Patanjali Yoga Sutra
Patanjali Yoga Sutra
Patanjali Yoga Sutra
Chip Hartranft
Table of contents
Sanskrit pronunciation guide
Sanskrit-English translation
Page 3
4
Sanskrit-English glossary
71
Bibliography
84
86
Copyright 2003
All Rights Reserved
ai, ay
au
k, kh, g, gh,
c, ch, j, jh,
, h, , h,
t, th, d, dh, n
p, ph, b, bh, m
Samdhi-pda
I. Integration
I.1
atha yognusanam
atha = now
yoga = process of yoking; union
nusanam = teaching, exposition
Now, the teachings of yoga.
I.2
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yoga citta-vtti-nirodha
yoga = process of yoking; union
citta = consciousness
vtti = patterning, turnings, movements
nirodha = stilling, cessation, restriction
Yoga is to still the patterning of consciousness.
I.3
I.4
%&
vtti-srpyam itaratra
vtti = patterning, turnings, movements
srpyam = identification, conformity
itaratra = otherwise
Otherwise, awareness takes itself to be the patterns of consciousness.
I.5 %
I.6
prama-viparyaya-vikalpa-nidr-smtaya
prama = right perception
viparyaya = misperception, error
vikalpa = conceptualization
nidr = sleep
smtaya = memory, remembering
They are right perception, misperception, conceptualization, deep sleep, and remembering.
I.7
pratyaknumngam pramni
pratyaka = percept, sensory input
anumna = inference
gam = testimony from a teacher or traditional texts
pramni = accurate perception
Right perception arises from direct observation, inference, or the words of others.
I.8
@ fl
I.9
I.10
%@
I.11
anubhta-viaysampramoa smti
anubhta = experienced
viaya = object (of experience), phenomenon
asampramoa = not allowing to steal away
smti = memory, remembering
Remembering is the retention of experiences.
I.12
abhysa-vairgybhy tan-nirodha
abhysa = practice, action, method
vairgybhy = dispassion, non-reaction, non-attachment
tad = these
nirodha = stilling, cessation, restriction
Both practice and non-reaction are required to still the patterning of consciousness.
I.13
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I.14
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sa tu drgha-kla-nairantarya-satkrsevito dha-bhmi
sa = this
tu = and, moreover
drgha = long
kla = time
nairantarya = continuously, uninterruptedly
satkra = skillfully, in the right way
sevita = cultivated
dha = firmly
bhmi = rooted, grounded
And this practice becomes firmly rooted when it is cultivated skillfully and continuously for a long
time.
I.15
I.16
I.17
vitarka-vicrnandsmit-rpnugamt samprajta
vitarka = analytical thinking
vicra = insight, reflection
nanda = bliss, joy
asmit = sense of self, I-am-ness
rpa = form
anugamt = going with, following, accompanying
samprajta = cognitive
At first, the stilling process is accompanied by four kinds of cognition: analytical thinking, insight,
bliss, or feeling like a self.
I.18
@ ~
I.19
bhava-pratyayo videha-prakti-laynm
bhava = being, becoming
pratyaya = perception, thought, intention, representation
videha = bodiless
prakti = nature
laynm = clasped, merged
Once the body is gone, and these latent impressions are dissolved in nature, they are inclined to be
reborn.
I.20
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raddh-vrya-smti-samdhi-praj-prvaka itarem
raddh = faith
vrya = energy, vigor
smti = memory, mindfulness
samdhi = oneness, integration
praj = wisdom
prvaka = preceded by
itarem = others
For all others, faith, energy, mindfulness, integration, and wisdom form the path to realization.
I.21
tvra-samvegnm sanna
tvra = extremely
samvegnm = intense, vehement
sanna = near
For those who seek liberation wholeheartedly, realization is near.
I.22
&%
I.23
vara-praidhnd v
vara = divine ideal of pure awareness
praidhnt = surrender, dedication, application, alignment
v = or
Realization may also come if one is oriented toward the ideal of pure awareness, Isvara.
I.24
I.25
& ~ @
I.26
I.27
I.28
taj-japas tad-artha-bhvanam
tad = that
japa = repetition, intonation
tad = its, that
artha = meaning, purpose
bhvanam = realizing, becoming
Through repetition its meaning becomes clear.
I.29
I.30
~@ %
I.31
dukha-daurmanasygam-ejayatva-vsa-pravs vikepa-sahabhuva
dukha = distress, pain, suffering
daurmanasya = depression
agam = limb
ejayatva = trembling
vsa = disturbed inhalation
pravs = disturbed exhalation
vikepa = distraction, stirring up
sahabhuva = accompanying
When they do, one may experience distress, depression, or the inability to maintain steadiness of
posture or breathing.
I.32
@^
tat-pratiedhrtham eka-tattvbhysa
tad = that, these
pratiedha = subdue, ward off
artham = meaning, purpose, approach
eka = one
tattva = thusness, elemental quality, principle
abhysa = practice, action, method
One can subdue these distractions by working with any one of the following principles of practice.
I.33
& ~ %
I.34
pracchardana-vidhrabhym v prasya
pracchardana = exhalation, expulsion
vidhrabhym = pause, retention
v = or
prasya = breath, life force
Or by pausing after breath flows in or out.
I.35
I.36
viok v jyotimat
viok = free of sorrow
v = or
jyotimat = luminous
Or when experiencing thoughts that are luminous and free of sorrow.
I.37
vtargaviayam v cittam
vta = free from, without
rga = desire, passion, attachment
viayam = object (of experience)
v = or
cittam = consciousness
Or by focusing on things that do not inspire attachment.
I.38
svapna-nidr-jnlambanam v
svapna = dream
nidr = sleep
jna = knowledge
lambanam = resting on
v = or
Or by reflecting on insights culled from sleep and dreaming.
I.39
yathbhimata-dhynd v
yath = as
abhimata = desired
dhynt = meditative absorption
v = or
Or through meditative absorption in any desired object.
I.40
I.41
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I.42
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I.43
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I.44
I.45
skma-viayatva cliga-paryavasnam
skma = subtle
viayatva = the thing itself, thus-ness of an object
ca = and
aliga = without form
paryavasnam = ending, terminating
Subtle objects can be traced back to their origin in undifferentiated nature.
I.46
I.47
nirvicra-vairadye dhytma-prasda
nirvicra = not reflecting
vairadye = lucidity, purity
adhytma = innermost self
prasda = calming, pacification, clarification
In the lucidity of coalesced, reflection-free contemplation, the nature of the self becomes clear.
I.48
&
I.49
I.50
~~
I.51
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Sdhana-pda
II. The Path To Realization
II.1
tapa-svdhyyevara-praidhnni kriy-yoga
tapa = heat, intensity of discipline, austerity
svdhyya = self-study
vara = divine ideal of pure awareness
praidhnni = dedication, application, alignment
kriy = action
yoga = process of yoking; union
Yogic action has three components - discipline, self-study, and orientation toward the ideal of pure
awareness.
II.2
@ @X
samdhi-bhvanrtha klea-tan-karartha ca
samdhi = oneness, integration
bhvan = realizing, becoming
artha = meaning, purpose
klea = cause of suffering, corruption, hindrance, affliction, poison
tan = slender, weak
karaa = making
artha = meaning, purpose
ca = and
Its purposes are to disarm the causes of suffering and achieve integration.
II.3
avidysmit-rga-dvebhinive kle
avidy = lack of wisdom, not seeing things as they are
asmit = the sense of I, egoism
rga = desire, passion, attachment
dvea = aversion
abhinive = clinging to life, self-preservation
kle = cause of suffering, corruption, hindrance, affliction, poison
The causes of suffering are not seeing things as they are, the sense of I, attachment, aversion, and
clinging to life.
II.4
&%
II.5
II.6
dg-darana-aktyor ektmatevsmit
dg = pure awareness, witness, see-er
darana = vision, perspective
aktyo = power
eka = one
tmat = selfhood
iva = as it were, like, thus
asmit = the sense of I, egoism
The sense of I ascribes selfhood to pure awareness by identifying it with the senses.
II.7
sukhnuay rga
sukha = happiness, pleasure
anuay = following
rga = wanting, desire, passion, attachment
Attachment is a residue of pleasant experience.
II.8
dukhnuay dvea
dukha = distress, pain, suffering
anuay = following
dvea = aversion
Aversion is a residue of suffering.
II.9
II.10
te pratiprasava-hey skm
te = these
prati = with regard to, toward, reversing
prasava = flow, motion, creation, inception
hey = overcome, overwhelmed
skm = subtle
In their subtle form, these causes of suffering are subdued by seeing where they come from.
II.11
dhyna-heys tad-vttaya
dhyna = meditative absorption
hey = overcome, overwhelmed
tad = its, that, of these
vttaya = patterning, turnings, movements
In their gross form, as patterns of consciousness, they are subdued through meditative absorption.
II.12
II.14
te hlda-paritpa-phal puypuya-hetutvt
te = they, these
hlda = delight
paritpa = anguish
phal = fruit
puya = good, virtuous
apuya = bad, evil
hetutvt = causality
This life will be marked by delight or anguish, in proportion to those good or bad actions that created
its store of latent impressions.
II.15
~@% @
II.16
II.17
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II.19
& @
vieviea-ligamtrligni gua-parvi
viea = difference, distinction; distinct
aviea = indistinct
liga = mark, characteristic
mtra = only
aligni = undifferentiated, without marks
gua = fundamental qualities of nature
parvi = level, state
All orders of being - undifferentiated, differentiated, indistinct, distinct - are manifestations of the
fundamental qualities of nature.
II.20
&
II.21
II.22
II.23
II.24
II.26
II.27
II.28
II.29
yama-niyamsana-pryma-pratyhra-dhra-dhyna-samdhayo v agni
yama = external discipline
niyama = internal discipline
sana = posture
pryma = breath regulation
pratyhra = withdrawal of the senses
dhra = concentration
dhyana = meditative absorption
samdhaya = oneness, integration
au = eight
agni = limbs
The eight components of yoga are external discipline, internal discipline, posture, breath regulation,
concentration, meditative absorption, and integration.
II.30
ahims-satysteya-brahmacaryparigrah yam
ahims = not harming
satya = truthfulness, truth
asteya = not stealing
brahmacarya = celibacy, impeccable conduct
aparigrah = not being acquisitive
yam = external discipline
The five external disciplines are not harming, truthfulness, not stealing, celibacy, and not being
acquisitive.
II.31
II.32
auca-santoa-tapa-svdhyyevara-praidhnni niyam
auca = purity
santoa = contentment
tapa = heat, intensity of discipline, austerity
svdhyya = self-study
vara = divine ideal of pure awareness
praidhnni = surrender, dedication, application, alignment
niyam = internal discipline
The five internal disciplines are bodily purification, contentment, intensity, self-study, and
orientation toward the ideal of pure awareness.
II.33
vitarka-bdhane pratipaka-bhvanam
vitarka = analytical thinking, unwholesome thoughts
bdhane = repelling
pratipaka = opposite
bhvanam = realizing, becoming
Unwholesome thoughts can be neutralized by cultivating wholesome ones.
II.34
@ $@ &
II.35
II.36
satya-pratihy kriy-phalrayatvam
satya = truthfulness, truth
pratithy = based on, grounded in
kriy = action
phala = fruit
rayatvam = rest on
For those grounded in truthfulness, every action and its consequences are imbued with truth.
II.37
asteya-pratihy sarva-ratnopasthnam
asteya = not stealing
pratithy = based on, grounded in
sarva = all
ratna = jewel
upasthnam = approach, materialize
For those who have no inclination to steal, the truly precious is at hand.
II.38
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brahmacarya-pratihym vrya-lbha
brahmacarya = celibacy, impeccable conduct
pratithy = based on, grounded in
vrya = energy, vigor
lbha = acquired
The chaste acquire vitality.
II.39
aparigraha-sthairye janma-kathant-sambodha
aparigraha = not being acquisitive
sthairye = being settled in
janma = birth
kathant = understanding why
sambodha = insight
Freedom from wanting unlocks the real purpose of existence.
II.40
~@
II.41
^@
sattva-uddhi-saumanasyaikgryendriya-jaytma-darana-yogyatvni ca
sattva = clarity, luminosity; a fundamental essence of nature, or guna
uddhi = purity
saumanasya = gladness
eka = one
agrya = pointed
indriya = sensory apparatus
jaya = mastery
tma = self, essence
darana = vision, perspective
yogyatvni = capability
ca = and
Purification also brings about clarity, happiness, concentration, mastery of the senses, and capacity for
self-awareness.
II.42
II.43
II.44
svdhyyd ia-devat-samprayoga
svdhyyt = self-study
ia = desired
devat = deity
samprayoga = contact
Self-study deepens communion with ones personal deity.
II.45
samdhi-siddhir vara-praidhnt
samdhi = oneness, integration
siddhi = perfection
vara = divine ideal of pure awareness
praidhnt = surrender, dedication, application, alignment
Through orientation toward the ideal of pure awareness, one can achieve integration.
II.46
sthira-sukham sanam
sthira = steady, stable
sukham = happiness
sanam = posture
The postures of meditation should embody steadiness and ease.
II.47
prayatna-aithilynanta-sampattibhym
prayatna = effort
aithilya = relaxation
ananta = endless, boundless
sampattibhym = coalescence, unified contemplation
This occurs as all effort relaxes and coalescence arises, revealing that the body and the infinite
universe are indivisible.
II.48
tato dvandvnabhighta
tata = therefore, from these, from that
dvandva = play of opposites, dualities
anabhighta = insulation, being beyond disturbance
Then, one is no longer disturbed by the play of opposites.
II.49
II.50
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II.51
bhybhyantara-viaykep caturtha
bhya = external
abhyantara = internal
viaya = object (of experience), phenomenon
kep = transcending
caturtha = fourth
As realization dawns, the distinction between breathing in and out falls away.
II.52
II.53
II.54
II.55
Vibhti-pda
III. The Extraordinary Powers
III.1
III.2
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III.3
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III.4
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III.5
taj-jayt prajloka
tad = that
jayt = mastery
praja = wisdom
loka = illumination, flashes of brilliance
Once the perfect discipline of consciousness is mastered, wisdom dawns.
III.6
III.7
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III.8
III.9
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III.10
III.11
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III.12
III.13
III.14
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antoditvyapadeya-dharmnupt dharm
anta = quiescent, subsided
udita = arisen
avyapadeya = unmanifest
dharma = property, visible form, experiential substance
anupt = following, relying upon
dharm = substrate, substance
The substrate is unchanged, whether before, during, or after it takes a given form.
III.15
III.16
&
parima-traya-sayamd attngata-jnam
parima = transformation
traya = these three
sayamt = constraint, perfect discipline
atta = past
angata = future
jnam = knowledge
Observing these three axes of change - form, timespan, and condition - with perfect discipline yields
insight into the past and future.
III.17
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III.18
saskra-skt-karat prva-jti-jnam
saskra = latent impressions
skt = direct, through the eye
karat = making, observing
prva = earlier
jti = birth, rank
jnam = knowledge
Directly observing latent impressions with perfect discipline yields insight into previous births.
III.19
pratyayasya para-citta-jnam
pratyayasya = perception, thought, intention, representation
para = other
citta = consciousness
jnam = knowledge
Focusing with perfect discipline on the perceptions of another yields insight into that persons
consciousness.
III.20
III.21
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III.22
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III.23
$ $ @
III.24
maitrydiu balni
maitr = friendliness
diu = and the others, et cetera
balni = powers, strengths
Focusing with perfect discipline on friendliness, compassion, delight, and equanimity, one is imbued
with their energies.
III.25
baleu hasti-baldni
baleu = powers, strengths
hasti = elephant
bala = powers, strengths
dni = and the others, et cetera
Focusing with perfect discipline on the powers of an elephant, or other entities, one acquires those
powers.
III.26
pravttyloka-nyst skma-vyavahita-vipraka-jnam
pravtti = arising of activity
loka = illumination, flashes of brilliance
nyst = setting down, focusing
skma = subtle
vyavahita = hidden
vipraka = distant
jnam = knowledge
Being absorbed in the play of the minds luminosity yields insight about the subtle, hidden, and
distant.
III.27
III.28
candre tr-vyha-jnam
candre = on the moon
tr = star
vyha = arrangement
jnam = knowledge
Focusing with perfect discipline on the moon yields insight about the stars positions.
III.29
dhruve tad-gati-jnam
dhruve = polestar
tad = its, that
gati = flow
jnam = knowledge
Focusing with perfect discipline on the polestar yields insight about their movements.
III.30
nbhi-cakre kya-vyha-jnam
nbhi = navel
cakre = wheel, energy center
kya = body
vyha = arrangement
jnam = knowledge
Focusing with perfect discipline on the navel energy center yields insight about the organization of
the body.
III.31
kaha-kpe kut-pips-nivtti
kaha = throat
kpe = pit, well, cavity
kut = hunger
pips = thirst
nivtti = cessation
Focusing with perfect discipline on the pit of the throat eradicates hunger and thirst.
III.32
@ @
krma-ny sthairyam
krma = tortoise
ny = channel, duct
sthairyam = being settled in
Focusing with perfect discipline on the tortoise channel, one cultivates steadiness.
III.33
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mrdha-jyotii siddha-daranam
mrdha = head, crown
jyotii = light
siddha = perfected one
daranam = vision, perspective
Focusing with perfect discipline on the light in the crown of the head, one acquires the perspective of
the perfected ones.
III.34
prtibhd v sarvam
prtibht = spontaneous illumination
v = or
sarvam = all
Or, all these accomplishments may be realized in a flash of spontaneous illumination.
III.35
%~
hdaye citta-samvit
hdaye = heart
citta = consciousness
samvit = understanding
Focusing with perfect discipline on the heart, one understands the nature of consciousness.
III.36
^@ @ @
III.37
@%@
III.38
III.39
III.40
III.41
samna-jayj jvalanam
samna = energy flow through the solar plexus
jayt = mastery
jvalanam = radiance
By mastering the flow of energy through the solar plexus, one becomes radiant.
III.42
& &
III.43
III.44
%@
III.45
@^
sthla-svarpa-skmnvayrthavattva-sayamd bhta-jaya
sthla = gross
sva = own
rpa = form
skma = subtle
anvaya = pervasiveness, relation
artha = meaning, purpose, approach
vattva = function
sayamt = constraint, perfect discipline
bhta = element, being
jaya = mastery
By observing the aspects of matter - gross, subtle, intrinsic, relational, purposive - with perfect
discipline, one masters the elements.
III.46
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III.47
rpa-lvaya-bala-vajra-sahananatvni kya-sampat
rpa = form
lvaya = grace
bala = strength
vajra = diamond
sahananatvni = durability, firmness
kya = body
sampat = perfection
This perfection includes beauty, grace, strength, and the durability of a diamond.
III.48
@^
grahaa-svarpsmitnvayrthavattva-sayamd indriya-jaya
grahaa = grasping, perceiving
sva = own
rpa = form
asmit = the sense of I, egoism
anvaya = pervasiveness, relation
artha = meaning, purpose, approach
vattva = function
sayamt = constraint, perfect discipline
indriya = sensory apparatus
jaya = mastery
By observing the various aspects of the sense organs - their processes of perception, intrinsic natures,
identification as self, interconnectedness, purposes - with perfect discipline, one masters them.
III.49
III.50
^& @ @
III.51
III.52
&
III.53
III.54
III.55
~ @ @$
III.56
Kaivalya-pda
IV. Freedom
IV.1
&
janmauadhi-mantra-tapa-samdhij siddhaya
janma = birth
auadhi = herb
mantra = intonation
tapa = heat, intensity of discipline, austerity
samdhi = oneness, integration
j = born of
siddhaya = perfection, attainment
The attainments brought about by integration may also arise at birth, through the use of herbs, from
intonations, or through austerity.
IV.2
jtyantara-parima praktyprt
jti = birth, rank
antara= other
parima = transformation
prakti = nature, phenomenal world
prt = overflow
Being delivered into a new form comes about when natural forces overflow.
IV.3
%~ &
IV.4
@%&
nirma-cittnyasmit-mtrt
nirma = forming, creating
cittni = consciousness
asmit = the sense of I, egoism
mtrt = only
Feeling like a self is the frame that orients consciousness toward individuation.
IV.5
% ~ %
IV.6
&
IV.7
@ &
IV.8
#@
IV.9
IV.10
IV.11
IV.12
IV.13
te vyaktaskm gutmna
te = they, these
vyakta = manifest
skm = subtle
gua = fundamental qualities of nature
tmna = self, essence
The characteristics of these sectors, whether manifest or subtle, are imparted by the fundamental
qualities of nature.
IV.14
parimaikatvd vastu-tattvam
parima = transformation
ekatvt = oneness
vastu = object, substance
tattvam = thusness, elemental quality, principle
Their transformations tend to blur together, imbuing each new object with a quality of substantiality.
IV.15
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IV.16
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IV.17
IV.18
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IV.19
IV.20
eka-samaye cobhaynavadhraam
eka= one
samaye = circumstance
ca = and
ubhaya = both
anavadhraam = not perceiving
Furthermore, consciousness and its object cannot be perceived at once.
IV.21
IV.22
$%
IV.23
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IV.24
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IV.25
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viea-darina tma-bhva-bhvan-vinivtti
viea = difference, distinction; distinct, particular
darina = one who sees
tma = self, essence
bhva = being, becoming
bhvan = realizing, becoming
vinivtti = cessation
As soon as one can distinguish between consciousness and awareness, the ongoing construction of the
self ceases.
IV.26
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IV.27
IV.28
IV.29
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IV.30
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tata klea-karma-nivtti
tata = therefore, from these, from that
klea = cause of suffering, corruption, hindrance, affliction, poison
karma = action
nivtti = cessation
This realization extinguishes both the causes of suffering and the cycle of cause and effect.
IV.31
IV.32
@ $@
IV.33
@ $
IV.34
@ #
Freedom is at hand when the fundamental qualities of nature, each of their transformations witnessed
at the moment of its inception, are recognized as irrelevant to pure awareness; it stands alone,
grounded in its very nature, the power of pure seeing.
That is all.
Sanskrit-English glossary
Each of the Sanskrit terms in the Yoga-Stra appears below. To make this glossary more accessible to
readers unfamiliar with Sanskrit, terms have been transliterated to the Roman alphabet, rather than
appearing in devangar script, and compiled in Roman alphabetical order. In many cases they have also
been presented with the grammatical endings used by Patajali, as well as their root forms, which are
often a different part of speech and may have a somewhat different meaning. Parentheses indicate where
each Sanskrit term can be found in the Yoga-Stra. To sound out Sanskrit words correctly, see the
Sanskrit Pronunciation Guide on page 3; to compare to Sanskrit rendered in devangar script, see
accompanying link, Sanskrit Alphabet (PDF).
a = extending to
bhsa = luminosity (IV.19)
abhva = non-existence, non-becoming, disappearance (I.10, 29; II.25; IV.11)
abhibhava = subjugation, suppression, submergence (III.9)
abhijtasya = faultless, transparent (I.41)
abhimata = desired (I.39)
abhinive = self-preservation (II.3,9)
abhivyakti = manifestation (IV.8)
abhyantara = internal (II.50,51)
abhysa = practice, action, method (I.12,13,18,32)
dara = seeing (III.38)
daya = et cetera (II.34)
adhigama = attainment (I.29)
adhimtr, adhimtratvt = extreme, intense (I.22)
adhittva = supremacy (III.50)
adhva = path, route (IV.12)
adhyst = superimposition (III.17)
adhytma = innermost self (I.47)
adi = others (III.23,47)
diu, dni = and the others, et cetera (III.25,41)
ada = unseen (II.12)
gam = testimony from a teacher or traditional texts (I.7)
agrya = pointed (II.41)
ahakra = I-maker, source of egoism; the sense that identification is occurring
ahims = not harming (II.30,35)
jna = ignorance (II.34)
ajtam = not known (IV.17)
akalpit = not feasible, impossible (III.45)
kra = shape (IV.22)
akaraam = without cause (III.51)
kayo = space, ether (III.42,43)
akli = benign (I.5)
akramam = not in sequence, simultaneous (III.56)
aka = not black (IV.7)
kep = transcending (II.51)
akusdasya = one without greed (IV.29)
Selected Bibliography
Deutsch, Eliot. Advaita Vedanta: a philosophical reconstruction. Honolulu: University of Hawaii Press, 1969
Eliade, Mircea. Patajali And Yoga. New York: Schocken, 1975
Eliade, Mircea. Yoga: Immortality And Freedom. Princeton, NJ: Princeton University Press, 1958/69
Feuerstein, Georg. The Yoga Tradition. Prescott,AZ: Hohm Press, 1998
Iyengar, B. K. S. Light On Yoga New York: Schocken, 1966
MacDonnell, Arthur. A Practical Sanskrit Dictionary. Oxford: Oxford University Press, 1924/91
Radhakrishnan, S. Indian Philosophy, vol.2. Delhi: Oxford India Press, 1923/97
Radhakrishnan, S. & Moore, C. A Source Book In Indian Philosophy. Princeton,NJ: Princeton University
Press, 1973
Rahula, Walpola. What The Buddha Taught. New York: Grove Press, 1959/74
Tandon, S.N. A Re-appraisal of Patajalis Yoga-Sutras in the Light of the Buddhas Teaching. Igatpuri:
Vipassana Research Institute, 1995
Whicher, Ian. The Integrity Of The Yoga Darana. Albany,NY: SUNY Press, 1998
Translations
Arya, Pandit Usharbudh. Yoga Stras Of Patajali, vol.1. Honesdale,PA: Himalayan Institute, 1986 YB
Bouanchaud, Bernard. The Essence Of Yoga: reflections on the Yoga Sutras of Patajali. Portland,OR: Rudra
Press, 1997
Desikachar, T.K.V. The Heart Of Yoga. Rochester,VT: Inner Traditions ,1995
Feuerstein, Georg. The Yoga-Stra Of Patajali. Rochester,VT: Inner Traditions, 1989
Hariharananda Aranya, Swami. Yoga Philosophy Of Patajali. Albany,NY: SUNY Press, 1983 YB
Houston, Vyaas. The Yoga Stra Workbook . Warwick,NY: American Sanskrit Institute, 1995
Iyengar, B.K.S. Light On The Yoga Stras Of Patajali. New York: HarperCollins, 1993
Miller, Barbara Stoler. Yoga: Discipline Of Freedom. New York: Bantam, 1996
Prabhavananda, S. & Isherwood, C. How To Know God: the yoga aphorisms of Patajali. New York New
American Library ,1953
Prasada, Rama. Patajalis Yoga Stras. New Delhi: Munshiram Manoharlal, 1988 YB,TV
Satchidananda, Swami. The Yoga Stras Of Patajali. Yogaville,VA: Integral Yoga, 1978/90
Shearer, Alistair. Effortless Being: the yoga stras of Patajali. London: Unwin ,1982