At least forty different English translations of the Yoga Sutras are extant, standing as a human testament to how such a profound, wise, and inspiring book based on Universal Truth is celebrated in the form of a very rich and wide diversity. Rather than the more common and external types of knowledge that arise from book knowledge and logical thought, the following translation and commentary are a result of an intimate familiarity based on experience both with an authentic yogic tradition and with western culture, psychology, and language, all of which has been refined, tested in fire, and integrated through forty years of intense yogic practice (sadhana). This work is dedicated toward revealing the universal message of authentic yoga that the sage, Patanjali, first wrote down approximately 2000 years ago.
Patanjali is not the inventor of yoga, but rather yoga's most well known scribe. What has become known simply as the "Yoga Sutras" (sutra means thread) or almost equally as common, as the "Yoga Darshana" (the vision of Yoga), is actually a compendium of an ancient pre-existing oral yoga tradition consisting of practical advice on the yoga path. The most generally accepted format of the Yoga Sutras consists of four chapters (called padas) written in the Sanskrit language approximately 2000 years ago in Northern India while utilizing the terminology of the times, i.e., Buddhist, samkhya, and proto-tantric trappings. The dates ascribed to the Yoga Sutras vary widely from 250 BCE to 300 CE. The logical support for this latter date is a conjecture based on the lack of any prior commentaries on the Yoga Sutras before this date (the first extant commentary being Vyasa's Mahabhasya dated somewhere in the third century CE). What can be said is that Patanjali's era and setting was proto-tantric, Buddhist, Jain, Hindu, and eclectic. Because authentic yoga has been mainly an oral tradition (versus a written tradition), yoga practices of course precede the text, but it is impossible to say how far ahead, because of the lack of prior literature. Certainly we know that yoga was well established before Buddha Shakyamuni's era (fifth century BCE) and there is good evidence to suggest that yoga was practiced even before the first millennium BCE.
Unfortunately many scholars and religionists believe that yoga practices, spirituality, or Ultimate Spirit (God) proceeded to man via texts and is thus accessible exclusively that way; i.e., that the texts preceded the practices, but we will deconstruct that as an absurd position albeit mos common. From the life story of the Buddha (who was a yoga practitioner circa fifth century BCE) and other accounts, we will make the assumption that yoga practices pre-existed perhaps prior than 1000 BC. A thorough historical analysis based on style, language, grammar, and literary techniques however can also be used to fairly accurately date Patanjali's Yoga Sutras, but such a discussion is beyond the scope of this presentation (see Accessing Patanjali for more on this subject). To sum up, the yoga tradition is ancient, and far precedes the Yoga Sutras.
For our purpose we will accept the entire traditional four chapters consisting of 195 sutras (threads) of the "Yoga Sutras" as being authentic; while acknowledging a controversy as to the possibility of additional sutras being added post-humorously. It is not uncommon to find an additional sutra after III.22 to make the total 196 sutras.
Although classical Indian historians generally pay little detail to linear/sequential aspects of time, suffice it to say that the Yoga Sutras (as a compendium) was most likely penned somewhere around the time of Jesus loosely plus or minus 200 years. We will assume that Patanjali was an educated man who received oral instruction in the traditional mountain yogi oral instructions and then took up the traditional practices of yoga in the remote areas of India such as caves, forests, or river banks which were the most frequent practicing grounds of the time. There Patanjali, the yogi, gained the siddha (perfection) of nirbija samadhi (seedless samadhi), the crown achievement of yoga. As the remote meditative havens of the yogis were already receding and dedicated aspirants dwindling, it is surmised that Patanjali decided to summa rise and record the most essential Yoga teachings in written text in the latter part of his life.
So what is this ancient yogic path that Patanjali outlines? As a system, the type of yoga as put forth by Patanjali, is non-theistic, having not even the slightest suggestion of worshipping idols, deities, gurus, or sacred books; but at the same time it does not contain any atheistic doctrine either. Although this fact has been contested by self specialized interest groups, a careful unbiased study of the Yoga Sutras, especially the discussion of what Patanjali means by the word, "isvara", will support the aforesaid fact as incontestable. It is devoid of caste distinction, ceremony, ritual, book study, or traditional methods of worship. One marvel of the Yoga Sutras is that it it is not self important, rather yogic practice is the path, while the Yoga Sutras are simply a guidebook to one's practice.
Today the modern reader is confronted with many "types" of yoga. The Yoga Sutras represent the oldest form. Today, the Yoga Sutras most properly belong to the school of Raj (Royal) Yoga, which succinctly can be defined as yoga practices which are culminated in meditation (dhyana) as a direct way to accustom one to samadhi (the natural non-dual unitive state). A careful reading of the Yoga Sutras will reveal to the mature meditator, an elucidation of the hindrances to meditation (in the forms of kleshas, samskara, vasana, vrtti, and karma) which are caused by avidya (ignorance). Practical methods (practices) are given to identify and remediate the hindrances through various effective processes which liberate (mukti), the main remedy being meditation (dhyana) and its auxiliary practices such as the practices found in ashtanga (eight limbed) yoga, kriya yoga, etc. Thus it is safe to say that the Yoga Sutra provides a most excellent companion for those who would use meditation (dhyana) and other adjunctive yoga practices as a practical spiritual path to awaken and self liberate. Here one may use the Yoga Sutras like a lab book, cook book, or field manual making certain that the authentic teacher within is to be awakened through one's practice, as distinct from mechanically following dictates from an ancient book. Read a little, then practice, read some more, practice, read, and so forth in that way. The lab book enhances the practice. Here it is the practice which reveals. In yoga it is direct experience from practice which educates our beliefs. Our beliefs must conform to "reality", not the other way around. When our extrinsic view of the world corresponds to how it truly is-as-it-is (swarupa), then they (view and reality) act as mutual synergists. Something clicks, a palpable shift occurs and one experiences harmony, true happiness, and peace. Through body/mind integration love, beauty, and wisdom manifests through the yogi in action. Patanjali warns against domination of the vrtti (bias) of preconceived beliefs (no matter how authoritative), and exhorts us to let them all go (vairagya). He exhorts us to be present in each moment of our experiences, otherwise awakening on the spiritual path is blocked.
Although meditation practice (raj yoga) is the major practice, other powerful adjunctive practices also are offered including the rest of astanga yoga, kriya yoga, the four boundless minds, and numerous proto-tantric practices (especially in chapter three, Vibhuti Pada which are mainly dharanas utilizing samyama), while conscious vairagyabhyam (non-attachment) permeates all the practices. In short, the Yoga Sutras can be read as a lab book to successful meditation (dhyana) and samadhi (absorption) as long as the practice is process oriented as distinct from goal oriented (attachment to results). Without a doubt the Yoga Sutras can not be understood by a non-meditator. Practice is the key -- pause for practice, breath awareness, energy awareness, integrative awareness ... and more practice.
Sutra I.12 reads,
Abhyasa-vairagyabhyam tan-nirodhah meaning:The various mental bias and modifications of the mind-field are completely dissolved, cancelled out, and cease (tan-nirodha) by sustained and continuous application (abhyasa) of vairagya (letting go, non-attachment, non-craving, non-grasping and non-expectation).
HERE we abide in an sustained openness. When the mind is very clear, lucid, and empty, and open, then the innate brilliance, peace, and transpersonal wisdom can shine forth naturally. The sacred sound is heard -- the ambrosial nectar sipped.
Thus to reiterate, the Yoga Sutras are not a philosophy or religious book to be studied with the intellect or ordinary mind, but rather it is an experiential workbook that is revealed by an open heart. The entire universe including the true nature of mind is the laboratory. Knowing the instrument of knowing/experiencing, and clarifying that thus reveals the field of knowing. Experiencing that is liberation.in this very life. Wisdom is by its nature is trans-rational and transconceptual -- broader than any manmade conception, technology, or constructed thought wave. The human being's five senses and the intellect are not capable tools by themselves of fully mapping the gyred spirals of the holographic universe, but yet Patanjali everywhere confirms that this Holographic Reality can be intimately experienced should we let go of our bias and preconceived dispositions and illusions.
According to yoga, wisdom as well as the intellect (buddhi) comes from an innate sourceless intelligence of the universal boundless mind. That is the ever accessible clear light residing behind consciousness -- the param purusha, if we chose to look for it (it is ever present HERE and NOW). Patanjali tells us that when the ordinary linear thought processes end and dissolve, meditation begins to bear its fruit; while the end of meditation itself is samadhi (total integration). This is the practice of yoga (integration) where yoga is the verb, practice, and process; while nirbij (seedless) samadhi in kaivalyam (absolute freedom) realizing our true natural unconditioned Self (swarupa) as purusa-sattva is the objectless ever present goal. Success in Yoga is through practice. It is not reached by reading about it, dissecting a book, quoting from it, nor discussing it; yet such a book can be a valuable aid when used in conjunction with yoga practice.
The practice of yoga (sadhana) through astanga yoga and especially meditation (dhyana) brings the practitioner (sadhak) far more aligned and connected than what is capable via the ordinary mental machinations classified as vrttis (such as conceptional thought, philosophical speculation, the study of semantics, grammar, memorization of rules or fact, ceremony, prayer, and so forth). Indeed, Patanjali says that when yoga is accomplished through the cessation of the vrttis, then one abides in swarupa, a recognition/revelation of our self existing uncontrived true nature -- the unconditioned and sacred natural self. Prabhava is thus associated with pravrtti, while swabhava is associated with swarupa. All these terms will be explained in great detail in the text proper.
Thus Patanjali repeatedly warns against the futility of approaching meditation via the intellect, but rather to experience the fruits of yoga such as attaining transconceptual wisdom and liberation, is dependent upon abandoning conceptional frameworks and belief systems (BS). . The first signs of success in the experience of meditation is the letting go of such limitations (vairagyabhyam) by directly realizing them as hindrances. Thus the sutras can be understood more deeply only after one has practiced some meditation, allowing one to reflect upon the sutras from the context of one's own direct meditative experience. Then one can reflect on the sutras utilizing the deeper presence and living wisdom of the unbiased heart; and as such then true and lasting benefit will accrue. The point is not to study the Yoga Sutras as an end in itself (the goal of philosophy or academia) or as an external object that can be grasped, but to use the sutras as a synergistic aid to the practices, which when combined in an authentically balanced manner evokes wisdom and liberation which manifests in our daily lives.
Making the "Yoga Sutras" accessible to the burgeoning numbers of Western students of yoga, it was obvious that a new readable and accessible translation rooted true to the practical context of yoga itself (versus traditional religious or academic orthodoxy) has long been needed. Even well intended Swamis and yoga practitioners have made the same error i.e., of the imposition of orthodox ideology into the text, rather than recognizing that Patanjali is pointing to our own practice (sadhana) found within one's own core yogic experience as the true guide, instructor, and authority; not books, manmade and artificial traditions, religious paraphernalia, ceremony, ritual, puja (prayer), priesthood, or gurus. Thus both the original focus and context of the authentic yoga tradition too often has become co-opted, expropriated, colored, and/or corrupted by self serving institutionalized forces.
The Yoga Sutras rather, in order to be taken to heart, have to be read in context of one's own yoga practice experientially. There exists no other adequate way to evaluate it, because the vary context which it tries to elucidate lies far outside of the confines of the human intellectual process, conceptual reality, dualistic assumptions of a separate self -- from any disconnection from anything else itself, from labeling, categorizing, or the process of identification itself. This of course may sound strange to some one who is intellectually bent, but through meditation one understands this with an absolute certainty.
The Sutras exist for one purpose, to help the practitioner (the sadhak) in their spiritual journey of re-connection (yoga). Understanding and learning the Yoga Sutras in and by itself can be a vain intellectual diversion/distraction, while the true purpose of yogic practice is in understanding the Authentic Self which resides in All -- which shines forth through the fog of ignorance (avidya) that has grown up around the eyes of the aspirant (true seeker).
This interpretation of Patanjali will thus remain grounded in the non-dual (asamprajnata) context of yoga, rather than the assumptions of intellectuals, academicians, ideologists, religionists, grammarians, western dualistic thinking, modernity, and/or others whose interpretations may be other than yogic -- from whence much confusion, needless complications, endless elaborate contrivances, lack of relevance, deadness, bias, prejudice, obtuseness, and perverse interpretations of these sutras can be attributed.
Almost any one can learn Sanskrit, but that is not sufficient. Even a Sanskrit grammarian unless they are adept within a personal yoga practice (and especially dhyana) will not understand the yogic ideas which are central to understanding these sutras. Understanding Sanskrit, English, and yoga is still not enough, for one to translate this effectively into English, rather one also has to understand the psyche of the modern Westerner as well as Patanjali's psychic milieu and times in order to make the translation relevant to the modern English speaking reader. rather one has to practice yoga in order to understand yoga.
Here we make the assumption for the moment that the Yoga Sutra is neither a philosophy, a belief system, a religion, or any other "ism" -- bereft of ideology, dogma, propaganda or attachment to ideas. We will assume that the sutras do not have anything to do with rote memorization of facts nor to mechanical obedience to creed, moral activities, region, nation, race, sex, or pride. Then we are free to entertain the highest potential deepest meaning which is Patanjali's genius and source of his inspiration.
For within Patanjali's Yoga Sutra philosophical speculation, conceptual thought, and belief systems as well as human language are not worthy instruments for such a profound spiritual task. Such are mere superficial and symbolic abstractions/distractions which serve merely as neurotic substitutes for the intimate spiritual connection which functional yoga portends. Such limited interpretations are a result of being fixated and habituated in a preexisting split, duality, separation, estrangement, lack, scarcity consciousness, -- a programmed/conditioned rend from one's true purpose, an attempt to sublimate and compensate, a habit of thought, a disconnect from the embrace of eternal love, an error of a failed trans-consummation, the act of neurotic sublimation, the result of an amnesiac who has fallen into divine forgetfulness.
Such ersatz compensations and reactive restructuring tends to solidify and superimpose the sticky glue of ignorance -- a specific structure and bias superimposed upon that more primary and ultimately natural clear lucidity which knows no bounds; and hence further fixating the ego's neurotic split rather than its dissolution or ultimate consummation.
Too often this estrangement becomes further fixated by the glue of further assumptions based on the primary false assumptions, further suppositions, and elaborated ideological frameworks which form the veil superimposed upon the intrinsic and profound clarity of "what-is-as-it-is-as-itself" (swarupa). So these artificial (manmade) contrivances and fabrications further harden the glue of that veil (avarana) -- the veiling of ignorance (avidya), rather than its cessation and annihilation (nirodha) where Reality is revealed. Such words based on intellectual filtering or logic can not adequately substitute or supplant a living oral instruction and/or consistent personal practice (sadhana) both of which are designed to produce direct experience and insight -- a requisite for inner realization. Through practice one learns how to let go (vairagya) of these neurotic mental attachments and habits (vasana). Authentic meditation (as any meditator knows) does not support mental such machinations (vrtti). Such is the sublime essential and authentic context of the Yoga Sutras. Without such a basic recognition of the Yoga Sutras being a lab guidebook, as an aid to the experiential, rather than as a replacement for actual yoga sadhana, no translator can be successful in the yogic sense.
While acknowledging the rich diversity, genius, and breadth of traditional Indian spiritual traditions, practices, and thought, at the same time we point out that the institutionalized corruptive factors of institutionalized Indian "traditional thought" that resist innovation is no where more obvious than in the example of the bias found in the institutionalized Yoga Sutra interpretations and hence translation, The stubbornness in which such a rigidly perverse dogma and prejudice becomes attached to spiritual teachings such as yoga occurs whenever any culture or tradition honors the past more than the future, tradition over children, or over-emphasizes extreme high regard for conformity to the authority of the written word, written law, tradition, grammatical law, philosophy, intellectual debate, logic, ritual, and other external forms of over objectification, that the sacred presence, living spirit, and creative spirit become stepped upon. Such appear to be the province of religion and institutionalized academia\, but finds no sanctuary in authentic yoga.
One famous intellectual genius, Vyasa, is credited with the oldest "authoritative" commentary (approximately 300 CE), which was followed by a plethora of further commentators, all in turn building upon the previous commentators, until the commentator's analysis themselves were held as authorities (even when they contradicted Patanjali's original meaning). Due to Vyasa's brilliant intellect and philosophical genius, academia and institutionalized religion took Vyasa's interpretation which was based on samkhya philosophy as the "correct" interpretation. What subsequently occurred up to the present day is that a gradual and insidious huge corpus of self serving institutionalized literature has been created which takes Patanjali's Yoga Sutras in the specific samkhya ideological direction. This institution is institutionalized, tenacious, and strongly resistive to change, not unlike other legal or religious institutions, churches, or ideologies.
In fact it became "common knowledge" that to study Patanjali's Yoga Sutras one also had to study Vyasa's commentary. Thus the two books became known as one entity. Worse, where Vyasa could be seen as contradicting Patanjali's own words, this tradition always took Vyasa's word over that of Patanjali. This is to warn the reader, that in this translation and commentary does not follow that tradition., but rather assumes that Patanjali was exposing the authentic ancient yoga tradition that was found in the caves, forest hermitages, and river banks throughout ancient India far before Vyasa, Patanjali, written Sanskrit texts, or grammar.
This translator detects that Vyasa and those who followed him actually created their own unique modified philosophical system based on their own bias (samkhya), preconditioned preferences, and predilection that is dependent upon the assumptions and limitations of classical Brahmanism and samkhya philosophy, thus limiting the Universal nature of the Yoga Sutras. It sits as a testimony only to their own glimpse into Patanjali from their isolated perspective (if they were entirely sincere), but this translation will take a different tack. It will go in a different refreshing direction which is not dependent upon Vyasa. In fact, although breaking an old established mold might meet considerable resistance by those who have been diligently trained to think inside such a mold, that is ever the more reason to offer this translation and commentary at this time.
This new translation will show a way that Patanjali's Yoga Sutras serve as whole -- an integrity, quite capable of standing on its own. Yoga when taken by itself reflects a simple and profound truth; clear to even a completely illiterate yogi cave dweller, if such be a dedicated yoga practitioner. For a mountain yogi practitioner there is no necessity at all to study language, philosophy or grammar. Yogic practice correctly applied will bring sufficient results.
Admittedly it is very easy to identify, name, and label "the other" interpreters as being corrupt or wrong, since they do not depend upon Patanjali's words as authority, but rather it seems to they put words into his mouth. This may seem like this "interpreter" is congratulating herself or perhaps elevating one's own prideful ego by condemning the samkhya school.. No, rather, Vyasa and his ilk will be acknowledged as offering their interpretation, but it is not accepted as the only direction to take. This translation offers an alternative interpretation which is decidedly not samkhya. This translation is presenting a new, refreshing, and unorthodox interpretation as as distinct from what has become the boring standard interpret ion and ultimately has no need to justify its stance. Whether or not the academic orthodox interpretation was a perverse redirection created intentionally to lead people away from Patanjali's non-Brahmanical and non-orthodox exposition, or if it was done merely by predisposed scholars and philosophers simply acting out of their own predilection of their own times and limited belief systems (time and place) can not be determined in an absolute sense other than to say that such is an all too common error.
This interpretation however is based upon over forty years of intense yogic practice and upon Patanjali's own words (not his commentators), hence devoid of such filtering. Thus it remains only a speculative assumption that Yoga could have been perceived as a threat to the authority of the classical orthodox Brahmanic priesthood, traditional grammarians, scholars, and other invested self interest status quo groups, so that its adherents attempted to hijack/expropriate it through a heavy handed pro-samkhya direction because of a perceived threat. Such indeed only helped increase the obscurity, obtuseness, inaccessibility, and unavailability of the original yogic intent of the Yoga Sutras to those other than academics or scholars. In fact yoga once demystified is preeminently practical.
The legacy (be it intentional, innocent, or unconscious) of this "shelving" and censored sterilization of the Yoga Sutras is the main reason that the average modern translations have become needlessly obtuse and inaccessible (and may I say mainly of academic interest) because most translators are addressing the sutras through this severe and insidious filter (of past commentaries) at the detriment to the meaning of the original Sutras. They are translating the commentaries, not Patanjali's Yoga Sutras. This can happen only because they do not practice yoga as described by Patanjali.
As time passed these simple but profound straightforward Yoga Sutras aimed for yoga aspirants further became depreciated as such by being classified variously as scripture, sacred text, philosophical treatise, dharma, and/or even as a religion, where in fact it is for the most part a meditation guidebook/lab book aimed at synthesizing samadhi. So this translation will prove to be innovative and refreshing, attempting to cut through predilection and prejudice wherever it can be identified, cutting to the yogic core of the Yoga Sutras. After all the Yoga Sutras is a guide to and by yogis and is not intended the property of academia, philosophers, grammarians, or religious priests..
Even the worship of Patanjali, himself, has become in vogue. Mythic stories contrived long after his death have been written about his miraculous birth and life, while the truth remains almost nothing is truly known about the yogi, Patanjali, historically except that he was an accomplished (siddha) yogi who knew Sanskrit. Such tendencies are typical in religious circles, but clearly pervert the original spiritual yoga purport and context from which it emanated. Patanjali in the Yoga Sutras supports none of that -- nothing is mentioned about gurus, devotion, or invocation except in the section about the pranava (the sacred symbol, AUM). Also some suggest that chanting the Yoga Sutras are sufficient as the sounds are sacred. So many have memorized the sutras in Sanskrit and chant them, but many of these same people do not practice what the sutras say, nor can they even translate the words that they chant. Although the chanting may help one learn/memorize the sutras, it should in no way supplant its understanding and from that implementing or integrating its practice in All Our Relations as an integrative system.
Thus this is not to say that the traditional commentaries and interpretations based on Vyasa's commentary are completely worthless, rather they are one possible mold. Again Vyasa is brilliant and such may add some useful information, or conversely they may distract us from the authentic yogic meaning. They should be studied within the historical and cultural context of their particular era, place, bias, and predilection, but foremost the Yoga Sutras should be studied within the Yogic Context. Except for the historian, scholar, or researcher, the traditional commentaries may add very little value to a practicing modern yogi and in many cases distract/obstruct the yogic meaning, heretical as this may seem to "conventional scholars". In other words, Vyasa no matter how ingenuous himself, offers a specific direction of interpretation which has subsequently become standard, amassing a vast corpus of interpreters, commentators, and glosses. Most subsequent translators or interpreters translate what the commentators have said, rather than what Patanjali has said. No matter how creative or innovative such tactics have corrupted the original intent and created what is now an institutionalized academic/intellectual and religious non-yogic bias. Thus this new interpretation goes back to the source, what Patanjali, himself has said, as the authoritative basis of the translation. Taken in this way the Yoga Sutras affords an intelligent and coherent integrity capable of standing by itself in a way that has not been presented in English previously.
What appears to be needed in the twenty first century is an independent and penetrating translation which places more emphasis upon Patanjali's own words, as distinct from the institutionalized traditional authorities, such as Vyasa and other samkhya biased ideologues. Whether or not Vyasa's interpretation is correct or not, is not the concern of this translation, but rather the purpose here is to contribute an entirely fresh, non conventional, creative, and thought provoking translation making different assumptions from the conventional top heavy and left brain dominant institutionalized tradition.
It appears to this translator that at least five qualities must be present in order to be at least half way successful in the translation of the Yoga Sutras into English. They are:
The following translation of the Yoga Sutras however will show that yoga is aimed at universal truth, beyond any one religion, culture, era, philosophy, race, or nationality -- certainly beyond all concepts, ideology, religion, or language. This is the Universal Truth that Patanjali (and authentic yoga) intend.
Here we make the assumption that the yogis of old were munis and sages living a simple and meditative mostly in forest hermitages, caves, in nature, along rivers, living a simple and natural meditative life. We will label this oral tradition of the ancient rishis and Munis of India, the mountain yogi tradition, hence differentiating that tradition from bookish academia, intellectualization, philosophical traditions, and methods of mechanical grammar (such as samkhya) as a vehicle for human spiritual awakening. The mountain yogi tradition teachings were strictly oral in nature; e.g., it was not knowledge gained through book study. They were not ceremonialists, ritualists, did not go to temple to worship statutes or external gods, they did not memorize and recite the ancient texts, they did not go to the caves and hermitages to train in grammar and philosophy, but rather living a very simple spartan way of life (appearing ascetic to the materialist) in accordance with yogic practices. Patanjali summarized the teachings of this pre-existing mountain yogi oral tradition.
These yogis studied with teachers who themselves were yogis living reclusive lives in caves or forests. They studied in what was called the living oral tradition, which were passed down through a living energetic matrix composed of gestures, gazes, sounds (such as mantras), as well as other methods incorporating of non-verbal energetic wisdom transmission as well. There was however one prerequisite; i.e., the student (sadhak) had to practice (sadhana) yoga. In such living traditions, it is not the tradition. lineage, or the guru (the one who removes the darkness) who is important, but rather that this innate teaching/teacher is to be recognized and evoked from within the student. Then it awakes and matures from the inside out. When one's eyes opened -- all is seen as truth as-it-s without bias or distortion. This is approximated in the ancient idea of the gurukula. Here if we take the guru to reside within as the param purusa (the teacher of even the most ancient teachers) then one can glimpse the profundity and depth of the authentic yogic teachings and why it was considered such a threat to institutionalized Brahmanism, religionists, and academia.
Sadhaks actively sought out teachers, and teachers tested the sadhak as to their sincerity, capacity, and worthiness. If a physical teacher was not available, then in many cases the energy body/subtle body teachers appeared to the sincere seeker in dreams, visions, and/r meditation. True sadhaks naturally took up such a life as a process of joyful liberation, rather than as a willful act of self abnegation or sacrifice (we will discuss in more detail the difference between tapas and self abnegation/self hatred in chapter two). The practices besides vairagya consisted of a simple way of life embracing ahimsa, satya, aparigraha, tapas, vairagya, isvara pranidhana, (and the rest of the yam/niyams), which all worked synergistically and naturally toward mutually fulfilling the practice of asana, pranayama, pratyhara, concentration/contemplation (dharana), and especially meditation (dhyana). Here there was one aim only, not to master the techniques nor the practices themselves -- not to master the body or the lower self, but rather to gain ultimate unconditional liberation -- kaivalyam in nirbija samadhi.
Yoga sadhana has been practiced in the Indian subcontinent (India, Afghanistan, Pakistan, Tibet, Nepal, Mongolia, China, Ceylon, and parts of Russia) for many thousands of years. For example Buddha was a well known practitioner of this yoga, which he most likely learned from the yogis Alara (Arada) Kamala (Alar Kalam) and Udraka Râmaputra (Uddaka Ramaputta). This type of yoga was taught many years before Buddha's birth from an ancient oral tradition/transmission. Buddha's disciples were the first to write down some of these teachings in the sixth century BC, much of which which were incorporated in what today is known as the Pali Canon. This is not say that Buddha did not make some significant contributions to yoga in his formulation of the middle way free from extremes, the elimination of caste distinction, the rejection of blood sacrifice, trans-theism, and so forth in comparison to the Vedic religion of his time (Hinduism). However it must be brought into question whether or not the Yogic tradition itself was rooted in Vedism or simply co-existed in its dominant milieu. It will be the assumption of this study that the yoga as taught by Buddha and written down by Patanjali had the same roots in the munis and sages of the indigenous pre-Aryan India.
So to sum up, approximately five hundred years after the Buddha's parinirvana Patanjali practiced yoga. Then after realizing siddha he compiled and wrote the Yoga Sutras, which were threads (sutra means thread) of this same ancient oral teaching, being entirely devoid of any sectarianism, religionism, authoritarianism, nationalism, racism, or theism and containing much the same general universal principles and practices of that which Buddha practiced and taught himself.
Authentic spiritual teachings are teachings from direct experience devoid of prejudice, provincialism, or predilection. That is based on eternal living tradition motivated and animated by a living truth. Compare that to dead teachings, rote memorization, conformity, and mechanical obedience to external authoritative systems and one can easily understand human history and its discontents. The champions of institutionalized tradition only create prisons and traps, because their own egos and and prideful identities live in a mental prison. They become jealous and scornful of those who have escaped.
Dead teachings act as poison, while true living dharma liberates because they are designed to defeat and go beyond ordinary ways of simple obsequiousness, conformity, unquestioning faith, memorization, and mere intellectual ways of knowing -- beyond words and definitions. They are deeper than mere technical, grammatical, and reductionist analysis; because such teachings recognize that these very same things are most often corruptive forces. Thus the large differences in the terms "spiritual" and "religious" must be pointed out where spiritual refers to the universal spirit and teacher not bounded to any one place or time; while religion is usually created by human beings who are species dependent, provincial, whose identity is dependent up on temporal language, race, nationality, philosophical systems, and other such non-universal bias and similar limited fixations. External ideological structures created by the ideologues, dogmatists, academicians, intellectuals, and religionists would only lead to the expropriation, co-option, and corruption of universal spirit. As such religion as an institution is the antithesis of true self inquiry (swadhyaya), which leads to "self" realization. Patanjali was aware of this tendency to become seduced by words, symbols, neurotic objectified images, and the like -- he specifically warned people against it, albeit with less effect upon the human population than he may have liked. But once something is far beyond words or concept is written down with words, the philosophers, intellectuals, and academicians take it as their own possession and then claim authority over it. That is the way that they may understand the Yoga Sutras, but yoga is much more than that. Surrender fully to its practice and previously closed doors will open into a direct experience of living spirit.
Here by the word, "corruption", it is meant simply that the integrity, deep meaning, and context becomes corrupted simultaneously when the bias of the interpreter is added to the mix, hence the overall harmony and integrity is split asunder and fragmented. Rather than being reductionist, yoga is integrative. There exists a profound truth in understanding phenomena from the point of view of the whole, rather from individualized isolated parts. Authentic yoga teachings are not dependent upon words or concepts, but rather they are designed to eliminate such superficial and limited ways of living.
Yoga teachings are experiential being based on direct intimate experience. They are designed for the practitioner to be enabled to touch the heart of life and live from that non-dual omnipresent universal core consciousness. In one sense, all translations will be limited and thus somewhat corrupt unless it points to the transconceptual (nirvikalpa) which is beyond words. Corruption is reinforced if we do not affirm a universal context-- if we are not satisfied with separate and/or personal preference and prejudice. For example if one has a Vedic and samkhya bias, then one would interpret the Sutras with this slant being predominant. That is very common, but it does not work well for a truly spiritual universalist yogic interpretation.
Normally a universal context is difficult to adhere to, but in this context of yoga, we have a unique opportunity because the Yoga Sutras were meant to be Universal -- they are set in the Universal Eternal as will be demonstrated,. Thus the Yoga Sutras do not belong to any one ideology, belief system, religion, nation, race, man made (artificial) system, boundary, or separation as the context is all inclusive (non-exclusive). We will show in plain language that the yoga that Patanjali had advocated aims at the universal, immeasurable, and unlimited -- the Timeless and Unbiased.
One method in order to understand the Yoga Sutras is to study and practice yoga as described by Patanjali. The other camp attempts to interpret the Yoga Sutras through Samkhya intellectual structures, grammar, tradition, and religion. These are the two camps in interpreting the Yoga Sutras. There is nothing wrong with grammarians. It serves specific purposes. However when grammarians claim that the only way to understand the Yoga Sutras and gain spiritual knowledge is through a technical grammatical analysis, then such an approach contradicts Patanjali's own teachings. Likewise there is nothing wrong with religion per se, but when it claims that the Yoga Sutras can only be viewed though their eyes and their ancient texts. There is nothing wrong with race, but racism is a crime. There is nothing wrong with nations, but nationalism has created much harm. What is the driving true culprit there is pride and ownership (asmita) which is a klesha. It is based on ignorance and produces fear and hatred (dvesa) and attachment (raga).
Similarly there is nothing wrong with academia and samkhya unless they claim sole authority to interpret the Yoga Sutras. This will not be critique of samkhya philosophy, but to serve as a brief summary of the differences between samkhya and the Yoga Tradition. Samkhya in general is based on eternal dualism; i.e., that purusa (formless consciousness) and prakrti (nature) are independent and mutually exclusive. Samkhya also states that spiritual liberation is dependent upon an isolation from feelings, experience, and nature stands in sharp contrast to the integrative vision of yoga which is union as samadhi. Samkhya is most definitely anti-nature, anti-experience, anti-feeling, and indifferent to life, while that interpretation is best not read into Patanjali's Yoga Sutras. The first extant commentary on the Yoga Sutras is by Vyasa, who was an adherent of samkhya. That interpretation set the tone for the traditional institutionalized academic commentaries. Within this tradition it is still believed that in order to understand the Yoga Sutras, one must study Vyasa's commentary (the two are studied as one work). In fact this tradition maintains that it is impossible to understand the Yoga Sutras any other way. However if we do not follow Vyasa's direction, then a far different interpretation based on Patanjali's own words becomes evident. In fact this translation will suggest that Vyasa actually contradicts Patanjali and that the Yoga Sutras become alive and profound only when we no longer impose samkhya upon the Yoga Sutras.
Regarding the various interpretations of Patanjali, it is both elevating and refreshing to assume that Patanjali was a yogi (versus a scholar or grammarian), who wrote down threads that formed an integral fabric which when taken as a whole is yoga. The Yoga Sutras reveal a profound internal integrity sutra by sutra by themselves. They are not random fragments as proposed by those whose eyes are still closed. To take his words as they are, without the aid of Vyasa is not common, it may be of considerable value. Such a possibility can yield surprising rewards beyond trying to interpret Patanjali through Vyasa’s lens or through samkhya.
After all yoga is yoga and samkhya is samkhya – even the traditional classification of the Six Darshanas recognize their differences. That traditionalists can state that duality and non-duality are compatible, have not experienced non-dual profundity. Patanjali does not expects one to be well versed in samkhya first. Really, such is not necessary in the authentic mountain yogi oral tradition devoid of intellectualization and academics. Especially so if we assume that the Yoga Sutras are a complete integral system (its revelation coming through practice.. It is more than refreshing not having to interpret every sutra in terms of a samkhya philosophical filter. Such leads to far reaching possibilities. Although Patanjali uses some terms that samkhya also uses, but that doesn't mean that he uses them the same way.
For example understanding samkhya is not essential to understanding the teaching of Shakyamuni Buddha, yet Buddha used some terms that were common with samkhya. Such comparisons may be useful for those with a historical and/or intellectual/philosophical bent to study samkhya or the Vedic backdrop. Buddha was also influenced by Mahavir and Jainism, but also again it is not necessary to study Jainism in order to understand the Buddhist teachings (except as a historical or academic way). Rather Buddha and Patanjali taught transconceptional knowledge and understanding, independent of such (or at least so they state in their own words). Of course the reader is welcome to view these teachings according to "experts" claiming superior knowledge, but if that knowledge contradicts Patanjali's own words, one can well expect that a hoax is being perpetuated. Both Buddha and Patanjali taught practice – the main practice being astanga yoga and transconceptual meditation. Once the veil is lifted from in front of the EYE, then all becomes clear/revealed through practice.
There is no doubt that the Yoga Sutras have a similar connection to the yoga that the Buddha practiced prior to his enlightenment, then the author here is making the fresh assumption that it was not a teaching that required a library, commentaries, glosses, book knowledge, and/or a heavy grammatical emphasis or mechanical analysis. Simply then, this translation assumes that Patanjali wrote down the basic outline of the yoga practice of his day with all the essential and basic teachings included, albeit lacking in detailed instruction wherein he believed that correct continued self practice (sadhana) would be self instructing.
Such a reading is more refreshing and more useful than reading traditional commentaries which often seem to entirely miss the essential points of transconceptual meditation as taught by Patanjali. Most other interpreters (Swami Venkatesananda being a notable exception) do not give Patanjali as much credit as he deserves. The majority, of course take Patanjali as a philosopher, a scholar, or even a grammarian, but from his own words, such a reading does him an injustice. Some even worship him and chant his sutras, which appears to this author antithetical to his teachings. So occur the many abrogations of history. one may lament.
In summary then, it is not necessary to interpret Patanjali through a religious samkhya or orthodox lens, not as a dualist, a belief system, nor a even a philosophy. Of course one may do just that, and hence wind up the well known “classic” result, but if one does not, then one comes up with another result -- abundantly more rich, profound, and deep which is after all more coincident with the oral mountain yogi tradition.
For example, Patanjali lived during the tantric cusp. The tantric literature of hatha and kundalini yoga did not just appear all at once, but cooked for awhile as proto-tantric soup. It has been useful to entertain this possibility for the Yoga Sutras – that such realization was reached by Patanjali, but not specifically elaborated upon in detail, nor was there prior philosophical terminology in order to articulate it. Thus this translation admits to an tantric, Buddhist non-dual, and even dzogchen bias, but it is an honest bias, as this is what is being experienced and read. So we will state our assumption out loud, that Patanjali was intimately familiar in his spiritual experience with such experiences, even though the philosophic terminology to fully express these views had not yet been formulated. This interpretation does not claim authority or superiority over the "other" interpretations, but it is rather the translator's sincere attempt to suggest that the Yoga Sutras is far deeper than traditional scholars have yet given it its due.
Patanjali's job thus was daring. It was to put these sutras (threads) down as written words, while at the same time warning the reader of the limitations, danger, and folly of words, concepts, analytical thought processes, mere logic, theories, beliefs (pramana), symbolic representational reality, and the manifold artifices of the alienated/conditioned mind, thus not feeding those dualistic tendencies of the mind. From the yogic standpoint that was his clear intent -- an attempt to avoid mis-interpretation and corruption built around the vrttis (pramana, vikalpa, viparyayo, smrti, and nidra), especially pramana by either religionists as adherents to authoritative scripture, by the academics as law, or by the samkhya philosophers as a samkhya restatement. Thus he placed many warnings about this kind of possible corruptive extrinsic interpretation throughout the Yoga Sutras (as we have pointed out in the commentary).
Patanjali had scrupulously avoided the possibilities of interpretations that fed the religionist or academic expropriation of yoga. Despite this effort, history has shown that so far Patanjali has been widely misappropriated, and hence misunderstood (in my humble opinion). The religionists and intellectual orthodox tradition have studiously succeeded in institutionalizing their bias and color to the Sutras because it can be surmised their position and reality felt threatened by it.
This mold has occurred in India, but this perversion doesn't have to be repeated elsewhere. All the more reason to offer this nontraditional indigenously based translation which is both inter-lineal and literal re-establishing its most probably "yogic context". This translation is literal, because we will not be reading in through the colored filters of other traditions (such as Samkhya, Vedanta, Muslim, Christian, etc.) nor will be reading through the eyes of the traditional "experts" and commentators. However we will attempt to post parallel quotes from the Vedas, Upanishads, the Yoga Tradition, Buddhism, poetry, and deep ecology/holographic philosophy where they tend to parallel the or amplify the basic yogic meaning. Again we will let the sutras stand on its own i.e., that Patanjali is saying exactly what he means without putting words into Patanjali's mouth. If there be any slant in the following translation, it is due to the prejudice of the translator which admits to an indigenous, tantric, and mother positive bias. One thing will be true, that this translation will be fresh. The objection by the orthodox that the sutras were intended to be commentated upon and placed into a philosophized context is a miscreant contention. Sutra does not mean terse, but rather thread. Sutras such as the Buddhist Sutras, Narada's Bhakti Sutras, or Brahma Sutras can be long or short but can stand on their own. This translation is also inter-lineal because it addresses the silence, emptiness, stillness, and ineffableness of which Patanjali centered his compendium.
Although this translator has studied the Yoga Sutras in person at the feet of Hari Das Baba, Dr. Ramamurti Mishra (Sri Brahmananda), Swami Veda Bharati, Sri Pungaliya, Sri Swami Satchidananda, and others, this work does not claim their approval. Humble and sincere gratitude is due to Swami Muktananda, Swami Vishnudevananda, Yogeshwar Muni, Haridas Chaudhuri, Swami Kripalvananda, and the fearless yogis of the past. All errors are mine and mine alone. All credit for any insight or clarity goes to, as always, to Shakti who is inextricably conjoined with Shiva, the founder of Yoga.
Since Yoga and Sanskrit assume a different contextual framework than that of English and the Western Mind, then in order to make the Yoga Sutras accessible to Western students an inter-lineal based literal translation and commentary has been very much needed, especially so if put into plain and understandable English. For the most part, there exists no word for word equivalents between Sanskrit and English because the basic word meanings in Sanskrit often assume entirely contradictory and incompatible contexts when translated into English. Rather an inter-lineal literal translation will lend its merit toward disclosing the universal context beyond race, nationality, ethnicity, religious persuasion, or time which the Yoga Sutras themselves are designed to disclose. Technically, the Yoga Sutras are devoid of verbs, but this translation is dedicated to placing the meaning of the words into understandable plain language and hence there has been no attempt to mimic the original technical style or structure found in the Sanskrit original. Indeed history has well shown that translations from one language to another which mechanically attempt to use the same word order, structure, and number of words of the original language, actually corrupts or distorts the meaning when translated into the other language. So much more so relevant here because of the vast differences between English sentence structure and grammatical rules when compared with that of Sanskrit. Hence no such attempt is attempted in this translation. In other words, this translation is geared toward explaining the yogic meaning of the original text, rather than in providing a hair splitting technically correct grammatical presentation.
This translation is written not to add to the already over accretion of additional commentaries, most of which add no meaningful new insights. Rather this translation strikes off in many new refreshing directions with a conscious intent toward addressing yoga's application to the current context of the twentieth century. This book gives many practical examples on how to practice.
It is simpleminded to follow in the footsteps of the earlier commentators, and simply add a few nuances or details, so this translation has chosen a very different course, going to the source material (the Yoga Sutras themselves) and drawing on a personal meditation and hatha yoga practice and sutra study of over 40 years. In addition I have studied with many masters of the tradition and thus had the opportunity to have my questions answered as to what the tradition has to say.. If the reader does not practice yoga, then they will never understand the Yoga Sutras. Special instruction and knowledge come from yoga practice. One must be motivated to practice -- have passion for the practice, other wise the study will merely be mechanical intellectual knowledge, facts belonging to the memory, and more than useless in the long run. It is not true that doing the practice mechanically will bear fruit in yoga.
Where the previous translations tend toward a samkhya, intellectual, isolationist, left brain dominant, cerebral or religious approach and slant, this translation tends toward a yogic, proto-tantric, Buddhist, Jain, ecological, integrative, right brain, heart centered holographic bias (should one be said to exist). Granted Patanjali was not a full-bore tantric, yet many of the basic principles are most definitely proto-tantric and so are his practices (especially chapter three, Vibhuti pada). Patanjali can also be read as being in harmony with certain schools of Buddhism, Jainism, deep ecology, and living systems theory. Indeed the Yoga Sutras are universal in nature. It can be easily gleamed that Patanjali's Yoga Sutras are a precursor to tantric and hatha yoga. in fact there is no conflict at all, thus Goraknath who wrote the oldest extant hatha yoga text is totally in accord with the Yoga Sutras (granted that his emphasis tends toward pranayama and asana). .
Indeed it is my hope that this translation will serve as a segue to future more tantric (non-dual) interpretations. The author has chosen to leave the Sanskrit words in brackets or else has declined translating key words such as yoga, vrtti, kleshas, samadhi, kaivalyam, samskara, and the like because there is no adequate English translation. Those terms however are well defined in English in the commentaries. The commentaries provided also describe much of why/how the present state of interpretive confusion has occurred acknowledging the presence of the institutionalized "standard" translations and pointing out how this particular interpretation one differs and why. It is the author's hope that this will provide fertile ground for future translations in English which will have no need to justify its divergence from the mainstream and thus be allowed to eventually render the Patanjali's Yoga Sutras into a free flowing and more poetical English.
This translation does not require the lengthy intellectual commentaries, but add commentary to elaborate the fresh meanings, justify the unorthodox interpretation, and suggest new "right-brain" deeper meanings of what Sri Patanjali truly meant. It is suggested that one first simply read through the translation the first time without undue objectification. Then sit with it. Only if more information is desired, then read the commentaries which are entirely optional.
In afterthought, I realize that the translation is really a work of my youth and that I can not do justice to Patanjali nor to the art of yoga in mere English words. Indeed the more I read the translation, the more I see my sorry coarseness -- a lacking of the profound subtlety, and the ineffable wisdom which is always present -- always available. As such I am humbled by that Great Silence beyond mere words which Sri Patanjali has succinctly pointed out. At the lotus feet of that eternal teacher, I dedicate these words as a humble offering. Entirely inadequate as it may be, it is none-the-less my hope that it will shed some new light upon the experiential art and genius which is known as yoga.
The four chapters of the Yoga Sutras below exist thus in a modern interlinear translation attempting to convey their spiritual essence to us in daily life, rather than simply as an academic exercise belonging to intellectual skill or pride. Click below to the various links and enjoy the beneficial wisdom of this valuable document.
Chap. I. Samadhi Pada - Absorption, Mergence, Linking, Getting in Touch, Union through realizing Harmony, Interconnectedness, Integrity, and Indigenous Belongingness -- the Reality of ALL OUR RELATIONS
Chap. II. Sadhana Pada - Practice, Processes, Methods, and Technique
Chap. III. Vibhuti Pada - Proficiency, Progress, Fruition, Success, and Ability
Chap. IV. Kaivalya Pada - Complete, Unconditional, and Absolute Liberation
Related Book List:
All books by Swami Sivananda, Swami Venkatesananda and Swami Rama.
"The Yoga Sutras of Patanjali with Commentary by Swami Venkatesananda", 389 pp. This book with commentary can be obtained at http://www.swamivenkatesananda.org or at the Divine Life Bookstore of Maryland. In India it can be obtained at Divine Life Society, India, 1998, 389 pp. This is a most excellent insightful book by a great being who was educated in the oral tradition, practiced yoga diligently, mastered Sanskrit, and lived and taught in both the East and the West having penetrated the Western psyche. The translation is also found (without commentaries) on the web at http://dailyreadings.com/sutras_1.htm for download and also is available in a pocket edition (translation without commentary) as "Enlightened Living" by Swami Venkatesananda published by Anahata Press (Richard Miller).
"Yoga Sutras of Patanjali (Samadhi-Pada): Volume I", Pandit Usharbudh Arya (Swami Veda Bharati), Himalayan Institute Press; ISBN: 0893890928; (June 1986) Honesdale, PA. 510 pp. (Pandit Usharbudh Arya was later renamed, Swami Veda Bharati, by Swami Rama.) This is a translation and commentary of Pada One only and again it addresses in great detail Vyasa's commentary of Pada One.)
"Yoga Sutras of Patanjali with the exposition of Vyasa: Translation and Commentary, Volume II: Sadhana Pada, Swami Veda Bharati, Motilal Benarsidass, Delhi, 2001. 861 pp. (This is an in-depth translation and commentary of Pada Two spending more time on Vyasa's commentary then on Patanjali. Swami Veda Bharati exercises impeccable scholarship and intellectual ability without losing yogic insight -- a very rare and welcome combination also by an author who was educated in the oral tradition, practiced diligently, mastered Sanskrit, and taught and lived in both the West as well in India, and has penetrated to a certain degree the complexity of Western conditioning upon the psyche. The book can be obtained via the bookstore at www.bindu.org or swamiveda.org
"The Yoga Sutras of Patanjali", Christopher Chapple and Yogi Ananda Viraj, Sri Satguru Publications, Delhi, 1990, 133 pp. (An excellent literal translation).
"Kriya Yoga Sutras of Patanjali and the Siddhas", Marshall Govindan, Kriya Yoga Publications, 196 Mountain Rd., PO Box 90, Eastman, Quebec, Canada, J0E1P0, 2000. 283 pp. (A refreshing, creative, and insightful translation within the kriya yoga perspective.)
"The Integrity of the Yoga Darsana: A Reconsideration of Classical Yoga", Ian Whicher, Suny Series in Religious Studies, State Univ of New York Press; ISBN: 0791438163; 1998. 426 pp. This is a very excellent and insightful study exercising much integrity of Patanjali's Yoga Sutras (but not a translation) by a Western academician based on a non-dual (advaita) stance.
"Yoga: The Indian Tradition", by Ian Whicher, RoutledgeCurzon; March 2003, ISBN-10: 0700712887 ISBn-13: 978-0700712885
"A re-appraisal of Patanjali's Yoga-sutras in the light of the Buddha's teaching", by S. N. Tandon, Vipassana Research Institute, 1995, iSBN-10: 8174140247; ISBN-13: 978-8174140241
"Light on the Yoga Sutras of Patanjali", BKS Iyengar, Aquarian Press, 1993. Although respectfully traditional to a great extent, this translation offers considerable integrity, personal insight, and boldness due to authentic experience.
Tim Miller Introduces Chapter One of the Yoga Sutras (Samadhi Pada). This is an excellent and very insightful MP3 audio production produced by iHanuman.com
Table of Contents: The Yoga Sutras As It Is
Foreword to The Yoga Sutras As It Is
A Short History of the Yoga Sutras
Patanjali's Yoga Sutras Made Accessible: An Essay Designed to rescue the Yoga Sutras from excess intellectualization/elaboration
An Ashtanga (Eight Limbed) Yoga Meditation Practice
Beloved Yoga Teacher, Sri Dr. G. K. Pungaliya Essay on Patanjali and Jnaneshwar Sri Pungaliya was an ardent student of yoga, and subsequently became a modern master. Here Sri Pungaliya shares his insight on Samkhya, Patanjali, and Sri Jnaneshwar.
Yogiraj Shyamacharan Lahiri's Translation of the Yoga Sutras A more classic but inspired translation by the Grandson of Lahiri Mahasaya. This is very long download in PDF format.
Yoga Sutra Translation by Chester Messenger A refreshing, little known, and sincere work of a life-long meditator.
Links to over 25 Different Web Based English Translations of the Yoga Sutras. at HRIH.NET. Most of these translations are unoriginal and offer little insight. They are mostly an exercise in grammar, semantics, and epistemology.
A Sanskrit to English Annotated Glossary
Professor Whicher's commentary on Prakrti and Purusa
Alien Gods: Samkhya Interpretation of Nature (using Brahmacarya as the example)
A Review of Ian Whicher's. The Integrity of the Yoga Darsana: A Reconsideration of Classical Yoga by Georg Feuerstein
Yoga as seen in the Light of Vipassana by S. N. Goenka
"Is Yoga a Religion": an astute and concise article by Georg Feuerstein
An article entitled "Is Yoga a Religion", by Swami Jnaneshvara Bharati
Yoga is not a Religion, by Shakti Das
Proceed to Chapter One of the Yoga Sutras: Samadhi Pada