[This version: 11 September 2000]
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The Yoga Sutras of Patanjali

"The Kingly Yoga of the Soul"

The foremost classical text from the yoga school of Indian philosophy is
the Yoga Sutras of Patanjali, written in approximately the second century
BC. The sutras are compact and should initially be read in order.  The
first few times, you may not make it through to the end.  Read as far as
you can while while retaining comprehension, then start over later until
you have read all of them.  At that time, the random display of verses can
continue to reinforce the concepts.  A good commentary on the sutras is
"The Light of the Soul" by Alice Bailey, along with other sources on the
internet.

The method of "liberation" is called raja or royal yoga or the yoga of the
eight steps; it may be found herein step by step.

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The Yoga Sutras of Patanjali

1.  The Problem Of Union

AUM. The following instruction concerneth the Science of Union. 1

This Union (or Yoga) is achieved through the subjugation of the psychic 
nature, and the restraint of the chitta (or mind). 2

When this has been accomplished, the Yogi knows himself as he is in 
reality. 3

Up till now the inner man has identified himself with his forms and with 
their active modifications.  4

The mind states are five, and are subject to pleasure or pain; they are 
painful or not painful.  5

These modifications (activities) are correct knowledge, incorrect knowledge, 
fancy, passivity (sleep) and memory. 6

The basis of correct knowledge is correct perception, correct deduction, and
correct witness (or accurate evidence). 7

Incorrect knowledge is based upon perception of the form and not upon the 
state of being.  8

Fancy rests upon images which have no real existence. 9

Passivity (sleep) is based upon the quiescent state of the vrittis (or upon
the non-perception of the senses.) 10

Memory is the holding on to that which has been known.  11

The control of these modifications of the internal organ, the mind, is to be 
brought about through tireless endeavor and through non-attachment. 12

Tireless endeavor is the constant effort to restrain the modifications of the 
mind. 13

When the object to be gained is sufficiently valued, and the efforts towards
its attainment are persistently followed without intermission, then the
steadiness of the mind (restraint of the vrittis) is secured. 14

Non-attachment is freedom from longing for all objects of desire, either
earthly or traditional, either here or hereafter. 15

The consummation of this non-attachment results in an exact knowledge of the
spiritual man when liberated from the qualities or gunas. 16

The consciousness of an object is attained by concentration upon its fourfold
nature: the form, through examination; the quality (or guna), through
discriminative participation; the purpose, through inspiration (or bliss);
and the soul, through identification. 17

A further stage of samadhi is achieved when, through one pointed thought, the
outer activity is quieted. In this stage, the chitta is responsive only to
subjective impressions. 18

The samadhi just described passes not beyond the bound of the phenomenal 
world; it passes not beyond the Gods, and those concerned with the concrete 
world. 19

Other yogins achieve samadhi and arrive at a discrimination of pure 
Spirit through belief, followed by energy, memory, meditation and right 
perception. 20

The attainment of this state (spiritual consciousness) is rapid for those 
whose will is intensely alive. 21

Those who employ the will likewise differ, for its use may be intense,
moderate, or gentle. In respect to the attainment of true spiritual 
consciousness there is yet another way. 22

By intense devotion to Ishvara, knowledge of Ishvara is gained. 23

This Ishvara is the soul, untouched by limitation, free from karma,
and desire. 24

In Ishvara, the Gurudeva, the germ of all knowledge expands into infinity. 25

Ishvara, the Gurudeva, being unlimited by time conditions, is the teacher of
the primeval Lords. 26

The Word of Ishvara, is AUM (or OM). This is the Pranava. 27

Through the sounding of the Word and through reflection upon its meaning, 
the Way is found. 28

From this comes the realization of the Self (the soul) and the removal of 
all obstacles. 29

The obstacles to soul cognition are bodily disability, mental inertia,
wrong questioning, carelessness, laziness, lack of dispassion, erroneous 
perception, inability to achieve concentration, failure to hold the
meditative attitude when achieved. 30

Pain, despair, misplaced bodily activity and wrong direction (or control)
of the life currents are the results of the obstacles in the lower psychic
nature. 31

To overcome the obstacles and their accompaniments, the intense application 
of the will to some one truth (or principle) is required. 32

The peace of the chitta (or mind stuff) can be brought about through the 
practice of sympathy, tenderness, steadiness of purpose, and dispassion in 
regard to pleasure or pain, or towards all forms of good or evil. 33

The peace of the chitta is also brought about by the regulation of the 
prana or life breath. 34

The mind can be trained to steadiness through those forms of concentration 
which have relation to the sense perceptions. 35

By meditation upon Light and upon Radiance, knowledge of the Spirit can be 
reached and thus peace can be achieved. 36

The chitta is stabilized and rendered free from illusion as the lower 
nature is purified and no longer indulged. 37

Peace (steadiness of the chitta) can be reached through meditation on the
knowledge which dreams give. 38

Peace can also be reached through concentration upon that which is dearest to 
the heart. 39

Thus his realization extends from the infinitely small to the infinitely 
great, and from annu (the atom or speck) to atma (or spirit) his knowledge 
is perfected. 40

To him whose vrittis (modifications of the substance of the mind) are 
entirely controlled, there eventuates a state of identity with, and 
similarity to that which is realized.  The knower, knowledge and the 
field of knowledge become one, just as the crystal takes to itself the 
colors of that which is reflected in it. 41

When the perceiver blends the word, the idea (or meaning) and the object, 
this is called the mental condition of judicial reasoning. 42

Perception without judicial reasoning is arrived at when the memory no longer
holds control, the word and the object are transcended and only the idea is 
present. 43

The same two processes of concentration, with and without judicial action of 
the mind, can be applied also to things subtle. 44

The gross leads into the subtle and the subtle leads in progressive stages to
that state of pure spiritual being called Pradhana, 45

All this constitutes meditation with seed. 46

When this super-contemplative state is reached, the Yogi acquires pure 
spiritual realization through the balanced quiet of the chitta (or mind 
stuff). 47

His perception is now unfailingly exact (or his mind reveals only the 
Truth). 48

This particular perception is unique and reveals that which the rational
mind (using testimony, inference and deduction) cannot reveal. 49

It is hostile to, or supersedes all other impressions. 50

When this state of perception is itself also restrained (or superseded),
then is pure Samadhi achieved. 51

2. The Steps To Union

The Yoga of action, leading to union with the soul is fiery aspiration, 
spiritual reading and devotion to Ishvara. 52

The aim of these three is to bring about soul vision and to eliminate
obstructions. 53

These are the difficulty producing hindrances: avidya (ignorance), the sense 
of personality, desire, hate and the sense of attachment. 54

Avidya (ignorance) is the cause of all the other obstructions whether they 
be latent, in process of elimination, overcome, or in full operation. 55

Avidya is the condition of confusing the permanent, pure, blissful and the 
Self with that which is impermanent, impure, painful and the not-self. 56

The sense of personality is due to the identification of the knower with the
instruments of knowledge. 57

Desire is attachment to objects of pleasure. 58

Hate is aversion for any object of the senses. 59

Intense desire for sentient existence is attachment. This is inherent in 
every form, is self-perpetuating, and known even to the very wise. 60

These five hindrances, when subtly known, can be overcome by an opposing 
mental attitude. 61

Their activities are to be done away with, through the meditation process. 62

Karma itself has its root in these five hindrances and must come to
fruition in this life or in some later life. 63

So long as the roots (or samskaras) exist, their fruition will be birth, 
life, and experiences resulting in pleasure or pain. 64

These seeds (or samskaras) produce pleasure or pain according as their 
originating cause was good or evil. 65

To the illuminated man all existence (in the three worlds) is considered 
pain owing to the activities of the gunas. These activities are threefold, 
producing consequences, anxieties and subliminal impressions. 66

Pain which is yet to come may be warded off. 67

The illusion that the Perceiver and that which is perceived are one 
and the same is the cause (of the pain-producing effects) which must 
be warded off. 68

That which is perceived has three qualities, sattva, rajas and 
tamas (rhythm, mobility and inertia) ; it consists of the elements 
and the sense organs. The use of these produces experience and eventual 
liberation. 69

The divisions of the gunas (or qualities of matter) are fourfold; the 
specific, the non-specific, the indicated and the untouchable. 70

The seer is pure knowledge (gnosis). Though pure, he looks upon the 
presented idea through the medium of the mind. 71

All that is exists for the sake of the soul. 72

In the case of the man who has achieved yoga (or union) the objective 
universe has ceased to be. Yet it existeth still for those who are not
yet free. 73

The association of the soul with the mind and thus with that which the 
mind perceives, produces an understanding of the nature of that which 
is perceived and likewise of the Perceiver. 74

The cause of this association is ignorance or avidya. This has to be 
overcome. 75

When ignorance is brought to an end through non-association with the things 
perceived, this is the great liberation. 76

The state of bondage is overcome through perfectly maintained 
discrimination. 77

The knowledge (or illumination) achieved is sevenfold and is attained 
progressively. 78

When the means to yoga have been steadily practiced, and when impurity
has been overcome, enlightenment takes place, leading up to full 
illumination. 79

The eight means of yoga are, the Commandments or Yama, the Rules or 
Nijama, posture or Asana, right control of life-force or Pranayama, 
abstraction or Pratyahara, attention or Dharana, Meditation or Dhyana, 
Contemplation or Samadhi. 80

Harmlessness, truth to all beings, abstention from theft, from incontinence
and from avarice, constitute yama or the five commandments. 81

Yama (or the five commandments) constitutes the universal duty and is 
irrespective of race, place, time or emergency. 82

Internal and external purification, contentment, fiery aspiration, spiritual 
reading and devotion to Ishvara constitutes. nijama (or the five rules). 83

When thoughts which are contrary to yoga are present there should be the 
cultivation of their opposite. 84

Thoughts contrary to yoga are harmfulness, falsehood, theft, 
incontinence, and avarice, whether committed personally, caused 
to be committed or approved of, whether arising from avarice, 
anger or delusion (ignorance); whether slight in the doing, 
middling or great.  These result always in excessive pain and 
ignorance. For this reason, the contrary thoughts must be 
cultivated. 85

In the presence of him who has perfected harmlessness, all enmity ceases. 86

When truth to all beings is perfected, the effectiveness of his words and 
acts is immediately to be seen. 87

When abstention from theft is perfected, the yogi can have whatever he 
desires. 88

By abstention from incontinence, energy is acquired. 89

When abstention from avarice is perfected, there comes an understanding of
the law of rebirth. 90

Internal and external purification produces aversion for form, both one's 
own and all forms. 91

Through purification comes also a quiet spirit, concentration, conquest 
of the organs, and ability to see the Self. 92

As a result of contentment bliss is achieved. 93

Through fiery aspiration and through the removal of all impurity, comes the 
perfecting of the bodily powers and of the senses. 94

Spiritual reading results in a contact with the soul (or divine One). 95

Through devotion to Ishvara the goal of meditation (or samadhi) is 
reached. 96

The posture assumed must be steady and easy. 97

Steadiness and ease of posture is to be achieved through persistent slight 
effort and through the concentration of the mind upon the infinite. 98

When this is attained, the pairs of opposites no longer limit. 99

When right posture (asana) has been attained there follows right control of
prana and proper inspiration and expiration of the breath. 100

Right control of prana (or the life currents) is external, internal or 
motionless; it is subject to place, time and number and is also protracted or 
brief. 101

There is a fourth stage which transcends those dealing with the internal and 
external phases. 102

Through this, that which obscures the light is gradually removed.  103

And the mind is prepared for concentrated meditation. 104

Abstraction (or Pratyahara) is the subjugation of the senses by the 
thinking principle and their withdrawal from that which has hitherto 
been their object. 105

As a result of these means there follows the complete subjugation of the 
sense organs. 106


3. Union Achieved And Its Results

Concentration is the fixing of the chitta (mind stuff) upon a particular
object. This is dharana. 107

Sustained concentration (dharana) is meditation (dhyana). 108

When the chitta becomes absorbed in that which is the reality (or idea 
embodied in the form), and is unaware of separateness or the personal self, 
this is contemplation or samadhi. 109

When concentration, meditation and contemplation form one sequential act, 
then is sanyama achieved. 110

As a result of sanyama comes the shining forth of the light. 111

This illumination is gradual; it is developed stage by stage. 112

These last three means of yoga have a more intimate subjective effect than
the previous means. 113

Even these three, however, are external to the true seedless meditation (or
samadhi) which is not based on an object. It is free from the effects of the
discriminative nature of the chitta (or mind stuff). 114

The sequence of mental states is as follows: the mind reacts to that which is
seen; then follows the moment of mind control. Then ensues a moment wherein
the chitta (mind stuff) responds to both these factors. Finally these pass 
away, and the perceiving consciousness has full sway. 115

Through the cultivation of this habit of mind there will eventuate a 
steadiness of spiritual perception. 116

The establishing of this habit, and the restraining of the mind from its 
thought-form-making tendency, results eventually in the constant power to 
contemplate. 117
 
When mind control and the controlling factor are equally balanced, then 
comes the condition of one-pointedness. 118

Through this process the aspects of every object are known, their 
characteristics (or form), their symbolic nature, and their specific 
use in time-conditions (stage of development) are known and realized. 119

The characteristics of every object are acquired, manifesting or latent. 120

The stage of development is responsible for the various modifications of the 
versatile psychic nature and of the thinking principle. 121

Through concentrated meditation upon the triple nature of every form, comes 
the revelation of that which has been and of that which will be. 122

The Sound (or word), that which it denotes (the object) and the 
embodied spiritual essence (or idea) are usually confused in the 
mind of the perceiver.  By concentrated meditation on these three 
aspects comes an (intuitive) comprehension of the sound uttered by 
all forms of life.  123

Knowledge of previous incarnations becomes available when the power to see 
thought-images is acquired. 124

Through concentrated meditation, the thought images in the minds of other 
people become apparent. 125

As, however, the object of those thoughts is not apparent to the perceiver, 
he sees only the thought and not the object. His meditation excludes the 
tangible. 126

By concentrated meditation upon the distinction between form and body, 
those properties of the body which make it visible to the human eye are 
negated (or withdrawn) and the yogi can render himself invisible. 127

Karma (or effects) are of two kinds: immediate karma or future karma. By 
perfectly concentrated meditation on these, the yogi knows the term of his 
experience in the three worlds. This knowledge comes also from signs. 128

Union with others is to be gained through one-pointed meditation upon the 
three states of feeling- compassion, tenderness and dispassion. 129

Meditation, one-pointedly centered upon the power of the elephant, 
will awaken that force or light. 130

Perfectly concentrated meditation upon the awakened light will produce the 
consciousness of that which is subtle, hidden or remote. 131

Through meditation, one-pointedly fixed upon the sun, will come a 
consciousness (or knowledge) of the seven worlds. 132

A knowledge of all lunar forms arises through one-pointed meditation upon 
the moon. 133

Concentration upon the Pole-Star will give knowledge of the orbits of the 
planets and the stars. 134

By concentrated attention upon the center called the solar plexus, comes 
perfected knowledge as to the condition of the body. 135

By fixing the attention upon the throat center, the cessation of hunger and 
thirst will ensue. 136

By fixing the attention upon the tube or nerve below the throat center, 
equilibrium is achieved. 137

Those who have attained self-mastery can be seen and contacted through 
focusing the light in the head. This power is developed in one-pointed 
meditation. 138

All things can be known in the vivid light of the intuition. 139

Understanding of the mind-consciousness comes from one-pointed meditation 
upon the heart center. 140

Experience (of the pairs of opposites) comes from the inability of the 
soul to distinguish between the personal self and the purusa (or spirit). 
The objective forms exist for the use (and experience) of the spiritual 
man. By meditation upon this, arises the intuitive perception of the 
spiritual nature (the purusa). 141

As the result of this experience and meditation, the higher hearing, touch, 
sight, taste and smell are developed, producing intuitional knowledge. 142

These powers are obstacles to the highest spiritual realization, but serve 
as magical powers in the objective worlds. 143

By liberation from the causes of bondage through their weakening and by an 
understanding of the mode of transference (withdrawal or entrance), the mind 
stuff (or chitta) can enter another body. 144

By subjugation of the upward life (the udana) there is liberation from water, 
the thorny path, and mire, and the power of ascension is gained. 145

Through subjugation of the samana, the spark becomes the flame. 146

By the means of one-pointed meditation upon the relationship between the 
kasha and sound, an organ for spiritual hearing will be developed. 147

By one-pointed meditation upon the relationship existing between the body 
and the kasha, ascension out of matter (the three worlds) and power to 
travel in space is gained. 148

When that which veils the light is done away with, then comes the state 
of being called discarnate (or disembodied), freed from the modification 
of the thinking principle. This is the state of illumination. 149

One-pointed meditation upon the five forms which every element takes, 
produces mastery over every element. These five forms are the gross 
nature, the elemental form, the quality, the pervasiveness and the 
basic purpose. 150

Through this mastery, minuteness and the other siddhis (or powers) are 
attained, likewise bodily perfection and freedom from all hindrances. 151

Symmetry of form, beauty of color, strength and the compactness of the 
diamond, constitute bodily perfection. 152

Mastery over the senses is brought about through concentrated meditation 
upon their nature, peculiar attributes, egoism, pervasiveness and useful 
purpose. 153

As a result of this perfection, there comes rapidity of action like that 
of mind, perception independent of the organs, and mastery over root 
substance. 154

The man who can discriminate between the soul and the spirit achieves 
supremacy over all conditions and becomes omniscient. 155

By a passionless attitude towards this attainment and towards all 
soul-powers, the one who is free from the seeds of bondage, attains 
the condition of isolated unity. 156

There should be entire rejection of all allurements from all forms of 
being, even the celestial, for the recurrence of evil contacts remains 
possible. 157

Intuitive knowledge is developed through the use of the discriminative 
faculty when there is one-pointed concentration upon moments and their 
continuous succession. 158

From this intuitive knowledge is born the capacity to distinguish (between 
all beings) and to cognize their genus, qualities and position in space. 159

This intuitive knowledge, which is the great Deliverer, is omnipresent 
and omniscient and includes the past, the present and the future in the 
Eternal Now. 160

When the objective form and the soul have reached a condition of equal purity, 
then is At-one-ment achieved and liberation results. 161


4. Illumination

The higher and lower siddhis (or powers) are gained by incarnation, or by
drugs, words of power, intense desire or by meditation. 162

The transfer of the consciousness from a lower vehicle into a higher is part of
the great creative and evolutionary process. 163

The practices and methods are not the true cause of the transfer of 
consciousness but they serve to remove obstacles, just as the husbandman 
prepares his ground for sowing. 164

The "I am" consciousness is responsible for the creation of the organs through 
which the sense of individuality is enjoyed. 165

Consciousness is one, yet produces the varied forms of the many. 166

Among the forms which consciousness assumes, only that which is the result of 
meditation is free from latent karma. 167

The activities of the liberated soul are free from the pairs of opposites. 
Those of other people are of three kinds. 168

From these three kinds of karma emerge those forms which are necessary for the
fruition of the effects. 169

There is identity of relation between memory and the effect-producing cause, 
even when separated by species, time and place. 170

Desire to live being eternal, these mind-created forms are without known 
beginning. 171

These forms being created and held together through desire, the basic cause, 
personality, the effective result, mental vitality or the will to live, and the
support of the outward going life or object, when these cease to attract then 
the forms cease likewise to be. 172

The past and the present exist in reality. The form assumed in the time concept
of the present is the result of developed characteristics and holds latent seeds
of future quality. 173

The characteristics, whether latent or potent, partake of the nature of the 
three gunas (qualities of matter). 174

The manifestation of the objective form is due to the one-pointedness of the 
effect-producing cause (the unification of the modifications of the chitta or 
mind stuff). 175

These two, consciousness and form, are distinct and separate; though forms may 
be similar, the consciousness may function on differing levels of being. 176

The many modifications of the one mind produce the diverse forms, which depend 
for existence upon those many mind impulses. 177

These forms are cognized or not, according to the qualities latent in the 
perceiving consciousness. 178

The Lord of the mind, the perceiver, is ever aware of the constantly active 
mind stuff, the effect-producing cause. 179

Because it can be seen or cognised it is apparent that the mind is not the 
source of illumination. 180

Neither can it know two objects simultaneously, itself and that which is 
external to itself. 181

If knowledge of the mind (chitta) by a remoter mind is postulated, an infinite 
number of knowers must be inferred, and the sequence of memory reactions would 
tend to infinite confusion. 182

When the spiritual intelligence which stands alone and freed from objects, 
reflects itself in the mind stuff, then comes awareness of the Self. 183

Then the mind stuff, reflecting both the knower and the knowable, becomes 
omniscient. 184

The mind stuff also, reflecting as it does an infinity of mind impressions, 
becomes the instrument of the Self and acts as a unifying agent. 185

The state of isolated unity (withdrawn into the true nature of the Self) is the
reward of the man who can discriminate between the mind stuff and the Self, or 
spiritual man. 186

The mind then tends towards discrimination and increasing illumination as to 
the true nature of the one Self. 187

Through force of habit, however, the mind will reflect other mental impressions
and perceive objects of sensuous perception. 188

These reflections are of the nature of hindrances, and the method of their 
overcoming is the same. 189

The man who develops non-attachment even in his aspiration after illumination 
and isolated unity, becomes aware, eventually, through practiced discrimination,
of the overshadowing cloud of spiritual knowledge. 190

When this stage is reached then the hindrances and karma are overcome. 191

When, through the removal of the hindrances and the purification of all the 
sheaths, the totality of knowledge becomes available, naught further remains 
for the man to do. 192

The modifications of the mind stuff (or qualities of matter) through the 
inherent nature of the three gunas come to an end, for they have served their 
purpose. 193

Time, which is the sequence of the modifications of the mind, likewise 
terminates, giving place to the Eternal Now. 194

The state of isolated unity becomes possible when the three qualities of matter
(the three gunas or potencies of nature) no longer exercise any hold over the 
Self. The pure spiritual consciousness withdraws into the One. 195

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