अथ योगानुशासनम् ॥१॥
atha yoga-anu-śāsanam ||1||
Now instruction in yoga.
atha (adv.) now
yoga (m.) union, connection, joining; from √yuj
anuśāsanam (n.nom. sg.) instruction, direction, teaching: anu (after, with) + śāsana, from √śās (chastise, correct, restrain, teach)
योगश्चित्तवृत्तिनिरोधः ॥२॥
yogaḥ citta-vṛtti-nirodhaḥ ||2||
Yoga is the restraint of fluctuations of the mind.
yogaḥ (m. nom. sg.) union, connection, joining; from √yuj
citta (n.) mind, reason, intelligence; from √cit (perceive, observe, know)
vṛtti (f.) modification, turning, fluctuations; from √vṛi (turn, revolved, roll, move) [end of TP6 cpd.]
nirodhaḥ (m. nom. sg.) restraint, control, suppression; ni (down, into) +rodh, from √rudh (obstruct, arrest, avert) [end of TP6 cpd.]
तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥३॥
tadā draṣṭuḥ svarūpe-avasthānam ||3||
Then there is abiding in the seer’s own form.
tadā (ind.) then
draṣṭuḥ (m. gen. sg.) of the seer; from √dṛṣ (see, perceive, understand)
svarūpe (n. loc. sg.) in own form; sva (own, self) + rūpa (form, shape, figure)
avasthānam (n. nom. sg.) abiding, standing, dwelling; ava (off, away) +sthāna, from √sthā (stand, endure, continue)
वृत्तिसारूप्यमितरत्र ॥४॥
vṛtti-sārūpyam-itaratra ||4||
At other times it takes the form of the fluctuations.
vṛtti (f.) modification, turning, fluctuations; from √vṛi (turn, revolved, roll, move)
sārūpyam (n. nom. sg.) with the form, likeness, similarity of form; sā (with) +rūpya (stamped, impressions in the possession of), from rūp (form, shape, figure)
itaratra (ind.) at other times, otherwise
वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥५॥
vṛttayaḥ pañcatayyaḥ kliṣṭa-akliṣṭāḥ ||5||
The fluctuations are fivefold: afflicted and nonaflicted.
vṛttayaḥ (f. nom. pl.)
pañcatayyaḥ (m. nom. sg) fivefold, having five parts; from pañca (five)
kliṣṭa (m.) afflicted, painful, troubling; from √kliś (torment, distress)
akliṣṭāḥ (m. or f. nom. pl.) not afflicted, untroubled, undisturbed; a (not) +kliṣṭā (see above)
प्रमाणविपर्ययविकल्पनिद्रास्मृतयः ॥६॥
pramāṇa-viparyaya-vikalpa-nidrā-smṛtayaḥ ||6||
Valid cognition, error, conceptualization, sleep, and memory.
pramāṇa (n.) valid cognition, correct notion, right perception; pra (before, forward) + māṇa (means of proof, demonstrating) from √mā(measure, prepare, display)
viparyaya (m.) misconception, error, misapprehension; vi (asunder,away)+ pari (around) + aya, from √i (go,flow)
vikalpa (m.) conceptualization, imagination; vi (asunder, away) + kalpa, from √kip (correspond, in accordance with, suitable to)
nidrā (f.) sleep, slumber, ni (down, into) + √drā (sleep)
smṛtayaḥ (m. nom. pl.) memory; from √smṛ (remember) [end DV epd.]
प्रत्यक्षानुमानागमाः प्रमाणानि ॥७॥
pratyakṣa-anumāna-āgamāḥ pramāṇāni ||7||
Valid cognitions are perception, inference, and valid testimony.
pratyakṣa
anumāna
āgamāḥ
pramāṇāni
विपर्ययः मिथ्याज्ञानमतद्रूपप्रतिष्ठम् ॥८॥
viparyayaḥ mithyā-jñānam-atadrūpa-pratiṣṭham ||8||
Error is false knowledge, without foundation.
viparyayaḥ
mithyā
jñānam
atadrūpa
pratiṣṭham
शब्दज्ञानानुपाती वस्तुशून्योविकल्पः ॥९॥
śabda-jñāna-anupātī vastu-śūnyaḥ vikalpaḥ ||9||
Conceptualization is the result of words and ideas empty of object.
śabda
jñāna
anupātī
vastu
śūnyaḥ
vikalpaḥ
भावप्रत्ययालम्बना तमोवृत्तिर्निद्र ॥१०॥
abhāva-pratyaya-ālambanā tamaḥ vṛttiḥ nidrā ||10||
The sleep fluctuation is based on the intention of nonbecoming.
abhāva
pratyaya
ālambanā
tamaḥ
vṛttiḥ
nidrā
अनुभूतविषयासंप्रमोषः स्मृतिः ॥११॥
anubhūta-viṣaya-asaṃpramoṣaḥ smṛtiḥ ||11||
Memory is the recollection of an experienced condition.
anubhūta
viṣaya
asaṃpramoṣaḥ
smṛtiḥ
अभ्यासवैराग्याभ्यां तन्निरोधः ॥१२॥
abhyāsa-vairāgyābhyāṃ tat-nirodhaḥ ||12||
Through practice and dispassion arises restraint.
abhyāsa
vairāgyābhyāṃ
tat
nirodhaḥ
तत्र स्थितौ यत्नोऽभ्यासः ॥१३॥
tatra sthitau yatnaḥ abhyāsaḥ ||13||
Effort in remaining there is practice.
tatra
sthitau
yatnaḥ
abhyāsaḥ
स तु दीर्घकालनैरन्तर्यसत्कारादरासेवितो दृढभूमिः ॥१४॥
saḥ tu dīrgha-kāla-nairantarya-satkāra-ādarā-āsevitaḥ dṛḍha-bhūmiḥ ||14||
But that is firmly situated when carefully attended to for a long time without interruption.
saḥ
tu
dīrgha
kāla
nairantarya
satkāra
ādarā
āsevitaḥ
dṛḍha
bhūmiḥ
दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्णावैराग्यम् ॥१५॥
dṛṣṭa-anu-śravika-viṣaya-vitṛṣṇasya vaśīkāra-saṃjñā-vairãgyam ||15||
Dispassion is the knowledge of mastery in one who thirsts not for conditions seen or heard.
dṛṣṭa
anu
śravika
viṣaya
vitṛṣṇasya
vaśīkāra
saṃjñā
vairãgyam
तत्परं पुरुषख्यातेः गुणवैतृष्ण्यम् ॥१६॥
tat-paraṃ puruṣa-khyāteḥ guṇa-vaitṛṣṇyam ||16||
That highest (dispassion) – thirstlessness for the gunas – [proceeds] from the discernment of purusa.
tat
araṃ
puruṣa
khyāteḥ
guṇa
vaitṛṣṇyam
वितर्कविचारानन्दास्मितारुपानुगमात्संप्रज्ञातः ॥१७॥
vitarka-vicāra-ānanda-asmitā-rūpa-anugamāt-saṃprajñātaḥ ||17||
vitarka
icāra
ānanda
asmitā
rūpa
anugamāt
saṃprajñātaḥ
विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥१८॥
virāma-pratyaya-abhyāsa-pūrvaḥ saṃskāra-śeṣaḥ anyaḥ ||18||
virāma-
pratyaya
abhyāsa
pūrvaḥ
saṃskāra
śeṣaḥ
anyaḥ
भवप्रत्ययो विदेहप्रकृतिलयानम् ॥१९॥
bhava-pratyayaḥ videha-prakṛti-layānām ||19||
Of the one who are absorbed in prakriti and discarnate, [there is] an intention of becoming.
bhava
pratyayaḥ
videha
prakṛti
layānām
श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम् ॥२०॥
śraddhā-vīrya-smṛti-samādhi-prajñā-pūrvakaḥ itareśām ||20||
Of the others it is proceded by faith, energy, mindfulness, samadhi, and wisdom.
śraddhā
vīrya
smṛti
samādhi
prajñā
pūrvakaḥ
itareśām
तीव्रसंवेगानामासन्नः ॥२१॥
tīvra-saṃvegānām-āsannaḥ ||21||
The strongly intense ones are near.
tīvra
saṃvegānām
āsannaḥ
मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः ॥२२॥
mṛdu-madhya-adhimātratvāt-tataḥ api viśeṣaḥ ||22||
Hence the distinctions of mild, moderate, and ardent.
mṛdu
madhya
adhimātratvāt
tataḥ
api
viśeṣaḥ
ईश्वरप्रणिधानाद्वा ॥२३॥
īśvara-praṇidhānāt-vā ||23||
Or from dedication to Isvara.
īśvara
praṇidhānāt
vā
क्लेशकर्मविपाकाशयैःपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥
kleśa-karma-vipāka-āśayaiḥ aparāmṛṣṭaḥ puruṣa-viśeṣa īśvaraḥ ||24||
kleśa
karma
vipāka
āśayaiḥ
aparāmṛṣṭaḥ
puruṣa
viśeṣa
īśvaraḥ
तत्र निरतिशयं सर्वज्ञबीजम् ॥२५॥
tatra niratiśayaṃ sarva-jña-bījam ||25||
tatra
niratiśayaṃ
sarva
jña
bījam
स एष पूर्वेषामपि गुरुः कालेनानवच्छेदात् ॥२६॥
sa eṣa pūrveṣām-api guruḥ kālena-anavacchedāt ||26||
sa
eṣa
pūrveṣām
api
guruḥ
kālena
anavacchedāt
तस्य वाचकः प्रणवः ॥२७॥
tasya vācakaḥ praṇavaḥ ||27||
Its expression is pranava (OM).
tasya
vācakaḥ
praṇavaḥ
तज्जपः तदर्थभावनम् ॥२८॥
tat-japaḥ tat-artha-bhāvanam ||28||
Repetition of it and realization of its purpose [should be made].
tat
japaḥ
tat
arth
bhāvanam
ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभवश्च ॥२९॥
tataḥ pratyak-cetanā-adhigamaḥ-api-antarāya-abhāvaḥ ca ||29||
Thus inward consciousness is attained and obstacles do not arise.
tataḥ
pratyak
cetanā
adhigamaḥ
api
antarāya
abhāvaḥ
ca
व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः ॥३०॥
vyādhi-styāna-saṃśaya-pramāda-ālasya-avirati-bhrānti-darśana-alabdha-bhūmikatva-anavasthitatvāni citta-vikṣepāḥ te-antarāyāḥ ||30||
vyādhi-
styāna
saṃśaya
pramāda
ālasya
avirati
bhrānti
darśana
alabdha
bhūmikatva
anavasthitatvāni
citta
vikṣepāḥ
te
antarāyāḥ
दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासाः विक्षेपसहभुवः ॥३१॥
duḥkha-daurmanasya-aṅgam-ejayatva-śvāsa-praśvāsāḥ vikṣepa-sahabhuvaḥ ||31||
duḥkha
daurmanasya
aṅgam
ejayatva
śvāsa
praśvāsāḥ
vikṣepa
sahabhuvaḥ
तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः ॥३२॥
tat-pratiṣedha-artham-eka-tattva-abhyāsaḥ ||32||
tat
pratiṣedha
artham
eka
tattva
abhyāsaḥ
मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातः चित्तप्रसादनम् ॥३३॥
maitrī-karuṇā-muditā-upekṣānāṃ sukha-duḥkha-puṇya-apuṇya-viṣayāṇāṃ bhāvanātaḥ citta-prasādanam ||33||
maitrī
karuṇā
muditā
upekṣānāṃ
sukha
duḥkha
puṇya
apuṇya
viṣayāṇāṃ
bhāvanātaḥ
citta
prasādanam
प्रच्छर्दनविधारणाभ्यां वा प्राणस्य ॥३४॥pracchardana-vidhāraṇābhyāṃ vā prāṇasya ||34||
pracchardana
vidhāraṇābhyāṃ
vā
prāṇasya
विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी ॥३५॥
viṣayavatī vā pravṛttiḥ utpannā manasaḥ sthiti-nibandhinī ||35||
viṣayavatī
vā
pravṛttiḥ
utpannā
manasaḥ
sthiti
nibandhinī
विशोका वा ज्योतिष्मती ॥३६॥
viśokā vā jyotiśmatī ||36||
viśokā
vā
jyotiśmatī
वीतरागविषयम् वा चित्तम् ॥३७॥
vīta-rāga-viṣayaṃ vā cittam ||37||
yathā
abhimata
dhyānāt
vā
स्वप्ननिद्राज्ञानालम्बनमं वा ॥३८॥
svapna-nidrā-jñāna-ālambanaṃ vā ||38||
Or resting on knowledge [derived] from dream or sleep.
svapna-
nidrā
jñāna
ālambanaṃ
vā
यथाभिमतध्यानाद्वा ॥३९॥
yathā-abhimata-dhyānāt-vā ||39||
yathā
abhimata
dhyānāt
vā
परमाणुपरममहत्त्वान्तोऽस्य वशीकारः ॥४०॥
parama-aṇu-parama-mahattva-antaḥ asya vaśīkāraḥ ||40||
Mastery of it [extends] from the smallest to the greatest.
parama
aṇu
parama
mahattva
antaḥ
asya
vaśīkāraḥ
क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः ॥४१॥
kṣīṇa-vṛtteḥ abhijātasya-iva maṇeḥ grahītṛ-grahaṇa-grāhyeṣu tat-stha-tat-añjanatā samāpattiḥ ||41||
[The accomplished mind] of diminished fluctuations, like a precious (or clear) jewel assuming the color of any near object, has unity among grasper, grasping, and grasped.
kṣīṇa
vṛtteḥ
abhijātasya
iva
maṇeḥ
grahītṛ
grahaṇa
grāhyeṣu
tat
stha
tat
añjanatā
samāpattiḥ
तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः ॥४२॥
tatra śabda-artha-jñāna-vikalpaiḥ saṃkīrṇā savitarkā samāpattiḥ ||42||
Svatikara unity is the commingling by conceptualization of word, purpose, and knowledge.
tatra
śabda
artha
jñāna
vikalpaiḥ
saṃkīrṇā
savitarkā
samāpattiḥ
स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥४३॥
smṛti-pariśuddhau sva-rūpa-śūnya-iva-artha-mātra-nirbhāsā nirvitarkā ||43||
Nirvitarka is when memory is purified, as if emptied of its own form, and the object alone shines forth.
smṛti
pariśuddhau
sva
rūpa
śūnya
iva
artha
mātra
nirbhāsā
nirvitarkā
एतयैव सविचारा निर्विचारा च सूक्ष्मविषय व्याख्याता ॥४४॥
etayā-eva savicārā nirvicārā ca sūkṣma-viṣayā vyākhyātā ||44||
Similarly explained are sarvicara and nirvicara which are subtle conditions.
etayā
eva
savicārā
nirvicārā
ca
sūkṣma
viṣayā
vyākhyātā
सूक्ष्मविषयत्वमं चालिङ्गपर्यवसानम् ॥४५॥
sūkṣma-viṣayatvaṃ ca-aliṅga-paryavasānam ||45||
And the subtle condition terminates in the undesignated.
sūkṣma
viṣayatvaṃ
ca
aliṅga
paryavasānam
ता एव सबीजस्समाधिः ॥४६॥
tāḥ eva sabījaḥ samādhiḥ ||46||
These are samadhi with seed.
tāḥ
eva
sabījaḥ
samādhiḥ
निर्विचारवैशारद्येऽध्यात्मप्रसादः ॥४७॥
nirvicāra-vaiśāradye-adhyātma-prasādaḥ ||47||
In skill with nirvicara, clarity of authentic self arises.
nirvicāra
vaiśāradye
adhyātma
prasādaḥ
ऋतंभरा तत्र प्रज्ञा ॥४८॥
ṛtaṃbharā tatra prajñā ||48||
There the wisdom is rtam-bearing (or truth-bearing).
ṛtaṃbharā
tatra
prajñā
śruta-anumāna-prajñābhyām-anya-viṣayā viśeṣa-arthatvāt ||49||
śruta
anumāna
prajñābhyām
anya
viṣayā
viśeṣa
arthatvāt
tat-jaḥ saṃskāra-anya-saṃskāra-pratibandhī ||50||
tat
jaḥ
saṃskāra
anya
saṃskāra
pratibandhī
tasya-api nirodhe sarva-nirodhāt-nirbījaḥ samādhiḥ ||51||
tasya
api
nirodhe
sarva
nirodhāt
nirbījaḥ
samādhiḥ
