1 Yoga in the form of action (kriya yoga) has three parts: 1) training and purifying

the senses (tapas), 2) self-study in the context of teachings (svadhyaya), and 3)

devotion and letting go into the creative source from which we emerged (ishvara

pranidhana).

(tapah svadhyaya ishvara-pranidhana kriya-yogah)

· tapah = accepting the purifying aspects of painful experience, purifying action,

· svadhyaya = self-study in the context of teachings, remembrance of sacred

· ishvara = creative source, causal field, God, supreme Guru or teacher

· pranidhana = practicing the presence, dedication, devotion, surrender of fruits

· kriya-yogah = yoga of practice, action, practical yoga

2 That Yoga of action (kriya yoga) is practiced to bring about samadhi and to

minimize the colored thought patterns (kleshas).

(samadhi bhavana arthah klesha tanu karanarthah cha)

· samadhi = deep absorption of meditation, the state of perfected concentration

· bhavana = to bring about, cultivate

· arthah = for the purpose of

· klesha = colored, painful, afflicted, impure

· tanu-karana = minimize, to make fine, attenuate, weaken

· arthah = for the purpose

· cha = and

3 There are five kinds of coloring (kleshas): 1) forgetting, or ignorance about the

true nature of things (avidya), 2) I-ness, individuality, or egoism (asmita), 3)

attachment or addiction to mental impressions or objects (raga), 4) aversion to

thought patterns or objects (dvesha), and 5) love of these as being life itself, as well

as fear of their loss as being death.

(avidya asmita raga dvesha abhinivesha pancha klesha)

· avidya = spiritual forgetting, ignorance, veiling, nescience

· asmita = associated with I-ness

· raga = attraction or drawing to, addiction

· dvesha = aversion or pushing away, hatred

· abhinivesha = resistance to loss, fear of death of identity, desire for continuity,

· pancha = five

· klesha = colored, painful, afflicted, impure; the root klish means to cause

4 The root forgetting or ignorance of the nature of things (avidya) is the breeding

ground for the other of the five colorings (kleshas), and each of these is in one of four

states: 1) dormant or inactive, 2) attenuated or weakened, 3) interrupted or

separated from temporarily, or 4) active and producing thoughts or actions to varying

degrees.

(avidya kshetram uttaresham prasupta tanu vicchinna udaranam)

· avidya = spiritual forgetting, ignorance, veiling, nescience

· kshetram = field, breeding ground

· uttaresham = for the others

· prasupta = dormant, latent, seed

· tanu = attenuated, weakened

· vicchinna = distanced, separated, cut off, intercepted, alternated

· udaranam = fully active, aroused, sustained

· antiya = non-eternal, impermanent, ephemeral

· ashuchi = impure

· duhkha = painful, sorrowful, suffering

· anatmasu = non-self, non-atman

· nitya = eternal, everlasting

· shuchi = pure

· sukha = pleasurable, pleasant

· atman = Self, soul

· khyatih = taking to be, supposing to be, seeing as if

· avidya = spiritual forgetting, ignorance, veiling, nescience

· drig = consciousness itself as seeing agent

· darshana-shaktyoh = the instrument of seeing, power of intellect or buddhi to

· ekatmata = identity, with oneself (eka = one; atmata = selfness

· iva = appearing to be, apparently as if

· asmita = I-ness

· sukha = pleasure

· anushayi = sequential attraction to, closely following, secondary

· ragah = attachment, addiction

8 Aversion (dvesha) is a modification that results from misery associated with some

memory, whereby the three modifications of aversion, pain, and the memory of the

object or experience are then associated with one another.

(dukha anushayi dvesha)

· dukha = pain, sorrow, suffering

· anushayi = sequential attraction to, closely following, secondary

· dvesha = aversion or pushing away, hatred

· sva-rasa-vahi = flowing on its own momentum (sva = own; rasa = inclination,

· vidushah = in the wise or learned person

· api = even

· tatha = the same way

· rudhah = firmly established

· abhiniveshah = resistance to loss, fear of death of identity, desire for

10 When the five types of colorings (kleshas) are in their subtle, merely potential

form, they are then destroyed by their disappearance or cessation into and of the field

of mind itself.

(te pratipasava heyah sukshmah)

· te = these

· pratipasava = involution, resolving back into the cause from which they arose

· heyah = to be overcome, reduced, abandoned, destroyed, eliminated

· sukshmah = subtle

· dhyana = meditation

· heyah = to be overcome, reduced, abandoned, destroyed

· tat = that

· vrittayah = operations, activities, fluctuations, modifications, changes, or

12 Latent impressions that are colored (karmashaya) result from other actions

(karmas) that were brought about by colorings (kleshas), and become active and

experienced in a current life or a future life.

(klesha-mula karma-ashaya drishta adrishta janma vedaniyah)

· klesha-mula = having colorings as its origin (klesha = colored, painful,

· karma-ashaya = repository of karma (karma = actions stemming from the

· drishta = seen, visible, experienced consciously, present

· adrishta = unseen, invisible, only experienced unconsciously, future

· janma = in births

· vedaniyah = to be experienced

· sati = since being here, being present, existing

· mule = to be at the root

· tat = of that

· vipakah = ripening, fruition, maturation

· jati = type of birth, species, state of life

· ayus = span of life, lifetime

· bhogah = having experience, resulting enjoyment

· te = they, those (referring to those who take birth, as in the last sutra)

· hlada-paritapa-phalah = experiencing pleasure and pain as fruits (hlada =

· punya = virtuous, meritorious, benevolent

· apunya = non-virtuous, vice, bad, wicked, evil, bad, demerit, non-meritorious

· hetutvat = having as their cause (the punya or apunya)

15 A wise, discriminating person sees all worldly experiences as painful, because of

reasoning that all these experiences lead to more consequences, anxiety, and deep

habits (samskaras), as well as acting in opposition to the natural qualities.

(parinama tapa samskara duhkhaih guna vrittih virodhat cha duhkham eva sarvam

vivekinah)

· parinama = of change, transformation, result, consequence, mutative effect,

· tapa = anxiety, anguish, pain, suffering, misery, torment

· samskara = subtle impressions, imprints in the unconscious, deepest habits

· duhkhaih = by reason of suffering, sorrows

· guna = of the qualities, gunas of prakriti (sattvas, rajas, tamas)

· vrittih = operations, activities, fluctuations, modifications, changes, or various

· virodhat = because of reasoning the contradictory

· cha = and

· duhkham = because of the pain, suffering, sorrow

· eva = is only

· sarvam = all

· vivekinah = to one who discriminates, discerns

· heyam = to be discarded, avoided, prevented

· duhkham = pain, suffering, sorrow

· anagatam = which has not yet come, in the future

· drashtri = of the seer, knower, apprehender

· drishyayoh = of the seen, knowable

· samyogah = union, conjunction

· heya = to be discarded, avoided, prevented

· hetuh = the cause, reason

18 The objects (or knowables) are by their nature of: 1) illumination or sentience, 2)

activity or mutability, or 3) inertia or stasis; they consist of the elements and the

powers of the senses, and exist for the purpose of experiencing the world and for

liberation or enlightenment.

(prakasha kriya sthiti shilam bhuta indriya atmakam bhoga apavarga artham

drishyam)

· prakasha = illumination, light

· kriya = of activity

· sthiti = steadiness, inertia, stasis

· shilam = having the nature of (illumination, activity, steadiness)

· bhuta = the elements (earth, water, fire, air, space)

· indriya = powers of action and sensation, instruments, mental sense organs

· atmakam = consisting of (elements and senses)

· bhoga = experience, enjoyment

· apavarga = liberation, freedom, emancipation

· artham = for the sake of, purpose of, object of

· drishyam = the seen, the knowable

· vishesha = diversified, specialized, particularized, having differences

· avishesha = undiversified, unspecialized, unparticularized, having no

· linga-matra = undifferentiated, only a mark or trace (linga = mark, trace;

· alingani = without even a mark or trace, undifferentiated subtle matter

· guna-parvani = state of the gunas (guna = of the qualities, gunas of prakriti;

· drashta = the seer

· drishi-matrah = power of seeing (drishi = seeing; matrah = power)

· suddhah = pure

· api = even though, although

· pratyaya = the cause, the feeling, causal or cognitive principle, notion, content

· anupashyah = appearing to see

21 The essence or nature of the knowable objects exists only to serve as the

objective field for pure consciousness.

(tad-artha eva drishyasya atma)

· tad-artha = the purpose for that, to serve as (tad = that; artha = purpose)

· eva = only

· drishyasya = of the seen, knowable

· atma = essence, being, existence

· krita-artham = one whose purpose has been accomplished (krita =

· prati = towards, with regard to

· nashtam = ceased, dissolved, finished, destroyed

· api = even, although

· anashtam = has not ceased, not dissolved, not finished, not destroyed

· tat = that

· anya = for others

· sadharanatvat = being common to others, due to commonness

· sva = of being owned

· svami = of being owner, master, the one who possesses

· saktyoh = of the powers

· svarupa = of the nature, own nature, own form (sva = own; rupa = form)

· upalabdhi = recognition

· hetuh = that brings about, the cause, reason

· samyogah = union, conjunction

· tasya = of that (of that alliance, from last sutra)

· hetuh = that brings about, the cause, reason

· avidya = spiritual forgetting, ignorance, veiling, nescience

25 By causing a lack of avidya, or ignorance there is then an absence of the alliance,

and this leads to a freedom known as a state of liberation or enlightenment for the

Seer.

(tat abhavat samyogah abhavah hanam tat drishi kaivalyam)

· tat = its

· abhavat = due to its disappearance, lack or absence (of that ignorance in the

· samyogah = union, conjunction

· abhavah = absence, disappearance, dissolution

· hanam = removal, cessation, abandonment

· tat = that

· drishi = of the knower, the force of seeing

· kaivalyam = absolute freedom, liberation, enlightenment

26 Clear, distinct, unimpaired discriminative knowledge is the means of liberation

from this alliance.

(viveka khyatih aviplava hana upayah)

· viveka-khyatih = discriminative knowledge (viveka = discriminative,

· aviplava = undisturbed, without vacillation, uninterrupted

· hana = of removal, of avoidance

· upayah = the means, way, method

· tasya = to one, to such a person

· saptadha = sevenfold

· pranta = final, ultimate

· bhumih = stage, level, degree

· prajna = discrimination, insight, wisdom, cognizing consciousness

28 Through the practice of the different limbs, or steps to Yoga, whereby impurities

are eliminated, there arises an illumination that culminates in discriminative wisdom,

or enlightenment.

(yoga anga anusthanad ashuddhi kshaye jnana diptih a viveka khyateh)

· yoga-anga= rungs of yoga (yoga = yoga; anga = rungs, limbs, accessories,

· anusthanad = by the sustained practice, observance, performance

· ashuddhi = impurities,

· kshaye = with the elimination, destruction

· jnana = of wisdom, knowledge,

· diptih = light, brilliance, shining, radiance

· a = until, up to

· viveka-khyatih = discriminative knowledge (viveka = discriminative,

· yama = codes of restraint, abstinences, self-regulations

· niyama = observances, practices, self-training

· asana = meditation posture (from the root ~as, which means "to sit")

· pranayama = expansion of breath and prana, regulation, control

· pratyahara = withdrawal of the indriyas (the senses), bringing inward

· dharana = concentration

· dhyana = meditation

· samadhi = meditation in its higher state, deep absorption of meditation, the

· ashtau = eight

· angani = rungs, limbs, accessories, components, steps, parts, members,

30 Non-injury or non-harming (ahimsa), truthfulness (satya), abstention from

stealing (asteya), walking in awareness of the highest reality (brahmacharya), and

non-possessiveness or non-grasping with the senses (aparigraha) are the five yamas,

or codes of self-regulation or restraint, and are the first of the eight steps of Yoga.

(ahimsa satya asteya brahmacharya aparigraha yama)

· ahimsa = non-violence, non-harming, non-injury

· satya = truthfulness, honesty

· asteya = non-stealing, abstention from theft

· brahmacharya = walking in awareness of the highest reality, continence,

· aparigraha = non-possessiveness, non-holding through senses, non-greed,

· yama = codes of restraint, abstinences, self-regulations

31 These codes of self-regulation or restraint become a great vow when they

become universal and are not restricted by any consideration of the nature of the kind

of living being to whom one is related, nor in any place, time or situation.

(jati desha kala samaya anavachchhinnah sarva-bhaumah maha-vratam)

· jati = type of birth, species, state of life

· desha = space, place

· kala = time

· samaya = circumstance, condition, consideration

· anavachchhinnah = not limited by

· sarva-bhaumah = universal, in all parts (sarva = all; bhaumah = parts,

· maha-vratam = great vow (maha = great; vratam = vow)

· shaucha = purity of body and mind

· santosha = contentment

· tapah = training the senses, austerities, ascesis

· svadhyaya = self-study, reflection on sacred words

· ishvara = creative source, causal field, God, supreme Guru or teacher

· pranidhana = practicing the presence, dedication, devotion, surrender of fruits

· niyamah = observances or practices of self-training

· vitarka = troublesome thoughts, deviating (from the yamas and niyamas)

· badhane = disturbed by, inhibited by

· pratipaksha = to the contrary, opposite thoughts or principles

· bhavanam = cultivate, habituate, thought of, contemplate on, reflect on

34 Actions arising out of such negative thoughts are performed directly by oneself,

caused to be done through others, or approved of when done by others. All of these

may be preceded by, or performed through anger, greed or delusion, and can be mild,

moderate or intense in nature. To remind oneself that these negative thoughts and

actions are the causes of unending misery and ignorance is the contrary thought, or

principle in the opposite direction that was recommended in the previous sutra.

(vitarkah himsadayah krita karita anumoditah lobha krodha moha purvakah mridu

madhya adhimatrah dukha ajnana ananta phala iti pratipaksha bhavanam)

· vitarkah = troublesome thoughts, deviating (from the yamas and niyamas)

· himsadayah = harmful and the others (himsa = harmful; adayah = et cetera,

· krita = committed (by oneself)

· karita = caused to be done (by others)

· anumoditah = consented to, approved of (when done by others)

· lobha = greed, desire

· krodha = anger

· moha = delusion

· purvakah = preceded by

· mridu = mild, slight

· madhya = middling

· adhimatrah = intense, extreme

· dukha = misery, pain, suffering, sorrow

· ajnana = ignorance (a = without; jnana = knowledge)

· ananta = infinite, unending (an = un; anta = ending)

· phala = fruition, results, effects

· iti = thus

· pratipaksha = to the contrary, opposite thoughts or principles

· bhavanam = cultivate, habituate, thought of, contemplate on, reflect on

35 As a Yogi becomes firmly grounded in non-injury (ahimsa), other people who

come near will naturally lose any feelings of hostility.

(ahimsa pratishthayam tat vaira-tyagah)

· ahimsa = non-violence, non-harming, non-injury

· pratishthayam = having firmly established, being well grounded in

· tat = that, of his or her

· vaira-tyagah = give up hostilities (vaira = hostility, enmity, aggression; tyaga

36 As truthfulness (satya) is achieved, the fruits of actions naturally result according

to the will of the Yogi.

(satya pratisthayam kriya phala ashrayatvam)

· satya = truthfulness, honesty

· pratisthayam = having firmly established, being well grounded in

· kriya = actions

· phala = fruition, results, effects

· ashrayatvam = come as a result of, are dependent on, are subservient to (the

· asteya = non-stealing, abstention from theft

· pratisthayam = having firmly established, being well grounded in

· sarva = of all

· ratna = jewels, treasures

· upasthanam = appear, come, approach to him or her, are available, present

· brahmacharya = walking in awareness of the highest reality, absolute reality,

· pratisthayam = having firmly established, being well grounded in

· virya = strength, vigor, vitality, courage

· labhah = is acquired, attained, gained

· aparigraha = non-possessiveness, non-holding through senses, non-greed,

· sthairye = upon being steady in, stability

· janma = birth, incarnation

· kathanta = how and from where

· sambodhah = complete knowledge of

40 Through cleanliness and purity of body and mind (shaucha), one develops an

attitude of distancing, or disinterest towards one's own body, and becomes disinclined

towards contacting the bodies of others.

(sauchat sva-anga jugupsa paraih asamsargah)

· sauchat = by cleanliness, purification (of body and mind)

· sva-anga = one's own body (sva = one's; anga = limbs, body)

· jugupsa = disinclined, distanced from, drawn away from

· paraih = and with that of others

· asamsargah = cessation of contact, non-association

· sattva = purest of subtle essence, internal being

· shuddhi = purification of

· saumanasya = high-mindedness, cheerfulness, clarity, pleasantness, goodness,

· ekagra = one-pointedness (eka = one; agra = pointedness, intentness)

· indriya-jaya = control of the senses (indriya = active and cognitive senses;

· atma = of the Self, center of consciousness

· darshana = realization, seeing, experiencing

· yogyatvani = to be fit for, qualified for

· cha = and

· santosha = contentment

· anuttamah = unexcelled, extreme, supreme

· sukha = pleasure, happiness, comfort, joy, satisfaction

· labhah = is acquired, attained, gained

· kaya = of the physical body

· indriya = active and cognitive senses

· siddhih = attainment, mastery, perfection

· ashuddhi = of impurities

· kshayat = removal, destruction, elimination

· tapasah = training the senses, austerities, ascesis

44 From self-study and reflection on sacred words (svadhyaya), one attains contact,

communion, or concert with that underlying natural reality or force.

(svadhyayat ishta samprayogah)

· svadhyayat = self-study, reflection on sacred words

· ishta = that which is preferred, chosen, predisposed towards

· samprayogah = connected with, in contact, communion

· samadhi = deep absorption of meditation, the state of perfected concentration

· siddhih = attainment, mastery, accomplishment, perfection

· ishvara = creative source, causal field, God, supreme Guru or teacher

· pranidhana = practicing the presence, dedication, devotion, surrender of fruits

46 The posture (asana) for Yoga meditation should be steady, stable, and

motionless, as well as comfortable, and this is the third of the eight rungs of Yoga.

(sthira sukham asanam)

· sthira = steady, stable, motionless

· sukham = comfortable, ease filled

· asanam = meditation posture (from the root ~as, which means "to sit")

· prayatna = tension or effort (related to trying to do the posture)

· shaithilya = by relaxing, loosening, lessening, slackening

· ananta = infinite, endlessness

· samapattibhyam = by focusing attention on, by coalescence, coincidence,

· tatah = then, thereby, thence, from that

· dvandva = the pairs of opposites, the dualities, dichotomies

· anabhighata = unimpeded freedom from suffering, without effect or impact,

49 Once that perfected posture has been achieved, the slowing or braking of the

force behind, and of unregulated movement of inhalation and exhalation is called

breath control and expansion of prana (pranayama), which leads to the absence of the

awareness of both, and is the fourth of the eight rungs.

(tasmin sati shvasa prashvsayoh gati vichchhedah pranayamah)

· tasmin = upon that (perfection of meditation posture)

· sati = being accomplished

· shvasa = inhalation

· prashvsayoh = exhalation

· gati = of the uncontrolled movements

· vichchhedah = slowing, softening or braking of the force behind

· pranayamah = expansion of prana, regulation of breath

· bahya = external

· abhyantara = internal

· stambha = holding, restraint, suspension, stationary, retention, cessation,

· vrittih = operations, activities, fluctuations, modifications, changes, or various

· desha = place, spot, space, location

· kala = time, period, duration

· sankhyabhih = by these three, number, count of

· paridrishtah = regulated by, observed by

· dirgha = made long, prolonged, slow

· sukshmah = and subtle, fine

· bahya = external

· abhyantara = internal

· vishaya = region, spheres, realms, fields

· akshepi = going beyond, surpassing, setting aside

· chaturthah = the fourth

52 Through that pranayama the veil of karmasheya (2.12) that covers the inner

illumination or light is thinned, diminishes and vanishes.

(tatah kshiyate prakasha avaranam)

· tatah = then, thereby, thence, from that

· kshiyate = is destroyed, thinned, diminishes, vanishes

· prakasha = light, illumination

· avaranam = veil, covering

· dharanasu = for concentration, for dharana

· cha = and

· yogyata = fitness, preparedness, qualification, capability

· manasah = mind

54 When the mental organs of senses and actions (indriyas) cease to be engaged

with the corresponding objects in their mental realm, and assimilate or turn back into

the mind-field from which they arose, this is called pratyahara, and is the fifth step.

(sva vishaya asamprayoge chittasya svarupe anukarah iva indriyanam pratyaharah)

· sva = their own

· vishaya = objects, region, spheres, realms, fields

· asamprayoge = not coming into contact with, non-conjunction, cessation of

· chittasya = of the mind field

· svarupe = own form, own nature (sva = own; rupe = form, nature)

· anukarah = imitate, resemble, follow, be engaged with

· iva = like, as though, as it were

· indriyanam = mental organs of actions and senses (indriyas)

· pratyaharah = withdrawal of the indriyas (the senses), bringing inward

55 Through that turning inward of the organs of senses and actions (indriyas) also

comes a supreme ability, controllability, or mastery over those senses inclining to go

outward towards their objects.

(tatah parama vashyata indriyanam)

· tatah = then, thereby, thence, from that

· parama = highest, supreme, ultimate, perfected

· vashyata = mastery, control, being willed

· indriyanam = of the mental organs of actions and senses (indriyas)