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PATAÑJALI YOGA SŪTRA 
CHAPTER ONE
THE SAMĀDHI PĀDA

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पतञ्जलयोगसूत्रानि समाधिपादः

Patañjali Yoga Sūtra Samādhi Pāda

The Chapter On Reclaiming Wholeness
Sūtra I.1-51


Aum

अथ पतञ्जलयोगसूत्रे समाधिपादः प्रथमः
Atha Patañjala Yoga Sūtre Samādhi Pādaḥ
Here are Patañjali's insights on the foundation of reclaiming wholeness

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Atha Samādhi Pāda
1:42
 

अथ योगानुशासनम्॥१॥
I.1 Atha yogānuśāsanam
At last, it has taken up til now to accept the invitation of Yoga and smooth out the rough edges of the personality to extract the nectar of life. This awakens a deep feeling of love and respect for the Great Ones who have come before us and shed the light that we may follow.  It has taken an entire lifetime to arrive in this auspicious moment when choose to follow along with teachings of Yoga. This awakens a deep feeling of reverence for all those who have come before us and shed light that we may follow.

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Sūtra I.1
1:37
 

योगश्चित्तवृत्तिनिरोधः॥२॥
I:2 Yogas chitta vṛtti nirodha
Yoga is the intentional resolution of all involuntary states of mind and emotion to embody integration and reclaim our wholeness.

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Sūtra I.2
2:05
 

तदा द्रष्टुः स्वरूपेऽवस्थानम्॥३॥
I:3 Tadā draṣṭuḥ svarūpe ‘vasthānam 
Then, the seer resides in their own natural splendor of resilience. 

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Sūtra I.3
1:54
 

वृत्तिसारूप्यमितरत्र॥४॥
I:4 Vṛtti sārūpyam itaratra
At other times, the Seer conforms with the distortions of fragmented consciousness which are like of the night.

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Sūtra I.4
1:14
 

वृत्तयः पञ्चतय्यः क्लिष्टा अक्लिष्टाश्चः॥५॥
I:5 Vṛttayaḥ pañchatayyaḥ kliṣṭāklishtāḥ
The spirals of consciousness are two-fold of five kinds each and can be sources of contentment or discontent, and may be useful or unuseful.

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Sūtra I.5
1:45
 

प्रमाणविपर्ययविकल्पनिद्रास्मृतयः॥६॥
I:6 Pramāṇa viparyaya vikalpah nidrā smṛtayaḥ
The five seemingly non-painful vṛtti are valid cognition, wrong or confused knowledge, abstract thought, sleep, and memory. 

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Sūtra I.6
1:43
 

प्रत्यक्षानुमानागमाः प्रमाणानि॥७॥
I:7 Pratyakṣānumānāgamāḥ pramāṇāni
Direct experience, deductive reasoning, and inference based on a trustworthy authority’s testimony are the three sources of valid cognition.

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Sūtra I.7
1:54
 

विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम्॥८॥
I.8 Viparyayo mithyājñānamatadrūpapratiṣṭham
False perception is when the image in the mind is unsupported by reality.

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Sūtra I.8
1:45
 

शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः॥९॥
I:9 Shabda jñānānupātī vastu shūnyo vikalpaḥ  
Imagination is based on a concept that is but an idea or based on hearsay, and has yet to manifest. 

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Sūtra I.9
1:59
 
अभावप्रत्ययालम्बना वृत्तिर्निद्रा॥१०॥
I:10 Abhāva pratyayālambanā vṛttir nidrā
Sleep is the absence of all the other vṛtti, is accompanied by a lack of self-inhibition and a feeling of non-being and non-becoming.  
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Sūtra I.10
1:38
 

अनुभूतविषयासम्प्रमोषः स्मृतिः॥११॥
I:11 Anubhūta viṣayāsampramoṣaḥ smṛtiḥ
Memory is the non-escaping of a past experience that has imprinted itself in the chitta, the personal energy field. 

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Sūtra I.11
1:55
 

अभ्यासवैराग्याभ्यां तन्निरोधः॥१२॥
I:12 Abhyāsa vairāgyābhyām tannirodhaḥ
The way to attenuate distortion and settle into clarity is through practice and non-participation.

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Sūtra I.12
1:45
 

तत्र स्थितौ यत्नोऽभ्यासः॥१३॥
I:13 Tatra sthitau yatno ‘byāsaḥ
Practice is the steadiness of effort and the effort to be steady through peaceful release. 

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Sūtra I.13
1:30
 

 तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः॥१४॥
I:14 Sa tu dīrgha kāla nairantarya satkārāsevito dṛḍah bhūmiḥ
After a very, very long time, persistent consistence, clear intention, sincerity, and devoted application one’s functional practice becomes spiritually mature, and establishes expanded and peaceful awareness.

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Sūtra I.14
3:04
 

दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसञ्ज्ञा वैराग्यम्॥१५॥
I:15 Dṛṣta ānusravika viṣaya vitṛṣṇasya vashīkāra samjñā vairāgyam
Supreme detachment and self-mastery is letting go of the desire for anything seen or heard about, including any promise of heaven or liberation.

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Sūtra I.15
3:05
 

तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम्॥१६॥
I:16 Tat param puruṣa khyāter guṇa vaitṛṣṇyam 
When an individual has achieved clear understanding of the wholeness of their essential self, they are no longer be disturbed by distracting influences within or around themself.

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Sūtra I.16
1:31
 

वितर्कविचारानन्दास्मितारूपानुगमात्सम्प्रज्ञातः॥१७॥
I:17 Vitarka vichāra ānanda asmitā rūpānugamāt samprajñātaḥ
A functional yoga practice matures into total comprehension. What began as understanding on a superficial level, gradually deepens and evolves from consciousness based on reasoning, reflection, elation, into the pure “I sense”.

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Sūtra I.17
2:28
 

विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः॥१८॥
I:18 Virāma pratyaya abhyāsa pūrvah saṃskāra sheṣo ‘nyaḥ
With vigilant practice and effort, eventually all of the klesha are scorched, and only the remnant impression of nirodha, self-regulation and expanding consciousness remains.

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Sūtra I.18
2:18
 

भवप्रत्ययो विदेहप्रकृतिलयानाम्॥१९॥
I:19 Bhava pratyayo videha prakṛtilayānām
The Samādhi of Videha (bodiless) and the Prakritilya (those who have merged with the Prakriti of Ahamkara and Tanmatra) are called the Bhava Pratyaya, the Samādhi experienced at rebirth. Or ……some are born with natural ability.

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Sūtra I.19
1:45
 

श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम्॥२०॥
I:20 Shraddhā vīrya smṛti samādhi prajñā pūrvaka itareṣām 
Others can become Self-realized if they are committed, courageous, self-reflective and attentive, and open to wisdom.

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Sūtra I.20
2:19
 

तीव्रसंवेगानामासन्नः॥२१॥
I:21 Tivra samvegānām āsannaḥ
Samādhi is near for those whose urge and speed is intense, with an attitude of earnest sincerity and the .

Samādhi is within reach for those whom are deeply interested and invested with purity of heart, enthusiasm, energy and honesty.

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Sūtra I.21
1:30
 

मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः॥२२॥
I:22 Mṛdu madhya adhimātratvāt tato’pi visheṣaḥ
There are three calibers of students; the mild, medium and intense.

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Sūtra I.22
1:57
 

ईश्वरप्रणिधानाद्वा॥२३॥
I:23 Īshwarapraṇidhānādvā
More specifically, discovered by moving toward devotion to Sacred Presence in the core of your heart.

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Sūtra I.23
1:27
 

क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः॥२४॥
I:24 Klesha karma vipākāshayair aparāmṛṣṭah puruṣa visheṣa Īshwaraḥ
Īshwara is a unique consciousness that has never been touched by affliction, the law of cause and effect, or the fruits of its actions.

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Sūtra I.24
1:45
 

तत्र निरतिशयं सर्वज्ञबीजम्॥२५॥
I:25 Tatra niratishayam sarvajña bījam
In that, abides the unrivaled source of all being, as it is omniscient, omnipotent, omnipresent, and has reached its utmost development, which cannot be exceeded.

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Sūtra I.25
1:32
 

पूर्वेषामपि गुरुः कालेनानवच्छेदात्॥२६॥
I:26 Sa purveṣām api guruḥ kālenānavacchedāt

The source of all our inspiration and intuitive understanding is derived from beginning-less time, for it is unconditioned, unconditional and limitless. This is discovered in wholeness and holiness, is the original teacher of all teachers and is accessible all the time.

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Sūtra I.26
2:12
 

तस्य वाचकः प्रणवः॥२७॥
I.27 Tasya vācakaḥ praṇavaḥ
The pronouncement of the forever renewing principle, Aum, is the sound and symbol that invokes this special mystical Source of consciousness.

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Sūtra I.27
1:01
 

तज्जपस्तदर्थभावनम्॥२८॥
I:28 Tajjapas tad artha bhāvanam
Devote yourself to attune in resonance with this field of harmony. Embody AUM through its gentle constant repetition with conviction and intentional feeling.

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Sūtra I.28
1:05
 

ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च॥२९॥
I:29 Tataḥ pratyak chetanādhigamo ‘pyantarāyā bhāvaś cha

From the practice of this, the consciousness turns inwards to take refuge in the heart into the spirit of inquiry where all challenges are resolved. From that comes the Realization of Self actualization.

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Sūtra I.29
1:39
 

व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वा­नवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः॥३०॥
I:30 Vyādhi styāna samshaya pramāda ālasya avirati bhrāntidarśana alabdha bhūmikatva anavasthitatvāni chitta vikṣepāste'ntarāyāḥ
Much of the time, life is much harder than we would like. Patañjali lists the nine challenges (antarāyāḥ) we are sure to encounter on the Yoga Mārga as disease, apathy, self-doubt, escapism, carelessness, frivolity, deluded sense of achievement, missing the point, and instability are potential interruptions or opportunities for breakthrough. We are encouraged to see them as rites of passage and adapt our approach to Yoga as a means to support and inspire. 

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Sūtra I.30
3:30
 

दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः॥३१॥
I:31 Duḥkha daurmanasya angamejayatva śvāsa praśvāsā vikṣepa sahabhuvaḥ 
Pain, depression, anxiety, and irregular breathing are the accompanying symptoms. 

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Sūtra I.31
2:18
 

तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः॥३२॥
I:32 Tat pratiṣedhārtham eka tattva abhyāsaḥ
Neutralize the downward pull, in your devotion to source from the essence of integrative wholeness.

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Sūtra I.32
1:40
 

मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां
I:33 Maitrī karuṇa muditopekṣhāṇām sukha duḥkha puṇyāpuṇya viṣhayāṇām  bhāvanātash chitta prasādanam   
The consciousness becomes conducive to realization in cultivating friendliness towards those that are positive, compassion for the suffering, praise for the virtuous, and neutrality for the vindictive.  

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Sūtra I.33
2:36
 

प्रच्छर्दनविधारणाभ्यां वा प्राणस्य॥३४॥
I.34 Pracchardana vidhāraṇābhyāṁ vā prāṇasya
The correct use of power to select inner support is to seek refuge in releasing personal agenda into the eternal cosmic vibration found in the open space at the end of intentional exhalation.

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Sūtra I.34
1:50
 

विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी॥३५॥
I.35 Viṣayavatī vā pravṛttir utpannā manasaḥ sthiti nibandhanī 
Definitely, concentration on the higher subtle sense perceptions also establishes tranquility of the mind to become a connoisseur of life experience and feel the touch of grace.

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Sūtra I.35
2:14
 

विशोका वा ज्योतिष्मती॥३६॥
I:36 Viśokā vā jyotiṣmatī
Or, by meditating on the core of your heart as sparkling and free from sorrows.

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Sūtra I.36
0:57
 

वीतरागविषयं वा चित्तम्॥३७॥
I:37 Vītarāga viṣayam vā chittam
Contemplate and study the life of one who is released from the limits of egocentricity and mastered their ability to let go.

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Sūtra I.37
0:47
 

स्वप्ननिद्राज्ञानालम्बनं वा॥३८॥
I:38 Svapna nidrā jñāna ālambanam vā
Reflect on a dream in which a mystical meeting or occurrence transpired, or to glimpse the inner workings of your subconscious.

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Sūtra I.38
1:14
 

यथाभिमतध्यानाद्वा॥३९॥
I:39 Yathābhimata dhyānād vā
Or, by practicing the art of meditation and concentration on anything that is up-lifitng.

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Sūtra I.39
1:08
 

परमाणुपरममहत्त्वान्तोऽस्य वशीकारः॥४०॥
I.40 Paramāṇuparamamahattvānto’sya vaśīkāraḥ
Through ultimate self-understanding, all is held within the perspective of the yogī, from the most subtle and undifferentiated, to the most vast and expansive, extending to the most intrinsic to extrinsic.

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Sūtra I.40
0:47
 

क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः॥४१॥
I:41 Kṣīṇa vṛtter abhi jātasyeva maṇer grahītṛi grahaṇa grāhyeṣu tatstha tad añjanatā samāpattiḥ
As the vṛtti are attenuated, the mind and ego become crystal clear and transparent. Whatever the attention rests on is reflected with brilliant clarity, whether it is the subject, the witness, or the vehicles through which experienced. This process is known as samāpatti - a balanced state of the seer. 

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Sūtra I.41
3:13
 

शब्दार्थज्ञानविकल्पैः सङ्कीर्णा सवितर्का समापत्तिः॥४२॥
I:42 Tatra shabdārtha jñāna vikalpaiḥ sankirṇā savitarkā samāpattiḥ
The engrossment in which there is imaginary cognition based on a mixture of words, its meaning (object signified) and its knowledge is known as savitarkā samāpatti.

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Sūtra I.42
2:36
 

स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का॥४३॥
I.43 Smṛti pariśuddhau svarūpa shūnyevārtha mātra nirbhāsā nirvitarkā
When the memory is completely purified, the mind appears to be devoid of its own nature (of reflective consciousness) and the only object (on which it contemplates) remains illumined. This kind of engrossment is called Nirvitarkā Samādhi.

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Sūtra I.43
2:11
 

एतयैव सविचारा निर्विचारा  सूक्ष्मविषया व्याख्याता॥४४॥
I.44 Etayaiva savicārā nirvicārā cha sūkṣma viṣayā vyākhyātā
The contemplation of subtle aspects is similarly explained as deliberate (savichārā samādhi) or non-deliberate (nirvichārā samādhi) so that all that within the realm of even the finest subtlety can be perceived.

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Sūtra I.44
2:33
 

सूक्ष्मविषयत्वं चालिङ्गपर्यवसानम्॥४५॥
I.45 Sūkṣma viṣayatvaṁ cāliṅgaparyavasānam
Subtlety pertaining to objects extends up to unmanifest and nuomenal Prakrti.

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Sūtra I.45
1:43
 

ता एव सबीजः समाधिः॥४६॥
I.46 Tā eva sabījaḥ samādhiḥ 
Those Samādhi(s) explained before are the Samādhi with seed.

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Sūtra I.46
1:09
 

निर्विचारवैशारद्येऽध्यात्मप्रसादः॥४७॥
I.47 Nirvicāra vaiśāradye’dhyātma prasādaḥ
On achieving proficiency in Nirvichara Samadhia state of uninterrupted flow accompanied by loss of a limited self, spiritual insight is purified

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Sūtra I.47
1:19
 

ऋतम्भरा तत्र प्रज्ञा॥४८॥
I.48 Ṛtambharā tatra prajñā
Such insight ripens into truth-bearing wisdom. 

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Sūtra I.48
1:02
 

श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात्॥४९॥
I.49 Shrutānumāna prajñābhyām anya viṣayā viśeṣārthatvāt
This knowledge is superior to that learned from outside authorities because it is specific and deals with particulars.

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Sūtra I.49
1:34
 

तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी॥५०॥
I.50 Tajjaḥ saṁskāro’nya saṁskāra prati bandhī
A new life begins with this truth bearing light. Previous impressions are neutralized and new ones generated.

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Sūtra I.50
1:39
 

तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः
I.51 Tasyāpi nirodhe sarva nirodhān nirbījaḥ samādhiḥ
By the neutralization of even that latent impressions of Samprajnata, the limits of intellectual boundaries are  transcended and consciousness is free to function dynamically. This is seedless samadhi.

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Sūtra I.51
1:56
 

इति पतञ्जलयोगसूत्रे समाधिपादः
Iti Patañjala Yoga Sūtre Samādhi Pādaḥ
Here stands Patañjali's Yoga Sūtra foundations on reclaiming wholeness

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Iti Samādhi Pāda
2:19
 


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