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Yoga-Su@tras of Patan~jali, Made Easy

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paataØjaLayaaegadoa|nadIipaka

Prof. Ratnakar Narale

PUSTAK BHARATI BOOKS-INDIA

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Author : Dr. Ratnakar Narale B.Sc. (Nagpur), M.Sc. (Pune), Ph.D. (IIT), Ph.D. (Kalidas Sanskrit Univ.); Prof. Hindi. Ryerson University, Toronto. web : www.books-india.com * email : books.india.books@gmail.com

Book Title : Yoga Sutras of Patanjali, Made Easy. paataØjaLayaaegadoa|nadIipaka _

Published by : PUSTAK BHARATI (Books-India) Division of PC PLUS Ltd. For : Sanskrit Hindi Research Institute, Toronto Copyright ©2014 ISBN 978-1-897416-53-23 © All rights reserved. No part of this book may be copied, reproduced or utilised in any manner or by any means, computerised, e-mail, scanning, photocopying or

by recording in any information storage and retrieval system, without the permission in writing from the author.

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MAIN INDEX

1. samaaiZapaad: Sama@dhipa@dah< Page Definitions embeded in the Yoga Sutras 3 yaaegaanauoaasanama ̀The Science of Yoga 9

1. yaaega: Yoga defined 10

2. va\iTa: Mind-set 12

3. paRmaaNama` Proof 14

4. ivapaya|ya: Perversion 14

5. ivakLpa: Unreality 15

6. inadRava\ita: Unawareness 16

7. sma\ita: Revelation 17

8. vaEragyama` Non-attachment 20

9. Aivapaak: Non-desire in the fruit of karma 27

10. samaapaiTa: Oneness 39

2. saaZanapaad: Sa@dhana@pa@dah< 11. iÛyaayaaega: Discipline of right actions 48

12. KLaeoa: Affliction 49

13. Aiva^a The perverse state of mind 50

14. Aismataa Illusion of Indifference 52

15. raga: Attachment 53

16. VePa: Hatred 54

17. AiBainavaePa: Fear of Death 54

18. KLaeoamaULa: The root of afflictions 56

19. du:Sama` Unhappiness 59

20. ±oyama` The preceptible world 61

21. gauNaa: Attributes 62

22. ±P@a Beholder 63

23. ±oyama` Beheld 64

24. sa>yaaega: Union 66

25. Aiva^a Perversion of mind 66

26. hana>, k“vaLyama` Future pains and Liberation 67

27. ivavaek: Discernment 68

28. paRXaa Cognition 69

29. yaaegaaGÐa: Component of Yoga 71

30. yamaa: Self-controls 72

31. ivaovatvama` Universality 73

32. inayamaa: Restraints 73

33. ivatak–: ih>saa ... Doubt, Violence ... 74

34. daePaa: Obstacles 75

35. Aih>saa... Non-violence ... 77

36. satyapaRitaP#a Truthfulness 78

37. baRMcaya|ma` Celibacy 80

38. ApairgaRh: Abstinance 80

39. oaaEca: Purity 81

40. santaaePa: Contentment 83

41. tapa: Austerity 83

42. svaaZyaaya: Study of scriptures 84

43. }|OvarpaRiNaZaanama ̀ Faith in God 85

44. Aasamana` Steady State 85

45. VnVataItataa Indifference to Duality 87

46. paRaNaayaama: Breath Control 87

47. paRtyaahar: Unifromity 91

3. ivaBaUitapaad: Vibhutipa@dah< 48. ZaarNaa Steady Abstraction 93

49. Zyaanama` Concentration 93

50. samaaiZa: Meditation 94

51. sa>yama: Restraint 95

52. paRXaaLaaek: Light of Cognition 96

53. AntarGÐma` Interior 97

54. baihrGÐma` Exterior 98

55. ]kagaRtaa One-pointedness 102

56. ZamaI| Righteous 103

57. hetau: pairNaama: ca Reason and Result 104

58. wtaXaanama ̀Perception of Speech 106

59. paunaja|nma Reincarnation 107

60. paricaTaXaanama` Intuition 108

61. AntaZaa|nama` Becoming Invisible 109

62. ma\tyauXaanama` Knowledge of Death 111

63. histabaLama` Strength like an Elephant 112

64. dUrvastauXaanama` Knowledge of Remote Objects 113

65. BauvanaXaanama` Knowledge of Universe 114

66. xauitpapaasaainava\iTa: Hunger and Thirst Control 117

67. kÖNDLaIinaiva^a Knowledge of Energy Centers 118

68. sava|Xaanama` Universal Knowledge 120

69. AatmaXaanama` Self Realization 120

70. BauvanaXaanama` Knowledge of Universe 122

71. isai&: Success 123

72. pardehpaRvaeoa: Entering in Other’s Body 124

73. idvyaOaRvaNaoaiF: Microhearing 127

74. Aakaoagamanama ̀Arial Travel 128

75. mahaivadeha Aura 129

76. paØcaBaUtapaR×itaivajaya: Conquering the Nature 130

77. kayasampata` Beauty and Strength 132

78. }indRyajaya: Conquering Organs 133

79. k“vaLyama` Liberation 135

4. k“vaLyapaad: Kaivalyapa@dah< 80. isai&: Success 140

81. jaatyantarma` Change of Genera 141

82. Aismataa Unification of Vision and Visibility 142

83. kma| Deed 144

84. fLama` Fruit, Result 145

85. gauNaZamaa|: Nature and Properties 148

86. panYaa: Modes, ways 150

87. Aatma-Baava-Baavanaa-ivainava\iTa: Selflessness 157

88. samaaiZa: Meditation 160

89. Ûma: Sequential Perception 163

90. k“vaLyama` Final liberation 164

APPENDIX : INDEX TO SUTRAS and ASANAS 167

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INTRODUCTION

yaaegaena icaTasya padena vaacaa> maLa> oarIrsya ca vaE^k’na _

yaae~paakraeTa> paRvar> maunaInaa> pataØjaiLa> paRaØjaiLaranataaeisma _

(For the purification of heart, speech and and body, I bow to Patan~jali, the supreme sage, the giver of body-science.)

Sanskrit is an ornate and poetic language. The immortal verses of its rich literature are composed by the ancient sages in shloka/, su@tra/ an mantra/. The best examples of the vast shloka-literature are the epics of Ra@ma@yan<a of Va@lm&ki and Maha@bha@rata of Vya@sa. Similarly, the preeminent examples of su@tra-literature are the brahma-su@tra/ of Ba@dra@yan<a and yoga-su@tra/ of Patan~jali and the most common examples of the mantra/ are bij mantra/, mu@la mantra/ and siddhi mantra/. The mý word ‘s{loka’ comes from verb root þs{lok (Bvaaidý Aatmanaeý saký þoLaaek‘ + Aca` ) to praise,

to compose in verse, The shloka/ are written in anus<t>ubh meter, according to the rules given by Ratnakar in the following shloka.

‘oLaaek’’ PaP#> saòdaó dIóza|> Lazau ca paóØcaòma> taYaa _ Axar> saptaòma>ó dIóza|> ta\taIyae paRYamaeó paòde _ _

(In a s{loka, there are four quartets (pa@da), each with eight syllables. The fifth syllable of each quarter should be short,

the sixth long and the seventh alternately long and short in the odd and even quarters).

The ný word ‘su@tra’ comes from the verb root þsu@tr (cauraidý parsmaEý saký þsaU%a` + Aca`) to string,

to thread together, to formulate, to equate, to write in short rule, to systematize. The su@tra/ are not composed in any meter, but are written in minimum words according to the rules given in the following shloka.

ALpaaxarmasa>idgZa> saarvaiVovataaemauSama` _

AstaaeBamanava^> ca saU%a> saU%aivadae ivadu: _ _

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(A formula written in minimum words, without any confusion, which includes the complete summary of the thought,

which can not be criticized and which is all encompassing, is called su@tra, by the su@tra-knowers)

The ný word ‘mantra’ comes from the verb root þmantr (cauraidý Aatmanaeý saký þman%a` + Aca` or zaØa`) to deliberate, to take counsel. A mantra are not written as a meaningful verse, but it is

simply a series of characters, each of which may not have a meaning, but if uttered in a proper string (even the mantra/ which are to be whispered in ear), they have a secret power of achieving a desired fruit by arousing the inner energy of the receiver.

makarae manana> paRah %akarÅaNamaucyatae _

manana%aaNasa>yauFae man%aimatyaBaIZaIyatae _ _

(The character ‘m’ in the man (mana:) is meditation, character ‘tr’ in tra@n< (%aaNa>) is protection,

together they form a mantra which is rightly called a union of concentration and protection) Therefore, these yoga-su@tra/ are the formulas written in least possible words to render an all-inclusive summary of Patan~jali’s teachings. In order to understand a su@tra, the reader (or the translator) must be able to fill in the appropriate connecting words or phrases, to evolve the condensed formula into a detailed thought. I have made every effort to evolve each yoga-su@tra first into Sanskrit and English phrases and then, using the same words, into English sentences. I hope, this way, the readers will be able to learn Patan~jali’s yoga-s@tra/ with ease.

paataØjaLamahaBaaPyacarkpaRitasa>s×taE: _

manaaevaaKkayadaePaaNaa> hn%ae~ihpatayae nama: _ _

(I slute Patan~jali, the remover of faults from my mind, speech and body by his yoga-su@tras)

Ratnakar

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THE DEFINITIONS EMBEDED IN THE YOGA SUTRAS 1.1 AYa yaaegaanauoaasanama` _ Atha yoga@nus{a@sanam * The Successive Tradition of the Discipline is called ‘yoga’

1.2 yaaegaiocaTava\iTainaraeZa: _ yogas{-c{itta-vr<tti-nirodhah< * This Discipline or State of Restraint of thought is called as ‘yoga’

1.3 yada dRP@u: svaWpae~vasYaanama` _ yada@ dr<s<t>uh< sva-ru@pe-]vastha@nam

* When the State of Restraint of Thought of the yog& is attained, that Stable State is also called as ‘yoga’

1.7 paRtyaxaanaumaanaagamaa: paRmaaNaaina _ pratyaks-<a@numa@n-a@gama@h< * Those which are cognizable conjectures, as well as the precepts of the veda, are called prama@n<a/ (proofs, standards).

1.8 ivapaya|yaae imaYyaaXaanamatadRUpapaRitaP#ma` _ viparyayo mithya@jn~a@nam-a-tadrupa-pratis<t>ham

* The False Inference, which is not present in the true nature, is called as ‘viparyayah>’ (perversion).

1.9 oabdXaanaanaupaataI vastauoaUnyaae ivakLpa: _ s{abda-jn~a@na@nupa@t& vastu-s{u@nyo vikalpah< * That understanding which is obtained by hearing, that perception, devoid of substance, is called as ‘vikalpah<.’

1.10 ABaavapaRtyayaaLambanaa va\iTaina|dRa _ a-bha@va-pratyaya@lambana@ vr<ttir-nidra@ * The state of mind, which is achieved through the conviction that is based on absence of observation, is called as

‘nidra@’ (slumber).

1.11 AnauBaUtaivaPayaasampaRmaaePa: sma\ita: _ anubhu@ta-vis<aya@sampramos<ah< smr<tih< * The experience attained through the revelation of the subject of the five mind-sets is called as ‘smr>tih<’ (revelation).

1.13 ta%a isYataaE yatnaae~Byaasa: _ tatra sthitau yatno-]bhya@sah< * The effort made for the training practice and abstinence of the mind is called as ‘abhya@sah<’ (practice).

1.15 ±P@anauOaRaivakivaPayaivata\PNasya vaoaIkarsa>Xaa vaEragyama` _ dr<s<t>a@nus{ra@vika-vis<aya-vitr<n<asya vas{ika@ra-san~jn~a@ vaira@gyam

* That state of the yog&, the subject of which is witnessed and heard, and of which there is no desire or attachment, that state is called as ‘vashika@rah<,’ that alone is to be also known as ‘vairagyam’ (non-attachment).

1.16 tatpar> pauwPaSyaataegau|Na-vaEta\PNyama` _ tat-param purus<a-khya@ter-gun<a-vaitr<s<n<yam

* When the yog& has no desire for attributes such as form, taste, smell, touch, etc., then that absence of the desire for the subjects of passions is called as ‘para-vaira@gyam.’

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1.17 ivatak–ivacaaranandaismataanaugamaatsampaRXaata: _ vitarka-vic{a@ra@nanda@smita@nuga@ma@t-samprajn~a@tah< * From the conformity of reflection, of contemplation, of bliss and of indifference, the yoga of the yog& is called as

‘samprajn~a@tah<.’

1.18 ivaramapaRtyayaaByaasapaUva|: sa>skaroaePaae~nya: _ vira@ma-pratyaya@bhya@sa-pu@rvah< sam~ska@ra-s{es<o-]nyah< * The cessation of conviction, of which the previous state is practice, and in which only previous impression on mind

remains, that yoga is called as ‘anyah<.’

1.19 BavapaRtyayaae ivadehpaR×itaLayaanaama` _ bhavapratyayo videha-prakr<ti-laya@na@m

* Of them by whom study of coming out from the bondage of the body as well as the practice of attaining the original pure state of their nature is attained, their yoga is called as‘bhavapratyayah<.’

1.24 KLaeoakma|ivapaakaoayaErparama\P@: pauwPaivaoaePa }|ovar: _ kles{a-karma-vipa@ka@s{ayair-apra@mar<s<t>ah< purus<a-vis{es<a &s{varah<from full devotion

* He who is not afflicted by perversion of mind, by insensitivity, by attachment, by affliction, by hatred and by fear of death; and by karma, and by desire in the fruit of karma, and by a combination of these, that supreme person is called ‘&s{varah<.’

1.25 ta%a inaritaoaya> sava|XabaIjama` _ tatra nir-atis{atam sarva-b&jam

* He, from whom and in whom all knowledge originates and culminates and than whom nothing excels, to that supreme person they call ‘niratis{ayah<.’

1.42 ta%a oabdaYa|XaanaivakLpaE: saGÍINaa| saivataka| samaapaiTa: _ tatra s{abda@rtha-jn~a@na-vikalpaih< san[k&rn<a@ sa-vitarka@ sama@pattih< * That state of ‘oneness’ of mind, equipped with senses such as hearing, objects such as purpose, and contrivances as

perception, is known as ‘savitarka@’ (tainted) sama@dhi.

1.43 sma\itapairoau&aE svaWpaoaUnyaevaaYa|maa%ainaBaa|saa inaiva|taka| _ smr<ti-pari-s{uddhau svaru@pa-s{u@nye-va@rtha-ma@tra-nirbha@sa@ nir-vitarka@ * When the aspects such as hearing and conviction are not in the reminiscence, such emptied pure in the original form

and one pointed state of mind is called as ‘nirvitarka@ sama@dhi’ (untainted sama@dhi)

1.44 ]tayaEva saivacaara inaiva|caara ca saUxmaivaPayaa vyaaSyaataa _ eta-yaiva sa-vic{a@ra@ nir-vic{a@ra@ c{a su@ks<ma-vis<aya@ vya@khya@ta@ * The sama@dhi previously described with the names as ‘savitarka@’ and ‘nirvitarka@’ relating to the subtle aspects, are also

known as ‘savicha@ra@,’ i.e. sama@dhi with discrimination and ‘nirvicha@ra@’ i.e. sama@dhi without discrimination,

1.46 taa ]va sabaIja: samaaiZa: _ ta@ eva sa-b&ja sama@dhih< * The group of all these sama@dhi/ is collectively calles as ‘sab&ja-sama@dhi’ i.e. sama@dhi with a common element.

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1.48 /tamBara ta%a paRXaa _ r<tambhara@ tatra prajn~a@ * In that sama@dhi, the mind of the yog& is known as r>tambhara@’ i.e. faithful.

1.51 tasyaaipa inaraeZae sava|inaraeZaai²iba|ja: samaaiZa: _ tasya@pi nirodhe sarva-nirodha@nnir-b&jah< sama@dhih< * On prohibiting the impression of the r<tambhara@ thinking also, as a result of prohibition of all influences, that sama@dhi,

without any source of influence, is called as ‘nirb&ja-sama@dhi.’ i.e. sama@dhi without a common element.

2.1 tapa: svaaZyaayaeovarpaRiNaZaanaaina iÛyaayaaega: _ tapah< sva@dhya@ye-s{vara-pran<idha@ni kriya@yogah< * The discipline of (i) austerity of performing righteous actions according to one’s own inborn nature, (ii) study of

scriptures and (iii) devotion to God is called as ‘kriya@-yoga.’

2.5 Ainatyaaoauicadu:Saanaatmasau inatyaoauicasauSaatmariva^a _ anitya@s{uchi-duh<kha@na@tmasu nitya-s{uc}i-sukha@tmar-avidya@ * The perception of permanence in impermanent, righteousness in unrighteous, happiness in suffering and manifest in

the unmanifest, is called as ‘avidya@ (influenced of mind).’

2.6 ±gdoa|naoaKtyaaerekatmataevaaismataa _ dr<g-dars{ana-s{aktyo-]reka@tmateva@smita@ * The illusion of indifference between life-principle and material-principle is called as ‘asmita@.’ (illusion of

indifference). 2.7 sauSaanauoayaI raga: _ sukha@nus{ay& ra@gah< * The attachment, situated behind the conviction of happiness, is called as ‘ra@ga.’ (attachment)

2.8 du:SaanauoayaI VePa: _ duh<kha@nus{ay& dves<ah< * The hatred situated behind the affliction of pain is called as ‘dves<ah<.’ (hatred)

2.9 svarsavaahI ivaduPaae~ipa taYaaW$ae~iBainavaeoa: _ sva-rasa-va@h& vidus<o-]pi tatha-ru@d<ho-bhinives{ah< * The inherent affliction of fear of death that exists in wise people also, is called as ‘abhinives{ah<.’

2.18 paRkaoaiÛyaaisYaitaoaILa> BaUtaeindRyaatmakä Baaegaapavagaa|Ya|> ±oyama` _ praka@s{a-kriya@sthiti-s{&lam bhu@te-ndriyatmakam bhoga@pavarga@rtham dr<s{yam

* That, of which nature is sat-gun<ah<, rajo-gun<ah< and tamo-gun<ah< and the beings with their eleven organs of which the purpose is experience and which has visible nature, that is called as ‘dr<s{yam.’

2.20 dRP@a ±ioamaa%a: oau&ae~ipa paRtyayaanaupaoya: _ dras<t>a@ dr<s{ima@trah< s{uddho]pi pratya@nupas{yah< * The life principle that is called atma@, even though eternal, by his association with cognition he behaves accordingly,

and therefore, he is called as ‘dr<s<t>a@’ (beholder).

2.23 svasvaaimaoaKtyaae: svaWpaaepaLaibZahetau: sa>yaaega: _ sva-sva@mi-s{aktyoh< sva-ru@po-palabdhi-hetuh< sam~yogah<

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* Coming together of the purpose of your physical principle and the a@tma@ is called as ‘sam~yogah<’ (union). 2.25 tadBaavaatsa>yaaegaaBaavaae hana> taª\oae: k“vaLyama` _ tad-abha@va@t-sam~yoga@bhavo ha@nam taddr<s{eh< kaivalyam * With the absence of that perversion of mind, sam~yoga does not take place. And from that, non-existence of future

pains also occurs. Therefore, that not coming together of the living principle a@tma@ (with your physical principle), is called as ‘kaivalyam’ (liberation)

2.26 ivavaekSyaaitarivapLavaa hanaaepaaya: _ viveka-khya@tir-aviplava@ hanopa@yah< * That untrained, of which the designation is ‘vivekah<,’ (discernment), should also be understood as comprehension.

2.27 tasya saptaZaa paRantaBaUima: paRXaa _ tasyasaptadha@ pra@nta-bhu@mih< prajn~a@ * That discernment, by which sevenfold aura is achieved, is called as ‘prajn~a@’ (cognition). 2.29 yamainayamaasanapaRaNaayaamapaRtyaaharZaarNaaZyaanasamaaZayaae~P@avaGÐaina _

yama-niyama@sana-pra@n<a@ya@ma-partya@ha@ra-dha@ran<a@dhya@na-sama@dhayo-]s>t>a@v-an[ga@ni * (i) Self control, (ii) observance, (iii) posture, (iv) breath control, (v) withholding, (vi) focus on aim (vii) concentration

and (viii) meditation are called ‘as<t>a-yoga@n[ga@ni’ (eight components) of yoga.

2.30 Aih>saasatyaastaeyabaRMcayaa|pairgaRha: yamaa: _ ahim~sa@satya@steya-brahmacharya@parigraha@h< yama@h< * (i) Non-violence through deeds, words and thought by forsaking of all forms of killing, harm, treachery and enmity,

(ii) truthfulness, (iii) non-stealing, (iv) sexual restraint and (v) non-hoarding are called as pan~c{a-ama@h<’ (five self-controls) .

2.32 oaaEcasantaaePatapa:svaaZyaayaeovarpaRiNaZaaina inayamaa _ sauc{a-santos<a-tapah<-sva@dhya@ye-s{vara-pran<idha@ni niyama@h< * Purity, contentment, austerity, study of scriptures and faith in God are called as five ‘niyama@h<,’ (observances).

2.34 ivataka| ih>saadya: ×takairtaaAnaumaaeidtaa LaaeBaÛaeZamaaehpaUva|ka ma\dumaZyaaiZakmaa%aa du:SaaXaanaanantafLaa }ita paRitapaxaBaavama` _ vitarka@ him~sa@dayah< kr<ta-ka@rita@anumodita@ lobha-krodha-moha-pu@rvaka@ mr>du-madhya@dhika-ma@tra@ duh<kha@jn~a@na~-nanta-phala@ iti prati-paks<a-bha@vam

* The hindering emotions to self control and observances such as violence etc. which are of three types, namely self

created, induced by others and instigated by others. Of these three types of sentiments, some are minor, some are moderate and some are of severe influence. They all give endless anguish and perversion in the form of a result. These are to be considered as ‘dos<a@h<’ (obstacles).

2.46 isYarsauSamaasanama` _ sthira-sukham-a@sanam

* The Steady State attained with ease is called as ‘a@sanam.’

2.49 taismansaita ovaasapaRovaasayaaega|itaivacCed: paRaNaayaama: _ tasmin-sati s{sa@sa-pras{va@sayor-gati-vic{c{hedah< pra@n<a@ya@mah<

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* In the success of the a@sanam of the siddhih<, the control of the rate of the in-breath and of out-breath is called as ‘pra@n<a@ya@mah<.’

2.51 baaHaByantarivaPayaaxaepaI catauYa|: _ ba@hya@bhyantara-vis<aya@ks<ep& c{turthah< * By keeping away the external and the internal thoughts, the pra@n<a@yamah< that occurs automatically is called

‘c{aturthah<,’ (the fourth) pra@n<a@yamah<.

2.54 svaivaPayasampaRyaaegae icaTasvaWpaanaukar }vaeindRyaaNaa> paRtyaahar: _ sva-vis<aya-samprayoge c{itta-svaru@pa@nuka@ra ive-ndriya@n,a@m pratya@ha@rah<

* Becoming of the nature of sense organs analogous to one’s own original inborn nature, by keeping away the internal and external thoughts, is called as ‘pratya@ha@rah<’ (conditioning).

3.1 deoabanZaiocaTasya ZaarNaa _ des{a-bandha-s{c{ittasya dha@ran<a@ * Stabilizing of mind in place is called as ‘dha@ran<a@’ (steady abstraction of mind)

3.2 ta%a paRtyayaEktaanataa Zyaanama` _ tatra pratyai-kta@nata@ dhya@nam

* Outside or inside the body, wherever the mind stays in steady abstraction, the one-pointedness of the absorption is called as ‘dhya@nam’ (concentration).

3.3 tadevaaYa|maa%ainaBaa|sa> svaWpaoaUnyatvaimava samaaiZa: _ tad-eva~-rtha-ma@tra-nirbha@sam svaru@pa-s{u@nyatvam-iva sama@dhih< * While concentrating, when only the perception of the aim remains and the own nature of mind becomes like vacuum,

then that state is called as ‘sama@dhih<’ (meditation).

3.4 %ayamaek%ama` sa>yama: _ trayam-ekatram sam~yamah< * When the steady abstraction, concentration and meditation exist in one goal, then that trio of goals is called as

‘sam~yamah<’ (restraint).

3.9 vyautYaanainaraeZasa>skaryaaeriBaBavapaRaduBaa|vaaE inaraeZaxaNaicaTaanvayaae inaraeZapairNaama: _

vyuttha@na-nirodha-sam~ska@rayor-abhibhava-pra@durbha@vau nirodha-ks<an<a-c{itta@nvayo nirodha-parin<a@mah< * In the two states namely, hinderence and dissolution of the impression on the mind, and of the two states namely,

appearance and upsurge of the impression on the mind, at the time of hinderence, the control of mind becoming according to impressions on mind is called as the ‘nirodha parin<a@mah<’ (consequence of restraint).

3.10 tasya paRoaantavaaihtaa sa>skarata` _ tasya pras{a@ntava@hita@ sam~ska@ra@t * From that diminished impression on mind, the tranquil flowing state of mind is called as ‘pras{a@ntava@hita@’ (calmly

streaming state).

3.11 savaa|Ya|taEkagaRtayaae: xayaaedyaaE icaTasya samaaiZapairNaama: _ sarva@rthaika@gratayoh< ks<ayo-dayau c{ittasya sama@dhi-parin<a@mah<

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* The two way diminution of all matters in the state of one-pointedness of mind and increase in the state of one-pointedness of mind in any one matter is called as ‘sama@dhi-parin<a@mah<’ (consequence of meditation) .

3.12 tata: pauna: oaantaaeidtaaE tauLyapaRtyayaaE icaTasyaEkagaRtaapairNaama: _ tatah< punah< s{a@nto-ditau tulya-pratyayau c{ittasyai-ka@grata@parin<a@mah<

* Thereafter, when tranquility and unrest both come to an equilibrium, then that state of mind is called as ‘eka@grata@-parin<a@mah<’ (consequence of one-pointedness).

3.14 oaantaaeidtaavyapadeoyaZamaa|naupaaita ZamaI| _ s{a@nto-dita@vyapades{ya-dharma@nupa@ti dharm& * The virtue that is present in the past, present and future attitude, is called as ‘dharm&’ (righteous).

3.43 baihrkiLpataa va\iTama|haivadeha tata: paRkaoaavarNaxaya: _ bhir-kalpita@ vr<ttir-maha@videha@ tatah< praka@s{a@varan<a-ks>ayah< * The natural state outside the body is called as ‘maha@-videhah<’

4.1 janmaaEPaiZaman%atapa:samaaiZajaa: isa&ya: _ janmaus<adhi-mantra-tapah<-sama@dhiha@h< siddhayah< * Borne out of birth, borne out of a remedy, borne out incantation, borne out of austerity and borne out of meditation,

are five siddhi/ (successes).

4.33 xaNapaRitayaaegaI pairNaamaaparantainagaRa|H: Ûma: _ ks<an<a-pratiyog& parin<a@ma@para@nta-nir-gra@hyah< kramah< * At each moment sequentially, a transient thing, of which nature of fruit becomes clear at the end, that process is called

as ‘kramah<’ (sequential perception).

4.34 pauwPaaYa|oaUnyaanaa> gauNaanaa> paRitapaRsava: k“vaLya> svaWpapaRitaP#a vaa icaitaoaF’irita _ purus<a@rtha-su@nya@na@m gun<a@na@m pratiprasavah< kaivalyam svaru@pa-pratis<t>ha@ va@ c{iti-s{akter-iti

* Those who have completed the four basic stages of human life and come to a zero state, return of their gun<a/ to original state is ‘kaivalyam’ (liberation), or return of the sway of the a@tma@ to its original point, is kaivalya thus one should understand.

4.34 pauwPaaYa|oaUnyaanaa> gauNaanaa> paRitapaRsava: k“vaLya> svaWpapaRitaP#a vaa icaitaoaF’irita _ purus<a@rtha-su@nya@na@m gun<a@na@m pratiprasavah<

kaivalyam svaru@pa-pratis<t>ha@ va@ c{iti-s{akter-iti * Those who have completed the four basic stages of human life and come to a zero state, return of their gun<a/ to

original state is ‘kaivalyam’ (liberation), or return of the sway of the a@tma@ to its original point, is kaivalya thus one should understand.

saamyaena vaasanaatyaaga> manasaa dehinagaRhma` _

icaTava\Taeina|raeZa> ta> baRUtae yaaega> pataØjaiLa: __ (rtnaakr:)

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Yoga-Su@tras of Patan~jali paataØjaLayaaegadoa|nama` _

Pa@tan~jalayogadars<hanam

1. samaaiZapaad: _ Sama@dhipa@dah<

yaaegaanauoaasanama` _

yoga@nushasanam The Science of Yoga

1.1 AYa yaaegaanauoaasanama` _ (AYa yaaega-Anau-oaasanama` _)

Atha yoga@nus{a@sanam (Atha yoga-anu-s{a@sanam)

(i) AYa atha = AYa paRarByatae atha pra@rabhyate = here begins

(ii) yaaegaanauoaasanama` yoga-anu-s{a@sanam = yaaega-ivaPayasya Anauoaasanama`, parmparagata> yaaegaoaaÅma`

parampara@gatam yogasha@stram = the successive tradition of the discipline called “yoga.”

(iii) yaaega yoga = Yoga (iv) Anauoaasanama` anu-s{a@sanam = discipline.

NOTE : for the Easy Learning of the Sutras, PLEASE read all the ê Comments

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ì Here begins the Successive Tradition of the Discipline called ‘yoga.’

ê Comments : Maharshi Patan~jali says, Yoga is the “discipline” that has come down to us through the “Teacher-disciple tradition” from the ancient times.

As the Bhagavad-Gita says in Chapter iv : Lord Krishna told the Yoga first to Manu Vivasva@n, Vivasva@n told it to his son disciple Vaivasva@n, Vivasva@n to his son Iks<ava@ku, Iks<ava@ku to his disciple royal sages, the royal sages to maha@-rishis, the maha@rishis to their disciple rishis, rishis to the yog&-students, and so on, came to us.

yaaega: _

Yogah< 1. Yoga Defined

1.2 yaaegaiocaTava\iTainaraeZa: _ (yaaega: icaTa-va\iTa-inaraeZa: _)

yogas{c{ittavr<ttinirodhah< (yogah<-c{itta-vr<tti-nirodhah<)

(i) yaaega: ‘yoga’ = ]tata` oaaÅma` this discipline called yoga

(o) icaTa-va\iTa-inaraeZa: c{itta-vr<tti-nirodhah< =

(i) icaTava\Tae: (icaTama`` chittam = mind); (va\iTa: vr<ttih< = mind-set)

c{ittasya = icaTasya, caetasa:, manasa:, Anta:krNasya, Êdyasya, ivacaarsya of state mind, of heart, of

thought

vr<tteh< = va\Tae:, AvasYaayaa:, paR×tae: of the attitude, = the state of restrained mind set. (iii) inaraeZa: nirodhah< = inagaRh:, AvaraeZa:, paRitabanZa:, paRitaraeZa: restraint

(iv) êyaaega:ë ‘yoga’ = yaaega: }ita qcyatae yogah< iti uchyate = is called as ‘yoga’

ì This Discipline or the State of “Restraint of mind-set” is called as ‘yoga.’ ê Comments : Then Patan~jali, further tells us that : the Discipline of “Restraint of mind-set” is yoga. And

the body condition with which this restraint (focus of mind) is achieved is called “Asana.” The process of

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attaining the right body posture and restraint of thought is Sadhana@. The success is “Siddhi.” The restraint of thought is “Dhya@nam or Sama@dhi” (Contemplation or Meditation). Remember, sama@dhi is not so called “thinking of nothing,” because “nothing” is also a thing. A ‘thing’ is the object of Meditation. How to choose the right object for the meditation for the desired success, is explained by Patan~jali in Chapter 3.

1.3 tada dRP@u: svaWpae~vasYaanama` _ (tada dRP@u: sva-Wpae Ava-sYaanama` _)

tada@ dr<s<t>uh< svaru@pe]vastha@nam (tada@ dr<s<t>uh< sva-ru@pe ava-stha@nam)

(i) tada tada@ = yada icaTasya va\Tae: inaraeZa: Bavaita tada when the state of restrained mind set is attained,

then (ii) dRP@u: dr<s<t>uh< = paoyata:, yaaeigana: of the yog&

(iii) svaWpae sva-ru@pe = sva-Wpae, svasya Baavae, Aatmaina, sva-paR×taaE in one’s own self (iv) AvasYaanama` ava-stha@nam = saa isYara isYaita: that stable state

(v) Aipa êyaaega:ë }ita qcyatae ‘api yogah<’ iti uchyate = is also called as ‘yoga’

ì When the State of Restraint of Mind-Set in one’s own self is attained, that Stable State of the yogi is also called as ‘yoga.’

ê Comments : When one achieves success (siddhi) in the restraint of thought, that “stable state” of success

in the discipline, is also called Yoga. Remember, here the word “stable” is important. 1.4 va\iTasaaWpyaimatar%a _ (va\iTa-saa-Wpyama` }tar%a _)

vr>ttisa@ru@pyamitartra (vr>tti-sa@-ru@pyam itartra)

(i) }tar%a itartra = Anyae samayae at other times, when his mind is not in the stable state and restrained

on one focus. (ii) yaaeigana: yoginah< = of the yog&

(o) va\iTasaaWpyama` vr>tti-sa@-ru@pyam = (iii) va\Tae: vr>tteh< = AvasYaayaa:, isYatae:, sva-Wpasya of the state, of the mind-set

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APPENDIX

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English Alphabetical Index to the Yoga Su@tras A abha@va-pratyaya@lambana@ vr<ttir-nidra@ 1.10 abhya@sa-vaira@gya@bhya@m tan-nirodhah< 1.12 ahim~sa@satya@steya-brahmacharya@parigraha@h<- 2.30 ahimsa@pratis<t>ha@ya@m tat-sannidhau vaira-tya@gah< 2.35 anitya@s{uchi-duh<kha@na@tmasu nitya-s{uc}i- 2.5 anubhu@ta-vis<aya@sampramos<ah< smr<tih< 1.11 aparigraha-sthairyam janma-kathanta- 2.39 asteya-pratis<t>ha@yam sarva-ratno-pastha@nam 2.37 at&ta@na@gatam svaru@pato]styadhva-bhedad- 4.12 atha yoga@nus{a@sanam 1.1 avidya@ ks<etram-uttares<a@m prasupta-tanu- 2.4 avidya@smita@ra@ga-dves<a@bhinives{a@h< kles{a@h< 2.3 B ba@hya@bhyantara-stambha-vr>ttir-des{a-ka@la- 2.50 ba@hya@bhyantara-vis<aya@ks<ep& c{turthah< 2.51 bales<u hasti-bala@d&ni 3.24 bandha-ka@ran<a-s{aithilya@t-prac{a@ra-sam~vedana@c{- 3.38 bhavapratyayo videha-prakr<ti-laya@na@m 1.19 bhir-kalpita@ vr<ttir-maha@videha@ tatah- 3.43 bhuvana-jn~a@nam su@rye sam~yama@t 3.26 brahmac{arya-pratis<t>ha@yam v&rya-la@bhah< 2.38 C c{andre ta@ra@vyu@ha-jn~a@nam 3.27

c{itta@ntara-dr<s{ye buddhi-buddher- 4.21 c{itter-apratisan[krama@ya@s-tada@ka@rapattau- 4.22 D des{a-bandha-s{c{ittasya dha@ran<a@ 3.1 dharan<a@su- c{a yogyata@ manasah< 2.53 dhruve tad-gati-jn~a@nam 3.28

dhya@na-heya@stad-vr<ttayah< 2.11 dr<g-dars{ana-s{aktyo-]reka@tmateva@smita@ 2.6 dr<s<t>a@nus{ra@vika-vis<aya-vitr<n<asya vas{ika@ra- 4.1 K a@ya@a@ka@s{ayoh< sambandha-sam~yamal-laghu-tu@la- 3.42 ka@ya-ru@pa-sam~yama~t-tat-gra@hya-s{akti- 3.21 ka@ye-ndriya-siddhir-s{uddhi-ks<aya@t-tapasah< 2.43 kan<t>ha-ku@pe ks<ut-pipa@sa-nivr>ttih< 3.30 karma@s{ukla@kr<s<n<am yoginas-tri-vidham-itares<a@m 4.7 kles{a-karma-vipa@ka@s{ayair-apra@mar<s<t>ah< purus<a- 1.24 kles{a-mu@lah< karma@s{ayo dr<s<t>a@dr<s<t>a-janma- 2.12 kr<ta@rtham prati nas<t>am-apyanas<t>am tadnya- 2.22 krama@nyatvam parin<ama@nyatvam hetuh< 3.15 ks<&n>a-vr>tter-abhija@tasy-eva man<er-grahitr<- 1.41 ks<an<a-pratiyog& parin<a@ma@para@nta-nir- 4.33 ks<an<a-tat-kramayoh< sam~yama@d-vivekajam- 3.52 ku@rma-na@d<ya@m sthairyam 3.31 M aitr&-karun<a@mudito-peks<an<a@m sukha-du:kha- 1.33 maitrya@dis<u bala@ni 3.23 mr<du-madhya-adhima@tratvaat-tatao-]pi vis{es<ah< 1.22 mu@rdh-jyotis<i siddha-dars{anam 3.32 N a c{a tat- sa@lambanam tasya@vis<aya&-bhu@tatva@t 3.20 na c{aika-c{itta-tantram vastu tad-prama@n<akam- 4.16 na tat-sva@bha@sam dr<s{yatva@t 4.19 na@bhi-c{akre ka@ya-vyu@ha-jn~a@nam 3.29 nimittam-aprayojakam prakr<tina@n varan<a- 4.3 nirma@n<a-chitta@nyasmita@ma@tra@t 4.4 nir-vic{a@ra-vais{a@radye-]dhya@tma-prasa@dah< 1.47

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Sanskrit Alphabetical Index to the Yoga Su@tras .

AtaItaanaagata> svaWpataae~styaZvaBaeda&Zamaa|Naama` _ 4.12 AYa yaaegaanauoaasanama` _ 1.1 Ainatyaaoauicadu:Saanaatmasau inatyaoauicasauSaatmariva^a _ 2.5 AnauBaUtaivaPayaasampaRmaaePa: sma\ita: _ 1.11

ApairgaRhsYaEyae| janmakYantaasa>baaeZa: _ 2.39

ABaavapaRtyayaaLambanaa va\iTaina|dRa _ 1.10

AByaasavaEragyaaByaa> tai²raeZa: _ 1.12

Aiva^a xae%amauTarePaa> paRsauptatanauivaicC²aedaraNaama` _ 2.4 Aiva^aismataaragaVePaaiBainavaeoaa: KLaeoaa: _ 2.3 Aih>saapaRitaP#ayaa> tatsai²ZaaE vaErtyaaga: _ 2.35

Aih>saasatyaastaeyabaRMcayaa|pairgaRha: yamaa: _ 2.30

AstaeyapaRitaP#ayaa> sava|rtnaaepasYaanama` _ 2.37 }|ovarpaRiNaZaanaaVa _ 1.23

qdanajayaajjaLapaGÍkN@kaidPvasaGÐøtÛaintaoca _ 3.39 /tamBara ta%a paRXaa _ 1.48

]ksamayae caaeBayaanavaZaarNama` _ 4.20 ]taena BaUtaeindRyaePau Zama|LaxaNaavasYaapairNaamaa vyaaSyaataa _ 3.13 ]tayaEva saivacaara inaiva|caara ca saUxmaivaPayaa vyaaSyaataa _ 1.44 kN#k”pae xauitpapaasaainava\iTa: _ 3.30

kmaa|oauKLa×PNa> yaaeiganaiÅivaZaimatarePaama` _ 4.7 kayaWpasa>yamaaTa¨aHoaiFstamBae caxau:paRkaoaasampaRyaaegae~ntaZaa|nama` _ 3.21 kayaakaoayaae: sambanZasa>yamaaLLazautaULasamaapaTaeocaakaoagamanama` _ 3.42 kayaeindRyaisai&roaui&xayaaTapasa: _ 2.43

k”ma|naaD¹a> sYaEya|ma` _ 3.31

×taaYa|> paRita naP@mapyanaP@> tadnyasaaZaarNatvaata` _ 2.22 Ûmaanyatva> pairNaamaanyatvae hetau: _ 3.15

KLaeoakma|ivapaakaoayaErparama\P@: pauwPaivaoaePa }|ovar: _ 1.24

KLaeoamaULa: kmaa|oayaae ±P@a±P@janmavaednaIya: _ 2.12 xaNatatÛmayaae: sa>yamaaiVivavaekja> Xaanama` _ 3.52 xaNapaRitayaaegaI pairNaamaaparantainagaRa|H: Ûma: _ 4.33 xaINava\TaeriBajaatasyaeva maNaegaR|ihta\gaRhNagaRaHePau tatsYatadØjanataa- 1.41 gaRhNasvaWpaaismataanvayaaYa|vaTvasa>yamaaidindRyajaya: _ 3.47 candRe taaravyaUhXaanama` _ 3.27

icaTaantar±oyae baui&bau&eritapaRsaGÐ: sma\itasaGÍroca _ 4.21 icaTaerpaRitasa>ÛmaayaastadakarpaTaaE svabaui&sa>vaednama` _ 4.22 janmaaEPaiZaman%atapa:samaaiZajaa: isa&ya: _ 4.1 jaaitadeoakaLavyavaihtaanaamapyaanantaya|> sma\itasa>skaryaaerekWpatvaata` _ 4.9 jaaitadeoakaLasamayaanavaicC²a: saava|BaaEmaa mahavaRtama` _ 2.31 jaaitaLaxaNadeoaErnyataanavacCedaTauLyayaaestata: paRitapaiTa: _ 3.53 jaatyantarpairNaama: paR×tyaapaUrata` _ 4.2

taicCdRePau paRtyayaantaraiNa sa>skareBya: _ 4.27 tajjapastadYa|Baavanama` _ 1.28

tajjayaatpaRXaaLaaek: _ 3.5

tajja: sa>skarae~nyasa>skarpaRitabanZaI _ 1.50

tatastaiVivapaakanaugauNaanaamaevaaiBavyaiFvaa|sanaanaama` _ 4.8 tata: ×taaYaa|naa> pairNaamaÛmasamaaiptagau|Naanaama` _ 4.32 tata: KLaeoakma|inava\iTa: _ 4.30

tata: xaIyatae paRkaoaavarNama` _ 2.52

tata: parmaa vaoyataeindRyaaNaama` _ 2.55

tata: paRtyaKcaetanaaiZagamaae~pyantarayaaBaavaoca _ 1.29

tata: paRaitaBaOaRavaNavaednaadoaa|svaadvaataa| jaayantae _ 3.36 tata: pauna: oaantaaeidtaaE tauLyapaRtyayaaE icaTasyaEkagaRtaapairNaama: _ 3.12 tata: manaaejaivatva> ivakrNaBaava: paRZaanajayaoca _ 3.48 tataae~iNamaaidpaRaduBaa|va: kayasampaTa&Zamaa|naiBazaataoca _ 3.45 tataae VnVanaiBazaata: _ 2.48

tatpar> pauwPaSyaataegau|Na-vaEta\PNyama` _ 1.16

tatpaRitaPaeZaaYa|maektaTvaaByaasa: _ 1.32

tadparagaapaeixatvaaiccaTasya vastau XaataaXaatama` _ 4.17 tadipa baihrGÐma` inaiba|jasya _ 3.8

tadBaavaatsa>yaaegaaBaavaae hana> taª\oae: k“vaLyama` _ 2.25 tadYa| ]va ±oyasyaatmaa _ 2.21

tadsa>SyaeyavaasanaaiBaioca%amaipa paraYa|> sa>htyakairtvaata` _ 4.24 tada ivavaekinamna> k“vaLyapaRagBaar> icaTama` _ 4.26 tada savaa|varNamaLaapaetasya XaanasyaanantyaajXaeyamaLpama` _ 4.31 tadevaaYa|maa%ainaBaa|sa> svaWpaoaUnyatvaimava samaaiZa: _ 3.3 taVEragyaadipa daePabaIjaxayae k“vaLyama` _ 3.50 ta%a inaritaoaya> sava|XabaIjama` _ 1.25

ta%a isYataaE yatnaae~Byaasa: _ 1.13

ta%a oabdaYa|XaanaivakLpaE: saGÍINaa| saivataka| samaapaiTa: _ 1.42 ta%a paRtyayaEktaanataa Zyaanama` _ 3.2

ta%a Zyaanajamanaaoayama` _ 4.6

tapa: svaaZyaayaeovarpaRiNaZaanaaina iÛyaayaaega: _ 2.1 tasya paRoaantavaaihtaa sa>skarata` _ 3.10

tasya BaUimaPau ivainayaaega: _ 3.6

tasya vaacak: paRNava: _ 1.27

tasya saptaZaa paRantaBaUima: paRXaa _ 2.27

tasya hetauriva^a _ 2.24

tasyaaipa inaraeZae sava|inaraeZaai²iba|ja: samaaiZa: _ 1.51 taismansaita ovaasapaRovaasayaaega|itaivacCed: paRaNaayaama: _ 2.49 taa ]va sabaIja: samaaiZa: _ 1.46

taarkä sava|ivaPaya> sava|YaaivaPayamaÛmama> caeita ivavaekja> Xaanama` _ 3.54 taasaamanaaidtva> caaioaPaae inatyatvaata` _ 4.10 taIvaRsa>vaegaanaamaasa²: _ 1.21 ma\dumaZyaaiZamaa%atvaaTataae~ipa ivaoaePa: _ 1.22

tae paRitapaRsavaheyaa: saUxmaa: _ 2.10

tae samaaZaavaupasagaa|: vyautYaanae isa&ya: _ 3.37 tae vyaFsaUxmaa gauNaatmana: _ 4.13 tae ËadpairtaapafLaa: pauNyaapauNyahetautvaata` _ 2.14

%ayamantarGÐ> paUvae|Bya: _ 3.7

%ayamaek%ama` sa>yama: _ 3.4

du:SadaEma|nasyaaGÐmaejayatvaovaasapaRovaasaa ivaxaepasahBauva: _ 1.31

du:SaanauoayaI VePa: _ 2.8

±gdoa|naoaKtyaaerekatmataevaaismataa _ 2.6 ±P@anauOaRaivakivaPayaivata\PNasya vaoaIkarsa>Xaa vaEragyama` _ 1.15

deoabanZaiocaTasya ZaarNaa _ 3.1

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