समाधि�पादSamadhi-PadaYoga Sutras of

Maharishi Patanjali

Picture by D K Chauhan

In this presentation, I have tried to explain Samadhi Pada in simple language as I

understand it.To explain the sutras, reference has been

taken from different books and online sources .

Any feedback is welcomed

 न तस्य रोगो न जरा न मृत्यु: प्राप्तस्य योगाग्नि�नमयम् शरीरम् ।For him who has obtained a body ablaze with the fire of Yoga , there is no disease, no aging, no death

Introduction• In tattva samasa presentation, it has been explained

that Sankhya and Yoga are two philosophy to achieve the same goal. http://www.slideshare.net/VibhaChoudhary/tattva-samasa

• The Yoga philosophy shares with Sāṅkhya its dualistic cosmology.

• Like Sāṅkhya, the Yoga philosophy does not attempt to explicitly derive its authority from the Vedas.

• Like Sāṅkhya , the Yoga holds that the cosmos is the result of the interaction of two categories: Prakṛti (Nature) and Puruṣha (Person).

• Like Sāṅkhya, the Yoga holds that Prakṛti, or Nature, is comprised of three guṇas, or qualities.

• Three qualities are—tamas, rajas, and sattva • Like Sāṅkhya, liberation (Moksha) in the Yoga is

facilitated by the ascendance of sattva in a person’s mind, which permits enlightenment on the nature of the self.

Introduction• The Yoga Sūtra tells us that the point of yoga

is to still perturbations of the mind—the main obstacle to liberation (Samadhipaad sutra2).

• The goal is achieved through practice and dispassion(Samadhipaad sutra12).

• In order to facilitate the calming of the mind, the Yoga system prescribes several moral and practical means.

• The core of Yoga philosophy is the Astāṅga yoga.

• The Astāṅga yoga sets out the eight (aṣṭa) limbs (anga) of the practice of yoga ((Sadhanapaad sutra29)

Introduction• The subject matter of a text must include

Lakshana : definition (Samadhipaad sutra 2) Bheda : various divisions( samprajnata &

asamprajnata samadhi) Upaya: methods of obtaining the desired goal( Eight

limbs of yoga) Phala: end results obtained( kaivalya)

• It is also requisite that the author should state the four binding reasons( anubandhas) in the beginning of the text Vishaya: subject matter ( yoga). Prayojana: purpose( kaivalya or self realization) Adhikara: qualification of student( an individual is

qualified if he has the desire for knowledge) Sambandha: the relationship of these three with the

text( relationship between Yoga & Yoga-sutras is that of an expositor and exposition. Yoga & student is that of a practice & practitioner. Student & liberation is that of an achiever and his goal

अथ योगानुशासनम् ॥१॥atha yoga-anushasanam [1]

atha : now, at an auspicious moment of transition yoga: (of) yoga anu: within or following(a tradition) shasanam: instruction, discipline, teaching Meaning of Sutra: Now, at this auspicious moment of

transition begins the instruction in the discipline of yoga following the past tradition

Explanation: certain words in the tradition are considered auspicious ie their occurrence in the beginning of a text imparts blessings. ॐ and अथ are two such words.

Yoga is considered personal and practical. It is not a group effort.  Disciple of yoga has to achieve the states all by himself/ herself. People like company but yoga requires the company of one’s self only

योगश्चि�त्तवृत्तित्तनिनरोधः ॥२॥yogaś-chitta-vr̥itti-nirodhaḥ [2]

yogah: yoga(is) chitta: (of) mind-field vritti: (of) operations, activities, fluctuations nirodhah: control, dissolutionMeaning: yoga is the control of fluctuations of

mind-fieldExplanation: This sutra states the definition of

yoga. “chitta” and “vritti” have no equivalent word in English, hence the meaning given here is not easily understood. Sutra may also be translated as- ‘yoga is the dissolutions of fluctuations(vrittis) into their origin in the mind-field(chitta)’ . Mind-field(chitta) is constituted of three attributes (gunas) - sattav, rajas, tamas

तदा द्रषु्टः स्वरूपेऽवस्थानम् ॥३॥tadā draṣhṭuḥ svarūpe-'vasthānam

[3] tada: then drashtuh: seer’s Svarupe: in own nature Avasthanam: settling, being in a stateMeaning: then( after dissolution of vrittis), the

seer gets settled in his own true natureExplanation: sutra 2 & 3 completes the

definition. This sutra explains the purpose of the spiritual self( also known as purusha) that is being served through nirodha. It draws the attention of the disciple to the absolute nature of the spiritual self and the ultimate goal of the yoga. The present sutra establishes direct connection with the final sutra of text- kevalyapaad sutra 34.

वृत्तित्त सारूप्यमिमतरत्र ॥४॥vr̥itti sārūpyam-itaratra [4]

vritti: (of) operations, activities, fluctuations sarupyam: similarity, identification of form or nature Itatatra: elsewhereMeaning: Elsewhere, identification with the form of

vrittisExplanation: In states other than samadhi, the

spiritual self( purusha) appears in conformity with the vrittis. This is a very important sutra. A man conforms automatically with something he is not! So from this perspective most people go through life totally immersed in something they are not, totally identified with something they are not.

This in itself would be a tremendous motivating force and impetus to simply find out who I really am, or what we really are! Maharishi Pantanjali is saying that we live out our lives.

वृत्तयः पञ्चतय्यः क्लि67ष्टाक्लि67ष्टाः ॥५॥vr̥ttayaḥ pañchatayyaḥ

kliṣhṭākliṣhṭāḥ [5] vrttayah: vrittis (are), fluctuations, activities, operations

Panchatayyah: fivefold ( and of two kinds) Klishta: afflicted, painful and impure Aklishtah: not afflicted, not painful,pureMeaning: the vrttis are fivefold ( and of two kinds):

Afflicted and not afflictedExplanation: we need to control vrittis to achieve

our goal. So first we need to understand what vrittis are. This sutra classify vrittis into five categories. Through control of the five, all their derivatives are controlled. The five categories of vrittis are further subdivided into two- afflicted and not afflicted. The vrittis produce their own kind of samskaras and in turn samskaras produce identical vrittis. The wheel of vrittis & samskaras revolves incessantly.

प्रमाण निवपय:य निवकल्प निनद्रा स्मृतयः ॥६॥pramāṇa viparyaya vikalpa nidrā

smr̥tayaḥ[6] pramana: valid proof viparyaya: perversive cognition vikalpa: imagination, illusion nidra: sleep smrtayah: memoryMeaning: [the fivefold vrittis are] valid proof,

perversive cognition, illusion, sleep and memoryExplanation: Symptoms of these vrittis are

explained in next sutras

प्रत्यक्षानुमानाअगमाः प्रमाणानिन ॥७॥pratyakṣa-anumāna-āgamāḥ

pramāṇāni [7] pratyaksa: direct perception anumana: inference agamah: (scripture, revealed) authority pramanani: proofs Meaning: direct perception, inference and revealed

authority are the three kinds of valid proof( a vritti)Explanation: Sutra 21 of tattva samasa also talks

about the same three kinds of valid proof. The mind-field(chitta) is drawn towards an external substance through our senses, it creates a vritti called direct perception.

Inference vritti conforms to the homogenous and excludes the others

A matter seen or inferred by an accomplished person is taught in the form of words to transfer one’s knowledge into another. This vritti is agama.

निवपय:यो मिमथ्याज्ञानमतद्रूप प्रनितष्ठम् ॥८॥viparyayo mithyā-jñānam-atadrūpa

pratiṣṭham [8] viparyayo: perversive cognition, Indiscrimination mithya: false jnanam: knowledge atadrupa: not in the nature pratistham: established. positionedMeaning: perversive cognition( a vritti) [is based

on] false knowledge [and] on perception of what is not the true form

Explanation: perversive cognition is false knowledge not established, having no basis in the nature or form of that object of which this purports to be the knowledge. It does not reveal the ultimate nature of that object.

शब्दज्ञानानुपाती वस्तुशून्यो निवकल्पः ॥९॥śhabda-jñāna-anupātī vastu-śhūnyo

vikalpaḥ [9] shabda: word jnana: knowledge anupati: dependent upon vastu: real object shunyo: devoid of vikalpah: imaginary cognitionMeaning: dependent upon a verbal knowledge [that

is] devoid of real object [is] imaginary cognition( a vratti)

Explanation: Imaginary Cognition arises neither in association with valid proof nor in association with perversive cognition. A usage appears, confined to an exaltation in the knowledge of words, devoid of substance.

अभावप्रत्ययाअ7म्बना वृत्तित्तर्निनMद्र ॥१०॥abhāva-pratyaya-ālambanā vr̥ttir-nidra

[10] abhava: absence, negation pratyaya: cognition principle alambana: resorting to vrttir nidra: vritti sleepMeaning: sleep [is the] vritti [of chitta ] resorting to

the cognition principle of absence [ and to the cause thereof]

Explanation: sleep is to be considered a particular type of cognition because one reflects about it and has memories about sleep. For the purpose of samadhi, this vritti called sleep should also be brought under control.

अनुभूतनिवषयासंप्रमोषः स्मृनितः ॥११॥anu-bhūta-viṣhaya-asaṁpramoṣhaḥ

smr̥tiḥ [11] anu-bhuta : experienced vishaya: objects of experience asampramoshah: retained, not being lost smrtih: memoryMeaning: retained impression of experienced

objects [is the vritti called] memoryExplanation:

 Memory has to do with the past.  Memory must be curbed by a yogin, because otherwise he would never be free from the mental impressions which have formed in his conscious and subconscious mind. If one does not quell, or quiet off completely, the memory and disconnect from the memory, he cannot become liberated.

अभ्यासवैरा�याअभ्यां तत्तिSरोधः ॥१२॥abhyāsa-vairāgya-ābhyāṁ tan-nirodhaḥ

[12] abhyasa : (with) practice vairagyabhyam: with dispassion, with detachment tat: of those nirodhah: control(takes place), cessation(happens)Meaning: Control of those [vrittis] occurs with

practice and dispassionExplanation: after introducing the vrittis ( five kind)

from sutra 6 to 11, maharishi now states the method to control these vrittis. To wipe out one’s connection with the vrittis, we need to be detached from them and as explained in this sutra , it happens with practice and detachment from all vrittis through dispassion.

तत्र क्लिस्थतौ यत्नोऽभ्यासः ॥१३॥tatra sthitau yatno-'bhyāsaḥ [13]

tatra : between those( practice & dispassion) sthitau: coming to rest(of chitta), as regards stilling yatno: effort abhyasah: practice Meaning: between those[ practice & dispassion],

the efforts towards stillness[& stability] of the chitta [is called] practice

Explanation: The definition of practice is given by way of stating its nature and purpose. stillness here means chitta is without vrittis. The efforts made towards this purpose is exertion. Practice is the observance of the means thereto, with the will to achieve its fulfilment.

स तु दीर्घ:का7 नैरन्तय: सत्कारासेनिवतो दृढभूमिमः ॥१४॥sa tu dīrghakāla nairantarya satkāra-āsevito dr̥ḍhabhūmiḥ

[14] sa: that(practice) tu: however dirghakala: (for) a long time nairantarya: without interruption, continuous satkara: respect, devotion asevito: pursued, thoroughly served drdhabhumih: (becomes) firm ground Meaning: that[practice], however, becomes firm

ground[only when] pursued [in complete observance for] a long time without interruption [and] with respect[ & devotion]

Explanation: uninterrupted and continuous practice for a long time is being advised here. Practice must have three qualification. It must be observed (1) for a long time (2) without interruption (3) with due respect, devotion and positive feeling.

दृष्टानुश्रनिवकनिवषयनिवतृष्णस्य वशीकारसंज्ञा वैरा�यम् ॥१५॥dr̥ṣhṭa-anuśravika-viṣaya-vitr̥ṣhṇasya vaśhīkāra-sanjṇā

vairāgyam [15] drshta: seen, perceived with physical senses anushravika: heard of in a tradition or scripture vishaya: objects of enjoyment or experience vitrshnasya: of one who has lost desire for vashikara: mastery, bringing under total control sanjna: term, definition, name vairagyam: dispassionMeaning: The mastery established by a person who has lost

all desire for the matters of experience or enjoyment whether perceived with physical senses or heard of in the tradition & scriptures is dispassion

Explanation: When seeker has lost the craving for matters perceptible( food, power, affluence) and matters heard of in tradition/ scriptures( attainment of heaven etc) then the state of mind is termed as mastery and control (vashikara) . This condition is termed as dispassion( vairagya).

तत्परं पुरुषख्यातेः गुणवैतृष्ण्यम् ॥१६॥tatparaṁ puruṣa-khyāteḥ guṇa-

vaitr̥ṣhṇyam [16] tat: that(dispassion)[is] param: supreme, transcendent purusha: (as regards) the conscious being khyateh: through discernment guna: attributes of nature( prakriti)[sattva, rajas,

tamas] vaitrshnyam: state of being free of all desiresMeaning: that(dispassion) is of higher

kind(supreme) when it is free from all desires for the attributes( gunas)[of prakriti] arising through the realization of conscious being(purusha)

Explanation: {continued on next slide}

तत्परं पुरुषख्यातेः गुणवैतृष्ण्यम् ॥१६॥tatparaṁ puruṣa-khyāteḥ guṇa-

vaitr̥ṣhṇyam [16][Continued from previous slide]Explanation: dispassion (vairagya) are of two kinds.

One that has been explained in previous sutra. The other kind which is of higher kind or supreme is explained here . It states that purusha becomes dispassionate towards the attributes of prakriti and it happens through repeated practice of realizing and seeing. It provides clarity of knowledge and discernment. At this stage, the seeker is able to contemplate that whatever was to be attained has been attained and that all afflictions have been eliminated. This is the state of higher state of dispassion( vairagya). Immediately after this, seeker is able to transcend to samadhi and isolation(kaivalya) folllows.

निवतक: निवचाराअनन्दास्मिस्मतारुपानुगमात्संप्रज्ञातः ॥१७॥vitarka-vicāra-ānanda-asmitā-rupa-anugamāt-

saṁprajñātaḥ [17] vitarka: gross thought vichara: subtle thought ananda: ecstasy, joy asmita: i-am-ness rupa: nature, appearance of anugamat: through accompaniment[of] samprajnatah: lower samadhi, cognitive samadhiMeaning: lower samadhi( samprajnata) occurs through the

accompaniment of the appearances of gross thought, subtle thought, ecstasy and I-am-ness

Explanation: once , the seeker has controlled the vrittis of his chitta through practice( abhyasa) & dispassion (vairagya), the first stage of samadhi( samprajnata) occurs. In first stage of samadhi, mind requires an object to take a support from( alambana). The support factors are defined here as gross thought, subtle thought, ecstasy & I-am-ness. These are the four different levels of samprajnata samadhi and seeker moves gradually from one level to another.

निवरामप्रत्ययाभ्यासपूव:ः संस्कारशेषोऽन्यः ॥१८॥virāma-pratyaya-abhyāsa-pūrvaḥ saṁskāra-śheṣho-'nyaḥ

[18] virama: cessation, stopping pratyaya: cognition principle, cognition abhyasa: practice purvah: preceded by , having as a prerequisite Samskara-sheshah: leaving its samskara as residue Anyah: the other (asamprajnata samadhi)Meaning: the other( asamprajnata samadhi) having practice

of cognition as its prerequisite [leading to] cessation of cognition , leaving its samskara as residue

Explanation: Once, samprajnata samadhi has been perfected, the yogi moves to next stage. This sutra explains the nature and means to acognitive ( asamprajnata ) samadhi. When all the vrittis of mind-field(chitta) have ceased and only the samskaras remain as residue, such control is acognition( asamprajnata) samadhi. The means thereof is the transcendent dispassion( para-vairagya). The awareness of cessation, devoid of objects is used as the supportive factor and it is without a substance , without interest or purpose.

भवप्रत्ययो निवदेहप्रकृनित7यानम् ॥१९॥bhava-pratyayo videha-prakr̥ti-layānam

[19] bhava-pratyayo: (samadhi) of causal cognition of being at (re)birth

videha: bodiless ( yogis) prakrti-layanam: those who have merged

( awareness) into nature( prakriti)Meaning: Bodiless (yogis) & (yogis) who have

merged with nature, have (understanding of samadhi of )causal cognition at the time of rebirth.

Explanation: after explaining samprajnata & asamprajnata samadhi in sutra 17-18, Mahrishi comes back to samprajnata samadhi in this sutra and says samadhi having causal cognition of worldly being, such yogis will continue to be confined to cycle of world. They have not yet realized the supreme reality and need to strive for the knowledge of the supreme reality.

श्रद्धावीय:स्मृनित समात्तिधप्रज्ञापूव:क इतरेषाम् ॥२०॥śhraddhā-vīrya-smr̥ti samādhi-prajñā-pūrvaka itareṣhām

[20] shraddha: faith, respect virya : strength smrti: memory samadhi: meditation prajna: awakening of wisdom purvakah: preceded by, having them as prerequisite Itaresham: of others Meaning: To others (this Samadhi) comes through ( having

them as prerequisite) faith, energy, memory, concentration, and discrimination of the real.

Explanation: sutra 19 introduced the concept that samadhi can be attained in two ways- (1) by birth, as continuity from previous lives (2) by practice of a method(upaya). Samadhi, the causal cognition of which is cultivated through method accrues to the yogis. The method does not mean merely the techniques of concentration but also attitudes of mind expressed in words like faith, strength, memory, meditation and awakening of wisdom. It is the path of fivefold means shown in this sutra. The next sutra talks about the methods.

तीव्रसंवेगानामासSः ॥२१॥tīvra-saṁvegānām-āsannaḥ ॥21॥

tivra: intense, speedy, fast samveganam: of those with vehemence, speed, force asannah: near, very close, imminentMeaning: For those who (practice) forcefully in intense way,

samadhi is very near ( and even imminent)Explanation: 1. There are nine kinds of yogis by virtue of the fact that

their observance of the methods ( upaya) is mild , medium or intense

2. Then every method is divided threefold3. Mrdu samavega- mild progress4. Madhya samvega- medium progress5. Tivra samvega- speedy progress6. Now the sutra can be understood- one of the nine kind of

yogi’s progress is described here stating that for such yogis samadhi is very near or imminent

मृदुमध्यात्तिधमात्रत्वात्ततोऽनिप निवशेषः ॥२२॥mr̥du-madhya-adhimātratvāt-tato'pi

viśeṣaḥ [22] mrdu: gentle(slow) madhya: medium(moderate)

adhimatra: extreme(very high) tatah: from that api: also visheshah: distinctionMeaning: Even from [among ] those of great

momentum, [there is a] distinction of slow, moderate and very high

Explanation: what was discussed in previous sutra is reemphasized here. Even from among those of great momentum described earlier have further distinction of slow, moderate & very high intensity.

ईश्वरप्रश्चिणधानाद्वा ॥२३॥īśvara-praṇidhānād-vā [23]

isvara : god’spranidhanad: by practising the presence va: orMeaning: or [samadhi can be attained

quickly] by practicing the presence of God.Explanation: is there any other method to

attain samadhi besides fivefold method. Here another method is explained to attain Samadhi. The practice of the presence of God is another method stated here.

67ेश कम: निवपाकाअशयैःअपरामृष्टः पुरुषनिवशेष ईश्वरः ॥२४॥kleśa karma vipāka-āśayaiḥ-aparāmr̥ṣṭaḥ puruṣa-viśeṣa

īśvaraḥ [24] klesa: afflictions karma: actions vipaka: fruition of action ashayaih: accumulation a-para-mrshtah: unaffected purusha-visheshah: a special purusha Ishvarah: GodMeaning: a special purusha [who is] not affected by

afflictions, actions, their fruitions and the domains of their accumulated propensities is God

Explanation: This is a definition (lakshana) sutra defining God(ishvara). So far we had come across purusha and prakritti, now in addition to these two, God is introduced in the previous sutra . Here to explain this 3rd entity, it is stated that God is the special purusha who is not affected by afflictions, actions, action’s fruitions & propensities of like nature accumulated in their domain.

तत्र निनरनितशयं सव:ज्ञबीजम् ॥२५॥tatra niratiśayaṁ sarvajña-bījam

[25]tatra: there, niratisayam: ultimate, not exceeded (by any

other)sarvjna: of omniscient bijam: seed Meaning: There, in Him, is found the unsurpassed

origin of omniscient.Explanation: The one in whom knowledge reaches

its ultimate dimension is the omniscient one. He is special purusha. This is a further description of the God. Mahrishi Patanjali has carefully not named any person. He explained God’s special characteristics through which God may be identified

पूवhषामनिपगुरुः का7ेनानवचे्छदात् ॥२६॥pūrveṣām-api-guruḥ kālena-anavacchedāt [26]

purvesam: of the first api:also guru: teacher kalena: by time An-avachchhedat: division, there being no limitationMeaning: [He is] teacher of the very first , ancient &

former teachers [because] [in Him] there is no delimitation by time.

Explanation: The characteristics of God are further described in this sutra. God is the Teacher of all teachers, because these teachers, however great they may have been were all bound and limited by time, and God is not limited by time. These are the two peculiar distinctions of the Yogis. The first is that in thinking of the limited, the mind must think of the unlimited, and that if one part of the perception is true the other must be, for the reason that their value as perceptions of the mind is equal.

तस्य वाचकः प्रणवः ॥२७॥tasya vācakaḥ praṇavaḥ [27]

tasya: his vacakah: signifier, manifest, name pranavah:the word OMMeaning: His manifesting word is Om or the word

OM is his significator(name)Explanation: Sutra 23 asserted that samadhi can

be attained through the practice of the presence of the God(alternative method). Sutra 24-26 explained God. This sutra is preparatory to next sutra which explains how practice of the presence of the God is to be done. It is the tradition of the mantra science that certain mantras are given specific names. The mantra OM is called pranava. It is stated here that OM signifies God.

तज्जपः तदथ:भावनम् ॥२८॥taj-japaḥ tad-artha-bhāvanam [28]

tat: of that japah: recitation artha: meaning bhavanam: absorbing, meditatingMeaning: recitation of that ( OM)[and]

meditating on its meaning [ is called the practice of the presence of God( ishvara-pranidhana)]

Explanation: as the yogi performs the recitation of OM and becomes intent upon cultivating and impressing upon the mind the meaning of the word OM, his chitta succeeds in becoming one pointed

ततः प्रत्य6चेतनात्तिधगमोऽप्यन्तरायाभाव� ॥२९॥tataḥ pratyak-chetana-adhigamo-'py-antarāya-abhavaś-ca

[29] tat: then, through that( practice of the presence of

God) pratyak: inward chetana: consciousness adhigamah: attainment, realization api: too antarya: (of) obstacles, obstructions, impediments abhavah: absence, removal cha: andMeaning: then, through that[ practice of the

presence of God(ishvarapranidhan)][accrues] the attainment of inward consciousness [and the realization of the inward conscious self] and the impediments are removed

Explanation: [on next slide]

ततः प्रत्य6चेतनात्तिधगमोऽप्यन्तरायाभाव� ॥२९॥tataḥ pratyak-chetana-adhigamo-'py-antarāya-abhavaś-ca

[29]Explanation: The first manifestation of this

repetition and thinking of Om will be that the introspective power will be manifested more and more, and all the mental and physical impediments will begin to vanish. The realization of one’s true nature occurs. Just as God ( Ishvara, special purusha) is pure, joyful, absolute, so also this purusha attains the same nature. What are the impediments to the Yogi? The impediments are explained in the next sutra.

व्यात्तिध स्त्यान संशय प्रमादाअ7स्यानिवरनित भ्राग्निन्तदश:ना7ब्धभूमिमकत्वानवक्लिस्थतत्वानिन त्तिचत्तनिवक्षेपाः ते अन्तरायाः ॥३०॥

vyādhi styāna saṁśaya pramāda-ālasya-avirati bhrāntidarśana-alabdha-bhūmikatva-anavasthitatvāni

citta-vikṣepāḥ te antarāyāḥ [30] vyadhi: illness styana: procrastination samsaya: doubt pramada: negligence alasya: laziness avirati: proneness to

sensuality bhranti- darsana: mistaken views, confusion of

philosophies a-labdha- bhumikatva: failing to gain a

ground( unable to maintain the progress) an-avasthitatvani: instability, unsteadiness in the

progress chitta-vikshepah: distractions of the mind-field(chitta) te: they are antarayah: impediments, obstacles Meaning: illness, procrastination, doubt,

negligence, laziness, proneness to sensuality, mistaken views, failure to maintain the progress [and]unsteadiness in the progress are the distractions of the chitta. They are the impediments.

व्यात्तिध स्त्यान संशय प्रमादाअ7स्यानिवरनित भ्राग्निन्तदश:ना7ब्धभूमिमकत्वानवक्लिस्थतत्वानिन त्तिचत्तनिवक्षेपाः ते अन्तरायाः ॥३०॥

Explanation: The nine impediments described in this sutra are the distraction of the chitta(mind-field).In their absence the vrittis of the chitta explained before do not exist.

Illness is the imbalance of the body constituents and senses

Procrastination is the mind’s idleness Doubt is the observation touching both ends Negligence is not cultivating the means that lead to

samadhi Laziness is the lack of initiative due to heaviness of the

body & the chitta( mind-field) Non-abstention is the chitta’s failure to turn away from the

world and sensuality of the senses Mistaken views Failing to gain ground means not attaining samadhi Instability is chitta’s failure to sustain in the ground that

has been attained.These distractions are called the nine impurities of yoga, adversaries of yoga, obstacles or impediments of yoga.

दुःखदौम:नस्याङ्गमेजयत्वश्वासप्रश्वासाः निवक्षेप सहभुवः ॥३१॥duḥkha-daurmanasya-aṅgamejayatva-śvāsapraśvāsāḥ vikṣepa

sahabhuvaḥ [31] dukha: pain daurmanasya: frustration, ill-mindedness angam- ejayatva: unsteadiness, unsteady movement

of limbs svasa-prasvasah: inhalation- exhalation vikshepa: distraction sahabhuvah: natural accompanimentMeaning: pain, frustration, unsteadiness of limbs,

[involuntary] inhalation-exhalation- these are the natural accompaniments of distraction.

Explanation: Physical distress, mental distress, emotional distress causing nervousness of the body and laboured breathing, occur as symptoms of a distracted mind.  To decrease these occurrences consistent asana and pranayama practice is required. They do not happen to yogi whose mind is harmonized in samadhi

तत्प्रनितषेधाथ:मेकतत्त्वाभ्यासः ॥३२॥tat-pratiṣhedha-artham-eka-tattva-abhyāsaḥ

[32] tat: those pratishedha: prevention, removal artham: for the purpose of eka: one tattva: principle, subject, element, reality abhyasah: practiceMeaning: to remove those( impediments,

distractions & their correlates), the practice of a single reality( or one principle or one element) [is prescribed]

Continued on next slide

तत्प्रनितषेधाथ:मेकतत्त्वाभ्यासः ॥३२॥tat-pratiṣhedha-artham-eka-tattva-abhyāsaḥ

[32]Explanation: The seeker has to practise, using methods which yogis in the past were successful in applying. There is a similar verse in Shrimad Bhagwat Gita:

श्री भगवानुवाच -- असंशयं महाबाहो मनो दुर्निन�ग्रहं चलं।अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते।।6.35।।

shri bhagavan uvacha --asamsayam mahabaho mano durnigraham chalam. abhyasena tu kaunteya vairagyena ca grhyate[6.35]

The Blessed Lord said Undoubtedly, O mighty-armed (Arjuna), the mind is difficult to control and restless; but by practice and by dispassion it may be restrained.

मैत्री करुणा मुदिदतोपेक्षाणांसुखदुःख पुण्यापुण्यनिवषयाणां भावनातः त्तिचत्तप्रसादनम् ॥३३॥

maitrī karuṇā mudito-pekṣhāṇāṁ-sukha-duḥkha puṇya-apuṇya-viṣhayāṇāṁ bhāvanātaḥ citta-prasādanam [33]

maitri: friendliness, love karuna: compassion mudita: joyfullness upekshanam:

indifference sukha: pleasure dukha: pain, suffering punya: virtue apunya: vice vishayanam: in relation with, with regard to bhavanatah: through cultivating, by impressing into

oneself chitta: mind-field prasadanam: purifying, rendering clear, making

pleasant Meaning: by cultivating and impressing into

oneself the emotions of friendliness, compassion, joyfulness [and] indifference with regard to those comfortable, suffering, virtuous and vice, chitta is purified and made pleasant.[continued on next slide]

मैत्री करुणा मुदिदतोपेक्षाणांसुखदुःख पुण्यापुण्यनिवषयाणां भावनातः त्तिचत्तप्रसादनम् ॥३३॥

maitrī karuṇā mudito-pekṣhāṇāṁ-sukha-duḥkha puṇya-apuṇya-viṣhayāṇāṁ bhāvanātaḥ citta-prasādanam [33]

Explanation: The seeker should cultivate friendliness towards all living beings who are endowed with pleasures, compassion towards those who are suffering, joyfulness towards those of virtuous nature and indifference towards those having wicked disposition. Cultivating like this, chitta calms down. Purified and pleasant , it attains the state of one-pointed stability

The approach so far is as under: Samadhi can be attained only when chitta( mind-

field) is one pointed( Ekagra) Five methods were stated in sutra 20 to make chitta

one pointed(Ekagra) The practice of these methods must be undertaken

together with dispassion(Vairagya) [ Continued…..]

मैत्री करुणा मुदिदतोपेक्षाणांसुखदुःख पुण्यापुण्यनिवषयाणां भावनातः त्तिचत्तप्रसादनम् ॥३३॥

maitrī karuṇā mudito-pekṣhāṇāṁ-sukha-duḥkha puṇya-apuṇya-viṣhayāṇāṁ bhāvanātaḥ citta-prasādanam [33]

Explanation: Continued from previous slide….Practice along with dispassion takes the

seeker to the highest level of control(vashikara) sutra 15

Though practice ( sutra 13) is defined as endeavour to make chitta stable but it is a difficult path

Sutra 33 to 39 explain the various ways to make that stability permanent ( sthiti nibhandhan)

प्रच्छद:ननिवधारणाभ्यां वा प्राणस्य ॥३४॥prachchhardana-vidhāraṇabhyāṁ vā

prāṇasya [34] prachchhardana: expulsion, exhalation vidharanabhyam: restrain, control va: or pranasya: of prana( breath) Meaning: or by regulation of exhalation, inhalation

of breath[prana] ( chitta’s stability is established)Explanation: Another method to achieve the

stability of chitta is explained here. The word used “prana” is not exactly breath. Prana

relates to energy that allows one to think, move limbs or has its manifestation as life.

Prachchhardana is visceral air slowly exhaled through the nostrils with a particular care, effort and method

Vidharana is stretching or expanding of the visceral air ie maintaining it outside and not a quick or sudden intake.

this process is not to be confused with pranayam

निवषयवती वा प्रवृत्तित्तरुत्पSा मनसः क्लिस्थनित निनबन्धिsनी ॥३५॥viṣayavatī vā pravr̥tti-rutpannā manasaḥ sthiti

nibandhinī [35] visayavati: having sense objects, having sense experiences

va: or pravrttih : inclination, direct perception utpanna : born, become manifest manasah: mind’s sthiti: (of) stability, steadiness nibandhani: that which binds, firmly establishesMeaning: or by direct perception of the experiences

of subtle or celestial sense objects firmly establishes the stability of the mind( chitta)

Explanation: In order to reinforce the conclusions drawn from the scriptures, inferences and the teachings of the Gurus, it is necessary that something specific be experienced directly.

निवशोका वा ज्योनितष्मती ॥३६॥viśhokā vā jyotiṣhmatī [36]

vishoka: free of grief or suffering va: or jyotishmati: luminous, full of light(of sattva)Meaning: or [the natural mental state that becomes

manifest as ] free of grief [is called] luminous [ and effects the stability of the mind]

Explanation: The yogis have narrated that there is an 8 petal lotus turned downwards, in the heart centre. As one practises concentration, it makes the lotus turn upwards. This state called ‘vishoka jyotishmati’ the one without grief and luminous manifests itself in yogi. The word ‘ pravrtti’ mentioned in previous sutra, is again used here mentioning that for seeker(yogi) ,having such inclination, effects the stability of the mind. This stability again leads to sthithi- nibandhan as explained in previous sutra.

वीतराग निवषयम् वा त्तिचत्तम् ॥३७॥vītarāga viṣhayam vā chittam [37]

vita: devoid of raga: attraction, attachment vishayam: sense objects va: or chittam: mind-fieldMeaning: or concentrating [one’s] chitta on

those[persons] who have given up all attraction to sense objects

Explanation: someone totally dispassionate and free of attractions and attachments is ‘vitaraga’. They are part of that Teacher(Guru) lineage which begins with Hiranyagarbha. They are considered disembodied masters helping the seekers. The seeker takes support by concentrating his chitta on ‘vitaraga’ and attains the state of stability.

स्वप्ननिनद्रा ज्ञानाअ7म्बनम् वा ॥३८॥svapna-nidrā jñāna-ālambanam vā [38]

svapna: dream nidra: sleep jnana: knowledge,awareness alambanam : supportive factor, object of meditationMeaning: or by taking support of ( by meditating)

on the knowledge that comes by dreams in sleep ( chitta becomes stabilized)

Explanation :Some aspirants gain stability of chitta by keeping track of their dreams and by remaining objectively conscious in dreamless sleep. Through these mystic observations they study the movements of consciousness and are able to discern reality and non-reality and to situate themselves in the state which is detached from the normal operations of chitta.

यथाश्चिभमतध्यानाद्वा ॥३९॥yathā-abhimata-dhyānād-vā [39]

yatha: as abhimata: desired, object of choice dhayanat: by meditation va: orMeaning: or by meditation on whatever object is

agreeable[to the seeker][ chitta attains stability] Explanation :Different individuals have varying

inclinations(pravratti), like wise the seeker feels reverent faith(shraddha) towards different entities. My meditating on these , the seeker may attain desired perfection. These objects of meditation can be many such as various deities and divine incarnations or extarnal objects as Sun, nature or internal objects such as lotus in heart described in sutra 36. Let the seeker meditate on whatever is agreeable to him and attain the stability of chitta.

परमाणु परममहत्त्वान्तोऽस्य वशीकारः ॥४०॥paramāṇu parama-mahattva-anto-'sya vaśīkāraḥ

[40] paramanu: minutest atom parama : greatest, ultimate mahattava: magnitude antah: ending in, extending upto asya: of this vashikarah: mastery, controlMeaning: this [yogi’s] mastery [and control] is

established over [starting from] the minutest atom [and] extending up to the ultimate magnitude

Explanation:

क्षीणवृते्तरश्चिभजातस्येव मणेर्ग्र:हीतृर्ग्रहणर्ग्राह्येषु तत्स्थतदञ्जनता समापत्तित्तः ॥४१॥kṣīṇa-vr̥tter-abhijātasy-eva maṇer-grahītr̥-grahaṇa-

grāhyeṣu tatstha-tadañjanatā samāpattiḥ [41] ksina- vrtteh: of one whose vrittis have subsided abhijatasya: of pure born iva: like maneh: of gem, crystal grahitr:one who perceives and understand or grasp grahana: process of apprehension grahyesu: apprehended objects, understood objects tat-stha: becoming stable on them tad-anjanata: coalescence with them samapattih: conclusion, attainment of a state of

consciousnessMeaning: when one’s vrittis have subsided, chitta

has attained stability [and] coalescence with the apprehender, process of apprehension [and] the objects of apprehended,[chitta] becomes pure like a high graded jewel, [such state of chitta is called] samapatti

क्षीणवृते्तरश्चिभजातस्येव मणेर्ग्र:हीतृर्ग्रहणर्ग्राह्येषु तत्स्थतदञ्जनता समापत्तित्तः ॥४१॥kṣīṇa-vr̥tter-abhijātasy-eva maṇer-grahītr̥-grahaṇa-

grāhyeṣu tatstha-tadañjanatā samāpattiḥ [41]

Explanation: This sutra explains the nature and the field of proficiency, attainment and transmutation , once the chitta of the seeker has attained stability. Chitta has been compared with a high graded pure( pure-born) crystal which becomes affected by the colour of its proximate objects. The purusha, the senses and the elements are respectively the agent, the instruments and the objects of understanding. Chitta’s stability on and coalescence with them means that it remains concentrated on them and take on their form. This state is called samapatti.

तत्र शब्दाथ:ज्ञाननिवकल्पैः संकीणा: सनिवतका: समापत्तित्तः ॥४२॥tatra śabdārtha-jñāna-vikalpaiḥ saṁkīrṇā savitarkā

samāpattiḥ [42] tatra: there sabda: (with)word artha: meaning jnana: knowledge vikalpaih: with options, imaginary cognitions samkirna : mixed, mingled sa-vitarka: accompanied with gross thoughts samapattih: conclusion, attainment of a state of

consciousnessMeaning: there, the one mingled with

imaginary cognitions of word, the object signified as meaning and knowledge [is called] vitarka accompanied( sa-vitarka) samapatti( attainment of a state of consciousness)

Explanation: The last sutra provided a general definition of samapatti. Now with this sutra, specific samapattis are being explained.[continued on next slide…..]

तत्र शब्दाथ:ज्ञाननिवकल्पैः संकीणा: सनिवतका: समापत्तित्तः ॥४२॥tatra śabdārtha-jñāna-vikalpaiḥ saṁkīrṇā savitarkā

samāpattiḥ [42]Explanation: [continued from previous

slide….] In sutra 17 four kinds of samprajnata samadhi were explained. The first two are further subdivided into two levels each. Sa-vitarka samadhi is divided into sa-vitarka samapatti and nir-vitarka samapatti. This sutra explains sa-vitarka samapatti. The field of both of these levels and the objects of concentration therein are the same as explained in sutra 17 but the attainments are different.

स्मृनितपरिरशुद्धौ स्वरूपशून्येवाथ:मात्रनिनभा:सा निनर्निवMतका: ॥४३॥smr̥ti-pariśuddhau svarūpa-śūnyeva-arthamātra-nirbhāsā

nirvitarkā [43] smrti: (of) memory parisuddhau: upon complete purification svarupa-sunya: devoid of its own form iva: as it were, as though artha-matra: (of) only the object meant nir-bhasa: illuminative nir-vitarka: state of samadhi known as nirvitarka

samadhi Meaning: [when] complete and all round

purification of memory has occurred and [the chitta is] as it were devoid of its own form [and becomes] illuminative of the object signified,[ this state of the yogi is known as] nirvitarka [samadhi]

Explanation: This sutra elucidates the definition of nirvitarka samapatti. [continued on next Slide……]

स्मृनितपरिरशुद्धौ स्वरूपशून्येवाथ:मात्रनिनभा:सा निनर्निवMतका: ॥४३॥smr̥ti-pariśuddhau svarūpa-śūnyeva-arthamātra-nirbhāsā

nirvitarkā [43]Explanation: [Continued from previous

slide….] When complete purification of memory of the imaginary cognition and linguistic misconception of the knowledge that originates from teaching and inferences has occurred. Wisdom becomes coloured by the object apprehended because of its proximity.

Chitta takes on the nature and form of the object itself transformed, as it were into the nature and form of the object apprehended

It is known as nirvitarka samapatti.

एतयैव सनिवचारा निनर्निवMचारा च सूक्ष्मनिवषय व्याख्याता ॥४४॥etayaiva savicārā nirvicārā ca sūkṣma-viṣaya vyākhyātā

[44] etaya: by this eva: alone, savichara: accompanied by subtle thought nirvicara: devoid of subtle thoughts cha: and vyakhyata: is explained, suksma visaya: having subtle objects as domainMeaning: by this, savichara and nirvichara

[samadhi] are explained.Explanation: In the savitarka & nirvitarka

samapatti , the gross elements in various tangible forms grasped with the external senses are the objects of concentration and realization. In savichara & nirvichara samapattis, the five subtle elements ( tan-mantras) and the subtle senses are the objects of concentration and realization.

सूक्ष्मनिवषयत्वम्चात्ति7ण्ग पय:वसानम् ॥४५॥sūkṣma-viṣayatvam-ca-aliṇga

paryavasānam[45] suksma: subtle ca : and visayatvam: the state of having as objects alinga: unmodified prakrti paryavasanam: extending up to, ending at Meaning: And having subtle objects extends up to

unmodified prakrti.Explanation: The gross objects are only the

elements, and everything manufactured out of them. The fine objects begin with the Tanmatras or fine particles. The organs, mind, egoism, chitta (the cause of all manifestation) , the equilibrium state of Sattva, Rajas and Tamas materials—called Pradhana (chief), Prakrti (nature), or Avyakta (unmanifested), are all included within the category of fine objects. The Purusa (the Soul) alone is excepted from this definition.

ता एव सबीजस्समात्तिधः ॥४६॥tā eva sabījas-samādhiḥ [46]

ta: those eva: very ones sabijas: with seed samadhih: samadhi Meaning: Those samadhis are with seedExplanation: The four samapattis explained

in previous sutras ( 42 to 45) have exterior realities as their seeds thus samadhi too is with seed. Of these savitarka & nirvitarka are concentrations on the gross object and savichara & nirvichara are concentrations on the subtle objects. Thus samadhi is counted to be fourfold.

निनर्निवMचारवैशारदे्यऽध्यात्मप्रसादः ॥४७॥nirvicāra-vaiśāradye-'dhyātma-prasādaḥ

[47]nirvichara-vaisaradye: upon purification & proficiency of nirvichara

adhyatma: spiritual, in regard to atmanprasadah: clarity and serenityMeaning: upon reaching the purity and

proficiency of nirvichara , [the yogi gains] spiritual clarity and serenity

Explanation: When the proficiency of nirvichara samadhi has occurred, there ensues the yogi’s spiritual clarity which is the illumination of wisdom revealed with regard to the realm of matters as they are and without being obstructed by sequence

ऋतंभरा तत्र प्रज्ञा ॥४८॥r̥taṁbharā tatra prajñā ॥48॥

rtambhara: truth bearer tatra: thereprajna: wisdomMeaning: therein [occurs that ] wisdom

[which] bears the supreme truthExplanation: The wisdom that accrues

when the chitta has reached samadhi in that ( nirvichara samapatti) has the appellation “ bearer of supreme truth”

By authority ( agama) and by logic ( anumana) and by enjoyment of practice ( abhyasa) of meditation (dhyana), cultivating wisdom( prajna) in three ways, one gains the highest yoga

शु्रतानुमानप्रज्ञाअभ्यामन्यनिवषया निवशेषाथ:त्वात् ॥४९॥śruta-anumāna-prajñābhyām-anya-viṣayā viśeṣa-arthatvāt

[49] sruta: from traditions, hearing, learning anumana: from logical processes, interference prajnabhyam: from two kinds of wisdom anya: having different, other visya: object, domain, scope vishesha-arthatvat: because of having special

purpose , aim, significanceMeaning: (ritambhara) is different in scope from the

wisdom gained by learning or from processes of logic because it has a special aim that of dealing with particulars

तज्जस्संस्कारोऽन्यसंस्कार प्रनितबsी ॥५०॥tajjas-saṁskāro-'nya-saṁskāra

pratibandhī [50] tat-jah: arising from that, produced from that samskarah: impression, imprint in the subtle domain anya: of other pratibandhi: that which impedes, opposes, inhibitsMeaning: the [resulting] impressions produced from

that(samadhi) opposes and annuls other impressionsExplanation: the impressions produced by the

samadhi impedes the domain of the impressions(samskaras) of worldly disturbance. Once the impressions of worldly disturbance are overpowered, the cognnitions arising from them no longer occur. Upon control and cessation (nirodha)of the cognition, samadhi presents itself. At this stage, wisdom arises out of samadhi which inhibits the other samskaras.

तस्यानिप निनरोधे सव:निनरोधात्तिSब�जः समात्तिधः ॥५१॥tasyāpi nirodhe sarva-nirodhān-nirbījaḥ

samādhiḥ [51] tasya: of that api: even, also nirodhe: upon control, cessation, dissolution sarva: of all nirodhat: through nirodha, dissolution nirbijah: seedless samadhih: samadhiMeaning: when the control, cessation and

dissolution of even that [samskara] occurs, the nirodha of all [else ensues and thereby] seedless(nirbija) samadhi [is attained]

Explanation: This samadhi not only opposes the samadhi-wisdom but impedes even the samskaras produced by the samadhi- wisdom. As one progresses in samprajnata, wisdom-vritti at each level is dissolved into its own cause, as each vritti arises from a samskara, the yogi observes “ not this , not this”(neti, neti) and thus denying them any worth and continuing to pursue reality. He finally reaches the seedless, asamprajnata samadhi