#patanjali

Yogas chitta vritti nirodhah. (Yoga is the stilling of the fluctuations and modifications of the mind).

Tada drashtuh svarupe avasthanam. (Then the Seer abides in its own true, untouched nature).

Vritti sarupyam itaratra. (At other times, the Seer identifies with the fluctuating mental modifications).

Abhyasa vairagyabhyam tan nirodhah. (The stilling of mental fluctuations is achieved through dedicated practice and conscious non-attachment).

Tatra sthitau yatno abhyasah. (Practice is the continuous, steady effort to remain established in quiet awareness).

Sa tu dirgha kala nairantarya satkara asevito dridha bhumih. (Practice becomes firmly grounded when cultivated consistently, without interruption, and with reverent devotion over a long time).

Drishta anushravika vishaya vitrishnasya vashikara sanjna vairagyam. (Non-attachment is the conscious mastery of desire for visible and promised pleasures).

Tat param purusha khyater guna vaitrishnyam. (The highest non-attachment arises from direct realization of pure Consciousness, transcending the primal qualities of nature).

Ishvara pranidhanad va. (Or meditative surrender to the Divine brings swift realization).

Tasya vachakah pranavah. (The sacred syllable Om is the cosmic vibration expressing the supreme reality).

Tajjapas tadartha bhavanam. (Repetition of Om with deep contemplation on its meaning unveils inner truth).

Tatah pratyak chetana adhigamo apy antaraya abhavash cha. (Through dedicated meditation on the Divine, inner awareness blossoms and all inner obstacles dissolve).

Vyadhi styana samshaya pramada alasya avirati bhranti darshana alabdh भूमिकाtva anavasthitatvani chitta vikshepah. (Disease, dullness, doubt, negligence, laziness, craving, delusion, and instability are the mind's scatterings).

Duhkha daurmanasya angamejayatva shvasaprashvasa vikshepa sahabhuvah. (Grief, distress, physical tremors, and erratic breathing accompany a scattered mind).

Tat pratishedhartham eka tattva abhyasah. (To overcome mental scatterings, practice focusing one-pointedly on a single principle).

Maitri karuna mudita upekshanam sukha duhkha punya apunya vishayanam bhavanatah chitta prasadanam. (By cultivating friendliness toward the happy, compassion for the sorrowful, delight in the virtuous, and equanimity toward the wicked, the mind retains serene clarity).

Prachchhardana vidharanabhyam va pranasya. (Or serenity is attained through conscious regulation and gentle retention of the breath).

Vishoka va jyotishmati. (Or meditation on the luminous, sorrowless inner light reveals supreme peace).

Vita raga vishayam va chittam. (Or meditation on a mind that has transcended worldly desire brings tranquility).

Svapna nidra jnanalambanam va. (Or contemplation on the wisdom gained from dreams and deep sleep stabilizes the mind).

Yathabhimata dhyanad va. (Or meditation on any uplifting object that naturally inspires your heart brings stillness).

Paramanu parama mahattva anto asya vashikarah. (When the mind is stilled, its mastery extends from the infinitesimal particle to the infinite cosmos).

Tapah svadhyaya ishvara pranidhanani kriya yogah. (Self-discipline, self-study, and surrender to the Divine constitute Kriya Yoga).

Klesha tanu karanarthah samadhi bhavanarthash cha. (The purpose of practice is to weaken the afflictions and cultivate meditative absorption).

Avidya asmita raga dvesha abhiniveshah kleshah. (The five afflictions are ignorance, egoism, attachment, aversion, and clinging to life).

Avidya kshetram uttaresham prasupta tanu vichhinnodaranam. (Ignorance of our true nature is the breeding ground for all other afflictions).

Anitya ashuchi duhkha anatmasu nitya shuchi sukha atma khyatir avidya. (Ignorance is mistaking the transient, impure, sorrowful, and non-self for the eternal, pure, joyful, and Self).

Drig darshana shaktyor ekatmata iva asmita. (Egoism is the misidentification of the power of seeing with the instrument of seeing).

Sukhanushayi ragah. (Attachment is the clinging to the memory of past pleasure).

Duhkhanushayi dveshah. (Aversion is the reactive repulsion toward the memory of past pain).