CHAPTER 1
Samadhi-Pada
This chapter is about enlightenment
In this chapter Patanjali talks about the nature of the mind and various stages one has to pass to reach Enlightenment.
1.1 atha yoga-anusasanam ॥1॥
atha=now.
yoga=union, oneness.
anusasanam=teaching.
Now the teachings of yoga.
1.2 yogas-chitta-vrtti-nirodhah ॥2॥
yogah=union.
chitta=conciousness.
vrtti=modifications, movements, patterning.
nirodhah=restriction, stilling.
Yoga is to still the patterning of consciousness.
1.3 tada drastuh svarupe-avasthanam ॥3॥
tada= then
drastuh=witness, pure awareness
svarupe=own identity
avasthanam=in abiding state
At the time of concentration the seer rests in his own very nature.
1.4 vrtti sarupyam-itaratra ॥4॥
vrtti=patterning, movements, modification
sarupyam=identification
itaratra=otherwise
Otherwise the seer is identified with modification.
1.5 vrttayah pancatayyah klistaklistah ॥5॥
vrttayah= patterning.
pancatayyah= fivefold
klista= that which causes affliction, hurtful.
aklistah= benign
There are five classes of patterns, painful and not painful.
1.6 pramana viparyaya vikalpa nidra smrtayah ॥6॥
pramana=right perception
viparyaya=misperception
vikalpa=conceptualization
nidra=sleep
smrtayah=memory
They are right perception, misperception, conceptualization, sleep and memory.
1.7 pratyaksa-anumana-agamah pramanani ॥7॥
pratyaksa= sensory input
anumana=inference
agamah= testimony
pramanani= right perception
Right perception, testimony and competent evidence are proofs.
1.8 viparyayo mithya-jnanam-atadrupa pratistham ॥8॥
viparyayah= misperception
mithya= false
jnanam=knowledge
atad=not that
rupa=form
pratistham= based on
Misperception is false knowledge not established in real form
1.9 sabda-jnana-anupativastu-sunyo vikalpah ॥9॥
sabda= linguistic, verbal
jnana= Knowledge
anupati=relying upon
vastu=object
sunyah=empty
vikalpah= Conceptualiztion, fantasy
Verbal fantasy follows from words having no reality.
1.10 abhava-pratyaya-alambana-vrttir-nidra ॥10॥
abhava = non-existence
pratyaya = perception, thought, representation
alambana = resting on
vrttih = patterning
nidra = sleep
Sleep is a patterning of consciousness that embraces the feeling of voidness.
1.11 anu-bhuta-visaya-asampramosah smrtih ॥11॥
anubhuta = experienced
visaya = object of experience
asampramosah = not allowing to steal away
smrtih = memory, remembering
Memory is the retention of experiences produced by previous impressions of objects.
1.12 abhyasa-vairagya-abhyam tan-nirodhah॥12॥
abhyasa= pratice, method.
vairagyabhyam= non-attachment.
tad=these
nirodhah= restriction.
Practise and non attachment are required to still the patterning of conciousness.
1.13 tatra sthitau yatno-abhyasah ॥13॥
tatra= in that.
sthitau= steadiness
yatnah= uninterrupted effort, continous effort.
abhyasah=practice, action
Continous and steady effort is required to still concoiusness.
1.14 sa tu dirghakala nairantarya satkara-asevito drdhabhumih ॥14॥
sa= this
tu= moreover
dirgha=long
kala= time
nairantarya= continuously
satkara= in the right way
asevitah= cultivated
drdha=firmly
bhumih= grounded, rooted
This practice becomes firmly grounded if it is cultivated sincerely and continued for a long time.
1.15 drsta-anusravika-visaya-vitrsnasya vasikara-samjna vairagyam ॥15॥
drsta= perceptible, seen.
anusravika= learned, herd
visaya= phenomenon.
vitrsnasya= without attachment.
vasikara= mastery
samjna= comprehension
vairagyam= non-attachment
Non-attachment results when the desire for all objects either seen or heard is given up.
1.16 tatparam purusa-khyater guna-vaitrsnyam ॥16॥
tat= this
param=highest, supreme
purusa= pure awareness
khyateh= pure seeing
guna= virtue, prime qualities, elements
vaitrsnyam= without attachment
That supreme non-attachment is by which pure conciousness can clearly see itself as independent of prime qualities of nature.
1.17 vitarka-vicara-ananda-asmita-rupa-anugamat-samprajnatah ॥17॥
vitarka=reasoning
vicara=insight
ananda=bliss, joy
asmita=sense of self
rupa=form
anugamat=following
samprajnatah=cognitive
This right perception is accompanied by four kinds of cognition: reasoning, insight, bliss, or feeling of oneness.
1.18 virama-pratyaya-abhyasa-purvah samskara-seso-nyah ॥18॥
virama= cessation.
pratyaya= thought, representation, intention
abhyasa= practice, action, method
purvah= earlier
samskara= latent impressions
sesah=residue
anyah= other
There is other form of soul awareness by cessation of the mind activity where the mind retains its latent impressions.
1.19 bhava-pratyayo videha-prakrti-layanam ॥19॥
bhava= becoming, being
pratyayah= thought, representation, intention
videh=bodiless
prakrti=nature
layanam= merged, clasped
Once the body is gone the latent impressions are dissolved in nature and will be inclined to be born again.
1.20 sraddha-virya-smrti samadhi-prajna-purvaka itaresam ॥20॥
sraddha= faith
virya= vigor, energy
smrti= memory
samadhi= oneness, deep concentration, entasy
prajna= wisdom.
purvaka= preceded by
itaresam= others.
To others this samadhi comes through faith, energy and memory.
1.21 tivra-samveganam-asannah ॥21॥
tivra= extremely
samveganam= intense
asannah= near
Pure soul awareness is near for those who practice intensely.
1.22 mrdu-madhya-adhimatratvat-tatopi visesah ॥22॥
mrdu=mild
madhya= moderate
adhimatratvat= extreme, intense
tatah= therefore
api=also
visesah= distinction
Mild effort, moderate effort or zealous effort are the differences that determine the speed one achieves pure soul awareness.
1.23 isvara-pranidhanad-va ॥23॥
isvara= God
pranidhanat= dedication, application, surrender
va=or
Realization may also come if one is dedicated to God.
1.24 klesa karma vipaka-asayair-aparamrstah purusa-visesa isvarah ॥24॥
klesa= cause of suffering, affliction
karma= action
vipaka= ripening
asayaih= store, residue
aparamrstah= untouched
purusa= pure awareness
visesa= difference
isvarah= God
God is a pure conciousness, totally free from conflicts, unaffected by actions, and has no store of latent impressions.
1.25 tatra niratisayam sarvajnatva-bijam ॥25॥
tatra= there
niratisayam= incomparable
sarva=all
jnatva= knowing
bijam=seed.
In that pure conciousness the seed of omniscience has reached its utmost development and cannot be exceeded.
1.26 sa purvesam-api-guruh kalena-anavacchedat ॥26॥
sa= that
purvesam= earlier
api=also
guruh= teacher
kalena=temporally
anavacchedat= continuous
Not limited by time, he is the teacher of even the ancient teachers.
1.27 tasya vacakah pranavah ॥27॥
tasya= that
vacakah=signifying
pranavah= the syllable pronounced OM.
God is designated by the sound OM.
1.28 taj-japas tad-artha-bhavanam ॥28॥
tad= that
japah= repetition
tad=that
artha= meaning
bhavanam= realising, becoming
Through repetition its meaning can be realised.
1.29 tatah pratyak-chetana-adhigamo-py-antaraya-abhavas-cha ॥29॥
tatah= therefore
pratyak=inward
chetana=conciousness
adhigamo=attainment
api=also
antaraya=obstacle
abhavah=disappearance
cha=and
From that rememberance the obstacles to acquiring the mastery of pure soul awareness are removed.
1.30 vyadhi styana samsaya pramada-alasya-avirati bhrantidarsana-alabdha-bhumikatva-anavasthitatvani chitta-viksepah te antarayah ॥30॥
vyadhi=sickness
styana=apathy
samsaya= doubt
pramada=carelessness
alasya=laziness
avirati=sensual gratification
bhranti=false
darsana= perspective, vision
alabdha= failing to attain
bhumikatva=developmental stages
anavasthitatvani=instability
chitta= conciousness
viksepah=distraction
te=these
antarayah= obstacles
The obstacles to pure soul awareness are sickness, apathy, doubt, carelessness, laziness, attachment to sensual gratification, delusion, departing from practice and an unfocused mind.
1.31 duhkha-daurmanasya-angamejayatva-svasaprasvasah viksepa sahabhuvah ॥31॥
duhkha=distress, suffering
daurmanasya=depression
angam=limb
ejayatva= trembling
svasa=disturbed inhalation
prasvasah=disturbed exhalation
viksepa= distraction
sahabhuvah= accompanying
As consciousness interiorizes one may experience distress, depression, trembling or disturbed breathing.
1.32 tat-pratisedha-artham-eka-tattva-abhyasah ॥32॥
tad=these
pratisedha=subdue
artham=meaning
eka=one
tattva= principle
abhyasah=practice
To deal with these distractions one can follow the following principles of practice.
1.33 maitri karuna mudito-peksanam-sukha-duhkha punya-apunya-visayanam bhavanatah chitta-prasadanam ॥33॥
maitri= friendliness
karuna=compassion
mudita= delight
upeksanam=equanimity
sukha=hapiness
dukha=suffering, pain
punya=virtuous
apunya=evil, bad
visayanam= object of experience
bhavanatah=projecting, radiating
chitta=consciousness
prasadanam= clarification, calming
The mind becomes purified by being joyful, glad, friendly, compassionate and merciful.
1.34 pracchardana-vidharana-abhyam va pranasya ॥34॥
pracchardana= exhalation
vidharanabhyam=retention, pause
va=or
pranasya=breath
Or by pausing after breath flows in or out.
1.35 visayavati va pravrtti-utpanna manasah sthiti nibandhini ॥35॥
visaya=object
vati=having
va=or
pravrtti= activity arisement
utpanna=arisen
manasah=mind
sthiti= steadiness
nibandhini= holds
The steadiness of the mind can be achieved by contemplating an object with total absorption.
1.36 visoka va jyotismati ॥36॥
visoka= free of sorrow, painless
va=or
jyotismati=luminous
Or when experiencing thoughts that are luminous and painless.
1.37 vitaraga visayam va chittam ॥37॥
vita=free from
raga=desire, passion
visayam= the object of experience
va =or
chittam=conciousness, mind
The mind becomes stabilized by unattachement to objects, desires and passions
1.38 svapna-nidra jnana-alambanam va ॥38॥
svapna=dream
nidra=sleep
jnana=knowledge
alambanam=resting on
va=or
Or on the insights culled from sleep and dreaming.
1.39 yatha-abhimata-dhyanad-va ॥39॥
yatha=as
abhimata=desired
dhyanat=meditative absorption
va=or
Or through meditative absorption in any desired object.
1.40 paramanu parama-mahattva-anto-sya vasikarah ॥40॥
parama=ultimate, highest
anu=minute
mahattva= greatness
antah= extending to
asya=his
vasikarah=mastery
From this mastery the mind develops the power of cognising on the object whether vast or infinitisimal.
1.41 ksina-vrtter-abhijatasy-eva maner-grahitr-grahana-grahyesu tatstha-tadanjanata samapattih ॥41॥
ksina=decreases
vrtteh= patterning
abhijatasya= transparent
iva=like
maneh=jewel
grahitr=perceiver
grahana=perceiving, grasping
grahyesu= the knowable, object of perception
tad=that
stha=abide
anjanata=taking the form of something else
samapattih=coalescence
As the patterning of the mind decreases it becomes like a transparent jewel taking on the qualities of whatever observed, the perceiver, the act of perceiving and the object perceived.
1.42 tatra sabdartha-jnana-vikalpaih samkirna savitarka samapattih ॥42॥
tatra=there, in that
sabda=verbal
artha=meaning
jnana=knowledge
vikalpaih=conceptualization
samkirna=intermingled
savitarka= thought
samapattih=coalescence
Sound, meaning and resulting knowledge being mixed up is called coalescence with reasoning.
1.43 smrti-parisuddhau svarupa-sunyeva-arthamatra-nirbhasa nirvitarka ॥43॥
smrti=memory
parisuddhau= purification
svarupa=own form
sunya= empty
artha=meaning
matra=only
nirbhasa=shining
nirvitarka=beyond thought
At the next stage objects stops to being colored by memory; now formless, only their real nature shines forth in a state called coalescence beyond thought.
1.44 etayaiva savicara nirvicara ca suksma-visaya vyakhyata ॥44॥
etaya= by this
iva=like
savicara=reflecting
nirvicara = not reflecting
ca=and
suksma=subtle
visaya=phenomenon
vyakyata= decsribed, defined
Likewise unified contemplation of subtle objects can be defined as reflective or reflection-free.
1.45 suksma-visayatvam-ca-alinga paryavasanam ॥45॥
suksma=subtle
visayatvam= the thing itself
ca=and
alinga=without form, without mark or trace, subtlest matter
paryavasanam=ending
The presence of subtle objects extends all the way to subtlest matter.
1.46 ta eva sabijah-samadhih ॥46॥
tah=these
eva=only
sabijah=with seed
samadhih=deep absorption of meditation, entasy, deep concentration
These are called samadhi with seed.
1.47 nirvicara-vaisaradye-dhyatma-prasadah ॥47॥
nirvicara=non reflecting
vaisaradye=lucidity, purity
adhyatma=innermost self
prasadah= clarification
Then a lucid and reflection free state of the mind is ahieved.
1.48 rtambhara tatra prajna ॥48॥
rtam=truth
bhara=bearing
tatra=in that
prajna=wisdom
The wisdom that arises is filled with truth.
1.49 sruta-anumana-prajna-abhyam-anya-visaya visesa-arthatvat ॥49॥
sruta= teachings
anumana=inference
prajnabhyam=wisdom
anya=other
visaya=phenomenon
visesa=difference
arthatvat=function, role
That knowledge is different from the knowledge gained through testimony or inference.
1.50 tajjas-samskaro-nya-samskara pratibandhi ॥50॥
tad=that
jah=born of
anya=of other
samskara= latent impression
pratibandhi=prevents
The resulting impression obstructs all other impressions.
1.51 tasyapi nirodhe sarva-nirodhan-nirbijah samadhih ॥51॥
tasya=of these
api=also
nirodhe=stilling
sarva=all
nirodhan=restriction, stilling
nirbijah=seedless
samadhih=oneness, deep concentration, entasy
When even these impressions are stilled, the patterning of conciousness is completely stilled, it is called seedless samadhi.