Krishjan

Chapter 1 — Samadhi Pad

Yoga Sutra

51 Shloka • Translation Only

Now begins the teaching of Yoga (the path of spiritual realization and inner discipline).

Yoga is the cessation of the fluctuations and modifications (vṛttis) of the mind-stuff (citta).

At that time, the Seer (draṣṭā) abides in His own true nature (svarūpa).

At other times, the Seer (draṣṭā) appears to take on the form of the modifications (vṛttis) of the mind.

The modifications (vṛttis) of the mind are of five kinds, and they may be either afflictive (kliṣṭa) or non-afflictive (akliṣṭa).

The five modifications (vṛttis) are right knowledge (pramāṇa), misconception (viparyaya), imagination (vikalpa), sleep (nidrā), and memory (smṛti).

Right knowledge (pramāṇa) arises from direct perception (pratyakṣa), inference (anumāna), and authoritative testimony (āgama).

Misconception (viparyaya) is false knowledge (mithyā-jñāna) that is not based on the true nature (atad-rūpa) of a thing.

Imagination (vikalpa) is a mental construct that follows from words and knowledge (śabda-jñāna) but is devoid of a corresponding reality (vastu-śūnya).

Sleep (nidrā) is a mental modification (vṛtti) supported by the cognition (pratyaya) of absence (abhāva).

Memory (smṛti) is the retention without loss (asaṁpramoṣa) of objects and experiences (viṣayas) that have been previously experienced (anubhūta).

The cessation (nirodha) of those modifications (vṛttis) is achieved through practice (abhyāsa) and detachment (vairāgya).

Practice (abhyāsa) is the sustained effort (yatna) to remain established in that state of steadiness (sthiti).

That practice (abhyāsa) becomes firmly grounded (dṛḍha-bhūmi) when cultivated for a long time (dīrgha-kāla), without interruption (nairantarya), and with devotion and sincere dedication (satkāra).

Detachment (vairāgya) is the state of mastery (vaśīkāra-saṁjñā) in one who is free from craving (vitṛṣṇā) for objects experienced directly (dṛṣṭa) or heard about in scripture and tradition (ānuśravika-viṣaya).

The highest detachment (vairāgya) arises from the direct realization (khyāti) of the Puruṣa (pure consciousness), whereby even the guṇas (fundamental qualities of nature) no longer evoke any desire or attraction.

Samādhi with cognition (saṁprajñāta samādhi) is accompanied by reasoning (vitarka), reflection (vicāra), bliss (ānanda), and the sense of pure individuality (asmitā).

The other samādhi (asaṁprajñāta samādhi) is preceded by the practice (abhyāsa) of the cessation (virāma) of all mental modifications, with only latent impressions (saṁskāras) remaining.

For those who are disembodied beings (videhas) or those absorbed into Prakṛti (prakṛti-layas), this state arises through the force of previous existence and latent tendencies (bhava-pratyaya).

For others, it is preceded by faith (śraddhā), energy and perseverance (vīrya), memory (smṛti), samādhi (deep absorption), and wisdom (prajñā).

For those whose aspiration and spiritual intensity (tīvra-saṁvega) are strong, realization is near (āsannaḥ).

Even among them, there is a distinction according to whether their effort and intensity are mild (mṛdu), moderate (madhya), or most intense (adhimātra).

Or, samādhi may be attained through complete surrender and devotion to Īśvara (the Supreme Lord).

Īśvara (the Supreme Lord) is a special Puruṣa (pure consciousness), untouched by afflictions (kleśas), actions (karma), their fruits (vipāka), and the latent impressions (āśayas) they leave behind.

In Him (Īśvara) resides the unsurpassed (niratiśaya) seed of omniscience (sarvajña-bīja).

Being beyond the limitations of time (kāla), He is the Guru (teacher) even of the ancient teachers (pūrveṣām api).

His designation and sacred expression (vācaka) is Praṇava (Om).

Its repetition (japa) should be accompanied by contemplation and realization of its meaning (tad-artha-bhāvanā).

From that arise the realization of the inner consciousness (pratyak-cetanā) and the removal of the obstacles (antarāyas) to spiritual progress.

Disease (vyādhi), mental dullness (styāna), doubt (saṁśaya), carelessness (pramāda), laziness (ālasya), sensory indulgence (avirati), false perception (bhrānti-darśana), failure to attain a stage of practice (alabdhabhūmikatva), and instability in maintaining it (anavasthitatva) are the distractions (citta-vikṣepas) that constitute the obstacles (antarāyas).

Sorrow (duḥkha), dejection of mind (daurmanasya), restlessness or trembling of the body (aṅgamejayatva), and disturbed inhalation and exhalation (śvāsa-praśvāsa) accompany these distractions (vikṣepas).

To prevent and overcome these obstacles, one should practice concentration on a single principle or truth (eka-tattva).

The mind (citta) becomes serene and purified through cultivating friendliness (maitrī) toward the happy, compassion (karuṇā) toward the suffering, joy (muditā) toward the virtuous, and equanimity (upekṣā) toward the non-virtuous.

Or, through the regulation of prāṇa (vital energy) by exhalation (pracchardana) and retention (vidhāraṇa), the mind becomes calm and steady.

Or, the arising of a subtle perception (pravṛtti) connected with a higher object of experience (viṣayavatī) becomes a means of stabilizing the mind (manas).

Or, through meditation on the inner luminous light (jyotiṣmatī) that is free from sorrow (viśokā), the mind becomes steady.

Or, by meditating upon the mind (citta) of one who is free from attachment (vīta-rāga), the mind becomes steady.

Or, by taking as support (ālambana) the knowledge (jñāna) gained from dreams (svapna) or deep sleep (nidrā), the mind becomes steady.

Or, through meditation (dhyāna) upon any object of contemplation that is personally inspiring and elevating (yathā-abhimata), the mind becomes steady.

For such a yogi, mastery (vaśīkāra) extends from the smallest particle (paramāṇu) to the greatest magnitude (parama-mahattva).

When the modifications (vṛttis) of the mind have become attenuated (kṣīṇa), the mind becomes like a flawless crystal (abhijāta maṇi), taking on the form and color of whatever is placed before it—the knower (grahītṛ), the instrument of knowing (grahaṇa), or the object known (grāhya). This state is called samāpatti (complete absorption).

There, the absorption (samāpatti) in which word (śabda), meaning or object (artha), and conceptual knowledge (jñāna) remain mixed together through mental constructions (vikalpas) is called savitarkā samāpatti.

When memory (smṛti) is completely purified, and the mind appears as though devoid of its own form (svarūpa-śūnya), with only the object itself (artha-mātra) shining forth, that is nirvitarkā samāpatti.

In the same manner, savicārā samāpatti and nirvicārā samāpatti, which have subtle objects (sūkṣma-viṣaya) as their focus, are also explained.

The range of these subtle objects (sūkṣma-viṣayas) extends up to Prakṛti in its unmanifest state (aliṅga).

All these states are samādhi with seed (sabīja samādhi), for they still retain a subtle object or seed (bīja) of meditation.

Upon attaining clarity and mastery in nirvicāra samāpatti (absorption beyond subtle reflection), there arises inner serenity and purity of consciousness (adhyātma-prasāda).

There, the wisdom (prajñā) attained is truth-bearing (ṛtambharā) and filled with direct realization of reality.

That wisdom (prajñā) is of a different order than knowledge gained through scripture (śruta) or inference (anumāna), because it apprehends a special and direct reality (viśeṣārtha).

The latent impression (saṁskāra) born from that wisdom (prajñā) obstructs and supersedes all other impressions (anya-saṁskāras).

When even that impression (saṁskāra) is brought to cessation (nirodha), then through the cessation of all mental modifications, seedless samādhi (nirbīja samādhi) is attained.