Sutra 1

Sutra 1:1

Source: Sanskrit transliteration from The Yoga Sutras of Patanjali (Sri Swami Satchidananda)

ATHA YOGANUSASANAM.

Source: English translation from The Yoga Sutras of Patanjali (Sri Swami Satchidananda)

Now the exposition of Yoga is being made.

Source: Sanskrit transliteration from Light on the Yoga Sutras of Patanjali (B.K.S. Iyengar)

atha yoganusasanam

Source: English translation from Light on the Yoga Sutras of Patanjali (B.K.S. Iyengar)

With prayers for divine blessings, now begins an exposition of the sacred art of yoga.

Source: How to Know God: The Yoga Aphorisms of Patanjali (Swami Prabhavananda,

Christopher Isherwood)

This is the beginning of instruction in yoga.

Source: English translation from The Heart of Yoga (T.K.V. Desikachar)

Here begins the authoritative instruction on Yoga.

Source: Sanskrit transliteration of the Yoga Sutras of Patanjali (Swami Jnaneshvara Bharati)

atha yoga anushasanam

Source: English translation of the Yoga Sutras of Patanjali (Swami Jnaneshvara Bharati)

Now, after having done prior preparation through life and other practices, the study and

practice of Yoga begins.

Sutra 1:2


YOGAS CITTA VRTTI NIRODHAH.


The restraint of the modifications of the mind-stuff is Yoga.


yogah cittavrtti nirodhah


Yoga is the cessation of movements in the consciousness.



Yoga is the control of thought-waves in the mind.


Yoga is the ability to direct the mind exclusively toward an object and sustain that direction

without any distractions.


yogash chitta vritti nirodhah


Yoga is the control (nirodhah, regulation, channeling, mastery, integration, coordination,

stilling, quieting, setting aside) of the modifications (gross and subtle thought patterns) of the

mind field.

Sutra 1:3


TADA DRASTUH SVARUPE VASTHANAM.


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


tada drastuh svarupe avasthanam


Then, the seer dwells in his own true splendour.



Then man abides in his real nature.


Then the ability to understand the object fully and correctly is apparent.


tada drashtuh svarupe avasthanam


Then the Seer abides in Itself, resting in its own True Nature, which is called Self-realization.

Sutra 1:4


VRTTI SARUPYAM ITARATRA.


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


vrtti sarupyam itaratra


At other times, the seer identifies with the fluctuating consciousness.



At other times, when he is not in the state of yoga, man remains identified with the thought-

waves in the mind.


The ability to understand the object is simply replaced by the mind's conception of that object

or by a total lack of comprehension.


vritti sarupyam itaratra


At other times, when one is not in Self-realization, the Seer appears to take on the form of the

modifications of the mind field, taking on the identity of those thought patterns.

Sutra 1:5


VRTTAYAH PANCATAYYAH KLISTA AKLISTAH.


There are five kinds of mental modifications which are either painful or painless.


vrttayah pancatayyah klista aklistah


The movements of consciousness are fivefold. They may be cognizable or non-cognizable,

painful or non-painful.



There are five kinds of thought-waves -- some painful, others not painful.


There are five activities of the mind. Each of them can be beneficial and each can cause

problems.


vrittayah pancatayah klishta aklishta


Those gross and subtle thought patterns (vrittis) fall into five varieties, of which some are

colored (klishta) and others are uncolored (aklishta).

Sutra 1:6


PRAMANA VIRARYAYA VIKALPA NIDRA SMRTAYAH.


They are right knowledge, misconception, verbal delusion, sleep and memory.


pramana viparyaya vikalpa nidra smrtayah


They are caused by correct knowledge, illusion, delusion, sleep and memory.



These five kinds of thought-waves are: right knowledge, wrong knowledge, verbal delusion,

sleep and memory.


The five activities are comprehension, misapprehension, imagination, deep sleep, and

memory.


pramana viparyaya vikalpa nidra smritayah


The five varieties of thought patterns to witness are: 1) knowing correctly (pramana), 2)

incorrect knowing (viparyaya), 3) fantasy or imagination (vikalpa), 4) the object of void-ness

that is deep sleep (nidra), and 5) recollection or memory (smriti).

Sutra 1:7


PRATYAKSANUMANAGAMAH PRAMANANI.


The sources of right knowledge are direct perception, inference and scriptural testimony.


pratyaksa anumana agamah pramanani


Correct knowledge is direct, inferred or proven as factual.



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


Comprehension is based on direct observation of the object, inference, and reference to

reliable authorities.


pratyaksha anumana agamah pramanani


Of these five, there are three ways of gaining correct knowledge (pramana): 1) perception, 2)

inference, and 3) testimony or verbal communication from others who have knowledge.

Sutra 1:8


VIPARYAYO MITHYAJNANAM ATADRUPA PRATISTHAM.


Misconception occurs when knowledge of something is not based upon its true form.


viparyayah mithyajnanam atadrupa pratistham


Illusory or erroneous knowledge is based on non-fact or the non-real.



Wrong knowledge is knowledge which is false and not based upon the true nature of its

object.


Misapprehension is that comprehension that is taken to be correct until more favorable

conditions reveal the actual nature of the object.


viparyayah mithya jnanam atad rupa pratistham


Incorrect knowledge or illusion (viparyaya) is false knowledge formed by perceiving a thing

as being other than what it really is.

Sutra 1

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Transcript of Sutra 1