{"schema_version":1,"access":"public","rights":"Public-domain or compatibly licensed source editions; provenance is retained per record.","work":{"slug":"yoga-sutras","title":"Yoga Sutras of Patanjali","author":"Patanjali (attributed)","tradition":"hindu","language":"sa","genre":"philosophical sutras","period":"c. 2nd c. BCE–5th c. CE","source_url":"https://sa.wikisource.org/w/index.php?title=%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D%2F%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83%20%E0%A5%A7&oldid=75719","original":{"text":"### Book One · On Absorption (Samādhi Pāda)\n\n1.1 अथ योगानुशासनम्\n\n1.2 योगश्चित्तवृत्तिनिरोधः\n\n1.3 तदा द्रष्टुः स्वरूपेऽवस्थानम्\n\n1.4 वृत्तिसारूप्यं इतरत्र\n\n1.5 वृत्तयः पञ्चतय्यः क्लिष्टा अक्लिष्टाः\n\n1.6 प्रमाणविपर्ययविकल्पनिद्रास्मृतयः\n\n1.7 प्रत्यक्षानुमानागमाः प्रमाणानि\n\n1.8 विपर्ययो मिथ्याज्ञानम् अतद्रूपप्रतिष्ठं\n\n1.9 शब्दज्ञानानुपाती वस्तुशून्यो विकल्पाः\n\n1.10 अभावप्रत्ययालम्बना वृत्तिर्निद्रा\n\n1.11 अनुभूतविषयासंप्रमोषः स्मृतिः\n\n1.12 अभ्यासवैराग्याभ्यां तन्निरोधः\n\n1.13 तत्र स्थितौ यत्नोऽभ्यासः\n\n1.14 स  तु   दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः\n\n1.15 दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम्\n\n1.16 तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यं\n\n1.17 वितर्कविचारानन्दास्मितारूपानुगमात्संप्रज्ञातः\n\n1.18 विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः\n\n1.19 भवप्रत्ययो विदेहप्रकृतिलयानां\n\n1.20 श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषां\n\n1.21 तीव्रसंवेगानां आसन्नः\n\n1.22 मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः\n\n1.23 ईश्वरप्रणिधानाद्वा\n\n1.24 क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः\n\n1.25 तत्र निरतिशयं सर्वज्ञबीजं\n\n1.26 पूर्वेषां  अपि गुरुः कालेनानवच्छेदात्\n\n1.27 तस्य वाचकः प्रणवः\n\n1.28 तज्जपस्तदर्थभावनम्\n\n1.29 ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च\n\n1.30 व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभुउमिकत्वानवस्थितत्वानि चित्तविक्षेपास्. तेऽन्तरायाः\n\n1.31 दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः\n\n1.32 तत्प्रतिषेधार्थं एकतत्त्वाभ्यासः\n\n1.33 मैत्रीकरुणामुदितोपेक्षणांसुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम्\n\n1.34 प्रच्छर्दनविधारणाभ्यां वा प्राणस्य\n\n1.35 विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धनी\n\n1.36 विशोका वा ज्योतिष्मती\n\n1.37 वीतरागविषयं वा चित्तं\n\n1.38 स्वप्ननिद्राज्ञानालम्बनम् वा\n\n1.39 यथाभिमतध्यानाद्वा\n\n1.40 परमाणुपरममहत्त्वान्तोऽस्य वशीकारः\n\n1.41 क्षीणवृत्तेर्, अभिजातस्येव मणेर्, ग्रहीतृग्रहणग्राह्येषुतत्स्थतदञ्जनतासमापत्तिः\n\n1.42 तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः\n\n1.43 स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का\n\n1.44 एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता\n\n1.45 सूक्ष्मविषयत्वं चालिङ्गपर्यवसानम्\n\n1.46 ता एव सबीजः समाधिः\n\n1.47 निर्विचारवैशारद्येऽध्यात्मप्रसादः\n\n1.48 र्तंभरा तत्र प्रज्ञा\n\n1.49 श्रुतानुमानप्रज्ञाभ्यां अन्यविषया  विशेषार्थत्वात्\n\n1.50 तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी\n\n1.51 तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः\n\n### Book Two · On Practice (Sādhana Pāda)\n\n2.1 तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः\n\n2.2 समाधिभावनार्थः क्लेशतनूकरणार्थश्च\n\n2.3 अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः\n\n2.4 अविद्या क्षेत्रं उत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणां\n\n2.5 अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या\n\n2.6 दृग्दर्शनशक्त्योरेकात्मतेवास्मिता\n\n2.7 सुखानुशयी  रागः\n\n2.8 दुःखानुशयी  द्वेषः\n\n2.9 स्वरसवाही विदुषोऽपि तथारूढोऽभिनिवेशः\n\n2.10 ते प्रतिप्रसवहेयाः सूक्ष्माः\n\n2.11 ध्यानहेयास्तद्वृत्तयः\n\n2.12 क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः\n\n2.13 सति मूले तद्विपाको जात्यायुर्भोगाः\n\n2.14 ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात्\n\n2.15 परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः\n\n2.16 हेयं दुःखं अनागतं\n\n2.17 द्रष्टृदृश्ययोः संयोगो हेयहेतुः\n\n2.18 प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थंदृश्यं\n\n2.19 विशेषाविशेषलिङ्गमात्रालिङ्गानि  गुणपर्वाणि\n\n2.20 द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः\n\n2.21 तदर्थ एव दृश्यस्यात्मा\n\n2.22 कृतार्थं प्रति नष्टं अप्यनष्टं तद्, अन्यसाधारणत्वात्\n\n2.23 स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः\n\n2.24 तस्य हेतुरविद्या\n\n2.25 तदभावात्संयोगाभावो हानं. तद्दृशेः कैवल्यं\n\n2.26 विवेकख्यातिरविप्लवा हानोपायः\n\n2.27 तस्य सप्तधा प्रान्तभूमिः प्रज्ञा\n\n2.28 योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिर्, आविवेकख्यातेः\n\n2.29 यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि\n\n2.30 अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा  यमाः\n\n2.31 जातिदेशकालसमयानवच्छिन्नाः  सार्वभौमा महाव्रतं\n\n2.32 शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः\n\n2.33 वितर्कबाधने प्रतिपक्षभावनं\n\n2.34 वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वकामृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इतिप्रतिपक्षभावनं\n\n2.35 अहिंसाप्रतिष्ठायां तत्संनिधौ वैरत्यागः\n\n2.36 सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वं\n\n2.37 अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानं\n\n2.38 ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः\n\n2.39 अपरिग्रहस्थैर्ये जन्मकथंतासंबोधः\n\n2.40 शौचात्स्वाङ्गजुगुप्सा परैरसंसर्गः\n\n2.41 सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च\n\n2.42 संतोषादनुत्तमः  सुखलाभः\n\n2.43 कायेन्द्रियसिद्धिरशुद्धिक्षयात्तपसः\n\n2.44 स्वाध्यायादिष्टदेवतासंप्रयोगः\n\n2.45 समाधिसिद्धिरीश्वरप्रणिधानात्\n\n2.46 स्थिरसुखं आसनं\n\n2.47 प्रयत्नशैथिल्यानन्तसमापत्तिभ्यां\n\n2.48 ततो द्वन्द्वानभिघातः\n\n2.49 तस्मिन्सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः\n\n2.50 बाह्याभ्यन्तरस्तम्भवृत्तिर् देशकालसंख्याभिःपरिदृष्टो दीर्घसूक्ष्मः\n\n2.51 बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः\n\n2.52 ततः क्षीयते प्रकाशावरणं\n\n2.53 धारणासु च योग्यता मनसः\n\n2.54 स्वविषयासंप्रयोगे चित्तस्य स्वरूपानुकार  इवेन्द्रियाणांप्रत्याहारः\n\n2.55 ततः परमा वश्यतेन्द्रियाणां\n\n### Book Three · On Powers (Vibhūti Pāda)\n\n3.1 देशबन्धश्चित्तस्य धारणा\n\n3.2 तत्र प्रत्ययैकतानता ध्यानं\n\n3.3 तदेवार्थमात्रनिर्भासं स्वरूपशून्यं इव समाधिः\n\n3.4 त्रयं एकत्र संयमः\n\n3.5 तज्जयात्प्रज्ञालोकः\n\n3.6 तस्य भूमिषु विनियोगः\n\n3.7 त्रयं अन्तरङ्गं पूर्वेभ्यः\n\n3.8 तदपि बहिरङ्गं निर्बीजस्य\n\n3.9 व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौनिरोधक्षणचित्तान्वयो निरोधपरिणामः\n\n3.10 तस्य प्रशान्तवाहिता संस्कारात्\n\n3.11 सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः\n\n3.12 ततः पुनः  शान्तोदितौ तुल्यप्रत्ययौचित्तस्यैकाग्रतापरिणामः\n\n3.13 एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः\n\n3.14 शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी\n\n3.15 क्रमान्यत्वं परिणामान्यत्वे हेतुः\n\n3.16 परिणामत्रयसंयमादतीतानागतज्ञानं\n\n3.17 शब्दार्थप्रत्ययानां इतरेतराध्यासात्संकरः.तत्प्रविभागसंयमात्सर्वभूतरुतज्ञानं\n\n3.18 संस्कारसाक्षत्करणात्पूर्वजातिज्ञानं\n\n3.19 प्रत्ययस्य परचित्तज्ञानं\n\n3.20 न च तत्सालम्बनं,  तस्याविषयीभूतत्वात्\n\n3.21 कायरूपसंयमात्तद्ग्राह्यशक्तिस्तम्भेचक्षुःप्रकाशासंप्रयोगेऽन्तर्धानं\n\n3.22 सोपक्रमं निरुपक्रमं च कर्म. तत्संयमादपरान्तज्ञानम्,अरिष्टेभ्यो वा\n\n3.23 मैत्र्यादिषु बलानि\n\n3.24 बलेषु हस्तिबलादीनि\n\n3.25 प्रवृत्त्यालोकन्यासात्सूक्ष्मव्यवहितविप्रकृष्टज्ञानं\n\n3.26 भुवनज्ञानं सूर्ये संयमात्\n\n3.27 चन्द्रे ताराव्यूहज्ञानं\n\n3.28 ध्रुवे तद्गतिज्ञानं\n\n3.29 नाभिचक्रे कायव्यूहज्ञानं\n\n3.30 कण्ठकूपे क्षुत्पिपासानिवृत्तिः\n\n3.31 कूर्मनाड्यां स्थैर्यं\n\n3.32 मूर्धज्योतिषि सिद्धदर्शनं\n\n3.33 प्रातिभाद्वा सर्वं\n\n3.34 हृदये चित्तसंवित्\n\n3.35 सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो  भोगःपरार्थत्वात्स्वार्थसंयमात् पुरुषज्ञानं\n\n3.36 ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते\n\n3.37 ते समाधावुपसर्गा. व्युत्थाने सिद्धयः\n\n3.38 बन्धकारणशैथिल्यात्प्रचारसंवेदनाच्च चित्तस्यपरशरीरावेशः\n\n3.39 उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च\n\n3.40 समानजयाज्ज्वलनं\n\n3.41 श्रोत्राकाशयोः संबन्धसंयमाद्दिव्यं श्रोत्रं\n\n3.42 कायाकाशयोः संबन्धसंयमाल्लघुतूलसमापत्तेश्चाकाशगमनं\n\n3.43 बहिरकल्पिता वृत्तिर्महाविदेहा. ततः प्रकाशावरणक्षयः\n\n3.44 स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमाद्भूतजयः\n\n3.45 ततोऽणिमादिप्रादुर्भावः कायसंपत्तद्धर्मानभिघातश्च\n\n3.46 रूपलावण्यबलवज्रसंहननत्वानि कायसंपत्\n\n3.47 ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमादिन्द्रियजयः\n\n3.48 ततो मनोजवित्वं  विकरणभावः प्रधानजयश्च\n\n3.49 सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वंसर्वज्ञातृत्वं च\n\n3.50 तद्वैराग्यादपि दोषबीजक्षये कैवल्यं\n\n3.51 स्थान्युपनिमन्त्रणे  सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात्\n\n3.52 क्षणतत्क्रमयोः संयमाद्विवेकजं ज्ञानं\n\n3.53 जातिलक्षणदेशैरन्यतानवच्छेदात्तुल्ययोस्ततः प्रतिपत्तिः\n\n3.54 तारकं सर्वविषयं सर्वथाविषयं अक्रमं चेति विवेकजंज्ञानं\n\n3.55 सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यं इति\n\n### Book Four · On Liberation (Kaivalya Pāda)\n\n4.1 जन्मौषधिमन्त्रतपःसमाधिजाः सिद्धयः\n\n4.2 जात्यन्तरपरिणामः प्रकृत्यापूरात्\n\n4.3 निमित्तं अप्रयोजकं प्रकृतीनां. वरणभेदस्तु ततः क्षेत्रिकवत्\n\n4.4 निर्माणचित्तान्यस्मितामात्रात्\n\n4.5 प्रवृत्तिभेदे प्रयोजकं चित्तं एकं अनेकेषां\n\n4.6 तत्र ध्यानजं अनाशयं\n\n4.7 कर्माशुक्लाकृष्णं योगिनस्. त्रिविधं इतरेषां\n\n4.8 ततस्तद्विपाकानुगुणानां एवाभिव्यक्तिर्वासनानां\n\n4.9 जातिदेशकालव्यवहितानां अप्यानन्तर्यं, स्मृतिसंस्कारयोरेकरूपत्वात्\n\n4.10 तासां अनादित्वं चाशिषो  नित्यत्वात्\n\n4.11 हेतुफलाश्रयालम्बनैः संगृहीतत्वादेषां अभावे तदभावः\n\n4.12 अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणां\n\n4.13 ते व्यक्तसूक्ष्मा गुणात्मानः\n\n4.14 परिणामैकत्वाद्वस्तुतत्त्वं\n\n4.15 वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः  पन्थाः\n\n4.16 न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात्\n\n4.17 तदुपरागापेक्षत्वात् चित्तस्य वस्तु ज्ञाताज्ञातं\n\n4.18 सदा ज्ञाताश्चित्तवृत्तयस्, तत्प्रभोः पुरुषस्यापरिणामित्वात्\n\n4.19 न तत्स्वाभासं, दृश्यत्वात्\n\n4.20 एकसमये चोभयानवधारणं\n\n4.21 चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसंकरश्च\n\n4.22 चितेरप्रतिसंक्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनं\n\n4.23 द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थं\n\n4.24 तदसंख्येयवासनाचित्रं  अपि परार्थं, संहत्यकारित्वात्\n\n4.25 विशेषदर्शिन आत्मभावभावनाविनिवृत्तिः\n\n4.26 तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तं\n\n4.27 तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः\n\n4.28 हानं एषां क्लेशवदुक्तं\n\n4.29 प्रसंख्यानेऽप्यकुसीदस्य सर्वथाविवेकख्यातेर्धर्ममेघःसमाधिः\n\n4.30 ततः क्लेशकर्मनिवृत्तिः\n\n4.31 तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्याज्ज्ञेयं अल्पं\n\n4.32 ततः कृतार्थानां परिणामक्रमपरिसमाप्तिर् गुणानां\n\n4.33 क्षणप्रतियोगी परिणामापरान्तनिर्ग्राह्यः क्रमः\n\n4.34 पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं,स्वरूपप्रतिष्ठा वा चितिशक्तिर् इति","download_url":"https://mouseia.org/api/works/yoga-sutras/original.txt"},"translations":[{"id":"trn_yoga_sutras_mouseia","translator":"Mouseia","kind":"curated","note":"Mouseia’s complete machine-assisted Musean translation, made directly from the Sanskrit, passage for passage, covering all four books and 195 sutras.","text":"### Book One · On Absorption (Samādhi Pāda)\n\n1.1 Now begins the teaching of yoga.\n\n1.2 Yoga is the stilling (nirodha) of the fluctuations (vritti) of the mind (citta).\n\n1.3 Then the seer abides in its own true form.\n\n1.4 At other times it takes the form of the fluctuations.\n\n1.5 The fluctuations are fivefold, afflicted or unafflicted.\n\n1.6 They are valid knowledge, error, imagining, sleep, and memory.\n\n1.7 Valid knowledge comes through direct perception, inference, and reliable testimony.\n\n1.8 Error is false knowledge, grounded in a form that is not the thing's own.\n\n1.9 Imagining follows knowledge of words but has no object behind it.\n\n1.10 Sleep is a fluctuation resting on the perception of absence.\n\n1.11 Memory is the retention of an object once experienced.\n\n1.12 These are stilled through practice (abhyasa) and dispassion (vairagya).\n\n1.13 Practice is the effort to remain in that steadiness.\n\n1.14 It becomes firmly grounded when cultivated for a long time, without interruption and with devotion.\n\n1.15 Dispassion is the mastery of one who thirsts for neither seen objects nor those promised in sacred teaching.\n\n1.16 Its higher form is freedom from thirst even for the qualities (guna), through knowledge of the Self (purusha).\n\n1.17 Absorption (samadhi) with cognition (samprajnata) is accompanied by reasoning, reflection, bliss, and I-am-ness.\n\n1.18 The other, without cognition (asamprajnata), follows practice in the thought of cessation, leaving only latent impressions (samskara).\n\n1.19 For the bodiless and those dissolved into nature (prakriti), it arises from the condition of their being.\n\n1.20 For others it is preceded by faith, vigor, memory, absorption, and insight.\n\n1.21 It is near for those whose ardor is intense.\n\n1.22 Even among these there is a distinction between mild, moderate, and exceptional intensity.\n\n1.23 Or it comes through devotion to the Lord (Ishvara).\n\n1.24 The Lord is a special Self, untouched by afflictions (klesha), karma, its fruition, or its latent stores.\n\n1.25 In him the seed of omniscience is unsurpassed.\n\n1.26 He is the teacher even of the earliest teachers, for time does not limit him.\n\n1.27 His expression is the sacred syllable (Om), the pranava.\n\n1.28 Repeat it, and contemplate its meaning.\n\n1.29 From this come the realization of inward consciousness and the disappearance of obstacles.\n\n1.30 Illness, apathy, doubt, carelessness, laziness, sensual craving, mistaken perception, failure to attain a firm ground, and instability are distractions of the mind; they are the obstacles.\n\n1.31 Pain, despondency, trembling of the limbs, and disturbed inhalation and exhalation accompany distraction.\n\n1.32 To ward these off, practice centered on one principle.\n\n1.33 The mind becomes clear by cultivating friendship toward the happy, compassion toward the suffering, joy toward the virtuous, and equanimity toward the unvirtuous.\n\n1.34 Or through exhalation and retention of the breath.\n\n1.35 Or a perception arising from the senses can anchor the mind in steadiness.\n\n1.36 Or a radiant perception free of sorrow.\n\n1.37 Or the mind may take as its object one who is free of attachment.\n\n1.38 Or it may rest on knowledge gained in dreaming or dreamless sleep.\n\n1.39 Or through meditation on whatever one chooses.\n\n1.40 Its mastery extends from the smallest particle to the greatest magnitude.\n\n1.41 When fluctuations have dwindled, the mind, like a flawless jewel, takes on the color of whatever it rests upon—knower, knowing, or known. This is complete identification.\n\n1.42 Among these, identification with reasoning is mingled with distinctions of word, object, and knowledge.\n\n1.43 When memory is purified and only the object shines forth, as though the mind had no form of its own, identification is without reasoning.\n\n1.44 In this same way, identification with and without reflection, whose objects are subtle, has been explained.\n\n1.45 Subtle objects extend as far as the unmanifest.\n\n1.46 These forms of absorption still have a seed.\n\n1.47 When identification without reflection has grown clear, inward serenity arises.\n\n1.48 There insight bears truth.\n\n1.49 Its object differs from the insight gained by hearing or inference, for it grasps particulars.\n\n1.50 The latent impression born of it checks other latent impressions.\n\n1.51 When even that is stilled, all is stilled: absorption without seed.\n\n### Book Two · On Practice (Sādhana Pāda)\n\n2.1 Discipline, study of the self, and devotion to the Lord constitute yoga in action.\n\n2.2 Its purpose is to cultivate absorption and to thin the afflictions.\n\n2.3 Ignorance (avidya), I-am-ness (asmita), attachment, aversion, and clinging to life are the afflictions.\n\n2.4 Ignorance is the field for the others, whether dormant, weakened, interrupted, or fully active.\n\n2.5 Ignorance is taking the impermanent for permanent, the impure for pure, suffering for happiness, and what is not the Self for the Self.\n\n2.6 I-am-ness is the seeming identity of the power of seeing with the power by which it sees.\n\n2.7 Attachment rests upon pleasure.\n\n2.8 Aversion rests upon pain.\n\n2.9 Clinging to life flows by its own force and is deeply rooted even in the wise.\n\n2.10 In their subtle form, these are to be undone by returning them to their source.\n\n2.11 Their active fluctuations are to be removed through meditation.\n\n2.12 The store of karma has its root in affliction and is experienced in lives seen or yet unseen.\n\n2.13 While the root remains, its fruition is birth, length of life, and experience.\n\n2.14 These bring delight or torment, according as their cause is virtue or vice.\n\n2.15 To one who discerns, all is suffering, because of suffering born of change, distress, and latent impressions, and because the fluctuations of the qualities conflict.\n\n2.16 The suffering yet to come is what must be avoided.\n\n2.17 The union of the seer and the seen is the cause of what must be avoided.\n\n2.18 The seen has the nature of illumination, activity, and stability; it consists of the elements and the senses, and serves both experience and liberation.\n\n2.19 The stages of the qualities are the particular, the nonparticular, the merely marked, and the unmarked.\n\n2.20 The seer is pure seeing alone, yet, though pure, it witnesses the contents of the mind.\n\n2.21 The very nature of the seen exists for the seer's sake.\n\n2.22 Though it ceases for one whose purpose is fulfilled, it does not cease altogether, since it remains common to others.\n\n2.23 Union is the means by which the powers of owner and owned become known in their true nature.\n\n2.24 Ignorance is its cause.\n\n2.25 When ignorance ends, union ends: this is release, the liberation (kaivalya) of the seer.\n\n2.26 Unwavering discernment is the means of release.\n\n2.27 For such a person, insight reaches its final ground in seven stages.\n\n2.28 By practicing the limbs of yoga, impurity is destroyed and knowledge shines forth, culminating in discernment.\n\n2.29 The eight limbs are restraints (yama), observances (niyama), posture (asana), breath control (pranayama), withdrawal of the senses (pratyahara), concentration (dharana), meditation (dhyana), and absorption.\n\n2.30 Nonviolence, truthfulness, not stealing, chastity, and nonpossessiveness are the restraints.\n\n2.31 Unbounded by birth, place, time, or circumstance, these form the great vow, universal in scope.\n\n2.32 Purity, contentment, discipline, study of the self, and devotion to the Lord are the observances.\n\n2.33 When troubling thoughts arise, cultivate their opposites.\n\n2.34 Thoughts of violence and the like, whether enacted, instigated, or approved, whether born of greed, anger, or delusion, and whether mild, moderate, or intense, bear endless suffering and ignorance as their fruit: thus cultivate the opposite.\n\n2.35 When one is firmly established in nonviolence, hostility falls away in one's presence.\n\n2.36 When one is firmly established in truthfulness, actions come to depend on one's word for their fruit.\n\n2.37 When one is firmly established in not stealing, every treasure comes near.\n\n2.38 When one is firmly established in chastity, vigor is gained.\n\n2.39 When nonpossessiveness becomes steady, knowledge of how births come about arises.\n\n2.40 From purity comes distaste for one's own body and freedom from contact with others.\n\n2.41 And there come clarity of being, serenity, one-pointedness, mastery of the senses, and fitness for seeing the Self.\n\n2.42 From contentment comes unsurpassed happiness.\n\n2.43 From discipline, through the destruction of impurity, come the perfections of body and senses.\n\n2.44 From study of the self comes communion with one's chosen deity.\n\n2.45 From devotion to the Lord comes perfection of absorption.\n\n2.46 Posture is steady and easeful.\n\n2.47 It is attained by relaxing effort and becoming absorbed in the infinite.\n\n2.48 Then the pairs of opposites no longer disturb one.\n\n2.49 When this is established, breath control is the interruption of the movements of inhalation and exhalation.\n\n2.50 It may be outward, inward, or suspended; measured by place, time, and number, it grows long and subtle.\n\n2.51 A fourth transcends the sphere of outward and inward breath.\n\n2.52 Then the veil over the light is thinned.\n\n2.53 And the mind becomes fit for acts of concentration.\n\n2.54 Withdrawal of the senses occurs when, detached from their objects, they seem to take on the very form of the mind.\n\n2.55 From this comes supreme mastery of the senses.\n\n### Book Three · On Powers (Vibhūti Pāda)\n\n3.1 Concentration is the binding of the mind to one place.\n\n3.2 There, the unbroken flow of one perception is meditation.\n\n3.3 That same meditation, when only its object shines forth and it seems empty of its own form, is absorption.\n\n3.4 The three together, directed at one object, are integration (samyama).\n\n3.5 From mastery of it dawns the light of insight.\n\n3.6 It is to be applied in stages.\n\n3.7 These three are inward limbs, compared with those preceding them.\n\n3.8 Yet even they are outward limbs compared with seedless absorption.\n\n3.9 The mind's transformation toward stilling occurs at the moment when latent impressions of outward activity subside and those of stilling arise, and the mind follows that moment of stilling.\n\n3.10 Its tranquil flow comes from the latent impression left by this.\n\n3.11 The fading of the mind's orientation toward all objects and the arising of one-pointedness is its transformation toward absorption.\n\n3.12 Then, when the perceptions that have subsided and those that arise are alike, the mind undergoes the transformation of one-pointedness.\n\n3.13 This also explains the changes of property, temporal mark, and condition in the elements and senses.\n\n3.14 The underlying substance carries properties that have subsided, arisen, or not yet become manifest.\n\n3.15 Difference in sequence is the cause of difference in transformation.\n\n3.16 By integration on the three transformations comes knowledge of past and future.\n\n3.17 Word, meaning, and perception become confused through mutual superimposition; by integration on their distinction comes knowledge of the cries of all beings.\n\n3.18 By directly perceiving latent impressions comes knowledge of former births.\n\n3.19 By integration on a perception comes knowledge of another mind.\n\n3.20 But not of what supports that perception, since that is not its object.\n\n3.21 By integration on the body's visible form, its power to be perceived is arrested; as the eye's light no longer meets it, the body becomes invisible.\n\n3.22 Karma is of two kinds: that which begins to bear fruit and that which does not. By integration on these comes knowledge of one's end, or it may come from omens.\n\n3.23 By integration on friendship and the other virtues come their strengths.\n\n3.24 By integration on strengths come powers such as the strength of an elephant.\n\n3.25 By directing the light of a higher perception comes knowledge of things subtle, concealed, or distant.\n\n3.26 By integration on the sun comes knowledge of the worlds.\n\n3.27 On the moon, knowledge of the arrangement of stars.\n\n3.28 On the pole star, knowledge of their movements.\n\n3.29 On the navel center, knowledge of the body's arrangement.\n\n3.30 On the hollow of the throat, the cessation of hunger and thirst.\n\n3.31 On the tortoise channel, steadiness.\n\n3.32 On the light at the crown of the head, vision of perfected beings.\n\n3.33 Or all this comes through intuitive illumination.\n\n3.34 On the heart, understanding of the mind.\n\n3.35 Experience arises when the perceptions of clarity and the Self, utterly distinct though they are, are not distinguished. Since clarity exists for another's sake, integration on what exists for its own sake brings knowledge of the Self.\n\n3.36 From this arise intuitive insight, supernatural hearing, touch, sight, taste, and smell.\n\n3.37 These are obstacles in absorption, though powers in outward activity.\n\n3.38 When the causes of bondage loosen and the mind knows its channels of movement, it may enter another body.\n\n3.39 By mastery of the ascending breath comes freedom from contact with water, mud, thorns, and the like, and the power of rising upward.\n\n3.40 By mastery of the equalizing breath comes radiance.\n\n3.41 By integration on the relation between hearing and space comes divine hearing.\n\n3.42 By integration on the relation between body and space, and identification with light cotton, comes passage through the air.\n\n3.43 A fluctuation outside the body, unimagined, is the great bodiless state; from it the veil over the light is destroyed.\n\n3.44 By integration on the gross nature, true form, subtle nature, connectedness, and purpose of the elements comes mastery of them.\n\n3.45 From this arise minuteness and the other powers, perfection of the body, and freedom from injury by the elements.\n\n3.46 Beauty of form, grace, strength, and adamantine firmness constitute perfection of the body.\n\n3.47 By integration on the senses' apprehension, true form, I-am-ness, connectedness, and purpose comes mastery of the senses.\n\n3.48 From this come swiftness of mind, perception without the bodily senses, and mastery of nature's first principle.\n\n3.49 One who knows only the difference between clarity and the Self gains dominion over every state of being and knowledge of all things.\n\n3.50 Through dispassion even toward these, when the seeds of defect are destroyed, comes liberation.\n\n3.51 When invited by those who dwell in exalted realms, do not form attachments or become proud: that would bring undesirable consequences again.\n\n3.52 By integration on a moment and its sequence comes knowledge born of discernment.\n\n3.53 From this comes the recognition of two things otherwise indistinguishable by class, characteristic, or location.\n\n3.54 Knowledge born of discernment carries one across; it embraces all objects and every aspect of them, without sequence.\n\n3.55 When clarity and the Self are alike in purity, there is liberation.\n\n### Book Four · On Liberation (Kaivalya Pāda)\n\n4.1 Powers (siddhi) arise from birth, herbs, incantations, discipline, or absorption.\n\n4.2 Transformation into another kind of being comes through the overflowing of nature.\n\n4.3 An incidental cause does not set nature in motion; it only breaks down barriers, like a farmer opening a channel.\n\n4.4 Created minds arise from I-am-ness alone.\n\n4.5 Though their activities differ, one mind directs the many.\n\n4.6 Among these, the mind born of meditation has no latent store of karma.\n\n4.7 The yogi's karma is neither white nor black; for others it is threefold.\n\n4.8 From that karma only those tendencies suited to its fruition become manifest.\n\n4.9 Though separated by birth, place, and time, the tendencies remain continuous, because memory and latent impression have the same form.\n\n4.10 They have no beginning, for the desire to go on living is eternal.\n\n4.11 Held together by cause, fruit, support, and object, they vanish when these vanish.\n\n4.12 Past and future exist in their own nature, because the properties take different paths through time.\n\n4.13 Whether manifest or subtle, those properties consist of the qualities.\n\n4.14 An object's reality rests on the unity of its transformation.\n\n4.15 Though the object is the same, minds differ; the paths of mind and object are therefore distinct.\n\n4.16 Nor does an object depend on a single mind: what would become of it when that mind did not perceive it?\n\n4.17 An object is known or unknown according to whether it colors the mind.\n\n4.18 The mind's fluctuations are always known, because the Self, their master, does not change.\n\n4.19 The mind does not illuminate itself, for it is something seen.\n\n4.20 Nor can both mind and object be apprehended at the same instant.\n\n4.21 If one mind were seen by another, there would be an endless series of minds perceiving minds, and memories would become confused.\n\n4.22 When consciousness, which does not pass from one place to another, assumes the mind's form, the mind becomes aware of its own intelligence.\n\n4.23 Colored by both seer and seen, the mind serves every purpose.\n\n4.24 Though patterned with countless tendencies, it exists for another's sake, because its parts act together.\n\n4.25 For one who sees the distinction, the habit of conceiving the mind as the Self comes to an end.\n\n4.26 Then the mind inclines toward discernment and moves toward liberation.\n\n4.27 In the gaps in that discernment, other thoughts arise from latent impressions.\n\n4.28 Their removal is said to be like that of the afflictions.\n\n4.29 For one who does not grasp even at highest knowledge, who discerns at every turn, there is absorption called the cloud of virtue.\n\n4.30 From this comes the end of affliction and karma.\n\n4.31 Then, with every veil and stain removed, knowledge is infinite and what remains to be known is small.\n\n4.32 Then, having fulfilled their purpose, the qualities bring their sequence of transformations to an end.\n\n4.33 Sequence corresponds to moments and becomes discernible at the end of transformation.\n\n4.34 Liberation is the return of the qualities to their source when they no longer serve the Self's purpose, or the establishment of the power of consciousness in its own true nature.","download_url":"https://mouseia.org/api/works/yoga-sutras/translations/trn_yoga_sutras_mouseia.txt"},{"id":"trn_yoga_sutras_plain","translator":"Mouseia","kind":"plain","note":"Mouseia’s complete Plain English edition, made independently and directly from the Sanskrit, covering all four books and 195 sutras.","text":"### Book One · On Absorption (Samādhi Pāda)\n\n1.1 Now begins the teaching of yoga.\n\n1.2 Yoga is the stilling (nirodha) of the mind's (citta) fluctuations (vritti).\n\n1.3 Then the seer rests in its own true nature.\n\n1.4 At other times, the seer takes on the form of the fluctuations.\n\n1.5 There are five kinds of fluctuations, some painful and some not.\n\n1.6 They are valid knowledge, mistaken knowledge, imagination, sleep, and memory.\n\n1.7 Direct perception, inference, and reliable testimony are the sources of valid knowledge.\n\n1.8 Mistaken knowledge is false knowledge that is not based on a thing as it really is.\n\n1.9 Imagination follows knowledge conveyed by words but has no real object.\n\n1.10 Sleep is a fluctuation based on the perception of absence.\n\n1.11 Memory is the retention of something experienced.\n\n1.12 Practice (abhyasa) and dispassion (vairagya) still those fluctuations.\n\n1.13 Practice is the effort to stay in that state of stillness.\n\n1.14 It becomes firmly established when maintained for a long time, without interruption, and with care.\n\n1.15 Dispassion means having mastery over desire for things one has seen or heard about, with no thirst for them.\n\n1.16 A higher dispassion comes from knowing the Self (purusha): even the qualities (guna) of nature no longer arouse desire.\n\n1.17 Absorption (samadhi) with cognition (samprajnata) is accompanied by examination, reflection, joy, and I-am-ness (asmita).\n\n1.18 The other kind, absorption without cognition (asamprajnata), follows practice in stopping mental activity; only latent impressions (samskara) remain.\n\n1.19 For those without bodies and those absorbed in nature (prakriti), it arises from their state of existence.\n\n1.20 For others, it is preceded by trust, energy, memory, absorption, and insight.\n\n1.21 It is near for those whose commitment is intense.\n\n1.22 Even among them there is a difference, depending on whether their commitment is mild, moderate, or very strong.\n\n1.23 Or it can come through dedication to the Lord (Ishvara).\n\n1.24 The Lord is a distinct Self untouched by afflictions (klesha), karma, its results, or the deposits it leaves behind.\n\n1.25 In the Lord, the seed of all knowledge is unsurpassed.\n\n1.26 The Lord was the teacher even of the earliest teachers, because time does not limit the Lord.\n\n1.27 The sacred syllable (Om), called pranava, expresses the Lord.\n\n1.28 Repeat it and reflect on what it means.\n\n1.29 From this comes awareness of one's inner consciousness and the removal of obstacles.\n\n1.30 Illness, mental dullness, doubt, carelessness, laziness, inability to give up pleasures, mistaken views, failure to reach a stage of practice, and inability to remain there disturb the mind. These are the obstacles.\n\n1.31 Pain, distress, bodily trembling, and disturbed breathing accompany that disturbance.\n\n1.32 To prevent those obstacles, practice focusing on one principle.\n\n1.33 The mind grows clear by cultivating friendship toward the happy, compassion toward the suffering, delight in the good, and even-mindedness toward the bad.\n\n1.34 Or by breathing out and holding the breath.\n\n1.35 Or when awareness of an object arises, it can help steady the mind.\n\n1.36 Or focus on a bright state that is free of sorrow.\n\n1.37 Or focus the mind on someone who is free of desire.\n\n1.38 Or take knowledge gained in dreams or sleep as the focus.\n\n1.39 Or meditate on whatever one chooses.\n\n1.40 Then one's mastery extends from the smallest atom to the greatest thing.\n\n1.41 When the fluctuations have faded, the mind becomes like a clear jewel. It takes on the form of whatever it rests on, whether the perceiver, perception, or what is perceived. This is complete absorption in an object.\n\n1.42 When words, their meanings, and the ideas attached to them are mixed together in that absorption, it is absorption with examination.\n\n1.43 When memory is purified and only the object shines forth, as if the mind had no form of its own, it is absorption without examination.\n\n1.44 The same distinction explains absorption with reflection and without reflection when their objects are subtle.\n\n1.45 Such subtle objects extend as far as nature in its unmanifest state.\n\n1.46 These are all forms of absorption with a seed.\n\n1.47 When absorption without reflection becomes clear and steady, the inner self grows clear.\n\n1.48 In that state, insight bears the truth.\n\n1.49 This insight differs from insight gained by hearing or inference because it knows a particular thing directly.\n\n1.50 The latent impression born of it blocks other latent impressions.\n\n1.51 When even that impression is stilled, everything is stilled, and absorption is without a seed.\n\n### Book Two · On Practice (Sādhana Pāda)\n\n2.1 Discipline, study of oneself, and dedication to the Lord make up yoga in action.\n\n2.2 Its purpose is to develop absorption and weaken the afflictions.\n\n2.3 The afflictions are ignorance (avidya), I-am-ness, attachment, aversion, and clinging to life.\n\n2.4 Ignorance is the ground for the others, whether they are dormant, weak, interrupted, or fully active.\n\n2.5 Ignorance means mistaking what is temporary, impure, painful, and not the Self for what is lasting, pure, pleasant, and the Self.\n\n2.6 I-am-ness is treating the power of seeing and the power by which one sees as though they were one self.\n\n2.7 Attachment follows pleasure.\n\n2.8 Aversion follows pain.\n\n2.9 Clinging to life flows on by itself. It is strong even in the wise.\n\n2.10 These afflictions, when subtle, must be removed by taking them back to their source.\n\n2.11 Their active fluctuations must be removed through meditation.\n\n2.12 The store of karma is rooted in the afflictions. Its effects are felt in this life or another.\n\n2.13 As long as that root remains, its results are one's kind of birth, length of life, and experiences.\n\n2.14 Those results bring pleasure or pain according to whether the actions that caused them were good or bad.\n\n2.15 To a discerning person, everything brings suffering: things change, they cause distress, they leave latent impressions, and the fluctuations of the qualities conflict with one another.\n\n2.16 Suffering that has not yet come can be prevented.\n\n2.17 Its cause is the connection between the seer and what is seen.\n\n2.18 What is seen consists of the elements and the senses. Its nature is clarity, activity, and stability, and it exists for experience and release.\n\n2.19 The stages of the qualities are the particular, the nonparticular, the merely indicated, and the unmanifest.\n\n2.20 The seer is nothing but seeing. Though pure, it looks through the mind's perceptions.\n\n2.21 The very nature of what is seen exists for the seer's sake.\n\n2.22 It ceases to exist for one who has fulfilled that purpose, but it still exists because others share in it.\n\n2.23 The connection allows both the owner and what it owns to recognize the nature of their powers.\n\n2.24 Ignorance causes that connection.\n\n2.25 When ignorance is gone, the connection is gone. That is release; for the seer, it is liberation (kaivalya).\n\n2.26 The way to release is steady insight that distinguishes the seer from what is seen.\n\n2.27 For such a person, insight reaches its final stage in seven steps.\n\n2.28 By practicing the limbs of yoga, impurities fade and knowledge shines out, until one clearly distinguishes the seer from what is seen.\n\n2.29 The eight limbs (ashtanga) are restraints (yama), observances (niyama), posture (asana), breath control (pranayama), withdrawal of the senses (pratyahara), concentration (dharana), meditation (dhyana), and absorption.\n\n2.30 The restraints are not harming, truthfulness, not stealing, sexual restraint, and not grasping at possessions.\n\n2.31 They form a universal, great vow, not limited by social class, place, time, or circumstance.\n\n2.32 The observances are cleanliness, contentment, discipline, study of oneself, and dedication to the Lord.\n\n2.33 When harmful thoughts trouble you, cultivate thoughts opposed to them.\n\n2.34 Thoughts of harm and the like may be acted on, caused in others, or approved. They may arise from greed, anger, or confusion and may be mild, moderate, or intense. Recognize that they lead to endless suffering and ignorance; this is how to cultivate opposing thoughts.\n\n2.35 When a person is firmly established in not harming, hostility disappears in that person's presence.\n\n2.36 When a person is firmly established in truthfulness, actions depend on that person for their results.\n\n2.37 When a person is firmly established in not stealing, all treasures come to that person.\n\n2.38 When a person is firmly established in sexual restraint, that person gains strength.\n\n2.39 When a person is firm in not grasping at possessions, that person understands how births come about.\n\n2.40 Cleanliness brings a dislike of one's own body and an unwillingness to make bodily contact with others.\n\n2.41 It also brings purity of mind, cheerfulness, focus, control of the senses, and readiness to see the Self.\n\n2.42 Contentment brings unsurpassed happiness.\n\n2.43 Discipline destroys impurities and brings power to the body and senses.\n\n2.44 Study of oneself brings contact with one's chosen deity.\n\n2.45 Dedication to the Lord brings mastery of absorption.\n\n2.46 Posture is steady and comfortable.\n\n2.47 This comes by relaxing effort and becoming absorbed in the infinite.\n\n2.48 Then opposing pairs of conditions no longer cause harm.\n\n2.49 Once posture is established, breath control means interrupting the movement of inhaling and exhaling.\n\n2.50 It may involve breathing out, breathing in, or holding the breath. Measured by place, time, and number, it becomes long and subtle.\n\n2.51 A fourth kind goes beyond the sphere of external and internal breath.\n\n2.52 Then the covering over the light is worn away.\n\n2.53 And the mind becomes fit for concentration.\n\n2.54 Withdrawal of the senses occurs when they no longer meet their own objects but seem to take on the nature of the mind.\n\n2.55 Then the senses come under complete control.\n\n### Book Three · On Powers (Vibhūti Pāda)\n\n3.1 Concentration is keeping the mind fixed on one place.\n\n3.2 Meditation is the continuous flow of attention there.\n\n3.3 Absorption is when only the object shines forth, as if the mind had no form of its own.\n\n3.4 These three applied together are integration (samyama).\n\n3.5 Mastering it brings the light of insight.\n\n3.6 Integration should be applied to the different stages of practice.\n\n3.7 These three are more inward than the earlier limbs.\n\n3.8 But even they are external compared with absorption without a seed.\n\n3.9 The mind changes toward stillness when latent impressions of outward activity are overcome and impressions of stillness arise, and the mind follows that moment of stillness.\n\n3.10 Because of the resulting impression, stillness flows steadily.\n\n3.11 The mind changes toward absorption when attention to everything fades and single-pointed attention arises.\n\n3.12 Then the mind changes toward single-pointedness when the idea that has just passed and the one that has just arisen are alike.\n\n3.13 This also explains changes in the properties, characteristics, and states of the elements and senses.\n\n3.14 The underlying thing carries properties that have passed, are present, or cannot yet be named.\n\n3.15 Differences in the order of changes cause differences in the changes themselves.\n\n3.16 Integration applied to these three kinds of change brings knowledge of the past and future.\n\n3.17 Words, their meanings, and the ideas they produce get mixed up because one is confused with another. Integration that separates them brings knowledge of the sounds made by all living beings.\n\n3.18 Seeing latent impressions directly brings knowledge of past births.\n\n3.19 Integration applied to another person's ideas brings knowledge of that person's mind.\n\n3.20 But it does not reveal what those ideas rest on, since that has not become the object of attention.\n\n3.21 By applying integration to the body's appearance and stopping its power to be perceived, so that it no longer meets the light of the eye, one becomes invisible.\n\n3.22 Karma may be ready to bear fruit or not yet ready. Integration applied to it brings knowledge of death; signs of impending death can also bring that knowledge.\n\n3.23 Integration applied to friendship and the other qualities brings their strengths.\n\n3.24 Applied to strengths, it brings the strength of an elephant and other strengths.\n\n3.25 Directing the light of higher perception brings knowledge of things that are subtle, hidden, or far away.\n\n3.26 Integration applied to the sun brings knowledge of the worlds.\n\n3.27 Applied to the moon, it brings knowledge of the arrangement of the stars.\n\n3.28 Applied to the pole star, it brings knowledge of the stars' movements.\n\n3.29 Applied to the center of the navel, it brings knowledge of the body's arrangement.\n\n3.30 Applied to the hollow of the throat, it ends hunger and thirst.\n\n3.31 Applied to the tortoise channel, it brings steadiness.\n\n3.32 Applied to the light at the crown of the head, it brings a vision of perfected beings.\n\n3.33 Or intuitive insight can bring knowledge of everything.\n\n3.34 Integration applied to the heart brings knowledge of the mind.\n\n3.35 Experience arises because the mind's clarity and the Self, though utterly different, are not distinguished. The mind's clarity exists for another's sake; integration applied to what exists for its own sake brings knowledge of the Self.\n\n3.36 From that come intuitive insight, extraordinary hearing, touch, sight, taste, and smell.\n\n3.37 These are obstacles to absorption but powers (siddhi) in ordinary waking life.\n\n3.38 By loosening the causes that bind the mind and knowing its pathways, the mind can enter another body.\n\n3.39 By mastering the upward-moving breath, one avoids contact with water, mud, thorns, and the like, and can rise out of the body.\n\n3.40 By mastering the breath that balances, one can produce a glow.\n\n3.41 Integration applied to the connection between hearing and space brings extraordinary hearing.\n\n3.42 Integration applied to the connection between body and space, together with absorption in the lightness of cotton, brings movement through space.\n\n3.43 When the mind functions outside the body without imagining it, this is the great bodiless state. Then the covering over the light disappears.\n\n3.44 Integration applied to the elements in their gross form, their true nature, their subtle form, their connections, and their purpose brings mastery over the elements.\n\n3.45 From this come powers such as becoming tiny, perfection of the body, and freedom from being harmed by the elements' properties.\n\n3.46 Bodily perfection means beauty, grace, strength, and a body as hard as a diamond.\n\n3.47 Integration applied to the senses' powers of perception, their nature, I-am-ness, their connections, and their purpose brings mastery over the senses.\n\n3.48 From this come movement as fast as the mind, perception without the senses, and mastery over nature's primary substance.\n\n3.49 A person who simply knows the difference between the mind's clarity and the Self gains power over all states of being and knowledge of everything.\n\n3.50 Through dispassion even toward these powers, the seeds of flaws disappear and liberation comes.\n\n3.51 If those in high places invite you, do not become attached or proud; otherwise, unwanted consequences may follow again.\n\n3.52 Integration applied to a moment and its sequence brings knowledge born of discernment.\n\n3.53 This knowledge lets one distinguish two things that cannot be told apart by kind, characteristics, or place.\n\n3.54 Knowledge born of discernment leads one across: it embraces every object in every way, all at once rather than in sequence.\n\n3.55 When the mind's clarity and the Self are equally pure, liberation comes.\n\n### Book Four · On Liberation (Kaivalya Pāda)\n\n4.1 Powers arise from birth, herbs, sacred formulas, discipline, or absorption.\n\n4.2 Change into another kind of being comes when nature's potential fills out.\n\n4.3 An external cause does not make nature act. It merely removes an obstacle, as a farmer opens a channel for water.\n\n4.4 Created minds arise from I-am-ness alone.\n\n4.5 Though their activities differ, one mind directs the many created minds.\n\n4.6 Of these, a mind born of meditation carries no store of karma.\n\n4.7 A yogi's karma is neither white nor black. For others it is of three kinds.\n\n4.8 From those kinds of karma, only the tendencies suited to their results become active.\n\n4.9 Even when birth, place, and time separate them, tendencies follow one another without a break, because memory and latent impressions have the same form.\n\n4.10 These tendencies have no beginning, since the desire to live is constant.\n\n4.11 They are held together by cause, result, support, and object. When those are absent, the tendencies are absent too.\n\n4.12 Past and future things exist in their own nature; their properties simply belong to different times.\n\n4.13 These properties, whether visible or subtle, consist of the qualities.\n\n4.14 A thing's reality comes from the unity of the changes it undergoes.\n\n4.15 Though the thing is the same, minds differ; so the thing and the mind each have their own course.\n\n4.16 A thing does not depend on one mind. If that mind did not perceive it, what would happen to the thing?\n\n4.17 A thing is known or unknown depending on whether it colors the mind.\n\n4.18 The mind's fluctuations are always known because their master, the Self, does not change.\n\n4.19 The mind does not illuminate itself, because it is something that can be seen.\n\n4.20 It cannot perceive both itself and its object at the same time.\n\n4.21 If one mind were seen by another mind, there would be an endless series of minds knowing minds, and memories would become confused.\n\n4.22 Consciousness itself does not shift, but when the mind takes on its form, the mind becomes aware of its own understanding.\n\n4.23 The mind, colored by both the seer and what is seen, can serve every purpose.\n\n4.24 Though colored by countless tendencies, it exists for another's sake, because its parts work together.\n\n4.25 When one sees the difference between the mind and the Self, one stops thinking of the mind as oneself.\n\n4.26 Then the mind moves toward discernment and leans toward liberation.\n\n4.27 When there are gaps in that discernment, other ideas arise from latent impressions.\n\n4.28 These must be removed in the same way as the afflictions.\n\n4.29 For one who has no interest even in the highest insight and who sees the difference in every way, there is absorption called the cloud of virtue.\n\n4.30 Then afflictions and karma end.\n\n4.31 Then knowledge is infinite, with every covering and stain gone; what remains to be known is little.\n\n4.32 Then the succession of changes in the qualities ends, since they have fulfilled their purpose.\n\n4.33 A sequence is a series of moments; it becomes clear at the end of a change.\n\n4.34 Liberation is when the qualities return to their source because they no longer serve the Self's purpose. Or it is the power of consciousness established in its own nature.","download_url":"https://mouseia.org/api/works/yoga-sutras/translations/trn_yoga_sutras_plain.txt"}],"retex_markdown_url":"https://mouseia.org/api/works/yoga-sutras/retex.md"}}