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Sutra 1
अथ योगानुशासनम् ॥ 1 ॥
atha yogānuśāsanam .. 1 ..
Now, the teachings of yoga.
Sutra 2
योगश्चित्तवृत्ति निरोधः ॥ 2 ॥
yogaścittavṛtti nirodhaḥ .. 2 ..
Yoga is to still the patterning of consciousness.
Sutra 3
तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥ 3 ॥
tadā draṣṭuḥ svarūpe'vasthānam .. 3 ..
Then, pure awareness can abide in its very nature.
Sutra 4
वृत्ति सारूप्यमितरत्र ॥ 4 ॥
vṛtti sārūpyamitaratra .. 4 ..
Otherwise, awareness takes itself to be the patterns of consciousness.
Sutra 5
वृत्तयः पञ्चतय्यः क्लिष्टाऽक्लिष्टाः ॥ 5 ॥
vṛttayaḥ pañcatayyaḥ kliṣṭā'kliṣṭāḥ .. 5 ..
There are five types of patterns, including both hurtful and benign
Sutra 6
प्रमाण विपर्यय विकल्प निद्रा स्मृतयः ॥ 6 ॥
pramāṇa viparyaya vikalpa nidrā smṛtayaḥ .. 6 ..
They are right perception, misperception, conceptualization, deep sleep, and remembering.
Sutra 7
प्रत्यक्षानुमानागमाः प्रमाणानि ॥ 7 ॥
pratyakṣānumānāgamāḥ pramāṇāni .. 7 ..
Right perception arises from direct observation, inference, or the words of others.
Sutra 8
विपर्ययो मिथ्याज्ञानमतद्रूप प्रतिष्ठम् ॥ 8 ॥
viparyayo mithyājñānamatadrūpa pratiṣṭham .. 8 ..
Misperception is false knowledge, not based on what actually is.
Sutra 9
शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥ 9 ॥
śabdajñānānupātī vastuśūnyo vikalpaḥ .. 9 ..
Conceptualization derives from linguistic knowledge, not contact with real things.
Sutra 10
अभाव प्रत्ययालम्बना वृत्तिर्निद्रा ॥ 10 ॥
abhāva pratyayālambanā vṛttirnidrā .. 10 ..
Deep sleep is a pattern grounded in the perception that nothing exists
Sutra 11
अनुभूत विषयासम्प्रमोषः स्मृतिः ॥ 11 ॥
anubhūta viṣayāsampramoṣaḥ smṛtiḥ .. 11 ..
Remembering is the retention of experiences
Sutra 12
अभ्यास वैराग्याभ्यां तन्निरोधः ॥ 12 ॥
abhyāsa vairāgyābhyāṃ tannirodhaḥ .. 12 ..
Both practice and non-reaction are required to still the patterning of consciousness.
Sutra 13
तत्र स्थितौ यत्नोऽभ्यासः ॥ 13 ॥
tatra sthitau yatno'bhyāsaḥ .. 13 ..
Practice is the sustained effort to rest in that stillness.
Sutra 14
स तु दीर्घकाल नैरन्तर्य सत्कारासेवितो दृढभूमिः ॥ 14 ॥
sa tu dīrghakāla nairantarya satkārāsevito dṛḍhabhūmiḥ .. 14 ..
And this practice becomes firmly rooted when it is cultivated skillfully and continuously for a long time.
Sutra 15
दृष्टानुश्रविक विषय वितृष्णस्य वशीकारसञ्ज्ञा वैराग्यम् ॥ 15 ॥
dṛṣṭānuśravika viṣaya vitṛṣṇasya vaśīkārasañjñā vairāgyam .. 15 ..
As for non-reaction, one can recognize that it has been fully achieved when no attachment arises in regard to anything at all, whether perceived directly or learned.
Sutra 16
तत्परं पुरुषख्याते-र्गुणवैतृष्ण्यम् ॥ 16 ॥
tatparaṃ puruṣakhyāte-rguṇavaitṛṣṇyam .. 16 ..
When the ultimate level of non-reaction has been reached, pure awareness can clearly see itself as independent from the fundamental qualities of nature.
Sutra 17
वितर्क विचारानन्दास्मितारूपानुगमात् सम्प्रज्ञातः ॥ 17 ॥
vitarka vicārānandāsmitārūpānugamāt samprajñātaḥ .. 17 ..
At first, the stilling process is accompanied by four kinds of cognition: analytical thinking, insight, bliss, or feeling like a self.
Sutra 18
विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥ 18
virāmapratyayābhyāsapūrvaḥ saṃskāraśeṣo'nyaḥ .. 18
Later, after one practices steadily to bring all thought to a standstill, these four kinds of cognition fall away, leaving only a store of latent impressions in the depth memory.
Sutra 19
भवप्रत्ययो विदेहप्रकृतिलयानाम् ॥ 19 ॥
bhavapratyayo videhaprakṛtilayānām .. 19 ..
Once the body is gone, and these latent impressions are dissolved in nature, they are inclined to be reborn
Sutra 20
श्रद्धा वीर्य स्मृति समाधिप्रज्ञा पूर्वक इतरेषाम् ॥ 20 ॥
śraddhā vīrya smṛti samādhiprajñā pūrvaka itareṣām .. 20 ..
For all others, faith, energy, mindfulness, integration, and wisdom form the path to realization
Sutra 21
तीव्रसंवेगानामासन्नः ॥ 21 ॥
tīvrasaṃvegānāmāsannaḥ .. 21 ..
For those who seek liberation wholeheartedly, realization is near
Sutra 22
मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः ॥ 22 ॥
mṛdumadhyādhimātratvāttato'pi viśeṣaḥ .. 22 ..
How near depends on whether the practice is mild, moderate, or intense
Sutra 23
ईश्वरप्रणिधानाद्वा ॥ 23 ॥
īśvarapraṇidhānādvā .. 23 ..
Realization may also come if one is oriented toward the ideal of pure awareness, Isvara.
Sutra 24
क्लेश कर्म विपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः ॥ 24 ॥
kleśa karma vipākāśayairaparāmṛṣṭaḥ puruṣaviśeṣa īśvaraḥ .. 24 ..
Isvara is a distinct, incorruptible form of pure awareness, utterly independent of cause and effect, and lacking any store of latent impressions.
Sutra 25
तत्र निरतिशयं सर्वज्ञबीजम् ॥ 25 ॥
tatra niratiśayaṃ sarvajñabījam .. 25 ..
Its independence makes this awareness an incomparable source of omniscience
Sutra 26
स पूर्वेषामपि गुरुः कालेनानवच्छेदात् ॥ 26 ॥
sa pūrveṣāmapi guruḥ kālenānavacchedāt .. 26 ..
Existing beyond time, Isvara was also the ideal of the ancients
Sutra 27
तस्य वाचकः प्रणवः ॥ 27 ॥
tasya vācakaḥ praṇavaḥ .. 27 ..
Isvara is represented by a sound, om.
Sutra 28
तज्जपस्तदर्थभावनम् ॥ 28 ॥
tajjapastadarthabhāvanam .. 28 ..
Through repetition its meaning becomes clear.
Sutra 29
ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च ॥ 29 ॥
tataḥ pratyakcetanādhigamo'pyantarāyābhāvaśca .. 29 ..
Then, interiorization develops and obstacles fall away.
Sutra 30
व्याधि स्त्यान संशय प्रमादालस्याविरति भ्रान्ति दर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेंऽतरायाः ॥ 30 ॥
vyādhi styāna saṃśaya pramādālasyāvirati bhrānti darśanālabdhabhūmikatvānavasthitatvāni cittavikṣepāsteṃ'tarāyāḥ .. 30 ..
Sickness, apathy, doubt, carelessness, laziness, hedonism, delusion, lack of progress, and inconstancy are all distractions which, by stirring up consciousness, act as barriers to stillness.
Sutra 31
दुःख दौर्मनस्याङ्गमेजयत्व श्वासप्रश्वासा विक्षेपसहभुवः ॥ 31 ॥
duḥkha daurmanasyāṅgamejayatva śvāsapraśvāsā vikṣepasahabhuvaḥ .. 31 ..
When they do, one may experience distress, depression, or the inability to maintain steadiness of posture or breathing.
Sutra 32
तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः ॥ 32 ॥
tatpratiṣedhārthamekatattvābhyāsaḥ .. 32 ..
One can subdue these distractions by working with any one of the following principles of practice.
Sutra 33
मैत्री करुणा मुदितोपेक्षाणां सुख दुःख पुण्यापुण्य विषयाणाम्-भावनातश्चित्तप्रसादनम् ॥ 33 ॥
maitrī karuṇā muditopekṣāṇāṃ sukha duḥkha puṇyāpuṇya viṣayāṇām-bhāvanātaścittaprasādanam .. 33 ..
Consciousness settles as one radiates friendliness, compassion, delight, and equanimity toward all things, whether pleasant or painful, good or bad.
Sutra 34
प्रच्छर्दन विधारणाभ्यां वा प्राणस्य ॥ 34 ॥
pracchardana vidhāraṇābhyāṃ vā prāṇasya .. 34 ..
Or by pausing after breath flows in or out.
Sutra 35
विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थिति निबन्धिनी ॥ 35 ॥
viṣayavatī vā pravṛttirutpannā manasaḥ sthiti nibandhinī .. 35 ..
Or by steadily observing as new sensations materialize.
Sutra 36
विशोका वा ज्योतिष्मती ॥ 36 ॥
viśokā vā jyotiṣmatī .. 36 ..
Or when experiencing thoughts that are luminous and free of sorrow.
Sutra 37
वीतराग विषयं वा चित्तम् ॥ 37 ॥
vītarāga viṣayaṃ vā cittam .. 37 ..
Or by focusing on things that do not inspire attachment.
Sutra 38
स्वप्न निद्रा ज्ञानालम्बनं वा ॥ 38 ॥
svapna nidrā jñānālambanaṃ vā .. 38 ..
Or by reflecting on insights culled from sleep and dreaming
Sutra 39
यथाभिमतध्यानाद्वा ॥ 39 ॥
yathābhimatadhyānādvā .. 39 ..
Or through meditative absorption in any desired object
Sutra 40
परमाणु परम महत्त्वान्तोऽस्य वशीकारः ॥ 40 ॥
paramāṇu parama mahattvānto'sya vaśīkāraḥ .. 40 ..
One can become fully absorbed in any object, whether vast or infinitesimal
Sutra 41
क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहण ग्राह्येषु तत्स्थ तदञ्जनता समापत्तिः ॥ 41 ॥
kṣīṇavṛtterabhijātasyeva maṇergrahītṛgrahaṇa grāhyeṣu tatstha tadañjanatā samāpattiḥ .. 41 ..
As the patterning of consciousness subsides, a transparent way of seeing, called coalescence, saturates consciousness; like a jewel, it reflects equally whatever lies before it - whether subject, object, or act of perceiving
Sutra 42
तत्र शब्दार्थ ज्ञान विकल्पैः सङ्कीर्णा सवितर्का समापत्तिः ॥ 42 ॥
tatra śabdārtha jñāna vikalpaiḥ saṅkīrṇā savitarkā samāpattiḥ .. 42 ..
So long as conceptual or linguistic knowledge pervades this transparency, it is called coalescence with thought.
Sutra 43
स्मृति परिशुद्धौ स्वरूप शून्येवार्थ मात्रनिर्भासा निर्वितर्का ॥ 43 ॥
smṛti pariśuddhau svarūpa śūnyevārtha mātranirbhāsā nirvitarkā .. 43 ..
At the next stage, called coalescence beyond thought, objects cease to be colored by memory; now formless, only their essential nature shines forth.
Sutra 44
एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता ॥ 44 ॥
etayaiva savicārā nirvicārā ca sūkṣmaviṣayā vyākhyātā .. 44 ..
In the same way, coalesced contemplation of subtle objects is described as reflective or reflection-free.
Sutra 45
सूक्ष्म विषयत्वं चालिङ्गपर्यवसानम् ॥ 45 ॥
sūkṣma viṣayatvaṃ cāliṅgaparyavasānam .. 45 ..
Subtle objects can be traced back to their origin in undifferentiated nature.
Sutra 46
ता एव सबीजः समाधिः ॥ 46 ॥
tā eva sabījaḥ samādhiḥ .. 46 ..
These four kinds of coalescence - with thought, beyond thought, reflective, reflection-free - are called integration that bears seeds of latent impressions.
Sutra 47
निर्विचार वैशाराद्येऽध्यात्मप्रसादः ॥ 47 ॥
nirvicāra vaiśārādye'dhyātmaprasādaḥ .. 47 ..
In the lucidity of coalesced, reflection-free contemplation, the nature of the self becomes clear
Sutra 48
ऋतम्भरा तत्र प्रज्ञा ॥ 48 ॥
ṛtambharā tatra prajñā .. 48 ..
The wisdom that arises in that lucidity is unerring
Sutra 49
श्रुतानुमान प्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् ॥ 49 ॥
śrutānumāna prajñābhyāmanyaviṣayā viśeṣārthatvāt .. 49 ..
Unlike insights acquired through inference or teachings, this wisdom has as its object the actual distinction between pure awareness and consciousness.
Sutra 50
तज्जः संस्कारोऽन्यसंस्कार प्रतिबन्धी ॥ 50 ॥
tajjaḥ saṃskāro'nyasaṃskāra pratibandhī .. 50 ..
It generates latent impressions that prevent the activation of other impressions.
Sutra 51
तस्यापि निरोधे सर्वनिरोधान्निर्बीजस्समाधिः ॥ 51 ॥
tasyāpi nirodhe sarvanirodhānnirbījassamādhiḥ .. 51 ..
When even these cease to arise, and the patterning of consciousness is completely stilled, integration bears no further seeds.

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