THE YOGA SUTRA : CHAPTER - 1

 
ÞOØOO¢ÒOÔOOd:

AÐO   ÙOOEÂOOÓO¤ÜOOÞOÓOØO¯    .1.1
AÐO   now (begins)
ÙOOEÂO   the science of Yoga (union with God)
AÓO¤ÜOOÞOÓOØO¯    instructions (on)
 
         Here  begins  the  authoritative  instruction  on  Yoga  
ÙOOEÂO¢àÏtOÛO¦¢ÏtO¢ÓOrOEÒO:   .1.2 
ÙOOEÂO:   yoga
¢ÅOÏtO   mind
ÛO¦¢ÏtO   modification (of the)
¢ÓOrOEÒO:   blocking

        Yoga  is  the  ability  to  direct  the  mind  exclusively  toward  an
        object  and  sustain  that  direction  without  any  distractions.  
ÏOdO   d#¾[:   ÞÛOãÔOE{ÛOÞÐOOÓOØO¯   1.3 .
ÏOdO   then (in the said state of blockade)
d#¾[:   of the seeker(individual self)
ÞÛOãÔOE   in his essential nature
AÛOÞÐOOÓOØO¯   abiding (arises)

        Then  the  ability  to  understand  the  object  fully  and
        correctly  is  apparent.  
        Note  :  The  seeker's  object  is  the  Ultimate  Reality,  which
                     is  his  own  essential  nature.
 
ÛO¦¢ÏtOÞOOãÔÙO¢ØOÏOræO   .1.4 
ÛO¦¢ÏtO   modification (itself becomes)
ÞOOãÔÙO|   the state of identity (with the seeker)
iÏOræO   in other (non-yogic) states

        The  ability  to  understand  the  object  is  simply  replaced  by
         the  mind's  conception  of  that  object  or  by  a  total  lack  of
        comprehension.  
ÛO¦ÏtOÙO:   ÔOÉÅOÏOÙÙO:   ¢ÀÚO¾O¢ÀÚO¾O:     .1.5 
ÛO¦ÏtOÙO:   mental modifications
ÔOÉÅOÏOÙÙO:   (are) fivefold
¢ÀÚO¾O:   painful
A¢ÀÚO¾O:   not painful
 
        There  are  five  activities  of  the  mind.  Each  of  them  can  be
        beneficial  and  each  can  cause  problems.  
p#ØOOÎO¢ÛOÔOÙORÙO¢ÛOkÚÔO¢ÓOd#OÞØO¦ÏOÙO:   .1.6 
p#ØOOÎO   valid cognition
¢ÛOÔOÙORÙO   erroneous cognition
¢ÛOkÚÔO   imagination
¢ÓOd#O   slumber
ÞØO¦ÏOÙO:   (and) recollection
 
        The  five  activities  are  comprehension,  misapprehension,
        imagination,  deep  sleep  and  memory.
 
p#ÏÙOßOOÓO¤ØOOÓOOÂOØOO:   p#ØOOÎOO¢ÓO     .1.7 
p#ÏÙOßO   direct observation
AÓO¤ØOOÓO   inferential observation
AOÂOØOO:   (and) authoritative texts
p#ØOOÎOO¢ÓO   (are the) means of cognition

        Comprehension  is  based  on  direct  observation  of  the  object,
        inference,  and  reference  to  reliable  authorities.
 
¢ÛOÔOÙORÙOOE   ¢ØOÐÙOO åOaÓOØOÏOd#\ÔOp#¢ÏO¿ØO¯     .1.8 
¢ÛOÔOÙORÙO:   Viparyaya (erroneous cognition)
¢ØOÐÙOO   false
åOaÓO|   knowledge
AÏOÏO¯   not relating to that
ãÔO   form (object)
p#¢ÏO¿ØO¯   established in
 
        Misapprehension  is  that  comprehension  that  is  taken  to  be
        correct  until  more  favourable  conditions  reveal  the  actual
        nature  of  the  object.  
ÜOÖd åOaÓOOÓO¤ÔOOÏO£   ÛOÞÏO¤ÜO¥ÓÙOOE   ¢ÛOkÚÔO:     .1.9
ÜOÖd   spoken word
åOaÓO|   knowledge
AÓO¤ÔOOÏO£   in accordance with
ÛOÞÏO¤   object (matter)
ÜO¥ÓÙO:   without
¢ÛOkÚÔO:   (is said to be) Vikalpa (imagination)
 
       Imagination  is  the  comprehension  of  an  object  based  only
       on  words  and  expressions,  even  though  the  object  is  absent.
 
A×OOÛOp#ÏÙOÙOOÚOØÖOÓOO   ÏOØOOEÛO¦¢ÏtO¢ÓORd#O     .1.10
A×OOÛO   absence (of the modifications mentioned above)
p#ÏÙOÙO   cause
AOÚOØÖOÓOO    subject matter
ÏOØO:   of the Tamo guna (inertia)
ÛO¦¢ÏtO:    modification
¢ÓOd#O   (is called) slumber
 
          Deep  sleep  is  when  the  mind  is  overcome  with  heaviness
          and  no  other  activities  are  present.
 
AÓO¤×O¥ÏO¢ÛOÝOÙOOÞO|p#ØOOEÝO:   ÞØO¦¢ÏO:     .1.11
AÓO¤×O¥ÏO    (that which) has been experienced
¢ÛOÝOÙO    subject matter
AÞO|p#ØOOEÝO:   not forgotten
ÞØO¦¢ÏO:    (is known as) recollection
 
         Memory  is  the  mental  retention  of  a  conscious  experience.  
A×ÙOOÞOÛOWrOÂÙOO×ÙOO|   ÏO¢°rOEÒO:     .1.12
A×ÙOOÞO   (by) practice
ÛOWrOÂÙOO×ÙOO|    (by) detachment (also)
ÏOÏO¯   that(previously mentioned mental modes)
¢ÓOrOEÒO:   cessation (is obtained)
 
          The  mind  can  reach  the  state  of  Yoga  through  practice
          and  detachment.
 
ÏOæO   ¢ÞÐOÏOOW   ÙOÏÓOOE{×ÙOOÞO:     .1.13 
ÏOæO   there (between the said practice and detachment)
¢ÞÐOÏOOW   in that state of stability (of the mind due to absence
ÙOÏÓO:   the effort to practice external and internal disciplines
A×ÙOOÞO:   (is called Abhyasa) practice
 
         Practice  is  basically  the  correct  effort  required  to  move
         toward,  reach  and  maintain  the  state  of  Yoga.
 
ÞO   ÏO¤   d£ÃORkOÚOÓOWrÓÏOÙORÞOÏkOrOdrOÞOE¢ÛOÏOOE   d]F×O¥¢ØO:     .1.14
ÞO:   that (practice)
ÏO¤   is said to be
d£ÃOR   long
kOÚO   time
ÓOWrÓÏOÙOR    continuous
ÞOÏkOr   earnest devotion
AÞOE¢ÛOÏO:   with unremitting practice
ÒO¦F   firm
×O¥¢ØO:   state
 
        It  is  only  when  the  correct  practice  is  followed  for  a   long  time,
         without  interruptions  and  with  a  quality   of  positive  attitude  and
         eagerness,  that  it  can  succeed.
 
d]¾OÓO¤½¢ÛOk¢ÛOÝOÙO¢ÛOÏO¦ÝÎOÞÙO   ÛOÜO£kOr ÞO|åOaÛOWrOÂÙOØO¯ .1.15
d]¾   seen (worldly)
AOÓO¤½qO¢ÛOk    heard (other worldly)
¢ÛOÝOÙO   objects
¢ÛOÏO¦ÝÎOÞÙO    one with absence of cravings
ÛOÜO£kOr   mastery (feeling that they belong to me and not
ÞO|åOa     awareness
ÛOWrOÂÙOØO¯   (is known as) detachment
 
        At  the  highest  level  there  is  an  absence  of  any  cravings, either  for
        the  fulfillment  of  the  senses  or  for extraordinary  experiences.  
ÏOÏÔOr|   ÔO¤âÝOÁÙOOÏOEÂO¤RÎOÛOWÏO¦ÝÎÙOØO¯     .1.16
ÏOÏO¯   that (itself)
ÔOr|   ( is known as) supreme (detachment)
ÔO¤âÝO   realisation
ÁÙOOÏOE:   subsequent to
ÂO¤ÎO   material objects
ÛOWÏO¦ÝÎÙOØO¯    withdrawal

          When  an  individual  has  achieved  complete  understanding
           of  his  true  self,  he  will  no  longer  be  disturbed  by  the
           distracting  influences  within  and  around  him.  
¢ÛOÏOkR¢ÛOÅOOrO   ÓOÓdO¢ÞØOÏOOãÔOOÓO¤ÂOØOOÏÞO|p#|åOOÏO:     .1.17 
¢ÛOÏOkR   analysis
¢ÛOÅOOr   discrimination
AOÓOÓd   joy
A¢ÞØOÏOO    awareness about individuality
ãÔO   form
AÓO¤ÂOØOOÏO¯    following
ÞO|p#|åOaÏO:   (is called) Samprajnata Samadhi

     Then  the  object  is  gradually  understood  fully.  At  first  it   is  at  a  more
     superficial  level.  In  time,  comprehension  becomes     deeper.  And  finally  it
     is  total.  There  is  pure  joy  in   reaching  such  a  depth  of  understanding.
     For  then  the    individual  is  so  much  at  one  with  the  object  that he   is
     oblivious  to  his  surroundings.
 
¢ÛOrOØOp#ÏÙOÙOO×ÙOOÞOÔO¥ÛOR:   ÞO|ÞkOrÜOEÝOOE{ÓÙO:     .1.18
¢ÛOrOØO   stoppage
p#ÏÙOÙO   constant
A×ÙOOÞO   practice
ÔO¥ÛOR:   through (method)
ÞO|ÞkOr   recollections
ÜOEÝO:   traces
AÓÙO:   the other(Asamprajnata Samadhiindistinguishable state)

      The  usual  mental  disturbances  are  absent.  However memories
      of  the  past  continue.  
      Note  :  Employment  of  the  method  of  supreme  detachment  results  in
      the  absence  of  modifications  of  mind.However,recollections  of  the  past
       continue.  This  state  is  the  other  variety  of  trance  known as
      Asamprajnata  Samadhi.
 
×OÛOp#ÏÙOÙOOE   ¢ÛOdEhp#k]¢ÏOÚOÙOOÓOOØO¯     .1.19  
×OÛO   ignorance
p#ÏÙOÙO:   cause
¢ÛOdEh   (feeling of being) without a body
p#k]¢ÏOÚOÙOOÓOOØO¯    absorbed in nature

            There  will  be  some  who  are  born  in  a  state  of  Yoga.
            They  need  not  practice  or  discipline  themselves.
 
½¼OÛO£ÙORÞØO¦¢ÏOÞOØOO¢ÒOp#åOOÓOÔO¥ÛORk   iÏOrEÝOOØO¯     .1.20  
½¼O   faith(in the scriptures)
ÛO£ÙOR   with discriminative intellect
ÞØO¦¢ÏO    memory
ÞOØOO¢ÒO    trance
p#åOaÓO   consciousness
ÔO¥ÛORk   as the means
iÏOrEÝOOØO¯    for others (those not absorbed in nature)

          Through  faith,  which  will  give  sufficient  energy  to
           achieve  success  against  all  odds,  direction  will  be
          maintained.  The  realization  of  the  goal  of  Yoga  is
           a  matter  of  time.
 
ÏO£ÛO#ÞO|ÛOEÂOOÓOOØOOÞO°:       .1.21 
ÏO£ÛO#   intense
ÞO|ÛOEÂOOÓOOØO¯    assiduously following the means
AOÞO°:   at hand
 
          The  more  intense  the  faith  and  the  effort,  the  closer  the  goal.  
ØO¦d[ØOÒÙOO¢ÒOØOOæOÏÛOOÏtOÏOOE{¢ÔO   ¢ÛOÜOEÝO:     .1.22
ØO¦d[   mild
ØOÒÙO   moderate
A¢ÒOØOOæOÏÛOOÏO¯    excessive levels (because of them)
ÏOÏO:   beyond that(speedy trance and its effect)
A¢ÔO   even
¢ÛOÜOEÝO:   variation
 
          Inevitably  the  depth  of  faith  varies  with  different  individuals
          and  at  different  times  with  the  same  individual.  The  results
          will  reflect  these  variations.  
iIárp#¢ÎOÒOOÓOO¹O       .1.23
iIár   God
p#¢ÎOÒOOÓOOÏO¯    by supplication
ÛOO   or
 
          Offering  regular  prayers  to  God  with  a  feeling  of
           submission  to  his  power,  surely  enables  the  state  of
          Yoga  to  be  achieved.
 
ÀÚOEÜOkØOR¢ÛOÔOOkOÜOÙOWrÔOrOØO¦¾:   ÔO¤âÝO¢ÛOÜOEÝO   iIár:     .1.24 
ÀÚOEÜO   difficulties(ignorance,ego,attachment,hatred
kØOR   activities (meritorious and otherwise)
¢ÛOÔOOk   consequences (birth,experiences etc)
AOÜOÙOW:   recollections (embedded in the mind)
AÔOrOØO¦¾:    not touched by the three divisions of time
ÔO¤âÝO    self
¢ÛOÜOEÝO:    distinct (from)
iIár:   (is said to be) God

           God  is  the  Supreme  Being  whose  actions  are  never  based
           on  misapprehension.  
ÏOæO   ¢ÓOr¢ÏOÜOÙO| ÞOÛORåO ÖO£ÇOØO¯    . 1.25   
ÏOæO   there (in god)
¢ÓOr¢ÏOÜOÙO|    culmination
ÞOÛOR   }  all-knowing
ÖO£ÇOØO¯    cause
 
          He  knows  everyting  there  is  to  be  known.  
ÞO   eÝO   ÔO¥ÛOERÝOOØO¢ÔO   ÂO¤â:   kOÚOEÓOOÓOÛOÅCEdOÏO¯       .1.26 
ÞO:   He (God)
eÝO:   this (God)
ÔO¥ÛOERÝOO|    those who have manifested earlier (Brahma and others)
A¢ÔO   even
ÂO¤â:   creator,preceptor etc
kOÚOEÓO   (because) by time
AÓOÛOÅCEdOÏO¯    without break (the lifespan of god indefinite)
 
          God  is  eternal.  In  fact  he  is  the  ultimate  teacher.
          He  is  the  source  of  guidance  for  all  teachers:  past,
          present  and  future.
 
ÏOÞÙO   ÛOOÅOk:   p#ÎOÛO:     .1.27
ÏOÞÙO   His (God)
ÛOOÅOk:   verbal indicator
p#ÎOÛO:   the sacred symbol Om
 
        (How  should  we  refer  to  God  ?  How  should  we  address  Him  ?  )
          In  the  way  most  appropriate  to  the  qualities  of  God.
 
ÏOÇÇOÔOÞÏOdÐOR×OOÛOÓOØO¯     .1.28
ÏOÏO¯   that (Om)
ÇOÔO:   (content of) prayer
ÏOÏO¯   its (of Om)
AÐOR   import
×OOÛOÓOØO¯    contemplation

          In  order  to  relate  to  God  it  is  necessary  to  regularly
          address  him  properly  and  reflect  on  his  qualities.  
ÏOÏO:   p#ÏÙOÀÅOEÏOÓOO¢ÒOÂOØOOE{ÔÙOÓÏOrOÙOO×OOÛOà     .1.29
ÏOÏO:   thence (arising from supplication to God)
p#ÏÙOkq   different
ÅOEÏOÓOO   sentient
A¢ÒOÂOØO:   real knowledge
A¢ÔO   also
AÓÏOrOÙO   obstacles (disease etc)
A×OOÛO:   absence
ÅO   and
 
          The  individual  will  in  time  perceive  his  true  nature.
          He  will  not  be  disturbed  by  any  interruptions  that  may
          arise  in  his  journey  to  the  state  of  Yoga.
 
ÛÙOO¢ÒOÞÏÙOOÓOÞO|ÜOÙOp#ØOOdOÚOÞÙOO¢ÛOr¢ÏO×rO¢ÓÏOdÜORÓOOÚOÖÒO -
         ×O¥¢ØOkÏÛOOÓOÛO¢ÞÐOÏOÏÛOO¢ÓO   ¢ÅOÏtO¢ÛOßOEÔOOÞÏOE{ÓÏOrOÙOO:    . 1.30        
ÛÙOO¢ÒO    diseases of the body
ÞÏÙOOÓO    unfitness of the mind (for performance of activities)
ÞO|ÜOÙO   doubt (regarding scriptural teachings)
p#ØOOd   ignorance (regarding the limbs of Yoga)
AOÚOÞÙO   indolence
A¢ÛOr¢ÏO   attachment to objects
×rO¢ÓÏO    confusion
dÜORÓO   (import of the) scriptures
AÚOÖÒO   unattained
×O¥¢ØOkÏÛO    the state of trance
AÓOÛO¢ÞÐOÏOÏÛOO¢ÓO    the states of unsteadiness on the yogic path
¢ÅOÏtO   of the mind
¢ÛOßOEÔOO:    factors scattering
ÏOE   they
AÓÏOrOÙOO:   (are known as) obstacles (on the path of yoga)
 
       There  are  nine  types  of  interruptions  to  developing  mental  clarity  :
        illness,  mental  stagnation,  doubts, lack  of  foresight,  fatigue,
        over-indulgence,  illusions  about  one's  true  state  of  mind,  lack  of
        perseverence, and  regression.  They  are  obstacles  because  they  create
        mental  disturbances  and  encourage  distractions.  
d[:ÁOdOWØORÓOÞÙOOÄñØOEÇOÙOÏÛOáOÞOp#áOÞOO   ¢ÛOßOEÔOÞOh×O¤ÛO:     .1.31 
d[:ÁO   the triad of suffering (Adhyatmika,Adibhaudika and
dOWØORÓOÞÙO    despondency of mind (due to unfulfillment
AÄñØOEÇOÙOÏÛO    fatigue of the physical body
áOÞO   involuntary inspiration
p#áOÞOO:   (and) involuntary expiration
¢ÛOßOEÔO    unsteadiness (of mind)
ÞOh×O¤ÛO:    arise simultaneously

          All  these  interruptions  produce  one  or  more  of  the
          following  symptoms  :  mental  discomfort,  negative
          thinking,  the  inability  to  be  at  ease  in  different
          body  postures,  and  difficulty  in  controlling  one's  breath.
 
ÏOÏO¯p#¢ÏOÝOEÒOOÐORØOEkÏOÏO¯ÏÛOO×ÙOOÞO:    . 1.32 
ÏOÏO¯   that(diseases etc mentioned above)
p#¢ÏOÝOEÒO    blocking
AÐORØO¯   for the purpose of
ek   (any) one
ÏOÏÛO   method
A×ÙOOÞO:   practice
 
           If  one  can  select  an  appropriate  means  to  steady  the  mind
           and  practise  this,  whatever  the  provocations,  the
           interruptions  cannot  take  root.  
ØOWæO£kâÎOOØO¤¢dÏOOEÔOEßOOÎOO|   ÞO¤ÁOd[:ÁOÔO¤ÎÙOOÔO¤ÎÙO¢ÛOÝOÙOOÎOO|
         ×OOÛOÓOOÏOO¢àqOÏtOp#ÞOOdÓOØO¯       .1.33 
ØOWæO£   friendship
kâÎOO   compassion
ØO¤¢dÏOO    joy
uÔOEßOO   indifference
ÞO¤ÁO   happiness
d[:ÁO   suffering
ÔO¤ÎÙO    meritorious
AÔO¤ÎÙO    non-meritorious
¢ÛOÝOÙOOÎOO|    objects
×OOÛOÓOOÏO:    because of thinking about them
¢ÅOÏtO   mind
p#ÞOOdÓOØO¯    clarity
 
           In  daily  life  we  see  people  around  who  are  happier  than  we
           are,  and  people  who  are  less  happy.  Some  may  be  doing
          praiseworthy  things  and  others  causing  problems.  Whatever
           may  be  our  usual  attitude  toward  such  people  and  their
           actions  ,  if  we  can  be  pleased  with  others  who  are  happier
           than  ourselves,  compassinate  toward  those  who  are  unhappy,
           joyful  with  those  doing  praiseworthy  things,  and  remain
           undisturbed  by  the  errors  of  others,  our  mind  will  be
            very  tranquil.
 
p#ÅCdRÓO¢ÛOÒOOrÎOO×ÙOO|   ÛOO   p#OÎOÞÙO     .1.34  
p#ÅCdRÓO   exhaling (as per yoga sastra) air within
¢ÛOÒOOrÎOO×ÙOO|    inhaling (as per yoga sastra) air without
ÛOO   or
p#OÎOÞÙO   of the vital airs
 
            The  practice  of  breathing  exercises  involving  extended
            exhalation  might  be  helpful .  
¢ÛOÝOÙOÛOÏO£   ÛOO   p#ÛO¦¢ÏtOâÏÔO°O   ØOÓOÞO:   ¢ÞÐO¢ÏO¢ÓOÖO¢ÓÒOÓO£     .1.35 
¢ÛOÝOÙOÛOÏO£    containing the tenets of yoga sastra
ÛOO   or
p#ÛO¦¢ÏtO:    activity
uÏÔO°O   arising
ØOÓOÞO:   of the mind
¢ÞÐO¢ÏO    state (of stillness)
¢ÓOÖO¢ÓÒOÓO£    the foundation

     By  regular  inquiry  into  the  role  of  the  senses  we  can  reduce  mental
      distortions.
     Note:Activities  based  on  the  Yoga  sastra  will  help stilling  the  mind.  
¢ÛOÜOOEkO   ÛOO   ÇÙOOE¢ÏOÝØOÏO£     .1.36 
¢ÛOÜOOEkO   devoid of suffering
ÛOO   or
ÇÙOOE¢ÏOÝØOÏO£    resplendent
 
            When  we  inquire  into  what  life  is  and  what  keeps  us
             alive,  we  may  find  some  solace  for  our  mental  distractions.
 
ÛO£ÏOrOÂO¢ÛOÝOÙO|   ÛOO   ¢ÅOÏtOØO¯     .1.37  
ÛO£ÏO   absence
rOÂO   attachment
¢ÛOÝOÙO    object
ÛOO   or
¢ÅOÏtOØO¯    mind
 
             When  we  are  confronted  with  problems,  the  counsel  of
             someone  who  has  mastered  similar  problems  can  be  a  great  help.
 
ÞÛOÔÓO¢ÓOd#OÇÉOOÓOOÚOØÖOÓO|   ÛOO       .1.38   
ÞÛOÔÓO    dream (state)
¢ÓOd#O   slumber (state)
ÇÉOOÓO   the known objects
AOÚOØÖOÓOØO¯    object of meditation
ÛOO   or
 
             Inquiry  into  dreams  and  sleep  and  our  experiences  during
            or  around  these  states  can  help  to  clarify  some  of  our  problems.
 
ÙOÐOO¢×OØOÏOÒÙOOÓOO¹O         .1.39  
ÙOÐOO   in that way
A¢×OØOÏO    that which is liked
ÒÙOOÓOOÏO¯    through meditation
ÛOO   or
 
            Any  inquiry  of  interest  can  calm  the  mind.  
ÔOrØOOÎO¤ÔOrØOØOhÏO¯ÏÛOOÓÏOOE{ÞÙO   ÛOÜO£kOr:       .1.40  
ÔOrØOOÎO¤    smallest of all
ÔOrØOØOhÏO¯ÏÛO    biggest of the big
AÓÏO:   culminating in
AÞÙO   of this mind
ÛOÜO£kOr:   having no obstruction
 
            When  one  reaches  this  state,  nothing  is  beyond  comprehension.
             The  mind  can  follow  and  can  help  understand  the  simple  and
             the  complex,  the  infinite  and  the  infinitesimal,  the  perceptible
            and  the  imperceptible.
 
ßO£ÎOÛO¦ÏtOEr¢×OÇOOÏOÞÙOEÛO   ØOÎOEr¯ÂO#   h£ÏO¦ÂO#hÎOÂO#O/EÝO¤   ÏOÏÞO¯ÐO
         ÏOd ÓOÏOO   ÞOØOOÔO¢ÏtO:     .1.41 
ßO£ÎO   worn out
ÛO¦ÏtOE:   modification (of the mind)
A¢×OÇOOÏOÞÙO    of pristine purity
iÛO   like
ØOÎOE:   of the flawless crystal
ÂO#h£ÏO¦    of the self
ÂO#hÎO   of the sensescapture
ÂO#O/EÝO¤   of the objects
ÏOÏO¯   that
ÞÐO   being the locus
ÏOÏO¯   that
A ÓOÏOO    similar to the object
ÞOØOOÔO¢ÏtO:    transformation
 
           When  the  mind  is  free  from  distraction,  it  is  possible
            for  all  the  mental  processes  to  be  involved  in  the  object
            of  inquiry.  As  one  remains  in  this  state,  gradually  one
            becomes  totally  immersed  in  the  object.  The  mind  then,
            like  a  flawless  diamond,  reflects  only  the  features
            of  the  object  and  nothing  else.
 
ÏOæO   ÜOÖdOÐOR åOaÓO¢ÛOkÚÔOW:   ÞO|k£ÎOORÞO¢ÛOÏOkOR   ÞOØOOÔO¢ÏtO: .1.42 
ÏOæO   there (aforesaid types of trances)
ÜOÖd   spoken words
AÐOR   their import
åOaÓO|   knowledge about them
¢ÛOkÚÔOW:    options
ÞO|k£ÎOOR   confused
ÞO¢ÛOÏOkOR    Savitarka (right analysis)
ÞOØOOÔO¢ÏtO:    transformation
 
            Initially,  because  of  our  past  experiences  and  ideas,  our
            understanding  of  the  object  is  distorted.  Everything  that
             has  been  heard,  read  or  felt  may  interfere  with  our  perception.  
ÞØO¦¢ÏOÔO¢rÜO¤¼OW   ÞÛOãÔOÜO¥ÓÙOEÛOOÐORØOOæO¢ÓO×OORÞOO   ¢ÓO¢ÛORÏOkO .1.43  
ÞØO¦¢ÏO    recollection
ÔO¢rÜO¤¼OW    on being purified
ÞÛOãÔO    its essential nature
ÜO¥ÓÙO   without
iÛO   as if
AÐOR   object
ØOOæO   alone
¢ÓO×OORÞOO    perceivable
¢ÓO¢ÛORÏOkOR    Nirvitarka (without analysis)
 
            When  the  direction  of  the  mind  toward  the  object  is
            sustained,  the  ideas  and  memories  of  the  past  gradually
             recede.  The  mind  becomes  crystal  clear  and  one  with  the
            object.  At  this  moment  there  is  no  feeling  of  oneself.
            This  is  pure  perception.  
eÏOÙOWÛO   ÞO¢ÛOÅOOrO   ¢ÓO¢ÛORÅOOrO   ÅO   ÞO¥ßØO¢ÛOÝOÙOO ÛÙOOÁÙOOÏOO .1.44 
eÏOÙOO   through this (Savitarka)
eÛO   alone
ÞO¢ÛOÅOOrO    Savichara (right reflection)
¢ÓO¢ÛORÅOOrO    Nirvichara (without reflection)
ÅO   and
ÞO¥ßØO   subtle
¢ÛOÝOÙOO    objects
ÛÙOOÁÙOOÏOO    explained

            This  process  is  possible  with  any  type  of  object,  at  any
             level  of  perception,  whether  superficial  and  general,
            or  in-depth  and  specific.  
ÞO¥ßØO¢ÛOÝOÙOÏÛO|   ÅOO¢ÚOÄñÔOÙORÛOÞOOÓOØO¯       .1.45  
ÞO¥ßØO   subtle
¢ÛOÝOÙOÏÛO|    state of the object
ÅO   and
AO   till
¢ÚOÄñ   mark (noumenal)
ÔOÙORÛOÞOOÓOØO¯    culmination

            Except  that  the  mind  cannot  comprehend  the  very  source
            of  perception  within  us,  its  objects  can  be  unlimited.
    
           Note  :  The  extent  of  the  scattering  of  the  subtle
                         objects  extend  upto  the  Mula  Prakriti,which
                         is  the  material  cause  of  the  universe.  
ÏOO   eÛO   ÞOÖO£ÇO:   ÞOØOO¢ÒO:     .1.46  
ÏOO   they (hitherto explained)
eÛO   alone
ÞOÖO£ÇO:    with cause (for bondage)
ÞOØOO¢ÒO:    trance

            All  these  processes  of  directing  the  mind  invove  an
            object  of  inquiry.
 
            Note  :  These  four  states  of  trance  have  cause  (seed)
                         inherent  in  them  i.e.recollections.  
¢ÓO¢ÛORÅOOrÛOWÜOOrïE{ÒÙOOÏØOp#ÞOOd:     .1.47 
¢ÓO¢ÛORÅOOr    Nirvichara (without reflection)
ÛOWÜOOrïE   when predominant
AÒÙOOÏØO    in the mind
p#ÞOOd:   clarity (arises)
 
            Then  the  individual  begins  to  truly  know  himself.  
§ÏO|×OrO   ÏOæO   p#ÇÉOO     .1.48  
§ÏO|×OrO   Ritambhara (full of truth)
ÏOæO   there (in the state of clarity)
p#ÇÉOO   knowledge

           Then,  what  he  sees  and  shares  with  others  is  free  from  error.  
ÜO¦ÏOOÓO¤ØOOÓOp#åOO×ÙOOØOÓÙO¢ÛOÝOÙOO   ¢ÛOÜOEÝOOÐORÏÛOOÏO¯     .1.49 
ÜO¦ÏO   heard
AÓO¤ØOOÓO    deduced
p#åOO×ÙOO|   of the cognitions
AÓÙO:   different
¢ÛOÝOÙO:    object
¢ÛOÜOEÝO    details
AÐORÏÛOOÏO¯    having reference to
 
           His  knowledge  is  no  longer  based  on  memory  or  inference.
           It  is  spontaneous,  direct,  and  at  both  a  level  and  an  intensity
           that is  beyond  the  ordinary.  
ÏOÇÇO:   ÞO|ÞkOrOE{ÓÙOÞO|ÞkOrp#¢ÏOÖOÓÒO£     .1.50 
ÏOÇÇO:   born out of that
ÞO|ÞkOr:   recollection
AÓÙO   different
ÞO|ÞkOr   recollection
p#¢ÏOÖOÓÒO£    obstruction
 
           As  this  newly  acquired  quality  of  the  mind  gradually
           strengthens,  it  dominates  the  other  mental  tendencies
           that  are  based  on  misapprehensions.
 
ÏOÞÙOO¢ÔO   ¢ÓOrOEÒOE   ÞOÛOR¢ÓOrOEÒOO¢°ÖO£RÇO:   ÞOØOO¢ÒO:     .1.51
ÏOÞÙO   that
A¢ÔO   also
¢ÓOrOEÒOE   blocking
ÞOÛOR   all
¢ÓOrOEÒOOÏO¯    by blocking
¢ÓOÖO£RÇO:    Nirbija (seedless)
ÞOØOO¢ÒO:    trance

            The  mind  reaches  a  state  when  it  has  no  impressions
            of  any  sort.  It  is  open,  clear,  simply  transparent.  
 
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