Verse 17
Yogatattva
ज्ञातं येन निजं रूपं कैवल्यं परमं पदम् । निष्कलं निर्मलं साक्षात् सच्चिदानन्दरूपकम् ॥
उत्पत्तिस्थितिसंहारस्फूर्तिज्ञानविवर्जितम् । एतज्ज्ञानमिति प्रोक्तम् अथ योगं ब्रवीमि ते ॥
योगो हि बहुधा ब्रह्मन् भिद्यते व्यवहारतः । मन्त्रयोगो लयश्चैव हठोऽसौ राजयोगतः ॥१७-१९॥
ज्ञातम् येन निजम् रूपम् कैवल्यम् परमम् पदम् । निष्कलम् निर्मलम् साक्षात् सत्-चित्-आनन्द-रूपकम् ॥
उत्पत्ति-स्थिति-संहार-स्फूर्ति-ज्ञान-विवर्जितम् । एतत् ज्ञानम् इति प्रोक्तम् । अथ योगम् ब्रवीमि ते ॥
योगः हि बहुधा ब्रह्मन् भिद्यते व्यवहारतः । मन्त्र-योगः लयः च एव । हठः असौ राज-योगतः ॥१७-१९॥
jñātaṃ yena nijaṃ rūpaṃ kaivalyaṃ paramaṃ padam | niṣkalaṃ nirmalaṃ sākṣāt saccidānandarūpakam ||
utpattisthitisaṃhārasphūrtijñānavivarjitam | etaj jñānam iti proktam atha yogaṃ bravīmi te ||
yogo hi bahudhā brahman bhidyate vyavahārataḥ | mantrayogo layaś caiva haṭho 'sau rājayogataḥ ||17–19||
യാതിനാൽ സ്വന്തം സ്വരൂപം അറിയപ്പെടുന്നുവോ—കൈവല്യം എന്ന പരമപദം—അഖണ്ഡം, നിർമലം, സാക്ഷാത്, സച്ചിദാനന്ദസ്വരൂപം; ഉത്പത്തി-സ്ഥിതി-സംഹാരം, സ്ഫൂർതി എന്നിവയുടെ ജ്ഞാനത്തിൽ നിന്നു വിമുക്തം—ഇതിനെ ‘ജ്ഞാനം’ എന്നു പ്രസ്താവിക്കുന്നു. ഇനി ഞാൻ നിന്നോട് യോഗം പറയുന്നു. ഹേ ബ്രഹ്മൻ, വ്യവഹാരത്തിൽ യോഗം പലവിധമായി വിഭജിക്കപ്പെടുന്നു: മന്ത്രയോഗം, ലയയോഗം, ഹഠയോഗം, രാജയോഗം.
That by which one’s own form is known—kaivalya, the supreme state—partless, stainless, directly (real), of the nature of being-consciousness-bliss; devoid of the cognition of arising, abiding, dissolution, and manifestation—this is declared to be ‘knowledge’. Now I shall tell you yoga. For yoga, O Brahman, is divided in many ways in practical usage: mantra-yoga, and also laya (absorption), haṭha, and that (called) rāja-yoga.