Verse 1
योगतत्त्वं प्रवक्ष्यामि योगिनां हितकाम्यया। यच्छ्रुत्वा च पठित्वा च सर्वपापैः प्रमुच्यते ॥
yogatattvaṃ pravakṣyāmi yogināṃ hitakāmyayā। yacchrutvā ca paṭhitvā ca sarvapāpaiḥ pramucyate ॥
I will explain the essence of Yoga, desiring the welfare of yogins. By hearing and studying this, one is freed from all sins.
Verse 2
विष्णुर्नाम महायोगी महाभूतो महातपाः। तत्त्वमार्गे यथा दीपो दृश्यते पुरुषोत्तमः ॥
viṣṇurnāma mahāyogī mahābhūto mahātapāḥ। tattvamārge yathā dīpo dṛśyate puruṣottamaḥ ॥
Viṣṇu, known as the great yogi, the great being, the great ascetic, and Purushottama (the best among men), is seen on the path of truth, just like a lamp.
Verse 3
तमाराध्य जगन्नाथं प्रणिपत्य पितामहः। पप्रच्छ योगतत्त्वं में ब्रूहि चाष्टाङ्गसंयुतम् ॥
tamārādhya jagannāthaṃ praṇipatya pitāmahaḥ। papraccha yogatattvaṃ meṃ brūhi cāṣṭāṅgasaṃyutam ॥
Having worshipped the Lord of the world and bowed down to Him, Pitāmaha (Brahma) asked, "Explain to me the essence of Yoga, along with its eight limbs."
Verse 4
तमुवाच हृषीकेशो वक्ष्यामि शृणु तत्त्वतः । सर्वे जीवाः सुखैर्दुःखैर्मायाजालेन वेष्टिताः ॥
tamuvāca hṛṣīkeśo vakṣyāmi śṛṇu tattvataḥ । sarve jīvāḥ sukhairduḥkhairmāyājālena veṣṭitāḥ ॥
Hrishikesha said to him: 'I will explain; listen to the truth. All living beings are enveloped by the net of Maya (illusion), by joys and sorrows.'
Verse 5
तेषां मुक्तिकरं मार्गं मायाजालनिकृन्तनम् । जन्ममृत्युजरा व्याधिनाशनं मृत्युतारकम्॥
teṣāṃ muktikaraṃ mārgaṃ māyājālanikṛntanam । janmamṛtyujarā vyādhināśanaṃ mṛtyutārakam॥
The path that grants them liberation, cuts through the net of illusion, destroys birth, death, old age, and sickness, and helps one to transcend death.
Verse 6
नानामार्गैस्तु दुष्प्रापं कैवल्यं परमं पदम्। पतिताः शास्त्रजालेषु प्रज्ञया तेन मोहिताः ॥
nānāmārgaistu duṣprāpaṃ kaivalyaṃ paramaṃ padam। patitāḥ śāstrajāleṣu prajñayā tena mohitāḥ ॥
The supreme state of Kaivalya (absolute liberation), which is difficult to attain through various paths: those who are deluded by (their own) intellect become entangled in the nets of scriptures.
Verse 7
अनिर्वाच्यं पदं वक्तुं न शक्यं तैः सुरैरपि। स्वात्मप्रकाशरूपं तत्किं शास्त्रेण प्रकाश्यते ॥
anirvācyaṃ padaṃ vaktuṃ na śakyaṃ taiḥ surairapi। svātmaprakāśarūpaṃ tatkiṃ śāstreṇa prakāśyate ॥
The indescribable state cannot be spoken of even by the gods. When it is of the nature of self-illumination, how can it be revealed by scripture?
Verse 8
निष्कलं निर्मलं शान्तं सर्वातीतं निरामयम् । तदेव जीवरूपेण पुण्यपापफलैर्वृतम् ॥
niṣkalaṃ nirmalaṃ śāntaṃ sarvātītaṃ nirāmayam । tadeva jīvarūpeṇa puṇyapāpaphalairvṛtam ॥
That which is partless, pure, peaceful, transcending all, and free from suffering—that very [reality], in the form of an individual soul (jīva), is enveloped by the fruits of merit and demerit.
Verse 9
परमात्मपदं नित्यं तत्कथं जीवतां गतम्। सर्वभावपदातीतं ज्ञानरूपं निरञ्जनम् ॥
paramātmapadaṃ nityaṃ tatkathaṃ jīvatāṃ gatam। sarvabhāvapadātītaṃ jñānarūpaṃ nirañjanam ॥
How then can the eternal state of the Supreme Self, which is beyond all modes of existence, of the nature of pure knowledge, and untainted, come to assume the state of an individual living being?
Verse 10
वारिवत्स्फुरितं तस्मिंस्तत्राहंकृतिरुत्थिता । पञ्चात्मकमभूत्पिण्डं धातुबद्धं गुणात्मकम् ॥
vārivatsphuritaṃ tasmiṃstatrāhaṃkṛtirutthitā । pañcātmakamabhūtpiṇḍaṃ dhātubaddhaṃ guṇātmakam ॥
Like a ripple in water, it manifested in that (consciousness); thereupon, the ego arose. A body, composed of the five elements, came into existence, bound by the bodily constituents and endowed with the (three) qualities.
Verse 11
सुखदुःखैः समायुक्तं जीवभावनया कुरु। तेन जीवाभिधा प्रोक्ता विशुद्धैः परमात्मनि ॥
sukhaduḥkhaiḥ samāyuktaṃ jīvabhāvanayā kuru। tena jīvābhidhā proktā viśuddhaiḥ paramātmani ॥
Consider [the self] associated with happiness and sorrow through the notion of the individual soul (jīva). Therefore, the designation 'jīva' is declared by the purified ones to exist in the Supreme Self.
Verse 12
कामक्रोधभयं चापि मोहलोभमदो रजः । जन्म मृत्युश्च कार्पण्यं शोकस्तन्द्रा क्षुधा तृषा ।।
kāmakrodhabhayaṃ cāpi mohalobhamado rajaḥ । janma mṛtyuśca kārpaṇyaṃ śokastandrā kṣudhā tṛṣā ।।
Lust, anger, fear, and also delusion, greed, pride, passion (rajas); birth, death, and wretchedness, sorrow, sloth, hunger, thirst.
Verse 13
तृष्णा लज्जा भयं दुःखं विषादो हर्ष एव च। एभिर्दोषैर्विनिर्मुक्तः स जीवः केवलो मतः ॥
tṛṣṇā lajjā bhayaṃ duḥkhaṃ viṣādo harṣa eva ca। ebhirdoṣairvinirmuktaḥ sa jīvaḥ kevalo mataḥ ॥
Craving, shame, fear, sorrow, despondency, and even joy – that individual soul (Jīva) which is completely freed from these faults is considered to be emancipated (Kevala).
Verse 14
तस्माद्दोषविनाशार्थमुपायं कथयामि ते। योगहीनं कथं ज्ञानं मोक्षदं भवति ध्रुवम् ॥
tasmāddoṣavināśārthamupāyaṃ kathayāmi te। yogahīnaṃ kathaṃ jñānaṃ mokṣadaṃ bhavati dhruvam ॥
Therefore, I tell you the means for the destruction of imperfections. How can knowledge devoid of Yoga truly bestow liberation?
Verse 15
योगो हि ज्ञानहीनस्तु ने क्षमो मोक्षकर्मणि। तस्माज्ज्ञानं च योगं च मुमुक्षुर्दृढमभ्यसेत् ॥
yogo hi jñānahīnastu ne kṣamo mokṣakarmaṇi। tasmājjñānaṃ ca yogaṃ ca mumukṣurdṛḍhamabhyaset ॥
Yoga, indeed, when devoid of knowledge, is not capable for the work of liberation. Therefore, one desirous of liberation should diligently practice both knowledge and yoga.
Verse 16
अज्ञानादेव संसारो ज्ञानादेव विमुच्यते । ज्ञानस्वरूपमेवादौ ज्ञानं ज्ञेयैकसाधनम् ॥
ajñānādeva saṃsāro jñānādeva vimucyate । jñānasvarūpamevādau jñānaṃ jñeyaikasādhanam ॥
From ignorance alone is the cycle of mundane existence; from knowledge alone one is liberated. Knowledge itself is indeed the primary form, and knowledge is the sole means to the knowable.
Verse 17
ज्ञातं येन निजं रूपं कैवल्यं परमं पदम्।निष्कलं निर्मलं साक्षात्सच्चिदानन्दरूपकम् ॥
jñātaṃ yena nijaṃ rūpaṃ kaivalyaṃ paramaṃ padam।niṣkalaṃ nirmalaṃ sākṣātsaccidānandarūpakam ॥
One's own true nature, known by one, is the supreme state of Kaivalya (absolute independence), partless, pure, directly manifest, and of the nature of Existence-Consciousness-Bliss.
Verse 18
उत्पत्तिस्थितिसंहारस्फूर्तिज्ञानविवर्जितम्। एतज्ज्ञानमिति प्रोक्तमथ योगं ब्रवीमि ते ॥
utpattisthitisaṃhārasphūrtijñānavivarjitam। etajjñānamiti proktamatha yogaṃ bravīmi te ॥
That [knowledge] which is devoid of the understanding of creation, preservation, destruction, and manifestation – this is declared as [true] knowledge. Now, I will explain Yoga to you.
Verse 19
योगो हि बहुधा ब्रह्मन्भिद्यते व्यवहारतः । मन्त्रयोगो लयश्चैव हठोऽसौ राजयोगतः ॥
yogo hi bahudhā brahmanbhidyate vyavahārataḥ । mantrayogo layaścaiva haṭho'sau rājayogataḥ ॥
Yoga, indeed, O Brahman, is divided in many ways according to practice: Mantra Yoga, Laya Yoga, and Haṭha. This (Haṭha) leads to Raja Yoga.
Verse 20
आरम्भश्च घटश्चैव तथा परिचयः स्मृतः । निष्पत्तिश्चेत्यवस्था च सर्वत्र परिकीर्तिता ॥
ārambhaśca ghaṭaścaiva tathā paricayaḥ smṛtaḥ । niṣpattiścetyavasthā ca sarvatra parikīrtitā ॥
Commencement (ārambha), and ghata (the stage of firm practice), and also familiarity (paricaya) are remembered; and niṣpatti (the accomplishment) – these stages are declared everywhere.