1Dedication
103Sūtra II.44 From self-study, communion with the deity of his devotion
2Acknowledgements
104Sūtra II.45 From devotion to the Lord, perfection in samādhi
3Foreword by Dr Kengo Harimoto
105Sūtra II.46 Posture is to be firm and pleasant
4Introduction for the general reader
106Sūtra II.47 By relaxing effort and by samādhi (samāpatti) on infinity
5How to use this Book for Yoga Practice
107Sūtra II.48 From that, he becomes immune to the opposites
6Technical introduction
108Sūtra II.49 Prāṇāyāma is to sit in the posture and cut off the flow of in-breath and out-breath
7First Part: Samādhi
109Sūtra II.50 The external, internal, and fixating operations, practised in terms of place, of time and of number, become long and fine
8Sūtra I.1 Now the exposition of yoga
110Sūtra II.51 The fourth prāṇāyāma comes when both external and internal fields have been felt into
9Sūtra I.2 Yoga is inhibition of the mental processes
111Sūtra II.53 Fitness of the mind for concentrations
10Sūtra I.3 Then the Seer is established in his own nature
112Sūtra II.54 Dissociation is when the senses, disjoined from their respective objects, assume as it were the nature of mind itself
11Sūtra I.4 Otherwise, it conforms itself to the mental process
113Sūtra II.55 From that, supreme mastery of the senses
12Sūtra I.5 The mental processes are of five kinds; they are tainted or pure
114Third Part: Glory
13Sūtra I.6 Right knowledge, illusion, logical construction, sleep, memory
115Sūtra III.I Dhārāṇā is binding the mind to a place
14Sūtra I.7 Right knowledge is either direct perception, inference, or authority
116Sūtra III.2 Continuity of the mind there is dhyāna (meditation)
15Sūtra I.8 Illusion is false knowledge based on an untrue form
117Sūtra III.3 That same (meditation), when it comes to shine forth as the object alone, apparently empty of its own nature as knowledge, is called samādhi
16Sūtra I.9 Logical construction is something that follows verbal knowledge but has no real object
118Sūtra III.4 The triad (held) at the one place is saṃyama
17Sūtra I.10 The mental process which rests on the notion of non-existence is sleep
119Sūtra III.5 From mastery of that, the light of knowledge (prajñā)
18Sūtra I.11 Memory is not letting slip away an object experienced
120Sūtra III.6 Its application is by stages
19Sūtra I.12 Their inhibition is by practice and detachment
121Sūtra III.7 Compared to the previous means, this triad is the direct means
20Sūtra I.13 Practice is the effort at steadiness in it
122Sūtra III.8 Even that is an indirect means as regards unseeded (yoga)
21Sūtra I.14 But practised for a long time, uninterruptedly and with reverence, it becomes firmly grounded
123Sūtra III.9 The inhibitive transformation of the mind is when extravertive saṃskāra is overcome and the saṃskāra of inhibition is predominant, and mind itself is in a temporary state of inhibition
22Sūtra I.15 Detachment is consciousness of self-mastery, of one who has no thirst for any object either seen or heard about
124Sūtra III.10 It has a peaceful flow, by reason of the saṃskāra-s
23Sūtra I.16 It is the higher detachment when from knowledge of Puruṣa there is no thirst for (even) the guṇa-s
125Sūtra III.11 The destruction of the mind’s dispersiveness, and rise of its one-pointedness, is the samādhi transformation
24Sūtra I.17 It is cognitive because accompanied with verbal associations (vitarka), with subtle associations (vicāra), with joy (ānanda), and the form of I-am-ness (asmitā)
126Sūtra III.12 In that (samādhi) the sameness of the idea which has subsided and the newly arisen idea in the mind is its transformation of one-pointedness
25Sūtra I.18 The other (samādhi) follows on practice of the idea of stopping, and consists of saṃskāra-s alone
127Sūtra III.13 By (analogy with) that, are explained the transformations of dharma, time-phase and basis (avasthā) in the elements and in the senses
26Sūtra I.19 It results from birth in the case of gods discarnate, and in the case of those who absorb themselves into prakṛti
128Sūtra III.14 What conforms to the subsided, uprisen and indeterminable dharma-s is the dharmin
27Sūtra I.20 For the others, it comes after faith, energy, memory, (cognitive) samādhi, and knowledge
129Sūtra III.15 Difference of sequence causes the differences of the changes
28Sūtra I.21 For those who practise with ardent energy, it is near
130Sūtra III.16 From saṃyama on the three changes, knowledge of what is past and future
29Sūtra I.22 Even among the ardent, there is a distinction of mild or moderate or intense
1313 Meaning-flash: Sūtra III.17 There is confusion from the mutual projection of word, meaning and idea on to each other. From saṃyama on their distinctness (comes) understanding of the cries of all beings
30Sūtra I.23 Or by special devotion to the Lord
132Sūtra III.18 From direct perception of the saṃskāra-s, knowledge of previous lives
31Sūtra I.24 Untouched by taints or karma-s or their fruition or their latent stocks is the Lord, who is a special kind of Puruṣa
133Sūtra III.19 (From direct perception through saṃyama) of his thought, knowledge of the mind of another
32Sūtra I.25 In whom the seed of omniscience becomes transcendent
134Sūtra III.20 But not the subject of those ideas, because that was not the field of the saṃyama
33Sūtra I.26 The teacher of even the first teachers, because not particularized by time
135Sūtra III.21 From saṃyama on the form of the body, its potentiality of being seen is nullified. Being disjoined from the light of the eye, it disappears
34Sūtra I.27 Of him, the expression is praṇava (OM)
136Sūtra III.22 Karma is rapid or slow. From saṃyama on it, or on omens, there comes foreknowledge of death
35Sūtra I.28 Repetition of it and meditation on its meaning
137Sūtra III.23 (From saṃyama) on friendliness and the others (compassion and goodwill, sūtra I.33) (there arise) powers
36Sūtra I.29 From that, realization of the separate consciousness, and absence of obstacles
138Sūtra III.24 Powers like the power of an elephant (come from saṃyama) on them
37Sūtra 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
139Sūtra 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
38Sūtra I.31 Pain, frustration, restlessness of the body, spasmodic breathing in or out are the accompaniments of these distractions
140Sūtra III.26 From saṃyama on the sun, knowledge of the worlds
39Sūtra I.32 To prevent them, practice on one principle
141Sūtra III.27 (From saṃyama) on the moon, knowledge of the dispositions of the stars
40Sūtra 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
142Sūtra III.28 (From saṃyama) on the Pole Star, knowledge of their motions
41Sūtra I.34 Or by expulsion and retention of prāṇa
143Sūtra III.29 On the navel circle, knowledge of the plan of the body
42Sūtra I.35 Or achievement of supernormal perception of a divine object brings the mind to steadiness
144Sūtra III.30 At the pit of the throat, cessation of hunger and thirst
43Sūtra I.36 Or a radiant perception beyond sorrow
145Sūtra III.31 On the tortoise nerve, rigid steadiness
44Sūtra I.37 Or on a mind whose meditation is on freedom from passion
146Sūtra III.32 On the Light in the head, vision of the perfect ones
45Sūtra I.38 Or meditating on the knowledge of dream and sleep
147Sūtra III.33 By the prātibha supernormal knowledge too (he knows) everything
46Sūtra I.39 Or by meditation on what appeals to him
148Sūtra III.34 On the heart, awareness of the mind
47Sūtra I.40 His mastery extends right to the ultimate atom and to the ultimate magnitude
149Sūtra III.35 Experience is an idea which does not distinguish between sattva and Puruṣa, though they are absolutely separate; by saṃyama on what-is-for-its-own-sake, (distinct) from what-is-for-the-sake-of-another, there comes knowledge of Puruṣa
48Sūtra I.41 Identification-in-samādhi (samāpatti) is when the mental process has dwindled 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
150Sūtra III.36 From that arise supernormal knowledge and hearing, touch, sight, taste and awareness of events
49Sūtra I.42 The samādhi-identification is called sa-vitarka when it is mixed up with mental constructs of word, thing and idea
151Sūtra III.37 They are obstacles in samādhi, but perfections in the extravertive state
50Sūtra I.43 When there is purification from memories, (that samādhi) apparently empty of its own nature of knowledge, with the object alone shining forth, is nir-vitarka
152Sūtra III.38 From loosening of the cause of tying, and awareness of how the mind moves, the mind can enter another body
51Sūtra I.44 In the same way, when it is on subtle objects, it is called savicāra (with subtle associations) and nir-vicāra (without subtle associations)
153Sūtra III.39 By mastering the upgoing vital current (udāna), he passes untouched over water, mud, thorns and so on, and at death he takes the upward course
52Sūtra I.45 The scale of (causal) subtlety of objects ends in pradhāna
154Sūtra III.40 From mastery of samāna, blazing light
53Sūtra I.46 These are samādhi from-a-seed
155Sūtra III.41 From saṃyama on the relation between hearing and space, divine hearing
54Sūtra I.47 From skill in nir-vicāra, a clearness in the self
156Sūtra III.42 From saṃyama on the relation between the body and space, followed by identification-in-samādhi (samāpatti) with the lightness of a thread, he travels through space
55Sūtra I.48 In this, the knowledge is Truth-bearing
157Sūtra III.44 From saṃyama on their physical form, inherence and purposefulness: conquest of the elements
56Sūtra I.49 This knowledge is of a particular thing, unlike knowledge from authority or from inference
158Sūtra III.45 From it (the saṃyama) manifest a set of eight powers like becoming minute, and perfection of the body, with freedom from impediment for its (bodily) attributes
57Sūtra I.50 The saṃskāra produced by it inhibits other saṃskāra-s
159Sūtra III.46 The perfection of the body is grace, splendour, power and diamond hardness
58Sūtra I.51 When that too is inhibited, everything is inhibited, and thus this samādhi is without-seed
160Sūtra III.47 From saṃyama on their perception, essential nature, I-am-ness, inherence and purposefulness, (comes) conquest of the senses
59Second Part: Means
161Sūtra III.48 From that, speediness as of the mind, independence of physical organs, and conquest of nature
60Sūtra II.1 Tapas, self-study, devotion to the Lord, are the yoga of action
162Sūtra III.49 Having simply the knowledge that (mind-)sattva and Puruṣa are different, one has omnipotence over all beings and is omniscient
61Sūtra II.2 To actualize samādhi and thin out the taints
163Sūtra III.50 From indifference to that too, the seeds of imperfection are destroyed, and there is Transcendental Aloneness
62Sūtra II.3 Ignorance, I-am-ness, desire, hate, instinctive self-preservation, are the taints
164Sūtra III.51 No reaction of attachment or pride in case of invitations from rulers of celestial realms, for undesirable consequences follow
63Sūtra II.4 Ignorance is the field of germination of the subsequent ones, whether dormant or thinned out or checked or active
165Sūtra III.52 From saṃyama on the instant, and on the two sequences of instants, comes knowledge-born-of-discrimination
64Sūtra II.5 Ignorance is the conviction of permanence, purity, happiness and self in what are really impermanent, impure, painful and not self
166Sūtra III.53 From this (knowledge) there is clear knowledge of two things (seemingly) equivalent because they cannot be distinguished by class, characteristic or position
65Sūtra II.6 The single selfhood, as it were, of the powers of seer and seeing is I-am-ness
167Sūtra III.54 Knowledge-born-of-discrimination, having all, and all times, for its object, is called Transcendent
66Sūtra II.7 Desire follows on pleasure
1688 Transcendental Aloneness: Sūtra III.55 When the (mind-)sattva is like Puruṣa in purity, there is Transcendental Aloneness. So it is
67Sūtra II.8 Hate follows on pain
169Fourth Part: Transcendental Aloneness (Kaivalya)
68Sūtra II.9 With spontaneous momentum, instinctive even in a Knower, is self-preservation
170Sūtra IV.1 Perfections (siddhi) arise from birth or from drugs or from mantra-s or from tapas or from samādhi
69Sūtra II.10 In their subtle state, they are to be got rid of by dissolution in their source
171Sūtra IV.2 The transformation into another life is implemented by prakṛti
70Sūtra II.11 Mental processes arising from them are got rid of by meditation
172Sūtra 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)
71Sūtra II.12 Rooted in taints is the karma-stock to be felt in present or future lives
173Sūtra IV.4 The minds are projected from bare I-am-ness
72Sūtra II.13 While the root is there, it will bear the fruit of birth, life span and experience
174Sūtra IV.5 In the variety of activities, it is the one mind that impels the several minds
73Sūtra II.14 Their fruits are joy and suffering caused by virtue and sin
175Sūtra IV.6 Of those (minds with perfections), the mind whose perfections arise out of meditation (dhyāna) has no karma-stock
745 Guṇa-s
176Sūtra IV.7 The karma of the yogin is neither white nor black; of the others, it is of three kinds
75Sūtra II.16 What is to be escaped is the pain not yet come
177Sūtra IV.8 Therefore their consequent manifestation is of those saṃskāra-groups (vāsanā) that are compatible with it
76Sūtra II.17 The Seer-Seen conjunction is the cause of what is to be escaped
178Sūtra IV.9 Because there is sameness of form of memory and saṃskāra-s, there is consequent succession between them, even though separated by class and place and time
77Sūtra 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
179Sūtra IV.10 They are beginningless, because hope is eternal
78Sūtra II.19 What particularizes itself, and what does not, what goes (liṅga, the Great principle) and what does not (a-liṅga, pradhāna), are guṇa-implementers
180Sūtra IV.11 They are held together by cause-effect-repository-focal-point. When these cease, they too cease
79Sūtra II.20 The Seer is sight alone; though pure, he looks on at the thoughts
181Sūtra IV.12 What are past and future do actually exist, but there is difference of time-phase in their dharma-s
80Sūtra II.21 The essence of the Seen is to be for the purpose of him alone
182Sūtra IV.13 They are manifest or subtle, and consist of the guṇa-s
81Sūtra II.22 For one whose purpose has been effected, it is ended, but not for others, because it is common
183Sūtra IV.14 A thing is what it is by the fact of a unitary change
82Sūtra II.23 The conjunction causes awareness of the natures of the two powers, the property and its possessor
184Sūtra IV.15 Since there is difference of the minds, while the object is the same, the two must be distinct categories
83Sūtra II.24 Its cause is Ignorance (a-vidyā)
185Sūtra 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?
84Sūtra II.25 Without it, there is no conjunction, and that release is Transcendental Aloneness (kaivalya) of the power-of-sight
186Sūtra IV.17 According to whether the mind is coloured by it, a thing is known or unknown
85Sūtra II.26 Unwavering Knowledge-of-the-difference is the means of release
187Sūtra IV.18 To Him, the Lord, the mental processes are always known, from the fact of the unchangeability of Puruṣa
86Sūtra II.27 Therein, the ultimate state of the Knowledge is seven-fold
188Sūtra IV.19 It (mind) is not self-illumining, because it is itself something perceived
87Sūtra II.28 From following up the methods of yoga, destruction of impurity and a growing light of knowledge up to Knowledge-of-the-difference
189Sūtra IV.20 They cannot both be clearly ascertained at the same time
88Sūtra II.29 Restraints, observances, posture, restraint of vital currents, dissociation, concentration, meditation, samādhi are the eight methods
190Sūtra IV.21 If it is to be seen by another idea, further and yet further ideas will be required. And there will be confusion of memories
89Sūtra II.30 Of these, harmlessness, truth-speaking, no stealing, brahmacarya, not holding possessions, are the restraints
191Sūtra 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
90Sūtra II.31 When practised universally without qualification of birth, place, time, or obligation, they are called the Great Vow
192Sūtra IV.23 Mind, coloured by Seer and seen, has the various purposes
9113 Observances: Sūtra II.32 Purity, contentment, tapas, self-study, and devotion to the Lord are the observances
193Sūtra IV.24 Though it is a mélange of countless saṃskāra-groups, it must exist for the purposes of another, because it is a construct
92Sūtra II.33 If there is obstruction by contrary ideas, meditation on their opposite
194Sūtra IV.25 For him who sees that One apart, cessation of meditation on his own being
93Sūtra 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
195Sūtra IV.26 Then the mind is inclined to discrimination, and is borne on towards Aloneness
94Sūtra II.35 With establishment of harmlessness, in his presence enmity is abandoned
196Sūtra IV.27 At intervals in it, other ideas arise from saṃskāra-s
95Sūtra II.36 With establishment of truth, events confirm his words
197Sūtra IV.28 The escape from these is like that described in the case of the taints
96Sūtra II.37 With establishment in non-stealing, all precious things come to him
198Sūtra 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 samādhi called Raincloud of Dharma
97Sūtra II.38 With establishment in brahmacarya, attainment of energy
199Sūtra IV.30 From that, cessation of taints and karma-s
98Sūtra II.39 With firmness in not possessing property, clear knowledge of the conditions of birth
200Sūtra IV.31 Then, with the infinity of knowledge free from all veiling taint, the knowable comes to be but a trifle
99Sūtra II.40 From purity, distaste for his own body and no intercourse with others
201Sūtra IV.32 With that, the guṇa-s have fulfilled their purpose, and the succession of their changes comes to an end
100Sūtra II.41 Purity of mind-sattva, cheerfulness, one-pointedness, conquest of the senses, and fitness for vision of the self
202Sūtra IV.33 The succession is conjoined to each instant, (but) recognizable at the very end
101Sūtra II.42 From contentment, attainment of unsurpassed happiness
203Sūtra IV.34 Transcendental Aloneness is withdrawal of the guṇa-s, now without any purposes of Puruṣa; or it is the establishment of the power-of-consciousness in its own nature
102Sūtra II.43 From destruction of impurity by tapas, perfection of body and senses
204(Salutations and colophon)
