The document discusses the principles of Kriya Yoga as expounded by Maharishi, emphasizing the elimination of afflictions (kleshas) such as ignorance, attachment, and aversion through practices like self-study and meditation. It categorizes afflictions and explains their roots, stating that they stem from past karmas and manifest in various life circumstances. Ultimately, the text highlights the need for awareness and prevention of future suffering by understanding the connection between the observer and the perceived.

1. Sadhana Pada

3. For him who has obtained a
body ablaze with the fire of
Yoga , there is no disease, no
aging, no death

4. तपः स्वाध्यायेश्वरप्रणिधानानन क्रियायोगः ॥१॥
tapaḥ svādhyāy-eśvarapraṇidhānāni kriyā-yoga [1]
 tapah:Ascetic Observance or practice
 svadhyay: silent recitation, self study of scriptures
 ishvara-pranidhani : surrender to god
 Kriya yoga: (is called) yoga of practices
Meaning of Sutra: Ascetic observance , silent
recitation or self study of scriptures and surrender
of all practices and acts to God is Kriya Yoga( Yoga
of Practices)
Explanation:Samadhi pada is applicable to those
who have already entered Samadhi. In this part,
Maharishi explains how even a person whose mind
is still involved in the world may practice Yoga.

5. समाधधभावनार्थः क्लेश तनूकरिार्थश्च ॥२॥
samādhi-bhāvana-artha kleśa tanū-karaṇa-arthaś-cha [2]
 samadhi
 bhavana: nurturing, developing
 artha:for the purpose of
 klesha: affliction for the purpose( obstacle)
 tanu- karna: weakening,diminishing
 cha: and
Meaning:for the purpose of developing samadhi
and for weakening of afflictions
Explanation: Kriya yoga explained in previous sutra
is practiced for the purpose of developing samadhi
and for the purpose of diminishing[ final goal is to
eliminate] of afflictions.

6. अववद्यास्स्मतारागद्वेषाभभननवेशः क्लेशाः ॥३॥
avidyā-asmitā-rāga-dveṣa-abhiniveśaḥ kleśāḥ [3]
 avidya: ignorance
 asmita: I-am-ness,egoism
 raga: attachment
 dvesha: aversion
 abhi-ni-vesha: obsession that causes fear of death
 pancha: five
 klesha: affliction, impurities that causes emotional pain
Meaning: Ignorance, I-am-ness, attachment, aversion and
fear of death are the five klesha
Explanation: In this sutra, the types of klesha or
emotional pain are enumerated as : ignorance, I-am-ness,
attraction, aversion and fear of death

7. अववद्या क्षेत्रमुत्तरेषाम् प्रसुप्ततनुववस्छिन्नोदाारािाम् ॥४॥
avidyā kṣetram-uttareṣām prasupta-tanu-vicchinn-odārāṇām [4]
 avidya: ignorance
 kshetram: field
 uttaresam: of the latter ones ( referring to the previous
sutra where after avidya 4 other klesha are mentioned)
 prasupta: dormant
 tanu: diminished
 vicchinn: discontinuos or periodic
 odaranam: strongly active
Meaning: Ignorance is the field of growth of the latter
ones, dormant, diminished ,periodic, strongly active
Explanation: this sutra explains that ignorance is the
field of growth of the latter four[I-am-ness, attachment,
aversion and fear of death], further they are divided into
four states namely dormant, diminished, periodic and
strongly active

8. अननत्याशुधचदाुःखानात्मसु ननत्यशुधचसुखात्मख्यानतरववद्या ॥५॥
anityā-aśhuci-duḥkha-anātmasu nitya-śuci-sukha-ātmakhyātir-avidyā [5]
 anitya: non-eternal nitya: eternal
 ashuci: impure shuchi: pure
 duhkha: pain, distress sukha: happiness
 anatmasu: non atman ( spirit) atma: spirit, self
 khyati: knowledge avidya: ignorance
Meaning: knowledge of eternal, pure, happiness, self (in
what is ) non-eternal, impure, distress, non-self is
ignorance
Explanation: In this sutra the nature of avidya(
ignorance) is explained: [erroneous] perception of non-
eternal , impure, distress, non-self as eternal, pure,
happiness, self(Atman) is avidya(ignorance)

9. दृग्दाशथनशक्त्योरेकात्मतैवास्स्मता ॥६॥
dṛg-darśana-śaktyor-ekātmata-iva-asmitā [6]
 drk: supernatural power of sight
 darsana: what is seen
 saktyoh : of the two potencies
 ekatmata : having one nature, identical
 iva – as if, apparent
 asmita- I-am-ness, egoism
 Meaning: when seeing power of consciousness and brain
is apparently seen as identical, it is called egoism( I-am-
ness) or asmita
Explanation: The consciousness( purusha) is the seeing
force. Mind is the instrument for seeing. Taking these two
as identical is the affliction(klesha) called egoism

10. सुखानुशयी रागः ॥७॥
sukha-anuśayī rāgaḥ [7]
 sukh: pleasure, happiness
 anusayi: that closely accompanies or follows
 ragah: attachment
 Meaning: that which closely follows happiness is [called]
attachment (ragah)
Explanation: Pleasure is an object. Preceded by the
remembrance of a pleasure, a person has known, the
craving or greediness of that pleasure is the cause of klesh(
affliction) and is known as attachment(ragah)

11. दाुःखानुशयी द्वेषः ॥८॥
duḥkha-anuśayī dveṣaḥ [8]
 dukh: pain,distress
 anusayi: that closely accompanies or follows
 dvesah: aversion
 Meaning: that which closely follows pain is [called]
aversion (dvesah)
Explanation: pain is another object. Preceded by the
remembrance of a pain or distress, a person has known, the
resentment or vindictiveness or violence or anger due to
that suffering is the cause of klesh( affliction) and is known
as aversion(dvesah)

12. स्वरस्वाहि ववदाुषोऽवप तर्ारूढोऽभभननवेशः ॥९॥
svarasvāhi viduṣo-'pi tatharūḍho-'bhiniveśaḥ [9]
 sva ras vahi: flowing of its own accord
 viduso: of a learned person
 api : even
 tatha : the same way
 rudho: grown strong
 abhinivesh: fear of death
 Meaning: Fear of death is strong and well known even in
a learned person, the same way, [as is an ordinary person]
flowing of its own accord
Explanation: every living being has this perennial wish for
himself: May I not cease to be, May I continue for ever. This
affliction called abhinivesh streams of its own accord.
Terror of death is seen in one and all.

13. ते प्रनतप्रसविेयाः सूक्षमाः ॥१०॥
te pratiprasava-heyāḥ sūkṣmāḥ [10]
 te: those
 pratiprasava: dissolution
 heyah: to be abandoned
 suksmah: subtle, delicate
Meaning: those(afflictions) [being made progressively] subtle
are to be abandoned [through the process of] dissolution as
devolution is reversed
Explanation: The first sutra defined kriya (practical) yoga as
suitable for a beginner. 2nd sutra says that one of the purpose of
kriya yoga is diminishing( final goal to eliminate) of
afflictions(kleshas). Kleshas are the cause of worldly
transmigration and can not be conquered without knowing them.
By diminishing them, they are brought to subtle condition. Subtle
afflictions(kleshas) are to be abandoned through the process of
dissolution as devolution is reversed.

14. ध्यान िेयाः तद्वृत्तयः ॥११॥
dhyāna heyāḥ tad-vṛttayaḥ [11]
 dhyana: meditation
 heyah: to be abandoned
 tat: those
 vrittayah: the vritis(functions of mento-emotional energy)
Meaning: vritis [arising from] those(afflictions or kleshas) are
to be [reduced and finally] abandoned [through] meditation
Explanation: Those vrittis arising from kleshas(afflictions)
which are gross are diminished through kriya yoga and then are
to be eliminated through meditation until they (vrittis) become
subtle. The goal (elimination of kleshas or afflictions) is defined
in sutra 10 and the means to reach the goal is taught in this
sutra. In 5th sutra of samadhi pada vrittis are described as
afflicted and non-afflicted. The afflicted vrittis are called gross
whereas non-afflicted vrittis are called subtle.

15. क्लेशमूलः कमाथशयो दृष्टादृष्टजन्मवेदानीयः ॥१२॥
kleśa-mūlaḥ karma-aśayo dṛṣṭa-adṛṣṭa-janma-vedanīyaḥ [12]
 klesa-mulah: the root of the afflictions(kleshas) [is]
 karma-asayo: accumulation of karmas
 drsta : perceived, seen
 adrsta : not perceived , unseen
 janma: birth, lives, incarnation
 vedaniyah: to be experienced
 Meaning: root of afflictions is accumulation of Karmas. It
is to be perceived or experienced in seen or unseen
incarnations.
Explanation: Root of afflictions is the repository of
karmas which may be vice and virtues.It may be
experienced in the current life( seen life) or may be
experienced in other[future] incarnations(unseen life).

16. सनत मूले तद्ववपाको जात्यायुभोगाः ॥१३॥
sati mūle tad-vipāko jāty-āyur-bhogāḥ [13]
 sati : there being present
 mule: root
 tat: of that
 vipako : maturation
 jati : species, kind of body
 ayus: life span
 bhogah: [painful or pleasant] resultant experience
 Meaning: [when] the root (afflictions) is present, its
maturation[occurs naturally in the form of] species, life-
span and resultant experiences
Explanation: Accumulated repository of vice and virtuous acts
initiates maturation and fruition in the form of species(the kind of
body), life span in the birth and painful or pleasant resultant
experiences only when afflictions are present. It does not happen when
afflictions which are the roots have been eradicated.

17. ते ह्लादा पररतापफलाः पुण्यापुण्यिेतुत्वात् ॥१४॥
te hlāda paritāpa-phalāḥ puṇya-apuṇya-hetutvāt [14]
 te : those( species, life span, resultant experiences )
 hlada: [having] delight,pleasure
 pariyapa: [or having] agony,anguish
 phalah : [as their] fruits
 punya : holy or virtuous act
 apunya: wicked or sinful act
 hetutvat: having as their cause
 Meaning: those have pleasure [or] agony as their fruits
[because] holy [or] sinful acts are their causes
Explanation: those ( species, life span in that birth and
resultant experiences ) bear delight as fruit when holy or
virtuous acts are the cause. They bear pain and agony as
their fruit when sinful or wicked acts are the cause.

18. पररिाम ताप संस्कार दाुःखैः गुिवृवत्तववरोधाछच दाुःखमेव सवं वववेक्रकनः ॥१५॥
pariṇāma tāpa saṁskāra duḥkhaiḥ guṇa-vṛtti-virodhācca duḥkham-eva
sarvaṁ vivekinaḥ [15 ]
 parinama : result, process of effecting, consequence
 tapa: pain, torment, anguish
 samskara: impulsive motivations, imprints upon the subconscious mind
 duhkhaih : because of sorrowfulness
 guna : quality, features of material nature
 vrtti
 virodhat - resulting from conflictive nature
 cha : and duhkham : distress, pain
 eva : indeed sarva : all, everything
 vivekinah : to one who has attained discriminating wisdom
 Meaning: To one who has attained discriminating wisdom, all is only pain
because of consequences and effects, torments and [continuous forming of]
impulsive motivations and because of conflict among the qualities [in the
course of ] their( vrttis ) operations.
Explanation: a wise person sees all experiences as only painful because
even if temporarily pleasant, in their process of mutation and consequence
they produce pain. There is anxiety and agony during the experience which
leaves imprints upon the subconscious mind. Further, there is an inherent
conflict among the qualities in the course of their operations.

19. िेयं दाुःखमनागतम् ॥१६॥
heyaṁ duḥkham-anāgatam [16]
 heyam: to be discarded, worthy of being rejected
 duhkham: distress , sorrow
 anagatam: what has not yet manifested, that which has not yet
arrived, the one in the future
Meaning: sorrow that has not yet manifested [is] worthy
of being rejected
Explanation: Future suffering is worthy of being rejected
and not having arrived yet, can be prevented. Hence a yogi
focuses his energy on prevention of it.

20. द्रष्टृदृश्ययोः संयोगो िेयिेतुः ॥१७॥
draṣṭṛ-dṛśyayoḥ saṁyogo heyahetuḥ [17]
 drastr: the observer, seer
 drsyayoh: of what is perceived, of the seer and seeable
 samyogo: union
 heya- that which is to be avoided, worthy of rejection
 hetuh: the cause
Meaning: The cause of [pain ] to be avoided is the union
of the seer( observer) and what is being perceived.
Explanation: pain referred( in sutra 16) to as
preventable, that should be eliminated. The originating
cause of it is indicated as: the cause of pain that is to be
prevented is the union of the observer and what is to be
perceived. Observer is the Consciousness Principle
(Purusha) as sentient towards mind . The objects to be
perceived are all the conditions and the processes that
have developed in or have come to be imposed upon mind.

21. प्रकाशक्रियास्स्र्नतशीलं भूतेस्न्द्रयात्मकं भोगापवगाथर्ं दृश्यम ् ॥१८॥
prakāśa-kriyā-sthiti-śīlaṁ bhūtendriya-ātmakaṁ bhoga-apavarga-arthaṁ dṛśyam [18]
 prakasa: illumination,light indriya: senses
 kriya: activity bhoga: experiences
 sthiti: position apavarga: liberation
 silam- character, nature artham: purpose
 bhuta: elements
 atmakarh: consisting of elements and senses
 drsyam: object seen, ‘what- is- perceived’
Meaning: what is being perceived (drsyam) has [three-fold] nature
of illumination, activity [and] position; it consists of elements [and]
senses and exists to [serve the observer’s(drasta)] purpose of
experience[of the world and] liberation [therefrom]
Explanation: nature of ‘what-is-perceived’ (drsayam) is explained
in this sutra. Nature of ‘satt’ is illumination,’rajas’ nature is activity
and ‘tamas’ has position as its nature. ‘what-is-perceived’ consists of
elements and senses. In its aspect as element or senses, it trans-
mutates as gross or subtle. Drsya has only the purpose of observer’s
experience and liberation

22. ववशेषाववशेषभलङ्गमात्राभलङ्गानन गुिपवाथणि ॥१९॥
viśeṣa-aviśeṣa-liṅga-mātra-aliṅgāni guṇaparvāṇi [19]
 visesa: that which is specific
 avisesa: that which is not specific,regular
 linga-matra: merely a mark, symbolic
 a-lingani: one without assignation or mark, beyond symbols
 gunaparvani: segments of guna(features of material nature)
Meaning: The segments of the influences of material nature are
those which are specific, regular, symbolic [and] beyond symbols.
Explanation: In the previous sutra, nature was described as satt,
rajas, tamas. this sutra further elaborates that nature of drasya has
four divisions or segments : specific, regular, symbolic and beyond
symbols
there are 16 specifics. Space, air, fire, water and earth are five
elements. Sound, touch, form, flavour and colour are subtle elements.
Senses of experience( gyan indriya)-ear, skin, eye, tastebud, nostril.
Senses of action(karm indriya)- speech, hands, feet, organ of elimination
and organ of generation. Last is mind(manas) that serves all purposes and
purposes of all. {continued on next slide]

23. ववशेषाववशेषभलङ्गमात्राभलङ्गानन गुिपवाथणि ॥१९॥
viśeṣa-aviśeṣa-liṅga-mātra-aliṅgāni guṇaparvāṇi [19]
[continued from previous slide]
there are 6 non-specifics or regular. Sound-potential, touch-potential,
form-potential, flavour-potential, colour-potential and the sixth non-
specific is egoism or ‘I-am-ness’

24. द्रष्टा दृभशमात्रः शुद्धोऽवप प्रत्ययानुपश्यः ॥२०॥
draṣṭā dṛśimātraḥ śuddho-'pi pratyaya-anupaśyaḥ [20]
 drasta: the observer, seer
 drasimatrah: merely the ‘see’ force
 suddho: pure
 api: even though
 pratyaya: conviction or belief as mental content
 anu – following along, patterning after
 pasyah – what is perceived
Meaning: The observer is the ‘see’ force only [but] though pure, his
conviction is patterned by what is perceived
Explanation:drasya or ‘what is perceived’ has been explained in
earlier.in this sutra observer(seer, drasta) nature is explained. Though
pure , he causes the perception of cognitions to mind. Since he sees
over mind’s process of cognition , doing so he appears as identical with
mind even though he(observer) is not so.

25. तदार्थ एव दृश्यस्यात्मा ॥२१॥
tadartha eva dṛśyasya-ātmā [21]
 tadartha: for the purpose of that
 eva: only
 drsyasya: of what is seen, of what is perceived
 atma: being, self
Meaning: the self or essence of the objects of perception exists only
for the purpose of that(observer or drasta).
Explanation: what is being perceived takes the status of an object
whose form is ‘see’ force (as explained in previous sutra) ie the self of
apprehensible exists only for that force. The relationship of drasta and
drasya is explained as owner and possession

26. कृ तार्ं प्रनतनष्टंप्यनष्टं तदान्य साधारित्वात् ॥२२॥
kṛtārthaṁ pratinaṣṭaṁ-apy-anaṣṭaṁ tadanya sādhāraṇatvāt [22]
 kratartham: [to] one who has accomplished his purpose
 prati: towards
 nastam: destroyed, annihilated anastam: not destroyed
 api: even tat: that
 Anya: for others
 Sadharanatvat: because of being common
Meaning: even when[the apprehensible] has been destroyed for
someone who has accomplished his purpose, it is not destroyed because
of its being[shared in] common with others(unaccomplished ones)
Explanation: even though the apprehensible has disappeared so
far as one drasta is concerned, it has not been annihilated because it is
common to other observers( drastas) other than him. Its purpose has
not yet been fulfilled towards the non-proficient.

27. स्वस्वाभमशक्त्योः स्वरूपोप्लस्धधिेतुः संयोगः ॥२३॥
svasvāmi-śaktyoḥ svarūp-oplabdhi-hetuḥ saṁyogaḥ [23]
 sva : own nature, own psyche
 Swami: the master, owner
 saktyoh : of the forces of the two
 Svarupa: own form
 Upalabdhi: obtaining experience, realization
 hetuh : cause, purpose
 Samyoga: conjunction, union
Meaning: The union of the forces of the owned( mind and reflection
falling therein) and the force of the master has only one purpose: the
realization of the true nature[ at that stage the union ceases]
Explanation: The master is joined with his possession, the
apprehensible, for the purpose of perception. The observation of the
apprehensible that occurs through union is experience. The union
ceases when the perception has been effected. Perception is said to be
cause of sundering. Negation of bondage occurs only through the
negation of non-perception and that[ is defined as] liberation.

28. तस्य िेतुरववद्या ॥२४॥
tasya hetur-avidyā [24]
tasya : of that
hetur: cause
avidya : ignorance
Meaning: The cause of that (union) is ignorance
Explanation: Mind, infused with the perversely
cognitive knowledge , does not arrive at
discernment with regard to master which is its
ultimate work. [cause of next birth] .But ceasing at
the discernment with regard to master, mind
attains its final goal. With this, non-perception is
turned off and cause of next birth is no longer
there.

29. तदाभावात्सं योगाभावो िानं तद्दृशेः कै वल्यम् ॥२५॥
tad-abhābāt-saṁyoga-abhāvo hānaṁ taddṛśeḥ kaivalyam[25]
 Tat: that ( ignorance)
 Abhavat: resulting from the absence
 samyoga : conjunction, union
 Abhavah : absence, elimination, dissolution[of that union]
 hanam : withdrawal, abandonment
 tat : that
 Drseh: of the perceiver
 Kaivalyam: isolation, absoluteness
Meaning: Through the disappearance of that(ignorance) the absence
of the conjunction[ takes place and it is called] withdrawal [and] that
[is] the isolation of the perceiver.
Explanation: sorrow , rejectable and avoidable has been
explained. Cause and reason has been stated. Now the losing of it is to
be taught. Through the absence of that non-perception, the absence of
the conjunction of mind and observer [which is the same as] complete
and permanent cessation of bondage. This is [termed] rejecting,
abandoning. That is the isolation(kaivalya) of the observer

30. वववेकख्यानतरववप्लवा िानोपायः ॥२६॥
viveka-khyātir-aviplavā hānopāyaḥ [26]
 vivek: discriminatory wisdom
 khyatir: clarity of wisdom, insight
 aviplava : unaffected, unbroken, without agitation
 Abhavah : absence, elimination, dissolution[of that union]
 hana : withdrawal, abandonment,avoidance
 upayah : means, method
Meaning: Unaffected clarity ( or insight)of discriminatory wisdom is
the method of nullification[of ignorance]
Explanation: clarity of discriminatory wisdom( vivek khyati) means
cognition of the difference between mind and observer. When
erroneous knowledge has not fully ceased, it( insight or clarity)
fluctuates. When the erroneous knowledge has come to a state where
its seed has been burnt off and has become infertile. Such an
unfluctuating discriminatory wisdom is the means and method of
nullification or the way of liberation.

31. तस्य सप्तधा प्रान्तभूभमः प्रज्ञा ॥२७॥
tasya saptadhā prānta-bhūmiḥ prajña [27]
 tasya: of that, of such a one
 saptadha: [divided into] sevenfold
 pranta : [having] ultimate
 bhumi : territory, ground,level
 prajna : insight,wisdom
Meaning: the wisdom of such [a realized one] is at the ultimate
level [and is divided into] sevenfold
Explanation: In developing the discriminative insight, one moves
through seven stages. One develops it step by step
1. the rejectable has become fully known
2. The causes of the rejectable have diminished and been eliminated.
3. abandonment(hana) has been realized through the samadhi of
cessation( nirodh samadhi)
4. Means of abandonment( hana-upaya) consisting of discriminatory
wisdom has been cultivated
5. The faculty of intelligence has completed its assignment
6. The gunas are facing dissolution into their cause.
7.In this state, observer(Yogi) transcends all relationship with the
gunas.He is immaculate and achieved isolation(kevalya)

32. योगाङ्गानुष्ठानादाशुद्धधक्षये ज्ञानदाीस्प्तरावववेकख्यातेः ॥२८॥
yoga-aṅga-anuṣṭhānād-aśuddhi-kṣaye jñāna-dīptir-āviveka-khyāteḥ [28]
 Yoga-anga: limbs of yoga
 anusthanad: from consistence practice,
 asuddhi: [of] impurities
 kshaye : upon elimination
 jnana : [of] knowledge
 Diptir: shining a: upto , until
 Vivek-khyateh: illumination of discriminatory wisdom
Meaning: As impurities are eliminated through the consistence
practice of the limbs of Yoga , a [gradual] illumination of knowledge
occurs upto the [full] illumination of discriminatory wisdom.
Explanation: Discriminatory wisdom , the means of
abrogation becomes accomplished and there can be no
accomplishment without the means. Through observance of
the limbs of Yoga occurs the gradual elimination of the
impurity. Upon its elimination, the manifestation of correct
knowledge ensues, it further grows to excellence until the
illumination of discriminatory wisdom.

33. यम ननयमासन प्रािायाम प्रत्यािार धारिा ध्यान समाधयोऽष्टावङ्गानन ॥२९॥
yama niyama-āsana prāṇāyāma pratyāhāra dhāraṇā dhyāna samādhayo-'ṣṭāvaṅgāni
 yama: self-regulatory codes niyama: restraints and disciplines,
 asana: postures pranayama : control of breath
 pratyahara : withdrawal [of the senses]
 dharana: holding a focus, concentration
 dhyana: meditation
 samadhi: meditation as the highest state
 ashtau: [are the] eight angani : limbs
Meaning: codes of self regulation(yama), discipline(niyama),
postures (asana), [methods of] control of breath( pranayam),
withdrawal [of senses]( pratyahara), concentration(dharana),
meditation( dhyana) [and] samadhi [are the] eight limbs of [yoga]
Explanation: since in the previous sutra , it was told that
impurities are eliminated through the observance of limbs
of yoga, here the constituents or the limbs of yoga are
named. These eight directly or in sequence serve as the
limbs for the highest accomplishment that is samadhi.

34. अहिंसासत्यास्तेय ब्रह्मचयाथपररग्रिाः यमाः ॥३०॥
ahiṁsā-satya-asteya brahmacarya-aparigrahāḥ yamāḥ [30]
 ahimsa: non-violence
 satya: truth
 asteya : non-stealing
 brahmacarya : state of being under a teacher under obedience and
discipline, celibacy, regulating sexual indulgence
 aparigraha : non-possessiveness, non-indulgence
 Yamah: [these are termed as] yamas
Meaning: Non-violence, truth, non-stealing, regulating sexual
indulgence, non-indulgence [these are the] yamas(codes of self-
regulation)
Explanation: These qualities given by Maharishi cover the entire
listing of the negative qualities which are to be avoided. Non-violence
is the attitude of genuine harmlessness towards other creatures, not
just human beings . Truth is defined as speech and mind conforming to
reality. The scope of non-stealing includes non-desirousness of things.
Celibacy includes regulating sexual indulgence.

35. जानतदाेशकालसमयानवस्छिन्नाः सावथभौमामिाव्रतम ् ॥३१॥
jāti-deśa-kāla-samaya-anavacchinnāḥ sārvabhaumā-mahāvratam [31]
 Jati: species
 desa: place
 kala: time
 samaya : condition
 Anavacchinnah : not restrained
 sarvabhauma: universal
 Mahavratam: great observance
Meaning: [the yamas are] the universal great observance, to be
practised at all levels [ of yoga], not restrained by any conditionality
of species, place, time, situation
Explanation: Non-violence and other code of conduct
undelimited by these ought to be maintained in all ways.
Those moral restraints are not to be adjusted by the status,
location, time and condition, they are related to all stages
of yoga, being the great commitment.

36. शौच संतोष तपः स्वाध्यायेश्वरप्रणिधानानन ननयमाः ॥३२॥
śauca saṁtoṣa tapaḥ svādhyāy-eśvarapraṇidhānāni niyamāḥ [32]
 sauca: [mental] purity, [physical] cleanliness
 samtosha: contentment
 tapah : ascetic practice
 svadhyay : self-study
 isvarapranidhanani : surrender to God
 niyamah: [are the] restraints and disciplines
Meaning: [the ] Niyamah [ are] [mental] purity & [physical]
cleanliness, contentment, ascetic practice, self-study [of inspiring
texts] and surrender to God
Explanation: physical cleanliness is maintained through soap and
water and by ingesting pure food. The mental purity is rinsing the
maculation of the mind field.
Contentment is the absence of the desire to take any more means than
are present.
Ascetic practice is restricting the pairs of opposites such as cold- hot,
rich-poor, hunger-thirst
self-study means studying the scriptures that lead to liberation.
Surrender to God is surrendering all acts to supreme being

37. ववतकथ बाधने प्रनतप्रक्षभावनम् ॥३३॥
vitarka-bādhane pratiprakṣa-bhāvanam [33]
 vitarka: troubling and deviant thoughts
 badhane: in disturbance ( in case of disturbance and
impediment)
 pratipaksh : [of] opposite principles
 Bhavanam: manifesting, imagining, conceiving, considering
Meaning: [when] troubling and deviant thoughts present
[themselves , one should counter these by ] cultivating and impressing
upon [oneself] the opposite principles [in contemplation]
Explanation: When there are any doubts regarding the moral
restraints and the recommended behaviour, a yogi should counteract
that state of mind by conceiving of the opposite. In other words,
sometimes a yogi is pressured by the same status, location, time or
condition mentioned in verse 31. However Maharishi Patanjali objects
and states that the yogi should not give in but should hold to the
principles by considering and contemplating the opposite type of
actions which correspond with the five great commitments

38. ववतकाथ हिंसादायः कृ तकाररतानुमोहदाता लोभिोधमोिापूवथका मृदाुमध्य अधधमात्रा
दाुःखाज्ञानानन्तफला इनत प्रनतप्रक्षभावनम् ॥३४॥
vitarkā hiṁsādayaḥ kṛta-kārita-anumoditā lobha-krodha-moha-āpūrvakā
mṛdu-madhya adhimātrā duḥkha-ajñāna-ananta-phalā iti pratiprakṣa-
bhāvanam [34]
 vitarka: troubling and deviant thoughts
 himsadayah: violence and related matters
 krta : committed by oneself
 karita: caused to be done[through others]
 Anumodita: consented to
 Lobha: greed Krodha: anger
 Moha: delusion purvaka: preceded by
 Mrdu: mild madhya: mediocre, middling
 Adhimatra: extreme, intense
 Duhkha: suffering, sorrow ajnana: ignorance
 Ananta: unending phalah: [having as] fruit
 Iti: thus
 Pratipraksa: [of] opposite principle
 Bhavanam: Impressing upon oneself through contemplation

39. ववतकाथ हिंसादायः कृ तकाररतानुमोहदाता लोभिोधमोिापूवथका मृदाुमध्य अधधमात्रा
दाुःखाज्ञानानन्तफला इनत प्रनतप्रक्षभावनम् ॥३४॥
vitarkā hiṁsādayaḥ kṛta-kārita-anumoditā lobha-krodha-moha-āpūrvakā
mṛdu-madhya adhimātrā duḥkha-ajñāna-ananta-phalā iti pratiprakṣa-
bhāvanam [34]
Meaning: Troubling and deviant thoughts produce violence and
related matters:
1. Committed [by oneself or] caused to be committed by others
[or] consented to
2. preceded by greed, anger [and] delusion
3. [which could be] mild, mediocre or intense.
[their] fruit [is] unending sorrow [and] ignorance. Thus [one
should consider] by way of contemplation the opposite principles
[non-violence etc]
Explanation: Violence and related actions are those which
run contrary to the moral restraints of non-violence. Any ideas
which run contrary to morality and which seem to justify such
immoral acts are to be abandoned. If a yogi finds that he does not
have the power to abandon immoral acts, then he should deeply
think of the benefit of morality.

40. अहिंसाप्रनतष्ठायं तत्सस्न्नधौ वैरत्याघः ॥३५॥
ahiṁsā-pratiṣṭhāyaṁ tat-sannidhau vairatyāghaḥ [35]
 ahimsa: non-violence
 pratisthayam: upon firm establishment
 Tat sannidhau : in his [ yogi’s] presence, proximity
 vaira: enmity, hostility
 Tyaghah: loss, abandonment ( of hostility)
Meaning: [when the yogi] has firmly established [the
principle of] non-violence [in himself], in his proximity,
[there occurs ] loss of hostility [in the mind of others]
Explanation: When the vitarka(troubling thoughts) which are
to be abrogated by cultivating opposite principles through it ,
the abrogation become naturally non-productive. Then the
mastery and sovereignty developed thereby becomes the
indicator of the yogi’s accomplishment. The example of the
accomplishment is that in the proximity of yogi occurs a loss of
hostility in the mind of all living beings.

41. सत्यप्रनतष्र्ायं क्रियाफलाश्रयत्वम् ॥३६॥
satya-pratiṣthāyaṁ kriyā-phala-āśrayatvam [36]
 satya: truth
 pratisthayam: upon firm establishment
 kriya: [of] actions[and]
 phala: fruits[thereof]
 asrayatvam: the source of dependence, being the resort of
Meaning: [when the yogi] has firmly established [the
principle of] truth [in himself], he becomes the resort of
actions[thereof]
Explanation: This verse further explains the
accomplishment of Yogi. A yogi’s actions, particularly his
mystic actions do confirm with reality and are consistent
with realism. When truth of mind and speech has been
mastered by him, actions and their fruits depends on his
will.

42. अस्तेयप्रनतष्ठायां सवथरत्नोपस्र्ानम् ॥३७॥
asteya-pratiṣṭhāyāṁ sarvaratn-opasthānam [37]
asteya: non-theft
pratisthayam: upon firm establishment
Sarva: all
ratna: jewels, treasures
opasthanam: presence, availability
Meaning: [when the yogi] has firmly established
[the principle of] non-theft [in himself], all
treasures attend upon him
Explanation: As the yogi wanders , all sort of
treasures are made present to him and attend
upon him

43. ब्रह्मचयथ प्रनतष्ठायां वीयथलाभः ॥३८॥
brahma-carya pratiṣṭhāyāṁ vīrya-lābhaḥ ||38||
Brahma-carya: walking in God, celibacy
pratisthayam: upon firm establishment
virya: strength, virility, capacity
labhah: attainment, growth
Meaning: [when the yogi] has firmly established
celibacy [in himself], attainment of strength and
capacity[ensues]
Explanation: when celibacy is firmly
established, attainment of strength [ensues], by
attaining which one intensifies good qualities and
having become an adept, he becomes capable of
placing knowledge into the disciples

44. अपररग्रिस्र्ैये जन्मकर्ंता संबोधः ॥३९॥
aparigraha-sthairye janma-kathaṁtā saṁbodhaḥ [39]
aparigraha: non-possessiveness
sthairye: upon attaining stability
janma: birth, incarnation
Kathamta: how, the reason for
sambodhah: complete awakening, realisation
Meaning: upon attaining stability in non-
possessiveness, the realisation of the reason for
incarnation[occurs]
Explanation: When a yogi has mastered the
quality of non-possessiveness, his energy of
appreciation shifts to the subtle reality. Thus he
perceives the reason for the births he recently
took and why others took up a certain body

45. शौचात ् स्वाङ्गजुगुप्सा परैरसंसगथः ॥४०॥
śaucāt svāṅga-jugupsā parairasaṁsargaḥ [40]
 saucat: through [physical] cleanliness[and mental] purity
 sva: [towards] one’s own
 anga: limbs, body parts
 jugupsa: aversion, disgust
 paraira: [and] with others
 Samsargah: non-association, lack of desire to associate
Meaning: From purification comes an aversion for one’s
own body parts and a lack of desire to associate with
others
Explanation: One who initiates the practice of
cleanliness develops abhorrence towards one’s own
body parts. He sees the unmentionable attributes
of the body and thus losing the attraction towards
the body, he becomes a contemplative ascetic.

46. सत्त्वशुद्धधः सौमनस्यैकाग्र्येस्न्द्रयजयात्मदाशथन योग्यत्वानन च ॥४१॥
sattva-śuddhiḥ saumanasya-aikāgry-endriyajaya-ātmadarśana yogyatvāni ca [41]
 sattva: mental essence
 suddhih: purification
 saumanasya: clarity of mind
 aikagry: one-pointedness, concentration
 endriyajaya: conquest of the senses
 atma: self, soul
 Darsana: realisation
 Yogyatvani: to be qualified for, worthy of
 Ca: and
Meaning: And,[through the practice of cleanliness
and purity there occur] the purification of mental
essence, clarity of mind, one pointedness, conquest of
the senses and becoming worthy for seeing the self[in
that order]

47. सत्त्वशुद्धधः सौमनस्यैकाग्र्येस्न्द्रयजयात्मदाशथन योग्यत्वानन च ॥४१॥
sattva-śuddhiḥ saumanasya-aikāgry-endriyajaya-ātmadarśana yogyatvāni ca [41]
Explanation: of one who has practiced ‘shaucha’
there occurs purification of mental essence;
thence clarity and good mindedness; thence one-
pointedness or total concentration; thence the
conquest of the senses; thence the readiness of
‘buddhi’ for seeing the self. This is attained
through the stability of ‘shaucha’

48. संतोषातनुत्तमस्सुखलाभः ॥४२॥
saṁtoṣāt-anuttamas-sukhalābhaḥ [42]
 samtosat: through contentment
 anuttama: supreme, the very best
 sukha: pleasure, mental comfort, satisfaction
 labhah: gain, obtained
Meaning: Through contentment[one] gains supreme
pleasure [and] satisfaction
Explanation: What is known as the pleasure of
passion in the world and what the great celestial
pleasure is – they do not deserve to have a value
equal to the pleasure of the elimination of craving.

49. कायेस्न्द्रयभसद्धधरशुद्धधक्षयात ् तपसः ॥४३॥
kāyendriya-siddhir-aśuddhi-kṣayāt tapasaḥ [43]
 kaya: body
 indriya: senses
 siddhir: mastery, perfection of a skill
 asuddhi: impurities
 Ksayat: through elimination
 Tapasah: from ascetic practices
Meaning: from ascetic practices, through elimination of
impurities [there occurs] mastery over the body and the
senses.
Explanation: ascetic endeavour destroys the
macula of veil of impurities. There accrues the
accomplishment and mastery of the body and
senses

50. स्वाध्यायाहदाष्टदाेवता संप्रयोगः ॥४४॥
svādhyāyād-iṣṭa-devatā saṁprayogaḥ [44]
 svadhyaya: through self-study
 ista: chosen favourite, cherished
 devata: deity
 samprayogah: intimate contact
Meaning: Through self-study one attains intimate
contact with cherished deity
Explanation: Maharishi Patanjali has not named the
istadevata, the cherished divine personality, who the student
yogi aspires to be with. However for the yogi, that person
might be different than He is for some other ascetic. when
the yogi has achieved complete purity of senses through self-
study, he gets a divine vision through which he meets the
cherished deity face to face and can relate with that
Personality of Godhead.

51. समाधध भसद्धधःीीश्वरप्रणिधानात ् ॥४५॥
samādhi siddhiḥ-īśvarapraṇidhānāt [45]
 samadhi: samadhi
 siddhih: perfection, mastery
 isvara: God
 pranidhanat: through surrender
Meaning: Through surrender to God perfection of
samadhi [takes place]
Explanation: To one who has surrendered his total
being to God, the accomplishment of samadhi takes
place whereby yogi knows in exactitude all that he
intends, whether it is in another place , in another
body or in another time. Then through his wisdom
yogi, fully knows reality as it is.

52. स्स्र्रसुखमासनम् ॥४६॥
sthira-sukham-āsanam [46]
sthira: stable, steady
sukham: comfortable
asanam: posture, body position
Meaning: A posture[ as one of the eight limbs of
Yoga] is that which is steady and comfortable
Explanation: Yamas and Niyamas together
with the resulting accomplishment have been
described. Third limb of the yoga is described
here . The yoga asana for meditation should be one
that is steady and comfortable.

53. प्रयत्नशैधर्ल्यानन्तसमापवत्तभ्याम् ॥४७॥
prayatna-śaithilya-ananta-samāpatti-bhyām [47]
prayatna: efforts
saithilya: slackening, relaxing
ananta: endless, infinite
Samapattibhyam: through coalescence
Meaning: [the posture is perfected, made
steady and comfortable] through relaxing the
effort and coalescence [of awareness] with the
infinite.
Explanation: By desisting from effort the
posture is perfected whereby it does not
cause shaking of the limbs and is made steady
through coalescence with infinity.

54. ततो द्वङ्द्वानभभघातः ॥४८॥
tato dvaṅdva-an-abhighātaḥ [48]
tato: then
dvandva: pair of opposites
An-abhighatah: no attacking, not being impeded
Meaning: From then on, [one is no longer]
impeded by pairs of opposites
Explanation: by the conquest of asanas ,
yogi is no longer bothered by the pairs of
opposites like happiness and distress, richness
and poverty, honour and dishonour.

55. तस्स्मन ् सनत श्वासप्रश्वास्योगथनतववछिेदाः प्रािायामः ॥४९॥
tasmin sati śvāsa-praśvāsyor-gati-vicchedaḥ prāṇāyāmaḥ [49]
 tasmin: upon that
 sati: having been
 svasa: inhalation prasvasyor: exhalation
 Gati: flow
 Vicchedah: breaking
 Pranayamah: expansion of prana, control of breath
Meaning: when that[posture] has been[ accomplished,
breaking the flow of inhalation [and] exhalation [is termed]
breath control or expansion of prana
Explanation: after the mastery over posture has been
achieved, breaking the force and uncontrolled movement of
inhalation and exhalation is termed breath control and
expansion of prana.

56. बाह्याभ्यन्तरस्र्म्भ वृवत्तः दाेशकालसन्ख्याभभः पररदृष्टो दाीघथसूक्षमः ॥५०॥
bāhya-ābhyantara-sthambha vṛttiḥ deśa-kāla-sankhyābhiḥ paridṛṣṭo dīrgha-
sūkṣmaḥ [50]
 Bahya: external
 Abhyantara: internal
 sthambha- retention, suppressed, restrictive
 vrttih- activity, movement operation
 Desa: place kala: time
 sankhyabhih : with numbering accounting
 Paridrstah: observed, regulated
 dirgha : prolonged, made slow
 suksmah – subtle, hardly noticeable, fine
Meaning: [pranayama is divided into three modes]:
external, internal [and] retention [which are] regulated
according to the place, time and counting, being prolonged
or hardly noticeable.

57. बाह्याभ्यन्तरस्र्म्भ वृवत्तः दाेशकालसन्ख्याभभः पररदृष्टो दाीघथसूक्षमः ॥५०॥
bāhya-ābhyantara-sthambha vṛttiḥ deśa-kāla-sankhyābhiḥ paridṛṣṭo dīrgha-
sūkṣmaḥ [50]
Explanation: where the cessation of movement is
preceded by exhalation that is external. Where the
cessation of movement is preceded by inhalation that is
internal. The third, the way of suspension is where the
absence of both occurs with an endeavour made once.
These three are to be observed with regard to place,
With regard to time that is delimited by determining the
measure of moments. Observed with regard to counts
that is first round by so many inhalations and
exhalations. Then the next round by so many and so on.
Thus practised it becomes long and subtle

58. बाह्याभ्यन्तर ववषयाक्षेपी चतुर्थः ॥५१॥
bāhya-ābhyantara viṣaya-akṣepī caturthaḥ [51]
 bahya: external
 abhyantara: internal
 visaya: objective, realm
 aksepi: suspending, putting aside
 chaturthah: fourth
Meaning: Fourth[pranayam] is which surpasses the
ones that operate in the external an internal realm
Explanation: pranayam with regard to place, duration
and count in the external realm has been surpassed an also
the one in internal realm has been surpassed. In both ways,
breathing has become long and subtle. Preceded by that,
through the conquest of various grounds and levels gradually,
the fourth pranayam consisting of cessation of movement of
both is accomplished.

59. ततः क्षीयते प्रकाशावरिम् ॥५२॥
tataḥ kṣīyate prakāśa-āvaraṇam [52]
tatah: then
ksiyate: diminishes[and finally vanishes]
prakasa: illumination, light
avaranam: veil, covering
Meaning: then the veil covering the light
diminishes[and finally vanishes]
Explanation: As yogi practices pranayam, his
actions( karma) that had been veiling the
discriminatory wisdom diminishes and vanishes.
Thereby ensues the purging of the maculae and there
occurs the brilliance of knowledge.

60. धारिासु च योग्यता मनसः ॥५३॥
dhāraṇāsu ca yogyatā manasaḥ [53]
dharanasu: in practising dharanas
ca: and
yogyata: attaining qualification, capability
Manasah: of the mind
Meaning: [through pranayam yogi also
develops] capability and fitness for holding a focus
of mind in the matter of practising dharana
Explanation: As was stated in smadhi paad sutra
34 : by exhalation and restraint of breath and prana ,
mind’s stability is established. Same is reiterated by
explaining that through pranayam yogi develops the
capacity and attains qualification for holding focus in
the matter of practising dharana

61. स्वववषयासंप्रयोगे धचत्तस्य स्वरूपानुकारैवेस्न्द्रयािां प्रत्यािारः ॥५४॥
svaviṣaya-asaṁprayoge cittasya svarūpānukāra-iv-endriyāṇāṁ pratyāhāraḥ
[54]
 sva: own visaya: objects
 asamprayoge: non-conjunction, in not contacting
 cittasya: of mento-emotional energy, of mind-field
 svarupa: nature, own form
 Anukara: imitating, following
 Iva: like, as it were
 Endriyanam: of senses
 Pratyaharah: withdrawal (of sensual energy)
Meaning: [when the] senses cease conjunction with
the objects in their realm, they [thereby] become as it
were assimilated with mind-fields nature[ and that is
called] withdrawal (pratyahara)
Explanation: As

62. स्वववषयासंप्रयोगे धचत्तस्य स्वरूपानुकारैवेस्न्द्रयािां प्रत्यािारः ॥५४॥
svaviṣaya-asaṁprayoge cittasya svarūpānukāra-iv-endriyāṇāṁ pratyāhāraḥ
[54]
Explanation: When the mento-emotional energy (mind-
field) , the citta, is outward bound, it is called sensual energy
or indriyani, But when it is inward bound it is called citta or
emotional force. A yogi has to master that citta energy and
reorient it so that it gives up it’s outward bound habit.
In the absence of conjunction with the objects of their own
realm , as it were , there occurs resemblance of senses to the
nature of mind-field

63. ततः परमावश्यता इस्न्द्रयािाम् ॥५५॥
tataḥ paramā-vaśyatā indriyāṇām [55]
tatah: then, thereby
param: final, supreme
vasyata: controllability
indriyanam: of senses
Meaning: [through pratyahara yogi achieves]
the supreme controllability of the senses
Explanation: Mastery of the senses comes about
by learning to withdraw from them. Pratyahara
practice when mastered, gives the yogi, the
qualification to practice higher yoga.