I am very happy for the fast learning of those who are attending regularly the 6:45 am Navakaraṇa Vinyāsa at PURE YOGA AST. I am prepping the new audio lessons; in the meanwhile I will keep this post always updated with the sūtras we are learning in class.Please refer always to this post for the updates.
To read the sūtras in devanāgarī, with romanic transliteration and english translation up to date and leave a comment click here.
Play the audio [I.1 to I.40]:
ॐ श्री महर्षि पतञ्जलि प्रणीतं योगदर्शनम् ।
auṃ śrī mahaṛṣi patañjali praṇītaṃ yogadarśanam ।
Here follows the Philosophy of Yoga of sage Patan̄jali.
प्रथम पादः ।
prathama pādaḥ
First chapter (i.e. samādhi pāda)
अथ योगानुशासनम् ॥१॥
atha yoga-anuśāsanam ||1||
Now the final teaching of yoga. 1
योगश्चित्तवृत्तिनिरोधः ॥२॥
yogaś-citta-vṛtti-nirodhaḥ ||2||
Yoga is the retention of mental operations. 2
तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥३॥
tadā draṣṭuḥ svarūpe-‘vasthānam ||3||
At that time, there is the remaining of the Self alone in his true form. 3
वृत्ति सारूप्यमितरत्र ॥४॥
vṛtti sārūpyam-itaratra ||4||
(Otherwise, the Self has) the same form as the operations (of the mind). 4
वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥५॥
vṛttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ ||5||
The fivefold operations (of mind) are afflicted (connected with pain or suffering) or non-afflicted (undisturbed). 5
प्रमाण विपर्यय विकल्प निद्रा स्मृतयः ॥६॥
pramāṇa viparyaya vikalpa nidrā smṛtayaḥ ||6||
(The operations of mind are) knowledge (cognition/comprehension), misapprehension, mental notion (imagination), sleep and memory. 6
प्रत्यक्षानुमानागमाः प्रमाणानि ॥७॥
pratyakṣa-anumāna-āgamāḥ pramāṇāni ||7||
Direct perception, inference, and scriptural testimony are the (three) kinds of (sources of true) knowledge (cognition/comprehension). 7
विपर्ययो मिथ्याज्ञानमतद्रूप प्रतिष्ठम् ॥८॥
viparyayo mithyā-jñānam-atadrūpa pratiṣṭham ||8||
Misapprehension is false knowledge rooted upon an incorrect perception of an object (of the senses). 8
शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥९॥
śabda-jñāna-anupātī vastu-śūnyo vikalpaḥ ||9||
Mental notion (imagination) is devoid of reality and follows from words. 9
अभावप्रत्ययालम्बना वृत्तिर्निद्र ॥१०॥
abhāva-pratyaya-ālambanā vṛttir-nidra ||10||
Sleep is the operation (of mind) resting upon the experience of non-existence .10
अनुभूतविषयासंप्रमोषः स्मृतिः ॥११॥
anu-bhūta-viṣaya-asaṁpramoṣaḥ smṛtiḥ ||11||
Memory is the retention of sense objects that have been experienced.11
अभ्यासवैराग्याभ्यां तन्निरोधः ॥१२॥
abhyāsa-vairāgya-ābhyāṁ tan-nirodhaḥ ||12||
The total control (of mental the operations) is achieved through practice and non-attachment. 12
तत्र स्थितौ यत्नोऽभ्यासः ॥१३॥
tatra sthitau yatno-‘bhyāsaḥ ||13||
Practice is endeavour for steadiness (of mind – i.e. meditation). 13
स तु दीर्घकाल नैरन्तर्य सत्कारासेवितो दृढभूमिः ॥१४॥
sa tu dīrgha-kāla nairantarya satkāra-āsevito dṛḍha-bhūmiḥ ||14||
That (practice of steadiness should be) performed for a long time, uninterruptedly and with total dedication (till) is firmly established. 14
दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम् ॥१५॥
Dṛṣṭa-anuśravika-viṣaya-vitṛṣṇasya vaśīkāra-saṁjṇā vairāgyam ||15||
Non-attachment is consciousness subjugation (self-mastery) and freedom from desire for the sense objects seen or heard. 15
तत्परं पुरुषख्यातेः गुणवैतृष्ण्यम् ॥१६॥
tat-paraṁ puruṣa-khyāteḥ guṇa-vaitṛṣṇyam ||16||
The highest (non-attachment) which comes from knowledge of the Self (puruṣa) is freedom from desire of all natural manifestations. 16
वितर्कविचारानन्दास्मितारुपानुगमात्संप्रज्ञातः ॥१७॥
vitarka – vicāra – ānanda – asmitā-rupa – anugamāt – saṁprajñātaḥ ||17||
Saṁprajñāta (saṁprajñāta samādhi or spiritual absorption where consciousness contains objects) is (of four types; in order of progress): gross (vitarka), subtle (vicāra), blissful (ānanda), and “I-ness” (asmitā). 17
विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥१८॥
virāma – pratyaya – abhyāsa – pūrvaḥ saṁskāra – śeṣo-‘nyaḥ ||18||
By total control of the mind achieved through the practice (of steadiness of mind) the other (asaṁprajñāta samādhi – where consciousness contains no object) it is attained (and) only subconscious impressions (saṁskāra-s) remains. 18
भवप्रत्ययो विदेहप्रकृतिलयानम् ॥१९॥
bhava – pratyayo videha – prakṛti – layānam ||19||
(If meditation is not combined with total non-attachment the aspirant) will reach a state of disincarnate being or merges with the forces of Nature. 19
श्रद्धावीर्यस्मृति समाधिप्रज्ञापूर्वक इतरेषाम् ॥२०॥
śraddhā – vīrya – smṛti samādhi – prajñā – pūrvaka itareṣām ||20||
(Asaṁprajñāta samādhi) is very near for those having faith / self-confidence, vigour, memory and (have attained) spiritual absorption (saṁprajñāta samādhi). 20
तीव्रसंवेगानामासन्नः ॥२१॥
tīvra – saṁvegānām – āsannaḥ ||21||
(Asaṁprajñāta samādhi) is (also) near for those who practice intensively. 21
मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः ॥२२॥
mṛdu-madhya-adhimātratvāt-tato’pi viśeṣaḥ ||22||
(Practice) varies according to the level (of commitment): mild, medium and intense. 22
ईश्वरप्रणिधानाद्वा ॥२३॥
īśvara-praṇidhānād-vā ||23||
(Asaṁprajñāta samādhi is also very) near may for those who (meditate and) totally surrender to īśvara. 23
क्लेश कर्म विपाकाशयैःपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥
kleśa karma vipāka-āśayaiḥ-aparāmṛṣṭaḥ puruṣa-viśeṣa īśvaraḥ ||24|
īśvara is a special puruṣa not smeared by afflictions, actions or their fruitions. 24
तत्र निरतिशयं सर्वज्ञबीजम् ॥२५॥
tatra niratiśayaṁ sarvajña-bījam ||25||
(In Him) the seed of omniscience is unexcelled. 25
स एष पूर्वेषामपिगुरुः कालेनानवच्छेदात् ॥२६॥
sa eṣa pūrveṣām-api-guruḥ kālena-anavacchedāt ||26||
(īśvara) is the preceptor of the first teachers, being not limited by time. 26
तस्य वाचकः प्रणवः ॥२७॥
tasya vācakaḥ praṇavaḥ ||27||
the praṇavaḥ (syllabic word or OM) is connotative of īśvara. 27
तज्जपस्तदर्थभावनम् ॥२८॥
taj-japa(h)-s-tad-artha-bhāvanam ||28||
Repetition of that (praṇava) and contemplation on its meaning. 28
ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभवश्च ॥२९॥
tataḥ pratyak-cetana-adhigamo-‘py-antarāya-abhavaś-ca ||29||
Therefrom, the attainment of inward consciousness and also the absence of obstacles. 29
व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्ते ऽन्तरायाः॥३०॥
vyādhi-styāna-saṁśaya-pramāda-ālasya-avirati-bhrāntidarśana-alabdha-bhūmikatva-anavasthitatvāni citta-vikṣepāḥ-s-te-antarāyāḥ ||30||
These are the mental obstacles (antarāya) are: illness (vyādhi), apathy (styāna), indecisiveness (saṁśaya), carelessness/indifference (pramāda), sloth / laziness (ālasya), desire (avirati), believes (bhrānti-darśana), lack of determination (alabdha-bhūmikatva) and inconsistency (anavasthitatvāni). 30
दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासाः विक्षेप सहभुवः ॥३१॥
duḥkha-daurmanasya-aṅgamejayatva-śvāsapraśvāsāḥ vikṣepa sahabhuvaḥ ||31||
pain (duḥkha), depression (daurmanasya) ,unsteadiness of limbs (aṅgam-ejayatva), inhalation and exaltation (śvāsa-praśvāsaḥ) are the secondary (sahabhuvaḥ) distractions (vikṣepa) 31.
तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः ॥३२॥
tat-pratiṣedha-artham-eka-tattva-abhyāsaḥ ||32||
Can be prevented (pratiṣedh) by the one (tat) who practice (abhyāsaḥ ) one (artam eka) truth (tattva) 32.
मैत्री करुणा मुदितोपेक्षाणांसुखदुःख पुण्यापुण्यविषयाणां भावनातः चित्तप्रसादनम् ॥३३॥
maitrī-karuṇā-mudito-pekṣāṇāṁ sukha-duḥkha-puṇya-apuṇya-viṣayāṇāṁ bhāvanātaḥ citta-prasādanam .
Purity of mind (citta-prasādanam) is attained with cultivation (bhāvanātaḥ) of friendliness (maitrī), compassion (karuṇā), content (mudita) and equanimity (upekṣa) in front/regarding (viṣayānam) joy (sukha) and suffering (duḥkha) – the virtuous (puṇya) and the non-virtuous (duḥkha).
प्रच्छर्दनविधारणाभ्यां वा प्राणस्य ॥३४॥
pracchardana-vidhāraṇa-ābhyāṁ vā prāṇasya ||34||
or from expulsion and retention of prāṇa
विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थिति निबन्धिनी ॥३५॥
viṣayavatī vā pravṛtti-rutpannā manasaḥ sthiti nibandhinī ||35||
and by concentration on an object of the senses arises steadiness of mind.
विशोका वा ज्योतिष्मती ॥३६॥
viśokā vā jyotiṣmatī ||36||
the cessation of sorrow and the enlightening state.
वीतराग विषयम् वा चित्तम् ॥३७॥
vītarāga viṣayam vā cittam ||37||
thus, disappearance of desires from the mind.
स्वप्ननिद्रा ज्ञानालम्बनम् वा ॥३८॥
svapna-nidrā jñāna-ālambanam vā ||38||
and knowledge over dream and deep sleep.
यथाभिमतध्यानाद्वा ॥३९॥
yathā-abhimata-dhyānād-vā ||39||
or, from (any type of) mediation as one’s wish.
परमाणु परममहत्त्वान्तोऽस्य वशीकारः ॥४०॥
paramāṇu parama-mahattva-anto-‘sya vaśīkāraḥ ||40||
thus, comes the control over the macrocosm and the microcosm.
Navakaraṇa Vinyāsa ™ – editing, transliteration and translation by Dario Calvaruso © .
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