Summary of ‘The Yoga Sutras’ of Sage Patanjali

The goal of this translation is to enhance personal understanding and appreciation of the Yoga Sutras while presenting an easily understandable explanation of each Sutra.

The Yoga Sutras are presented in Four Chapters
1. Samadhi Pada – Concentration – 51 Sutras
Contains information relating to the Definition of Yoga, Purpose of Yoga, Vrittis, Abhyasa, Vairagya, Samprajnata samadhi, Asamprajnata samadhi, means of attaining experience, Ishvara, Aum, Obstacles, methods to remove obstacles, Beeja samadhi, Nirbeeja samadhi

2. Sadhana Pada – Practice – 55 Sutras
Contains information relating to the Kleshas, removal of kleshas, Purpose of destroying & removal of kleshas, Seer & Seen, Awareness & lack of awareness, path to prajna, Eight limbs, Yama, Niyama, Control of negative thoughts, Results of Yamas & Niyamas, Asana, Pranayama, Pratyahara

3. Vibhuti Pada – Progression – 56 Sutras
Contains information relating to Dharana, Dhyana, Samadhi, Samyana, Parinama (transformations in consciousness), Nature of external experiences, Siddhas

4. Kaivalya Pada – Liberation – 34 Sutras
Contains information relating to Methods of Attaining Siddhis, Cause of Individaulity (Seperateness), Individual & Cosmic Minds, Karma, Oneness/Unity of All, Theory of Perception, Mind as an unconscious instrument, Path to Kaivalya, Kaivalya.

SAMADHI PADA

1.1 Artha Yoganushasanam
Now complete instructions of Yoga

1.2 Yogaschitta Vritti Nirodha
Yoga is the experience when the mind and awareness is free from impressions & modifications

1.3 Tadah Drashtuh Svarupeavasthanam
Following the experience of Yoga the sadhaka resides in their true nature

1.4 Vritti Svarupyam Itaratra
At other times ones true nature is identified with thoughts and subtle impressions

1.5 Vrittayah Panchatyyah Klista Aklistah
There are five categories of thought patterns influenced by latent impressions and past actions and thoughts. Collectively termed Klistha, their antidote is Aklistha

1.6 Pramana Viparyaya Vikalpa Nidra Smritayah (The five Vrittis’)
Pramana – Correct knowledge
Viparyaya – Incorrect knowledge
Vikalpa – Fantasy
Nidra – Deep Sleep
Smriti – Memory

1.7 Pratyaksha Anumana Agamah Pramanani
Pramana – Correct cognition of directly perceived objects

1.8 Viparyyo Mithya Jnanam Atadrupa Pratistham
Viparyaya – Incorrect cognition of perceived objects

1.9 Shabdda Jnananupati Vastu Shunyo Vikalpah
Vikalpa – Mental constructions motivated by desires

1.10 Abhava Pratyaya Alambana Vritti Nidra
Nidra – Impressions during sleep, void of external perception

1.11 Anubhoot Vishaya Asmapramoshah Smritihi
Smriti – Impressions relating to previously conceived objects

1.12 Abhyasa Vairagyabhyam Tannirodah
Vrittis are eliminated through regular practice & discrimination

1.13 Tatra Sthitau Yatno Abhyasah
Continual effort & regular practice of the yogic techniques is aimed at stabilising and tranquillising the mind

1.14 Satu Dirghakal Nairantaryaa Salkar Asevito Dridha Bhoomihi
A foundation of Abhyasa occurs when actions are continuously cultivated systematically for a long time with devotion

1.15 Drishta Anushravika VishayaVitrishnasya Sangha Vairagyam
Vairagya is established when cravings for objects perceived or experienced are absent

1.16 Tat Param Purush Akhyater Guna Vaitrishnyam
Paravairagya is established when the knowledge of Purusha overrides the desires to experience the gunas.

1.17 Vitarka Vichara Ananda Asmita Rupa Anugamata Samprjanatah
Samprajnata Samadhi is associated with reasoning, reflection, bliss & sense of individuality

1.18 Virama Pratyaya Abhyasa Purvah Sanskara Shesho Anyah
Asamprajnata Samadhi is achieved by regularly practising Samprajnata Samadhi to the point where vrittis cease to exist and only sub or unconscious impressions remain

1.19 Bhava Pratyayao Videha Prakriti Layanam
Ones who are established in the higher knowledge or knowing the unmanifest nature can achieve Asamprajnata Samadhi by birth

1.20 Shraddha Virya Smriti Samadhi Prgnya Purvakah Itresham
Ones not established in the higher knowledge or not knowing the unmanifest nature can achieve Asamprajnata Samadhi through total faith, energy, recollectedness, concentration & absorption

1.21 Tivra Samveganam Asannah
Quick results are achieved by those who are intense energetic

1.22 Midru Madhya Adhimatra Tvat Tato Api Visheshah
The three degrees of intensity are mild, medium & intense

1.23 Ishvara Pranidhanad Va
Samadhi can be experienced through great devotion & surrender

1.24 Klesha Karmavip Akash Ayaira Paramristah Purusa Vishesa Ishvarah
The supreme consciousness is untouched by ignorance, products of ignorance, karma & samakaras

1.25 Tatra Niratishayam Sarvagnya Bijam
In Ishvara is the seed of omniscience

1.26 Poorvesham Api Guruh Kalena Anavcchedata
Pure consciousness taught & was experienced by the earliest teachers

1.27 Tasya Vachakah Pranavah
Pure consciousness is audibly represented as Om

1.28 Tat Japah Tadartha Bhavanam
While meditating on the sound Om appreciate it as Ishvara

1.29 Tatah Pratyak Chetana Adhigamah Api Antarraya Bhava Cha
By practising Japa on Om knowledge of Ishvara is experienced and obstacles are removed

1.30 Vyadhi Styana Sanshaya Pramada Aalasya Avirati Bhantridashan Alabdha Bhumikatva Anavasthitatva Tvani Chitta Vikshepah Antarayah
Obstacles are sickness, procrastination, doubt, lack of enthusiasm, cravings, false perception, failure to concentrate and unstable concentration

1.31 Duhkha Daurmanasya Angamejattva Vikshepa Bhuvah
Consequences include pain, grief, frustration, trembling & irregularities during respiration

1.32 Tat Pratshedhartham Eka Tatva Abhyasah
Regularly focussing the mind on one principle eliminates the obstacles and their consequences

1.33 Maitri Karuna Mudito Apekshanam Sukha Duhkha Punya Apunya Vishayanam Bhavanat Chitta Prasadam
The mind may also be purified by cultivating friendliness towards the happy, compassion towards the sad/unhappy, delight towards the virtuous & indifference towards the wicked

1.34 Pracchardana Vidharanabhyam Va Pranasya
The mind can be purified & balanced by regularly practising the pranayama technique of external retention (Bahir Kumbhaka)

1.35 Vishayavati Va Pravittiha Uttpanna Manasah Sthiti Nibandhinii
Through concentration on sensorial experience subtle perception is achieved & the min becomes steady & tranquil

1.36 Vishoka Va Jyotishamati
By focussing the mind on the inner light the mind can be purified to achieve a state beyond sorrow

1.37 Viitaraga Vishyam Va Chittam
Through dispassion & non-attachment toward the sensual experience motivated by pleasure the is stabilised

1.38 Svapna Nidra Gyanna Alambanam Va
The mind can be stabilised & focussed by concentration of the experience during dreaming & deep sleep

1.39 Yatha Abhimata Dhyanad Va
The mind can be focussed upon objects of desire to achieve a state of meditation

1.40 Paramanu Paramamatva Antah Asya Vashiikarah
The culmination of meditation results in the mastery over perception of objects from the smallest to the largest

1.41 Krisna Vritter Abhijatasyeva Maner Griihtri Grahana Grahyeshu Tatastha Tadanjanata Samapattih
When the vrittis’ are weakened the purified mind acts as a crystal reflecting the consciousness of the object in a state of total absorption

1.42 Tatra Shabda Artha Gyana Vikalpahi Sankiirna Savitarka Sammapattihi
Savitarka Samadhi is the state of complete absorption mixed with words, sounds, knowledge & reason

1.43 Smriti Parishuddhau Svarupa Shunyava Artha Matra Nirbhasa Nirvitarka
Nirvitarka Samadhi is the state of complete absorption devoid of self awareness

1.44 Etayaiva Savichara Nirvichara Cha Sukshma Vishaya Vyakhata
When the mind is totally absorbed in the experience of subtle objects savichara or nirvichara samadhi is achievable

1.45 Sukshma Vishayatvam Cha Alinga Paryavasanam
The stages of samadhi involving subtle objects are extensions of prakriti

1.46 Ta Eva Sabiijah Samadhi
Savitarka, Nirvitarka, Savichara & nirvichara samadhis’ are aprrecisted as Samadhis with seed

1.47 Nirvichara Vaisharadye Abhyatma Prasadah
By perfecting nirvichara samadhi true spiritual illumination (experience of adhyatma) occurs

1.48 Ritambhara Tatra Pragya
Then there is full/direct experience of supreme consciousness

1.49 Shruta Anumana Pragyabhyam Anya Vishaya Vishesha Arthavat
The wisdom from such an experience is different to knowledge acquired through testimony or inference

1.50 Tat Jah Sanskarah Anya Sankar Pratibandhi
Following such an experience further samskaras are prevented

1.51 Tasyapi Nirodhe Sarva Nirodhatara Nirbeejah Samadhi
By blocking all impressions within the mind samadhi without seed can be experienced

SADHANA PADA

2.1 Tapah Svadhyaya Ishwara Pranidhanani Kriya Yogah
Yoga in th eform of action constitutes training and purifying the senses, self study in respect to the ancient teachings and scriptures & surrender to the supreme consciousness

2.2 Sahi Kriya Yoga Samadhi Bhavanartha Klesha Tanu Karana Arthah Cha
Action and discipline thins the kleshas’ and develops the consciousness of samadhi

2.3 Avidya Asmita Raga Dwesha Abhiniveshah Kleshah
The five afflictions causing bondage are termed the kleshas’, they are
Ignorance, Self identity, Attraction, Repulsion & Fear of death

2.4 Avidya Kshetram Uttaresham Prasupta Tanu Vicchinnalldaranam
While living in avidya dormant, thin, scattered & expanded impressions are created

2.5 Anitya Ashuchi Duhkha Anatmasu Nitya Ashuchi Sukha Atma Khyatihi Avidya
Avidya is mistaking the impure and non-eternal for the non-changing, eternal & pure

2.6 Drigah Darshan Shaktyoh Ekatmata Iva Asmita
Asmita is the sense of self whther identified with purusha or cognition

2.7 Sukhanushayii Ragah
Ragah is attraction associated with pleasure

2.8 Duhakhanushayii Dveshah
Dveshah is aversion associated with pain

2.9 Svarasvahii Vidusho Api Tatharudo Abhiniveshah
Abhivinesha is the desire for life associated with the fear of death

2.10 Te Prati Prasavheyah Sukshmah
In subtle form the kleshas are reducible by involution

2.11 Dhyan Heyah Tad Vrittayah
The vrittis (impressions/modification) can be reduced by meditation

2.12 Kleshamulah Karmashayo Drishta Drishta Janma Vedaniiyah
Kleshas are the foundation of the reserviour of Karma which will influence the present life & determine future incarnations

2.13 Sati Moole Tadvipako Jati Ayuh Bhogah
While kleshas continue to create the foundation of experience they determine future incarnations, life span & experiences

2.14 Te Hlad Paritap Phalah Punya Apunya Hetu Tvat
The fruits during the experience of incarnation will be in the form of happiness or sorrow in respect to merit or demerit

2.15 Parinam Tapa Sanskar Duhkhaih Guna Vritti Virodhat Cha Duhkhameva Sarvam Vivekinah
Those with discrimination know that all experiences will result in pain, change & samskaras. This pain results from the vrittis & gunas being in opposition

2.16 Heyam Duhkham Anagatam
Knowing that all experiences create some pain, future suffering and pain is to be appreciated and attachment to it avoided

2.17 Drishtah Drishayayoh Samyogo Heya Hetuha
The union of the seer & the seen is the cause of heya and is to be avoided

2.18 Prakash Kriya Sthitti Shiilam Bhutendriya Atmakam Bhoga Aparvarga Artham Drishyam
The seen has properties of light, activity and steadiness. It is constituted by the elements and through the sense organs experience and liberation are obtained

2.19 Vishesha Avishesha Lingamatra Alingani Guna Parvani
The four states of the gunas are diversified, undiversified, phenomenal (marked) & without mark

2.20 Drishta Drishi Matrah Shuddho Api Pratyaya Anupashyayah
The seer is pure consciousness and acts in a way that is not bound to the senses or mental concepts

2.21 Tadatha Eva Drishyasya Atma
The realm of manifest creation (prakriti) provides the substance for direct experience of consciousness (purusha) for the sole purpose of liberation

2.22 Kritartham Prati Nashtam Api Anashtam Tada Anya Sadharana Tvat
For the liberated being the realm of creation (prakriti) is appreciated as transitory (unreal), for all else cognition is primarily based on manifest objects

2.23 Sva Svami Shaktyoh Svarupa Upalabdhi Hetu Samyogah
Interaction between object (prakriti) and the self (purusha) is necessary for experience and ultimately liberation

2.24 Tasya Hetur Avidya
Avidya is the cause for the interaction to appear to exist

2.25 Tadabhavat Samyogah Abhavo Hanam Tad Drisheh Kaivalyam
With the absence of ignorance the dualistic interaction is avoided. Kaivalya is then achievable as union without relation to the seer or the seen

2.26 Viveka Khyatir Aviplava Hanopayah
Correct unfluctuating discrimination between the real and unreal is one way to eliminate ignorance

2.27 Tasya Saptadha Pranta Bhumik Pragya
There are seven stages of insights/enlightenment relating to purusha for one who has developed viveka

2.28 Yoga Anga Anushthanat Ashuddhikshyaye Gyana Diptih Aviveka Khyateh
By practising the eight limbs (stages) of yoga impurities are diminished/eliminated until the rise of spiritual aspiration and knowledge culminates in the realisation (through direct experience) of ones true nature

2.29 Yama Niyam Asana Pranayama Pratyahara Dharana Dhyan Samadhi
The eight limbs are social restraints, personal disciplines, postures, expansion of prana, sensory withdrawal, concentration, absorption & bliss

2.30 Ahimsa Satya Asteya Brahmacharya Aparigraha
The Yamas’ are Non violence, Truthfulness, Honesty, Correct focus of sexual energy & non accumulation

2.31 Jati Desha Kala Samaya Anavacchinah Sarva Bhouma Mahavratam
When applied universally the yamas are great disciplines with an unlimited capacity

2.32 Shaucha Santosa Tapas Svadhyaya Ishvara Pranidhana
The Niyamas’ are Cleanliness, Contentment, Austerities, Self study & cultivation of faith and surrender to the supreme consciousness

2.33 Vitarka Badhane Pratipaksh Bhavanam
If the mind is disturbed by impurities, pondering the opposite thought to the impure one eliminates the distracting thought
2.34 Vitarka Hinsa Adayah Krita Karita Anumodhitah Lobha Krodha Mohapurvakah Mridu Madhya Adhimatrah Kuhakh Agyana Anantaphalah Iti Pratipaksh Bhavanam
Obstacles to the Yamas & Niyamas are distracting thoughts experienced directly or indirectly and approved in relation to greed, self-interest or anger. They could be small, moderate or intense

2.35 Ahimsa Pratishthayam Tat Samnidhau Vairtyagah
On being established in Ahimsa hostility is not present within ones vicinity

2.36 Satya Pratishthayam Kriyaphala Ashryatvam
Established in truth, the fruits of action will manifest

2.37 Asteya Pratishthayam Savva Ratna Upa Sthanam
Established in honesty, wealth is provided

2.38 Brahmacharya Pratishthayam Viirya Labhah
Established in the correct focus of sexual energy, indominitable courage is developed

2.39 Aparigraha Sthairye Janma Kathanta Sambodhah
Established in non-accumulation, knowledge of the past, present & future is accessible

2.40 Shaucha Svanga Jugupsa Paraih Asasargah
Established in cleanliness indifference to the body & non attachment to others is cultivated

2.41 Sattva Shuddhi Saumanasya Ikagryendriya Jayatma Darshana Yogyatvani Cha
Through cleanliness & purity of both the body & mind the mental content is purified, resulting in cheerfulness, one-pointedness, control over the sense and a level of fitness conducive to self-realisation

2.42 Santoshat Anuthtam Sukha Labhah
Established in contentment supreme happiness evolves

2.43 Kaye Indriya Siddhih Ashuddhi Kshyat Tapasah
By practising austerities impurities are destroyed & perfection results in the body & sense organs

2.44 Svadhyaya Dista Devata Samprayogah
Through self-study communion with the goddess is experienced

2.45 Samadhi Siddhi Ishvar Pranidhana
Through total surrender/absorption in the goddess samadhi is perfected

2.46 Sthira Sukhasanam
Asana is a steady comfortable position

2.47 Prayatna Sthaithaly Anantya Samapatrtibhyam
Asana is stabilised by releasing all effort while meditating (concentrating) on infinity (ananta)
2.48 Tato Dvandva Anabhighatah
Established in asana duality has no impact or basis for experience

2.49 Tasmin Sati Svasa Prasvasyoh Gati Vicchedhah Pranayamah
Pranayama is established following competence in asana, it is aimed at suspending respiration (inhalation/exhalation)

2.50 Satu Bahya Abhyantar Stambha Vrittih Deshakala Samkhyabhih Paridrishto Diirgha Suksmah
Pranayama/Suspension can be internal, external or spontaneous, regulated by place, time & number of rounds resulting in the breath becoming slow & subtle

2.51 Bahir Abhyantar Vishaya Akshepi Chaturthah
The fourth type of pranayam transcends any internal or external object

2.53 Dharasu Cha Yogata Manasah
Dharana (single pointed focus of the mind) then becomes possible

2.54 Sva Vishaya Asampayoge Chittasya Svarupa Anukarah Ive Indriyanam Pratyaharah
Pratyahara (the mind withdrawn from sensorial involvement) is practised with the mind imitating sensory experiencebut not coming into contact with any object

2.55 Tatah Parama Vashyate Indriyam
Established in pratyahara control over the sense organs & sensorial imput is achieved

VIBHUTI PADA

3.1 Desha Bandah Chittasya Dharana
Concentration of the mind binds the awareness to one place

3.2 Tatra Pratyayaikatanata Dhyanam
Dhyana is the uninterrupted continual focus of awareness that is experienced as absorption

3.3 Taveva Artha Matra Nirbhasam Svarupa Shunyam Iva Samadhihi
Samadhi results when absorption in divinity is the only thing experienced

3.4 Traya Ekatra Samyamah
When dharana, dhyana & samadhi are practised together on one place or object samjnana is experienced

3.5 Tajjyat Prgya Lokah
Established in samjnana supreme consciousness is accessible

3.6 Tasya Bhumishu Viniyogah
The three part process of samjnana is gradually applied to more subtle planes, states, stages of practise & consciousness

3.7 Trayam Antarangam Purvebhyah
Limbs 6, 7 & 8 are appreciated as internal in relation to the externally assisted limbs numbered 1, 2, 3, 4 & 5

3.8 Tadapi Bahiranga Nirbeeja samadhi
Limbs 6, 7 & 8 are appreciated as external in relation to the more fine states of nirbeeja samadhi

3.9 Vyuthan Niridha Sanskarayoh Abhinbhava Pradurbhavam Nirodha Kshana Chitta Anvayo Nirodha Parinamah
By stopping the emergence & suppression of samskaras activity in the mind field is suppressed so the experience of transformation is achieved

3.10 Tasya Prashanta Vahita Sanskarat
Through regular practise of nirodha parinama samskaras are eliminated & the mind is peaceful

3.11 Savathata Ekagratayoh Kshaydayau Chittasya Samadhi Parinamah
During samadhi parinamah the mind fluctuates between one pointed awareness and a diverse state to bring about tranquillity & transformation

3.12 Tatah Punah Shantoditau Tulya Pratayayau Chittasya Ekagrata Parinamah
Then when awareness of the manifest realm subsides (in respect to the content of the mind), one pointed focus can lead to transformation

3.13 Etana Bhuta Indriyeshu Dharma Kakshan Avastha Parinamam Vyakhyatah
By understanding the three types of parinama & the experience of the elements & the sense organs, the quality, characteristics & conditions of transformation can be explained & understood

3.14 Shanta Udita Avyapadeshaya Dharmanupatii Dharmii
Dharma of all objects/substances, whether latent, manifest (active) or unmanifest determines the properties by which they interact

3.15 Kramanyatvam Parinamam Anyatve Hetuh
A changed sequence of characteristics is the cause of differentiated appearances, results & effects

3.16 Parinama Traya Samayamat Atiita Anagata Jnanam
Samjnana on the three-fold changes in form, time & characteristics gives knowledge to the past & future

3.17 Shabda Artha Pratyayanam Itar Itar Adhyasat Sankara Tat Pravibhaga Samyamat Sarva Bhuta Rut Jnanam
Samjnana on either words, objects or mental content of a being/substance results in the knowledge of all speech & sounds of all beings

3.18 Sanskar Sakshat Karanat Purva Jati Jnanam
By Samjnan on the impressions within the mind, knowledge of previous incarnation is accessible
3.19 Pratyayasya Parachitta Jnanam
Samjnana on the mind of another gives knowledge of the content (impressions within the mind field) within their mind

3.20 Na Cha Tatsa Alambanam Tasya Avishayii Bhutatvat
Visual images do not form part of the process mentioned in sutra 3.19 as that is not the aim/object of samjnana

3.21 Kaya Rupa Samyamat Tada Grahiya Shakti Stambhe Chakshuh Prakash Asamprayoge Antardharanam
Samjna on the form of ones body & when perceptions of it stop the light reflecting from the form can be stopped so invisibility of the form occurs

3.22 Etani Shabdadi Antardarnam Uktam
Similarly samjnana on the subtle essences (sounds, tastes & form) will result in the objects disappearance

3.23 Sopakramamam Nirupkramamam Cha Karma Tat Samyamat Aparanta Jnanam Arishtebhyo Va
Two types of karma determine lifespan. Samjnana on them gives rise to the knowledge of life span & time of death

3.24 Maitri Adishu Balani
Samjnana on friendliness, compassion, happiness & indifference results in certain powers being acquired

3.25 Baleshu Hasti Bala Adiini
Samjnana on an object of great strength (such as an elephant) results in the attainment of great strength

3.26 Pravritti Aloka Nyasat Sukshma Vyavahit Viprakrishta Jnanam
During samjnana a superphysical faculty can project light onto small, hidden or distant objects to gain knowledge of them

3.27 Bhuvanajnanam Surya Samyamat
Samjnana on the sun provides knowledge of the solar system

3.28 Chandrajnanam Tara Yuha Jnana
Samjnana on the moon provides knowledge of the arrangement of the stars

3.29 Dhruve Tada Gati Jnanam
Samjnana on the pole star provides knowledge of the movement of stars

3.30 Nabhi Chakre Kavyuha Jnanam
Samjnana on the navel chakra provides knowledge of the constitution of the body

3.31 Kanthakupe Kshut Pipasa Nivritihi
Samjnana on the throat pit relieves thirst & hunger

3.32 Kurmanayam Sthairyam
Samjnana on the kurma nadi provides steadiness

3.33 Murdha Jyotisi Siddha Darshanam
Samjnana on the crown of the head provides a spiritual vision of the masters of yoga

3.34 Pratibha Va Sarvam
Through the process of pratibha (knowledge void of reason) everything is understandable

3.35 Hridaya Chitta Samvit
Samjnana on the heart provides knowledge of consciousness

3.36 Sattva Purusa ayoratyanta Sankirnayoh Pratyaya Vishesa Bhogah Parathatvatsvath Asamyanat Purusajnanam
Mind content & purusha are distinctly different. When objective & subjective awareness occurs simultaneously the experience is both subjective & objective. Samjnana on subjective awareness alone brings knowledge of purusha

3.37 Tatah Pratibha Shravanavedana Darshasvadavarta Yante
From the light of higher knowledge of purusha, divine/subtle/transcendental hearing, touch, vision, taste & smell arises

3.38 Te Samaddhavu Pasarga Vyutthane Siddhayoh
Subtle perception provides psychic powers during waking consciousness but in samadhi it is appreciated as an obstacle

3.39 Bandha Karana Sthaithilyat Prachara Samvedaanach Cha Chittasya Para Sharira Veshah
By loosening the cause of bondage & with the knowledge of how to enter the passage & subtle body, on can enter the body of someone else

3.40 Udana Jaya Jjalapankakanta Kadisvasanga Utkrantish Cha
By mastery of udana there is non-contact with water, mud, thorns etc and the body levitates

3.41 Samana Jaya Jjvalanam
By mastery of samana the body blazes & shines

3.42 Shrota Akashayoh Sambandha Samyama Addivyam Shrotam
Samjnana on the middle/inner ear provides transcendental hearing

3.43 Kaya Akashayoh Sambandha Samyana Allahutula Samapattesh Chaka Shagamanam
Samjnana on the relation (interaction) between the body and akasha & fusing the mind with the lightness of cotton allows the body to travel through space

3.44 Bahira Kalpita Vritti Mahavideha Tatah Prakasha Varana Aksayah
In the state of Mahavideha the vrittis are inconceivable & the impressions inhibiting perception of ones true nature are removed
3.45 Sthula Svarupa Sukshma Anyayaya Arthavatva Samyamat Bhuta Jayah
Samjnana on the gross & subtle elements & their characteristics results in mastery over the elements

3.46 Tatah Animadi Pradurbhavah Kaya Samprat Tat Dharma Anabhighatah Cha
Mastery over the elements perfects the body & its functions giving it certain powers (capabilities), for example the ability to become any size

3.47 Rupal Vanya Balavajra Samhanan Atvani Kayasampat
Perfection of the body includes grace, beauty, energy & hardness

3.48 Graha Nasvarupa Smitanvayarthattva Samyana Dindriyajayah
Samjnana on the sense organs & mastery over them creates the ability (power) to perceive ones true nature

3.49 Tato Mano Javitvam Vicharana Bhavah Pradhana Jayashcha
By mastering the sense organs, speed of mind & the capacity to function without any instrument develops

3.50 Sattva Purusha Anyatakhyati Matrasya Sarva Bhava Dristhatritvam Sarvajnatritvam Cha
Knowing the difference between ones true nature & all substances superimposed on top of it results in omniscience & supremacy over all forms & states

3.51 Tadvairagya Dapi Dosa bijaksaye Kaivalyam
With dispassion & non-attachment to the capabilities attainable destruction of defects occur and true liberation is achieved

3.52 Sthanyupami Matranesangas Mayakaranam Punaranista Prasangat
When invited by the celestial beings no pride or attachment is to be experienced because of the possibility of revival of the undesirable

3.53 Ksanatat Kramayoh Samyamat Viveka Jamjnanam
Samjnana on the moments & their successions results in knowledge of discrimination & the experience of realisation

3.54 Jatilaksana Deshairanyata Mavachchhedat Tulyayostatah Pratipattih
The knowledge & the ability to distinguish two similar objects that are by no definition different is acquired

3.55 Tarakam Sarvaviayam Sarvatha Visayama Kraman Cheti Vivekajam Jnanam
Transcendental knowledge is born of discrimination & gives the ability to have knowledge of all object beyond any form of succession

3.56 Sattva Purusayoh Shuddhi Sumye Kaivalyam Iti
All things superimposed on ones own true nature need to be purified & a state of equanimity is to be achieved in isolation for liberation & the end

KAIVALYA PADA

4.1 Janmau Sadhi Mantra Tapah Samadhijah Siddhayoh
Siddhas are attained by birth, herbs, mantra, austerities & absorption in bliss

4.2 Jatyantar Parinama Prakritya Purat
An overflowing (highly evolved) nature results in transformation in future incarnations

4.3 Nimittam Aprayo Jakam Prakritiinaam Varana Bhedah Tu Tatah Kshetrikavat
Good or bad deeds do not lead to realisation, but rather the removal of the obstacles (similar to a farmer removing rocks from the paddock)

4.4 Nirmana Chittani Asmita Matrat
The mind field seems apparent due to separate self-identification alone. (In this way it is said that ‘self-identification’ alone can create minds)

4.5 Pravritti Bhede Prayojakam Chittam Ekam Anekesham
Created minds are influenced by the natural mind alone, even while functionind relative to different activities

4.6 Tatra Dhyanajam Anashayam
Minds born as the fruits of meditation are free from impressions

4.7 Karma Sthula Krisnam Yogina Strivi Dhamitaresam
1 Shukla (Bright), 2 Krisna (Dark), 3 Krisna-shukla (Dark & Bright) &
4 Ashukla-akrsina (neither Dark nor Bright)
A yogi experiences a fourth type of karma, ordinary people experience the first 3

4.8 Tatah Tad Vipaka Anugunamam Eva Abhivyaktihi Vasanam
Strong desires manifest according to the 3 karmas. They manifest proportional to their impressions

4.9 Jati Desha Kala Vyavahitanam Api Anataryam Smriti Sanskarayoh Ekaryupatvat
Due to latent impressions within the human psycho-physiological framework remaining intact they perpetuate cause & effect irrespective of time, birth & place

4.10 Tasam Anaditvam Cha Ashisho Nityavat
The will to live permenantly/eternally has resulted in the deep impressions (vasanas) having no beginning

4.11 Hetu Fala Ashraya Alambanaiha Sangrahiitatvat Esham Abhave Tad Ahavah
The vasanas are created by cause, effects, objects & substratum when the impact of these is diminished so to do the vasanas diminish

4.12 Attiita Anagatam Svarupataha Asti Adhva Bheda Dharmanam
Vasanas exist in the present in their essential form, their inherent properties manifest relative to nature & chitta

4.13 Te Vayakty Sukshma Gunatmanah
Forms & expressions, whether manifest or subtle are governed by the gunas

4.14 Parinama Ekatvat Vastu Tattvam
The essence of an object & transformation of it occur relative to the gunas & oneness

4.15 Vastu Samje Chitta Bheda Tayoha Vibhaktah Panthah
The same object perceived by different minds keeps the dualistic experience apparent (in the form of subject & object)

4.16 Na Cha Eka Chitta Vastu Tadaprmankam Tadakimsyat
The object does not depend on the mind to exist. What would happen to the object without the equipment of perception & cognition

4.17 Tad Upraga Apekshitvat Chittasya Vastu Gyatagyatam
The mind needs the reflection o fobjects to allow the unknown to become known

4.18 Sada Jnatash Chitta Vrittayastat Prabhoh Purusasya Prinamaitvat
Due to the unchanging nature of purusha all of the modifications within the mind can be known, subsequently purusha is appreciated as the master of the mind

4.19 Natat Svabhasam Drishyatvat
The mind functioning relative to knowledge & perception is not responsible for spiritual illumination

4.20 Ekasamaye Chobhayanava Dharanam
Spiritual Illumination & sensorial perception/cognition can not be comprehended simultaneously

4.21 Chittantaradrishye Buddhi Buddherati Prasangah Smriti Sankarash Cha
If one mind isperceived by the other, cognition of cognitions leads to confusion & confused memories

4.22 Chittera Prati Sankramayas Tadakarapattau Svabuddhi Samvedanam
Knowledge of ones true nature through self-cognition is accomplished when consciousness assumes that form which does not pass from one stage to another

4.23 Drastri Drishyoparaktam Chittam Savartham
The mind field in the realm of prakriti (manifestation) has the capability to perceive any & all objects

4.24 Tada Sankhyava Asanabhish Chitramapi Parartham Samhatya Karitvat
The mind field, though filled with coloured impressions exists for interaction with consciousness, experience results from the combination of it

4.25 Vishesa Darshinah Atmabhav Bhanavini Vrittih
Complete cessation of separate self-consciousness occurs for one who has experience distinction & their own true nature

4.26 Tada Vivekanimnam Kaivalya Pragbharam Chittam
The mind is inclined towards discrimination which will lead to Kaivalya (liberation)

4.27 Tachchhidresu Pratyayantarani Samskarebhyah
When the state of viveka (higher discrimination) is not being experienced pratyayas still enter into awareness from past impressions that remain in the unconscious

4.28 Hanamesam Kleshavaduktam
Pratyayas are to be eliminated the same as the kleshas’

4.29 Prasankhyaneapya Sidasya Sarvatha Vivekakhyater Dharmameghah Samadhi
When there is no interest in even the highest meditation dharmameghah samadhi is experienced due to complete discrimination

4.30 Tatah Klesha Karmani Vrittih
After dharmameghah samadhi freedom from the kleshas & karma is experienced due to their destruction

4.31 Tada Sarvarana Mala Petasya Jnanasya Anantya Jjneyamalpam
Then all impurities & veils cease to exist & infinite knowledge is accessible

4.32 Tatah Kritharthanam Parinama Kram Samaptirgunanam
Having fulfilled their purpose of change the gunas retire

4.33 Ksanah Pratiyogi Parinama Paranta Nirgrahyah Kramah
The process of Krama (succession of moments – TIME) is then apprehensible

4.34 Purusartha Shunyanam Gunanam Pratiprasavah Kaivalyam Svarupa Pratistha Va Chitshakteriti
Liberation (establishment in ones own true nature) is the purpose of purusha & occurs when the human psycho-phsiological framework is devoid of both the gunas & the influence the process of involution holds

References
‘Four Chapters on Freedom’ – Paramahamsa Satyananda Sarawati
Source: Published by Bihar Yoga Bharati 1976
‘Yoga Sutras of Patanjali’ – Swami Jnanesvara Bharati
Source: Internet address – Swamij.com
‘Insight into Spiritual Sadhana’ – Yogiraj Lahiri Mahasaya Giri
Source: Internet address – Niketan.net