Yog Sutra : Kaivalya Pada | योगसूत्र : कैवल्यपदः

The Patanjali's Yog Sutra, comprising 195 aphorisms divided into 4 chapters or Pada, provide terse treatment to the complex subject of Yoga and seamlessly covers aspects such as types of yoga, practice of yoga, powers of yoga and the ultimate aim or result of yoga. Kaivalya, which is the ultimate goal of yoga, means solitariness or detachment. The 34 sutras of the fourth chapter deals with impressions left by our endless cycles of birth and the rationale behind the necessity of erasing such impressions. It portrays the yogi, who has attained kaivalya, as an entity who has gained independence from all bondages and achieved the absolute true consciousness or ritambhara prajna described in the Samadhi Pada. Kaivalya Pada, having 34 sutras (aphorisms) in Sanskrit, Sanskrit transliteration with English translation are explained here. click the Sutra to display or hide description:

01. JANAM AUSHADHI MANTRA TAPAH SAMAADHI JAAH SIDDHIYAH |
जन्मौषधिमन्त्रतपःसमाधिजाः सिद्धयः ।

JANAM - birth
AUSHADHI - drugs
MANTRA - incantation; a group of words whose constant repetition produces specific results
TAPAH - austerities; purificatory actions; penance
SAMAADHI - trance
JAAH - born of; are the result of
SIDDHIYAH - attainments; occult powers.

The Siddhis are the result of birth; drugs, Mantras, austerities or Samaadhi.

02. JAATYANTARA PARINAAMAH PRAKRITI AAPOORAAT |
जात्यन्तरपरिणामः प्रकृत्यापूरात् ।

JAATYANTARA- into another class, species or kind
PARINAAMAH - change; transformation
PRAKRITI - Nature which makes, acts, creates; natural tendencies or potentialities
AAPOORAAT - by the filling up or over flow.

The transformation from one species or kind into another is by the overflow of natural tendencies or potentialities

03. NIMITTAM APRAYOJAKAN PRAKRITEENAAM VARANA BHEDAH TATAH KHSETRIKAVAT|
निमित्तम् अप्रयोजकं प्रकृतीनां । वरणभेदस्तु ततः क्षेत्रिकवत् ।

NIMITTAM - incidental cause
APRAYOJAKAM - non-urging; not directly causing
PRAKRITEENAAM - of natural tendencies; of predisposing causes
VARANA - obstactle BHEDAH - piercing through; removal TU on the other hand TATAH - from that
KHSETRIKAVAT - like the farmer.

The incidental cause does not move or stir up the natural tendencies into activity; it merely removes the obstacles, like a farmer (irrigating a field).

04. NIRMAANA CHITTAANI ASMITAA MAATRAAT |
निर्माणचित्तान्यस्मितामात्रात् ।

NIRMAANA - created; artificial
CHITTAANI - minds
ASMITAA - egoism; 'I-am-ness'; sense of individuality

MAATRAAT: from alone.

Artificially created minds (proceed) from 'egoism' alone.

05. PRAVRITTI BHEDE PRAYOJAKAM CHITTAM EKAM ANEKESHAAM |
प्रवृत्तिभेदे प्रयोजकं चित्तम् एकम् अनेकेषाम् ।

PRAVRITTI - activity; pursuit BHEDE - in the difference PRAYOJAKAM - directing; moving CHITTAM - mind EKAM: one ANEKESHAAM - of many. The one (natural) mind is the director or mover of the many (artificial) minds in their different activities.

06. TATRA DHYAANAJAM ANAASHAYAM | तत्र ध्यानजम् अनाशयम् ।

TATRA - of them
DHYAANAJAM - born of meditation
ANAASHAYAM - free from Sanskaraas or impressions; germless

Of these the mind born of meditation is free from impressions

Q7. KARMA ASHUKLA AKRISHANAN YOGINAH TRIVIDHAM ETARESHAM |
कर्माशुक्लाकृष्णं योगिनः त्रिविधम् इतरेषाम् ।

KARMA - action
ASHUKLA - not white
AKRISHNAM - not black
YOGINAH - of a Yogi
TRIVIDHAM - threefold
ETARESHAAM - of others.

Karmas are neither white nor black (neither good or bad) in the case of Yogis, they are of three kinds in the case of others.

08. TATAH TAD-VIPAAKA ANUGUNAANAAM ABHIVYAKTIH VAASANAANAAN |
ततस्तद्विपाकानुगुणानाम् एवाभिव्यक्तिर्वासनानाम्।

TATAH - thence
TAD-VIPAAKA - their ripening; fruition
ANUGUNAANAAM - accordant; correspondent; favourable EVA - only
ABHIVYAKTIH - manifestation
VAASANAANAAM - of potential desires; of tendencies.

From these only those tendencies are manifested for which the conditions are favourable.

09. JAATI DESHA KAAL VYAVAHITAANAAM AAPI AANANATARYAM SMRITI-SANSKAARYOH EKAPRRPATVAAT |
जातिदेशकालव्यवहितानाम् अप्यानन्तर्यं । स्मृतिसंस्कारयोः एकरूपत्वात् ।

JAATI - word;
DESHA - ((by) locality
KAAL - (by) time
VYAVAHITAANAAM - separated; divided API - even.
AANANTARYAM - sequence; non-interruptions; immediate succession
SMRITI-SANSKAARYOH - of memory and impressions
EKAROOPATVAAT - because of the sameness in appearance or form.

There is the relation of cause and effect even though separated by class, locality and time because memory and impressions are the same in form.

10. TASAAM ANAADITVAM CHA AASHISHO NITYATVAAT|
तासाम् अनादित्वं चाशिषो नित्यत्वात् ।

TAASAAM - of them
ANAADITVAM - no beginning
CHA - and; also
AASHISHAH - of the (current of) desire or will to live
NITYATVAAT - because of the eternity or permanence.

And there is no beginning of them, the desire to live being eternal.

11. HETU PHALA AASHRAYA AALAMBANAIH SAMGRIHITAATVAAT ESHAAM ABHAAVE TAD-ABHAAH |
हेतुफलाश्रयालम्बनैः संगृहीतत्वाद् एषाम् अभावे तदभावः ।

HETU - (with) cause
PHALA - effect
AASHRAYA - substratum; that which gives support
AALAMBANAIH - object
SAMGRIHITAATVAAT - because of being bound together
ESHAAM - of these
ABHAAVE - on the disappearance
TAD-ABHAAH - disappearance of them.

Being bound together as cause-effect, substratum-object, the (effects, i.e. Vaasanaas) disappear on their (cause, i.e. Avidyaa) disappearance.

12. ATEETA ANAAJATAM SWAROOPATO AASTYA-DHWA-BHEDAA DHDA-MAAR`NAAM |
अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद् धर्माणाम् ।

ATEETA - the past
ANAAJATAM - the future exist in their own (real) form.

The difference of Dharmas or properties is on account of the difference of paths. The past and the future exist in their own (real) form. The difference of Dharmas or properties is on account of the difference of paths.

13. TE VYAKTA SUKHSMAA GUNAATMAANAH |
ते व्यक्तसूक्ष्मा गुणात्मानः ।

TE - they
VYAKTA - manifest
SUKHSMAA - subtle; unmanifest
GUNAATMAANAH - of the nature of Gunas

They, whether manifest or unmanifest, are of the nature of Gunas.

14. PARINAAMA EKATVAAT VASTU TATVAM |
परिणामैकत्वाद् वस्तुतत्त्वम् ।

PARINAAMA - transformation; change
EKATVAAT - on account of the uniqueness
VASTU - of the object
TATVAM - the essence; reality.

The essence of the object consists in the uniqueness of transformation (of the Gunas)

15. VASTUSAAMYE CHITTBHEDAAT TAYOH VIBHAKTAH PATHAAH |
वस्तुसाम्ये चित्तभेदात् तयोर्विभक्तः पन्थाः ।

VASTUSAAMYE - object being the same
CHITTBHEDAAT - because of there being difference of the mind
TAYOH - of these two
VIBHAKTAH - separate
PATHAAH - path; way of being.

The object being the same the difference in the two (the object and its cognition are due to their (of the minds) separate path.

16. NA CHA EKA CHITTA TANTRAM VASTU TAT APRAMAANAKAM TADAA KIM SYAAT |
न चैकचित्ततन्त्रं वस्तु तद् अप्रमाणकं तदा किं स्यात् ।

NA - not
CHA - and
EKA - one
CHITTA - mind
TANTRAM - dependent on
VASTU - an object
TAT - that
APRAMAANAKAM - non-cognized; unwitnessed
TADAA - then
KIM - what
SYAAT - would be; would happen to.

Nor is an object dependent on one mind. What would become of it when not cognized by that mind?

17. TAD-UPARAAG APEKSHITVAAT CHITTASYA TAD-UPARAAG APEKSHITVAAT CHITTASYA VASTU JYNAAT AJYNAATAM |
तदुपरागापेक्षत्वात् चित्तस्य वस्तु ज्ञाताज्ञातम् ।

TAD-UPARAAG - the coloring thereby
APEKSHITVAAT - because of needing
CHITTASYA - for the mind; by the, mind
VASTU - an object
JYNAAT - known
AJYNAATAM - unknown.

In consequence of the mind being colored or not colored by it, an object is known or unknown.

18. VIRAAMA PRAYAYA ABHYAASA POORVAH SANSKAAR SHESHO ANYAH |
सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात् ।

SADAA - always
JYNAATAAH - (are) known
CHITTAVRITTYAH - the modifications of the mind
TAT-PRABHOH - of its lord
PURUSHASYA - of the Purusha
APARINAAMITVAAT - on account of the changeless or constancy.

The modifications of the mind are always known to its lord on account of the changeless of the Purusha.

19. NA TAT SWABHAASAM DRISTYATVAAT |
न तत् स्वाभासंदृश्यत्वात् ।

NA - not
TAT - it
SVABHAASAM - self-illuminative
DRISYATVAAT - because of its knowability or perceptibility.

Nor is it self-illuminative, for it is perceptible.

20. EKASAMAYE CHA UBHAYA ANAVADHAARANAM |
एकसमये चोभयानवधारणम् ।

EKASAMAYE - at the same time; simultaneously
CHA - and
UBHAYA - both (opposite sides)
ANAVADHAARANAM - absence of cognizing; non-comprehending.

Moreover, it is impossible for it to be of both ways (as perceiver and perceived) at the same time.

21. CHITTAANTARADRISHYE BUDDHIBUDDHEH ATIPRASANGAH SMRITI SANKARAH CHA |
चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसंकरश्च ।

CHITTAANTARADRISHYE - in (one mind) being cognizable by another mind

BUDDHIBUDDHEH - cognition of cognitions
ATIPRASANGAH - superfluity of proving to much; reductio ad absurdum
SMRITI - of mememories
SANKARAH - confusion
CHA - and.

If cognition of one mind by another (be postulated) we would have to assume cognition of cognitions and confusion of memories also.

22. CHITEH APRATISAMKRAMAAYAAH TAD-AAKAAR AAPATTOUH SVABUDDHI SAMVEDANAM |
चितेरप्रतिसंक्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनम् ।

CHITEH - of the consciousness APRATISAMKRAMAAYAAH - (a - prati - sam - krama) of such as does not pass from place to place TAD-AAKAAR - its form AAPATTOUH - on the assumption (of) SVABUDDHI - self cognition SAMVEDANAM - knowledge (of). Knowledge of its own nature through self-cognition (is obtained) when consciousness assumes that form in which it does not pass from place to place.

23. DRASHTRI DRISHYA UPARAKTAM CHITTAM SARVAARTHAM | द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम् ।

DRASHTRI - the knower
DRISHYA - and the knowable or known
UPARAKTAM - colored (by)
CHITTAM - the mind
SARVAARTHAM - all-apprehending; all including.

The mind colored by the Knower (i.e., the Purusha) and the Known is all-aprehending

24. VISHESHA DARSHINAH AATMABHAAVA BHAAVANAA VINIVRITTIH |
विशेषदर्शिन आत्मभावभावनाविनिवृत्तिः ।

VISHESHA - the distinction
DARSHINAH -of him who sees
AATMABHAAVA - consciousness of the Aatmic plane
BHAAVANAA - dwelling in or upon (in mind); reflection
VINIVRITTIH - complete cessation (because of satisfaction).

The cessation (of desire) for dwelling in the consciousness of Aatmaa for one who has seen the distinction

25. TAD ASAMKHYEA VAASANAABHI CHITRAM API PARAARTHAM SAMHATYACAA-RITVAAT |
तदसंख्येयवासनाचित्रम् अपि परार्थं संहत्यकारित्वात् ।

TAD - that
ASAMKHYEYA - innumerable
VAASANAABHI - by Vaasanaas
CHITRAM - variegated
API: although
PARAARTHAM - for the sake of another
SAMHATYACAA-RITVAAT - by reason of acting in collaboration or association.

Though variegated by innumerable Vaasanaas it (the mind) acts for another (Purusha) for it acts in association.

26. TADAA HI VIVEKANIMNAM TADAA KAIVALYAPRAGBHAARAM CHITTAM |
तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम् ।

TADAA - then
HI: verily
VIVEKANIMNAM - inclined towards discrimination
KAIVALYAPRAGBHAARAM - heading or gravitation towards Kaivalya
CHITTAM - the mind.

Then, verily, the mind is inclined towards discrimination and gravitating towards Kaivalya.

27. TACHCHHIDRESHU PRATYAYAANTARAANI SANSKAAREBHYAH |
तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः ।

TACHCHHIDRESHU - in the breaks in it (discrimination)
PRATYAYAANTARAANI - other Pratyayas
SANSKAAREBHYAH - from the force of impressions In the intervals rise other Pratyayas from the force of Sanskararas

28. HAANAM ESHAM KLESHA VAT UKTAM |
हानम् एषां क्लेशवदुक्तम् ।

HAANAM - removal
ESHAM - of these
KLESHA VAT - like that of the Kleshas or afflictions
UKTAM - has been declared or described.

Their removal like that of Kleshas, as has been described.

29. PRASAMKHYAANE AAP YAKUSEEDAASYA SARVATHAA VIVEKAKHYAATEH DHARMAMEGHAH SAMAADHIH |
प्रसंख्यानेऽप्यकुसीदस्य सर्वथाविवेकख्यातेर्धर्ममेघः समाधिः ।

PRASAMKHYAANE in the knowledge of the highest meditation API: even
AKUSEEDAASYA - of one who has no interest left
SARVATHAA - in every way; by all means
VIVEKAKHYAATEH - discrimination leading to awareness of Reality
DHARMAMEGHAH - showering the Dharmas; relating to properties
SAMAADHIH - trance.

In the case of one, who is able to maintain a constant state of Vairaagya even towards the most exalted state of enlightenment and to exercise the highest kind of discrimination, follows Dharma-Megha-Samaadhi.

30. TATAH KLELSHAH KARMA NIVRITTIH|
ततः क्लेशकर्मनिवृत्तिः ।

TATAH - thence
KLESHAH - afflictions
KARMA - action and its reactions
NIVRITTIH - cessation; freedom from.

Thence follows freedom from Kleshas and Karmas.

31. TADAA SARVA AAVARAN MAL APETASYA JYNAANASYA AANANTYAAT JYNEYAM ALPAM |
तदा सर्वावरणमलापेतस्य ज्ञानस्याऽनन्त्याज्ज्ञेयम् अल्पम् ।

TADAA - then
SARVA - all
AAVARAN - that which covers up, veils or distorts
MAL - impurities
APETASYA - devoid of; from which is removed
JYNAANASYA - of knowledge
AANANTYAAT - because of the infinity of
JYNEYAM - the knowable
ALPAM - but little

Then, in consequences of the removal of all obscuration and impurities, that which can be known (through the mind) is but little in comparison with the infinity of knowledge (obtained in Enlightenment).

32. TATAH KRITAARTHAANAAM PARINAAM KRAMA SAMAAPTIH GUNAANAAM |
ततः कृतार्थानां परिणामक्रमपरिसमाप्तिर्गुणानाम् ।

TATAH - by that; therefore
KRITAARTHAANAAM - having fulfilled their object
PARINAAM - of the changes
KRAMA - process
SAMAAPTIH - the end
GUNAANAAM - of the Gunas or the three fundamental qualities

The three Gunas having fulfilled their object, the process of change (in the Gunas) comes to an end.

33. KSHANA PRATIYOGEE PARINAAM APARAANTA NIRGRAAHYAH KRAMA |
क्षणप्रतियोगी परिणामापरान्तनिग्रार्ह्यः क्रमः ।

KSHANA - moments
PRATIYOGEE - corresponding
PARI NAAM - change
APARAANTA - (at) the final end
NIRGRAAHYAH - entirely apprehensible
KRAMA - process; succession.

The process, corresponding to moments which become apprehensible at the final end of transformation (of the Gunas), is Kramah.

34. PURUSHAARTHA SHOONYAANAAM GUNAANAA PRATIPRASAVAH KAIVALYAM SWAROOP PRATISHTHAA VAA CHITISHAKTEH ETI |
पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं, स्वरूपप्रतिष्ठा वा चितिशक्तिरेति ।

PURUSHAARTHA - aim of the Purusha
SHOONYAANAAM - devoid of
GUNAANAA - of the Gunas or the three fundamental qualities
PRATIPRASAVAH - re-absorption; recession; re-mergence
KAIVALYAM - liberation SVAROOP - (in) Real or own nature
PRATISHTHAA - establishment
VAA - or
CHITISHAKTEH - of the power of pure Consciousness
ETI - finis.

Kaivalya is the state (of Enlightenment) following re-mergence of the Gunas because of their becoming devoid of the object of the Purusha. In this state the Purusha is established in his Real nature which is pure consciousness. Finish

॥ इति पतञ्जलि विरचिते योगसूत्रे चतुर्थः कैवल्यपादः ॥ 

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