समाधिपादः
samādhi-pādaḥ
The Chapter on Integration.
read moreसमाधिपादः
samādhi-pādaḥ
The Chapter on Integration.
read moreअथ योगानुशासनम् ॥१॥
atha yoga-anu-śāsanam ||1||
Now follow the teachings of Yoga.
read moreयोगश्चित्तवृत्तिनिरोधः ॥२॥
yogaḥ citta-vṛtti-nirodhaḥ ||2||
Yoga is the containment of the fluctuations in the psyche.
read moreतदा द्रष्टुः स्वरूपेऽवस्थानम् ॥३॥
tadā draṣṭuḥ svarūpe-avasthānam ||3||
Then the seer abides in its own character.
read moreवृत्तिसारूप्यमितरत्र ॥४॥
vṛtti-sārūpyam-itaratra ||4||
At other times conformity with the fluctuations.
read moreवृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥५॥
vṛttayaḥ pañcatayyaḥ kliṣṭa-akliṣṭāḥ ||5||
The fluctuations are fivefold and they afflict or don’t afflict.
read moreप्रमाणविपर्ययविकल्पनिद्रास्मृतयः ॥६॥
pramāṇa-viparyaya-vikalpa-nidrā-smṛtayaḥ ||6||
They are right perception, wrong perception, imagination,
deep sleep and memory.
प्रत्यक्षानुमानागमाः प्रमाणानि ॥७॥
pratyakṣa-anumāna-āgamāḥ pramāṇāni ||7||
Right perception is through the senses, inference and testimony.
read moreविपर्ययः मिथ्याज्ञानमतद्रूपप्रतिष्ठम् ॥८॥
viparyayaḥ mithyā-jñānam-atadrūpa-pratiṣṭham ||8||
Wrong perception is false knowledge not established in form.
read moreशब्दज्ञानानुपाती वस्तुशून्योविकल्पः ॥९॥
śabda-jñāna-anupātī vastu-śūnyaḥ vikalpaḥ ||9||
Imagination is knowledge following words empty of substance.
read moreअभावप्रत्ययालम्बना तमोवृत्तिर्निद्र ॥१०॥
abhāva-pratyaya-ālambanā tamaḥ vṛttiḥ nidrā ||10||
Deep sleep is the fluctuation of obscuring,
supporting a non-appearance of psychic activity.
अनुभूतविषयासंप्रमोषः स्मृतिः ॥११॥
anubhūta-viṣaya-asaṃpramoṣaḥ smṛtiḥ ||11||
Memory is the retention of the experience of an object.
read moreअभ्यासवैराग्याभ्यां तन्निरोधः ॥१२॥
abhyāsa-vairāgyābhyāṃ tat-nirodhaḥ ||12||
By both practice and dispassion that contained.
read moreतत्र स्थितौ यत्नोऽभ्यासः ॥१३॥
tatra sthitau yatnaḥ abhyāsaḥ ||13||
Practice is the effort to remain there.
read moreस तु दीर्घकालनैरन्तर्यसत्कारादरासेवितो दृढभूमिः ॥१४॥
saḥ tu dīrgha-kāla-nairantarya-satkāra-ādarā-āsevitaḥ dṛḍha-bhūmiḥ ||14||
Moreover, this stage firm
when attended to without interruption,
with reverence and enthusiasm over a long time.
दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्णावैराग्यम् ॥१५॥
dṛṣṭa-anu-śravika-viṣaya-vitṛṣṇasya vaśīkāra-saṃjñā-vairãgyam ||15||
Absence of thirst towards objects,
either as seen or following heard spiritual teachings,
is the acknowledgement of the mastery of dispassion.
तत्परं पुरुषख्यातेः गुणवैतृष्ण्यम् ॥१६॥
tat-paraṃ puruṣa-khyāteḥ guṇa-vaitṛṣṇyam ||16||
That higher is the quenching of thirst for the attributes of nature,
from a recognition of the animating principle.
वितर्कविचारानन्दास्मितारुपानुगमात्संप्रज्ञातः ॥१७॥
vitarka-vicāra-ānanda-asmitā-rūpa-anugamāt-saṃprajñātaḥ ||17||
Total knowing follows the form of gross deliberation,
subtle reflection, joy and the sense of ‘I’ am-ness.
विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥१८॥
virāma-pratyaya-abhyāsa-pūrvaḥ saṃskāra-śeṣaḥ anyaḥ ||18||
The other,
preceded by the practice of cessation of psychic activity,
has a remainder of tendencies.
भवप्रत्ययो विदेहप्रकृतिलयानम् ॥१९॥
bhava-pratyayaḥ videha-prakṛti-layānām ||19||
Psychic activity will re-emerge for those discarnate
or absorbed in the process of matter.
श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम् ॥२०॥
śraddhā-vīrya-smṛti-samādhi-prajñā-pūrvakaḥ itareśām ||20||
For others faith precedes vigour, mindfulness, integration and knowing.
read moreतीव्रसंवेगानामासन्नः ॥२१॥
tīvra-saṃvegānām-āsannaḥ ||21||
It is near for those with intense ardour.
read moreमृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः ॥२२॥
mṛdu-madhya-adhimātratvāt-tataḥ api viśeṣaḥ ||22||
Hence also distinctions of mildness, moderateness and extremeness.
read moreईश्वरप्रणिधानाद्वा ॥२३॥
īśvara-praṇidhānāt-vā ||23||
Or, from dedication to the lord.
read moreक्लेशकर्मविपाकाशयैःपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥
kleśa-karma-vipāka-āśayaiḥ aparāmṛṣṭaḥ puruṣa-viśeṣa īśvaraḥ ||24||
The lord is a distinctive animating principle,
untouched by afflictions, actions, results and deposits.
तत्र निरतिशयं सर्वज्ञबीजम् ॥२५॥
tatra niratiśayaṃ sarva-jña-bījam ||25||
There the seed of all knowing is unsurpassed.
read moreस एष पूर्वेषामपि गुरुः कालेनानवच्छेदात् ॥२६॥
sa eṣa pūrveṣām-api guruḥ kālena-anavacchedāt ||26||
That, which not separated by time,
also the teacher for predecessors.
तस्य वाचकः प्रणवः ॥२७॥
tasya vācakaḥ praṇavaḥ ||27||
Its expression is sacred.
read moreतज्जपः तदर्थभावनम् ॥२८॥
tat-japaḥ tat-artha-bhāvanam ||28||
That repetition is for cultivation of its purpose.
read moreततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभवश्च ॥२९॥
tataḥ pratyak-cetanā-adhigamaḥ-api-antarāya-abhāvaḥ ca ||29||
From that turning inwards consciousness is realised
and also the non-appearance of the interventions.
व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः ॥३०॥
vyādhi-styāna-saṃśaya-pramāda-ālasya-avirati-bhrānti-darśana-alabdha-bhūmikatva-anavasthitatvāni citta-vikṣepāḥ te-antarāyāḥ ||30||
These interventions which distract the psyche are:
disorder, dullness, doubt, carelessness, laziness, over-indulgence,
fallacious views, non-attainment of a stage and losing stability.
दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासाः विक्षेपसहभुवः ॥३१॥
duḥkha-daurmanasya-aṅgam-ejayatva-śvāsa-praśvāsāḥ vikṣepa-sahabhuvaḥ ||31||
Suffering, negative thinking,
unsteadiness in body and inhalation and exhalation,
accompany the distractions.
तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः ॥३२॥
tat-pratiṣedha-artham-eka-tattva-abhyāsaḥ ||32||
For that purpose of counteracting them practice one principle.
read moreमैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातः चित्तप्रसादनम् ॥३३॥
maitrī-karuṇā-muditā-upekṣānāṃ sukha-duḥkha-puṇya-apuṇya-viṣayāṇāṃ bhāvanātaḥ citta-prasādanam ||33||
The psyche can be calmed by cultivating as an object
friendliness, compassion, gladness and disinterest
within happiness, suffering, virtue and vice.
प्रच्छर्दनविधारणाभ्यां वा प्राणस्य ॥३४॥
pracchardana-vidhāraṇābhyāṃ vā prāṇasya ||34||
Or, through both lengthening the exhale and holding out of the breath.
read moreविषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी ॥३५॥
viṣayavatī vā pravṛttiḥ utpannā manasaḥ sthiti-nibandhinī ||35||
Or, on finer cognition as an object binding the mind, stay arises.
read moreविशोका वा ज्योतिष्मती ॥३६॥
viśokā vā jyotiśmatī ||36||
Or, on that luminescence which is free from sorrow.
read moreवीतरागविषयम् वा चित्तम् ॥३७॥
vīta-rāga-viṣayaṃ vā cittam ||37||
Or, as an object, a psyche free from attraction.
read moreस्वप्ननिद्राज्ञानालम्बनमं वा ॥३८॥
svapna-nidrā-jñāna-ālambanaṃ vā ||38||
Or, by supporting with knowledge of dreams and deep sleep.
read moreयथाभिमतध्यानाद्वा ॥३९॥
yathā-abhimata-dhyānāt-vā ||39||
Or, from meditation on what is appropriate.
read moreपरमाणुपरममहत्त्वान्तोऽस्य वशीकारः ॥४०॥
parama-aṇu-parama-mahattva-antaḥ asya vaśīkāraḥ ||40||
A person has mastery from the most minute to the most greatest.
read moreक्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः ॥४१॥
kṣīṇa-vṛtteḥ abhijātasya-iva maṇeḥ grahītṛ-grahaṇa-grāhyeṣu tat-stha-tat-añjanatā samāpattiḥ ||41||
When fluctuation is reduced,
as if a precious gem that assumes the colour of an object,
that staying with
that which is grasping,
the process of grasping and
that which is grasped,
is unity.
तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः ॥४२॥
tatra śabda-artha-jñāna-vikalpaiḥ saṃkīrṇā savitarkā samāpattiḥ ||42||
There, word, purpose, knowledge and imagination interspersed,
unity is unrefined gross deliberation.
स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥४३॥
smṛti-pariśuddhau sva-rūpa-śūnya-iva-artha-mātra-nirbhāsā nirvitarkā ||43||
Refined gross deliberation is when the memory is purified,
as if empty of its own character,
so that only the purpose shines forth.
एतयैव सविचारा निर्विचारा च सूक्ष्मविषय व्याख्याता ॥४४॥
etayā-eva savicārā nirvicārā ca sūkṣma-viṣayā vyākhyātā ||44||
By this,
thus the process of subtle reflection,
without and with refinement,
for subtle objects is explained.
सूक्ष्मविषयत्वमं चालिङ्गपर्यवसानम् ॥४५॥
sūkṣma-viṣayatvaṃ ca-aliṅga-paryavasānam ||45||
And the ultimate limit of subtle objects is the unmanifest.
read moreता एव सबीजस्समाधिः ॥४६॥
tāḥ eva sabījaḥ samādhiḥ ||46||
These thus, are integration with seed.
read moreनिर्विचारवैशारद्येऽध्यात्मप्रसादः ॥४७॥
nirvicāra-vaiśāradye-adhyātma-prasādaḥ ||47||
On the maturation of refined subtle reflection,
the serenity is from the inner essence.
ऋतंभरा तत्र प्रज्ञा ॥४८॥
ṛtaṃbharā tatra prajñā ||48||
There the knowing bears truth.
read moreश्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् ॥४९॥
śruta-anumāna-prajñābhyām-anya-viṣayā viśeṣa-arthatvāt ||49||
It is different from knowing based on oral transmission and inference,
as the purpose of the object is distinct.
तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी ॥५०॥
tat-jaḥ saṃskāra-anya-saṃskāra-pratibandhī ||50||
The tendencies born from that oppose other tendencies.
read moreतस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः ॥५१॥
tasya-api nirodhe sarva-nirodhāt-nirbījaḥ samādhiḥ ||51||
When even that is contained, all is contained;
this is integration without seed.
इति पतञ्जल योग दर्षने समाधिपादः
iti pātañjala yoga darśane samādhi-pādaḥ
Thus Patañjali’s view of Yoga in the section on Integration.
read more