃskāras of dispersion are suppressed and those of cessation emerge.
3.10 तस्य प्रशान्तवाहिता संस्कारात्
The tranquil flow of this is due to the saṃskāras.
3.11 सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः
The transformation of samādhi is the decline of diffuse attention and the rise of unified attention in the mind.
3.12 ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः
The transformation of one-pointedness is when the states that rise and those that pass become equal.
3.13 एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः
By this same principle are explained the transformations of dharma, lakṣaṇa and avasthā in the elements and the senses.
3.14 शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी
The substratum (dharmī) is that which accompanies the characteristics — past, present and future.
3.15 क्रमान्यत्वं परिणामान्यत्वे हेतुः
Difference in sequence is the cause of difference in transformation.
#### 3.16–3.37 — Knowledge obtained through Saṃyama
3.16 परिणामत्रयसंयमाद् अतीतानागतज्ञानम्
Through saṃyama on the three transformations arises knowledge of the past and future.
3.17 शब्दार्थप्रत्ययानामितरेतराध्यासात् सङ्करस्तत्प्रविभागसंयमात्सर्वभूतरुतज्ञानम्
Through the mutual superimposition of word, object and knowledge there is confusion; through saṃyama on their separation arises knowledge of the language of all beings.
3.18 संस्कारसाक्षात्करणात्पूर्वजातिज्ञानम्
Through direct perception of saṃskāras arises knowledge of previous lives.
3.19 प्रत्ययस्य परचित्तज्ञानम्
Through saṃyama on another's mental modification arises knowledge of another's mind.
3.20 न च तत्सालम्बनं तस्याविषयीभूतत्वात्
But not with its object, as that is not the object of that knowledge.
3.21 कायरूपसंयमात्तद्ग्राह्यशक्तिस्तम्भे चक्षुःप्रकाशासम्प्रयोगेऽन्तर्धानम्
Through saṃyama on the form of the body, with the suspension of its perceptibility, non-interception by the light of the eye occurs — and thence invisibility.
3.22 सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा
Karma may be active or dormant; through saṃyama on them, or through omens, knowledge of death arises.
3.23 मैत्र्यादिषु बलानि
Through saṃyama on maitrī and others, the corresponding powers arise.
3.24 बलेषु हस्तिबलादीनि
Through saṃyama on the powers, the strength of an elephant and others arise.
3.25 प्रवृत्त्यालोकन्यासात्सूक्ष्मव्यवहितविप्रकृष्टज्ञानम्
By directing the light of subtle perception, knowledge of the subtle, the hidden and the distant arises.
3.26 भुवनज्ञानं सूर्ये संयमात्
Through saṃyama on the Sun, knowledge of the worlds arises.
3.27 चन्द्रे ताराव्यूहज्ञानम्
Through saṃyama on the Moon, knowledge of the arrangement of the stars arises.
3.28 ध्रुवे तद्गतिज्ञानम्
Through saṃyama on the Pole Star, knowledge of its movements arises.
3.29 नाभिचक्रे कायव्यूहज्ञानम्
Through saṃyama on the navel chakra, knowledge of the organisation of the body arises.
3.30 कण्ठकूपे क्षुत्पिपासानिवृत्तिः
Through saṃyama on the pit of the throat, cessation of hunger and thirst arises.
3.31 कूर्मनाड्यां स्थैर्यम्
Through saṃyama on the tortoise nāḍī, steadiness arises.
3.32 मूर्धज्योतिषि सिद्धदर्शनम्
Through saṃyama on the light at the crown of the head, vision of the siddhas arises.
3.33 प्रातिभाद्वा सर्वम्
Or, through prātibha (spontaneous intuition), everything.
3.34 हृदये चित्तसंवित्
Through saṃyama on the heart, knowledge of the mind arises.
3.35 सत्त्वपुरुषयोरत्यन्तासङ्कीर्णयोः प्रत्ययाविशेषो भोगः परार्थत्वात्स्वार्थसंयमात्पुरुषज्ञानम्
Experience is the non-distinction between sattva and Puruṣa, which are absolutely distinct; through saṃyama on what exists for itself — and not for the other — knowledge of Puruṣa arises.
3.36 ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते
Hence arise intuitive perceptions of sound, touch, sight, taste and smell.
3.37 ते समाधावुपसर्गा व्युत्थाने सिद्धयः
These powers are obstacles to samādhi, but perfections in the ordinary state.
#### 3.38–3.55 — Powers and Kaivalya
3.38 बन्धकारणशैथिल्यात्प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः
Through the weakening of the causes of bondage and through perception of the channels (prācāra), consciousness can enter another body.
3.39 उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च
Through mastery of udāna, there is no contact with water, mud, thorns and the like, and ascension occurs.
3.40 समानजयाज्ज्वलनम्
Through mastery of samāna, radiance arises.
3.41 श्रोत्राकाशयोः सम्बन्धसंयमाद्दिव्यं श्रोत्रम्
Through saṃyama on the relation between the ear and ether, divine hearing arises.
3.42 कायाकाशयोः सम्बन्धसंयमाल्लघुतूलसमापत्तेश्चाकाशगमनम्
Through saṃyama on the relation between the body and ether, and through samāpatti with the lightness of cotton, movement through space arises.
3.43 बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः
The mental modification projected outward — the mahāvidehā — is inconceivable; through it, the veil over the light is destroyed.
3.44 स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमाद्भूतजयः
Through saṃyama on the gross form, the essential nature, subtlety, pervasiveness and the purpose of the elements, conquest of the elements (bhūta-jaya) arises.
3.45 ततोऽणिमादिप्रादुर्भावः कायसम्पत्तद्धर्मानभिघातश्च
Hence arise the manifestation of powers such as minuteness (aṇimā), perfection of the body, and non-affliction by the dharmas of the elements.
3.46 रूपलावण्यबलवज्रसंहननत्वानि कायसम्पत्
Perfection of the body (kāya-sampat) consists of beauty of form, grace, strength and adamantine solidity.
3.47 ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमादिन्द्रियजयः
Through saṃyama on apprehension, essential form, asmitā, pervasiveness and the purpose of the senses, conquest of the senses (indriya-jaya) arises.
3.48 ततो मनोजवित्वं विकरणभावः प्रधानजयश्च
Hence arise swiftness of mind, the state beyond the senses, and conquest of primordial nature.
3.49 सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च
Only for the one who has discernment between sattva and Puruṣa arise sovereignty over all states of existence and omniscience.
3.50 तद्वैराग्यादपि दोषबीजक्षये कैवल्यम्
Through dispassion even toward this, with the destruction of the seed of impurity, kaivalya arises.
3.51 स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात्
When invited by celestial beings, there should be neither attachment nor pride — for that would again lead to the undesirable.
3.52 क्षणतत्क्रमयोः संयमाद्विवेकजं ज्ञानम्
Through saṃyama on the moment and its sequence arises knowledge born of discernment (viveka-ja jñāna).
3.53 जातिलक्षणदेशैरन्यतानवच्छेदात् तुल्ययोस्ततः प्रतिपत्तिः
Hence comes the capacity to distinguish two similar objects that cannot be differentiated by class, characteristics or location.
3.54 तारकं सर्वविषयं सर्वथाविषयमक्रमञ्चेति विवेकजं ज्ञानम्
Knowledge born of discernment is transcendent, encompasses all objects and all times simultaneously, and is non-sequential.
3.55 सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति
When there is equality of purity between sattva and Puruṣa, that is kaivalya.
Chapter IV — Kaivalya Pāda
॥ कैवल्य-पादः ॥ — On Liberation
#### 4.1–4.11 — Origin of powers and the mind
4.1 जन्मौषधिमन्त्रतपःसमाधिजाः सिद्धयः
Powers (siddhis) arise through birth, medicinal herbs, mantras, austerity and samādhi.
4.2 जात्यन्तरपरिणामः प्रकृत्यापूरात्
Transformation into another type of existence occurs through the overflow of primordial nature.
4.3 निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत्
The instrumental factor is not the direct cause of primordial nature; it merely removes obstacles — like a farmer who opens the sluice gates.
4.4 निर्माणचित्तान्यस्मितामात्रात्
Created minds arise solely from the sense of self (asmitā).
4.5 प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम्
One single mind is the propelling factor of the many minds in their diverse activities.
4.6 तत्र ध्यानजमनाशयम्
Among these, only the mind born of meditation is free of karmic deposits.
4.7 कर्माशुक्लाकृष्णं योगिनस्त्रिविधमितरेषाम्
The karma of the yogin is neither white nor black; that of others is of three kinds.
4.8 ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम्
Hence manifest only the vāsanās corresponding to the ripening of each karma.
4.9 जातिदेशकालव्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरेकरूपत्वात्
Although separated by birth, place and time, there is continuity between memory and saṃskāra, as they are of identical nature.
4.10 तासामनादित्वं चाशिषो नित्यत्वात्
These vāsanās have no beginning, for the desire to exist is eternal.
4.11 हेतुफलाश्रयालम्बनैः सङ्गृहीतत्वादेषामभावे तदभावः
Being sustained by cause, effect, substratum and object of support, with the absence of these, there is absence of the vāsanās.
#### 4.12–4.24 — Nature of reality and the mind
4.12 अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम्
The past and future exist in their own nature; they differ only in respect of the paths of the dharmas.
4.13 ते व्यक्तसूक्ष्मा गुणात्मानः
These dharmas are manifest or subtle, and have the qualities (guṇas) as their nature.
4.14 परिणामैकत्वाद्वस्तुतत्त्वम्
The reality of an object arises from the unity of its transformation.
4.15 वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः
The same object being different for different minds, the two follow separate paths.
4.16 न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात्
An object does not depend on a single mind; if it were not perceived by that mind, what would it be?
4.17 तदुपरागापेक्षित्वाच्चित्तस्य वस्तु ज्ञाताज्ञातम्
An object is known or unknown according to whether the mind is or is not coloured by it.
4.18 सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात्
The modifications of the mind are always known by their Lord — the Puruṣa — who is immutable.
4.19 न तत्स्वाभासं दृश्यत्वात्
The mind is not self-luminous, as it is an object of perception.
4.20 एकसमये चोभयानवधारणम्
Nor can the two be known at the same time.
4.21 चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसङ्करश्च
If one mind were perceived by another, there would be infinite regress and confusion of memories.
4.22 चितेरप्रतिसङ्क्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनम्
When pure consciousness (citi), which is not transferable, assumes the form of the mind, self-knowledge arises.
4.23 द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम्
The mind, coloured by the Seer and the Seen, encompasses everything.
4.24 तदसङ्ख्येयवासनाभिश्चित्रमपि परार्थं संहत्यकारित्वात्
Although endowed with innumerable vāsanās, the mind exists for the other — for it acts in conjunction.
#### 4.25–4.34 — The path to Kaivalya
4.25 विशेषदर्शिन आत्मभावभावनाविनिवृत्तिः
For one who sees the distinction, the cultivation of the sense of self as a separate being ceases.
4.26 तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम्
Then the mind inclines toward discernment and tends toward kaivalya.
4.27 तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः
In the intervals, other perceptions arise from the saṃskāras.
4.28 हानमेषां क्लेशवदुक्तम्
The elimination of these is like the elimination of the afflictions, as described.
4.29 प्रसङ्ख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः
For one who maintains full and constant discernment without any self-interested concern, the samādhi called "cloud of dharma" (dharma-megha) arises.
4.30 ततः क्लेशकर्मनिवृत्तिः
Hence karma and afflictions cease.
4.31 तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्याज्ज्ञेयमल्पम्
Then, with the removal of all the veils and impurities of knowledge, what remains to be known is little in the face of the infinity of knowledge.
4.32 ततः कृतार्थानां परिणामक्रमसमाप्तिर्गुणानाम्
Then the sequence of transformations of the qualities, having fulfilled their purpose, is complete.
4.33 क्षणप्रतियोगी परिणामापरान्तनिर्ग्राह्यः क्रमः
Sequence is that which corresponds to moments, apprehensible at the end of a transformation.
4.34 पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति
Kaivalya is the return of the qualities to their original state, emptied of the purpose of Puruṣa — or it is the repose of the power of pure consciousness (citi-śakti) in its own nature.
॥ इति श्री पातञ्जल-योग-सूत्राणि ॥
॥ Thus end the Yoga Sutras of Patañjali ॥