Pandit Rajmani Tigunait - The Secret of the Yoga Sutra

Devanagari, Transliteration, and Translation

SUTRA 1:1

atha yognusanam 1

Now begins the instruction on the practice of Yoga.

SUTRA 1:2

yogacittavttinirodha 2

Complete mastery over the roaming tendencies of the mind is Yoga.

SUTRA 1:3

tad drau svarpevasthnam 3

Then the Seer becomes established in its essential nature.

SUTRA 1:4

vttisrpyamitaratra 4

Elsewhere [the Seer] conforms to the roaming tendencies of the mind.

SUTRA 1:5

vttaya pacatayya klikli 5

The tendencies that cause the mind to rotate are fivefold. They are either afflicting or non-afflicting.

SUTRA 1:6

pramaviparyayavikalpanidrsmtaya 6

The five mental functions are correct understanding, false understanding, imagination, dreamless sleep, and memory.

SUTRA 1:7

pratyaknumngam pramni 7

Correct understanding is threefold: sense perception, inference, and revelation documented in the scriptures.

SUTRA 1:8

viparyayo mithyjnamatadrpapratiham 8

Mistaking the unreal for the real is false understanding. False understanding is not grounded in reality; instead it corresponds to that which has no ground.

SUTRA 1:9

abdajnnupt vastunyo vikalpa 9

Imagination is knowledge, which due to the use of words appears to have content but in reality is devoid of content.

SUTRA 1:10

abhvapratyaylamban vttirnidr 10

Swirling of the mind around the cognition of non-being is dreamless sleep.

SUTRA 1:11

anubhtaviaysampramoa smti 11

Not being completely disconnected from the objects of previous experiences is memory.

SUTRA 1:12

abhysavairgybhy tannirodha 12

That can be controlled through practice and non-attachment.

SUTRA 1:13

tatra sthitau yatnobhysa 13

Ardent effort to retain the peaceful flow of mind free of roaming tendencies isabhyasa.

SUTRA 1:14

sa tu drghaklanairantaryasatkrsevito dhabhmi 14

That becomes firm only when done for a long period of time, with no interruption, and with reverence.

SUTRA 1:15

dnuravikaviayavitasya vakrasaj vairgyam 15

Non-attachment, known asvashikara samjna, belongs to the one who is free from the craving for sense objects and objects mentioned in the scriptures.

SUTRA 1:16

tatpara puruakhyterguavaityam 16

The highest level of non-attachment, leading to self-realization, takes place when the aspirant is free from all forms of desire, including the desires resulting from the interplay ofsattvic, rajasic,andtamasicforces of nature.

SUTRA 1:17

vitarkavicrnandsmitrpnugamt samprajta 17

Samprajnata samadhiis accompanied either by a gross object, a subtle object, joy, or the feeling of I-am-ness.

SUTRA 1:18

virmapratyaybhysaprva saskraeonya 18

The other [higher samadhi] is preceded byabhyasa, which brought all cognitions to a complete halt. What remains is thesamskara[of abhyasa itself].

SUTRA 1:19

bhavapratyayo videhapraktilaynm 19

The experience of the higher level of samadhi is innate to [extraordinary yogis technically known as]videhaandprakritilaya.

SUTRA 1:20

raddhvryasmtisamdhiprajprvaka itarem 20

In the case of others, it [samadhi] is preceded by faith, vigor, retentive power, stillness of mind, and intuitive wisdom.

SUTRA 1:21

tvrasavegnmsanna 21

Samadhi is near for those whose aspiration is steadfast.

SUTRA 1:22

mdumadhydhimtratvt tatopi viea 22

Depending on whether the seekers steadfast aspiration is mild, intermediate, or supreme, there are further distinctions.

SUTRA 1:23

varapraidhndv 23

From trustful surrender to Ishvara [God], samadhi also comes.

SUTRA 1:24

kleakarmavipkayairaparma puruaviea vara 24

Ishvara [God] is a unique being untouched by afflictions, karmas, the results of karmas, and the repository of karmas.

SUTRA 1:25

tatra niratiaya sarvajabjam 25

Therein [in Ishvara] lies the seed of unsurpassed omniscience.

SUTRA 1:26

sa ea prvemapi guru klennavacchedt 26

He is the one who has been the preceptor of all previous teachers for He is not limited by time.

SUTRA 1:27

tasya vcaka praava 27

Pranava[om] is the denoter of That [Ishvara].

SUTRA 1:28

tajjapastadarthabhvanam 28

Repetition of That [pranava] means to reflect on its meaning.

SUTRA 1:29

tata pratyakcetandhigamopyantarybhvaca 29

From that comes the experience of Inner Being as well as the elimination of impediments.

SUTRA 1:30

vydhistynasaayapramdlasyvirati-bhrntidaranaalabdhabhmikatvnavasthitatvni cittavikepstentary 30

Disease, mental inertia, doubt, carelessness, sloth, inability to withdraw from sense cravings, clinging to misunderstanding, inability to reach the goal [samadhi], and inability to retain it throw our mind outward; they are obstacles.

SUTRA 1:31

dukhadaurmanasygamejayatvavsapravs vikepasahabhuva 31

Pain, mental agitation, unsteadiness or trembling of limbs, [abnormal or disturbed] inhalation and exhalation all arise with the obstacles.

SUTRA 1:32

tatpratiedhrthamekatattvbhysa 32

Meditation on one single reality is the way to overcome these obstacles.

SUTRA 1:33

maitrkarumuditopek sukhadukhapuypuya- viay bhvantacittaprasdanam 33

Transparency of mind comes by embracing an attitude of friendliness, compassion, happiness, and non-judgment toward those who are happy, miserable, virtuous, and non-virtuous.

SUTRA 1:34

pracchardanavidhrabhy v prasya 34

Transparency of mind also comes by practicing pranayama that involves forceful exhalation and breath retention.

SUTRA 1:35

viayavat v pravttirutpann manasa sthitinibandhin 35

A unique cognition pertaining to a sense object arising from within also anchors the mind tosthiti, the peaceful flow free from all thought constructs.

SUTRA 1:36

viok v jyotimat 36

The state of consciousness free from sorrow and anguish and infused with inner light also anchors the mind tosthiti, the peaceful flow free from all thought constructs.

SUTRA 1:37

vtargaviaya v cittam 37

Or the ability to retain the peaceful flow of mind comes by focusing on someone who is free from all desire.