Even if there is no object.
This occurs in the absence of direct perception. The use of references to meanings and side interpretations, associative images associated with descriptive words, leads the imagination to comprehension.
Additional help is provided by the use of poetry or oratory. Comprehension is also possible through dreams, feelings and emotions. Past experience stored in memory often favors this mental manifestation.

1-10

abhavapratyayalambana tamovrttirnidra

Deep sleep occurs when the mind is filled with inertia and there are no other manifestations.
Sleep is a universal and regularly repeated manifestation* of the mind. Inertia can come from boredom or exhaustion and lead to sleep. Sleep is a normal state for all living beings.

1-11

anubhutavisa yasampramosah smrtih

Memory is the mental storage of conscious experience.
All conscious experience is stored in memory. It is impossible to tell whether a memory is true, false, real or imagined.
Each manifestation of the mind and all of them together are the confirmation of the existence of this mind. Each manifestation can, at different times and under different circumstances, be both beneficial and harmful. Their impact can manifest itself both directly and immediately, and in the form of mediated manifestations after a long time.

1-12

abhyasavairagyabhyam tannirodhah

How do we come to the state of yoga? What should we do and what should we not?
The mind can reach the state of yoga through exercise and detachment.

1-13

tatra sthitau yatno 'bhyasah

What are the main features of these exercises? Although there is no description of the techniques used, the following two sutras indicate their properties.
Exercise is basically the right effort required to move forward, achieve and maintain the state of yoga (see 1-2).
The selected exercises must be correctly mastered under the guidance of a mentor who knows and understands the student. If the right exercise for a particular student is not selected or is not performed properly, success can hardly be expected.

1-14
sa tu dirghakalanairantaryasatkaradarasevito drdhabhumih

Only after a long period of doing the right exercises, without interruptions, with a positive attitude towards them and zeal, you can achieve what you want.
The usual is the desire to vigorously, enthusiastically start classes and immediately get results. But the distractions of everyday life and the great resistance of the mind encourage us to succumb to human weakness. All this is understandable. We are all prone to this. This sutra emphasizes the need to approach the exercise soberly, to arouse self-discipline, a positive attitude towards the work ahead and an understanding of the length of the path to ultimate success.

1-15

drstanusravika visa yavitrsnasya
vasikarasamjnavairagyam

As we master the exercises, we find how our ability to self-discipline and neutralize side effects increases. Eventually we can reach the state of detachment when.
At the highest level, there is no desire whatsoever for higher sensations or for extraordinary experience.
The benefits of exercise are physical strength and agility, heightened awareness and sensitivity. May appear the desire to use this new skill to prove his superiority. But these are all accidental advantages and distractions. And if we attach too much importance to them, we may lose sight of the path of yoga.

1-16

tatparam purusakhyatergunavaitrsnyam

Further
When an individual has reached a full understanding of his true nature, he will no longer succumb to distracting influences, both from within and without him.
Detachment develops with self-knowledge. The inevitable desire to retreat cannot be quelled forever. And since it exists, it will certainly come to the surface again.

1-17

vitaika vicaranandasmitarupanugamatsampra jnatah

The object gradually becomes fully understood. First on a more superficial level. Over time, insight becomes deeper. And finally it becomes all-encompassing. Achieving such a depth of understanding is pure joy. The individual is so merged with the object that he does not notice the environment.
This level of perception of the essence of the object is possible only in the state of yoga. Often we are able to understand the superficial and most obvious elements. But comprehension will not be complete until we achieve an unerring perception of the deepest layers.

1-18

viramapratya yabhyasapurvah
samskaraseso'nyah

If the mind rises to the state of yoga and abides in it, then
The usual mental perturbations are absent. However, the memory of the past remains.
In this state, "perception" is an instantaneous process, not a progressive one. Memories remain, helping us to live in the everyday world without causing anxiety.

1-19

bhavapratya yo videhaprakrtil ayanam
Inevitably, due to the fact that there are many millions of us in the world,
There will be those who will be born in a state of yoga. They don't need exercise or self-discipline.
But such people are rare and should not be envied. In fact, some of them may not be able to resist the influence of worldly temptations and lose their natural abilities.
1-20

sraddhaviryasmrtisamadhiprajnapurvaka
itaresam

But what about the rest of us? Is there a real chance to achieve this state of yoga?
With faith that gives enough energy to succeed against all odds, the direction will be sustained. Realization of yoga goals is a matter of time.
The goal is to be able to direct the mind to an object without being distracted, which in time will result in a clear and correct understanding of the chosen object.
Faith is an unshakable conviction that we will reach our goal. We must not give in to complacency when we succeed, or become discouraged when we fail. We must steadfastly and persistently overcome everything that distracts our attention, regardless of whether it seems to us good or bad.

1-21

tivrasamveganamasannah
The more intense the faith and effort, the closer the goal.
1-22

mrdumadhyadhimatratva'ttato 'pi visesah

Do we (and can we) have the same opportunities?
The depth of faith is not the same for different individuals. And it is different at different times for the same person. The results will reflect these differences.
Such variations are the product of the cultural base and abilities of the individual.

1-23

Isvarapranidhanadva

Patanjali recognizes that attempts to change the state of our mind towards yoga encounter obstacles that vary in strength. But one who has an innate faith in God is surely able to overcome all these obstacles.
One who offers regular prayers to God with a sense of humility before his power will certainly gain the opportunity to achieve the state of yoga.
In the following sutras, Patanjali gives his definition of God.

1-24
klesakarma vipakasa yairaparamrstah
purusavisesa isvarah

God is the Supreme Being whose actions are never based on misunderstanding.

1-25

tatra niratisayam sarvajnabijam
How can God be so unusual?
He knows everything there is to know.
His comprehension is higher than human understanding.
1-26

tatra niratisayam sarvajnabijam

Is God, according to Patanjali, limited in time, or is he not subject to time?
God is eternal. In fact, he is the first teacher. He is the source of guidance for all teachers past, present and future.

1-27

tasya vacakah pranavah

How should we treat God? How can we contact him?
In a way that best suits His qualities.
Different cultures and different religions use different words to describe God. But, regardless of the religion professed, the only important is that we express our highest respect to God and do it without any internal contradictions.

1-28

tajjapastadarthabhavanam

How do we connect with God?
In order to connect with God, it is necessary to regularly and correctly address Him and meditate on His qualities.
Patanjali considers it necessary to constantly reflect on the merits of God. To this can be added the constant repetition of His name with prayer and contemplation. But rote repetition and prayer are useless unless they are accompanied by conscious thought, reasoning, and deep respect.

1-29

tatah pratyakcetanadhigamo 'pyantarayabhavasca

To those who believe in God, such reflections will bring undoubted benefits.
Over time, a person will comprehend his true nature. He will not be confused by any obstacles that may arise on his way to the state of yoga.

1-30

vyadhistyanasamsayapramadalasyavirati-
bhrantidassanalabdhabhumikatvana-
Vasthitatvani citta viksepaste 'ntarayah

What are these obstacles?
There are nine types of obstacles to the development of mental clarity: illness, mental stagnation, doubt, lack of foresight, fatigue, indulgence*, illusions about the real state of one's mind, lack of perseverance, and degradation. They are hindrances because they create mental disturbances and contribute to distraction.

1-31

duhkhadaurmanasyangamejayatvasvasaprasvasa
viksepasahabhuvah

Can we determine when these obstacles arise and how they manifest themselves?
The appearance of all these obstacles is expressed through one or more of the following symptoms: mental discomfort, negative thinking, inability to easily tolerate various postures of the body, difficulty in controlling breathing.
Any of these symptoms can have far-reaching consequences. The following eight sutras contain recommendations for overcoming obstacles and identifying their symptoms. These recommendations are useful both for deep believers in God and for non-believers.

1-32

tatpratisedharthamekatattvabhyusah

If you can choose a suitable remedy for calming the mind and train in its application, no matter what the provocation, the obstacles will not be able to take root.

1-33

Maitrikarunamuditopeksanam
sukhaduhkhapunyapunya visa yanam
bhavanatascittaprasadanam

In everyday life, we see around us people who are happier than we are, and people who are less happy. Some of them do meritorious deeds, others create problems. Whatever our usual attitude towards such people and actions, if we can rejoice for the more fortunate and sympathize with the less fortunate, rejoice with those who create things worthy of admiration, and remain indifferent to the mistakes of others, our mind will become balanced.

1-34

pracchardanavidharanabhyam va pranasya

When we detect an obstacle or a symptom of an obstacle, we
Breathing exercises using extended exhalation may help.
It is advisable to learn these techniques under the guidance of a Guru (teacher).

1-35

visa yavati va pravttirutpanna manasah sthitinibandhini

Sight and hearing play an essential role in obtaining information for the mind. These are the doors of perception, and we are often their slaves. But can't we explore what is more powerful in us than our sensations? Can't we sharpen them and make them serve us?
By regular exploration of the role of sensations, we can reduce mental distortions.

1-36

visoka va jyotismati

One of the greatest mysteries of life is life itself.
When we are interested in what life is and what keeps us alive, we calm the thoughts that distract us.
Considering things greater than ourselves helps set perspective.

1-37

vitaraga visa yam va

Even if there is no object.
This occurs in the absence of direct perception. The use of references to meanings and side interpretations, associative images associated with descriptive words, leads the imagination to comprehension.
Additional help is provided by the use of poetry or oratory. Comprehension is also possible through dreams, feelings and emotions. Past experience stored in memory often favors this mental manifestation.

1-10

abhavapratyayalambana tamovrttirnidra

Deep sleep occurs when the mind is filled with inertia and there are no other manifestations.
Sleep is a universal and regularly repeated manifestation* of the mind. Inertia can come from boredom or exhaustion and lead to sleep. Sleep is a normal state for all living beings.

1-11

anubhutavisa yasampramosah smrtih

Memory is the mental storage of conscious experience.
All conscious experience is stored in memory. It is impossible to tell whether a memory is true, false, real or imagined.
Each manifestation of the mind and all of them together are the confirmation of the existence of this mind. Each manifestation can, at different times and under different circumstances, be both beneficial and harmful. Their impact can manifest itself both directly and immediately, and in the form of mediated manifestations after a long time.

1-12

abhyasavairagyabhyam tannirodhah

How do we come to the state of yoga? What should we do and what should we not?
The mind can reach the state of yoga through exercise and detachment.

1-13

tatra sthitau yatno 'bhyasah

What are the main features of these exercises? Although there is no description of the techniques used, the following two sutras indicate their properties.
Exercise is basically the right effort required to move forward, achieve and maintain the state of yoga (see 1-2).
The selected exercises must be correctly mastered under the guidance of a mentor who knows and understands the student. If the right exercise for a particular student is not selected or is not performed properly, success can hardly be expected.

1-14
sa tu dirghakalanairantaryasatkaradarasevito drdhabhumih

Only after a long period of doing the right exercises, without interruptions, with a positive attitude towards them and zeal, you can achieve what you want.
The usual is the desire to vigorously, enthusiastically start classes and immediately get results. But the distractions of everyday life and the great resistance of the mind encourage us to succumb to human weakness. All this is understandable. We are all prone to this. This sutra emphasizes the need to approach the exercise soberly, to arouse self-discipline, a positive attitude towards the work ahead and an understanding of the length of the path to ultimate success.

1-15

drstanusravika visa yavitrsnasya
vasikarasamjnavairagyam

As we master the exercises, we find how our ability to self-discipline and neutralize side effects increases. Eventually we can reach the state of detachment when.
At the highest level, there is no desire whatsoever for higher sensations or for extraordinary experience.
The benefits of exercise are physical strength and agility, heightened awareness and sensitivity. May appear the desire to use this new skill to prove his superiority. But these are all accidental advantages and distractions. And if we attach too much importance to them, we may lose sight of the path of yoga.

1-16

tatparam purusakhyatergunavaitrsnyam

Further
When an individual has reached a full understanding of his true nature, he will no longer succumb to distracting influences, both from within and without him.
Detachment develops with self-knowledge. The inevitable desire to retreat cannot be quelled forever. And since it exists, it will certainly come to the surface again.

1-17

vitaika vicaranandasmitarupanugamatsampra jnatah

The object gradually becomes fully understood. First on a more superficial level. Over time, insight becomes deeper. And finally it becomes all-encompassing. Achieving such a depth of understanding is pure joy. The individual is so merged with the object that he does not notice the environment.
This level of perception of the essence of the object is possible only in the state of yoga. Often we are able to understand the superficial and most obvious elements. But comprehension will not be complete until we achieve an unerring perception of the deepest layers.

1-18

viramapratya yabhyasapurvah
samskaraseso'nyah

If the mind rises to the state of yoga and abides in it, then
The usual mental perturbations are absent. However, the memory of the past remains.
In this state, "perception" is an instantaneous process, not a progressive one. Memories remain, helping us to live in the everyday world without causing anxiety.

1-19

bhavapratya yo videhaprakrtil ayanam
Inevitably, due to the fact that there are many millions of us in the world,
There will be those who will be born in a state of yoga. They don't need exercise or self-discipline.
But such people are rare and should not be envied. In fact, some of them may not be able to resist the influence of worldly temptations and lose their natural abilities.
1-20

sraddhaviryasmrtisamadhiprajnapurvaka
itaresam

But what about the rest of us? Is there a real chance to achieve this state of yoga?
With faith that gives enough energy to succeed against all odds, the direction will be sustained. Realization of yoga goals is a matter of time.
The goal is to be able to direct the mind to an object without being distracted, which in time will result in a clear and correct understanding of the chosen object.
Faith is an unshakable conviction that we will reach our goal. We must not give in to complacency when we succeed, or become discouraged when we fail. We must steadfastly and persistently overcome everything that distracts our attention, regardless of whether it seems to us good or bad.

1-21

tivrasamveganamasannah
The more intense the faith and effort, the closer the goal.
1-22

mrdumadhyadhimatratva'ttato 'pi visesah

Do we (and can we) have the same opportunities?
The depth of faith is not the same for different individuals. And it is different at different times for the same person. The results will reflect these differences.
Such variations are the product of the cultural base and abilities of the individual.

1-23

Isvarapranidhanadva

Patanjali recognizes that attempts to change the state of our mind towards yoga encounter obstacles that vary in strength. But one who has an innate faith in God is surely able to overcome all these obstacles.
One who offers regular prayers to God with a sense of humility before his power will certainly gain the opportunity to achieve the state of yoga.
In the following sutras, Patanjali gives his definition of God.

1-24
klesakarma vipakasa yairaparamrstah
purusavisesa isvarah

God is the Supreme Being whose actions are never based on misunderstanding.

1-25

tatra niratisayam sarvajnabijam
How can God be so unusual?
He knows everything there is to know.
His comprehension is higher than human understanding.
1-26

tatra niratisayam sarvajnabijam

Is God, according to Patanjali, limited in time, or is he not subject to time?
God is eternal. In fact, he is the first teacher. He is the source of guidance for all teachers past, present and future.

1-27

tasya vacakah pranavah

How should we treat God? How can we contact him?
In a way that best suits His qualities.
Different cultures and different religions use different words to describe God. But, regardless of the religion professed, the only important is that we express our highest respect to God and do it without any internal contradictions.

1-28

tajjapastadarthabhavanam

How do we connect with God?
In order to connect with God, it is necessary to regularly and correctly address Him and meditate on His qualities.
Patanjali considers it necessary to constantly reflect on the merits of God. To this can be added the constant repetition of His name with prayer and contemplation. But rote repetition and prayer are useless unless they are accompanied by conscious thought, reasoning, and deep respect.

1-29

tatah pratyakcetanadhigamo 'pyantarayabhavasca

To those who believe in God, such reflections will bring undoubted benefits.
Over time, a person will comprehend his true nature. He will not be confused by any obstacles that may arise on his way to the state of yoga.

1-30

vyadhistyanasamsayapramadalasyavirati-
bhrantidassanalabdhabhumikatvana-
Vasthitatvani citta viksepaste 'ntarayah

What are these obstacles?
There are nine types of obstacles to the development of mental clarity: illness, mental stagnation, doubt, lack of foresight, fatigue, indulgence*, illusions about the real state of one's mind, lack of perseverance, and degradation. They are hindrances because they create mental disturbances and contribute to distraction.

1-31

duhkhadaurmanasyangamejayatvasvasaprasvasa
viksepasahabhuvah

Can we determine when these obstacles arise and how they manifest themselves?
The appearance of all these obstacles is expressed through one or more of the following symptoms: mental discomfort, negative thinking, inability to easily tolerate various postures of the body, difficulty in controlling breathing.
Any of these symptoms can have far-reaching consequences. The following eight sutras contain recommendations for overcoming obstacles and identifying their symptoms. These recommendations are useful both for deep believers in God and for non-believers.

1-32

tatpratisedharthamekatattvabhyusah

If you can choose a suitable remedy for calming the mind and train in its application, no matter what the provocation, the obstacles will not be able to take root.

1-33

Maitrikarunamuditopeksanam
sukhaduhkhapunyapunya visa yanam
bhavanatascittaprasadanam

In everyday life, we see around us people who are happier than we are, and people who are less happy. Some of them do meritorious deeds, others create problems. Whatever our usual attitude towards such people and actions, if we can rejoice for the more fortunate and sympathize with the less fortunate, rejoice with those who create things worthy of admiration, and remain indifferent to the mistakes of others, our mind will become balanced.

1-34

pracchardanavidharanabhyam va pranasya

When we detect an obstacle or a symptom of an obstacle, we
Breathing exercises using extended exhalation may help.
It is advisable to learn these techniques under the guidance of a Guru (teacher).

1-35

visa yavati va pravttirutpanna manasah sthitinibandhini

Sight and hearing play an essential role in obtaining information for the mind. These are the doors of perception, and we are often their slaves. But can't we explore what is more powerful in us than our sensations? Can't we sharpen them and make them serve us?
By regular exploration of the role of sensations, we can reduce mental distortions.

1-36

visoka va jyotismati

One of the greatest mysteries of life is life itself.
When we are interested in what life is and what keeps us alive, we calm the thoughts that distract us.
Considering things greater than ourselves helps set perspective.

1-37

vitaraga visa yam va