Patanjali yogasastram Samadhi padam: Integration.1.1 to 1.51

Patanjali yoga sastra consists of 196 yoga sutras or aphorisms. These 196 Yogasutras are divided into four parts or padams. Let us discuss about the first part, Samadhi part.

1.     Samadhi padam:  Integration.

     Sama = equal,   adhi= Parabrahman, or Paramatma, Padam= part.

1.1.       अथ योगानुशासनम्

       atha yogaanshaasanam

atha yoga=to become united with,  anshaasanam= the required discipline.

Now the teaching or discipline of yoga.

To reach from breath-in state to breath-out state.

To reach from breathing state to breathless state.

1.2.       योगःचित्तवृत्तिनिरोधः

yogah chiththa vrutthi nirodhah

yogah = union, chittha = consciousness, vrutthi = pattern, nirodhah= still or cessation

yoga is the giving up of or stopping consciousness pattern.

Consciousness =electron (Intelligence) + direction

1.3.       तदा द्रष्टुःस्वरूपे अवस्थानाम्

thadaa drashtuh swaroope avasthaanam

thadaa=then, drashtuh=to see or pure awareness, swaroope =its own form, avasthaanam= state

Then consciousness can see or know its original form of state or nature.

Explanation:

you cannot enter into a speedily moving vehicle. When it stops then only you can enter into it. Or you must also run with the same speed in the same direction. Likewise when consciousness is unsteady or moving with one thought or the other with speed more than air, you cannot understand or aware of its original form or you cannot enter into it. So stop all the activities of the consciousness or run with the same speed of thoughts.

1.4   वृत्ति सारूप्यमितरत्र.

vrutti saaroopyam itaratra

vrutti = pattern, nature, saaroopyam=identification, itaratra= otherwise.

(Otherwise) your false understanding or awareness becomes its form or nature. Its form will be different from what it actually was.

1.5    वृत्तयः पंचतव्यः क्लिष्टाक्लिष्टाः

vruttayaha panchathavyaha klishtaaklishtaaha

vruttayaha= nature, pattern,  panchathavyaha=fivefold, klishtaa= complicated,  aklishtaaha= simple.

Nature is of five fold. Those five categories are of two types—complicated and simple.

1.6    प्रमनविपर्यय विकल्प निद्रास्म्रुतयहः

pramana viparyaya vikalpa nidraasmrutayaha

pramana= understanding or perception, viparyaya= misunderstanding or misperception, vikalpa=grasping the concept or conceptualization,  nidraa = sleep, smrutayaha=memory or understanding.

They are:  1) understanding or perception, 2) misunderstanding or misperception, 3) grasping the concept or conceptualization,  4) sleep, and 5) memory or remembering.

Explanation:

You can understand the nature in five ways as given above. you can understand or misunderstand. Then it leads to proper or improper conceptualization. Then it leads to sleep with understanding or misunderstanding. That understanding or misunderstanding is stored in your memory.

1.7  प्रत्यक्क्षानुमानागमाः प्रमाणानि 

pratykshaanumaanaagamaaha pramaanaani

pratyksha=direct, felt or seen by senses,  anumaana=perception or inference,  agamaaha= testimony or proof, pramaanaani= perfect understanding.

Explanation:  

1)  Directly felt or seen by senses, 2) inference, and 3) testimony by others are the three standards.

1.8  विपर्ययो मिथ्या ज्ञानमतद्रूप प्रतिष्ठं

viparyayo mithyaagnaanamathadroopa prathishtam

viparyayo= the error or improper understanding, mithya=delusive or false, gnaanam= knowledge, athad= not that, roopa= form, prathishtam= established.

Explanation: So the error or improper understanding of delusive or false knowledge  is not that form is established.

1.9  शब्द ज्ञानानुपाती वस्तुशून्यो विकल्पः

shabdagnaanaanupaathi vastushoonyo vikalpaha

shabda= verbal, linguistic, gnaana= knowledge, anuupaathi= relying, or follows,   vastu= matter, substance, or object,  shoonyaha= empty or undesired, vikalpaha= conceptualization.

Explanation: 

So, forming an idea based on only verbal or linguistic knowledge about matter leads to undesired  conceptualization.   

1.10 अभाव प्रत्ययालम्बना वृतिर्निद्रा

abhaava pratyayaalambanaa vruttirnidraa.

abhaava= non-existance or non=becoming,  pratyaya= understanding or representation, or idea, alambanaa= resiting on or based on,  vruttir= nature, nidraa= sleep.

Explanation:

So, based on understanding the mis-perception leads to sleep or slumber which is inherent nature.

1.11. अनुभूतविषया सम्प्रमेषः स्मृतिः

Anubhoota vishaya  samprameshah smrutihi

Anubhoota= experienced,  vishaya= object,  samprameshah=not allowing to steal away, smrutihi=memory, remembering

The experienced memory will not be forgotten.

1.12. अभ्यासवैराग्याभ्याम् तन्निरोधः

Abhyaasa vairaagyaam tannirodhaha

Abhyaasa = practice or repeatedly doing the same thing, vairaagyaam= non-attachment, tannirodhaha= cessation occurs of it.  

Practice or repeatedly not doing the same thing makes the mind not attached to it and hence cessation occurs.

1.13.तत्र स्थितौ यत्नोभ्यासः

Tatra sthitau yatnobhaasaha

Tatra sthitau= in that stable,  yatno= effort,  abhyaasaha= practice

The sustained effort to put mind in that stable state is practice.

1.14. स तु दीर्घकाल नैरंतर्य सत्कारासेवितो दृढ़भूमिः

Sa tu deerghakaala nairantarya satkaarasevito drudha bhoomihi

Sa tu= this more over deerghakaala=long time, nairantarya=continuous,  satkaarasevito=skilful,  drudha bhoomihi= firmly rooted.

This endeavor must be made incessantly with firm will and tolerance.

1.15. दृष्टानुश्रविकविषय वितृष्णस्य वशीकार संज्ञावैराग्यं

drushtaanushravikavishaya vitrushnasya vasheekaara sangnaa vairaagyam

drushtaa=perceptible, anushravika=heard, vishaya=object, vitrushnasya = attachment, vasheekaara= willing something to happen,  sangnaa= comprehension, vairaagyam=non-attachment

One may see the object directly or may hear through others but he should not have any attachment to that. Such mind will not be reactive  and can have complete control over it.

1.16.तत्परम् पुरुषख्यातेर्गुणवैतृष्णयम्

tat param purusha khyaater guna vaitrushnayam

purusha khyaater = the knowledge of God the Father and nature, guna vaitrushnayam= unique attachment, tat param= that is renunciation 

The knowledge of God the Father and nature and unique attachment over that is the real renunciation. Wearing saffron clothes without killing all your desires is not renunciation.

1.17. वितर्कविचारानन्दास्मितारूपानुगमात् सम्प्रज्ञातः

Vitarka vichaara aananda asmita swaroopaanugamaat sampragnaataha

Vitarka vichaara aananda asmita swaroopaanugamaat= only logic, discussion, bliss, attachment, and form, accompanying,  sampragnaataha= sampragnaata Samadhi.

Only logic, discussion, bliss, attachment, and form accompanying stilling process is sampragnaata Samadhi.

1.18.विराम प्रत्ययाभ्यासपूर्वः संस्काराशेसोंयाह    

viraama pratyayaabhyaasa poorvaha samskaara sheshonyaha

viraama= the aforesaid—logic, discussion, bliss, self, and form,--to give up, pratyaya= cause of, abhyaasa= practice, poorvaha=before,  samskaara sheshha= remaining past habits, anyaha= sampragnaata Samadhi.

To sacrifice the aforesaid—logic, discussion, bliss, self, and form— qualities, non-attachment is the cause. One must practice that non-attachment. The balance action before such practice is known as   sampragnaata Samadhi.

1.19.  भव प्रत्ययो विदेह प्रकृति लयानाम्   

Bhava pratyayo videha prakruti layaanaam  

Videha= those have left physical body, prakruti layaanaam= merged in subtle and idea bodies, Bhava pratyayo= reborn  

Those have left physical body merged in subtle and idea bodies are inclined to reborn.

1.20.श्रद्धावीर्य स्मृति समाधि प्रज्ञापूर्वाक इतरेषाम्

Shraddhaaveerya smruti samaadhi pragnaapoorvaka Itareshaam.

itareshaam=different from nature, Shraddhaaveerya smruti samaadhi pragnaapoorvaka= dedication, energy, memory, samadhi, and wisdom

The yogi will get dedication, energy, memory, samadhi, and wisdom before realization. As such this is a path to realization.

1.21.तीव्रसंवेगानामासन्नः  

Teevrasamvegaanaamaasannaha

Teevrasamvegaanaam = those who are extremely unattached to worldly affairs, aasannaha= samadhi or realization is very nearer.

Those who are extremely unattached to worldly affairs with above said qualities samadhi or realization is very nearer.

1.22. मृदुमध्याधि मात्रत्वात् ततोपि विशेषः

Mrudumadhyaadi matratwaat tatopi visheshaha

Mrudumadhyaadi= mild, moderate, and intense, tatopi matratwaat visheshaha = there are differences in them.

Mild, moderate, and intense, samadhi or realization differences occur in those yogis.

1.23. ईश्वरप्रणिधानाद्वा

Eeswarapranidhaanaadwaa

vaa= only, Eeswara= Eeswara,  pranidhaanaad= surrendering   

Or eeswara (ee swara) by utilizing the looks as arrows in the kootastha, the place between the eyes, realization or samadhi is possible. 

1.24. क्लेशकर्मविपाकाशयैरापरामृष्टः पुरुष विशेषः ईश्वरः

Klesha karma vipaaka sayai raaparaamrushtaha purusha visheshaha eeswaraha

Klesha=ignorance, karma= good and bad karmas, vipaaka= happiness and misery, aasayai= habits, aparaamrushtaha=untouched, purusha visheshaha= unique person, eeswaraha= eeswara

Eeswara is unique person untouched by ignorance, good and bad karmas, happiness and misery,  cause and effect theory, and habits.

1.25. तत्र निरतिशयं सर्वज्ञत्वबीजं

Tatra niratishayam sarvagnatwabeejam

Tatra= There in Eswara, sarvagnatwabeejam= the omniscience   niratishayam= personified

There in Eswara the omniscience is personified.

1.26. सा पूर्वेषामपि गुरुः कालेनानवच्छेदात

sa porveshaamapi guruhu kaalenaanavachchedaat

sa= that Eswar, God the Father,  porveshaamapi guruhu= he is great from the beginning, kaalena anavachchedaat= he is untouched by time

That Eswar, God the Father, is great and beyond time.

1.27. तस्य वाचकः प्रणवः

Tasya vaachakaha pranavaha

Tasya =usa kaa, vaachakaha= manifestation,  pranavaha= OM hai!

Isvara is represented by a sound, OM

1.28. तत् जपः तदर्थ भावनम्

Tat japaha tadarthabhaavanam

Tat japaha= its repeated chanting, tadarthabhaavanam= its meaning will be known.

Its repeated chanting make its meaning  known.

1.29. ततः प्रत्यक्चेतनाधिगमोप्यंतरायाभावश्च

Tataha pratyakchetanaadhigamopyantaraayaabhaavascha

Tataha= that, pratyakchetanaadhigamopy=his own interiorization, antaraayaabhaavascha= obstacles fall away.

Then his own interiorization develops and obstacles fall away.

1.30. व्याधिस्त्यानसम्शयप्रमादालस्याविरति भ्रान्तिदार्शनालाब्ध भूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेन्तरायाः

Vyaadhi styaana sansaya pramaadaalasyaavirati braanti darshnaalabdha bhoomikatwaanavasthitatwaani chittavikshepaastentaraayaaha

1)Vyaadhi= disease, 2)styaana=apathy, 3)sansaya= doubt,  4)pramaada=carelessness, 5)alasya= laziness, 6)avirati=sexual indulegence, 7)braanti darshna=delusion, 8)alabdha bhoomikatwaani= lack of progress, and 9)avasthitatwaani= inconsistency,  chittavikshepaani= they will distract the mind, te= they,  antaraayaaha= obstacles to Yoga.

1)Disease, 2) apathy, 3) doubt,  4) carelessness, 5) laziness, 6) sexual indulegence, 7) delusive appearances of Devatas or angels,  8) lack of progress, and 9) inconsistency. They will distract the mind of Yogi.  They are obstacles to Yoga.

1.31. दुःख दौर्मनस्यांग में जयत्वश्वास प्रश्वासा विक्षेपसहभुवः

Dukha daurmanasyaanga me jayatwashwaasa prashwaasa vikshepasahabhuvaha 

Dukha=physical, astral, and causal ills,  daurmanasya= mental depression,   anga me jayatwa=unsteady  posture, shwaasa prashwaasa=improper breaths-in and breaths-out,  vikshepa sahabhuvaha =  reasons for disturbed mind.

Physical, astral, and causal ills, mental depression, unsteady  posture,  improper breaths-in and breaths-out, are the reasons for disturbed mind.

1.32. तत् प्रतिषेदार्थमेकतत्वाभ्यासः

Tat pratishedaarthamekatatwaabhyaasaha  

Tat pratishedaartham= to avoid mental distractions,  ekatatwa abhyaasaha= one should practice main quality or tatwa.

To avoid mental distractions, one should practice main quality or tatwa.

1.33. मैत्री करुणा मुदितोपेक्षाणाम् सुख दुःख पुन्यापुन्य विषयाणां भावानातश्चित्त प्रसादनम्

sukha-dukkha-punyaapunya-vishashayaanaam=in the matters of happiness, misery, virtue and vice,  Maître=friendship, karuna=compassion, mudita= happiness, upekshanaam= equanimity,     bhavanataha= to think about them, chitta-prasadanam= mind will become pure.

Equanimity toward thinking about the matters of happiness, misery, virtue and vice, and  with friendship, compassion, happiness, mind will become pure.

1.34.प्रच्चर्दन विधारणाभ्याम् वा प्राणस्य

 prachchardana vidhaaranaabhyaam vaa praanasya

1.34.प्रच्चर्दन विधारणाभ्याम् वा प्राणस्य

Prachchardana vidhaaranaabhyaam vaa praanasya

Praanasya= life force, Prachchardana vidhaaranaabhyaam vaa= controlling breath-in and breath-out. 

Controlling the breath-in and breath-out of life force, will make the mind pure.

1.35.विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थिति निबन्धिनी 

Vishayavateevaa pravruttirutpannaa manasaha sthiti nibandhinee

Vaa=Or, Vishayavatee=interested in senses,  pravrutti= yogi’s mind  utpannaa= rises or manifests,  manasaha=mind, sthiti nibandhinee= stabilizes

Or, the mind will be interested in senses, and concentrating on those sense objects yogi’s mind will stabilize.

1.36.विशोकावा ज्योतिष्मती

Vishokaavaa jyotishmatee

Vishokaavaa = mind that is lack of misery, jyotishmatee= will be illuminating

Mind that is lack of misery,  will be luminous.

1.37. वीतराग विषयं वा चित्तं

veetaraagavishayam vaa chittam  

veetaraagavishayam vaa= the one who has given up  attachment and hatred,  chittam= mind stabilizes.

The one who has given up attachment and hatred, his  is steady mind.

1.38. स्वप्ननिद्रा  ज्ञानालम्बनम् वा

swapna nidraa gnaanaalambanam vaa  

swapna= dream state knowledge, nidraa gnaana=sleep state knowledge, alambanam vaa=based on

Mind based on dream state knowledge, and  sleep state knowledge, becomes steady.

1.39. यथाभिमतध्यानाद्वा

Yathaabhimatadhyaanaadwaa

Yathaabhimatadhyaanaadwaa= or by meditating on any object desired by him.

Or by meditating on any object desired by him, the sadhak gets his mind steady.

1.40.परमाणु परम महत्वान्तोस्य वशीकारः

Paramaanu parama mahatwaantosya vaseekaraha

Paramaanu= subtlest among subtlest (electron), parama mahatwaantosya=greatest among greatest, vaseekaraha=controlled

One who is steady minded can control the subtlest among subtlest (electron), and greatest among greatest object.

1.41. क्षीण वृत्ते राभिजातस्येव मणेर्गहीतृग्रहण ग्राह्येषु तत्स्थतदंजनता समापत्तिः

Ksheena vrutte rabhijaatasyeva manergraheetru grahana graahyeshu tatsatadam janataa samaapattihi

Abhijaatasya= faultless, maneha iva=jewel like,   Ksheena vruttehe= pure mind without any avocation, grahana graahyeshu= in senses, in tanmatras, and in physical, astral, and ideational levels, tatsatadam janataa= to get concentrated,  samaapattihi= is known as sampragnaata Samadhi.

Pure mind of a knower, like a faultless jewel,  without any avocation in senses, in tanmatras, and in physical, astral, and ideational levels, getting concentrated on a subject is known as sampragnaata Samadhi.

1.42. तत्र शब्दार्थाज्ञान विकल्पैः संकीर्णा सवितर्का समापत्तिः

tatra shabdaartha gnaana vikalpaih samkeernaa savitarkaa samaapattihi

tatra= amongst the grasper, the thing to be grasped, and grasping, shabdaartha gnaana vikalpaih=in the meaning of word the difference in the knowledge, samkeernaa= the intermingled,  savitarkaa samaapattihi= is known as savitarka sampragnaata samadhi.

Amongst the grasper, the thing to be grasped, and grasping, the difference in the the intermingled knowledge in the meaning of word, is known as savitarka sampragnaata samadhi.

1.43.

1.43. स्मृति परिशुद्धौ स्वरूप शून्येवार्थ मात्रनिर्भासा निर्वितर्का

Smruti parishuddhau swaroopa shoonyevaarthe maatranirbhaasaa nirvitarkaa

Smruti parishuddhau= memory should become pure, arthe maatranirbhaasaa= only will enlighten the thing that is to be known, swaroopa shoonyevaa= one’s own form will disappear, nirvitarkaa =  nirvitarkaa samadhi 

In savitarka samaadhi, the grasper, the thing to be grasped, and grasping, all three exist. In nirvitarka samadhi all three entities will merge into one.

1.44. एतयैव सविचारा निर्विचारा च सूक्ष्म विषया व्याख्याता  

Yetayaiva savichaaraa nirvichaaraa cha sookshma vishayaa vyaakhyaataa

Yetaya eva=like savitarka, nirvitarka Samadhi in respect of physical things, sookshma vishayaa=in subtle things,  savichaaraa nirvichaaraa cha vyaakhyaataa= savichaaraa nirvichaaraa samaadhi 

Like savitarka, nirvitarka Samadhi in respect of physical things, similarly  in respect of  subtle things, it is known as savichaaraa nirvichaaraa samaadhi.

1.45. सूक्ष्म विषयत्वं चालिंग पर्यवसानम्

Sookshma vishyatwam chaalimga paryavasaanam

Sookshma vishyatwam cha= in subtle Samadhi, aalimga paryavasaanam =becoming formless is ultimate.

Becoming formless is ultimate in subtle Samadhi.

1.46. ता एव सबीजः समाधिः

Thaa eva saa beejaha samadhihi

Thaa eva = these subtle samadhis, saa beejaha samadhihi= are sabeeja samadhis.

These four samadhis, viz., savitarka, nirvitarka, savichaara, and nirvichaara  are sabeeja samadhis.

1.47. निर्विचार वैशारद्ये आध्यात्म प्रसादः

Nirvichaara vaishaaradye aadhyaatma prsaadaha

Nirvichaara vaishaaradye= In Nirvichaara samadhi whatever the yogi gets,  aadhyaatma prsaadaha= that is real nature of the self. 

1.48. ऋतंभरा तत्र प्रज्ञा

Rutambharaa tatra pragnaa

tatra pragnaa= the wisdom that is obtained, Rutambharaa= is absolute truth 

The wisdom that is obtained in that samadhi is absolute truth.

1.49. श्रुतानुमान प्रज्ञाभ्यामन्यविषया विशेषार्थत्वात्

Shrutaanumaana pragnaabhyaamanyavishayaa visheshaarthatwaat

Shrutaanumaana pragnaabhyaam= this rutumbharaa wisdom is superior to what has been gained through shastraas or scriptures and inferences. anyavishayaa visheshaarthatwaat= this is different from other sources and is having unique meaning.

This rutumbharaa wisdom is superior to what has been gained through shastraas or scriptures and inferences. This is different from the wisdom got from other sources and is having unique meaning. This wisdom is pure awareness.

1.50. तज्जः संस्कारोनया संस्कारप्रतिबंधी

Tajjaha samskaaraha= Those habits that come out of nirvikaara samaadhi wisdom, anyaa samskaara pratibandhee= will not allow other mental disturbances.

Those habits that come out of nirvikaara samaadhi wisdom, will not allow other mental disturbances to occur.

1.51. तस्यापि निरोधे सर्व निरोधान्निर्बीजः

Tasyapi nirodhe sarva nirodhaat nirbeejaha.

Tasyapi= that rutumbharaa wisdom habits also,  nirodhe= when stilled,  sarva nirodhaat= all cessations, nirbeejaha= seedless.

That rutumbharaa wisdom habits also, when stilled, all cessations or restrictions become seedless.