The Patanjali's Yog Sutra, comprising 195 aphorisms divided into 4 chapters or Pada, provide terse treatment to the complex subject of Yoga and seamlessly covers aspects such as types of yoga, practice of yoga, powers of yoga and the ultimate aim or result of yoga. Yog Sutra The first chapter, which is composed of 51 sutras, contemplates on the absolute true consciousness or Isvara and delineates the problems an individual soul is likely to face in its quest to merge with this Divine Soul.
Samadhi Pada begins with an understanding of human thought processes or vrittis, which deter us from realizing our true selves. The Samadhi Pada advises the restraint of such natural workings of the mind and discusses the problems encountered while trying to harness it. Then begins an elucidation of Isvara, the supreme consciousness and the various gradations of samadhis (a self-absorbed, detached state of being) one could enter into for attaining that highest level of spiritual awareness. Here again, the possible mental distractions are clearly stated and the best methods of conquering these impediments are also discussed.
Samadhi Pada, having 51 sutras (aphorisms) in Sanskrit, Sanskrit transliteration with English translation are explained here. click the Sutra to display or hide description:
ATHA - now; herewith
YOGA - yog
ANUSHAASANAM - expounding; exposition (teaching)
Herewith an exposition of the principle and practice of Yoga.
YOGASH - (the essential technique (of ) Yoga;
CHITTA - of mind;
VRITTI - of modifications;
NIRODHAH - inhibition; suppression; stoppage; restraint.
This Yoga is achieved by the control and cessation of the modifications of the mind.
TADAA - then;
DRASTUH - of seer;
SVAROOPE - in his 'own form' or essential and fundamental nature;
AVASTHAANAM - establishment.
When this is accomplished the seer knows himself as he truly is, and stands in his own nature.
VRITTI - with modifications (of the mind);
SAAROOPYAM - identification; assimilation;
ITARATRA - else where, in other states.
Unless the Inner Self is aware of His own nature, he identifies Himself with the modifications of the mind.
VRITTAYAH - modes, modifications, or functioning of the mind;
PANCHATAYYAH - fivefold; of five kinds;
KLISHTAA - painful
AKLISHTAAH -(and) not painful.
These modifications are five, painful and not painful.
PRAMAANA - right knowledge;
VIPARYAYA - wrong knowledge;
VIKALPA - fancy; imagination;
NIDRAA - sleep;
SMRITAYAH-(and) memory.
They are as follows:- 1) Direct proof 2) false knowledge 3) imagination 4) sleep 5) memory.
PRATYAKSHAAN - direct cognition; sense-evidence;
UMAANAA - inference;
GAMAAH - (and) testimony; revelation;
PRAMAANAANI - tested and attested facts.
Direct proof of three kinds:- (a) Direct perception (b) Inference (c) Verbal testimony.
VIPARYAYO - wrong knowledge; erroneous impression; mistake; delusion;
MITHYAA - false; illusory;
JYAANAM - knowledge; conception;
ATAD (of) its own;
ROOPA- (real) form;
PRATISHTHAM - possessing; occupying; based.
False knowledge is delusion i.e. the object does not appear its true form.
SHABDA - word;
JYAANA - cognizance;
ANUPAATEE - following upon;
VASTUSHOONYO - empty of substance; devoid of objectivity;
VIKALPAH - fancy.
Imagination is a mere apperception following verbal knowledge devoid of any substantial reality.
ABHAAVA - absence; nothingness;
PRATYA - content of mind;
YAALAMBANAA - support; object;
VRITTI - modification;
NIDRAA - sleep.
Sleep is a modification of mind with feeling of nothingness.
ANUBHOOTA - (of) experienced;
VISHAYAA - object; subject-matter ;
SAMPRAMOSHAH - (non-theft); not letting go or allowing to escape;
SMRITIH - memory.
Memory is the recollection of past experiences.
ABHYAASA - (by) persistent practice;
VAIRAAGYAABHYAAM - (and) non-attachment or absence of desire or detachment;
TANNIRODHAH - control or suppression or inhibition of that (Chitta-vrittis)
These modifications can be controlled by means of (a) practice and (b) renunciation.
TATRA - of those (tow);
STHITOU- for being firmly established or fixed;
YATNO - effort; endeavor;
ABHYAASAH.- practice.
Practice is a continuous effort at self-realization.
SA - that;
TU - indeed;
DEERGHA - (for) long;
KAALA - time;
NAIRANTARYA - (with) uninterrupted continuance (incessantly);
SATKAAR - (and) reverent devotion; earnestness;
AASE VITO - pursued; followed; continued;
DRIDHA - firm;
BHOOMIH - ground.
That practice becomes firmly grounded when it is incessant, extending over a long period, and done with faith and sincerity.
DRISHTA - (for) seen (here in this world; visible; physical;
ANUSRAVIKA - (and) heard; promised in the scriptures; revealed;
VISHAYA - objects; VITRISHNASYA- of him who has ceased to thirst;
VASHIKAARA-SAMJYAANA - consciousness of perfect mastery (of desires);
VAIRAAGYAM - non-attachment; detachment.
TAT - that;
PARAM - highest; ultimate;
PURUSHA KHYAATER - by or from awareness of the Purusha or the Self;
GUNAVAITRISHNYAM - freedom from the least desire for the Gunas.
Renunciation known as the Par-vairagya is non-attachment to the very attributes of worldly and heavenly objects until the realization of the self.
VITARKA - of reasoning; argumentation;
VICHAARA - deliberation; reflection;
ANANDAA - bliss; joy;
ASMITTAA - (and; or) I- am-ness; sense of individuality; sense of pure being;
ANUGAMAAT- by accompaniment; with association;
SAMPRAJYAATAH - Samaadhi with Prajyana or consciousness.
Through incessant practice to realize the aim and through renunciation known as the 'Vasheekar' one attains to Samprajyaat state of concentration which is followed by:
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The power of acute reasoning.
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The power of acute thinking.
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Perennial happiness and
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Self-consciousness.
VIRAAMA - cessation; dropping;
PRATYAYA - content of the mind (the 'seed') of samprajynata samaadhi)
ABHYAASA - practice; POORVAH- proceeded by;
SANSKAAR - impressions; SHESHO - remnant;
ANYAH- the other.
Through incessant practice to realize the aim and through renunciation known as the Par Vairajya one attains to the Asamprajyaat state of concentration which is followed by a permanent peace of mind with impressions of self-realization (impressions known as Sanskaars).
BHAVA - (by) birth; objective existence;
PRATYAYO - caused;
VIDEHA - the 'bodiless';
PAKRITI- LAYAANAAM - of the 'merged-in-Prakriti'; of the absorbed in Prakriti.
They who have realized the true nature of matter and are unattached to their bodily enjoyments attain the Bhav Pratyaay state of concentration, meaning thereby that they in their next birth automatically get Samadhi without any effort or renunciation on their part.
STRADDHAA - faith;
VEERYA - indomitable energy or will;
SMRITI - memory;
SAMAADHIPRAJYAAN - intelligence or 'high knowledge' or keen intellect essential for Samaadhi;
POORVAK - preceeded by;
ITARESHAAM - for others; of others.
But those who have not undergone the above practices will require the following:- Faith, energy, memory, "recollectedness" and intelligence.
TEEVRA-AMVEGAANAAM - of those whose wish is intensely strong;
AASANNAH - 'sitting near', near at hand.
It (Samaadhi) is nearest to those whose desire is intensely strong .
MRIDU - (on account of being) mild; soft;
MADHYA- medium; moderate;
ADHIMAATRATVAAT - (and) intense or powerful;
TATO - from it; after that; AAPI - also; even;
VISHESHAH - gradation; differentiation; distinction.
A further differentiation (arises) by reason of the mild, medium and intense (nature of means employed).
ISHWARA - God;
PRANIDHAANAADRAA - by 'placing oneself' in (God); by devotional dedication to; by self-surrender or resignation to (God);
VA- or.
Or by self-surrender to God.
KLESHA - (by) afflictions; misery; cause of misery;
KARMA - actions; activities;
VIPAAKAA - maturation or fruition;
SHAYAIR -(and) seed-germs or impressions of desires wherein desires sleep;
APARAAMRISHTAH - untouched;
PURUSHA - Spirit; and individual unit or centre of Divine Consciousness;
VISHESHA - special; particular;
ESHWAR - Ruler or Presiding Deity of a Brahmaanda or Solar system.
Ishvara is a particular Purusha who is untouched by the afflictions of life, actions and the results and impressions produced by these actions.
TATRA - in Him;
NIRATISHAYAM - the highest; unsurpassed;
SARVAJYNA - (of) the Omniscient;
BEEJAM - the seed; the principle.
In him is the highest limit of Omniscience.
SA - He;
POORVESHAAM - of the ancients; of those who came before or first;
API - even;
GURUH -teacher;
KAALENA - by time;
ANAVACHCHHEDAAT - on account 0f not being limited or conditioned.
Being unconditioned by time He is Teacher even of the Ancients.
TASYA - His (of Ishwara);
VAACHAKAH - designator; indicator;
PRANAVAH- 'Om' pronounced - A-U-M as a humming sound.
His designator is 'Om'.
TAJJAPAS - its constant repetition;
TAD-ARTHA - (of) its meaning;
BHAAVANAM - dwelling upon in mind; realizing; meditation.
Its constant repetition and meditation on its meaning.
TATAH - From it (this practice);
PRAYAK - (of) in-turned; in the opposite direction;
CHETANA - consciousness;
ADHIGAMO - attainment;
APYA - also;
ANTARAAYA - (of) hindrances; obstacles;
ABHAAVASH - absence; disappearance;
CHA - and.
From it (result) the disappearance of obstacles and turning inward of consciousness.
VYAADHI - disease;
STYAANA - dullness; languor; drooping state;
SAMSHAYA - doubt;
PRAMAAD - carelessness;
AALASYA - laziness;
AVIRATI - hankering after objects;
BHRAANTI-DARSHAN - delusion; erroneous view;
ALABDHABHOOMIKATVA - non-achievement of a stage; inability to find a footing; ANAVASTHI TATVAANI - (and) unsteadiness; instability;
CHITTA - (of) mind;
VIKSHEPAAS - distractions (causes of distraction); TE - they (are);
ANTARAAYAAH - obstacles; hindrances.
Diseases, languor, doubt, carelessness, laziness, worldly-mindedness, delusion, non-achievement of a stage, instability, these (nine) cause the distraction of the mind and they are the obstacles.
DUHKHA - pain;
DAURMANASYAA - despair,depression, etc., caused by mental sickness;
ANGAMEJAYATVA - shaking of the body; lack of control over the body; nervousness; 'SVAASA-PRASHVAASAA - (and) inspiration and expiration; hard breathing; VIKHSEPA - distraction;
SAHABHUVAH - accompanying (symptoms).
(Mental) pain, despair, nervousness and hard breathing are the symptoms of a distracted condition of mind.
TAT - that (there);
PRATISHEDHAARTHAM - for removal; for checking;
AKA - (of) one;
TATTVA - principle; truth;
ABHYAASAH - practice; intense application.
For removing these obstacles there (should be) constant practice of one truth or principle.
MAITRI - friendliness;
KARUNAA - compassion;
MUDITAA - (and) gladness;
UPEKSHAANAA - indifference;
SUKHA - joy;
DUKHA - sorrow; misery;
PUNYA; without-vice
APUNYA:(and) vice;
VISHAYAANAAM - (having for their) objects;
BHAAVANAATASH - by cultivating attitudes (towards); by dwelling in mind (upon);
CHITTA - (of) mind;
PRASAADANAM - clarification; purification.
The mind becomes clarified by cultivating attitudes of friendliness, compassion, gladness and indifference respectively towards happiness, misery, virtue and vice.
PRACHCHHARDANA - (by) ejection; expiration;
VIDHAARANAABHYAAM - (and) retention; holding;
VAA - or;
PRAANASYA - of breath.
Or by the expiration and retention of breath.
VISHAYAVATI - sensuous;
VAA - or;
PRAVRITTIR - functioning; occupation; pursuit;
UTTPANNAA - arisen; born;
MANASAH- of the mind;
STHITI - steadiness;
NIBANDHANNEE - (of); helpful establishing.
Coming into activity of (higher) senses also becomes helpful in establishing steadiness of the mind.
VISHOKAA - sorrowless; serene;
VAA - or; also;
VYOTISHMATEE - luminous (states experienced within).
Also (through) serene or luminous (states experienced within).
VEETARAAGA - a human being who has transcended human passions or attachment;
VISHAYAM - (having for its) object;
VAA - or; also;
CHIITTAM - the mind.
Also the mind fixed on those who are free from attachment (acquires steadiness).
SVPNA - dream state;
NIDRAA - state of dreamless sleep;
JYAANA - (and) knowledge;
ALAMBANAM - (having for its) support; that on which a thing rests or depends;
VAA - also.
Also (the mind) depending upon the knowledge derived from dreams or dreamless sleep (will acquire steadiness).
SHABDA - word;
JYAANA - cognizance;
ANUPAATEE - following upon;
VASTUSHOONYO - empty of substance; devoid of objectivity;
VIKALPAH - fancy.
Imagination is a mere apperception following verbal knowledge devoid of any substantial reality.
PARAMA - ultimate; smallest;
ANU - atom;
PARAMA - (and) ultimate; greatest;
MAHATTVA - largeness; infinity;
ANTO - ending (in); extending; (up to);
ASYA - his (of the yogi); VASHEEKAARAH - mastery.
His mastery extends form the finest atom to the greatest infinity.
KSHINAVRITTER - of him in whose case the modifications of the mind have been almost annihilated;
ABHIJAATASY - of transparent; well-polished;
EVA - like;
MANER - of the jewel or crystal;
GRAHEETRI - (in) cognizer; subject;
GRAHANAA - cognition; the relation between the subject and object;
GRAAHYESHU - (and) cognized objects;
TATSTHA - on which it rests;
TADANJANATAA - the taking of the form or color of that;
SAMAAPATTIH - consummation; outcome; fusion.
In the case of one whose Chitta-Vrittis have been annihilated, fusion or entire absorption in one another of the cognizer, cognition and cognized is brought about as in the case of a transparent jewel (resting on a colored surface).
TATRA - there; is it;
SHABDA - word;
ARTHA - real meaning, true knowledge of the object which the Yogi wants;
JYAAN - ordinary knowledge base on sense perceptions and reasoning;
VIKALPAIH - (and) alteration between different alternatives owing to doubt or uncertainty;
SAMKEERNAA - mixed up; confused; unresolved; involved;
SAVITARKAA - a state of Samaadhi characterized by Vitarka (see 1-17 and 11-19).
Savitarka Samaadhi is that in which knowledge based only on words, real knowledge and ordinary knowledge based on sense perception or reasoning are present in a mixed state and the mind alternates between them.
SMRITI - (of) memory;
PARISHUDDHAU- on clarification
SWAROOP - own form; essential nature; self -awareness;
SHOONYE - devoid (of);
EVA - as if;
ARTHA - object; real meaning; true knowledge of the object;
MATRA- only;
NIRBHAASAA - presenting; shining (with); appearing (as);
NIRVITARKAA - a state of Samaadhi characterized by absence of Vitarka.
On the clarification of memory, when the mind loses its essential (subjectivity), as it were, and the real knowledge of the object alone shines (through the mind) Nirvitarkaa Samaadhi is attained.
ETAYAI - by this;
WA- alone; itself;
SAVICHAARAA - Samaadhi involving Vichaara or reflection (see (1-17 and 11-19);
NIRVICHAARAA - Samaadhi not involving Vichaara;
CHA - and;
SOOKSHMAVISHAYAA - Samaadhi involving (still more) subtle 'objects';
VYAAKHYAATAA - described or explained.
By this ( what has been said in the two previous Sutras) Samadhis or Savichaara, Nirvichaara andsubtler stages (1-17) have also been explained.
SOOKSMAVISHAYATWAM - the state of Samaadhi concerned with subtle objects;
CHA - and;
ALINGA - stage of the Gunas (11-19);
PARYAVASAANAM - extending (up to).
The province of Sammaadhi concerned with subtle objects extends up to the Alinga stage of the Gunas.
TA - those;
EVA - only;
SABEEJAH - with 'seed'; having and object; objective;
SAMAADHI - samaadhi.
They (stages corresponding to subtle objects) constitute only Samaadhi with 'seed'.
ICHAARA - Samaadhi (of) the Nirvichaara stage;
WAISHAARADYE - on the refinement; on attaining the utmost purity;
ADHYAATMA - spiritual;
PRASAADAH - lucidity; clarity.
On attaining the utmost purity of the Nirvichaara stage (of Samaadhi) ther is the dawning of the spiritual light.
RITAMBHARAA - Truth ; right-bearing;
TATRA - there;
PRAJYNA - higher statee of consciouness (experienced in Samaadhi).
There, the consciousness is Truth – and Right – bearing.
SRUTA - heard;
ANUMAANA - (based on) inference;
PRAJYANAABHYAM - from (these) two (levels of) higher consciousness;
ANYAVISHAYAA - having another object of content;
VISHESHAARTHATVAAT - because of having a particular object.
The knowledge based on inference or testimony is different from direct knowledge obtained in the higher states of consciousness (1-48) because it is confined to a particular object (or aspect).
There, the consciousness is Truth – and Right – bearing.
TAJJAH - born of it;
SAMSKAARO - impression;
ANYA - (of) other;
SAMSKAAR - impressions;
PRATIBANDHEE - preventer; that which stands in the way of.
The impression produced by it (Sabeeja Samaadhi) stands in the way of other impressions.
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TASYA - of that;
API - also;
NIRODHE - on suppression; inhibition;
SARVA - (of) all;
NIRODHAAN - by suppression;
NIRBEEJAH - 'Seedless'; subjective;
SAMAADHIH - Samaadi/self-realization (is attained).
On suppression of even that owning to suppression of all (modifications of the mind) 'Seedless' Samaadhi (is attained).
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