Verse 1
अथ योगानुशासनम् ॥ १.१॥
atha yogānuśāsanam .. 1.1..
1. Now concentration is explained.
Verse 2
योगश्चित्तवृत्तिनिरोधः ॥ १.२॥
yogaścittavṛttinirodhaḥ .. 1.2..
2. Yoga is restraining the mind-stuff (Chitta) from taking various forms (Vrittis).
Verse 3
तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥ १.३॥
tadā draṣṭuḥ svarūpe’vasthānam .. 1.3..
3. At that time (After all waves have finished. This is nothing to take with concentration)the seer (Purusha) rests in his own (unmodified) state.
Verse 4
वृत्तिसारूप्यमितरत्र ॥ १.४॥
vṛttisārūpyamitaratra .. 1.4..
4. At other times (other than that of concentration) the seer is identified with the modifications.
Verse 5
वृत्तयः पञ्चतय्यः क्लिष्टाऽक्लिष्टाः ॥ १.५॥
vṛttayaḥ pañcatayyaḥ kliṣṭā’kliṣṭāḥ .. 1.5..
5. There are five classes of modifications, (some) painful and (others) not painful.
Verse 6
प्रमाणविपर्ययविकल्पनिद्रास्मृतयः ॥ १.६॥
pramāṇaviparyayavikalpanidrāsmṛtayaḥ .. 1.6..
6. (These are) right knowledge, indiscrimination, verbal delusion, sleep, and memory.
Verse 7
प्रत्यक्षानुमानागमाः प्रमाणानि ॥ १.७॥
pratyakṣānumānāgamāḥ pramāṇāni .. 1.7..
7. Direct perception, inference, and competent evidence are proofs.
Verse 8
विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम् ॥ १.८॥
viparyayo mithyājñānamatadrūpapratiṣṭham .. 1.8..
8. Indiscrimination is false knowledge not established in real nature.
Verse 9
शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥ १.९॥
śabdajñānānupātī vastuśūnyo vikalpaḥ .. 1.9..
9. Verbal delusion follows from words having no (corresponding) reality.
Verse 10
अभावप्रत्ययालम्बना वृत्तिर्निद्रा ॥ १.१०॥
abhāvapratyayālambanā vṛttirnidrā .. 1.10..
10. Sleep is a Vritti which embraces the feeling of voidness.
Verse 11
अनुभूतविषयासंप्रमोषः स्मृतिः ॥ १.११॥
anubhūtaviṣayāsaṃpramoṣaḥ smṛtiḥ .. 1.11..
11. Memory is when the (Vrittis of) perceived subjects do not slip away (and through impressions come back to consciousness).
Verse 12
अभ्यासवैराग्याभ्यां तन्निरोधः ॥ १.१२॥
abhyāsavairāgyābhyāṃ tannirodhaḥ .. 1.12..
12. Their control is by practice and non-attachment.
Verse 13
तत्र स्थितौ यत्नोऽभ्यासः ॥ १.१३॥
tatra sthitau yatno’bhyāsaḥ .. 1.13..
13. Continuous struggle to keep them (the Vrittis) perfectly restrained is practice.
Verse 14
स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः ॥ १.१४॥
sa tu dīrghakālanairantaryasatkārāsevito dṛḍhabhūmiḥ .. 1.14..
14. It becomes firmly grounded by long constant efforts with great love (for the end to be attained).
Verse 15
दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम् ॥ १.१५॥
dṛṣṭānuśravikaviṣayavitṛṣṇasya vaśīkārasaṃjñā vairāgyam .. 1.15..
15. That effect which comes to those who have given up their thirst after objects, either seen or heard, and which wills to control the objects, is non-attachment.
Verse 16
तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम् ॥ १.१६॥
tatparaṃ puruṣakhyāterguṇavaitṛṣṇyam .. 1.16..
16. That is extreme non-attachment which gives up even the qualities, and comes from the knowledge of (the real nature of) the Purusha.
Verse 17
वितर्कविचारानन्दास्मितारूपानुगमात् संप्रज्ञातः ॥ १.१७॥
vitarkavicārānandāsmitārūpānugamāt saṃprajñātaḥ .. 1.17..
17. The concentration called right knowledge is that which is followed by reasoning, discrimination, bliss, unqualified egoism.
Verse 18
विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥ १.१८॥
virāmapratyayābhyāsapūrvaḥ saṃskāraśeṣo’nyaḥ .. 1.18..
18. There is another Samadhi which is attained by the constant practice of cessation of all mental activity, in which the Chitta retains only the unmanifested impressions.
Verse 19
भवप्रत्ययो विदेहप्रकृतिलयानाम् ॥ १.१९॥
bhavapratyayo videhaprakṛtilayānām .. 1.19..
19. (This Samadhi when not followed by extreme non-attachment) becomes the cause of the re-manifestation of the gods and of those that become merged in nature.
Verse 20
श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम् ॥ १.२०॥
śraddhāvīryasmṛtisamādhiprajñāpūrvaka itareṣām .. 1.20..
20. To others (this Samadhi) comes through faith, energy, memory, concentration, and discrimination of the real.