Sanskrit - Pronounced - Interpreted by

Sutra I.1

Sanskrit - अथ योगानुशासनम्॥|॥

Pronounced - atha yoga-anuśāsanam ॥1॥

[HA]: Now Then Yoga Is Being Explained.

[SP]: This is the beginning of instruction in yoga.

[SS]: Now the exposition of Yoga is being made.

[SV]: Now concentration is explained

[YOU]:

Sutra I.2

Sanskrit - योगश्चित्तवृत्तिनिरोधः॥२॥

Pronounced - yogaś-citta-vr̥tti-nirodhaḥ ॥2॥

[HA]: Yoga Is The Suppression Of The Modifications Of The Mind

[SP]: Yoga is the control of thought-waves in the mind.

[SS]: The restraint of the modifications of the mind-stuff is Yoga.

[SV]: Yoga is restraining the mind – stuff (Chitta) from taking various forms (Vrittis).

[YOU]:

Sutra I.3

Sanskrit - तदा द्रष्टुः स्वरूपेऽवस्थानम्॥३॥

Pronounced - tadā draṣṭuḥ svarūpe-‘vasthānam ॥3॥

[HA]: Then The Seer Abides In Itself

[SP]: Then man abides in his real nature.

[SS]: Then the Seer [Self] abides in His own nature.

[SV]: At that time (the time of concentration) the seer (Purusha) rests in his own (unmodified) state.

[YOU]:

Sutra 1.4

Sanskrit - वृत्तिसारूप्यमितरत्र॥४॥

Pronounced - vr̥tti sārūpyam-itaratra ॥4॥

[HA]: At Other Times The Seer Appears To Assume The Form Of The Modifications Of The Mind

[SP]: At other times, when he is not in the state of yoga, man remains identified with the thought-waves in the mind.

[SS]: At other times [the Self appears to] assume the forms of mental modifications.

[SV]: At other times (other than that of concentration) the seer is identified with the modifications.

[YOU]:

Sutra I.5

Sanskrit - वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः॥५॥

Pronounced - vr̥ttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ ॥5॥

[HA]: They Fall Into Five Varieties Of Which Some Are ‘Klista’ And The Rest are ‘Aklista’.

[SP]: There are five kinds of thought-waves—some painful, others not painful.

[SS]: There are five kinds of mental modifications which are either painful or painless.

[SV]: There are five classes of modifications, (some) painful and (others) not painful.

[YOU]:

Sutra I.6

Sanskrit - प्रमाणविपर्ययविकल्पनिद्रास्मृतयः॥६॥

Pronounced - pramāṇa viparyaya vikalpa nidrā smr̥tayaḥ ॥6॥

[HA]: Pramana, Viparyaya, Vikalpa, Sleep and Recollection

[SP]: These five kinds of thought-waves are: right knowledge, wrong knowledge, verbal delusion, sleep and memory.

[SS]: They are right knowledge, misconception, verbal delusion, sleep and memory.

[SV]: (These are) right knowledge, indiscrimination, verbal delusion, sleep, and memory.

[YOU]:

Sutra I.7

Sanskrit - प्रत्यक्षानुमानागमाः प्रमाणानि॥७॥

Pronounced - pratyakṣa-anumāna-āgamāḥ pramāṇāni ॥7॥

[HA]: Perception, Inference And Testimony Constitute the Pramanas.

[SP]: The right kinds of knowledge are: direct perception, inference and scriptural testimony.

[SS]: The sources of right knowledge are direct perception, inference and scriptural testimony.

[SV]: Direct perception, inference, and competent evidence are proofs.

[YOU]:

Sutra I.8

Sanskrit - विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम्॥८॥

Pronounced - viparyayo mithyā-jñānam-atadrūpa pratiṣṭham ॥8॥

[HA]: Viparyaya Or Illusion Is False Knowledge Formed Of A Thing As Other Than What It Is.

[SP]: Wrong knowledge is knowledge which is false and not based upon the true nature of its object.

[SS]: Misconception occurs when knowledge of something is not based upon its true form.

[SV]: Indiscrimination is false knowledge not established in real nature.

[YOU]:

Sutra I.9

Sanskrit - शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः॥९॥

Pronounced - śabda-jñāna-anupātī vastu-śūnyo vikalpaḥ ॥9॥

[HA]: The Modification Called ‘Vikalpa’ Is Bases On Verbal Cognition In Regard To A Thing Which Does Not Exists. (It is a Kind Of Useful Knowledge Arising Out Of A Meaning Of A Work But Having No Corresponding Reality)

[SP]: Verbal delusion arises when words do not correspond to reality.

[SS]: An image that arises on hearing mere words without any reality [as it’s base] is verbal delusion.

[SV]: Verbal delusion follows from words having no (corresponding) reality.

[YOU]:

Sutra I.10

Sanskrit - अभावप्रत्ययालम्बना वृत्तिर्निद्रा॥१०॥

Pronounced - abhāva pratyayālambanā vr̥ttirnidrā ॥10॥

[HA]: Dreamless Sleep Is The Mental Modification Produced By Condition Of Inertia As the State Of Vacuity or Negation (Of Waking And Dreaming)

[SP]: Sleep is a wave of thought about nothingness.

[SS]: That mental modification supported by cognition of nothingness is sleep.

[SV]: Sleep is a Vritti which embraces the feeling of voidness.

[YOU]:

Sutra I.11

Sanskrit - अनुभूतविषयासंप्रमोषः स्मृतिः॥११॥

Pronounced - anu-bhūta-viṣaya-asaṁpramoṣaḥ smr̥tiḥ ॥11॥

[HA]: Recollection Is Mental Modification Caused By Reproduction Of The Previous Impression Of An Object Without Adding anything From Other Sources

[SP]: Memory is when perceived objects are not forgotten, but come back to consciousness.

[SS]: When a mental modification of an object previously experienced and not forgotten, comes back to consciousness, that is memory.

[SV]: Memory is when the (Vrittis of) perceived subjects do not slip away (and through impressions come back to consciousness.

[YOU]:

Sutra I.12

Sanskrit - अभ्यासवैराग्याभ्यां तन्निरोधः॥१२॥

Pronounced - abhyāsa vairāgyābhyām tannirōdhaḥ ॥12॥

[HA]: By Practice And Detachment These Can Be Stopped.

[SP]: They are controlled by means of practice and non-attachment.

[SS]: These mental modifications are restrained by practice and non-attachment.

[SV]: Their control is by practice and non – attachment.

[YOU]:

Sutra I.13

Sanskrit - तत्र स्थितौ यत्नोऽभ्यासः॥१३॥

Pronounced - tatra sthitau yatno-‘bhyāsaḥ ॥13॥

[HA]: Exertion To Acquire Sthiti Or A Tranquil State Of Mind Devoid Of Fluctuations Is Called Practice.

[SP]: Practice is the repeated effort to follow the disciplines which give permanent control of the thought-waves of the mind.

[SS]: Of these two, effort toward steadiness of mind is practice.

[SV]: Continuous struggle to keep them (the Vrittis) perfectly restrained is practice.

[YOU]:

Sutra I.14

Sanskrit - स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः॥१४॥

Pronounced - sa tu dīrghakāla nairantarya satkāra-āsevito dr̥ḍhabhūmiḥ ॥14॥

[HA]: That Practice When Continued For A Long Time Without Break And With Devotion Becomes Firm In Foundation.

[SP]: Practice becomes firmly grounded when it has been cultivated for a long time, uninterruptedly, with earnest devotion.

[SS]: Practice becomes firmly grounded when well attended to for a long time, without break and in all earnestness.

[SV]: It becomes firmly grounded by long constant efforts with great love (for the end to be attained).

[YOU]:

Sutra I.15

Sanskrit - दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम्॥१५॥

Pronounced - dr̥ṣṭa-anuśravika-viṣaya-vitr̥ṣṇasya vaśīkāra-saṁjṇā vairāgyam ॥15॥

[HA]: When The Mind Loses All Desires For Objects Seen Or Described In the Scriptures It Acquires A State of Utter Desirelessness Which is Called Detachment.

[SP]: Non-attachment is self-mastery; it is freedom from desire for what is seen or heard.

[SS]: The consciousness of self-mastery in one who is free from craving for objects seen or heard about is non-attachment.

[SV]: 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.

[YOU]:

Sutra I.16

Sanskrit - तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम्॥१६॥

Pronounced - tatparaṁ puruṣa-khyāteḥ guṇa-vaitr̥ṣṇyam ॥16॥

[HA]: Indifference To The Gunas Or The Constituent Principles Achieved Through A Knowledge Of The Nature Of The Purusa Is Called Paravairagya (Supreme Detachment)

[SP]: When, through knowledge of the Atman, one ceases to desire any manifestation of Nature, then that is the highest kind of non-attachment.

[SS]: When there is non-thirst for even the gunas (constituents of nature) dues to the realization of Parusha (true Self), that is supreme non-attachment.

[SV]: That is extreme non – attachment which gives up even the qualities, and comes from the knowledge of (the real nature of) the Purusha.

[YOU]:

Sutra I.17

Sanskrit - वितर्कविचारानन्दास्मितारूपानुगमात् संप्रज्ञातः॥१७॥

Pronounced - vitarka-vicāra-ānanda-asmitā-rūpa-anugamāt-saṁprajñātaḥ ॥17॥

[HA]: When Concentration Is Reached With The Help Of Vitarka, Vichara, Ananda And Asmita, It Is Called Samprajnata-Samadhi.

[SP]: Concentration upon a single object may reach four stages: examination, discrimination, joyful peace and simple awareness of individuality.

[SS]: Samprajnata Samadhi (distinguished contemplation) is accompanied by reasoning, reflecting, rejoicing and pure I-am-ness, cogitation, reflection, joy or I-am-ness.

[SV]: The concentration called right knowledge is that which is followed by reasoning, discrimination, bliss, unqualified egoism.

[YOU]:

Sutra I.18

Sanskrit - विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः॥१८॥

Pronounced - virāma-pratyaya-abhyāsa-pūrvaḥ saṁskāra-śeṣo-‘nyaḥ ॥18॥

[HA]: Asamprajnata-Samadhi Is The Other Kind Of Samadhi Which Arises Through Constant Practice Of Para-Vairagya Which Brings About The Disappearance Of The Mind Wherein Only The Latent Impressions Remains.

[SP]: The other kind of concentration is that ‘in which the consciousness contains no object—only subsconscious impressions, which are like burnt seeds. It is attained by constantly checking the thought-waves through the practice of non-attachment.

[SS]: By the firmly convinced practice of the complete-cessation of the mental modifications, the impressions only remain. This is the other samadhi [asamprajnata or non-distinguished]

[SV]: There is another Samadhi which is attained by the constant practice of cessation of all mental activity, in which the chitta retains only the un-manifested impressions.

[YOU]:

Sutra I.19

Sanskrit - भवप्रत्ययो विदेहप्रकृतिलयानाम्॥१९॥

Pronounced - bhava-pratyayo videha-prakr̥ti-layānām ॥19॥

[HA]: While In The Case Of The Videhas Or The Discarnates And Of The Prakrtilayas Or Those Subsisting IN Their Elements Constituents, It Is Caused By Nescience Which Resultsm In Objective Existence.

[SP]: When such concentration is not accompanied by non attachment, and ignorance therefore remains, the aspirant will reach the state of the disincarnate gods or become merged in the forces of Nature.

[SS]: Those who merely leave their bodies and attain the state of celestial deities, or those who get merged in nature, have rebirth.

[SV]: (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.

[YOU]:

Sutra I.20

Sanskrit - श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम्॥२०॥

Pronounced - śraddhā-vīrya-smr̥ti samādhi-prajñā-pūrvaka itareṣām ॥20॥

[HA]: Others (Who Follow The Path Of The Prescribed Effort) Adopt The Means Of Reverential Faith, Energy, Repeated Recollection, Concentration And Real Knowledge (And Thus Attain Asmaprajnata-Samadhi)

[SP]: The concentration of the true spiritual aspirant is attained through faith, energy, recollectedness, absorption and illumination.

[SS]: To the others, this Asamprajnata Samadhi could come through faith, strength, memory, contemplation of by discernment.

[SV]: To others (this Samadhi) comes through faith, energy, memory, concentration, and discrimination of the real.

[YOU]: