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FIRST PART : SAMADHI
1 Yoga theory
Sutra I.1 Now the exposition of
Yoga
Sutra I.2 Yoga is inhibition of the mental processes
Sutra
I.3 Then the Seer is established in his own nature
Sutra
I.4
Otherwise, it conforms itself to the mental process
2 Mental Processes
Sutra I.5 The mental
processes are
of five kinds; they are tainted or pure
Sutra I.6 Right
knowledge, illusion, logical construction, sleep, memory
Sutra
I.7 Right knowledge is either direct perception, inference,
or
authority
Sutra I.8 Illusion is false knowledge based on
an
untrue form
Sutra I.9 Logical constructions is something
that
follows verbal knowledge but has no real object
Sutra
I.10 The
mental process which rests on the notion of non-existence is
sleep
Sutra I.11 Memory is not letting slip away an object
experienced
3 Practice
Sutra I.12 Their inhibition is by
practice
and detachment
Sutra I.13 Practice is the effort at
steadiness
in it
Sutra I.14 But practised for a long time,
uninterruptedly
and with reverence, it becomes firmly grounded
Sutra
I.15
Detachment is consciousness of self-mastery, of one who has
no
thirst for any object either seen or heard about
Sutra
I.16 It
is the higher detachment when from knowledge of Purusa there
is no
thirst for (even) the guna-s
4 Samadhi
Sutra I.17 It is cognitive because
accompanied with verbal associations (vitarka), with subtle
associations (vicara), with joy (ananda), and the form of
I-am-ness
(asmita)
Sutra I.18 The other (samadhi) follows on
practice of
the idea of stopping, and consists of samskara-s alone
Sutra
I.19 It results from birth in the case of gods discarnate,
and in
the case of those who absorb themselves into prakrti
Sutra
I.20
For the others, it comes after faith, energy, memory,
(cognitive)
samadhi, and knowledge
Sutra I.21 For those who practise
with
ardent energy, it is near
Sutra I.22 Even among the
ardent,
there is a distinction of mild or moderate or intense.
5 God
Sutra I.23 Or by special devotion to the
Lord
Sutra I.24 Untouched by taints or karma-s or their
fruition or
their latent stocks is the Lord, who is a special king of
Purusa
Sutra I.25 In whom the seed of omniscience becomes
transcendent
Sutra I.26 The teacher of even the first teachers,
because not
particularized by time
Sutra I.27 Of him, the expression
is
pranava (OM)
Sutra I.28 Reception of it and meditation
on its
meaning
6 Obstacles
Sutra I.29 From that, realization
of the
separate consciousness, and absence of obstacles
Sutra
I.30
Illness, apathy, doubt, carelessness, laziness, failure to
withdraw,
misconceptions, failure to attain a state, instability (in
the
state) - these distractions of the mind are the obstacles
Sutra
I.31 Pain, frustration restlessness of the body, spasmodic
breathing
in or out are the accompaniments of these distractions
Sutra
I.32 To prevent them, practice on one principle
7 Special Practices
Sutra I.33 The mind is
made clear
by meditation on friendliness towards the happy, compassion
for the
suffering, goodwill towards the virtuous, and disinterest in
the
sinful
Sutra I.34 Or by expulsion and retention of prana
Sutra I.35 Or achievement of supernormal perception of a
divine
object brings the mind to steadiness
Sutra I.36 Or a
radiant
perception beyond sorrow
Sutra I.37 Or on a mind whose
meditation is one freedom from passion
Sutra I.38 Or
meditating
on the knowledge of dream and sleep
Sutra I.39 Or by
meditation
on what appeals to him
Sutra I.40 His mastery extends
right to
the ultimate atom and to the ultimate magnitude
8 Absorption
Sutra I.41
Identification-in-samadhi
(samapatti) is when the mental process has swindled and the
mind
rests on either the knower or the knowing process or a known
object,
and like a crystal apparently takes on their respective
qualities
Sutra I.42 The samadhi-identification is called
sa-vitarka when
it is mixed up with mental constructs of word, thing and
idea
Sutra I.43 When there is purification from memories,
(that
samadhi) apparently empty of its own nature of knowledge,
with the
object alone shining forth, is nir-vitarka
Sutra I.44 In
the
same way, when it is on subtle objects, it is called
sa-vicara (with
subtle association) and nir-vicara (without subtle
association)
Sutra I.45 The scale of (causal) subtlety of objects
ends in
pradhana
Sutra I.46 These are samadhi from-a-seed
Sutra
I.47
From skill in nir-vicara, a clearness in the self
Sutra
I.48 In
this, the knowledge is Truth-bearing
Sutra I.49 This
knowledge
is of a particular thing, unlike knowledge from authority or
from
inference
Sutra I.50 The samskara produced by it
inhibits other
samskara-s
Sutra I.51 When that too is inhibited,
everythings
inhibited, and thus this samadhi is without-seed
SECOND PART : MEANS
1 Yoga of action
Sutra II.1 Tapas, self-study,
devotion to the Lord, are the yoga of action
Sutra II.2
To
actualize samadhi and thin out the taints
2 Taints
Sutra II.3 Ignorance, I-am-ness,
desire,
hate, instinctive self-preservation, are the taints
Sutra
II.4
Ignorance is the field of germination of the subsequent
ones,
whether dormant or thinned out or checked or active
Sutra
II.5
Ignorance is the conviction of permanence, purity, happiness
and
self in what are really impermanent, impure, painful and not
self
Sutra II.6 The single selfhood, as it were, of the power
of seer
and seeing is I-am-ness
Sutra II.7 Desire follows on
pleasure
Sutra II.8 Hate follows on pain
Sutra II.9 With
spontaneous
momentum, instinctive even in a knower, is self-preservation
Sutra II.10 In their subtle state, they are to be got
rid of by
dissolution in their source
Sutra II.11 Mental processes
arising
from them are got rid of by meditation
3 Karma
Sutra II.12 Rooted in taints is the
karma-stock to be felt in present or future lives
Sutra
II.13
While the root is there, it will bear the fruit of birth,
life span
and experience
Sutra II.14 Their fruits are joy and
suffering
caused by virtue and sin
4 Pain
Sutra II.15 Because of the sufferings
caused by
changes and anxieties and the samskara-s of them, and from
the clash
of the guna-s, to the clear-sighted, everything is pain
alone
5 Guna-s
6 Release
Sutra II.16 What is to be escaped is
the
pain not yet come
Sutra II.17 The Seer-Seen conjunction
is the
cause of what is to be escaped
7 Guna-s again
Sutra II.18 With a constant
tendency
towards light, action, and fixity, the seen consists of the
elements
and the senses, being for the purpose of experience and
transcendence
Sutra II.19 What particularizes itself,
and what
does not, what goes (linga, the Great principle) and what
does not
(a-linga, pradhana), are guna-implementers
8 Purusa
Sutra II.20 The Seer is sight alone;
though
pure, he looks on at the thoughts
Sutra II.21 The
essence of the
Seen is to be for the purpose of him alone
9 Seer-Seen
Sutra II.22 For one whose purpose
has been
effected, it is ended, but not for others, because it is
common
Sutra II.23 The conjunction causes awareness of the
natures of
the two powers, the property and its possessor
Sutra
II.24
Its cause is Ignorance (a-vidya)
Sutra II.25 Without it,
there
is no conjunction, and that release is Transcendental
Aloneness
(kaivalya) of the power-of-sight
10 Release again
Sutra II.26 Unwavering
Knowledge-of-the-difference is the means of release
Sutra
II.27
Therein, the ultimate state of the Knowledge is
seven-fold
11 Yoga
Sutra II.28 From following up the
methods of
yoga, destruction of impurity and a growing light of
knowledge up to
Knowledge-of-the-difference
Sutra II.29 Restraints,
observances,
posture, restraint of vital currents, dissociation,
concentration,
meditation, samadhi are the eight methods
12 Restraints
Sutra II.30 Of these,
harmlessness,
truth-speaking, no stealing, brahmacarya, not holding
possessions,
are the restraints
Sutra II.31 When practised
universally
without qualification of birth, place, time, or obligation,
they are
called the Great Vow
13 Observances
Sutra II.32 Purity,
contentment, tapas,
self-study, and devotion to the Lord are the
observances
14 Contrary ideas
Sutra II.33 If there is
obstruction
by contrary ideas, meditation on their opposite
Sutra
II.34 The
contrary ideas, violence and the others, done or caused to
be done
or approved of, preceded by greed, anger or delusion, mild,
medium,
or intense-all result in endless pain and Ignorance. This is
the
meditation on their opposite
15 Perfections
Sutra II.35 With establishment
of
harmlessness, in his presence enmity is abandoned
Sutra
II.36
With establishment of truth, events confirm his words
Sutra
II.37 With establishment is non-stealing, all precious tings
come to
him
Sutra II.38 With establishment in brahmacarya,
attainment of
energy
Sutra II.39 With firmness in not possessing
property,
clear knowledge of the conditions of birth
Sutra II.40
From
purity, distaste for his won body and no intercourse with
others
Sutra II.41 Purity of mind-sattva, cheerfulness,
one-pointed
ness, conquest of the senses, and fitness for vision of the
self
Sutra II.42 From contentment, attainment of unsurpassed
happiness
Sutra II.43 From destruction of impurity by
tapas,
perfection of body and senses
Sutra II.44 From
self-study,
communion with the deity of his devotion
Sutra II.45
From
devotion to the Lord, perfection in samadhi
16 Controls
Sutra II.46 Posture is to be firm
and
pleasant
Sutra II.47 By relaxing effort and by samadhi
(samapatti) on infinity
Sutra II.48 From that, he
becomes immune
to the opposites
Sutra II.49 Pranayama is to sit in the
posture
and cut off the flow of in breath and out-breath
Sutra
II.50 The
external, internal, and fixating operations, practised in
terms of
place, of time and of number, become long and fine
Sutra
II.51
The fourth pranayama comes when both external and internal
fields
have been felt into
Sutra II.52 Thereby is destroyed the
covering of the light
Sutra II.53 Fitness of the mind
for
concentrations
Sutra II.54 Dissociation is when the
senses,
disjoined from their respective objects, assume as it were
the
nature of mind itself
Sutra II.55 From that, supreme
mastery of
the senses
THIRD PART : GLORY
1 Inner Methods
Sutra III.1 Dharana is binding
the
mind to a place
Sutra III.2 Continuity of the mind there
is
dhyana (meditation)
Sutra III.3 That same (meditation),
when it
comes to shine forth as the object alone, apparently empty
of its
won nature as knowledge, is called samadhi
Sutra III.4
The triad
(held) at the one place is samyama
Sutra III.5 From
mastery of
that, the light of knowledge (prajna)
Sutra III.6 Its
application is by stages
Sutra III.7 Compared to the
previous
means, this triad is the direct means
Sutra III.8 Even
that is
an indirect means as regards unseeded (yoga)
Sutra III.9
The
inhibitive transformation of the mind is when extravertive
samskara
is overcome and the samskara of inhibition is predominant,
and mind
itself is in a temporary state of inhibition
Sutra
III.10 It has
a peaceful, flow, by reason of the samskara-s
Sutra
III.11 The
destruction of the mind's dispersiveness, and rise of
its
one-pointed ness, is the samadhi transformation
Sutra
III.12 In
that (samadhi) the sameness of the idea which has subsided
and the
newly arisen idea in the mind is its transformation of
one-pointed
ness
2 Change
Sutra III.13 By (analogy with) that,
are
explained the transformations of dharma, time-phase and
basis
(avastha) in the elements and in the senses
Sutra III.14
What
conforms to the subsided, uprisen and indeterminable
dharma-s is the
dharmin
Sutra III.15 Difference of sequence causes the
differences of the changes
Sutra III.16 From samyama on
the
three changes, knowledge of what is past and future
3 Meaning-flash
Sutra III.17 There is
confussion from
the mutual projection of word, meaning and idea on to each
other.
From samyama on their distinctness (comes) understanding of
the
cries of all beings
4 Glories
Sutra III.18 From direct perception
of the
samskara-s, knowledge of previous lives
Sutra III.19
(From
direct perception through samyama) of his thought, knowledge
of the
mind of another
Sutra III.20 But not the subject of
those ideas,
because that was not the field of the samyama
Sutra
III.21 From
samyama on the form of the body, its potentiality of being
seen is
nullified. Being disjoined from the light of the eye, it
disappears
Sutra III.22 Karma is rapid or slow. From samyama on it,
or on
omens, there comes foreknowledge of death
Sutra III.23
(From
samyama) on friendliness and the others (compassion and
goodwill,
sutra I.33) (there arise) powers
Sutra III.24 Powers
like the
power of an elephant (come from samyama) on them
Sutra
III.25 By
projecting the light of supernormal radiant perception
(I.36) on to
what is subtle, hidden or remote, (he comes to) knowledge of
that
Sutra III.26 From samyama on the sun, knowledge of the
worlds
Sutra III.27 (From samyama) on the moon, knowledge of
the
dispositions of the stars
Sutra III.28 (From samyama) on
the
Pole Star, knowledge of their motions
Sutra III.29 On
the navel
circle, knowledge of the plan of the body
Sutra III.30
At the
pit of the throat, cessation of hunger and thirst
Sutra
III.31
On the tortoise nerve, rigid steadiness
Sutra III.32 On
the
Light in the head, vision of the perfect ones
Sutra
III.33 By
the pratibha supernormal knowledge too (he knows) everything
Sutra III.34 On the heart, awareness of the mind
5 Knowledge
Sutra III.35 Experience is an idea
which
does not distinguish between sattva and Purusa, though they
are
absolutely separate; by samyama on what-is-for-its-own-sake,
(distinct) from what-is-for-the-sake-of-another, there comes
knowledge of Purusa
Sutra III.36 From that arise
supernormal
knowledge and hearing, touch, sight, taste and awareness of
events
Sutra III.37 They are obstacles in samadhi, but
perfections in the extravertive state
6 Glories (continued)
Sutra III.38 From
loosening of
the cause of tying, and awareness of how the mind move, the
mind can
enter another body
Sutra III.39 By mastering the upgoing
vital
current (udana), he passes untouched over water, mud, thorns
and so
on, and at death he takes the upward course
Sutra III.40
From
mastery of samana, blazing light
Sutra III.41 From
samyama on
the relation between hearing and space, divine hearing
Sutra
III.42 From samyama on the relation between the body and
space,
followed by identification-in-samadhi (samapatti) with the
lightness
of a thread, he travels through space
Sutra III.43 The
Great
Bodiless is a mental process (vrtti) functioning exterior
(to the
body), and not imaginary; from this comes dwindling away of
the
covering of the light
Sutra III.44 From samyama on their
physical form, inherence and purposefulness: conquest of the
elements
Sutra III.45 From it ( the samyama) manifest a
set of
eight powers like becoming minute, and perfection of the
body, with
freedom from impediment for its (bodily) attributes
Sutra
III.46
The perfection of the body is grace, splendour, power and
diamond
hardness
Sutra III.47 From samyama on their perception,
essential nature, I-am-ness, inherence and purposefulness,
(comes)
conquest of the senses
Sutra III.48 From that,
speediness as of
the mind, independence of physical organs, and conquest of
nature
Sutra III.49 Having simply the knowledge that
(mind-)sattvaa and
Purusa are different, one has omnipotence over all things
and is
omniscient
Sutra III.50 From indifference to that too,
the seeds
of imperfection are destroyed, and there is transcendental
Aloneness
Sutra III.51 No reaction of attachment or pride in case
of
invitations from rules of celestial realms, for undesirable
consequence follow
7 Omniscience
Sutra III.52 From samyama on the
instant, and on the two sequence of instants, comes
knowledge-born-of-discrimination
Sutra III.53 From this
(knowledge) there is clear knowledge of two things
(seemingly)
equivalent because they cannot be distinguished by class,
characteristic or position
Sutra III.54
Knowledge-born-of-discrimination, having all, and all times,
for its
object, is called Transcendent
8 Transcendental Aloneness
Sutra III.55 When
the
(mind-)sattva is like Purusa in purity, there is
Transcendental
Aloneness. So it is
FOURTH PART : TRANSCENDENTAL ALONENESS
(KAIVALYA)
1 Perfections
Sutra IV.1 Perfections (siddhi)
arise
from birth or from drugs or from mantra-s or from tapas or
from
samadhi
Sutra IV.2 The transformation into another life
is
implemented by prakrti
Sutra IV.3 That cause is not the
impelling drive itself, but it makes a breach in the
retaining
barrier of the natures, as does a farmer (for irrigation)
Sutra
IV.4 The minds are projected from bare I-am-ness
Sutra
IV.5 In
the variety of activities, it is the one mind that impels
the
several minds
Sutra IV.6 Of those (minds with
perfections), the
mind whose perfections arise out of meditation (dhyana) has
not
karma-stock
2 Karma
Sutra IV.7 The karma of the yogin is
neither
white nor black; of the others, it is of three kinds
Sutra
IV.8
Therefore their consequent manifestation is of those
samskara-groups
(vasana) that are compatible with it
Sutra IV.9 Because
there is
sameness of form of memory and samskara-s, there is
consequent
succession between them, even though separated by class and
place
and time
Sutra IV.10 They are beginning less, because
hope is
eternal
Sutra IV.11 They are held together by
cause-effect-repository-focal-point. When these cease, they
too
cease
Sutra IV.12 What are past and future do actually
exist,
but there is difference of time-phase in their dharma-s
3 Time
Sutra IV.13 They are manifest or
subtle, and
consist of the guna-s
Sutra IV.14 A thing is what it is
by the
fact of a unitary change
4 Against Buddhism
(Sutra IV.14, continued)
Sutra
IV.15 Since there is difference of the minds, while the
object is
the same, the two must be distinct categories
Sutra
IV.16 It is
not dependent on a single mind, for when it was not giving
rise to
valid cognition in that mind, what would it be?
Sutra
IV.17
According to whether the mind is coloured by it, a thing is
known or
unknown
Sutra IV.18 To Him, the Lord, the mental
processes are
always known, from the fact of the unchangeability of Purusa
Sutra IV.19 It (mind) is not self-illumining, because it
is
itself something perceived
Sutra IV.20 They cannot both
be
clearly ascertained at the same time
Sutra IV.21 It it
is to be
seen by another idea, further and yet further ideas will be
required. And there will be confusion of memories
Sutra
IV.22 In
assumption of its (the mind's) form on the part of the
unmoving
consciousness, is awareness of the idea of the self
5 Mind
Sutra IV.23 Mind, coloured by Seer and
seen,
has the various purposes
Sutra IV.24 Though it is a
melange of
countless samskara-groups, it must exist for the purposes of
another, because it is a construct
6 Release
Sutra IV.25 For him who sees that
one apart,
cessation of meditation on his own being
Sutra IV.26 The
the
mind is inclined to discrimination, and is borne on towards
Aloneness
Sutra IV.27 At intervals in it, other ideas
arise from
samskara-s
Sutra IV.28 The escape from these is like
that
described in the case of the taints
Sutra IV.29 For one
who is
through and through a man of discriminative knowledge, but
is not
grasping over his meditation practice, there comes about the
samadhi
called Raincloud of Dharma
Sutra IV.30 From that,
cessation of
taints and karma-s
Sutra IV.31 Then, with the infinity
of
knowledge free from all veiling taint, the knowable comes to
be but
a trifle
Sutra IV.32 With that, the guna-s have
fulfilled their
purpose, and the succession of their changes comes to an end
Sutra IV.33 The succession is conjoined to each instant,
(but)
recognizable at the very end
Sutra IV.34 Transcendental
Aloneness is withdrawal of the guna-s, now without any
purpose of
Purusa; or it is the establishment of the
power-of-consciousness in
its own nature
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