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Yoga Sutras chapters and verses:

CHAPTER 1:      1 5 10 15 20 25 30 35 40 45 50

CHAPTER 2:      1 5 10 15 20 25 30 35 40 45 50

CHAPTER 3:      1 5 10 15 20 25 30 35 40 45 50

CHAPTER 4:      1 5 10 15 20 25 30

Yoga Sutras marker

  • Ascribed author and/or compiler: Patanjali.
  • Translator: Swami Vivekananda, a famous yogi.
  • Vivekananda edition: First published in July 1896. This edition: New York: Brentano, 1920 (Updating: Some spelling errors put right in the translation, Vrtti is changed into Vritti, and the missing Sanskrit sutra is added. Worth noting: Sanskrit compounds words in phrases. Many translators divide such compounds in different ways. Otherwise, at first glance some might perhaps be mistaken for place names in Wales, for example the lengthened form of Llanfairpwllgwyngyll.)
  • Added: Yoga Sutra Sourcebook. Also, the Yajnavalkya Yoga offers broader views on many issues.

1. Samadhi Pada: Concentration: Its Spiritual Uses

1. Now concentration is explained.
   atha yoganushasanam

2. Yoga is restraining the mind-stuff (Chitta) from taking various forms (Vrittis)

3. At that time (the time of concentration) the seer (the Purasa) rests in his own (unmodified) state.
   tada drashtuh svaroope avasthanam

4. At other times (other than that of concentration) the seer is identified with the modifications.
   vrittisaroopyam itaratra

5. There are five classes of modification, painful and not painful.
   vrittayah pangchatayyah klishta aklishtah

6. (These are) right knowledge, indiscrimination, verbal delusion, sleep, and memory.

7. Direct perception, inference, and competent evidence, are proofs.
   pratyakshanumanagamah pramanani

8. Indiscrimination is false knowledge not established in real nature.
   viparyayo mithyajnanam atadroopapratishtham

9. Verbal delusion follows from words having no (corresponding) reality.
   shabdajnaananupati vastushoonyo vikalpah

10. Sleep is a Vritti which embraces the feeling of voidness.
   abhavapratyayalambana vrittirnidra

11. Memory is when the (Vrittis of) perceived subjects do not slip away (and through impressions come back to consciousness).
   anubhootavishayasanpramoshah smritih

12. Their control is by practice and non-attachment.
   abhyasavairagyabhyan tannirodhah

13. Continuous struggle to keep them (the Vrittis) perfectly restrained is practice.
   tatra sthitau yatno abhyasah

14. Its ground becomes firm by long, constant efforts with great love (for the end to be attained).
   sa tu dirghakalanairantaryasatkarasevito dridha -bhoomih

15. That effort, which comes to those who have given up their thirst after objects either seen or heard, and which wills to control the objects, is non-attachment.
   drishtanushravikavishayavitrishnnasy vashikara samjna vairagyam

16. That extreme nonattachment, giving up even the qualities, shows (the real nature of) the Purusa.
   tatparan purushakhyatergunnavaitrishnyam

17. The concentration called right knowledge is that which is followed by reasoning, discrimination, bliss, unqualified ego.
   vitarkavicharanandasmitaroopanugamat sanprajnatah

18. There is another Samadhi which is attained by the constant practice of cessation of all mental activity, in which the Chitta retains only the unmanifested impressions.
   viramapratyayabhyasapoorvah sanskarashesho anyah

19. (This Samadhi, when not followed by extreme non-attachment) becomes the cause of the remanifestation of the gods and of those that become merged in nature.
   bhavapratyayo videhaprakritilayanam

20. To others (this Samadhi) comes through faith, energy, memory, concentration, and discrimination [discernment] of the real.
   shraddhaviryasmritisamadhiprajnapoorvaka itaresham

21. Success is speeded for the extremely energetic.
   tivrasanveganam aasannah

22. They again differ according as the means are mild, medium or supreme.
   mridumadhyadhimatratvat tatopi visheshah

23. Or by devotion to Isvara.
   eeshvarapranidhanad va

24. Isvara (the Supreme Ruler) is a special Purusa, untouched by misery, the results of actions, or desires.
   kleshakarmavipakashayairaparamrishtah purushavishesh eeshvarah

25. In Him becomes infinite that allknowingness which in others is (only) a germ.
   tatra niratishayan sarvajntvabijam

26. He is the Teacher of even the ancient teachers, being not limited by time.
   poorvesham api guruh kalenanavachchhedat

27. His manifesting word is Om.
   tasya vachakah prannavah

28. The repetition of this (Om) and meditating on its meaning (is the way).

29. From that is gain (the knowledge of) introspection, and the destruction of obstacles.
   tatah pratyakchetanadhigamopyantarayabhavashch

30. Disease, mental laziness, doubt, calmness, cessation, false perception, non-attaining concentration, and falling away from the state when obtained, are the obstructing distractions.
   vyadhistyanasanshayapramadalasyaviratibhrantidar shanalabdhabhoomikatvanavasthitatvani chittavikshepastentarayah

31. Grief, mental distress, tremor of the body and irregular breathing, accompany non-retention of concentration.
   duhkhadaurmanasyanggamejayatvashvasaprashvaa vikshepasahabhuvah

32. To remedy this practice of one subject (should be made).
   tatpratishedhartham ekatattvabhyasah

33. Friendship, mercy, gladness, indifference, being thought of in regard to subjects, happy, unhappy, good and evil respectively, pacify the Chitta.
   sukhaduhkhapunyapunyavishayanan bhavanatashchittaprasadanam

34. By throwing out and restraining the Breath.
   prachchhardanavidharanabhyan va prannasya

35. Those forms of concentration that bring extraordinary sense perceptions cause perseverance of the mind.
   vishayavati va pravrittirutpanna manasah sthitinibandhini

36. Or (by the meditation on) the Effulgent One which is beyond all sorrow.
   vishoka va jyotishmati

37. Or (by meditation on) the heart that has given up all attachment to sense objects.
   vitaragavishayan va chittam

38. Or by meditating on the knowledge that comes in sleep.
   svapnanidrajnanalambanan va

39. Or by meditation on anything that appeals to one as good.
   yathabhimatadhyanad va

40. The Yogi's mind thus meditating, becomes unobstructed from the atomic to the Infinite.
   paramanu paramamahattvantosya vashikarah

41. The Yogi whose Vrittis have thus become powerless (controlled) obtains in the receiver, receiving, and received (the self, the mind and external objects), concentratedness and sameness, like the crystal (before different coloured objects.)
   ksheennavritterabhijatasyev manergrahitrigrahannagrahyeshu tatsthatadangjanatasamapattih

42. Sound, meaning, and resulting knowledge, being mixed up, is (called Samadhi) with reasoning.
   tatra shabdarthajnanavikalpaih sankeerna savitarka samapattih

43. The Samadhi called without reasoning (comes) when the memory is purified, or devoid of qualities, expressing only the meaning (of the meditated object).
   smritiparishuddhau svaroopashoonyevarthamatranirbhasa nirvitarka

44. By this process (the concentrations) with discrimination and without discrimination, whose objects are finer, are (also) explained.
   etayaiva savichara nirvichara cha sookshmavishaya vyakhyata

45. The finer objects end with the Pradhana.
   sookshmavishayatvan chalinggaparyavasanam

46. These concentrations are with seed.
   ta eva sabijah samadhih

47. The concentration "without reasoning" being purified, the Chitta becomes firmly fixed.
   nirvicharavaisharadye adhyatmaprasadah

48. The knowledge in that is called "filled with Truth."
   rtanbhara tatr prajna

49. The knowledge that is gained from testimony and inference is about common objects. That from the Samadhi just mentioned is of a much higher order, being able to penetrate where inference and testimony cannot go.
   shrutanumanaprajnabhyam anyavishayaa vishesharthatvat

50. The resulting impression from this Samadhi obstructs all other impressions.
   tajjah sanskaro nyasanskarapratibandhi

51. By the restraint of even this (impression, which obstructs all other impressions), all being restrained, comes the "seedless" Samadhi.
   tasyapi nirodhe sarvanirodhannirbijah samadhih

Chapter 2 - Sadhana Pada: Concentration - Its Practice

1. Mortification, study, and surrendering fruits of work to God are called Kriya Yoga.
   tapahsvadhyayeshvarapranidhanani kriyayogah

Vivekananda: "The first step, the preliminary step, is called Kriya Yoga. Literally this means work, working towards Yoga.

2. (They are for) the practice of Samadhi and minimising the pain-bearing obstructions.
   samadhibhavanarthah kleshatanookaranarthashch

3. The pain-bearing obstructions are - ignorance, egoism, attachment, aversion, and clinging to life.
   avidyasmitaragadveshabhiniveshah kleshaah

4. Ignorance is the productive field of all them that follow, whether they are dormant, attenuated, overpowered, or expanded.
   avidya kshetram uttareshan prasuptatanuvichchhinnodaranam

5. Ignorance is taking that which is non-eternal, impure, painful, and non-Self, for the eternal, pure, happy Atman (Self).
   anityashuchiduhkhanatmasu nityashuchisukhatmakhyatiravidya

6. Egoism is the identification of the seer with the instrument of seeing.

7. Attachment is that which dwells on pleasure.
   sukhanushayi raagah

8. Aversion is that which dwells on pain.
   duhkhanushayi dveshah

9. Flowing through its own nature, and established even in the learned, is the clinging to life.
   svarasavahi vidushopi tatharoodho bhiniveshah

10. They, to-be-rejected-by-opposite-modifications, are fine.
   te pratiprasavaheyah sookshmah

11. By meditation, their modifications are to be rejected.

12. The receptacle of works has its root in these pain-bearing obstructions, and their experience in this visible life, or in the unseen life.
   kleshamoolah karmashayo drishtadrishtajanmavedaniyah

13. The root being there, the fruition comes (in the form of) species, life, and expression of pleasure and pain.
   Sati moole tadvipako jatyayurbhogah

14. They bear fruit as pleasure or pain, caused by virtue or vice.
   te hladaparitapafalah punyapunyahetutvat

15. To the discriminating, all is, as it were, painful on account of everything bringing pain, either in the consequences, or in apprehension, or in attitude caused by impressions, also on account of the counter action of qualities.
   parinamatapasanskaraduhkhairgunnavritti - virodhaccha duhkham eva sarvan vivekinah

16. The misery which is not yet come is to be avoided.
   heyan duhkham anagatam

17. The cause of that which is to be avoided is the junction of the seer and the seen.
   drashtridrishyayoh sanyogo heyahetuh

18. The experienced is composed of elements and organs, is of the nature of illumination, action and intertia, and is for the purpose of experience and release (of the experiencer).
   prakashakriyasthitishilan bhootendriyatmakan bhogapavargarthan drishyam

19. The states of the qualities are the defined, the undefined, the indicated only, and the signless.
   visheshavisheshalinggamatralinggani gunnaparvani

20. The seer is intelligence only, and though pure, seen through the colouring of the intellect.
   drashta drishimatrah shuddhopi pratyayanupashyah

21. The nature of the experience is for him.
   tadarth eva drishyasyatma

22. Though destroyed for him whose goal has been gained, yet is not destroyed, being common to others.
   kritarthan prati nashtam apyanashtan tadanyasadharannatvat

23. Junction is the cause of the realisation of the nature of both the powers, the experienced and its Lord.
   svasvamishaktyoh svaroopopalabdhihetuh sanyogah

24. Ignorance is its cause.
   tasya heturavidya

25. There being absence of that (ignorance) there is absence of junction, which is the thing-to-be-avoided; that is the independence of the seer.
   tadabhavat sanyogabhavo hanan taddrisheh kaivalyam

26. The means of destruction of ignorance is unbroken practice of discrimination.
   vivekakhyatiraviplava hanopayah

27. His knowledge is of the sevenfold highest ground.
   tasya saptadhaa prantabhoomih prajna

28. By the practice of the different parts of Yoga the impurities being destroyed knowledge becomes effulgent, up to discrimination.
   yogangganushthanad ashuddhikshaye jnanadiptira vivekakhyateh

29. Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi, are the limbs of Yoga.
   yamaniyamasanapranayamapratyaharadharanadhy anasamadhayo-a-shtava anggani

30. Non-killing, truthfulness, non-stealing, continence, and non-receiving, are called Yama.
   ahinsasatyasteyabrahmacharyaparigraha yamah

31. These, unbroken by time, place, purpose, and caste, are (universal) great vows.
   jatideshakalasamayanavachchhinnah sarvabhauma mahavratam

32. Internal and external purification, contentment, mortification, study, and worship of God, are the Niyamas.
   shauchasantoshatapahsvadhyayeshvara-pranidhanani niyamah

Vivekananda: Internal purity is of greater value that external.

33. To obstruct thoughts which are inimical to Yoga contrary thoughts will be brought.
   vitarkabadhane pratipakshabhavanam

Vivekananda: This is the way to practice all these virtues that have been stated, by holding thoughts of an opposite character in the mind. When the idea of stealing comes, non-stealing should be thought of. When the idea of receiving gifts comes, replace it by a contrary thought.

34. The obstructions to Yoga are killing etc., whether committed, caused, or approved; either through avarice, or anger, or ignorance; whether slight, middling, or great, and result is innumerable ignorances and miseries.
   vitarkaa hinsadayah kritakaritanumodita lobhakrodhamohapoorvaka mridumadhyadhimatra duhkhajnananantafala iti pratipakshabhavanam

35. Non-killing being established, in his presence all enmities cease (in others).
   ahimsapratishthayam tatsannidhau vairatyagah

36. By the establishment of truthfulness the Yogi gets the power of attaining for himself and others the fruits of work without the works.
   Satyapratishthayam kriyafalashrayatvam

37. By the establishment of non-stealing all wealth comes to the Yogi.
   asteyapratishthayam sarvaratnopasthanam

38. By the establishment of continence energy is gained.
   brahmacharyapratishthayam viryalabhah

39. When he is fixed in non-receiving he gets the memory of past life.
   aparigrahasthairye janmakathantasanbodhah

40. Internal and external cleanliness being established, arises disgust for one's own body, and non-intercourse with other bodies.
   shauchat svanggajugupsa parairasansargah

41. There also arises purification of the Sattva, cheerfulness of the mind, concentration, conquest of the organs, and fitness for the realisation of the Self.
   sattvashuddhisaumanasyaikagryendriyajayatmadars hanayojnatvani cha

42. From contentment comes superlative happiness.
   santoshad anuttamah sukhalabhah

43. The result of mortification is bringing powers to the organs and the body, by destroying the impurity.
   kayendriyasiddhirashuddhikshayat tapasah

44. By repetition of the mantram comes the realisation of the intended deity.
   svadhyayad ishtadevatasanprayogah

45. By sacrificing all to Isvara comes Samadhi.

45. Posture is that which is firm and pleasant.
   sthirasukham aasanam

47. By slight effort and meditating on the unlimited (posture becomes firm and pleasant).

48. Seat being conquered, the dualities do not obstruct.
   tato dvandvanabhighatah

49. Controlling the motion of the exhalation and the inhalation follows after this.
   tasmin sati shvasaprashvasayorgativichchhedah pranayamah

50. Its modifications are either external or internal, or motionless, regulated by place, time, and number, either long or short.
   bahyabhyantarastambhavrittih deshakalasankhyabhih paridrishto dirghasookshmah

51. The fourth is restraining the Prana by directing it either to the external or internal objects. This is the fourth sort of Pranayama. Prana can be directed either inside or outside
   bahyabhyantaravishayakshepi chaturthah

52. From that, the covering to the light of the Chitta is attenuated.
   dharanasu ch yojnata manasah

53. The mind becomes fit for Dharana.
   dharanasu ca yogyata manasai.

54. The drawing in of the organs is by their giving up their own objects and taking the form of the mind-stuff.
   svasvavishayasanprayoge chittasy svaroopanukar ivendriyanan pratyaharah

NOTE. There are 55 sutras in many versions of this part of the book. The 55th Sutra is "Pratyahara results in the absolute control of the sense organs". Swami Vivekananda has not commented on this sutra.

Chapter 3 - Vibhooti Pada - The Chapter of Powers

1. Dharana is holding the mind on to some particular object.
   deshabandhashchittasya dharana

2. An unbroken flow of knowledge to that object is Dhyana.
   tatra pratyayaikatanata dhyanam

3. When that, giving up all forms, reflects only the meaning, it is Samadhi.
   tad evarthamatranirbhasan svaroopashoonyam iva samadhih

4. (These) three (when practised) in regard to one object is Samyama.
   trayam ekatra sanyamah

5. By the conquest of that comes light of knowledge.
   tajjayat prajnaalokah

6. That should be employed in stages.
   tasya bhoomishu viniyogah

7. These three are nearer than those that precede.
   trayam antaranggan poorvebhyah

8. But even they are external to the seedless (Samadhi).
   tad api bahiranggan nirbijasy

9. By the suppression of the disturbed modifications of the mind, and by the rise of modifications of control, the mind is said to attain the controlling modifications - following the controlling powers of the mind.
   vyutthananirodhasanskarayorabhibhava-pradurbhavau nirodhakshannachittanvayo nirodhaparinamah

10. Its flow becomes steady by habit.
   tasya prashantavahita sanskarat

11. Taking in all sorts of objects and concentrating upon one object, these two powers being destroyed and manifested respectively, the Chitta gets the modification called Samadhi.
   sarvarthataikagratayoh kshayodayau chittasya samadhiparinamah

12. The one-pointedness of the Chitta is when it grasps in one, the past and present.
   tatah punah shantoditau tulyapratyayau chittasyaikagrataparinamah

13. By this is explained the threefold transformations of form, time and state, in fine or gross matter, and in the organs.
   etena bhootendriyeshu dharmalakshanavastha parinama vyakhyatah

14. That which is acted upon by transformations, either past, present or yet to be manifested, is the qualified.
   shantoditavyapadeshyadharmanupati dharmi

15. The succession of changes is the cause of manifold evolution.
   kramanyatvan parinamanyatve hetuh

16. By making Samyama on the three sorts of changes comes the knowledge of past and future.

17. By making Samyama on word, meaning, and knowledge, which are ordinarily confused, comes the knowledge of all animal sounds.
   shabdarthapratyayanam itaretaradhyasat sankarah tatpravibhagasanyamat sarvabhootarutajnanam

18. By perceiving the impressions, knowledge of past life.
   Sanskarasakshatkaranat poorvajatijnanam

19. By making Samyama on the signs in another's both knowledge of that mind comes.
   pratyayasy parachittajnanam

20. But not its contents, that not being the object of the Samyama.
   na cha tat salambanan, tasyavishayibhootatvat

21. By making Samyama on the form of the body the power of perceiving forms being obstructed, the power of manifestation in the eye being separated, the Yogi's body becomes unseen.
   kayaroopasanyamat tadgrahyashaktistambhe chakshuhprakashasanprayogentardhanam

22. By this the disappearance or concealment of words which are being spoken is also explained.
   etena shabdadyantardhanamuktam

23. Karma is of two kinds, soon to be fructified, and late to be fructified. By making Samyama on that, or by the signs called Aristha, portents, the Yogis know the exact time of separation from their bodies.
   sopakraman nirupakraman cha karma tatsanyamad aparantajnanam,arishtebhyo va

24. By making Samyama on friendship, etc., various strength comes.
   maitryadishu balani

25. By making Samyama on the strength of the elephant, etc., that strength comes to the Yogi.
   baleshu hastibaladini

26. By making Samyama on that effulgent light comes the knowledge of the fine, the obstructed, and the remote.
   pravrittyalokanyasat sookshmavyavahita-viprakrishtajnanam

27. By making Samyama on the sun, (comes) the knowledge of the world.
   bhuvanajnanan soorye sanyamat

28. On the moon, (comes) the knowledge of the cluster of stars.
   chandre taravyoohajnanam

29. On the pole star (comes) the knowledge of the motions of the stars.
   dhruve tadgatijnanam

30. On the navel circle (comes) the knowledge of the constitution of the body.
   nabhichakre kayavyoohajnanam

31. On the hollow of the throat (comes) cessation of hunger.
   kanthakoope kshutpipasanivrittih

32. On the nerve called Kurma (comes) fixity of the body.
   koormanadyan sthairyam

33. On the light emanating from the top of the head sight of the Siddhas.
   moordhajyotishi siddhadarshanam

34. Or by the power of Pratibha all knowledge.
   pratibhad va sarvam

Vivekananda says pratibha is enlightenment from purity.

35. In the heart, knowledge of minds.
   hridaye chittasanvit

36. Enjoyment comes by the non-discrimination of the very distant soul and Sattva. Its actions are for another; Samyama on this gives knowledge of the Purusa.
   sattvapurushayoratyantasankeernnayoh pratyayavishesho bhogah pararthatvat svarthasanyamat purushajnanam

This power of non-attachment acquired through purity gives the Yogi the enlightenment called Pratibha.

37. From that arises the knowledge of hearing, touching, seeing, tasting, and smelling, belonging to Pratibha.
   tatah pratibhashravannavedanadarshasvadavarta jayante

38. These are obstacles to Samadhi; but they are powers in the worldly state.
   te samadhavupasargaa vyutthane siddhayah

39. When the cause of bondage has become loosened, the Yogi, by his knowledge of manifestation through the organs, enters another's body.
   bandhakarannashaithilyat pracharasanvedanach ch chittasya parashariraveshah

40. By conquering the current called Udana the Yogi does not sink in water, or in swamps, and he can walk on thorns.
   udanajayajjalapangkakantakadishvasangg utkrantishch

41. By the conquest of the current Samana he is surrounded by blaze.
   samanajayat prajvalanam

42. By making Samyama on the relation between the ear and the Akasa comes divine hearing.
   shrotrakashayoh sanbandhasanyamad divyan shrotram

43. By making Samyama on the relation between the Akasa and the body the Yogi becoming light as cotton wool goes through the skies.
   kayakashayoh sanbandhasanyamal aghutoolasamapatteshchakashagamanam

44. By making Samyama on the real modifications of the mind, which are outside, called great disembodiness, comes disappearance of the covering to light.
   bahirakalpita vrittirmahavideha tatah prakashavarannakshayah

45. By making Samyama on the elements, beginning with the gross, and ending with the superfine, comes mastery of the elements.
   sthoolasvaroopasookshmanvayarthavattva samyamadbhootajayah

46. From that comes minuteness, and the rest of the powers, "glorification of the body," and indestructibleness of the bodily qualities.
   tatoanimadipradurbhavah kayasanpat taddharmanabhighatashch

Vivekananda: This means that the Yogi has attained the eight powers. He can make himself as light as a particle, he can make himself huge, as heavy as the earth, or as light as the air; he will rule everything he wants, he will conquer everything he wants, a lion will sit at his feet like a lamb, and all his desires be fulfilled at will.

47. The glorifications of the body are beauty, complexion, strength, adamantine hardness.
   roopalavanyabalavajrasanhananatvani kayasanpat

48. By making Samyama on the objectivity, knowledge and egoism of the organs, by gradation comes the conquest of the organs.
   grahannasvaroopasmitanvayarthavattvasanyamad indriyajayah

49. From that comes glorified mind, power of the organs independently of the body, and conquest of nature.
   tato manojavitvan vikarannabhavah pradhanajayashch

50. By making Samyama on the Sattva, to him who has discriminated between the intellect and the Purusa comes omnipresence and omniscience.
   sattvapurushanyatakhyatimatrasy sarvabhavadhishthatritvam sarvajnatritvan cha

51. By giving up even these comes the destruction of the very seed of evil; he attains Kaivalya.
   tadvairajnadapi doshabijakshaye kaivalyam

52. The Yogi should not feel allured or flattered by the overtures of celestial beings, for fear of evil again.
   sthanyupanimantrane sanggasmayakarannan punah anishtaprasanggat

53. By making Samyama on a particle of time and its multiples comes discrimination.
   kshannatatkramayoh sanyamadavivekajam jnanam

54. Those which cannot be differentiated by species, sign and place, even they will be discriminated by the above Samyama.
   jatilakshannadeshairanyataanavachchhedat tulyayostatah pratipattih

55. The saving knowledge is that knowledge of discrimination which covers all objects, all means.
   tarakan sarvavishayan sarvathavishayam akraman cheti vivekajan jnanam

56. By the similarity of purity between the Sattva and the Purusa comes Kaivalya.
   sattvapurushayoh shuddhisamye kaivalyam iti

Chapter 4 - Kaivalya Pada - Independence

1. The Siddhis (powers) are attained by birth, chemical means, power of words, mortification or concentration.
   janmaushadhimantratapahsamadhijah siddhayah

2. The change into another species is by the filling in of nature.
   jatyantaraparinamah prakrityapoorat

3. Good deeds, etc., are not the direct causes in the transformation of nature, but they act as breakers of obstacles to the evolutions of nature, as a farmer breaks the obstacles to the course of water, which then runs down by its own nature.
   nimittam aprayojakan prakritinan varannabhedastu tatah kshetrikavat

4. From egoism alone proceed the created minds.

5. Though the activities of the different created minds are various, the one original mind is the controller of them all.
   pravrittibhede prayojakam chittam ekam anekesham

6. Among the various Chittas that which is attained by Samadhi is desireless.
   tatra dhyanajam anashayam

7. Works are neither black nor white for the Yogis; for others they are threefold, black, white, and mixed.
   karmashuklakrishnnam yoginah trividham itaresham

8. From these threefold works are manifested in each state only those desires (which are) fitting to that state alone. (The others are held in abeyance for the time being.)
   tatastadvipakanugunanam evabhivyaktirvasananam

9. There is connectiveness in desire, even though separated by species, space and time, there being identification of memory and impressions.
   jatideshakalavyavahitanam apyanantaryam smritisanskarayoh ekaroopatvat

10. Thirst for happiness being eternal, desires are without beginning.
   tasam anaditvam chashisho nityatvat

11. Being held together by cause, effect, support, and objects, in the absence of these is its absence.
   hetufalashrayalambanaih sangrihitatvad esham abhave tadabhavah

12. The past and future exist in their own nature, qualities having different ways.
   atitanagatan svaroopatostyadhvabhedad dharmanam

13. They are manifested or fine, being of the nature of the Gunas.
   te vyaktasookshma gunatmanah

14. The unity in things is from the unity in changes. Though there are three substances their changes being co-ordinated all objects have their unity.
   parinamaikatvad vastutattvam

15. The object being the same, perception and desire vary according to the various minds.
   vastusamye chittabhedat tayorvibhaktah panthah

16. Things are known or unknown to the mind, being de-pendent on the colouring which they give to the mind.
   taduparagapekshatvat chittasya vastu jnatajnatam

17. The states of the mind are always known because the lord of the mind is unchangeable.
   sada jnatashchittavrittayastatprabhoh purushasyaparinamitvat

Note. Swami Vivekananda does not comment on the sutra which is the 16th sutra in most versions of Patanjali Yoga Sutra: "An object exists independent of its cognizance by any one consciousness. What happens to it when that consciousness is not there to perceive it?"

18. Mind is not self-luminous, being an object.
   na tat svabhasandrishyatvat

19. From its being unable to cognise two things at the same time.
   ekasamaye chobhayanavadharannam

15. Another cognising mind being assumed there will be no end to such assumptions and confusion of memory.
   chittantaradrishye buddhibuddheratiprasanggah smritisankarashcha

21. The essence of knowledge (the Purusa) being unchangeable, when the mind takes its form, it becomes conscious.
   chiterapratisankramayastadakarapattau svabuddhisanvedanam

22. Coloured by the seer and the seen the mind is able to understand everything.
   drashtridrishyoparaktan chittan sarvartham

23. The mind through its innumerable desires acts for another (the Purusa), being combinations.
   tadasankhyeyavasanachitram api pararthan sanhatyakaritvat

24. For the discriminating the perception of the mind as Atman ceases.
   visheshadarshin aatmabhavabhavanavinivrittih

25. Then bent on discriminating the mind attains the previous state of Kaivalya (isolation).
   tada vivekanimnan kaivalyapragbharan chittam

26. The thoughts that arise as obstructions to that are from impressions.
   tachchhidreshu pratyayantarani sanskarebhyah

27. Their destruction is in the same manner as of ignorance, etc., as said before.
   hanam esham kleshavaduktam

28. Even when arriving at the right discriminating knowledge of the senses, he who gives up the fruits, unto him comes as the result of perfect discrimination, the Samadhi called the cloud of virtue.
   prasankhyanepyakusidasy sarvathavivekakhyater dharmameghah samadhih

29. From that comes cessation of pains and works.
   tatah kleshakarmanivrittih

30. Then knowledge, bereft of covering and impurities, becoming infinite, the knowable becomes small.
   tada sarvavarannamalapetasy jnanasyaanantyajgyeyam alpam

31. Then are finished the successive transformations of the qualities, they having attained the end.
   tatah kritarthanan parinamakramapari samaptirgunanam

32. The changes that exist in relation to moments, and which are perceived at the other end (at the end of a series) are succession.
   kshannapratiyogi parinamaparantanigrarhyah kramah

33. The resolution in the inverse order of the qualities, perfect of any motive of action for the Purusa, is Kaivalya, or it is the establishment of the power of knowledge in its own nature.
   purusharthashoonyanan gunanan pratiprasavah kaivalyan, svaroopapratishtha va chitishaktireti

Yoga sutras of Patanjali, Literature  

There are many Yoga Sutras translations today. Here are some:

Hartranft, Chip. 2003. The Yoga Sutras of Patanjali: Sanskrit-English Translation and Glossary. Boston: Shambhala. ⍽▢⍽ Helpful to many.

Isherwood, Christopher and Swami Pranabhananda. How To Know God: the Yoga Aphorisms of Patanjali. Mentor. New York, 1969. ⍽▢⍽ A rendering written for a Western audience. The translation of the verses is altogether held in higher esteem than the commentary.

Jha, Ganganatha, tr. The Yoga-Darshana: The Sutras of Patanjali with the Bhasya of Vyasa. Bombay: Tattva-Vivecha Press, 1907. ⍽▢⍽ Unadulterated.

Leggett, Trevor. The Complete Commentary by Sankara on the Yoga-Sutras. Kegan Paul. New York, 1990. ⍽▢⍽ A complete English translation of an early Sanskrit sub-commentary purported that is judged to be a genuine work of Adi Sankara. Sankara regarded Vyasa's work as authoritative on meditation practice. In the book, the Patanjali sutras (perhaps AD 300) are accompanied by Vyasa's commentary (about AD 540-650) and by the Sankara sub-commentary (perhaps AD 700) to allow comparison.

Prasada, Rama, tr. Patanjali's Yoga Sutras: With the Commentary of Vyasa and the Gloss of Vachaspati Mishra Reprint ed. New Delhi: Munshiram Manoharlal, 1998 (1912). ⍽▢⍽ A good Yoga Sutra translation, with the first two recorded commentaries, by Vyasa and Vacaspati Misra.

Roach, Michael, and Christie McNally. The Essential Yoga Sutra: Ancient Wisdom for Your Yoga. New York: Doubleday/Three Leaves Press, 2005. ⍽▢⍽ Special. The ancient 195 yoga aphorisms are supplied with short commentaries by an ordained lama of Tibetan Buddhism and his wife at the time. (Wikipedia, "Michael Roach")

Vivekananda, Swami. 1920. Raja Yoga: Being Lectures by the Swami Vivekananda, with Patanjali's Aphorisms, Commentaries and a Glossary of Terms. New ed. New York: Brentano's.

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