पातञ्जल योगसूत्र (स्वामी विवेकानन्द भाष्य एवं सूत्र व्याख्या)

Patanjali Yoga Sutras
These, unbroken by time, place, purpose, and caste,
are (universal) great vows.
These practices, non-killing, non-stealing, chastity, and
non-receiving, are to be practiced by every man, woman and
child, by every soul, irrespective of nation, country or
position.
32. शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः ॥ ३२॥
shauchasantoshatapahsvadhyayeshvara-
pranidhanani niyamah
Internal and external purification, contentment,
mortification, study, and worship of God, are the
Niyamas.
External purification is keeping the body pure; a dirty man
will never become a Yogi. There must be internal purification
also. That is obtained by the first-named virtues. Of course
internal purity is of greater value that external, but both are
necessary, and external purity, without internal, is of no good.
33. वितर्कबाधने प्रतिपक्षभावनम् ॥ ३३॥
vitarkabadhane pratipakshabhavanam
To obstruct thoughts which are inimical to Yoga
contrary thoughts will be brought.
This is the way to practice all these virtues that have been
stated, by holding thoughts of an opposite character in the
mind. When the idea of stealing comes, non-stealing should
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be thought of. When the idea of receiving gifts comes, replace
it by a contrary thought.
34. वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका
मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम्॥ ३४॥
vitarkaa hinsadayah kritakaritanumodita
lobhakrodhamohapoorvaka
mridumadhyadhimatra duhkhajnananantafala iti
pratipakshabhavanam
The obstructions to Yoga are killing etc., whether
committed, caused, or approved; either through
avarice, or anger, or ignorance; whether slight,
middling, or great, and result is innumerable
ignorances and miseries. This is (the method of)
thinking the contrary.
If I tell I lie, or cause another to tell a lie, or approve of
another doing so, it is equally sinful. If it is a very mild lie, it is
still a lie. Every vicious thought will rebound, every thought
of hatred which you have thought, in a cave even, is stored up,
and will one day come back to you with tremendous power in
the form of some misery here. If you project all sorts of hatred
and jealousy, they will rebound on you with compound
interest. No power can avert them; when once you have put
them in motion you will have to bear them. Remembering
this, will prevent you from doing wicked things.
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35. अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः ॥ ३५॥
ahimsapratishthayam tatsannidhau vairatyagah
Non-killing being established, in his presence all
emnities cease (in others).
If a man gets the idea of non-injuring others, before him even
animals which are by their nature ferocious will become
peaceful. The tiger and the lamb will play together before that
Yogi and will not hurt each other. When you have come to
that state, then alone you will understand that you have
become firmly established in non-injuring.
36. सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम् ॥ ३६॥
satyapratishthayam kriyafalashrayatvam
By the establishment of truthfulness the Yogi gets the
power of attaining for himself and others the fruits of
work without the works.
When this power of truth will be established with you, then
even in dream you will never tell an untruth, in thought, word
or deed; whatever you say will be truth. You may say to a man
“Be blessed,” and that man will be blessed. If a man is
diseased, and you say to him, “Be thou cured,” he will be
cured immediately.
37. अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् ॥ ३७॥
asteyapratishthayam sarvaratnopasthanam
By the establishment of non-stealing all wealth
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comes to the Yogi.
The more you fly from nature the more she follows you, and if
you do not care for her at all she becomes your slave.
38. ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः ॥ ३८॥
brahmacharyapratishthayam viryalabhah
By the establishment of continence energy is gained.
The chaste brain has tremendous energy, gigantic will power,
without that there can be no mental strength. All men of
gigantic brains are very continent. It gives wonderful control
over mankind. Leaders of men have been very continent, and
this is what gave them power. Therefore the Yogi must be
continent.
39. अपरिग्रहस्थैर्ये जन्मकथंतासंबोधः ॥ ३९॥
aparigrahasthairye janmakathantasanbodhah
When he is fixed in non-receiving he gets the
memory of past life.
When the Yogi does not receive presents from others he does
not become beholden to others, but becomes independent and
free, and his mind becomes pure, because with every gift he
receives all the evils of the giver, and they come and lay
coating after coating on his mind, until it is hidden under all
sorts of coverings of evil. If he does not receive the mind
becomes pure, and the first thing it gets is memory of past life.
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Then alone the Yogi becomes perfectly fixed in his ideal,
because he sees that he has been coming and going so many
times, and he becomes determined that this time he will be
free, that he will no more come and go, and be the slave of
Nature.
40. शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः ॥ ४० ॥
shauchat svanggajugupsa parairasansargah
Internal and external cleanliness being established,
arises disgust for one’s own body, and
non-intercourse with other bodies.
When there is real purification of the body, external and
internal, there arises neglect of the body, and all this idea of
keeping it nice will vanish. What others call the most
beautiful face to the Yogi will appear to be an animal’s face, if
there is not intelligence behind it. What the world will call a
very common face he will call heavenly, if that spirit shines
behind it. This thirst after body is the great bane of human life.
So, when this purity is established, the first sign will be that
you do not care to think you are a body. It is only when
purity comes that we get rid of this body idea.
41. सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च ॥ ४१ ॥
sattvashuddhisaumanasyaikagryendriyajayatmadars
hanayojnatvani cha
There also arises purification of the Sattva,
cheerfulness of the mind, concentration, conquest of
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the organs, and fitness for the realisation of the Self.
By this practice the Sattva material will prevail, and the mind
will become concentrated and cheerful. The first sign that you
are become religious is that you are becoming cheerful. When
a man is gloomy that may be dyspepsia, but it is not religion.
A pleasurable feeling is the nature of the Sattva. Everything is
pleasurable to the Sattvika man, and when this comes, know
that you are progressing in Yoga. All pain is caused by Tamas,
so you must get rid of that; moroseness is one of the results of
Tamas. The strong, the well-knit, the young, the healthy, the
daring alone are fit to be Yogis. To the Yogi everything is bliss,
every human face that he sees brings cheerfulness to him.
That is the sign of a virtuous man. Misery is caused by sin,
and by no other cause. What business have you with clouded
faces; it is terrible. If you have a clouded face do not go out
that day, shut yourself up in your room. What right have you
to carry this disease out into the world? When your mind has
become controlled you will have control over the whole body;
instead of being a slave to the machine, the machine will be
your slave. Instead of this machine being able to drag the soul
down it will be its greatest helpmate.
42. संतोषाद् अनुत्तमः सुखलाभः ॥ ४२ ॥
santoshad anuttamah sukhalabhah
From contentment comes superlative happiness.
43. कायेन्द्रियसिद्धिरशुद्धिक्षयात् तपसः ॥ ४३ ॥
kayendriyasiddhirashuddhikhshayat tapasah
The result of mortification is bringing powers to the
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organs and the body, by destroying the impurity.
The results of mortification are seen immediately sometimes
by heightened powers of vision, and so on, hearing things at a
distance, etc.
44. स्वाध्यायाद् इष्टदेवतासंप्रयोगः ॥ ४४॥
svadhyayad ishtadevatasanprayogah
By repetition of the mantram comes the realisation of
the intended deity.
The higher the beings that you want to get the harder is the
practice.
45. समाधिसिद्धिरीश्वरप्रणिधानात् ॥ ४५॥
samadhisiddhirishvarapranidhanat
By sacrificing all to Isvara comes Samadhi.
By resignation to the Lord, Samadhi becomes perfect.
46. स्थिरसुखम् आसनम् ॥ ४६॥
sthirasukham aasanam
Posture is that which is firm and pleasant.
Now comes Asana, posture. Until you can get a firm seat you
cannot practice the breathing and other exercises. The seat
being firm means that you do not feel the body at all; then
alone it has become firm. But, in the ordinary way, you will
find that as soon as you sit for a few minutes all sorts of
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disturbances come into the body; but when you have got
beyond the idea of a concrete body you will lose all sense of
the body. You will feel neither pleasure nor pain. And when
you take your body up again it will feel so rested; it is the only
perfect rest that you can give to the body. When you have
succeeded in conquering the body and keeping it firm, your
practice will remain firm, but while you are disturbed by the
body your nerves become disturbed, and you cannot
concentrate the mind. We can make the seat firm by thinking
of the infinite. We cannot think of the Absolute Infinite, but
we can think of the infinite sky.
47. प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम् ॥ ४७॥
prayatnashaithilyanantasamapattibhyam
By slight effort and meditating on the unlimited
(posture becomes firm and pleasant).
Light and darkness, pleasure and pain, will not then disturb
you.
48. ततो द्वन्द्वानभिघातः ॥ ४८॥
tato dvandvanabhighatah
Seat being conquered, the dualities do not obstruct.
The dualities are good and bad, heat and cold, and all the pairs
of opposites.
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49. तस्मिन् सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः ॥ ४९॥
tasmin sati shvasaprashvasayorgativichchhedah
pranayamah
Controlling the motion of the exhalation and the
inhalation follows after this.
When the posture has been conquered, then this motion is to
be broken and controlled, and thus we come to Pranayama;
the controlling of the vital forces of the body. Prana is not
breath, though it is usually so translated. It is the sum-total
of the cosmic energy. It is the energy that is in each obdy, and
its most apparent manifestation is the motion of the lungs.
This motion is caused by Prana drawing in the breath, and is
what we seek to control in Pranayama. We begin by
controlling the breaht, as the easiest way of getting control of
the Prana.
50. बाह्याभ्यन्तरस्तम्भवृत्तिः देशकालसंख्याभिः परिदृष्टो
दीर्घसूक्ष्मः ॥ ५०॥
bahyabhyantarastambhavrittih
deshakalasankhyabhih paridrishto dirghasookshmah
Its modifications are either external or internal, or
motionless, regulated by place, time, and number,
either long or short.
The three sorts of motion of this Pranayama are, one by
which we draw the breath in, another by which we throw it
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out, and the third action is when the breath is held in the lungs,
or stopped from entering the lungs. These, again, are varied
by place and time. By place is meant that the Prana is held to
some particular part of the body. By time is meant ho wlong
the Prana should be confined to a certain place, and so we are
told how many seconds to keep on motion, and how many
seconds to keep another. The result of this Pranayama is
Udghata, awakening the Kundalini.
51. बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः ॥ ५१ ॥
bahyabhyantaravishayakshepi chaturthah
The fourth is restraining the Prana by directing it
either to the external or internal objects.
This is the fourth sort of Pranayama. Prana can be directed
either inside or outside.
52. ततः क्षीयते प्रकाशावरणम् ॥ ५२ ॥
dharanasu ch yojnata manasah
From that, the covering to the light of the Chitta is
attenuated.
The Chitta has, by its own nature, all knowledge. It is made of
Sattva particles, but is covered by Rajas and Tamas particles,
and by Pranayama this covering is removed.
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53. धारणासु च योग्यता मनसः ॥ ५३ ॥
The mind becomes fit for Dharana.
After this covering has been removed we are able to
concentrate the mind.
54. स्वस्वविषयासंप्रयोगे चित्तस्य स्वरूपानुकार इवेन्द्रियाणां
प्रत्याहारः ॥ ५४॥
svasvavishayasanprayoge chittasy svaroopanukar
ivendriyanan pratyaharah
The drawing in of the organs is by their giving up
their own objects and taking the form of the
mind-stuff.
These organs are separate states of the mind-stuff. I see a
book; the form is not in the book, it is in the mind. Something
is outside which calls that form up. The real form is in the
Chitta. These organs are identifying themselves with, and
taking the forms of whatever comes to them. If you can
restrain the mind-stuff from taking these forms the mind will
remain calm. This is called Pratyahara. Thence arises
supreme control of the organs.
When the Yogi has succeeded in preventing the organs from
taking the forms of external objects, and in making them
remain one with the mind-stuff, then comes perfect control of
the organs, and when the orgns are perfectly under control,
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every muscle and nerve will be under control, because the
organs are the centres of all the senstations, and of all actions.
These organs are divided into organs of work and organs of
sensation. When the organs are controlled the Yogi can
control all feeling and doing; the whole of the body will be
under his control. Then alone one begins to feel joy in being
born; then one can truthfully say, “Blessed am I that I was
born. “ When that control of the organs is obtained, we feel
how wonderful this body really is².
²There are 55 sutras in many versions of Patanjali Yoga Sutra. The 55th
Sutra is ततः परमा वश्यतेन्द्रियाणाम् ॥५५॥ “Pratyahara results in the absolute
control of the sense organs”. Swami Vivekananda has not commented
upon this sutra
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CHAPTER III – VIBHOOTI PADA
THE CHAPTER OF POWERS
॥ तृतीयः विभूतिपादः ॥
We have now come to the chapter which is called the Chapter
of Powers.

1. देशबन्धश्चित्तस्य धारणा ॥ १॥
   deshabandhashchittasya dharana
   Dharana is holding the mind on to some particular
   object.
   Dharana (concentration) is when the mind holds on to some
   object, either in the body, or outside the body, and keeps itself
   in that state.
2. तत्र प्रत्ययैकतानता ध्यानम् ॥ २॥
   tatra pratyayaikatanata dhyanam
   An unbroken flow of knowledge to that object is
   Dhyana.
   The mind tries to think of one object, to hold itself to one
   particular spot, as the top of the head, the heart, etc., and if the
   mind succeeds in receiving the sensations only through that
   part of the body, and through no other part, that would be
   Dharana, and when the mind succeeds in keeping itself in
   that state for some time it is called Dhyana (meditation).
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3. तद् एवार्थमात्रनिर्भासं स्वरूपशून्यम् इव समाधिः ॥ ३॥
tad evarthamatranirbhasan svaroopashoonyam iva
samadhih
When that, giving up all forms, reflects only the
meaning, it is Samadhi.
That is, when in meditation all forms are given up. Suppose I
were meditating on a book, and that I have gradually
succeeded in concentrating the mind on it, and perceiving
only the internal sensations, the meaning, unexpressed in any
form, that state of Dhyana is called Samadhi.
4. त्रयम् एकत्र संयमः ॥ ४॥
trayam ekatra sanyamah
(These) three (when practised) in regard to one object
is Samyama.
When a man can direct his mind to any particular object and
fix it there, and then keep it there for a long time, separating
the object from the internal part, this is Samyama; or
Dharana, Dhyana, and Samadhi, one following the other,
and making one. The form of the thing has vanished, and only
its meaning remains in the mind.
5. तज्जयात् प्रज्ञाऽऽलोकः ॥ ५॥
tajjayat prajnaalokah
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By the conquest of that comes light of knowledge.
When one has succeeded in making this Samyama, all powers
come under his control. This is the great instrument of the
Yogi. The object of knowledge are infinite, and they are
divided into the gross, grosser, grossest, and the fine, finer,
finest, and so on. This Samyama should be first applied to
gross things, when when you begin to get knowledge of the
gross, slowly, by stages, it should be brought to finer things.
6. तस्य भूमिषु विनियोगः ॥ ६॥
tasya bhoomishu viniyogah
That should be employed in stages. This is a note of
warning not to attempt to go too fast.
7. त्रयम् अन्तरङ्गं पूर्वेभ्यः ॥ ७॥
trayam antaranggan poorvebhyah
These three are nearer than those that precede.
Before these we had the Pranayama, the Asana, the Yama
and Niyama; these are external parts of these three—
Dharana, Dhyana, and Samadhi. Yet these latter even are
external to the seedless Samadhi. When a man has attained to
them he may attain to omniscience and omnipresence, but that
would not be salvation. These three would not make the mind
Nirvikalpa, changeless, but would leave the seeds for getting
bodies again; only when the seeds are, as the Yogi says,
“fried,” do they lose the possibility of producing further
plants. These powers cannot fry the seed.
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8. तदपि बहिरङ्गं निर्बीजस्य ॥ ८॥
tad api bahiranggan nirbijasy
But even they are external to the seedless (Samadhi).
Compared with that seedless Samadhi, therefore, even these
are external. We have not yet reached the real Samadhi, the
highest, but to a lower stage, in which this universe still exists
as we see it, and in which are all these power.
9. व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो
निरोधपरिणामः ॥ ९॥
vyutthananirodhasanskarayorabhibhava-
pradurbhavau nirodhakshannachittanvayo
nirodhaparinamah
By the suppression of the disturbed modifications of
the mind, and by the rise of modifications of control,
the mind is said to attain the controlling
modifications - following the controlling powers of
the mind.
That is to say, in this first state of Samadhi, the modifications
of the mind have been controlled, but not perfectly, because if
they were, there would be no modifications. If there is a
modification which impels the mind to rush out through the
senses, and the Yogi tries to control it, that very control itself
will be a modification. One wave will be checked by another
wave, so it will not be real Samadhi, when all the waves have
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subsided, as control itself will be a wave. Yet this lower
Samadhi is very much nearer to the higher Samadhi than
when the mind comes bubbling out.
10. तस्य प्रशान्तवाहिता संस्कारात् ॥ १०॥
tasya prashantavahita sanskarat
Its flow becomes steady by habit.
The flow of this continuous control of the mind becomes
steady when practices day after day and the mind obtains the
faculty of constant concentration.
11. सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः ॥ ११॥
sarvarthataikagratayoh kshayodayau chittasya
samadhiparinamah
Taking in all sorts of objects and concentrating upon
one object, these two powers being destroyed and
manifested respectively, the Chitta gets the modifi-
cation called Samadhi.
The mind is taking up various objects, running into all sorts of
things and then there is a higher state of the mind, when it
takes up one object and excludes all others. Samadhi is the
result of that.
12. ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः ॥ १२॥
tatah punah shantoditau tulyapratyayau
chittasyaikagrataparinamah
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The one-pointedness of the Chitta is when it grasps in
one, the past and present.
How are we to know that the mind has become concentrated?
Because time will vanish. The more time vanishes the more
concentrated we are. In common life we see that when were
are interested in a book we do not note the time at all, and
when we leave the book we are often surprised to find how
many hours have passed. All time will have the tendency to
come and stand in the one present. So the definition is given,
when the past and present come and stand in one, the more
concentrated the mind.
13. एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः ॥ १३ ॥
etena bhootendriyeshu dharmalakshanavastha
parinama vyakhyatah
By this is explained the threefold transformations of
form, time and state, in fine or gross matter, and in the
organs.
By this the threefold changes in the mind-stuff as to form,
time, and state are explained. The mind-stuff is changing into
Vrttis, this is change as to form. To be able to hold the changes
to the present time is change as to time. To be able to make
the mind-stuff go to the past forms giving up the present even,
is change as to state. The concentrations taught in the
preceding aphorisms were to give the Yogi a voluntary control
over the transformations of his mind-stuff which alone will
enable him to make the Samyama before named.
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14. शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी ॥१४॥
shantoditavyapadeshyadharmanupati dharmi
That which is acted upon by transformations, either
past, present or yet to be manifested, is the qualified.
That is to say, the qualified is the substance which is being
acted upon by time and by the Samskaras, and getting
changed and being manifested all the time.
15. क्रमान्यत्वं परिणामान्यत्वे हेतुः ॥१५॥
kramanyatvan parinamanyatve hetuh
The succession of changes is the cause of manifold
evolution.
16. परिणामत्रयसंयमादतीतानागतज्ञानम् ॥१६॥
parinamatrayasanyamadatitanagatajnanam
By making Samyama on the three sorts of changes
comes the knowledge of past and future.
We must not lose sight of the first definition of Samyama.
When the mind has attained to that state when it identifies
itself with the internal impression of the object, leaving the
external, and when, by long practice, that is retained by the
mind, and the mind can get into that state in a moment, that is
Samyama. If a man in that state wants to know the past and
future he has to make a Samyama on the changes in the
Samskaras. Some are working now at present, some have
worked out, and some are waiting to work; so by making a
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Patanjali Yoga Sutras
Samyama on these he knows the past and future.
17. शब्दार्थप्रत्ययानाम् इतरेतराध्यासात् संकरःतत्प्रविभागसंयमात्
सर्वभूतरुतज्ञानम् ॥ १७॥
shabdarthapratyayanam itaretaradhyasat sankarah
tatpravibhagasanyamat sarvabhootarutajnanam
By making Samyama on word, meaning, and
knowledge, which are ordinarily confused, comes the
knowledge of all animal sounds.
The word represents the external cause, the meaning
represents the internal vibration that travels to the brain
through the channels of the Indriyas, conveying the external
impression to the mind, and knowledge represents the
reaction of the mind, with which comes perception. These
three confused, make our sense objects. Suppose I hear a
word; there is first the external vibration, next the internal
sensation carried to the mind by the organ of hearing, then the
mind reacts, and I know the word. The word I know is a
mixture of the three, vibration, sensation, and reaction.
Ordinarily these three are inseperable; but by practice the
Yogi can separate them. When a man has attained to this, if he
makes a Samyama on any sound, he understands the meaning
which that sound was intended to express, whether it was
made by man or by any other animal.
18. संस्कारसाक्षत्करणात् पूर्वजातिज्ञानम् ॥ १८ ॥
sanskarasakshatkaranat poorvajatijnanam
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