अथ योगानुशासनम् ॥ 1 ॥
atha yōgānuśāsanam ॥ 1 ॥
Now, the teachings of yoga.
योगश्चित्तवृत्ति निरोधः ॥ 2 ॥
yōgaśchittavṛtti nirōdhaḥ ॥ 2 ॥
Yoga is to still the patterning of consciousness.
तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥ 3 ॥
tadā draṣṭuḥ svarūpē'vasthānam ॥ 3 ॥
Then, pure awareness can abide in its very nature.
वृत्ति सारूप्यमितरत्र ॥ 4 ॥
vṛtti sārūpyamitaratra ॥ 4 ॥
Otherwise, awareness takes itself to be the patterns of consciousness.
वृत्तयः पञ्चतय्यः क्लिष्टाऽक्लिष्टाः ॥ 5 ॥
vṛttayaḥ pañchatayyaḥ kliṣṭā'kliṣṭāḥ ॥ 5 ॥
There are five types of patterns, including both hurtful and benign
प्रमाण विपर्यय विकल्प निद्रा स्मृतयः ॥ 6 ॥
pramāṇa viparyaya vikalpa nidrā smṛtayaḥ ॥ 6 ॥
They are right perception, misperception, conceptualization, deep sleep, and remembering.
प्रत्यक्षानुमानागमाः प्रमाणानि ॥ 7 ॥
pratyakṣānumānāgamāḥ pramāṇāni ॥ 7 ॥
Right perception arises from direct observation, inference, or the words of others.
विपर्ययो मिथ्याज्ञानमतद्रूप प्रतिष्ठम् ॥ 8 ॥
viparyayō mithyājñānamatadrūpa pratiṣṭham ॥ 8 ॥
Misperception is false knowledge, not based on what actually is.
शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥ 9 ॥
śabdajñānānupātī vastuśūnyō vikalpaḥ ॥ 9 ॥
Conceptualization derives from linguistic knowledge, not contact with real things.
अभाव प्रत्ययालम्बना वृत्तिर्निद्रा ॥ 10 ॥
abhāva pratyayālambanā vṛttirnidrā ॥ 10 ॥
Deep sleep is a pattern grounded in the perception that nothing exists
अनुभूत विषयासम्प्रमोषः स्मृतिः ॥ 11 ॥
anubhūta viṣayāsampramōṣaḥ smṛtiḥ ॥ 11 ॥
Remembering is the retention of experiences
अभ्यास वैराग्याभ्यां तन्निरोधः ॥ 12 ॥
abhyāsa vairāgyābhyāṃ tannirōdhaḥ ॥ 12 ॥
Both practice and non-reaction are required to still the patterning of consciousness.
तत्र स्थितौ यत्नोऽभ्यासः ॥ 13 ॥
tatra sthitau yatnō'bhyāsaḥ ॥ 13 ॥
Practice is the sustained effort to rest in that stillness.
स तु दीर्घकाल नैरन्तर्य सत्कारासेवितो दृढभूमिः ॥ 14 ॥
sa tu dīrghakāla nairantarya satkārāsēvitō dṛḍhabhūmiḥ ॥ 14 ॥
And this practice becomes firmly rooted when it is cultivated skillfully and continuously for a long time.
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.
तत्परं पुरुषख्याते-र्गुणवैतृष्ण्यम् ॥ 16 ॥
tatparaṃ puruṣakhyātē-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.
वितर्क विचारानन्दास्मितारूपानुगमात् सम्प्रज्ञातः ॥ 17 ॥
vitarka vichārānandāsmitārūpānugamāt samprajñātaḥ ॥ 17 ॥
At first, the stilling process is accompanied by four kinds of cognition: analytical thinking, insight, bliss, or feeling like a self.
विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥ 18
virāmapratyayābhyāsapūrvaḥ saṃskāraśēṣō'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.
भवप्रत्ययो विदेहप्रकृतिलयानाम् ॥ 19 ॥
bhavapratyayō vidēhaprakṛtilayānām ॥ 19 ॥
Once the body is gone, and these latent impressions are dissolved in nature, they are inclined to be reborn
श्रद्धा वीर्य स्मृति समाधिप्रज्ञा पूर्वक इतरेषाम् ॥ 20 ॥
śraddhā vīrya smṛti samādhiprajñā pūrvaka itarēṣām ॥ 20 ॥
For all others, faith, energy, mindfulness, integration, and wisdom form the path to realization
तीव्रसंवेगानामासन्नः ॥ 21 ॥
tīvrasaṃvēgānāmāsannaḥ ॥ 21 ॥
For those who seek liberation wholeheartedly, realization is near
मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः ॥ 22 ॥
mṛdumadhyādhimātratvāttatō'pi viśēṣaḥ ॥ 22 ॥
How near depends on whether the practice is mild, moderate, or intense
ईश्वरप्रणिधानाद्वा ॥ 23 ॥
īśvarapraṇidhānādvā ॥ 23 ॥
Realization may also come if one is oriented toward the ideal of pure awareness, Isvara.
क्लेश कर्म विपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः ॥ 24 ॥
klēśa karma vipākāśayairaparāmṛṣṭaḥ puruṣaviśēṣa īśvaraḥ ॥ 24 ॥
Isvara is a distinct, incorruptible form of pure awareness, utterly independent of cause and effect, and lacking any store of latent impressions.
तत्र निरतिशयं सर्वज्ञबीजम् ॥ 25 ॥
tatra niratiśayaṃ sarvajñabījam ॥ 25 ॥
Its independence makes this awareness an incomparable source of omniscience
स पूर्वेषामपि गुरुः कालेनानवच्छेदात् ॥ 26 ॥
sa ēṣaḥ pūrvēṣāmapi guruḥ kālēnānavachChēdāt ॥ 26 ॥
Existing beyond time, Isvara was also the ideal of the ancients
तस्य वाचकः प्रणवः ॥ 27 ॥
tasya vāchakaḥ praṇavaḥ ॥ 27 ॥
Isvara is represented by a sound, om.
तज्जपस्तदर्थभावनम् ॥ 28 ॥
tajjapastadarthabhāvanam ॥ 28 ॥
Through repetition its meaning becomes clear.
ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च ॥ 29 ॥
tataḥ pratyakchētanādhigamō'pyantarāyābhāvaścha ॥ 29 ॥
Then, interiorization develops and obstacles fall away.
व्याधि स्त्यान संशय प्रमादालस्याविरति भ्रान्ति दर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेंऽतरायाः ॥ 30 ॥
vyādhi styāna saṃśaya pramādālasyāvirati bhrānti darśanālabdhabhūmikatvānavasthitatvāni chittavikṣēpāstēṃ'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.
दुःख दौर्मनस्याङ्गमेजयत्व श्वासप्रश्वासा विक्षेपसहभुवः ॥ 31 ॥
duḥkha daurmanasyāṅgamējayatva śvāsapraśvāsā vikṣēpasahabhuvaḥ ॥ 31 ॥
When they do, one may experience distress, depression, or the inability to maintain steadiness of posture or breathing.
तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः ॥ 32 ॥
tatpratiṣēdhārthamēkatattvābhyāsaḥ ॥ 32 ॥
One can subdue these distractions by working with any one of the following principles of practice.
मैत्री करुणा मुदितोपेक्षाणां सुख दुःख पुण्यापुण्य विषयाणाम्-भावनातश्चित्तप्रसादनम् ॥ 33 ॥
maitrī karuṇā muditōpēkṣāṇāṃ sukha duḥkha puṇyāpuṇya viṣayāṇām-bhāvanātaśchittaprasādanam ॥ 33 ॥
Consciousness settles as one radiates friendliness, compassion, delight, and equanimity toward all things, whether pleasant or painful, good or bad.
प्रच्छर्दन विधारणाभ्यां वा प्राणस्य ॥ 34 ॥
prachChardana vidhāraṇābhyāṃ vā prāṇasya ॥ 34 ॥
Or by pausing after breath flows in or out.
विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थिति निबन्धिनी ॥ 35 ॥
viṣayavatī vā pravṛttirutpannā manasaḥ sthiti nibandhinī ॥ 35 ॥
Or by steadily observing as new sensations materialize.
विशोका वा ज्योतिष्मती ॥ 36 ॥
viśōkā vā jyōtiṣmatī ॥ 36 ॥
Or when experiencing thoughts that are luminous and free of sorrow.
वीतराग विषयं वा चित्तम् ॥ 37 ॥
vītarāga viṣayaṃ vā chittam ॥ 37 ॥
Or by focusing on things that do not inspire attachment.
स्वप्न निद्रा ज्ञानालम्बनं वा ॥ 38 ॥
svapna nidrā jñānālambanaṃ vā ॥ 38 ॥
Or by reflecting on insights culled from sleep and dreaming
यथाभिमतध्यानाद्वा ॥ 39 ॥
yathābhimatadhyānādvā ॥ 39 ॥
Or through meditative absorption in any desired object
परमाणु परम महत्त्वान्तोऽस्य वशीकारः ॥ 40 ॥
paramāṇu parama mahattvāntō'sya vaśīkāraḥ ॥ 40 ॥
One can become fully absorbed in any object, whether vast or infinitesimal
क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहण ग्राह्येषु तत्स्थ तदञ्जनता समापत्तिः ॥ 41 ॥
kṣīṇavṛttērabhijātasyēva maṇērgrahītṛgrahaṇa grāhyēṣu 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
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.
स्मृति परिशुद्धौ स्वरूप शून्येवार्थ मात्रनिर्भासा निर्वितर्का ॥ 43 ॥
smṛti pariśuddhau svarūpa śūnyēvārtha 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.
एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता ॥ 44 ॥
ētayaiva savichārā nirvichārā cha sūkṣmaviṣayā vyākhyātā ॥ 44 ॥
In the same way, coalesced contemplation of subtle objects is described as reflective or reflection-free.
सूक्ष्म विषयत्वं चालिङ्गपर्यवसानम् ॥ 45 ॥
sūkṣma viṣayatvaṃ chāliṅgaparyavasānam ॥ 45 ॥
Subtle objects can be traced back to their origin in undifferentiated nature.
ता एव सबीजः समाधिः ॥ 46 ॥
tā ēva sabījaḥ samādhiḥ ॥ 46 ॥
These four kinds of coalescence - with thought, beyond thought, reflective, reflection-free - are called integration that bears seeds of latent impressions.
निर्विचार वैशाराद्येऽध्यात्मप्रसादः ॥ 47 ॥
nirvichāra vaiśārādyē'dhyātmaprasādaḥ ॥ 47 ॥
In the lucidity of coalesced, reflection-free contemplation, the nature of the self becomes clear
ऋतम्भरा तत्र प्रज्ञा ॥ 48 ॥
ṛtambharā tatra prajñā ॥ 48 ॥
The wisdom that arises in that lucidity is unerring
श्रुतानुमान प्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् ॥ 49 ॥
śrutānumāna prajñābhyāmanyaviṣayā viśēṣārthatvāt ॥ 49 ॥
Unlike insights acquired through inference or teachings, this wisdom has as its object the actual distinction between pure awareness and consciousness.
तज्जः संस्कारोऽन्यसंस्कार प्रतिबन्धी ॥ 50 ॥
tajjaḥ saṃskārō'nyasaṃskāra pratibandhī ॥ 50 ॥
It generates latent impressions that prevent the activation of other impressions.
तस्यापि निरोधे सर्वनिरोधान्निर्बीजस्समाधिः ॥ 51 ॥
tasyāpi nirōdhē sarvanirōdhānnirbījassamādhiḥ ॥ 51 ॥
When even these cease to arise, and the patterning of consciousness is completely stilled, integration bears no further seeds.
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