Patanjali Yoga Sutra Samadhipada New Translation
Patanjali Yoga Sutra Samadhipada New Translation
Patanjali Yoga Sutra Samadhipada New Translation
Pātañjalayogasūtra-s
थम पादः समािधपादः
Atha yogānuśāsanam||1||
Yóga (योग) is the dissolution (िनरोधः) of the habits, the patterned of behaviour
(वृि ) of mind (िच ) ||2||
Then (तदा), the Seer ( ृ ः) steps into (अव थानम्) his essense ( व पे) ||3||
At other times (इतर ), (the seer) identifies (सा यम्) with the patterns of
behaviour (of mind) (वृि ) ||4||
वृ यः प त यः ि ल ा अि ल ाः॥५॥
Vṛttayaḥ pañcatayyaḥ kliṣṭā akliṣṭāḥ||5||
The fixed patterns of behaviour (of mind) (वृ यः), (can be catagorised into) five
types (प त यः), (which) may or may not lead to -- Kleśa-s --afflictions-- (ि ल ा
अि ल ाः||5||
य ानुमानागमाः माणािन॥७॥
Pratyakṣānumānāgamāḥ pramāṇāni||7||
The modification (वृि ः) (known as) Nidrā (or deep sleep) (िन ा) is based
(आल बना) upon the mental state ( यय) of non-existence (अभाव) ||10||
त ि थतौ य ोऽ यासः॥१३॥
Tatra sthitau yatno'bhyāsaḥ||13||
And that (practice) (सः), when continued (असेिवतः) uninterrupted (नैर तय) (with)
true devotional attitude (स कार) (for) a long (दीघ) time (kālá), (gets) certainly (तु)
firmly grounded (दृढभूिमः) ||14||
In the case of both the Videha-s or (discarnate) Devá-s (िवदेह) and the
Prakṛtilaya-s or those who have dissolved themselves in the primeval constituent
principle ( कृ ितलयानाम्) the other state (of perfection in the knowledge and
understanding, Asamprajñāta) is caused the any experiencing by their mind
( ययः) of their very existance (भव)||19||
ती संवग
े ानामास ः॥२१॥
Tīvrasaṁvegānāmāsannaḥ||21||
मृदम
ु यािधमा वा तोऽिप िवशेषः॥२२॥
Mṛdumadhyādhimātratvāttato'pi viśeṣaḥ||22||
ई र िणधाना ा॥२३॥
Īśvarapraṇidhānādvā||23||
Or else (वा) through surrender and profound dedication ( िणधानात्) to the highest
self, Īśvará (ई र) (The other state of perfection in the knowledge and
understanding, Asamprajñāta Samādhi is achieved) ||23||
Īśvará (ई रः) is a Púruṣa, the personal and lie-giving principle in human and
other beings,self(पु षः) having distinguishing or characteristic qualities, (िवशेष)
who is not affected, not even touched (अपरामृ ः) by causes of sorrow-- ( लेश),
consequences of actions (कम), fruits of the actions (िवपाक) or the resulting
residual impressions (आशयैः) ||24||
त िनरितशयं सव बीजम्॥२५॥
Tatra niratiśayaṁ sarvajñavījam||25||
The Seed, the origin (बीजम्) of the Omniscient, all pervasive knowledge (सव )
which cannot be exceeded or surpassed (िनरितशयं) resides in the purusha-
vishesha, Ishwara (त ), ||25||
त प तदथभावनम्॥२८॥
Tajjapastadarthabhāvanam||28||
The vocalisation (जपः) of that (Oṁ) (तत्) leads to the contemplation (भावनम्) on its
(तत्) meaning (अथ)||28||
That (practice of vocalization -japa) (ततः) initiates the process where the thoghts
are turned inwards (अिधगमः) towards one's own true Self ( य चेतना) and (च)
also (अिप) all the obstacles (अ तराय) are removed (अभावः) ||29||
(These are) the obstacles (अ तरायाः)(which are removed as a result of the above
practice) 1 Sickness ( ािध), 2 mental inefficiency ( यान), 3 doubt (संशय), 4
negligence ( माद), 5 idleness (आल य), 6 non-abstention --lack of control--
7(अिवरित), erroneous perception ( ाि तदशन), 8 the state of not attaining (अल ध) to
any yogic stage (भूिमक व) (and) 9 unsteadiness --anavasthitatva-- (अनवि थत वािन).
These (ते) obstacles (अ तरायाः) are (caused by) confusion and disturbances in the
mind (िच िव ेपाः) ||30||
दुःखदौमन या गमेजय व ास ासा िव प
े सहभुवः॥३१॥
Duḥkhadaurmanasyāṅgamejayatvaśvāsapraśvāsā vikṣepasahabhuvaḥ||31||
The (aforesaid) confusion and disturbances (in the mind) (िव ेप) coexist with
(सहभुवः) Pain (दुःख), feeling of wretchedness and miserableness (दौमन य),
shakiness or trembling of the body (अ गमेजय व), disturbed inhalation and
exhalation ( ास ासा) ||31||
त ितषेधाथमेकत वा यासः॥३२॥
Tatpratiṣedhārthamekatattvābhyāsaḥ||32||
Or (वा) a wish to act, the knowledge of the means and the accomplishment of
( वृि ः) a sense object centered state (िवषयवती) produces (उ प ा), a calm and
steady state, (bound firmly to the sense object) (ि थितिनबि धनी) of mind
(manasaḥ) (produces that very Tranquility and calmness of mind) ||35||
Or (वा) (a wish to act, the knowledge of the means and the accomplishment of a
higher perception ( वृि ः)) that is luminous ( योित मती) and free from sorrow
(िवशोका) (produces that very Tranquility and calmness of mind) ||36||
वीतरागिवषयं वा िच म्॥३७॥
Vītarāgaviṣayaṁ vā cittam||37||
Or (वा) the mind (िच म्) completely occupied by (िवषयं) 997 a sage who is free
from passions and attachments (वीतराग) (produces that very Tranquility and
calmness of mind) ||37||
This sutra starts where the earlier sutra (1-20, describing achiving the other state
-asamprajnyata- is described)
ीणवृ ेरिभजात येव मणे हीतृ हण ा ेषु त थतद नता समापि ः॥४१॥
Kṣīṇavṛtterabhijātasyeva maṇergrahītṛgrahaṇagrāhyeṣu tatsthatadañjanatā
samāpattiḥ||41||
The mind, when the habitual patterned behaviour is minimized, ( ीणवृ ेः)
behaves like a (इव) spotless transparent, (अिभजात य) crystal (मणेः) which
assumes the colour (तद नता) of an object kept adjacent (त थ) to it (and
becomes identical to it), achives complete identification between the perceiver
( हीतृ), the perception ( हण) and the perceivable ( ा ेषु), (leading to) complete
engrossment. समापि ः||41||
after this stage, the memory ( मृित) is completely purified (प रशु ौ),( the habitual
patterned behaviour of mind is minimized and complete identification between
the perceiver, the perception and the perceivableis achived) (and the mind is), as
it were (इव), devoid (शू य) of its own essential nature ( व प), and only (मा ) the
object (on which the mind is concentrated) (अथ) shines forth (िनभासा) without any
alternatives (िन वतका). (This is called) Nirvitarkā Samāpatti or Engrossment) ||43||
And (च) progressively the subtle (सू म) nature of the object (िवषय वम्) (of
engrossment) ends or culminates (पयवसानम्) in Aliṅga --the Unmanifested
Prakṛti-- (अिल ग) ||45||
ता एव सबीजः समािधः॥४६॥
Tā eva sabījaḥ samādhiḥ||46||
(When the object of engrossment thus becomes finer and finer ending in alinga –
Prakriti) that engrossment (ta) only (evá) (is) Sabīja samādhi (sabījaḥ samādhiḥ)
(or the perfect concentration in which one uses prakriti as a support for his mind
to become one-pointed) ||46||
िन वचारवैशार ेऽ या म सादः॥४७॥
Nirvicāravaiśāradye'dhyātmaprasādaḥ||47||
On attaining the profiency in nirvichara (त ) the divine truth (ऋतम्) fills up (भरा)
the wisdom ( ा) ||48||
The latent activating impression (saṁskāraḥ) born (जः) of that ritambhara prajnya
(तत्) binds and stops ( ितब धी) the other (अ य) (residual) latent activating
impressions (सं कार) ||50||