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Samādhi Pāda

On absorption · 51 of 51 sutras

  1. 1.1अथ योगानुशासनम्atha yogānuśāsanamNow, the exposition of yoga.
  2. 1.2योगश्चित्तवृत्तिनिरोधःyogaś citta-vṛtti-nirodhaḥYoga is the stilling of the fluctuations of the mind.
  3. 1.3तदा द्रष्टुः स्वरूपेऽवस्थानम्tadā draṣṭuḥ svarūpe 'vasthānamThen the seer abides in its own true nature.
  4. 1.4वृत्तिसारूप्यमितरत्रvṛtti-sārūpyam itaratraOtherwise, the seer is identified with the fluctuations.
  5. 1.5वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाःvṛttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥThe fluctuations are of five kinds, afflicted or unafflicted.
  6. 1.6प्रमाणविपर्ययविकल्पनिद्रास्मृतयःpramāṇa-viparyaya-vikalpa-nidrā-smṛtayaḥThey are valid cognition, error, conceptualization, sleep, and memory.
  7. 1.7प्रत्यक्षानुमानागमाः प्रमाणानिpratyakṣānumānāgamāḥ pramāṇāniValid cognition arises from perception, inference, and testimony.
  8. 1.8विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम्viparyayo mithyā-jñānam atad-rūpa-pratiṣṭhamError is false knowledge not based on the true form of its object.
  9. 1.9शब्दज्ञानानुपाती वस्तुशून्यो विकल्पःśabda-jñānānupātī vastu-śūnyo vikalpaḥConceptualization follows from words and ideas but is empty of an actual object.
  10. 1.10अभावप्रत्ययालम्बना वृत्तिर्निद्राabhāva-pratyayālambanā vṛttir nidrāSleep is the mental modification that rests on the notion of absence.
  11. 1.11अनुभूतविषयासंप्रमोषः स्मृतिःanubhūta-viṣayāsaṃpramoṣaḥ smṛtiḥMemory is the retention of an experienced object.
  12. 1.12अभ्यासवैराग्याभ्यां तन्निरोधःabhyāsa-vairāgyābhyāṃ tan-nirodhaḥTheir stilling comes through practice and dispassion.
  13. 1.13तत्र स्थितौ यत्नोऽभ्यासःtatra sthitau yatno 'bhyāsaḥOf these, practice is the effort to remain steady.
  14. 1.14स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिःsa tu dīrgha-kāla-nairantarya-satkārāsevito dṛḍha-bhūmiḥIt becomes firmly grounded when cultivated for a long time, without interruption, and with earnest devotion.
  15. 1.15दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम्dṛṣṭānuśravika-viṣaya-vitṛṣṇasya vaśīkāra-saṃjñā vairāgyamDispassion is the mastery of one who has no craving for objects seen or heard of.
  16. 1.16तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम्tat-paraṃ puruṣa-khyāter guṇa-vaitṛṣṇyamHigher than that is freedom from craving even for the guṇas, arising from the vision of the Self.
  17. 1.17वितर्कविचारानन्दास्मितारूपानुगमात्संप्रज्ञातःvitarka-vicārānandāsmitā-rūpānugamāt saṃprajñātaḥCognitive absorption is accompanied by reasoning, reflection, bliss, and the sense of I-am.
  18. 1.18विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यःvirāma-pratyayābhyāsa-pūrvaḥ saṃskāra-śeṣo 'nyaḥThe other absorption, preceded by the practice of cessation, retains only latent impressions.
  19. 1.19भवप्रत्ययो विदेहप्रकृतिलयानाम्bhava-pratyayo videha-prakṛti-layānāmFor the bodiless and those merged in primal nature, it arises from the residue of becoming.
  20. 1.20श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम्śraddhā-vīrya-smṛti-samādhi-prajñā-pūrvaka itareṣāmFor others, it is preceded by faith, energy, mindfulness, absorption, and insight.
  21. 1.21तीव्रसंवेगानामासन्नःtīvra-saṃvegānām āsannaḥIt is near for those whose urge is intense.
  22. 1.22मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषःmṛdu-madhyādhimātratvāt tato 'pi viśeṣaḥBecause effort is mild, moderate, or intense, there are further distinctions even among these.
  23. 1.23ईश्वरप्रणिधानाद्वाīśvara-praṇidhānād vāOr it comes through devotion to Īśvara.
  24. 1.24क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरःkleśa-karma-vipākāśayair aparāmṛṣṭaḥ puruṣa-viśeṣa īśvaraḥĪśvara is a distinct Self, untouched by afflictions, actions, their fruits, and latent deposits.
  25. 1.25तत्र निरतिशयं सर्वज्ञबीजम्tatra niratiśayaṃ sarvajña-bījamIn Him the seed of omniscience is unsurpassed.
  26. 1.26स पूर्वेषामपि गुरुः कालेनानवच्छेदात्sa pūrveṣām api guruḥ kālenānavacchedātBeing unconditioned by time, He is the teacher even of the ancients.
  27. 1.27तस्य वाचकः प्रणवःtasya vācakaḥ praṇavaḥHis expression is the sacred syllable Oṃ.
  28. 1.28तज्जपस्तदर्थभावनम्taj-japas tad-artha-bhāvanamIts repetition and the contemplation of its meaning should be practiced.
  29. 1.29ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्चtataḥ pratyak-cetanādhigamo 'py antarāyābhāvaś caFrom that come inward awareness and the removal of obstacles.
  30. 1.30व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाःvyādhi-styāna-saṃśaya-pramādālasyāvirati-bhrānti-darśanālabdha-bhūmikatvānavasthitatvāni citta-vikṣepās te 'ntarāyāḥIllness, dullness, doubt, carelessness, laziness, sensuality, false perception, failing to attain a stage, and instability — these distractions of the mind are the obstacles.
  31. 1.31दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवःduḥkha-daurmanasyāṅgam-ejayatva-śvāsa-praśvāsā vikṣepa-sahabhuvaḥSuffering, dejection, trembling of the body, and disturbed breathing accompany the distractions.
  32. 1.32तत्प्रतिषेधार्थमेकतत्त्वाभ्यासःtat-pratiṣedhārtham eka-tattvābhyāsaḥTo counter them, there is practice upon a single principle.
  33. 1.33मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम्maitrī-karuṇā-muditopekṣāṇāṃ sukha-duḥkha-puṇyāpuṇya-viṣayāṇāṃ bhāvanātaś citta-prasādanamThe mind becomes clear by cultivating friendliness toward the happy, compassion toward the suffering, gladness toward the virtuous, and equanimity toward the non-virtuous.
  34. 1.34प्रच्छर्दनविधारणाभ्यां वा प्राणस्यpracchardana-vidhāraṇābhyāṃ vā prāṇasyaOr by the exhalation and retention of the breath.
  35. 1.35विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धनीviṣayavatī vā pravṛttir utpannā manasaḥ sthiti-nibandhanīOr a sense-based experience, when it arises, can bind the mind to steadiness.
  36. 1.36विशोका वा ज्योतिष्मतीviśokā vā jyotiṣmatīOr the sorrowless, luminous inner state.
  37. 1.37वीतरागविषयं वा चित्तम्vīta-rāga-viṣayaṃ vā cittamOr the mind fixed on one who is free from attachment.
  38. 1.38स्वप्ननिद्राज्ञानालम्बनं वाsvapna-nidrā-jñānālambanaṃ vāOr resting on the knowledge gained from dream and sleep.
  39. 1.39यथाभिमतध्यानाद्वाyathābhimata-dhyānād vāOr by meditation on whatever is agreeable.
  40. 1.40परमाणुपरममहत्त्वान्तोऽस्य वशीकारःparamāṇu-parama-mahattvānto 'sya vaśīkāraḥHis mastery extends from the smallest atom to the greatest magnitude.
  41. 1.41क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिःkṣīṇa-vṛtter abhijātasyeva maṇer grahītṛ-grahaṇa-grāhyeṣu tat-stha-tad-añjanatā samāpattiḥWhen the fluctuations dwindle, the mind, like a clear jewel, takes on the color of what it rests on — knower, knowing, and known: this is engrossment (samāpatti).
  42. 1.42तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिःtatra śabdārtha-jñāna-vikalpaiḥ saṃkīrṇā savitarkā samāpattiḥThere, engrossment mixed with the constructs of word, meaning, and idea is savitarkā (with reasoning).
  43. 1.43स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्काsmṛti-pariśuddhau svarūpa-śūnyevārtha-mātra-nirbhāsā nirvitarkāWhen memory is purified, the mind appears empty of its own form, shining forth as the object alone: this is nirvitarkā (without reasoning).
  44. 1.44एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याताetayaiva savicārā nirvicārā ca sūkṣma-viṣayā vyākhyātāBy this, the subtle-object engrossments savicārā (with reflection) and nirvicārā (without reflection) are likewise explained.
  45. 1.45सूक्ष्मविषयत्वं चालिङ्गपर्यवसानम्sūkṣma-viṣayatvaṃ cāliṅga-paryavasānamAnd the subtlety of objects extends up to the unmanifest (aliṅga).
  46. 1.46ता एव सबीजः समाधिःtā eva sabījaḥ samādhiḥThese engrossments alone constitute samādhi with seed (sabīja).
  47. 1.47निर्विचारवैशारद्येऽध्यात्मप्रसादःnirvicāra-vaiśāradye 'dhyātma-prasādaḥWith proficiency in nirvicāra comes the clarity of the inner self.
  48. 1.48ऋतंभरा तत्र प्रज्ञाṛtaṃbharā tatra prajñāThere, the insight is truth-bearing (ṛtaṃbharā).
  49. 1.49श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात्śrutānumāna-prajñābhyām anya-viṣayā viśeṣārthatvātIt has a different scope than insight from testimony and inference, because it bears on the particular.
  50. 1.50तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धीtaj-jaḥ saṃskāro 'nya-saṃskāra-pratibandhīThe impression born of it obstructs the other impressions.
  51. 1.51तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिःtasyāpi nirodhe sarva-nirodhān nirbījaḥ samādhiḥWhen even that is stilled, with everything stilled, there is seedless samādhi (nirbīja).