विषयेषु समासेन प्रत्याहारः प्रकीर्तितः चित्तस्य धारणा प्रोक्ता स्थानबन्धः समासतः
Withdrawal from the senses is briefly called pratyāhāra; the binding of the mind to a place is concisely called dhāraṇā.
तस्याः स्वास्थ्येन ध्यानं च समाधिश् च विचारतः तत्रैकचित्तता ध्यानं प्रत्ययान्तरवर्जितम्
When that is steady, meditation and absorption are considered; there, one-pointedness of mind is meditation, free from other impressions.
चिद्भासमर्थमात्रस्य देहशून्यमिव स्थितम् समाधिः सर्वहेतुश् च प्राणायाम इति स्मृतः
When only the awareness of consciousness remains, as if the body were absent, that is called samādhi; and the cause of all is said to be prāṇāyāma.
प्राणः स्वदेहजो वायुर् यमस्तस्य निरोधनम् त्रिधा द्विजैर्यमः प्रोक्तो मन्दो मध्योत्तमस् तथा
Prāṇa is the wind arising in one's own body; its restraint is called yama. Yama is said by the twice-born to be threefold: mild, moderate, and superior.
प्राणापाननिरोधस्तु प्राणायामः प्रकीर्तितः प्राणायामस्य मानं तु मात्राद्वादशकं स्मृतम्
The restraint of prāṇa and apāna is called prāṇāyāma. The measure of prāṇāyāma is remembered as twelve mātrās.
नीचो द्वादशमात्रस्तु उद्धातो द्वादशः स्मृतः मध्यमस् तु द्विरुद्धातश् चतुर्विंशतिमात्रकः
The lowest is of twelve mātrās, the highest is also twelve, and the middle is twice the highest, being twenty-four mātrās.
मुख्यस्तु यस्त्रिरुद्धातः षट्त्रिंशन्मात्र उच्यते प्रस्वेदकम्पनोत्थानजनकश्च यथाक्रमम्
The principal one, which is three times the highest, is said to be thirty-six mātrās, producing sweat, trembling, and rising up, each in order.
आनन्दोद्भवयोगार्थं निद्राघूर्णिस्तथैव च रोमाञ्चध्वनिसंविद्धस्वाङ्गमोटनकम्पनम्
For the purpose of producing bliss in yoga, and likewise sleep and dizziness, there is horripilation, sound, awareness, bodily shaking, and trembling.
भ्रमणं स्वेदजन्या सा संविन्मूर्छा भवेद्यदा तदोत्तमोत्तमः प्रोक्तः प्राणायामः सुशोभनः
When there is dizziness and sweat-induced fainting, that is called the highest and best prāṇāyāma.
सगर्भो ऽगर्भ इत्युक्तः सजपो विजपः क्रमात् इभो वा शरभो वापि दुराधर्षो ऽथ केसरी
It is said to be with seed or without seed, with recitation or without recitation, in order; whether like an elephant, a deer, difficult to subdue, or a lion.
गृहीतो दम्यमानस्तु यथास्वस्थस्तु जायते तथा समीरणो ऽस्वस्थो दुराधर्षश् च योगिनाम्
When restrained and controlled, it becomes as it should; but if the wind is unsteady, it is difficult for yogis to subdue.
न्यायतः सेव्यमानस्तु स एवं स्वस्थतां व्रजेत् यथैव मृगराङ्नागः शरभो वापि दुर्मदः
When practiced properly, it attains steadiness, just as a wild animal, elephant, or deer, though unruly, becomes calm.
कालान्तरवशाद्योगाद् दम्यते परमादरात् तथा परिचयात्स्वास्थ्यं समत्वं चाधिगच्छति
By the force of time and practice, it is restrained with great care; thus, through familiarity, steadiness and evenness are attained.
योगादभ्यसते यस्तु व्यसनं नैव जायते एवमभ्यस्यमानस्तु मुनेः प्राणो विनिर्दहेत्
One who practices through yoga does not develop affliction; thus, when practiced, the sage's prāṇa is purified.
मनोवाक्कायजान् दोषान् कर्तुर्देहं च रक्षति संयुक्तस्य तथा सम्यक् प्राणायामेन धीमतः
It protects from faults arising from mind, speech, and body, and the body of the practitioner, when prāṇāyāma is properly united and performed by the wise.
दोषात्तस्माच्च नश्यन्ति निश्वासस्तेन जीर्यते प्राणायामेन सिध्यन्ति दिव्याः शान्त्यादयः क्रमात्
Therefore, faults are destroyed and exhalation is diminished; through prāṇāyāma, divine peace and other qualities are gradually accomplished.
शान्तिः प्रशान्तिर्दीप्तिश् च प्रसादश् च तथा क्रमात् आदौ चतुष्टयस्येह प्रोक्ता शान्तिरिह द्विजाः
Peace, supreme tranquility, radiance, and clarity are attained in order; among these four, peace is first declared here, O twice-born.
सहजागन्तुकानां च पापानां शान्तिर् उच्यते प्रशान्तिः संयमः सम्यग् वचसामिति संस्मृता
Peace is said to be the removal of innate and incidental sins; supreme tranquility is complete restraint, as is remembered in the tradition.
प्रकाशो दीप्तिरित्युक्तः सर्वतः सर्वदा द्विजाः सर्वेन्द्रियप्रसादस्तु बुद्धेर्वै मरुतामपि
Light is said to be radiance, O twice-born, always and everywhere; the clarity of all the senses is indeed the intellect’s, and even of the winds.
प्रसाद इति सम्प्रोक्तः स्वान्ते त्विह चतुष्टये प्राणो ऽपानः समानश् च उदानो व्यान एव च
This clarity is called 'prasāda', and here, in the body, there are four: prāṇa, apāna, samāna, udāna, and vyāna.
नागः कूर्मस्तु कृकलो देवदत्तो धनंजयः एतेषां यः प्रसादस्तु मरुतामिति संस्मृतः
Nāga, Kūrma, Kṛkala, Devadatta, and Dhanaṃjaya—these are remembered as the clarity of the winds.
प्रयाणं कुरुते तस्माद् वायुः प्राण इति स्मृतः अपानयत्यपानस्तु आहारादीन् क्रमेण च
Therefore, the wind that causes movement is called prāṇa; apāna expels, in sequence, food and the like.
व्यानो व्यानामयत्यङ्गं व्याध्यादीनां प्रकोपकः उद्वेजयति मर्माणि उदानो ऽयं प्रकीर्तितः
Vyāna pervades the limbs, and is the agitator of diseases and such; it stirs the vital points, and this is called udāna.
समं नयति गात्राणि समानः पञ्च वायवः उद्गारे नाग आख्यातः कूर्म उन्मीलने तु सः
Samāna brings the limbs into balance; these five winds are so named. Nāga is said to cause belching, Kūrma is for opening the eyes.
कृकलः क्षुतकायैव देवदत्तो विजृम्भणे धनंजयो महाघोषः सर्वगः स मृते ऽपि हि
Kṛkala is indeed for causing hunger, Devadatta for yawning, and Dhanaṃjaya is the great sound, pervading all, even after death.
इति यो दशवायूनां प्राणायामेन सिध्यति प्रसादो ऽस्य तुरीया तु संज्ञा विप्राश्चतुष्टये
Thus, the clarity of these ten winds is accomplished by breath-control; the fourth designation, O twice-born, is for the four.
विस्वरस्तु महान् प्रज्ञो मनो ब्रह्मा चितिः स्मृतिः ख्यातिः संवित्ततः पश्चाद् ईश्वरो मतिरेव च
Viśva, Mahān, Prajñā, Manas, Brahmā, Citi, Smṛti, Khyāti, Saṃvit, and then Īśvara and Mati—these are so known.
बुद्धेरेताः द्विजाः संज्ञा महतः परिकीर्तिताः अस्या बुद्धेः प्रसादस्तु प्राणायामेन सिध्यति
O twice-born, these are said to be the names of the intellect, of the great; the clarity of this intellect is accomplished by breath-control.
विस्वरो विस्वरीभावो द्वंद्वानां मुनिसत्तमाः अग्रजः सर्वतत्त्वानां महान्यः परिमाणतः
Viśva is the state of universality, O best of sages, the eldest of all principles, and Mahān is the greatest in measure.
यत्प्रमाणगुहा प्रज्ञा मनस्तु मनुते यतः बृहत्त्वाद् बृंहणत्वाच्च ब्रह्मा ब्रह्मविदांवराः
That which is the measure and cave of knowledge, from which the mind thinks; because of its vastness and capacity to expand, it is called Brahmā by the best knowers of Brahman.