Yoga s

Introduction
Anyone who does not have a basic knowledge of sanskrit is at a
disadvantage when studying a translation. This is because the reader is
at the mercy of the translator and is liable to be exploited. Texts like the
Bhagavad-gita and the Yoga Sūtras were and are being translated by
many writers. Each translator has a motive. If the reader is naieve, he
can hardly sort between the intentions of the original writer and the
agenda of the translator.
I was prompted to attempt this translation by Sir Paul Castagna, but I
did have some schooling in the practice of this yoga by Srila
Yogeshwarananda, one of my yoga gurus. He showed me much in the
astral dimensions. I must admit however that until Sir Paul brought it to
my attention, I did not regard the implications of these sūtras for
modern people. The question remains: What was my motive in the
translation? I may evade that by stating that I did this without motive
just after Sir Paul asked me to translate. However, it is true that even a
motiveless translator develops a particular interest and loads that into
his translation as he proceeds. My interest was a curiosity to see exactly
what Sri Patañjali expounded. I was to an extent shocked at his crude
pronouncements and his total disregard for the psychosis or disordered
and uncontrolled mental and emotional status of an average human
being.
With all due respects to Patañjali, his sanskrit text and my translation
is presented first. Then a simplification entitled “An Approach to
Patañjali’s Yoga Sūtras” is given. And at last the text, the word-for-word
meanings, the translation and a commentary is presented.
I would suggest however, that readers tackle the second part first,
that is the approach to the sūtras. Then read the first part, the actual
translation. Then study the third part, which is the translation and my
commentary. And always remember that Patañjali’s ideas cannot be
utilized except through the practice of yoga.
7
Mdv.