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aum
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| Aw yaegmnaeiv}andzRnm! |
| atha yogamanovijñ˜nadarþanam |
Here follows the revelation of the wisdom that is yoga
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| Aw ptÁjlyaegsUÇe smaixpad> àwm> |
| atha patañjala yoga s¨tre sam˜dhi p˜da× prathama× |
Herein from the Yoga Sutras of Patañjali: Chapter 1 "On Bringing Into Harmony"
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| Aw yaeganuzasnm!.1. |
| atha yog˜nuþ˜sanam |
| [1] |
|
Here follow guidelines on how to be remade whole.
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|
yaegiíÄv&iÄinraex>.2. |
| yogaþcittav®tti nirodha× |
| [2] |
|
Wholeness consists of a complete grasp and command over the process of being and becoming aware.
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|
tda Ôòu> Svêpe=vSwanm!.3. |
| tada drastu× svarupe 'vasth˜nam |
| [3] |
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Then the one who Sees, sees themselves as they really are.
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| v&iÄsaêPyimtrÇ.4. |
| v®ttis˜r¨pyam itaratra |
| [4] |
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At other times there is participation in mental movements.
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| v&Äy> pÂtYy> i¬òai¬òaí.5. |
| v®ttaya× pañcatayya× kliÿ÷˜kliÿ÷˜þca |
| [5] |
|
These movements are of five kinds and can be sources of contentment or discontent.
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| àma[ivpyRyivkLpinÔaSm&ty>.6. |
| pram˜õa viparyaya vikalpa nidr˜ sm®taya× |
| [6] |
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They are: correct knowledge, incorrect knowledge, delusion, sleep and memory.
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|
àTy]anumanagma> àma[ain.7. |
| pratyakÿ˜num˜n˜gam˜× pram˜õ˜ni |
| [7] |
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Correct knowledge comes about as a result of clear and direct perception, logical deduction, and the word of those who know.
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|
ivpyRyae imWya}anmtÔUpàitòm!.8. |
| viparyayo mithy˜jñ˜nam atadr¨pa pratiÿ÷ham |
| [8] |
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Incorrect knowledge is a false understanding not based on the true nature of what is perceived.
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| zBd}ananupatI vStuzUNyae ivkLp>.9. |
| þabdajñ˜n˜nup˜tŸ vastuþ¨nyo vikalpa× |
| [9] |
|
Imagining is where an idea is conveyed that has no basis in reality.
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| A-avàTyyalMbna v&iÄinRÔa.10. |
| abh˜va pratyay˜lamban˜ v®ttirnidr˜ |
| [10] |
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Sleep is the mental state which has no idea as its foundation.
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| Anu-Utiv;yasMàmae;> Sm&it>.11. |
| anubh¨ta viÿay˜saÐpramoÿa× sm®ti× |
| [11] |
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Memory is where things once experienced are not allowed to completely slip away.
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| A_yasvEraGya_ya< tiÚraex>.12. |
| abhy˜sa vair˜gy˜bhy˜Ð tannirodha× |
| [12] |
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Mastery over these movements comes through practice and through non-participation.
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| tÇ iSwtaE yÆae=_yas>.13. |
| tatra sthitau yatno 'bhy˜sa× |
| [13] |
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Practice is the ceaseless effort to remain steady in that state.
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| s tu dI"RkalnErNtyRsTkaraseivtae xF-Uim>.14. |
| sa tu dŸrghak˜la nairantarya satk˜r˜sevito d®ýhabh¨mi× |
| [14] |
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Where practice is long, sincere, devoted, and done with care, then stability in maintaining comes.
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| †òanuïivkiv;yivt&:[Sy vzIkarsÁ}a vEraGym!.15. |
| drÿ÷˜nuþravika viÿaya vit®ÿõasya vaþŸk˜ra saÐjñ˜ vair˜gyam |
| [15] |
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Non-participation is a conscious awareness and mastery over mental movements created by objects, whether these are seen or heard spoken of.
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| tTpr< pué;OyateguR[vEt&:[am!.16. |
| tatparaÐ puruÿakhyaterguõavait®ÿõyam |
| [16] |
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The ultimate result of it is a detachment from the constituents of earthly things. It is caused by an understanding of reality.
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| ivtkRivcaranNdaiSmtaêpanugmaTsMà}at>.17. |
| vitarka vic˜r˜nand˜smit˜r¨p˜nugam˜t saÐprajñ˜ta× |
| [17] |
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One kind of realization arises by means of reasoning, by means of an ability to distil what is wisdom, with real contentment, and with pure being.
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| ivramàTyya_yaspUvR> s<Skarze;ae=ny>.18. |
| vir˜ma pratyay˜bhy˜sa p¨rva× saÐsk˜raþeÿo 'nya× |
| [18] |
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Another kind occurs when due to constant efforts to sill them only the most hidden and latent tendencies to participate in mental movements remain.
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| -vàTyyae ivdehàk«itlyanam!.19. |
| bhavapratyayo videhaprak®tilay˜n˜m |
| [19] |
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For those in a state of pure being, or for those who have transcended existence, its genesis is coming into being.
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| ïÏavIyRSm&itsmaixà}apUvRk #tre;am!.20. |
| þraddh˜ vŸrya sm®ti sam˜dhiprajñ˜ p¨rvaka itareÿ˜m |
| [20] |
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Others can manage to attain this state of knowledge if they are devoted, determined, sufficiently reflective, and if they try to become truly wise.
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| tIìs<veganamasÚ>.21. |
| tŸvrasaÐveg˜n˜m ˜sanna× |
| [21] |
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Where there is the most intense energy, the end result soon comes.
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| m&ÊmXyaixmaÇTvaÄtae=ip ivze;>.22. |
| m®du madhy˜dhim˜tratv˜t tato 'pi viþeÿa× |
| [22] |
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The type of effort made can be further distinguished into mild, middling, or intense.
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| $ñrài[xanaÖa.23. |
| Ÿþvara praõidh˜n˜d v˜ |
| [23] |
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Or, one can devote one’s self completely to things spiritual.
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| ¬ezkmRivpakazyErpram&ò> pué;ivze; $ñr>.24. |
| klesa karma vip˜k˜þayairapar˜m®ÿ÷a× puruÿaviþeÿa Ÿþvara× |
| [24] |
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A holy or spiritual being or entity is a distinct vehicle of the ultimate reality. It is untouched by worldly cares of the consequences of this, and is never a carrier of life’s difficulties.
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| tÇ inritzy< svR}vIjm!.25. |
| tatra niratiþayaÐ sarvajña bŸjam |
| [25] |
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In true holiness lies the seed of that total knowing which is limitless.
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| s @; pUvRe;amip gué> kalenanvCDedat!.26. |
| sa eÿa p¨rveÿ˜m api guru× k˜len˜navacched˜t |
| [26] |
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True holiness is timeless, eternal, and unconditioned. It is the earliest and greatest of teachers.
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| tSy vack> à[v>.27. |
| tasya v˜caka× praõava× |
| [27] |
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Its declaration is the Word.
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| t¾pStdwR-avnm!.28. |
| tajjapas tadarthabh˜vanam |
| [28] |
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It is to be repeated endlessly and its meaning reflected upon deeply and attentively.
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| tt> àTyKcetnaixgmae=PyNtraya-aví.29. |
| tata× pratyakcetan˜dhigamo 'py antar˜y˜bh˜vaþca |
| [29] |
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From this comes an inner spirituality that makes all life’s troubles nothing.
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| VyaixSTyans<zyàmadalSyaivritæaiNtdzRnalBx-UimkTvanviSwtTvain icÄiv]epaSte=Ntraya>.30. |
| vy˜dhi sty˜na saÐþaya pram˜d˜lasy˜virati bhr˜ntidarþan˜labdhabh¨mikatv˜navasthitatv˜ni cittavikÿep˜ste 'ntar˜y˜× |
| [30] |
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These are the obstacles causing disturbance to the mind: disease, lack of effort, doubt, loss of interest, inapplication, attraction to things physical, false perceptions, lack of concentration, inability to maintain any achievements gained.
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| Ê>odaEMmRnSya¼mejyTvñasàñasa iv]epsh-uv>.31. |
| du×kha daurmanasy˜ðgamejayatva þv˜sapraþv˜s˜ vikÿepa sahabhuva× |
| [31] |
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Anxiety, despair, unsteadiness of being, and irregular breathing all accompany these disturbances.
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| tTàit;exawRmektÅva_yas>.32. |
| tatpratiÿedh˜rtham ekatattv˜bhy˜sa× |
| [32] |
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To counter these, practice should be centred around the only really pure ingredient.
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| mEÇIké[amuidtaepe]a[a< suoÊ>opu{yapu{yiv;ya[a< -avnatiíÄàsadnm!.33. |
| maitrŸ karuõ˜ muditopekÿ˜n˜Ð sukha du×kha puõy˜puõya visay˜n˜Ð bh˜van˜taþcitta pras˜danam |
| [33] |
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The mind becomes purified by cultivating friendships with contented people, by being kind and compassionate to the sad and fearful, by being indifferent to the ill-intentioned, and by being accommodating to the well-meaning.
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| àCDdRnivxar[a_ya< va àa[Sy.34. |
| pracchardana vidh˜raõ˜bhy˜m v˜ pr˜õasya |
| [34] |
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This state can also be achieved by learning to exhale the breath and keep it still.
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| iv;yvtI va àv«iÄéTpÚa mns> iSwitinbNxnI.35. |
| viÿayavatŸ v˜ prav®ttirutpann˜ manasa× sthitinibandhanŸ |
| [35] |
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Steadiness of the mind also comes when higher states of awareness are made manifest.
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| ivzaeka va Jyaeit:mtI.36. |
| viþok˜ v˜ jyotiÿmatŸ |
| [36] |
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Or — by seeing the mind as free from sorrow and full of light.
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| vItragiv;y< va icÄm!.37. |
| vŸtar˜gaviÿayaÐ v˜ cittam |
| [37] |
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Or — by making the mind one that is unattached to and unmoved by objects and circumstances.
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| SvßinÔa}analMbn< va.38. |
| svapna nidr˜ jñ˜n˜lambanaÐ v˜ |
| [38] |
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Or — also — by investigating the real nature of the dreaming and sleeping states.
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| ywai-mtXyanaÖa.39. |
| yath˜bhimata dhy˜n˜d v˜ |
| [39] |
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Or — by meditation upon that which is desired.
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| prma[uprmmhÅvaNtae=Sy vzIkar>.40. |
| param˜õu paramamahattv˜nto 'sya vaþŸk˜ra× |
| [40] |
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The power of such a one reaches from the very finest to the most incomprehensibly vast.
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| ]I[v&Äeri-jatSyev m[e¢RhIt&¢h[¢aýe;u tTSwtdÃnta smapiÄ>.41. |
| kÿŸõav®tterabhij˜tasyeva manergrahŸt®grahaõagr˜hyeÿu tatsthatadañjanat˜ sam˜patti× |
| [41] |
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The truly contemplative mind is one in which the seer, the process of seeing, and the thing seen are indistinguishable. All its movements have ceased. It is transparent like a crystal. It simply reflects whatever is presented to it.
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| tÇ zBdawR}anivkLpE> s»I[aR sivtkaR smapiÄ>.42. |
| tatra þabd˜rthajñ˜navikalpai× saðkŸrõ˜ savitark˜ sam˜patti× |
| [42] |
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Such a state of realization is one of conjecture; the distinction between just knowing, knowledge based on words, and knowledge based on what has been heard is unclear.
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| Sm&itpirzuÏaE SvêpzUNyevawRmaÇin-aRsa inivRtkaR.43. |
| sm®tipariþuddhau svar¨paþ¨nyev˜rtham˜tranirbh˜s˜ nirvitark˜ |
| [43] |
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A realization of certainty is one where what has passed through the mind is seen in a completely pure way, and the mind becomes able to see the nature of all things as they really are, and shining with the light of their own reality.
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| @tyEv sivcara inivRcara c sUúmiv;ya VyaOyata.44. |
| etayaiva savic˜r˜ nirvic˜r˜ ca s¨kÿmaviÿay˜ vy˜khy˜t˜ |
| [44] |
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By means also of this other states of wisdom and higher wisdom — as well as the workings of the finest things — can be explained.
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| sUúmiv;yTv< cail¼pyRvsanm!.45. |
| s¨kÿmaviÿayatvaÐ c˜liðga paryavas˜nam |
| [45] |
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And the scope of this most subtle matter merges with the non-physical.
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| ta @v svIj> smaix>.46. |
| t˜ eva sabŸja× sam˜dhi× |
| [46] |
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All these states arise only by being implanted.
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| inivRcarvEzar*e=XyaTmàsad>.47. |
| nirvic˜ra vaiþ˜radye 'dhy˜tma pras˜da× |
| [47] |
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When the flow of consciousness or awareness become undisturbed and completely pure, then a light dawns that is inner.
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| \tM-ra tÇ à}a.48. |
| ®taÐbhar˜ tatra prajñ˜ |
| [48] |
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All knowledge gained from such a state is further enlightening.
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| ïutanumanà}a_yamNyiv;ya ivze;awRTvat!.49. |
| þrut˜num˜na prajñ˜bhy˜m anyaviÿay˜ viþeÿ˜rthatv˜t |
| [49] |
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Direct knowledge is different from knowledge gained by reasoning or by being told. These can only refer to limited things.
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| t¾> s<Skarae=Nys<SkaràitbNxI.50. |
| tajja× saÐsk˜ro 'nyasaÐsk˜ra pratibandhŸ |
| [50] |
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Any impressions, perceptions or deep-seated drives produced from this state counter similar such impressions, perceptions or drives produced from any other state.
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| tSyaip inraeexe svRinraexaiÚvIRj> smaix>.51. |
| tasy˜pi nirodhe sarvanirodh˜n nirbŸja× sam˜dhi× |
| [51] |
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When even this effort and desire to control or counter has itself been countered, like all others, then there comes that all-knowing wisdom which flowers without needing to be implanted.
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| #it ptÁjlyaegsUÇe smaixpad> àwm> smaÝ> |
| iti patañjala yoga s¨tre sam˜dhi p˜da× prathama× sam˜pta× |
Here lies Chapter 1, "On Bringing Into Harmony", in the Yoga Sutras of Patañjali
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| ©1984, 1999 & 2005 Kofi Busia |
