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Introduction
This is a "pure translation" document, that is, there will be no original Sanskrit, but sometimes
there will be a minimal quantity of transliterated Sanskrit in the translations themselves of the
stanzas. Of course, there will not be any word for word translation. Anyway, there will be very
often transliterated Sanskrit in the explanatory notes. If you are a blind person using a screen
reader and do not want to read the notes, or simply if you are not blind but want to skip the
notes, click on the respective "Skip the notes" link to jump directly onto the next stanza.
Important: All that is in brackets and italicized within the translation has been added by me in
order to complete the sense of a particular phrase or sentence. In turn, all that is between
double hyphen (--...--) constitutes clarifying further information also added by me.
top
On other occasions, there is identity (between the Seer and) the modifications (of mind)||4||
The (mental) modifications, which form a group of 5, may be or may not be based upon Kleśa-s
--afflictions--||5||
Viparyaya is illusory knowledge based on mistaking a particular form for something completely
different||8||
Vikalpa proceeds from a verbal cognition about something which is devoid of reality||9||
The modification (known as) Nidrā (or deep sleep) is based upon the mental state of
nonexistence||10||
Smṛti (or recollection) is the reproduction, without taking anything from any other sources, of
the thing that was (previously) experienced||11||
There is suppression of that (i.e. "of the previous five mental modifications") by means of
Abhyāsa --practice-- and Vairāgya --renunciation--||12||
And that (practice), when endowed with a uninterrupted and true devotional attitude for a
long time, (has) certainly firm foundations||14||
Vairāgya or Renunciation is known as the act of subjugating the desire for objects seen or
repeatedly heard from the scriptures||15||
Indifference to the Guṇa-s, (the qualities of nature), because of a knowledge of Puruṣa is called
the highest (Vairāgya or Renunciation)||16||
(There are two types of causes for Nirvījasamādhi --a Samādhi without an object to meditate
on--: "upāyapratyaya" --the mental condition that is the outcome of a conscious effort by using
a method-- and "bhavapratyaya" --the mental condition that is the outcome of latent
impressions of ignorance--. The first type produces "Asamprajñātasamādhi", while the second
one brings about a similar but not identical state).
(Thus, Nirvījasamādhi is caused by) the mental condition (that is the outcome) of latent
impressions of ignorance in the case of both the Videha-s or (discarnate) Deva-s and the
Prakṛtilaya-s or those who have dissolved themselves in the primeval constituent principle||19||
(However,) in the case of those who tread the path of the conscious effort by using a method -
-upāya--, (Nirvījasamādhi --which is now "real Asamprajñātasamādhi"--) is preceded by faith,
vigor, recollection, full concentration (and) true knowledge||20||
(That very Nirvījasamādhi is quickly) reached by those people having an intense desire of
spiritual emancipation||21||
Because of (the methods or means) being mild --slow--, moderate --medium-- and excessive --
"adhimātra" or speedy--, (there is) consequently difference(s) even (among those people who
have an intense desire of spiritual emancipation)||22||
Īśvara is a particular Puruṣa who is not affected by Kleśa-s --afflictions--, actions, fruit of the
actions or the resulting latent impressions --āśaya--||24||
In Him, the Omniscient Seed (has attained to a state which) cannot be exceeded or
surpassed||25||
(That Īśvara is) the Guru even of the former (guru-s), because He is not determined or limited
by Time||26||
(Those who have finally understood the intrinsical relationship between Praṇava and Īśvara will
perform) the muttering of that (Om̐ and) the contemplation on its meaning||28||
From that (practice of Īśvarapraṇidhāna or devotion to Īśvara --Lord-- also comes) the
realization of one's own true Self as well as the removal of obstacles||29||
For keeping that back --i.e. for stopping those mental projections--, the practice
of (concentration on) a single principle (is recommended)||32||
Or (that very peace of mind can also be achieved) by exhalation and retention --vidhāraṇa-- of
Prāṇa --the vital energy contained in the breath--||34||
Or a higher perception relating to objects, (at the moment that) it emerges, causes calm of
mind (too)||35||
Or (a higher perception) that is luminous and free from sorrow (can also brings about peace of
mind)||36||
Or (the contemplation on) the mind belonging to a sage who is free from passions (can also
produce tranquility of mind)||37||
Or the support of the knowledges --in the form of words and/or images-- (experienced) in
dreams or in the state of dreamless sleep (can also bring peace and steadiness to the
mind)||38||
Or by meditating on whatsoever suitable --from a yogic viewpoint, of course-- thing one may
like (he can also attain to peace of mind)||39||
(When the mind gets stabilized on different realities at will, from one as minute as) an atom --in
the sense of the minutest conceivable particle which cannot be further divided-- up to (other
that is) infinitely great, (then, complete) mastery or dominion over it (has been achieved)||40||
When a weakened fluctuation of mind (finally) arises consequently --that is, when the mental
fluctuation is lastly weakened and the mind attains stability--, (this fluctuation behaves) like
a (transparent) gem in respect of the knower, the instrument of knowledge and the knowables
--grāhya-- --which are all objects of mental concentration--. (This, as it were,) act of assuming
the color --nature-- of any near reality (by that gem-like weakened fluctuation of mind, is known
as) Samāpatti or Engrossment||41||
Savitarkā Samāpatti (is that Engrossment which is) combined with ideas or thoughts
of (sameness) between word, (its) meaning and (the resulting) knowledge||42||
When memory is completely purified, (and the intuitive cognition is), as it were, devoid of its
own essential nature, (then) certainly (that Samāpatti or Engrossment) in which only the
object (on which the mind is concentrated) shines forth (is called) Nirvitarkā||43||
By means of this --i.e. by the previous explanation-- (the Samāpatti-s or Engrossments known
as) Savicārā and Nirvicārā, whose objects are subtle, are also explained||44||
And the character or condition of being a subtle object (regarding a previous one which is less
subtle) ends or culminates in Aliṅga --the Unmanifested Prakṛti--||45||
Only those (four varieties of Samāpatti or Engrossment --Savitarkā, Nirvitarkā, Savicārā and
Nirvicārā-- constitute) Savījasamādhi (or the perfect concentration in which one uses a
gross/subtle object or "vīja" as a support for his mind to become one-pointed)||46||
(And that Prajñā or deep knowledge gained in Nirvicārasamādhi) is different from knowledges
gotten through oral transmission or inference, because it relates to the particular
characteristics of objects --artha--||49||
The latent impression born of that (special Prajñā arisen in Nirvicārasamādhi) obstructs the
other latent impressions||50||
On the cessation of that --i.e. of the latent impression born of the aforesaid Prajñā-- too, there is
Nirvījasamādhi --or the perfect concentration which is objectless or "nirvīja", i.e. no object or
"vīja" is utilized as a support for one's own mind to become one-pointed-- through the
suppression of all (mental modifications or fluctuations)||51||
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Ignorance (in the form of a misapprehension about Reality), egoism (in the form of an
erroneous identification of the Self with the intellect), attachment, aversion and fear of
death (which is derived from clinging ignorantly to life) --abhiniveśa-- are the five Kleśa-s or
Afflictions||3||
Ignorance (in the form of a misapprehension about Reality) is the (breeding) field or ground for
the subsequent (four Kleśa-s whether they be) dormant, attenuated, interrupted or active --
udāra--||4||
Ignorance is to consider as everlasting what is not everlasting, as pure what is not pure, as
pleasure (or "pleasant") what is pain (or "unpleasant") and as the Self what is the not-Self --
anātma--||5||
Egoism is tantamount to the identification of the Cognizant or Knowing Power --śakteḥ or
śaktyāḥ--1 --i.e. "Puruṣa or the Absolute Consciousness"-- with the cognitive power --śakteḥ or
śaktyāḥ--2 --i.e. "Buddhi or intellect"--||6||
Skip the notes
1 "śaktyoḥ" means really "of the two powers" (Genitive Dual of "śakti" --power--). However, I
had to translate it in singular for the sake of convenience. Nevertheless, I have also given the
respective forms for the Genitive Singular of "śakti", that is, "śakteḥ or śaktyāḥ" --of the power-
-, for the sake of clarification.
2 Idem
Attachment is that which results from pleasure; --i.e. "Attachment is the modification that is
forged by the remembrance of enjoyed pleasure"--||7||
Aversion is that which results from pain or sorrow; --i.e. "Aversion is the modification that is
forged by the experience of misery"--||8||
The inborn fear of death is established in like manner (in everyone), even in the wise; --i.e. "Fear
of death may be found in the ignorant as well as in the learned people"--||9||
Those subtle (Kleśa-s or Afflictions) are to be abandoned or forsaken by means of the cessation
of (mental) production||10||
The (afflictive) modifications of that --i.e. "of the abovementioned Kleśa-s or Afflictions"-- are
to be abandoned or forsaken through meditation||11||
Latent impression of action, which is based upon Kleśa-s or Afflictions, becomes manifest in
the present life or in a future life||12||
As long as that --i.e. "Kleśa-s or Afflictions"-- remains at the root, the consequence or result of it
is birth, span of life and experience --bhoga--||13||
On account of virtue and vice, those --i.e. "birth, span of life and experience"-- (appear as) the
fruits of pleasure or pain, (respectively)||14||
For discerning people, everything is indeed (considered to be) painful because of the
sufferings (derived from) the results or consequences (of one's own actions, from) the
sorrowful experiences (and from) the latent impressions, and also due to
the (mutual) opposition of the modifications of the Guṇa-s (or qualities of Pradhāna1)||15||
Skip the notes
1 "Pradhāna" is Prakṛti.
The union of the "Seer" --i.e. "of the Subject"-- with the "seen" (or knowable) --i.e. "with the
animate or inanimate object" or "dṛśya"-- is the cause of that which is to be abandoned or
forsaken||17||
The "knowable" --i.e. "the object"-- is by nature sentient, mutable and inert. (Secondly,) it
consists of (subtle and gross) elements (and) Indriya-s --i.e. "Powers of
perceiving (Jñānendriya-s)" along with "Powers of action (Karmendriya-s)"--. (Lastly,) it is for
the sake of experience and Liberation||18||
The states of mutation of the Guṇa-s (or qualities of Pradhāna1 are): "diversified",
"undiversified", "indicator-only" and "one which is with no indication or mark" --aliṅga--||19||
Skip the notes
The Seer is only a Witness --i.e. "He is an absolute Knower and completely devoid of Guṇa-s and
subsequent mutation"-- who although pure, beholds the mental modifications||20||
The nature of the knowable is really (to be) the object (of perception) of That --i.e. "of Puruṣa,
the Absolute Knower"--||21||
Even though disappeared with regard to one (Puruṣa) who has accomplished his purpose (with
it), that --i.e. "the object or knowable"-- does not (really) disappear because of being common
to others (too) --i.e. "other Puruṣa-s also might use it even after its having been utilized by one
of them previously"--||22||
Union or alliance is the cause for realizing the true nature of the two powers (called) "object --
as property--" (and) "subject --as owner--"||23||
The absence of union or alliance arising from the absence of that --i.e. "of Adarśana or lack of
discriminative knowledge or real discernment about Reality"-- is Kaivalya or the state of
Emancipation of that (absolute) Knower (known as Puruṣa)||25||
A seven-fold (and) ultimate deep understanding (comes) to that (Yogī who has attained
discriminative knowledge)||27||
On the destruction of impurity through the practice of the limbs of Yoga, (there emerges) the
Light of Knowledge culminating in discriminative knowledge||28||
Yama, Niyama, Āsana, Prāṇāyāma, Pratyāhāra, Dhāraṇā, Dhyāna (and) Samādhi --samādhi-
- (are) the eight limbs --aṅga-- (of Yoga) --after this statement, Patañjali will describe each of
them in detail--||29||
(Those Yama-s or Restraints turn into) a great vow (when they become) universal and
unrestricted by (any consideration of) class, place, time or customary duty --"established
custom and conventional rule or usage" are also valid translations for "samaya"--||31||
Cleanliness, Contentment, Austerity or Penance, Study and Recitation of Sacred Scriptures, and
Devotion --praṇidhāna-- to the (Supreme) Lord (are the five) Niyama-s or Observances||32||
On the inhibition (of those Yama-s and Niyama-s) by (erroneous) ways of thinking and
feeling, (a Yogī should cultivate) contemplation on the opposites||33||
(Such actions as) injury, etc. proceeding from (erroneous) ways of thinking and feeling (are as
follows): (I) those which are performed by oneself, got done by another or approved --
anumodita--; (II) those which are preceded (either) by covetousness, wrath, or
delusion. (Moreover, the aforesaid actions can be either) mild, moderate or intense --
adhimātra--. "(They are) the unending fruits or consequences (resulting
from) pain (and) ignorance" --"iti" stands for inverted commas-- is the opposite thought||34||
On the establishment of Ahiṁsā or Non-injury (in a Yogī, there is) cessation of hostility (in
one) coming close to him||35||
On the establishment of Asteya or Non-stealing (in the Yogī), all jewels stand near in order to
serve (him)||37||
On the establishment of Brahmacarya or Continence (in that Yogī, there is) acquisition of Vīrya -
-lit. "energy, vigor, stamina, strength, etc."--||38||
When (that very Yogī) stands firmly in Aparigraha or Non-possession, full knowledge of "the
how, the what state?" about (his past, present and future) existences (arises)||39||
From Śauca or Cleanliness, dislike toward one's own body (arises, and
consequently) unconcernedness to contact with other (bodies is also developed)||40||
(Besides, from Śauca or Cleanliness,) purity of nature or disposition, satisfaction of mind, one-
pointedness, conquest of the Indriya-s --5 Jñānendriya-s or powers of perception, and 5
Karmendriya-s or powers of action-- (and) fitness or ability --yogyatva-- for perceiving the
Self, (are) also (developed)||41||
From Santoṣa or Contentment; (there is) acquisition of unsurpassed happiness||42||
Perfection of body and Indriya-s --5 Jñānendriya-s or powers of perception, and 5 Karmendriya-s
or powers of action-- (is acquired) through Tapas or Austerity, which brings about destruction
of impurities||43||
Union or communion with the desired or chosen deity (is obtained) from Svādhyāya or Study
and Recitation of Sacred Scriptures||44||
By means of relaxation of effort and absorption --samāpatti-- in the infinite --i.e. "in the infinite
space around"-- (Āsana or Posture is perfected)||47||
From that, (there is) immunity with regard to the pairs of opposites||48||
Once that (Āsana or Posture) has been (perfected), Prāṇāyāma, (which) is the suspension of
the flow of inhalation and exhalation --praśvāsa--, (should be developed)||49||
(Prāṇāyāma) has (three) Operation(s): (1) External, (2) Internal and (3) Suppression. (And when
Prāṇāyāma is) observed according to space, time and number --saṅkhyā--, it becomes long and
subtle||50||
The fourth (kind of Prāṇāyāma) transcends or excels the sphere of influence of External and
Internal (Operations)||51||
Through that, the veil over Prakāśa --i.e. "over the revelation of true knowledge"-- is
attenuated||52||
Mental fitness or aptitude for the dhāraṇā-s or concentration
practices (is) also (developed)||53||
From that (Pratyāhāra or Withdrawal), supreme mastery or control of the Indriya-s --5
Jñānendriya-s or powers of perception, and 5 Karmendriya-s or powers of action-- (arises)||55||
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In that --in Dhāraṇā--, the continuous flow of similar mental modifications is Meditation||2||
Perfect Concentration is just that (condition) in which only the object (of concentration) shines
forth, and the self is absent, as it were||3||
The (abovementioned) triad --i.e. Dhāraṇā, Dhyāna and Samādhi-- on a single object is
Saṁyama||4||
Through the conquest of that --i.e. Saṁyama--, the Light of Wisdom (dawns)||5||
(There must be) application of that to the stages (of the practice)||6||
The triad (of Dhāraṇā, Dhyāna and Samādhi are more) internal (practices) than the previous
ones --i.e. Yama, Niyama, Āsana, Prāṇāyāma and Pratyāhāra-- (within the framework of
Samprajñātayoga)||7||
(In turn,) that very triad is external in respect of Nirvīja or seedless concentration --i.e.
Asamprajñātayoga--||8||
The subjugation of the latent impression(s) --saṁskāra-- of the manifest state --i.e. "Vyutthāna"
or the ordinary state of consciousness in which there is mental fluctuation-- and the
appearance --prādurbhāva-- of the latenci(es) --saṁskāra-- of the arrested state of mind (is) the
mutation of (that very) arrested state of mind. (This mutation) is linked to the mind
at (every) moment of that arrested state of mind||9||
Skip the notes
Note that "saṁskārayoḥ" literally means "of both of latent impressions" (i.e. "of those of
Vyutthāna --manifest state-- and Nirodha --arrested state of mind--). In turn,
"abhibhavaprādurbhāvau" literally means "the subjugation (abhibhava) and appearance
(prādurbhāva)". I had to adapt the translation so that the purport of the aphorism may be
understood properly.
Through the latent impression(s) of that (arrested state of mind), a continuous undisturbed
state of mental tranquility (is brought about and kept)||10||
Note that "sarvārthataikāgratayoḥ" literally means "of both attention to all objects (sarva-
arthatā) and one-pointedness (ekāgratā)". In turn, "kṣayodayau" literally means "on the
diminution (kṣaya) and emergence/development (udaya)". I had to adapt the translation so
that the purport of the aphorism may be understood properly.
There again --i.e. "during Samādhi"--, the past modification --pratyaya-- being the same as the
present --údita-- one --i.e. pratyaya--, (occurs) the mutation of the one-pointed state of the
mind||12||
Skip the notes
Note that "śāntoditau" literally means "a past --pratyaya or mental modification-- (śānta) and a
present one (udita)". In turn, "tulyapratyayau" literally means "two mental modifications or
pratyaya-s (pratyayau) being the same (tulya)". I had to adapt the translation so that the
purport of the aphorism may be understood properly.
By means of this --i.e. "through the previous exposition about the three mutations mentioned
in the 9th, 11th and 12th aphorisms"--, the mutations of essential attribute, temporal
character (and) state as old and new in the gross elements and Indriya-s --i.e. Powers of
perception and action-- (are) explained in detail||13||
The characterized object is (that which) continues to exist through (the following
three) characteristics: appeased --i.e. past--, risen --i.e. present-- and indefinable --i.e. future--
||14||
Difference in the sequence or succession (is) the cause in respect of the mutative
difference||15||
Knowledge of past (and) future (is achieved) through Saṁyama on the three mutations --i.e.
the mutations of essential attribute, temporal character and state as old and new--||16||
Through the reciprocal imposition of word, meaning (and) idea --pratyaya--, an intermixture
appearing in the form of a unified impression (is brought about). By means of Saṁyama on
that (intermixture), but in a separate way, knowledge of (the meaning hidden in) the
sounds (emitted by) all beings (is acquired)||17||
Knowledge of previous births (is attained) through the realization of latent impressions||18||
Knowledge of the others' minds (is achieved by practicing Saṁyama) on the notions||19||
(However,) the basis or support of that --i.e. "of the aforesaid notions"-- certainly does
not (come to get known by the Yogī practicing Saṁyama on the notions) because it is out of
reach of him --i.e. it is not a perceivable object for that Yogī--||20||
On the suppression of the property of perceptibility pertaining to that --i.e. to the body--
through Saṁyama on the (visible) form of (that very) body, when the Yogī has (thus) gone
beyond the range of the eyes, (there is) invisibility||21||
Karma --i.e. action and its inherent latent impressions-- (is of two kinds:) Sopakrama --i.e. fast in
fructifying-- and Nirupakrama --i.e. slow in fructifying--. By means of Saṁyama on
that (karma) or through the signs of approaching death, knowledge of the latter end --i.e.
"death"-- (is achieved)||22||
(Through Saṁyama) on friendship and so on, (different kinds of) strengths (are acquired)||23||
(Through Saṁyama) on (various) strengths, the strength of an elephant, etc. (may be
attained)||24||
By applying the light of the supersensory perception, knowledge of subtle (things, objects
which are) obstructed from view (or) remote, (is obtained)||25||
Through Saṁyama on the Sun --i.e. the solar entrance in the body--, knowledge of the worlds (is
achieved)||26||
(Through Saṁyama) on the moon --i.e. the lunar entrance in the body--, knowledge of the
arrangements of stars (is acquired)||27||
(Through Saṁyama) on the pole star, knowledge of the movement of that --i.e. "of the stars"-
- (is got or gotten)||28||
(Through Saṁyama) on the navel-cakra --i.e. "Maṇipūra"--, knowledge of the structure and
disposition of the body (is obtained)||29||
(Through Saṁyama) on the cavity of the throat, (there is) cessation of hunger (and) thirst||30||
(Through Saṁyama) on the bronchial tube, calmness and firmness (are achieved)||31||
(Through Saṁyama) on the coronal light, (there is) perception or vision of the Siddha-s --i.e. not
the Perfected Beings but a kind of demigods--||32||
Or through Prātibha --i.e. knowledge which comes to a Yogī before the attainment of
discriminative knowledge--, everything (becomes known)||33||
From that (Saṁyama on Puruṣa), Prātibha --a kind of intuitive knowledge--, Śrāvaṇa --i.e.
supernatural power of hearing--, Vedana --i.e. supernormal power of touch--, the Ādarśa-s --i.e.
the supernatural powers of seeing--, Āsvāda --i.e. supernormal power of tasting-- (and) Vārtā --
i.e. supernatural power of smelling-- arise||36||
By conquering Udāna --i.e. one of the five main vital energies--, (there is) movement without
obstacle in water, mud, thorns, etc. and exit from the body (at will) at the time of death||39||
By conquering Samāna --i.e. one of the five main vital energies--, effulgence (is achieved)||40||
Through Saṁyama on the relationship between the (ordinary) power of hearing --i.e.
Śrotendriya-- (and) the space --i.e. ākāśa--, divine Power of Hearing (is developed)||41||
By means of Saṁyama on the relationship between the physical body (and) the space --i.e.
ākāśa--; and also by absorption --i.e. identification with-- into the light cotton, movement
through the space (is obtained) --i.e. the Yogī can fly with the help of this kind of Saṁyama--
||42||
A unimagined conception (which is held) outside, (is known as) the great discarnate. From that
--i.e. from Mahāvidehā or the great discarnate--, (there is) removal of the veil over the Light --
i.e. over Buddhisattva--||43||
Through Saṁyama on the grossness, essential nature, subtlety, inherence --i.e. inherent quality-
- (and) objectiveness (of the Bhūta-s or Elements), victory over (those very) Bhūta-s or
Elements (is secured)||44||
From that (aforesaid Saṁyama, there is) manifestation of Aṇimā --i.e. the supernormal power
of minimization--, etc., bodily perfection and non-obstruction in respect of the characteristics of
that (very body)||45||
Bodily perfection (consists of) beauty, charm, strength (and) adamantine solidity --
saṁhananatva--||46||
Through Saṁyama on receptivity, essential nature, I-sense, inherence (and) objectiveness (of
the Indriya-s --i.e. powers of perception and action--), victory over (those very) Indriya-s (is
obtained)||47||
From that (aforesaid Saṁyama), swiftness (as) of mind, a state in which the organs of sense act
independently of the body, and victory over Pradhāna --i.e. Prakṛti, the original source of the
material universe-- (are secured)||48||
When invited by beings occupying a high position --i.e. celestial beings--, (that invitation) should
not be accepted nor should it cause conceit, since it involves the possibility of undesirable
results||51||
Through Saṁyama on moment (and) its sequence or succession --i.e. krama--, a knowledge
which arises from (that) discernment or discrimination (is acquired)||52||
Through that (knowledge), there is clear perception (of the difference) between two things
looking alike since difference is indiscernible by means of class or species, temporal
character (and) position --i.e. deśa--||53||
Skip the notes
In other words, even though two things look alike because the difference is indiscernible via
class or species, temporal character and position, the Yogī can perceive the difference through
that knowledge obtained by practicing Saṁyama on moment and its sequence.
When there is equality of purity between Buddhisattva --i.e. sattvic Buddhi-- (and) Puruṣa, "the
state of complete Emancipation" (dawns)||55||
Skip the notes
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The Siddhi-s or Supernatural Powers come with birth, (or they are achieved by means of) herbs,
mantra-s, austerities (or) perfect concentration||1||
The transformation into other species (is accomplished) through the filling in of their essential
nature1||2||
Skip the notes
1 In other words, the mould of the new species into which one wants to be transformed "fills
in" (or permeate) the essential nature of the new body and organs and shapes them according
to the respective parameters. It is as if one were to exert pressure on a pile of wet sand with a
recipient. The wet sand will assume the form of that recipient, no doubt. The process of
transformation from one species into another proceeds in a similar way.
Cause (does not set) the essential natures into motion but it breaks down the barrier (or
mound). For that reason, it is like the farmer (who breaks down a barrier or mound so that the
water may flow into his field)||3||
Of these (created minds, those) brought about through meditation are without any latent
impressions||6||
The action of a Yogī is neither white nor black, (while) those of others are of three kinds||7||
From that --i.e. from those three aforesaid kinds of action--, (there is) certainly manifestation of
Vāsanā-s1 suitable --anuguṇa-- to the consequences or results of that --i.e. of the three
abovementioned types of action--||8||
Skip the notes
1 Careful here with the technical terms: Vāsanā-s are latent impressions of "feelings" produced
by birth, life-span and experience of pleasure and pain. Also note that Vāsanā is not
synonymous with Karmāśaya, despite both of them being latent impressions, since the latter
arises out of "actions" or karma and not out of feelings like the former. There is a big difference
between those two kinds of latent impressions. In turn, the word "saṁskāra" is commonly
used to designate "latent impressions" in general. Use these terms properly, please.
Seeing that the desire for self-welfare --āśīs-- is eternal --nitya--, those (Vāsanā-s) --tās-- (from
which it emerges are) also beginningless||10||
Since (Vāsanā) is held together by cause, fruit or result, refuge (and) support --i.e. "ālambana"
or the supporting object which attracts Vāsanā--, in the absence of these --i.e. cause, fruit or
result, refuge and support--, (there is also) absence of that (Vāsanā)||11||
Past (and) future exist in their essential forms. (The difference is only) in the characteristics (of
the forms) at different times or phases --i.e. past, present and future--||12||
Those (characteristics) are manifest (and) subtle --sūkṣma-- (and) consist of the (three) Guṇa-
s||13||
Due to the coordinated or coincidental mutation (of the three Guṇa-s), an object appears to be
something real||14||
Despite sameness of objects, there is a different way or path to them both --i.e. object and its
inherent knowledge-- since there are different minds||15||
The object certainly is not dependent on only one mind, (because if so,) what would happen
when (the object) is not experienced or cognized by that (mind) then?||16||
The object is known (or) unknown to the mind according to how it colors that (very mind)||17||
To the Lord or Master --i.e. Puruṣa-- of that --i.e. of mind--, the mental modifications (are) always
known because of the immutability of (that very) Puruṣa||18||
And there is no cognizance of them both --i.e. mind and knowable objects-- simultaneously||20||
(If one's own mind were to be) a knowable object to another mind, (then there would be) a
undue extension of Buddhi(s) of Buddhi-s and intermixture of memories||21||
Mind, being affected by (both) the seer and the seen, (is) all-comprehensive||23||
That (mind), although variegated by innumerable Vāsanā-s --i.e. latencies resulting from
feelings, not actions--, (exists) for another --i.e. Puruṣa-- inasmuch as (its constituents) act
conjointly||24||
To one who knows the special distinction --i.e. to one who has realized Puruṣa or the Self--,
there is cessation of the practice of pondering over the nature of his (own) Self||25||
Then, the mind inclines toward discriminative (knowledge and) is directed toward complete
Liberation||26||
In the holes --i.e. in the breaches-- of that (discriminative knowledge), other mental
modifications (emerge) because of (residual) latencies||27||
It is said (that) the removal of these --i.e. of the mental modifications mentioned in the
previous aphorism-- is as (that of) the Kleśa-s or Afflictions||28||
One who, having attained discriminative knowledge in the highest degree and at all times, does
not take an interest even in (that) omniscience resulting from "Vivekajaṁ jñānam" or
"Knowledge arising from discernment" --See III 54--, (experiences a type of) Samādhi or Perfect
Concentration (known as) Dharmamegha --i.e. Cloud of Virtue--||29||
From that --i.e. from Dharmamegha--, there is cessation of Afflictions (and) actions||30||
Then, due to the infinity of knowledge free --apeta-- from all veiling impurities, the
knowable(s) (appear to be) few||31||
From that (Dharmamegha or Cloud of Virtue), when the Guṇa-s --i.e. "qualities of Prakṛti"-- have
accomplished their purpose, there is cessation of the mutative sequence (of those very Guṇa-
s)||32||
Complete Liberation or the Power of Consciousness established in her own nature (occurs
when) the Guṇa-s --i.e. "qualities of Prakṛti"-- return to their original source --i.e. Prakṛti--, as
they have no (further) purpose to fulfill for Puruṣa --final "iti" indicates the end of this scripture-
-||34||
Here concludes the Fourth Section dealing with Liberation, and also the scripture itself.
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Concluding remarks
The amount of time I have had to spend to complete this translation is really insane. Firstly, a
handwritten translation in English, after hours of consulting dictionaries, books on Sanskrit
grammar and other authoritative translations in order not to make any terrible mistake.
Afterward, the process of analyzing every technical term and the corresponding context in
which each of them was being used, which was tantamount to hours and hours of pondering
over the proper purport of every sūtra. Then, the work to adapt it to the Web format along
with the respective translation into my native language (Spanish). Well, I hope you enjoy the
fruit of my effort. Pātañjalayogasūtra-s is the most important scripture on Yoga science, and it
deserved to be translated and uploaded to the website, no doubt. This scripture is a rare gem
cut from the sacred rock of divine knowledge. Ponder over its crucial teachings and attain to
Kaivalya or Final Emancipation. See you.