PATAÑJALI YOGA SŪTRA
THE SAMĀDHI PĀDA
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Patañjali Yoga Sūtra Samādhi Pāda
The Chapter On Reclaiming Wholeness
अथ पतञ्जलयोगसूत्रे समाधिपादः प्रथमः
Atha Patañjala Yoga Sūtre Samādhi Pādaḥ
Here are Patañjali's insights on the foundation of reclaiming wholeness
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.
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.
तदा द्रष्टुः स्वरूपेऽवस्थानम्॥३॥
I:3 Tadā draṣṭuḥ svarūpe ‘vasthānam
Then, the seer drops into their own natural splendor of resilience.
I:4 Vṛtti sārūpyam itaratra
At other times, the Seer conforms with the distortions of fragmented consciousness which are like of the night.
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.
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.
I:7 Pratyakṣānumānāgamāḥ pramāṇāni
Direct experience, deductive reasoning, and inference based on a trustworthy authority’s testimony are the three sources of valid cognition.
I.8 Viparyayo mithyājñānamatadrūpapratiṣṭham
False perception is when the image in the mind is unsupported by reality.
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.
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.
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.
I:12 Abhyāsa vairāgyābhyām tannirodhaḥ
The way to attenuate distortion and settle into clarity is through practice and non-participation.
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.
स 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.
दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसञ्ज्ञा वैराग्यम्॥१५॥
I:15 Dṛṣta ānusravika viṣaya vitṛṣṇasya vashīkāra samjñā vairāgyam
Supreme detachment and self-understanding is letting go of the desire for anything seen or heard about, including any promise of heaven or liberation.
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.
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”.
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.
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.
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.
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.
I:22 Mṛdu madhya adhimātratvāt tato’pi visheṣaḥ
There are three calibers of students; the mild, medium and intense.
More specifically, discovered by moving toward devotion to Sacred Presence in the core of your heart.
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.
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.
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.
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.
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.
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.
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.
I:31 Duḥkha daurmanasya angamejayatva śvāsa praśvāsā vikṣepa sahabhuvaḥ
Pain, depression, anxiety, and irregular breathing are the accompanying symptoms.
I:32 Tat pratiṣedhārtham eka tattva abhyāsaḥ
Neutralize the downward pull, in your devotion to source from the essence of integrative wholeness.
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.
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.
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.
विशोका वा ज्योतिष्मती॥३६॥
I:36 Viśokā vā jyotiṣmatī
Or, by meditating on the core of your heart as sparkling and free from sorrows.
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.
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.
I:39 Yathābhimata dhyānād vā
Or, by practicing the art of meditation and concentration on anything that is up-lifitng.
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.
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.
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.
स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का॥४३॥
I.43 Smṛti pariśuddhau svarūpa shūnyevārtha mātra nirbhāsā nirvitarkā
When the subconscious is cleared, the mind is emptied of its nature of reflective ideas to reveal true purpose and meaning through illuminative trans-cognitive intuition, this is Nirvitarkā Samādhi.
एतयैव सविचारा निर्विचारा च 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.
I.45 Sūkṣma viṣayatvaṁ cāliṅgaparyavasānam
Subtlety pertaining to objects extends up to unmanifest and nuomenal Prakrti. Maintain objectivity with increasing subtlety and softness with openness for the mystery of unrevealed resolution.
ता एव सबीजः समाधिः॥४६॥
I.46 Tā eva sabījaḥ samādhiḥ
Those Samādhi(s) explained before are the Samādhi with seed. Really focus intense absorption on the womb containing the seed.
I.47 Nirvicāra vaiśāradye’dhyātma prasādaḥ
On achieving proficiency in Nirvichara Samadhi, a state of uninterrupted flow accompanied by loss of a limited self, spiritual insight is purified.
ऋतम्भरा तत्र प्रज्ञा॥४८॥
I.48 Ṛtambharā tatra prajñā
Such insight ripens into truth-bearing wisdom.
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.
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.
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.
इति पतञ्जलयोगसूत्रे समाधिपादः
Iti Patañjala Yoga Sūtre Samādhi Pādaḥ
Here stands Patañjali's Yoga Sūtra foundations on reclaiming wholeness