You Sutra of Patanajali – Vibhuti panda and Kaivalya Pada

Spiritual freedom and consciousness are established in its original nature; all the purpose is fulfilled thus indicating the end of this scripture; once the absolute knowledge is revealed the mission of life is fulfilled.

• Chapter III – Progressing (Kaivalya Pada)
• Chapter IV – Liberation (Kaivalya Pada)
• References

Chapter III – Progressing (Kaivalya Pada)

देशबन्धः चित्तस्य धारणा ॥१॥

desha bandhah chittasya dharana ||1||

Fixation of mind and harmony with the surging thoughts is concentration.

तत्र प्रत्ययैकतानता ध्यानम् ॥२॥

tatra pratyaya ikatanata dhyanam ||2||

Uninterrupted stream of thoughts bring the mind into meditation or contemplation.

तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिवसमाधिः ॥३॥

tadeva artha matra nirbhasam svarupa shunyam iva samadhih ||3||

When the self is completely absent and only the object shines forth, the samadhi or perfect concentration is achieved.

त्रयमेकत्र संयमः ॥४॥

trayam ekatra sanyamah ||4||

Meditation or contemplation has three components namely dharana, dhyana, and samadhi.

तज्जयात् प्रज्ञालोकः ॥५॥

tajjayat prajnalokah ||5||

All knowledge and light of wisdom is achieved by mastering meditation.

तस्य भूमिषु विनियोगः ॥६॥

tasya bhumishu viniyogah ||6||

The above mentioned three steps are important in achieving the stage of meditation.

त्रयमन्तरन्गं पूर्वेभ्यः ॥७॥

trayam antarangam purvebhyah ||7||

These three steps i.e. dharana, dhyana, and samadhi are more intense form of internal practice than the earlier ones i.e. yama, niyama, asana, praṇayama and pratyahara.

तदपि बहिरङ्गं निर्बीजस्य ॥८॥

tadapi bahirangam nirbijasya ||8||

Nevertheless, the seedless concentration is extreme internal and in comparison to it even dharana, dhyana, and samadhi are considered external.

व्युत्थाननिरोधसंस्कारयोः अभिभवप्रादुर्भावौ निरोधक्षण चित्तान्वयो निरोधपरिणामः ॥९॥

vyutthana nirodha sanskarayoh abhibhava pradurbhavau nirodhakshana chittanvayo nirodha parinamah ||9||

The point where the deep impressions, subsiding tendency, and mutable nature of humankind converge, the arrested state of mind i.e. nirodhah-parinamah is gained.

तस्य प्रशान्तवाहिता संस्कारत् ॥१०॥

tasya prashanta vahita sanskarat ||10||

An undisturbed flow of transition brings tranquillity giving rise to fresh impressions i.e. samskaras.

सर्वार्थता एकाग्रातयोः क्षयोदयौ चित्तस्य समाधिपरिणामः ॥११॥

sarvarthata ekagratayoh kshayodayau chittasya samadhi parinamah ||11||

One-pointedness and less scattered mutability brings consolidation required for attaining transition to insight.

ततः पुनः शातोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः ॥१२॥

tatah punah shatoditau tulya pratyayau chittasya ikagrata parinamah ||12||

At the stage of one-pointedness of the mind, chitta (human mutability) becomes rightly balanced between originating and settling.

एतेन भूतेन्द्रियेषु धर्मलक्षणावस्था परिणामा व्याख्याताः ॥१३॥

etena bhutendriyeshu dharma lakshana avastha parinama vyakhyatah ||13||

This explains in details the mutations of 9^th, 11^th, and 12^th aphorisms – the transmutation of relinquishment, characteristics and states into gross elements.

शानोदिताव्यपदेश्यधर्मानुपाती धर्मी ॥१४॥

shan odita avyapadeshya dharmanupati dharmi ||14||

The past (appeased), present (risen), and future (indefinable) are the basics which build the characterized objects.

क्रमान्यत्वं परिणामान्यतेवे हेतुः ॥१५॥

kramanyatvam parinamanyateve hetuh ||15||

Mutative difference or severalty in transformation is dependent on differences in succession or sequence.

परिणामत्रयसंयमाततीतानागत ज्ञानम् ॥१६॥

parinamatraya sanyamat atitanagata jnanam ||16||

Meditating on the three mutations i.e. vital attributes, secular character, and state of old and new – leads to the knowledge of past and future.

शब्दार्थप्रत्ययामामितरेतराध्यासात्संकरः तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम् ॥१७॥

shabdartha pratyayamam itaretaradhyasat sankarah tat pravibhaga sanyamat sarvabhuta ruta jnanam ||17||

The hidden meanings in the sounds emitted by all beings and their forms of expression are gained by meditating on the distinction amongst the three mutations.

संस्कारसाक्षात्करणात् पूर्वजातिज्ञानम् ॥१८॥

sanskara sakshatkaranat purva jati jnanam ||18||

By practicing meditation on the latent impressions, the knowledge of previous incarnations is achieved.

प्रत्ययस्य परचित्तज्ञानम् ॥१९॥

pratyayasya para chitta jnanam ||19||

Meditating on the notions or thoughts of others gives knowledge of their mind and mutable being.

न च तत् सालम्बनं तस्याविषयी भूतत्वात् ॥२०॥

na cha tat salambanam tasya avishayi bhutatvat ||20||

But nothing such can be learnt from the other person’s true nature for that is not a perceivable object.

कायरूपसंयमात् तत्ग्राह्यशक्तिस्तम्भे चक्षुः प्रकाशासंप्रयोगेऽन्तर्धानम् ॥२१॥

kaya rupa sanyamat tat grahyashakti stambhe chakshuh prakashasanprayoge ‘ntardhanam ||21||

Through the process of meditation, it becomes possible to impede the capacity that makes the physical appearance invisible by preventing the connection between the eyes and light.

सोपक्रमं निरुपक्रमं च कर्म तत्संयमातपरान्तज्ञानम् अरिष्टेभ्यो वा ॥२२॥

sopa kramam nirupa kramam cha karma tatsanyamat aparantajnanam arishtebhyo va ||22||

Meditation on latent impressions, foreseeable and unforeseeable causes gives rise to knowledge concerning death and fate.

मैत्र्यदिषु बलानि ॥२३॥

maitry adishu balani ||23||

By meditation on love, friendship and other positive attitudes, strength is acquired.

बलेषु हस्तिबलादीनी ॥२४॥

baleshu hastibaladini ||24||

By meditating on strength, strength of an elephant is acquired.

प्रवृत्त्यालोकन्यासात् सूक्ष्माव्यावहितविप्रकृष्टज्ञानम् ॥२५॥

pravritty aloka nyasat sukshma vyavahita viprakrishta jnanam ||25||

By meditating on the source of inner light or light of supersensory perception, knowledge on subtle, concealed or obstructed, and remote is attained.

भुवज्ञानं सूर्येसंयमात् ॥२६॥

bhuva jnanam surye sanyamat ||26||

By meditating on the Sun and solar entrance in the body, the knowledge of the ethereal and physical world is achieved.

चन्द्रे तारव्यूहज्ञानम् ॥२७॥

chandre taravyuha jnanam ||27||

By meditating on the moon and lunar entrance in the body, the knowledge related to the arrangement of the stars is achieved.

ध्रुवे तद्गतिज्ञानम् ॥२८॥

dhruve tadgati jnanam ||28||

By meditating on the polestar, the knowledge on the whole constellation is achieved.

नाभिचक्रे कायव्यूहज्ञानम् ॥२९॥

nabhichakre kayavyuha jnanam ||29||

By meditating on the naval-chakra or energy centre, the knowledge on the whole arrangement, structure and disposition of the body is achieved.

कन्ठकूपे क्षुत्पिपासा निवृत्तिः ॥३०॥

kantha kupe kshutpipasa nivrittih ||30||

Hunger and thirst cease to exist by meditating on the throat.

कूर्मनाड्यां स्थैर्यम् ॥३१॥

kurma nadyam sthairyam ||31||

By meditating on the bronchial tube, steadiness and firmness is gained.

मूर्धज्योतिषि सिद्धदर्शनम् ॥३२॥

murdha jyotishi siddha darshanam ||32||

By meditating on the light inside the head, i.e. coronal light, contact with the masters is achieved.

प्रातिभाद्वा सर्वम् ॥३३॥

pratibhad va sarvam ||33||

Meditating on intuition and discriminative knowledge brings forth knowledge on everything.

ह्र्डये चित्तसंवित् ॥३४॥

hrdaye chitta sanvit ||34||

Meditation on heart engenders knowledge of mind, the one concerning human mutability.

सत्त्वपुरुषायोः अत्यन्तासंकीर्णयोः प्रत्ययाविशेषोभोगः परार्थत्वात्स्वार्थसंयमात् पुरुषज्ञानम् ॥३५॥

sattva purushayoh atyanta sankirnayoh pratyayavishesho bhogah para arthat vat sva arthasanyamat purusha jnanam ||35||

Ability to differentiate between true-self and physical world (external matters) is achieved by meditating on true self.

ततः प्रातिभस्रावाणवेदनादर्शास्वादवार्ता जायन्ते ॥३६॥

tatah pratibha sravana vedana adarsha asvada varta jayante ||36||

This will result in intuitive hearing, feeling, seeing, tasting and smelling.

ते समाधवुपसर्गाव्युत्थाने सिद्धयः ॥३७॥

te samadhav upasargah vyutthane siddhayah ||37||

These intuitive powers are obstacles in attaining knowledge or samadhi, but accomplishments for materially oriented fluctuating minds.

बद्न्हकारणशैथिल्यात् प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः ॥३८॥

badnha karana shaithilyat prachara sanvedanachcha chittasya parashariraveshah ||38||

Relinquishing the causes of bondage and attaining knowledge on the roaming of mind, engenders penetration into another body.

उदानजयाअत् जलपण्खकण्टकादिष्वसङ्गोऽत्क्रान्तिश्च ॥३९॥

udana jayaat jala pankha kantakadishv asango ‘tkrantischa ||39||

Conquering upward flowing energy helps severing contact with mud, water, thorns, etc. during the time of death, upon which the yogi levitates.

समानजयाज्ज्वलनम् ॥४०॥

samana jayaj jvalanam ||40||

Conquering metabolic energy helps igniting inner fire.

श्रोत्राकाशयोः संबन्धसंयमात् दिव्यं श्रोत्रम् ॥४१॥

shrotra akashayoh sanbandha sanyamat divyam shrotram ||41||

Meditating on the power of hearing and space, the divine power of hearing is achieved.

कायाकाशयोः संबन्धसंयमात् लघुतूलसमापत्तेश्चाकाश गमनम् ॥४२॥

kayakashayoh sanbandha sanyamat laghu tula samapattescha akasha gamanam ||42||

Movement through space is obtained by meditating on the relationship between physical body and space.

बहिरकल्पिता वृत्तिः महाविदेहा ततः प्रकाशावरणक्षयः ॥४३॥

bahir-akalpita vṛttiḥ maha-videha tataḥ prakasa-avaraṇa-kṣayaḥ ||43||

Meditating on unimaginable external conceptual waves removes the veil by throwing upon the light on mind.

स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमात् भूतजयः ॥४४॥

sthula svarupa sukshma anvaya arthavattva sanyamat bhutajayah ||44||

By meditating on outer manifestations, essential nature, inherence, temporal sequence and objectiveness – victory over physical elements is achieved.

ततोऽणिमादिप्रादुर्भावः कायसंपत् तद्धरानभिघात्श्च ॥४५॥

tato ‘nimadi pradurbhavah kayasanpat tad dharanabhighatscha ||45||

This helps in attaining the ability to look one’s body extremely small, and attainment of an absolutely physical and indestructible body.

रूपलावण्यबलवज्रसंहननत्वानि कायसंपत् ॥४६॥

rupa lavanya bala vajra sanhananatvani kayasanpat ||46||

The perfection includes beauty, grace, vitality, adamantine toughness.

ग्रहणस्वरूपास्मितावयार्थवत्त्वसंयमातिन्द्रिय जयः ॥४७॥

grahana svarupa asmita avaya arthavattva sanyamat indriya jayah ||47||

Meditation on the receptivity, actual form, I-sense, inherence and objectiveness engenders victory over senses.

ततो मनोजवित्वं विकरणभावः प्रधानजयश्च ॥४८॥

tato mano javitvam vikarana bhavah pradhana jayash cha ||48||

This ultimately leads to swiftness of mind, liberated organs from the mind body, victory over matter i.e. prakriti which is the original source of the universe.

सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च ॥४९॥

sattva purusha anyata khyatimatrasya sarva bhava adhishthatritvam sarva jnatritvam cha ||49||

Through discriminative knowledge, the stage of omniscience is obtained where it is possible to understand one’s true self.

तद्वैराग्यादपि दोषबीजक्षये कैवल्यम् ॥५०॥

tad vairagyad api dosha bija kshaye kaivalyam ||50||

Renouncing the discriminative knowledge all imbalance creating evils seeds are destroyed and complete emancipation is achieved.

स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात् ॥५१॥

sthany upa nimantrane sanga smaya akaranam punar anishta prasangat ||51||

Upon being beckoned by the celestial beings, the yogi should never pay heed to such callings as this might result into undesirable attachments.

क्षणतत्क्रमयोः संयमात् विवेकजंज्ञानम् ॥५२॥

kshana tat kramayoh sanyamat vivekajam jnanam ||52||

By meditating on moment and its succession, the knowledge arising from the discernment or discrimination is acquired.

जातिलक्षणदेशैः अन्यतानवच्छेदात् तुल्ययोः ततः प्रतिपत्तिः ॥५३॥

jati lakshana deshaih anyata anavachchhedat tulyayoh tatah pratipattih ||53||

This knowledge helps in distinguishing two similar objects and brings clear perception of things which are otherwise non-distinguishable on the basis of category, temporal character, characteristics, class or species.

तारकं सर्वविषयं सर्वथाविषयमक्रमंचेति विवेकजं ज्ञानम् ॥५४॥

tarakam sarva vishayam sarvatha vishayam akramam cheti vivekajam jnanam ||54||

Knowledge arising from discernment is intuitive knowledge and transcends all objects, all times and all beings without any sequence.

सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यम् ॥५५॥

sattva purushayoh shuddhisamye kaivalyam ||55||

Liberation is attained when there is parity between the physical world and the true self, which is the state of complete emancipation.

Chapter IV – Liberation (Kaivalya Pada)

जन्मओषधिमन्त्रतपस्समाधिजाः सिद्धयः ॥१॥

janma oshadhi mantra tapas samadhi jah siddhayah ||1||

Insightful knowledge or supernatural powers are obtained from birth, herbs, drugs, profound meditation, intense spiritual practice, austerity, yoga.

जात्यन्तरपरिणामः प्रकृत्यापूरात् ॥२॥

jaty antara parinamah prakrity apurat ||2||

Physical transformation brings inner transformation and helps in the flow of nature’s energy in loads.

निमित्तमप्रयोजकं प्रकृतीनांवरणभेदस्तु ततः क्षेत्रिकवत् ॥३॥

nimittam aprayojakam prakritinam varana bhedastu tatah kshetrikavat ||3||

Only outer causes are not sufficient to give rise to inner change as the concept is subtler than that of an agriculturist when he removes gate so that water comes in and serve irrigation facility.

निर्माणचित्तान्यस्मितामात्रात् ॥४॥

nirmana chittany asmita matrat ||4||

In one’s own individuality one can measure consciousness and one’s mutable self.

प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम् ॥५॥

pravritti bhede prayojakam chittam ekam anekesham ||5||

The mutable essence is the underlying principle of these mutable forms which manifests in various ways; concentration when centred into oneness becomes dominant in progression.

तत्र ध्यानजमनाशयम् ॥६॥

tatra dhyanajam anashayam ||6||

Impressions led by contemplation become free of manifested influences as results of meditation.

कर्माशुक्लाकृष्णं योगिनः त्रिविधमितरेषाम् ॥७॥

karma ashukla akrishnam yoginah trividham itaresham ||7||

No karma is white or black for a yogi while others see karmas in threefold aspect – pure, impure and mixed.

ततः तद्विपाकानुग्णानामेवाभिव्यक्तिः वासनानाम् ॥८॥

tatah tad vipaka anugnanam eva abhivyaktih vasananam ||8||

The fruits are ripened in correspond with our underlying desires and manifests in their developed state.

जाति देश काल व्यवहितानामप्यान्तर्यां स्मृतिसंस्कारयोः एकरूपत्वात् ॥९॥

jati desha kala vyavahitanam apy antaryam smriti sanskarayoh ekarupatvat ||9||

Memories and impressions remain in identical nature no matter even if time, place, modality cease to exist.

तासामनादित्वं चाशिषो नित्यत्वात् ॥१०॥

tasam anaditvam chashisho nityatvat ||10||

Memories and impressions are beginning less and there is a continual rising of wish and reality; the eternal existence is owing to eternal willingness to live.

हेतुफलाश्रयालम्बनैःसंगृहीतत्वातेषामभावेतदभावः ॥११॥

hetu phala ashraya alambanaih sangrihitatvat esham abhave tad abhavah ||11||

Effects are bound to causes; memories and impressions rise from external and supporting factors and will disappear once these factors cease to exist.

अतीतानागतं स्वरूपतोऽस्तिअध्वभेदाद् धर्माणाम् ॥१२॥

atita anagatam svarupato ‘sti adhvabhedad dharmanam ||12||

The past and future have inherent existence; the occurrence of the past characterizes the occurrence of the present.

ते व्यक्तसूक्ष्माः गुणात्मानः ॥१३॥

te vyakta sukshmah guna atmanah ||13||

The qualities of the beings alter; however the being in turn remains the same; these qualities may be subtle or obvious, spiritual or physical.

परिणामैकत्वात् वस्तुतत्त्वम् ॥१४॥

parinama ikatvat vastu tattvam ||14||

The real object undergoes change remaining real; the change comprises the essence of oneness resultant from transformation.

वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः ॥१५॥

vastusamye chitta bhedat tayorvibhaktah panthah ||15||

The same object takes various perceptions by various consciousnesses and this is because of the presence of mutable in us.

न चैकचित्ततन्त्रं चेद्वस्तु तदप्रमाणकं तदा किं स्यात् ॥१६॥

na chaika chitta tantram chedvastu tad apramanakam tada kim syat ||16||

Whether perceived or not, an object remains an object and remains to exist even if the mind doesn’t cognize it or the mind doesn’t exist.

तदुपरागापेक्षित्वात् चित्तस्य वस्तुज्ञाताज्ञातं ॥१७॥

tad uparaga apekshitvat chittasya vastu jnatajnatam ||17||

Emotional preconceptions help raising awareness about different objects otherwise they would have remain unknown.

सदाज्ञाताः चित्तव्र्त्तयः तत्प्रभोः पुरुषस्यापरिणामित्वात् ॥१८॥

sadajnatah chitta vrttayah tat prabhoh purushasya aparinamitvat ||18||

The motionless pure self can observe misconceptions in that which is mutable in beings; once the source and the soul becomes known fluctuations of consciousness cease to exist.

न तत्स्वाभासं दृश्यत्वात् ॥१९॥

na tat svabhasam drishyatvat ||19||

It’s not possible to illuminate or perceive self simultaneously by the consciousness; as mutable in human being is a perceptible object.

एक समये चोभयानवधारणम् ॥२०॥

eka samaye ch obhaya an avadharanam ||20||

The mind and illuminating process cannot be cognized simultaneously; it’s not possible to comprehend and perceive at one and the same time.

चित्तान्तर दृश्ये बुद्धिबुद्धेः अतिप्रसङ्गः स्मृतिसंकरश्च ॥२१॥

chittantara drishye buddhi buddheh atiprasangah smriti sankarash cha ||21||

When a mutable perceives another mutable, confusion arises as perception perceiving another perception results in overloading of mind and an inability to use memory or consciousness properly takes place.

चितेरप्रतिसंक्रमायाः तदाकारापत्तौ स्वबुद्धि संवेदनम् ॥२२॥

chiter aprati sankramayah tad akara apattau svabuddhi sam vedanam ||22||

The true self, unlike the characteristics, is immutable and has the capacity to gain both full and self knowledge.

द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम् ॥२३॥

drashtri drishy opa raktam chittam sarva artham ||23||

The self is the idea; the mind becomes the observer where he also observes the colouring of the mind being observed.

तदसङ्ख्येय वासनाभिः चित्रमपि परार्थम् संहत्यकारित्वात् ॥२४॥

tad asankhyeya vasanabhih chitram api parartham sanhatya karitvat ||24||

The human mutability has countless desires, impressions, memories, immeasurable ideas interwoven in one’s own consciousness; it also thus establish a strong connection between one’s true self and outside world.

विशेषदर्शिनः आत्मभावभावनानिवृत्तिः ॥२५॥

vishesha darshinah atmabhava bhavana nivrittih ||25||

The one who is able to see the unique vision the false perceptions led ego and other desires vanishes.

तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम् ॥२६॥

tada viveka nimnam kaivalya prag bharam chittam ||26||

The mutable in human being will be liberated and the power of discernment appears when the intelligence appear in the consciousness.

तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः ॥२७॥

tach chhidreshu pratyaya antarani sanskarebhyah ||27||

The past impressions may arise when the awareness moves upwards in order to move freely.

हानमेषां क्लेशवदुक्तम् ॥२८॥

hanam esham kleshavad uktam ||28||

It is important to abandon all afflictions in connections with psychic distress and spiritual burdens.

प्रसंख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेः धर्ममेघस्समाधिः ॥२९॥

prasankhyane ‘py akusidasya sarvatha vivekakhyateh dharma meghas samadhih ||29||

Uninterrupted self-awareness is achievable through meditation provides discriminative thinking which would free us from all desires and distractions.

ततः क्लेशकर्मनिवृत्तिः ॥३०॥

tatah klesha karma nivrittih ||30||

The cause and effect leading i.e. karma will cease to exist; the spiritual or psychic burden will thus cease to exist.

तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्यात् ज्ञेयमल्पम् ॥३१॥

tada sarva avarana malapetasya jnanasya anantyat jneyamalpam ||31||

All the earlier learnt things become insignificant and when the veil of impurities is removed the pure knowledge and wisdom seem glorious.

ततः कृतार्थानं परिणामक्रमसमाप्तिर्गुणानाम् ॥३२॥

tatah kritarthanam parinama krama samaptir gunanam ||32||

All karmas thus come to an end as there is nothing left to experience and thus nothing external can affect one anymore.

क्षणप्रतियोगी परिणामापरान्त निर्ग्राह्यः क्रमः ॥३३॥

kshana pratiyogi parinama aparanta nirgrahyah kramah ||33||

Eventually only an illuminative state of mind prevails and all the existing interruptions cease to exist, making one’s karma a real experience.

पुरुषार्थशून्यानां गुणानांप्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति ॥३४॥

purusha artha shunyanam gunanam pratiprasavah kaivalyam svarupa pratishtha va chitishaktiriti ||34||

References