अथ योगानुशासनम्॥१॥
I.1 Atha yogānuśāsanam
At last, it has taken up til now to accept the invitation of Yoga and smooth out the rough edges of the personality to extract the nectar of life. This awakens a deep feeling of love and respect for the Great Ones who have come before us and shed the light that we may follow.  It has taken an entire lifetime to arrive in this auspicious moment when choose to follow along with teachings of Yoga. This awakens a deep feeling of reverence for all those who have come before us and shed light that we may follow.

योगश्चित्तवृत्तिनिरोधः॥२॥
I:2 Yogas chitta vṛtti nirodha
Yoga is the intentional resolution of all involuntary states of mind and emotion to embody integration and reclaim our wholeness.

तदा द्रष्टुः स्वरूपेऽवस्थानम्॥३॥
I:3 Tadā draṣṭuḥ svarūpe ‘vasthānam 
Then, the seer drops into their own natural splendor of resilience. 

वृत्तिसारूप्यमितरत्र॥४॥
I:4 Vṛtti sārūpyam itaratra
At other times, the Seer conforms with the distortions of fragmented consciousness which are like of the night.

वृत्तयः पञ्चतय्यः क्लिष्टा अक्लिष्टाश्चः॥५॥
I:5 Vṛttayaḥ pañchatayyaḥ kliṣṭāklishtāḥ
The spirals of consciousness are two-fold of five kinds each and can be sources of contentment or discontent, and may be useful or unuseful.

प्रमाणविपर्ययविकल्पनिद्रास्मृतयः॥६॥
I:6 Pramāṇa viparyaya vikalpah nidrā smṛtayaḥ
The five seemingly non-painful vṛtti are valid cognition, wrong or confused knowledge, abstract thought, sleep, and memory. 

प्रत्यक्षानुमानागमाः प्रमाणानि॥७॥
I:7 Pratyakṣānumānāgamāḥ pramāṇāni
Direct experience, deductive reasoning, and inference based on a trustworthy authority’s testimony are the three sources of valid cognition.

विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम्॥८॥
I.8 Viparyayo mithyājñānamatadrūpapratiṣṭham
False perception is when the image in the mind is unsupported by reality.

शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः॥९॥
I:9 Shabda jñānānupātī vastu shūnyo vikalpaḥ  
Imagination is based on a concept that is but an idea or based on hearsay, and has yet to manifest. 

अनुभूतविषयासम्प्रमोषः स्मृतिः॥११॥
I:11 Anubhūta viṣayāsampramoṣaḥ smṛtiḥ
Memory is the non-escaping of a past experience that has imprinted itself in the chitta, the personal energy field. 

अभ्यासवैराग्याभ्यां तन्निरोधः॥१२॥
I:12 Abhyāsa vairāgyābhyām tannirodhaḥ
The way to attenuate distortion and settle into clarity is through practice and non-participation.

तत्र स्थितौ यत्नोऽभ्यासः॥१३॥
I:13 Tatra sthitau yatno ‘byāsaḥ
Practice is the steadiness of effort and the effort to be steady through peaceful release. 

स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः॥१४॥
I:14 Sa tu dīrgha kāla nairantarya satkārāsevito dṛḍah bhūmiḥ
After a very, very long time, persistent consistence, clear intention, sincerity, and devoted application one’s functional practice becomes spiritually mature, and establishes expanded and peaceful awareness.

दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसञ्ज्ञा वैराग्यम्॥१५॥
I:15 Dṛṣta ānusravika viṣaya vitṛṣṇasya vashīkāra samjñā vairāgyam
Supreme detachment and self-understanding is letting go of the desire for anything seen or heard about, including any promise of heaven or liberation.

तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम्॥१६॥
I:16 Tat param puruṣa khyāter guṇa vaitṛṣṇyam 
When an individual has achieved clear understanding of the wholeness of their essential self, they are no longer be disturbed by distracting influences within or around themself.

वितर्कविचारानन्दास्मितारूपानुगमात्सम्प्रज्ञातः॥१७॥
I:17 Vitarka vichāra ānanda asmitā rūpānugamāt samprajñātaḥ
A functional yoga practice matures into total comprehension. What began as understanding on a superficial level, gradually deepens and evolves from consciousness based on reasoning, reflection, elation, into the pure “I sense”.

विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः॥१८॥
I:18 Virāma pratyaya abhyāsa pūrvah saṃskāra sheṣo ‘nyaḥ
With vigilant practice and effort, eventually all of the klesha are scorched, and only the remnant impression of nirodha, self-regulation and expanding consciousness remains.

भवप्रत्ययो विदेहप्रकृतिलयानाम्॥१९॥
I:19 Bhava pratyayo videha prakṛtilayānām
The Samādhi of Videha (bodiless) and the Prakritilya (those who have merged with the Prakriti of Ahamkara and Tanmatra) are called the Bhava Pratyaya, the Samādhi experienced at rebirth. Or ……some are born with natural ability.

श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम्॥२०॥
I:20 Shraddhā vīrya smṛti samādhi prajñā pūrvaka itareṣām 
Others can become Self-realized if they are committed, courageous, self-reflective and attentive, and open to wisdom.

तीव्रसंवेगानामासन्नः॥२१॥
I:21 Tivra samvegānām āsannaḥ
Samādhi is within reach for those whom are deeply interested and invested with purity of heart, enthusiasm, energy and honesty.

मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः॥२२॥
I:22 Mṛdu madhya adhimātratvāt tato’pi visheṣaḥ
There are three calibers of students; the mild, medium and intense.

ईश्वरप्रणिधानाद्वा॥२३॥
I:23 Īshwarapraṇidhānādvā
More specifically, discovered by moving toward devotion to Sacred Presence in the core of your heart.

क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः॥२४॥
I:24 Klesha karma vipākāshayair aparāmṛṣṭah puruṣa visheṣa Īshwaraḥ
Īshwara is a unique consciousness that has never been touched by affliction, the law of cause and effect, or the fruits of its actions.