Yoga Sūtra of Patañjali

Chapter 1 Title:

समाधिपादः

samādhi-pādaḥ

The Chapter on Integration.

Sūtra 1:

अथ योगानुशासनम् ॥१॥

atha yoga-anu-śāsanam ||1||

Now follow the teachings of Yoga.

Sūtra 2:

योगश्चित्तवृत्तिनिरोधः ॥२॥

yogaḥ citta-vṛtti-nirodhaḥ ||2||

Yoga is the containment of the fluctuations in the psyche.

Sūtra 3:

तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥३॥

tadā draṣṭuḥ svarūpe-avasthānam ||3||

Then the seer abides in its own character.

Sūtra 4:

वृत्तिसारूप्यमितरत्र ॥४॥

vṛtti-sārūpyam-itaratra ||4||

At other times conformity with the fluctuations.

Sūtra 5:

वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥५॥

vṛttayaḥ pañcatayyaḥ kliṣṭa-akliṣṭāḥ ||5||

The fluctuations are fivefold and they afflict or don’t afflict.

Sūtra 6:

प्रमाणविपर्ययविकल्पनिद्रास्मृतयः ॥६॥

pramāṇa-viparyaya-vikalpa-nidrā-smṛtayaḥ ||6||

They are right perception, wrong perception, imagination,
deep sleep and memory.

Sūtra 7:

प्रत्यक्षानुमानागमाः प्रमाणानि ॥७॥

pratyakṣa-anumāna-āgamāḥ pramāṇāni ||7||

Right perception is through the senses, inference and testimony.

Sūtra 8:

विपर्ययः मिथ्याज्ञानमतद्रूपप्रतिष्ठम् ॥८॥

viparyayaḥ mithyā-jñānam-atadrūpa-pratiṣṭham ||8||

Wrong perception is false knowledge not established in form.

Sūtra 9:

शब्दज्ञानानुपाती वस्तुशून्योविकल्पः ॥९॥

śabda-jñāna-anupātī vastu-śūnyaḥ vikalpaḥ ||9||

Imagination is knowledge following words empty of substance.

Sūtra 10:

अभावप्रत्ययालम्बना तमोवृत्तिर्निद्र ॥१०॥

abhāva-pratyaya-ālambanā tamaḥ vṛttiḥ nidrā ||10||

Deep sleep is the fluctuation of obscuring,
supporting a non-appearance of psychic activity.

Sūtra 11:

अनुभूतविषयासंप्रमोषः स्मृतिः ॥११॥

anubhūta-viṣaya-asaṃpramoṣaḥ smṛtiḥ ||11||

Memory is the retention of the experience of an object.

Sūtra 12:

अभ्यासवैराग्याभ्यां तन्निरोधः ॥१२॥

abhyāsa-vairāgyābhyāṃ tat-nirodhaḥ ||12||

By both practice and dispassion that contained.

Sūtra 13:

तत्र स्थितौ यत्नोऽभ्यासः ॥१३॥

tatra sthitau yatnaḥ abhyāsaḥ ||13||

Practice is the effort to remain there.

Sūtra 14:

स 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.

Sūtra 15:

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.

Sūtra 16:

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.

Sūtra 17:

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.

Sūtra 18:

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.

Sūtra 19:

भवप्रत्ययो विदेहप्रकृतिलयानम् ॥१९॥

bhava-pratyayaḥ videha-prakṛti-layānām ||19||

Psychic activity will re-emerge
for those discarnate or
absorbed in the process of matter.

Sūtra 20:

श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम् ॥२०॥

śraddhā-vīrya-smṛti-samādhi-prajñā-pūrvakaḥ itareśām ||20||

For others faith precedes
vigour, mindfulness, integration and knowing.

Sūtra 21:

तीव्रसंवेगानामासन्नः ॥२१॥

tīvra-saṃvegānām-āsannaḥ ||21||

It is near for those with intense ardour.

Sūtra 22:

मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः ॥२२॥

mṛdu-madhya-adhimātratvāt-tataḥ api viśeṣaḥ ||22||

Also from that distinctions of
mildness, moderateness and extremeness.

Sūtra 23:

ईश्वरप्रणिधानाद्वा ॥२३॥

īśvara-praṇidhānāt-vā ||23||

Or, from dedication to the lord.

Sūtra 24:

क्लेशकर्मविपाकाशयैःपरामृष्टः 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.

Sūtra 25:

तत्र निरतिशयं सर्वज्ञबीजम् ॥२५॥

tatra niratiśayaṃ sarva-jña-bījam ||25||

There the seed of all knowing is unsurpassed.

Sūtra 26:

स एष पूर्वेषामपि गुरुः कालेनानवच्छेदात् ॥२६॥

sa eṣa pūrveṣām-api guruḥ kālena-anavacchedāt ||26||

That, which not separated by time,
also the teacher for predecessors.

Sūtra 27:

तस्य वाचकः प्रणवः ॥२७॥

tasya vācakaḥ praṇavaḥ ||27||

Its expression is sacred.

Sūtra 28:

तज्जपः तदर्थभावनम् ॥२८॥

tat-japaḥ tat-artha-bhāvanam ||28||

That repetition is for cultivation of its purpose.

Sūtra 29:

ततः 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.

Sūtra 30:

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.

Sūtra 31:

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.

Sūtra 32:

तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः ॥३२॥

tat-pratiṣedha-artham-eka-tattva-abhyāsaḥ ||32||

For that purpose of counteracting them practice one principle.

Sūtra 33:

मैत्रीकरुणामुदितोपेक्षाणां 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.

Sūtra 34:

प्रच्छर्दनविधारणाभ्यां वा प्राणस्य ॥३४॥

pracchardana-vidhāraṇābhyāṃ vā prāṇasya ||34||

Or, through both lengthening the exhale and holding out of the breath.

Sūtra 35:

विषयवती 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.

Sūtra 36:

विशोका वा ज्योतिष्मती ॥३६॥

viśokā vā jyotiśmatī ||36||

Or, on that light which is free from sorrow.

Sūtra 37:

वीतरागविषयम् वा चित्तम् ॥३७॥

vīta-rāga-viṣayaṃ vā cittam ||37||

Or, as an object, a psyche free from attraction.

Sūtra 38:

स्वप्ननिद्राज्ञानालम्बनमं वा ॥३८॥

svapna-nidrā-jñāna-ālambanaṃ vā ||38||

Or, by supporting with knowledge of dreams and deep sleep.

Sūtra 39:

यथाभिमतध्यानाद्वा ॥३९॥

yathā-abhimata-dhyānāt-vā ||39||

Or, from meditation on what is appropriate.

Sūtra 40:

परमाणुपरममहत्त्वान्तोऽस्य वशीकारः ॥४०॥

parama-aṇu-parama-mahattva-antaḥ asya vaśīkāraḥ ||40||

A person has mastery from the most minute to the most greatest.

Sūtra 41:

क्षीणवृत्तेरभिजातस्येव 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.

Sūtra 42:

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.

Sūtra 43:

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.

Sūtra 44:

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.

Sūtra 45:

सूक्ष्मविषयत्वमं चालिङ्गपर्यवसानम् ॥४५॥

sūkṣma-viṣayatvaṃ ca-aliṅga-paryavasānam ||45||

And the ultimate limit of subtle objects is the unmanifest.

Sūtra 46:

ता एव सबीजस्समाधिः ॥४६॥

tāḥ eva sabījaḥ samādhiḥ ||46||

These thus, are integration with seed.

Sūtra 47:

निर्विचारवैशारद्येऽध्यात्मप्रसादः ॥४७॥

nirvicāra-vaiśāradye-adhyātma-prasādaḥ ||47||

On the maturation of refined subtle reflection,
the serenity is from the inner essence.

Sūtra 48:

ऋतंभरा तत्र प्रज्ञा ॥४८॥

ṛtaṃbharā tatra prajñā ||48||

There the knowing bears truth.

Sūtra 49:

श्रुतानुमानप्रज्ञाभ्यामन्यविषया 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.

Sūtra 50:

तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी ॥५०॥

tat-jaḥ saṃskāra-anya-saṃskāra-pratibandhī ||50||

The tendencies born from that oppose other tendencies.

Sūtra 51:

तस्यापि 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.

Closing Verse:

इति पतञ्जल योग दर्षने समाधिपादः

iti pātañjala yoga darśane samādhi-pādaḥ

Thus Patañjali’s view of Yoga in the section on Integration.

Centre for Yoga Studies

The Art of Personal Sādhana

Yoga Sūtra of Patañjali