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Yoga Sutrani Patanjaliयोग सूत्रानि पतञ्जलि�Yoga Sūtrāni Patañjali

A guidlin for Yoga - by Patanjali

Yoga-Sutra 1 – Samadhi Pada: about enlightenmentThe beginning chapter of Patanjali’s Yoga Sutra is about enlightenment - Samadhi Pada. more »

Yoga-Sutra 2 - Sadhana Pada: about the PracticeThe second Chapter of Patanjali’s Yoga Sutra - contains instructions for our Practice - Sadhana Pada. more »

Yoga-Sutra 3 - Vibhuti Pada: about the resultsThe third chapter of Patanjali’s Yoga Sutra instructs us about the results of our practice - Vibhuti Pada. more »

Yoga-Sutra 4 - Kaivalya Pada: about LiberationFinally the fourth chapter of Patanjali’s Yoga Sutra is about liberation - Kaivalya Pada. more »

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Samadhi Padaसमालि�पाद

Samādhi-Pāda

on enlightenment

combined|Devanagari|phonetic|simplified|translation|explanationअथ योगानुशासनम् ॥१॥ atha yoga-anuśāsanam ||1||Yoga in the here and now: an introduction to the study and practice of yoga ||1|| योगश्चि�त्तवृश्चित्तनिनरोधः ॥२॥ yogaś-citta-vṛtti-nirodhaḥ ||2||When you are in a state of yoga, all misconceptions (vrittis) that can exist in the mutable aspect of human beings (chitta) disappear. ||2|| तदा द्रषु्टः स्वरूपेऽवस्थानम् ॥३॥ tadā draṣṭuḥ svarūpe-'vasthānam ||3||For finding our true self (drashtu) entails insight into our own nature. ||3|| वृश्चित्त सारूप्यमिमतरत्र ॥४॥ vṛtti sārūpyam-itaratra ||4||Lacking that, misconceptions (vritti) skew our perceptions. ||4||

वृत्तयः पञ्चतय्यः क्लि,-ष्टाक्लि,-ष्टाः ॥५॥ vṛttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ ||5||There are five types of misconceptions (vrittis), some of which are more agreeable than others: ||5|| प्रमाण निवपय1य निवकल्प निनद्रा स्मृतयः ॥६॥ pramāṇa viparyaya vikalpa nidrā smṛtayaḥ ||6||insight, error, imaginings, deep sleep, and recollections. प्रत्यक्षानुमानागमाः प्रमाणानिन ॥७॥ pratyakṣa-anumāna-āgamāḥ pramāṇāni ||7||Insight arises from direct perception, conclusions, or learning that are based on reliable sources. ||7|| निवपय1यो मिमथ्याज्ञानमतद्रूप प्रनितष्ठम् ॥८॥ viparyayo mithyā-jñānam-atadrūpa pratiṣṭham ||8||Error arises from knowledge that is based on a false mental construct. ||8|| शब्दज्ञानानुपाती वस्तुशून्यो निवकल्पः ॥९॥ śabda-jñāna-anupātī vastu-śūnyo vikalpaḥ ||9||Imaginings are engendered by word knowledge without regard for what actually exists in the real world. ||9|| अभावप्रत्यया-म्बना तमोवृश्चित्तर्निनFद्र ॥१०॥ abhāva-pratyaya-ālambanā tamo-vṛttir-nidra ||10||Deep sleep is the absence of all impressions resulting from opacity in that which is mutable in human beings (chitta). ||10|| अनुभूतनिवषयासंप्रमोषः स्मृनितः ॥११॥ anu-bhūta-viṣaya-asaṁpramoṣaḥ smṛtiḥ ||11||Recollections are engendered by the past, insofar as the relevant experience has not been eclipsed. ||11|| अभ्यासवैराग्याभ्यां तमिMरोधः ॥१२॥ abhyāsa-vairāgya-ābhyāṁ tan-nirodhaḥ ||12||The state of yoga is attained via a balance between assiduousness (abhyasa) and imperturbability (vairagya). ||12|| तत्र क्लिस्थतौ यत्नोऽभ्यासः ॥१३॥ tatra sthitau yatno-'bhyāsaḥ ||13||Assiduousness means resolutely adhering to one’s practice of yoga. ||13|| स तु दीर्घ1का- नैरन्तय1 सत्कारादरासेनिवतो दृढभूमिमः ॥१४॥ sa tu dīrghakāla nairantarya satkāra-ādara-āsevito

dṛḍhabhūmiḥ ||14||Success can definitely be achieved via sound and continuous practice over an extended period of time, carried out in a serious and thoughtful manner. ||14|| दृष्टानुश्रनिवकनिवषयनिवतृष्णस्य वशीकारसंज्णा वैराग्यम् ॥१५॥ dṛṣṭa-anuśravika-viṣaya-vitṛṣṇasya vaśīkāra-saṁjṇā vairāgyam ||15||Imperturbability results from a balance in the consciousness, and when the desire for all things that we see or have heard of is extinguished. ||15|| तत्परं पुरुषख्यातेः गुणवैतृष्ण्यम् ॥१६॥ tatparaṁ puruṣa-khyāteḥ guṇa-vaitṛṣṇyam ||16||The highest state of imperturbability arises from the experience of the true self; in this state even the basic elements of nature lose their power over us. || 16|| निवतक1 निवचारानन्दास्मिस्मतारुपानुगमात्संप्रज्ञातः ॥१७॥ vitarka-vicāra-ānanda-asmitā-rupa-anugamāt-saṁprajñātaḥ ||17||This absolute knowledge is engendered incrementally by divination, experience, joy, and ultimately the feeling of oneness. ||17|| निवरामप्रत्ययाभ्यासपूव1ः संस्कारशेषोऽन्यः ॥१८॥ virāma-pratyaya-abhyāsa-pūrvaḥ saṁskāra-śeṣo-'nyaḥ ||18||The other state of insight, which is based on persistent practice, arises when all perception has been extinguished and only non-manifest impressions remain. ||18|| भवप्रत्ययो निवदेहप्रकृनित-यानम् ॥१९॥ bhava-pratyayo videha-prakṛti-layānam ||19||Some people are born with true insight, whereas others attain it via a divine body or oneness with nature. ||19|| श्रद्धावीय1स्मृनित समामिधप्रज्ञापूव1क इतरेषाम् ॥२०॥ śraddhā-vīrya-smṛti samādhi-prajñā-pūrvaka itareṣām ||20||And then there are some for whom trust, determination, memory and divination lay the groundwork for insight. ||20|| तीव्रसंवेगानामासMः ॥२१॥ tīvra-saṁvegānām-āsannaḥ ||21||The goal is achieved through intensive practice. ||21||

मृदुमध्यामिधमात्रत्वात्ततोऽनिप निवशेषः ॥२२॥ mṛdu-madhya-adhimātratvāt-tato'pi viśeṣaḥ ||22||This practice can be light, moderate or intensive. ||22|| ईश्वरप्रश्चिणधानाद्वा ॥२३॥ īśvara-praṇidhānād-vā ||23||The goal can also be attained via submission to the concept of an ideal being (ishvara). ||24|| ,-ेश कम1 निवपाकाशयैःपरामृष्टः पुरुषनिवशेष ईश्वरः ॥२४॥ kleśa karma vipāka-āśayaiḥ-aparāmṛṣṭaḥ puruṣa-viśeṣa īśvaraḥ ||24||Ishavara is a special being that is unaffected by the obstacles of the spiritual aspirant (klesha), specific actions and consequences (karma), or recollections or desires. ||24|| तत्र निनरनितशयं सव1ज्ञबीजम् ॥२५॥ tatra niratiśayaṁ sarvajña-bījam ||25||Ishavara is unmatched and is the source of all knowledge. ||25|| स एष पूवeषामनिपगुरुः का-ेनानवचे्छदात् ॥२६॥ sa eṣa pūrveṣām-api-guruḥ kālena-anavacchedāt ||26||Ishvara is each and every one, and is even the teacher of the first ones; he is unaffected by time ||26|| तस्य वाचकः प्रणवः ॥२७॥ tasya vācakaḥ praṇavaḥ ||27||OM is a symbol for ishvara. ||27|| तज्जपः तदथ1भावनम् ॥२८॥ taj-japaḥ tad-artha-bhāvanam ||28||Repetition of OM (with this meaning) leads to contemplation. ||28|| ततः प्रत्य,चेतनामिधगमोऽप्यन्तरायाभव� ॥२९॥ tataḥ pratyak-cetana-adhigamo-'py-antarāya-abhavaś-ca ||29||Through this practice, the immutable self is revealed and all obstacles (antaraya) are removed. ||29|| व्यामिध स्त्यान संशय प्रमादा-स्यानिवरनित भ्रान्तिन्तदश1ना-ब्धभूमिमकत्वानवक्लिस्थतत्वानिन चिचत्तनिवक्षेपाः ते अन्तरायाः ॥३०॥ vyādhi styāna saṁśaya pramāda-ālasya-avirati bhrāntidarśana-alabdha-bhūmikatva-anavasthitatvāni citta-vikṣepāḥ te antarāyāḥ ||30||These obstacles (antaraya) (illness; inertia; doubt; neglect;

sloth; desire; blindness; a lack of goals; irresoluteness) obscure that which is immutable in human beings (chitta). ||30|| दुःखदौम1नस्याङ्गमेजयत्वश्वासप्रश्वासाः निवक्षेप सहभुवः ॥३१॥ duḥkha-daurmanasya-aṅgamejayatva-śvāsapraśvāsāḥ vikṣepa sahabhuvaḥ ||31||Suffering, depression, nervousness, and agitated breathing are signs of this lack of clarity. ||31|| तत्प्रनितषेधाथ1मेकतत्त्वाभ्यासः ॥३२॥ tat-pratiṣedha-artham-eka-tattva-abhyāsaḥ ||32||He who practices assiduously overcomes these obstacles. ||32|| मैत्री करुणा मुदिदतोपेक्षाणांसुखदुःख पुण्यापुण्यनिवषयाणां भावनातः चिचत्तप्रसादनम् ॥३३॥maitrī karuṇā mudito-pekṣāṇāṁ-sukha-duḥkha puṇya-apuṇya-viṣayāṇāṁ bhāvanātaḥ citta-prasādanam ||33||All that is mutable in human beings (chitta) is harmonized through the cultivation of love (maitri), helpfulness (karuna), conviviality (mudita) and imperturbability (upeksha) in situations that are happy, painful, successful or unfortunate. ||33|| प्रच्छद1ननिवधारणाभ्यां वा प्राणस्य ॥३४॥ pracchardana-vidhāraṇa-ābhyāṁ vā prāṇasya ||34||The goal can be attained through breathing exercises involving holding your breath before exhaling. ||34|| निवषयवती वा प्रवृश्चित्तरुत्पMा मनसः क्लिस्थनित निनबन्धिrनी ॥३५॥ viṣayavatī vā pravṛtti-rutpannā manasaḥ sthiti nibandhinī ||35||- Or by contemplating things and impressions, which promotes mental stability and consolidation ||35|| निवशोका वा ज्योनितष्मती ॥३६॥ viśokā vā jyotiṣmatī ||36||- Or by contemplating the inner light that is free of suffering. ||36|| वीतराग निवषयम् वा चिचत्तम् ॥३७॥ vītarāga viṣayam vā cittam ||37||- Or if what is mutable in human beings (chitta) is no longer the handmaiden of desire. ||37|| स्वप्ननिनद्रा ज्ञाना-म्बनम् वा ॥३८॥ svapna-nidrā jñāna-ālambanam vā ||38||

- Or through knowledge that is derived from a nocturnal dream. ||38|| यथाश्चिभमतध्यानाद्वा ॥३९॥ yathā-abhimata-dhyānād-vā ||39||- Or through contemplation (dhyana) of love. ||39|| परमाणु परममहत्त्वान्तोऽस्य वशीकारः ॥४०॥ paramāṇu parama-mahattva-anto-'sya vaśīkāraḥ ||40||A person who attains this goal has mastery over everything, from the smallest atom to the entire universe. ||40|| क्षीणवृत्तेरश्चिभजातस्येव मणेर्ग्र1हीतृर्ग्रहणर्ग्राह्येषु तत्स्थतदञ्जनता समापश्चित्तः ॥४१॥ kṣīṇa-vṛtter-abhijātasy-eva maṇer-grahītṛ-grahaṇa-grāhyeṣu tatstha-tadañjanatā samāpattiḥ ||41||Once the misconceptions (vritti) have been minimized, everything that is mutable in human beings (chitta) becomes as clear as a diamond, and perceptions, the perceived, and perceiver are melded with each other. - One builds on and colors the other. This is enlightenment (samapatti). ||41|| तत्र शब्दाथ1ज्ञाननिवकल्पैः संकीणा1 सनिवतका1 समापश्चित्तः ॥४२॥ tatra śabdārtha-jñāna-vikalpaiḥ saṁkīrṇā savitarkā samāpattiḥ ||42||In conjunction with word and object knowledge, or imagination, this state is savitarka samapatti. ||42|| स्मृनितपरिरशुद्धौ स्वरूपशून्येवाथ1मात्रनिनभा1सा निनर्निवFतका1 ॥४३॥ smṛti-pariśuddhau svarūpa-śūnyeva-arthamātra-nirbhāsā nirvitarkā ||43||Once all previous impressions (smriti) have been purged and one’s own nature is clearly perceptible, then only the object of contemplation emanates light. This is nirvitarka samapatti. ||43|| एतयैव सनिवचारा निनर्निवFचारा च सूक्ष्मनिवषय व्याख्याता ॥४४॥ etayaiva savicārā nirvicārā ca sūkṣma-viṣaya vyākhyātā ||44||If the object of concentration is of a subtle nature, these two described states are known as savichraara and nirvichara samapatti. ||44|| सूक्ष्मनिवषयत्वम्चाचि-ण्ग पय1वसानम् ॥४५॥ sūkṣma-viṣayatvam-ca-aliṇga paryavasānam ||45||An object can be subtle to the point of indefinability. ||46||

ता एव सबीजस्समामिधः ॥४६॥ tā eva sabījas-samādhiḥ ||46||All of these states of consciousness are called sabija samadhi. ||46|| निनर्निवFचारवैशारद्येऽध्यात्मप्रसादः ॥४७॥ nirvicāra-vaiśāradye-'dhyātma-prasādaḥ ||47||If you regularly experience the clearest of the four aforementioned states known as nirvichara samapatti, then you are about to experience a state of absolute clarity. ||47|| ऋतंभरा तत्र प्रज्ञा ॥४८॥ ṛtaṁbharā tatra prajñā ||48||- Then consciousness will be filled with truth. ||48|| शु्रतानुमानप्रज्ञाभ्यामन्यनिवषया निवशेषाथ1त्वात् ॥४९॥ śruta-anumāna-prajñā-abhyām-anya-viṣayā viśeṣa-arthatvāt ||49||Consciousness is characterized by a special relationship to the object. This relationship exceeds the bounds of knowledge that is received and followed. ||49|| तज्जस्संस्कारोऽन्यसंस्कार प्रनितबrी ॥५०॥ tajjas-saṁskāro-'nya-saṁskāra pratibandhī ||50||This experience gives rise to an impression (samskara) that supplants other impressions (samskara). ||50|| तस्यानिप निनरोधे सव1निनरोधामिMब|जः समामिधः ॥५१॥ tasyāpi nirodhe sarva-nirodhān-nirbījaḥ samādhiḥ ||51||Nirbiija samadhi is attained once even these impressions have become tranquil and when everything has become tranquil. ||51||

Page keywords:Patanjali, Yoga, Sutra, Samadhi, Pada, Enlightenment

Read more on this topic:

The Yoga Sutras of Patanjali – sung by Ronald Steiner (MP3)

Yoga Shikha Upanishad: about Hatha yoga and Raja yoga Paying obeisance to Patanjali

Yoga mantras – sung by Ronald Steiner (MP3) Patanjali’s Yoga-Sutra – the Guide of Yoga, with

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Yoga Shikha Upanishad: about Hatha yoga and Raja yogaThe Yoga Shikha Upanishad probably originates from the 13th century. This extract from the first chapter probably present the earliest known tantric view of Hatha yoga and Raja yoga. This Upanishad is also the oldest text in which the two terms are defined. more »

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