Quotes for the time being are from Desikachar's translation, which is fairly free, but seeks to include the necessary explanations as part of the translation. He also adds further explanations, which I have not included here, and which are well worth studying. You will find them in Heart of Yoga. The link for each sutra will take you to the commentary and a selection of other translations.
Sutra 1: Here begins the authoritative instruction on yoga.
Sutra 2: Yoga is the ability to direct the mind exclusively toward an object and sustain that direction without any distractions.
Sutra 3: Then the ability to understand the object fully and correctly is apparent.
Sutra 4: The ability to understand the object is simply replaced by the mind's conception of that object or by a total lack of conprehension.
Sutra 5: There are five activities of the mind. Each of them can be beneficial and each can cause problems.
Sutra 6: The five activities are comprehension, misapprehension, imagination, deep sleep and memory.
Sutra 7: Comprehension is based on direct observation of the object, inference, and reference to reliable authorities.
Sutra 8: Misapprehension is that comprehension that is taken to be correct until more favourable conditions reveal the actual nature of the object.
Sutra 9: Imagination is the comprehension of an object based only on words and expressions, even though the object is absent.
Sutra 10: Deep sleep is when the mind is overcome with heaviness and no other activities are present.
Sutra 11: Memory is the mental retention of a conscious experience.
Sutra 12: The mind can reach the state of Yoga through practice and detachment.
Sutra 13: Practice is basically the correct effort required to move toward, reach, and maintain the state of Yoga.
Sutra 14: It is only when the correct practice is followed for a long time, without interruptions and with a quality of positive attitude and eagerness, that it can succeed.
Sutra 15: At the highest level there is an absence of any cravings, either for the fulfilment of the senses or for extraordinary experiences.
Sutra 16: When an individual has achieved complete understanding of his true self, he will no longer be disturbed by the distracting influences within and around him.
Sutra 17: Then the object is gradually understood fully. At first it is at a more superficial level. In time comprehension becomes deeper. And finally it is total. There is pure joy in reaching such a depth of understanding. For then the individual is so much at one with the object that he is oblivious to his surroundings.
Sutra 18: The usual mental disturbances are absent. However memories of the past continue.
Sutra 19: There will be some who are born in a state of Yoga. They ned not practise or discipline themselves.
Sutra 20: Through faith, which will give sufficient energy to achieve success against all odds, direction will be maintained. The realisation of the goal of Yoga is a matter of time.
Sutra 21: The more intense the faith and the effort, the closer the goal.
Sutra 22: Inevitably the depth of faith varies with different individuals and at different times with the same individual. The results will reflect these variations.
Sutra 23: Offering regular prayers to God with a feeling of submission to his power, surely enables the state of Yoga to be achieved.
Sutra 24: God is the Supreme being whose actions are never based on misapprehension.
Sutra 25: He knows everything there is to be known.
Sutra 26: God is eternal. In fact he is the ultimate teacher. He is the source of Guidance for all teachers: past, present and future.
Sutra 27: In the way most appropriate to the qualities of God.
Sutra 28: In order to relate to God it is necessary to regularly address him properly and reflect on his qualities.
Sutra 29: The individual will in time perceive his true nature. He will not be disturbed by any interruptions that may arise in his journey to the state of Yoga.
Sutra 30: There are nine types of interruptions to developing mental clarity: illness, mental stagnation, doubts, lack of foresight, fatigue, overindulgence, illusions about one's true state of mind, lack of perseverance, and regression. The are obstacles because they create mental disturbances and encourage distractions.
Sutra 31: All these interruptions produce one or more of the following symptoms: mental discomfort, negative thinking, the inability to be at ease in different body postures, and difficulty in controlling one's breath.
Sutra 32: If one can select an appropriate means to steady the mind and practice this, whatever the provocations, the interruptions cannot take root.
Sutra 33: In daily life we see people who are happier than we are, people who are less happy. Some may be doing praiseworthy things and others causing problems. Whatever may be our usual attitude towards such people and their actions, if we can be pleased with others who are happier than ourselves, compassionate towards those who are unhappy, joyful with those doing praiseworthy things and remain undisturbed by the errors of others, our minds will be very tranquil.
Sutra 34: The practice of breathing exercises involving extended exhalation might be helpful.
Sutra 35: By regular enquiry into the role of the senses we can reduce mental distortions.
Sutra 36: When we enquire into what life is and what keeps us alive, we may find some solace for our mental distractions.
Sutra 37: When we are confronted with problems, the counsel of someone who has mastered similar problems can be a great help.
Sutra 38: Enquiry into dreams and sleep and our experiences during or around these states can help to clarify some of our problems.
Sutra 39: Any enquiry of interest can calm the mind.
Sutra 40: When one reaches this state, nothing is beyond comprehension. The mind can follow and help understand the simple and the complex, the infinite and the infinitesimal, the perceptible and the imperceptible.
Sutra 41: When the mind is free from distraction, it is possible for all the mental processes to be involved in the object of enquiry. As one remains in this state, gradually one becomes totally immersed in the object. The mind, then, like a flawless diamond reflects only the features of the object and nothing else.
Sutra 42: Initially, because of our past experiences and ideas, our understanding of the object is distorted.
Sutra 43: When the direction of the mind towards the object is sustained, the ideas and memories of the past gradually recede. The mind becomes crystal clear and one with the object. At this moment there is no feeling of oneself. This is pure preception.
Sutra 44: This process is possible with any type of object, at any level of perception, whether superficial and general or in depth and specific.
Sutra 45: Except that the mind cannot comprehend the very source of perception within us, its objects can be unlimited.
Sutra 46: All these processes of directing the mind involve an object of enquiry.
Sutra 47: Then the individual begins to truly know himself.
Sutra 48: Then, what he sees and shares with others ois free from error.
Sutra 49: His knowledge is no longer based on memory or inference. It is spontaneous, direct and at both a level and an intensity that is beyond the ordinary.
Sutra 50: As this newly acquired quality of the mind gradually strengthens, it dominates the other mental tendencies which are based on misapprehensions.
Sutra 51: The mind reaches a state when it has no impressions of any sort. It is open, clear, simply transparent.
You will find that notes and comments on some of these sutras are not yet online. I mean to finish this Chapter eventually, but my spare time for this task is limited. If you lose patience, why not e-mail me and complain?
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