योगेन चित्तस्य, पदेन वाचां
मलं शरीरस्य च वैद्यकेन ।
yogena chittasya, padena vachan
malam sharirasya cha vaidyakena |
योऽपाकरोत् तं प्रवरं मुनीनां
पतञ्जलिं प्राञ्जलिर् आनतोऽस्मि ॥
yo’pakarot tam pravaram muninan
patanjalim pranjalir anato’smi ||
I bow with my hands together to the eminent sage Patañjali, who removed the impurities of the mind through yoga, of speech through grammar, and of the body through medicine.
अथ पतञ्जलयोगसूत्रे समाधिपादः
atha patañjalayogasūtre samādhipādaḥ
Herein from the Yoga Sutras of Patañjali
अथ योगानुशासनम्॥१॥
Atha yogānuśāsanam
Now, instruction in Yoga begins.
योगश्चित्तवृत्तिनिरोधः॥२॥
Yogaścittavṛttinirodhaḥ
Yoga is restraining the thought-streams natural to the mind.
तदा द्रष्टुः स्वरूपेऽवस्थानम्॥३॥
Tadā draṣṭuḥ svarūpe’vasthānam
Then the seer dwells in his own nature.
वृत्तिसारूप्यमितरत्र॥४॥
Vṛttisārūpyamitaratra
Otherwise he is of the same form as the thought-streams
वृत्तयः पञ्चतय्यः क्लिष्टाऽक्लिष्टाश्चः॥५॥
Vṛttayaḥ pañcatayyaḥ kliṣṭāakliṣṭāśca
The thought-streams are five-fold, painful and not painful.
प्रमाणविपर्ययविकल्पनिद्रास्मृतयः॥६॥
Pramāṇaviparyayavikalpanidrāsmṛtayaḥ
Right knowledge, wrong knowledge, fancy, sleep and memory.
प्रत्यक्षानुमानागमाः प्रमाणानि॥७॥
Pratyakṣānumānāgamāḥ pramāṇāni
Right knowledge is inference, tradition and genuine cognition.
विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम्॥८॥
Viparyayo mithyājñānamatadrūpapratiṣṭham
Wrong knowledge is false, illusory, erroneous beliefs or notions.
शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः॥९॥
Śabdajñānānupātī vastuśūnyo vikalpaḥ
Fancy is following after word-knowledge empty of substance.
अभावप्रत्ययालम्बना वृत्तिर्निद्रा॥१०॥
Abhāvapratyayālambanā vṛttirnidrā
Deep sleep is the modification of the mind which has for its substratum nothingness.
अनुभूतविषयासम्प्रमोषः स्मृतिः॥११॥
Anubhūtaviṣayāsampramoṣaḥ smṛtiḥ
Memory is not allowing mental impressions to escape.
अभ्यासवैराग्याभ्यां तन्निरोधः॥१२॥
Abhyāsavairāgyābhyāṁ tannirodhaḥ
These thought-streams are controlled by practice and non-attachment.
तत्र स्थितौ यत्नोऽभ्यासः॥१३॥
Tatra sthitau yatno’bhyāsaḥ
Practice is the effort to secure steadiness.
स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः॥१४॥
Sa tu dīrghakālanairantaryasatkārāsevito dṛḍhabhūmiḥ
This practice becomes well-grounded when continued with reverent devotion and without interruption over a long period of time.
दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसञ्ज्ञा वैराग्यम्॥१५॥
Dṛṣṭānuśravikaviṣayavitṛṣṇasya vaśīkārasañjñā vairāgyam
Desirelessness towards the seen and the unseen gives the consciousness of mastery.
तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम्॥१६॥
Tatparaṁ puruṣakhyāterguṇavaitṛṣṇyam
This is signified by an indifference to the three attributes, due to knowledge of the Indweller.
वितर्कविचारानन्दास्मितारूपानुगमात्सम्प्रज्ञातः॥१७॥
Vitarkavicārānandāsmitārūpānugamātsamprajñātaḥ
Cognitive meditation is accompanied by reasoning, discrimination, bliss and the sense of ‘I am.’
विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः॥१८॥
Virāmapratyayābhyāsapūrvaḥ saṁskāraśeṣo’nyaḥ
There is another meditation which is attained by the practice of alert mental suspension until only subtle impressions remain.
भवप्रत्ययो विदेहप्रकृतिलयानाम्॥१९॥
Bhavapratyayo videhaprakṛtilayānām
For those beings who are formless and for those beings who are merged in unitive consciousness, the world is the cause.
श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम्॥२०॥
Śraddhāvīryasmṛtisamādhiprajñāpūrvaka itareṣām
For others, clarity is preceded by faith, energy, memory and equal-minded contemplation.
तीव्रसंवेगानामासन्नः॥२१॥
Tīvrasaṁvegānāmāsannaḥ
Equal-minded contemplation is nearest to those whose desire is most ardent.
मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः॥२२॥
Mṛdumadhyādhimātratvāttato’pi viśeṣaḥ
There is further distinction on account of the mild, moderate or intense means employed.
ईश्वरप्रणिधानाद्वा॥२३॥
Īśvarapraṇidhānādvā
Or by surrender to God.
क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः॥२४॥
Kleśakarmavipākāśayairaparāmṛṣṭaḥ puruṣaviśeṣa īśvaraḥ
God is a particular yet universal in-dweller, untouched by afflictions, actions, impressions and their results.
तत्र निरतिशयं सर्वज्ञबीजम्॥२५॥
Tatra niratiśayaṁ sarvajñabījam
In God, the seed of omniscience is unsurpassed.
पूर्वेषामपि गुरुः कालेनानवच्छेदात्॥२६॥
Pūrveṣāmapi guruḥ kālenānavacchedāt
Not being conditioned by time, God is the teacher of even the ancients.
तस्य वाचकः प्रणवः॥२७॥
Tasya vācakaḥ praṇavaḥ
God’s voice is Om.
तज्जपस्तदर्थभावनम्॥२८॥
Tajjapastadarthabhāvanam
The repetition of Om should be made with an understanding of its meaning.
ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च॥२९॥
Tataḥ pratyakcetanādhigamo’pyantarāyābhāvaśca
From that is gained introspection and also the disappearance of obstacles.
व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वा¬नवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः॥३०॥
Vyādhistyānasaṁśayapramādālasyāviratibhrānti¬darśanā¬labdhabhūmikatvānavasthitatvāni cittavikṣepāste’¬ntarāyāḥ
Disease, inertia, doubt, lack of enthusiasm, laziness, sensuality, mind-wandering, missing the point, instability- these distractions of the mind are the obstacles.
दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः॥३१॥
Duḥkhadaurmanasyāṅgamejayatvaśvāsapraśvāsā vikṣepasahabhuvaḥ
Pain, despair, nervousness, and disordered inspiration and expiration are co-existent with these obstacles
तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः॥३२॥
Tatpratiṣedhārthamekatattvābhyāsaḥ
For the prevention of the obstacles, one truth should be practiced constantly
मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम्॥३३॥
Maitrīkaruṇāmuditopekṣāṇāṁ sukhaduḥkhapuṇyāpuṇyaviṣayāṇāṁ bhāvanātaścittaprasādanam
By cultivating friendliness towards happiness and compassion towards misery, gladness towards virtue and indifference towards vice, the mind becomes pure.
प्रच्छर्दनविधारणाभ्यां वा प्राणस्य॥३४॥
Pracchardanavidhāraṇābhyāṁ vā prāṇasya
Optionally, mental equanimity may be gained by the even expulsion and retention of energy.
विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी॥३५॥
Viṣayavatī vā pravṛttirutpannā manasaḥ sthitinibandhinī
Or activity of the higher senses causes mental steadiness.
विशोका वा ज्योतिष्मती॥३६॥
Viśokā vā jyotiṣmatī
Or the state of sorrowless Light.
वीतरागविषयं वा चित्तम्॥३७॥
Vītarāgaviṣayaṁ vā cittam
Or the mind taking as an object of concentration those who are freed of compulsion.
स्वप्ननिद्राज्ञानालम्बनं वा॥३८॥
Svapnanidrājñānālambanaṁ vā
Or depending on the knowledge of dreams and sleep.
यथाभिमतध्यानाद्वा॥३९॥
Yathābhimatadhyānādvā
Or by meditation as desired.
परमाणुपरममहत्त्वान्तोऽस्य वशीकारः॥४०॥
Paramāṇuparamamahattvānto’sya vaśīkāraḥ
The mastery of one in Union extends from the finest atomic particle to the greatest infinity.
क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः॥४१॥
Kṣīṇavṛtterabhijātasyeva maṇergrahītṛgrahaṇagrāhyeṣu tatsthatadañjanatā samāpattiḥ
When the agitations of the mind are under control, the mind becomes like a transparent crystal and has the power of becoming whatever form is presented. knower, act of knowing, or what is known.
शब्दार्थज्ञानविकल्पैः सङ्कीर्णा सवितर्का समापत्तिः॥४२॥
Śabdārthajñānavikalpaiḥ saṅkīrṇā savitarkā samāpattiḥ
The argumentative condition is the confused mixing of the word, its right meaning, and knowledge.
स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का॥४३॥
Smṛtipariśuddhau svarūpaśūnyevārthamātranirbhāsā nirvitarkā
When the memory is purified and the mind shines forth as the object alone, it is called non-argumentative.
एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता॥४४॥
Etayaiva savicārā nirvicārā ca sūkṣmaviṣayā vyākhyātā
In this way the meditative and the ultra-meditative having the subtle for their objects are also described.
सूक्ष्मविषयत्वं चालिङ्गपर्यवसानम्॥४५॥
Sūkṣmaviṣayatvaṁ cāliṅgaparyavasānam
The province of the subtle terminates with pure matter that has no pattern or distinguishing mark.
ता एव सबीजः समाधिः॥४६॥
Tā eva sabījaḥ samādhiḥ
These constitute seeded contemplations.
निर्विचारवैशारद्येऽध्यात्मप्रसादः॥४७॥
Nirvicāravaiśāradye’dhyātmaprasādaḥ
On attaining the purity of the ultra-meditative state there is the pure flow of spiritual consciousness.
ऋतम्भरा तत्र प्रज्ञा॥४८॥
Ṛtambharā tatra prajñā
Therein is the faculty of supreme wisdom.
श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात्॥४९॥
Śrutānumānaprajñābhyāmanyaviṣayā viśeṣārthatvāt
The wisdom obtained in the higher states of consciousness is different from that obtained by inference and testimony as it refers to particulars.
तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी॥५०॥
Tajjaḥ saṁskāro’nyasaṁskārapratibandhī
The habitual pattern of thought stands in the way of other impressions.
तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः
Tasyāpi nirodhe sarvanirodhānnirbījaḥ samādhiḥ
With the suppression of even that through the suspension of all modifications of the mind, contemplation without seed is attained.
इति पतञ्जलयोगसूत्रे समाधिपादः
iti patañjalayogasūtre samādhipādaḥ
Here lies Chapter 1 Samadhi Paad in the Yoga Sutras of Patañjali