SreeNarayanaGuru

[gopu]

1. satatam yojayati yadyunakti ca cidatmani
mano nirodharupo'yam sa yoga iti samsitah

That which always unites the mind
With the reasoning Self, and also gets united with it,
And which is in the form of restraint,
That is praised as Yoga.

YAD,that which,
CIDATMANI,in the reasoning self (i.e. in the absolute which is in the nature of wisdom)
MANAH,the mind,
SATATAM,always,
YOJAYATI,unites,
YUNAKTI CA and gets united,
NIRODHA-RUPAH SAH AYAM,that which is of the form of restraint (of the mind),
YOGAH,yoga,
ITI SAMSITAH,is praised to be

[gopu]

2. na drasta darsanam drsyam vidyate yatra tatra hrt
yojayedvasana yavadyogo'yamiti yogavit

Where the seer, the sight and the seen
Are not present, there the heart
Should be joined, as long as incipient memory-factors (are present):
Such is Yoga, (says) the knower of Yoga.

YATRA,where,
DRASHTA DARSANAM DRISYAM CA,the seer,the sight and
the seen,
NA VIDYATE,are not present,
TATRA,there (i.e. in the ultimate self),
HRIT,the heart (or mind),
YAVAT VASANA (VIDYATE),as long as incipient memory factors (are present),
YOJAYET,it should be joined,
AYAM YOGAH,such is yoga,
ITI YOGAVIT (VADATI),(says) the knower of yoga

[gopu]

3. namarupamidam sarvam brahmaiveti viliyate
yadbrahmani mano nityam sa yoga iti niscitah

All this consisting of name-form, (knowing)
As verily the Absolute, the mind ever merges
In the Absolute, what constitutes such,
As Yoga is ascertained.

IDAM NAMA-RUPAM SARVAM,all this of name-form,
BRAHMA-EVA ITI,as verily the absolute,
MANAH,the mind,
NITYAM,always,
BRAHMANI,in the absolute,
VILIYATE,gets merged,
(ITI) YAT,(such) what is,
SAH,that,
YOGAH ITI NISCITAH,as yoga is ascertained

[gopu]

4. cittasya tailadharavadvrttya'vichinnaya'tmani
nirantaram ramyate yatsayogo yogibhih smrtah

The unbroken functioning of reason
Which in the Self, like a streak of oil,
Finds incessant joy - such as Yoga
Is by Yogis recognized.

TAILA-DHARAVAT,like the streak of flowing oil,
AVICCHANNAYA,unbroken,
ITTASYAVRITTYA,by the functioning of the reason,
ATMANI,in the self,
NIRANTARAM,incessantly,
REMYATE (ITI)YAT,(in that) it finds joy,
SAH YOGAH (ITI),that (as) yoga,
YOGIBHIH SMRITAHA,is recognized by yogis.

[gopu]

5. yato yato mano yati sada'tmani tatastatah
niyamya yojayedetadyogo'yam yujyatmiha

To which or which order (interest) the mind goes,
From that or that other into the Self,
Ever restraining it, it should be joined,
In such Yoga here let it be united.

MANAH,the mind,
YATAH YATAH,from which or which other (interest),
YATI,goes,
TATAH TATAH,from that or that other,
ETAT,this (the mind),
NIYAMYA,having restrained,
SADA,always,
ATMANI,in the self,
YOJAYET,should be joined,
AYAM YOGAH,this is yoga,
IHA,in this here, (yoga),
YUJYATAM,let it be united (i.e.let it be joined,let samadhi be practiced)

[gopu]

6. sarvanatakarah pumsam sankalpah kalpitaih saha
unmulya vasanajalairyenamani nirudhyate

Uprooting those incipient memory-factors of willing,
The source of all human disasters, (he) who
Together with their varied willed objects
Restrains in the form of Self (saying):

PUMSAM,for man,
SARVA-ANARTHA-KARAH,which is the source of all
disasters,
SANKALPAH,willing,
KALPITAIH,with the objects of wilful
desire,
VASAN-JALAIH SAHA,together with the various incipient memory factors belonging to the will,
UNMULYA,uprooted,
YENA,by whom,
ATMANI,in the self,
NIRUDHYATE,is restrained

[gopu]

7. drsyasya na drso'stitvam ato drsyam drgatmakam
iti yunjita drgrupe yah sa yogavidham varah

"What is seen has no existence as such,
"Thus what is seen is the seer's Self"-
He among knowers of Yoga
Is the most superior.

DRSYASYA,in visible objects,
NA ASTITVAM,there is no existence,
DRISAH (ASTITVAM ASTI),it is the seer (that has existence),
ATAH,thus,
DRISYAM DRIGATMAKAM (BHAVATI),the seen is the form of the seer,
ITI,thus,
YAH,who,
DRIGRUPE,in the form of the self
YUNJITA, joins,
SAH YOGAVIDAM VARAH,he is the knower of yoga

[gopu]

8. yada piban mano bhrngah svanandamadhumadhurim
na spandati vasikrtya yojito yogavayuna

When the mind-bee drinking
Of the nectar-sweetness of Self-bliss
Is drawn into union with Yoga breeze
And does not flutter, (Yoga takes place).

YADA,when,
YOGAVAYUNA,by the breeze of yoga,
VASIKRITYA, being drawn to its side,
YOJITAH,having attained to yoga union,
MANO-BHRINGAH,the bee that is the mind,
SVANANDA-MADHU-MADHURIM,the nectar sweetness of self-bliss,
PIBAN,while enjoying,
NA SPANDATI,does not flutter,
(TADA YOGA SYAT),(then yoga takes place)

[gopu]

9. dhyanamantantarbhruvordrstirjihvagram lambikordhvatah
yada syatkhecari mudra nidralasyadinasini

When meditation with gaze fixed between the eye-brows
And the tongue-tip touching beyond the uvula (takes place)
Then happens (khecari mudra) that space-freedom attitude
Of drowsiness - and fatigue - dispelling capacity.

YADA,when,
BHRUVOH,of the two eyebrows,
ANTAH,in the middle,
DHYANAM DRISTIH (CA),meditation and gaze,
LAMBIKA-URDHVATAH,placed beyond the uvula,
JIHVAGRAM (CA),the tip of the tongue also,
(SYAD),(takes place),
JIHVAGRAM (CA),the tip of the tongue also,
(SYAD),(takes place),
YADA),(then),
NIDRA-ALASYA-ADI-NASISNI,of sleep,fatigue etc., dispelling potency,
SYAD,happens,
KHECARI-MUDRA,an attitude enabling one to attain the freedom of space

[gopu]

10. jnanam karmeti loke'smin dvidha yogah samasatah
anayoryogavistarah sarvah parisamapyate

As of wisdom or action, Yoga in this world
Is of two kinds; and within these summarily
The whole of the further elaboration of Yoga
Is comprised conclusively.

ASMIN LOKE,in this world,
YOGAH,yoga,
JNANAM KARMAITI, as of wisdom and action,
SAMASATAH,in summary fashion,
DVIDHA,in two kinds
,YOGAVISTARAH SARVAH,the whole of any further elaboration of yoga,
ANAYOH,within these,
PARISAMAPYATE,is comprised conclusively