- Concentration of the mind is [its] binding to a place.
desa-bandhas cittasya dharana
- The extension of one intention there, is meditation.
tatra pratyaya-eka-tanata dhyanam
- When the purpose alone shines forth as if empty of own form, that indeed is samadhi.
tad eva-artha-matra-nirbhasam svarupa-sunyam iva samadhih
- The unity of these three is samyama.
trayam ekatra samyamah
- From the mastery of that, the splendor of wisdom.
tad-jayat prajna alokah
- Its application is in stages.
tasya bhumisu viniyogah
- These three inner limbs are (distinct) from the prior ones.
trayam-antar-angam purvebhyah
- These indeed are outer limbs [in regard to] the seedless.
tad api bahir-angam nirbijasya
- [In regard to] the two samskaras of emergence and restraint, when that of appearance (emergence) is overpowered, there follows a moment of restraint in the mind; this is the parinama of restraint.
vyutthana-nirodha-samskarayor abhibhava-pradurbhavau nirodha-ksana-citta-anvayo nirodha-parinamah
- From the samskara of this there is a calm flow.
tasya prasanta vahita samskarat
- When there is obstruction of all objectivity and the arising of one-pointedness, there is of the mind the parinama of samadhi.
sarva-arthata-ekagratayoh ksaya-udayau cittasya samadhi-parinamah
- Hence again, when there is equanimity between arising and quieted intentions, there is the parinama of one-pointedness of the mind.
tatah punah santa-uditau tulya-pratyayau cittasya-ekagrata-parinamah
- By this are similarly explained the parinamas of state, designation, and dharama amongst the elements and the senses.
etena bhuta-indiyesu dharma-lasana-avastha-parinama vya khyatah
- The dharma-holder corresponds to the dharma whether quieted, arisen, or undetermined (past, present, or future).
santa-udita-avyapadesya-dharma-anupati-dharmi t
- The casue of the difference between parinamas is the difference in the succession.
krama-anyatvam parinama-anyatve hetuh
- From samyama on the threefold parinamas (there is) knowledge of past and future.
parinama-traya-samyamad atita-anagata-jnanam
- From the overlapping here and there of words, purposes, and intentions, there is confusion. From samyama on the distinctions of them, there is knowledge of the (way of) utterance of all beings.
sabda-artha-pratyayanam itara-itara adhyasat samskaras tat pravibhaga-samyamat sarva-bhuta-ruta-jnanam
- From effecting the perception of samskara, there is knowledge of previous births.
samskara-saksat karanat purva-jati-jnanam
- [Similarly, from perception of another's] intentions, there is knowledge of another mind.
pratyasya para-citta-jnanam
- But this is not with support because there is no condition of it in the elements.
na ca tat salambanam tasya avisayi bhutatvat
- From samyama on the form (rupa) of the body, [there arises] the suspension of the power of what is to be grasped and the disjunction of light and the eye, resulting in concealment.
kaya-rupasamyamat tad grahya-sakti-stambhe caksuh prakasa-asamyoge antardhanam
- Karma is either in motion or not in motion. From samyama on this, or from naturual phenomena boding misfortune, there is knowledge of death.
sopakramam nirupakramam ca karman tad samyamat aparanta-jnanam aristebhyahva
- [By samyama] on friendliness and so forth, (corresponding) powers.
maitri adisu balani
- [By samyama] on powers, the powers like those of the elephant, and so forth.
balesu hasti-bala-adini
- Due to the casting of light on a [sense] activity, there is knowledge of the subtle, concealed, and distant.
pravrtti-aloka-nyasat suksma-vyahahita-viprakrsta-jnanam
- From samyama on the sun, [arises] knowledge of the world.
bhuvana-jnanam surye samyamat
- On the moon, knowledge of the ordering of the stars.
candre tara-vyutha-jnanam
- On the polar star, knowledge of there movement.
dhruve tad gati-jnanam
- On the central cakra, knowledge of the ordering of the body.
yama-niyama-asana-pranayama-pratyahara-dharana-
dhyana-samadhyo stav-angani
- On the hollow of the throat, cessation of hunger and thirst.
kantha-kupe ksut-pipasa-nivrttih
- On the tortoise nadi, stability.
kurma-nadyam sthairyam
- On the light in the head, vision of the perfected ones.
murdha-jyotisi siddha-darsanam
- Or from intuition, everything.
pratibhad va sarvam
- On the heart, understanding of the mind.
vhrdaye citta-samvit
- When there is no distinction of intention between the purusa and the perfect sattva, there is experience for the purpose of the other [purusa]; from samyama on purpose being for the self, there is knowledge of purusa.
sattva-purusayor atyanta-asamkirnayoh pratyaya-avisesah bhogah para-arthatvat svartha-samyamat purusa-jnanam
- Hence are born intuitive hearing touching, tasting, and smelling.
tatah pratibha-sravana-vedana-adarsa-asvada-vartah jayante tatah
- These are impediments to samadhi; in emergence (world production), they are perfections.
te samadhau upasargah vyutthane siddhayah
- From the relaxation of the cause of bondage and from the preception of the manifestation, there is an entering of the mind into another embodiment.
bandha-karana-saithilyat pracara-samvedanat ca cittasya para-sarira-avesah
- From mastery of the upbreath, there is nonattachment amongst water, mud, and thorns, etc., and a rising above.
udana-jayat jala-panka-kantaka-adisu asangah ukrantis ca
- From mastry of the samana, there is radiance.
samana-jayat jvalanam
- From samyana on the connection between the ear and space, [there arises] the divine ear.
srotva-akasayoh sambandha-samyamad divyam srotram
- From samyama on the connection between body and space, and from unity with the lightness of cotton there is movement through space.
kaya-akasayoh sambandha-samyamat laghu-tula-samapatteh ca akasa-gamamam
- An outer, genuine fluctuation is the great discarnate; hence the covering of light is destroyed.
bahir akalita vrttir maha-videha tatah prakasa-avarana-ksayah
- From samyama on the significance and connection of the subtle and the own-form of the gross, there is mastery over the elements.
sthula-svarupa-suksma-anvaya-arthavatta-samyamad bhuta-jayah
- Hence arises the appearance of minuteness and so forth, perfection of the body, and unassailability of its dharma.
samadhi-siddhir isvara-pranidhanat
- Perfection of the body is beauty of form, strength, and adamantine stability.
rupa-lavaya-bala-vajra-samhanantvani kaya-sampat
- From samyama on grasping, own form, I-am-ness, their connection, and their significance, ther is mastery over the sense organs.
grahana-svarupa-asmita-anvaya-arthavattva-samyamid indriya-jaya
- Hence, there is swiftness of the mind organ, a state of being beyond the senses, and mastery over pradhana.
tato mano-javitvam vikarana-bhava pradhana-jayas ca
- Only from the discernment of the difference between sattva and purusa, there is sovereignty over all states of being and knowedge of all.
sattva-purusa-anyata-khyati-matrasya sarva-bhava-adhistha-trtvam sarva-jnatrtvam ca
- From dispassion toward even this, in the destruction of the seed of this impediment, arises kaivalyam.
tad-vairagyad api dosa-bija-ksaye kaivalyam
- There is no cause for attachment and pride upon the invitation of those well established, because repeated association with the undesirable.
sthany-upanimantrane sanga-smaya-akaranam punar anista-prasangat
- From samyama on the moment of its succession, there is knowledge born of discrimination.
ksana-tat-kramayoh samyamad viveka-jam jnanam
- Hence, there is the asertainment of two things that are similar, due to their not being limited (made separate) by differences of birth, designation, and place.
jati-laksana-desair anyata anavacchedat tulyayoh tatah pratipattih
- The knowledge born of discrimination is said to be liberating, (inclusive of) all conditions and all times, and nonsuccessive.
tarkam sarva-visayam sarvatha visayam akramam ca iti viveka-jam-jnanam
- In the sameness of purity between the sattva and the purusa there is kaivalyam.
sattva-purusayoh suddhi-sumye kaivalyam iti
Chapter 1. The Yoga 
