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Yoga Sutrani Patanjali

Yoga Strni Patajali

A guidlin for Yoga - by Patanjali

Yoga-Sutra 1 Samadhi Pada: about enlightenment
The beginning chapter of Patanjalis Yoga Sutra is about enlightenment - Samadhi Pada. more

Yoga-Sutra 2 - Sadhana Pada: about the Practice

The second Chapter of Patanjalis Yoga Sutra - contains instructions for our Practice - Sadhana Pada. more

Yoga-Sutra 3 - Vibhuti Pada: about the results

The third chapter of Patanjalis Yoga Sutra instructs us about the results of our practice - Vibhuti Pada. more

Yoga-Sutra 4 - Kaivalya Pada: about Liberation

Finally the fourth chapter of Patanjalis Yoga Sutra is about liberation - Kaivalya Pada. more

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Samadhi Pada

Samdhi-Pda

on enlightenment

combined|Devanagari|phonetic|simplified|translation|
explanation

atha yoga-anusanam ||1||
Yoga in the here and now: an introduction to the study and
practice of yoga ||1||

yoga-citta-vr tti-nirodhah ||2||
When you are in a state of yoga, all misconceptions (vrittis) that
can exist in the mutable aspect of human beings (chitta)
disappear. ||2||


tad drast uh svarpe-'vasthnam ||3||
For finding our true self (drashtu) entails insight into our own
nature. ||3||

vr tti srpyam-itaratra ||4||
Lacking that, misconceptions (vritti) skew our perceptions. ||4||

vr ttayah pacatayyah klist klist h ||5||

There are five types of misconceptions (vrittis), some of which
are more agreeable than others: ||5||


pramna viparyaya vikalpa nidr smr tayah ||6||
insight, error, imaginings, deep sleep, and recollections.

pratyaksa-anumna-gamh pramnni ||7||
Insight arises from direct perception, conclusions, or learning
that are based on reliable sources. ||7||

viparyayo mithy-jnam-atadrpa pratist ham ||8||
Error arises from knowledge that is based on a false mental
construct. ||8||

abda-jna-anupt vastu-nyo vikalpah ||9||
Imaginings are engendered by word knowledge without regard
for what actually exists in the real world. ||9||

abhva-pratyaya-lamban tamo-vr ttir-nidra ||10||
Deep sleep is the absence of all impressions resulting from
opacity in that which is mutable in human beings (chitta). ||10||

anu-bhta-visaya-asapramosah smr tih ||11||

Recollections are engendered by the past, insofar as the
relevant experience has not been eclipsed. ||11||

abhysa-vairgya-bhy tan-nirodhah ||12||

The state of yoga is attained via a balance between

assiduousness (abhyasa) and imperturbability (vairagya). ||12||

tatra sthitau yatno-'bhysah ||13||
Assiduousness means resolutely adhering to ones practice of
yoga. ||13||

sa tu drghakla nairantarya satkra-dara-sevito
dr d habhmih ||14||
Success can definitely be achieved via sound and continuous
practice over an extended period of time, carried out in a
serious and thoughtful manner. ||14||

dr s t a-anuravika-visaya-vitr s n
asya vakra-sajn
vairgyam ||15||
Imperturbability results from a balance in the consciousness,
and when the desire for all things that we see or have heard of
is extinguished. ||15||

tatpara purusa-khyteh guna-vaitr s n yam ||16||
The highest state of imperturbability arises from the experience
of the true self; in this state even the basic elements of nature
lose their power over us. || 16||

vitarka-vicra-nanda-asmit-rupa-anugamt-saprajtah ||
17||
This absolute knowledge is engendered incrementally by
divination, experience, joy, and ultimately the feeling of
oneness. ||17||

virma-pratyaya-abhysa-prvah saskra-eso-'nyah ||18||
The other state of insight, which is based on persistent practice,
arises when all perception has been extinguished and only nonmanifest impressions remain. ||18||

bhava-pratyayo videha-prakr ti-laynam ||19||

Some people are born with true insight, whereas others attain it
via a divine body or oneness with nature. ||19||

raddh-vrya-smr ti samdhi-praj-prvaka itaresm ||20||
And then there are some for whom trust, determination,
memory and divination lay the groundwork for insight. ||20||

tvra-savegnm-sannah ||21||
The goal is achieved through intensive practice. ||21||

mr du-madhya-adhimtratvt-tato'pi viesah ||22||
This practice can be light, moderate or intensive. ||22||

vara-pranidhnd-v ||23||
The goal can also be attained via submission to the concept of
an ideal being (ishvara). ||24||

klea karma vipka-ayaih-aparmr s t ah purusa-viesa
varah ||24||
Ishavara is a special being that is unaffected by the obstacles
of the spiritual aspirant (klesha), specific actions and
consequences (karma), or recollections or desires. ||24||

tatra niratiaya sarvaja-bjam ||25||
Ishavara is unmatched and is the source of all knowledge. ||25||

sa esa prvesm-api-guruh klena-anavacchedt ||26||
Ishvara is each and every one, and is even the teacher of the
first ones; he is unaffected by time ||26||

tasya vcakah pranavah ||27||
OM is a symbol for ishvara. ||27||

taj-japah tad-artha-bhvanam ||28||
Repetition of OM (with this meaning) leads to contemplation. ||
28||


tatah pratyak-cetana-adhigamo-'py-antarya-abhava-ca ||29||
Through this practice, the immutable self is revealed and all
obstacles (antaraya) are removed. ||29||


vydhi styna saaya pramda-lasya-avirati
bhrntidarana-alabdha-bhmikatva-anavasthitatvni cittavikseph te antaryh ||30||
These obstacles (antaraya) (illness; inertia; doubt; neglect;
sloth; desire; blindness; a lack of goals; irresoluteness) obscure
that which is immutable in human beings (chitta). ||30||

duhkha-daurmanasya-agamejayatva-vsapravsh
viksepa sahabhuvah ||31||
Suffering, depression, nervousness, and agitated breathing are
signs of this lack of clarity. ||31||

tat-pratisedha-artham-eka-tattva-abhysah ||32||
He who practices assiduously overcomes these obstacles. ||
32||

maitr karun mudito-peksn-sukha-duhkha punya-apunyavisayn bhvantah citta-prasdanam ||33||

All that is mutable in human beings (chitta) is harmonized
through the cultivation of love (maitri), helpfulness (karuna),
conviviality (mudita) and imperturbability (upeksha) in situations
that are happy, painful, successful or unfortunate. ||33||

pracchardana-vidhrana-bhy v prnasya ||34||
The goal can be attained through breathing exercises involving
holding your breath before exhaling. ||34||

visayavat v pravr tti-rutpann manasah sthiti nibandhin ||35||
- Or by contemplating things and impressions, which promotes
mental stability and consolidation ||35||


viok v jyotismat ||36||
- Or by contemplating the inner light that is free of suffering. ||
36||

vtarga visayam v cittam ||37||
- Or if what is mutable in human beings (chitta) is no longer the
handmaiden of desire. ||37||

svapna-nidr jna-lambanam v ||38||
- Or through knowledge that is derived from a nocturnal dream.
||38||

yath-abhimata-dhynd-v ||39||
- Or through contemplation (dhyana) of love. ||39||

paramnu parama-mahattva-anto-'sya vakrah ||40||
A person who attains this goal has mastery over everything,
from the smallest atom to the entire universe. ||40||

ksna-vr tter-abhijtasy-eva maner-grahtr -grahana-grhyesu

tatstha-tadajanat sampattih ||41||
Once the misconceptions (vritti) have been minimized,
everything that is mutable in human beings (chitta) becomes as
clear as a diamond, and perceptions, the perceived, and
perceiver are melded with each other. - One builds on and
colors the other. This is enlightenment (samapatti). ||41||

tatra abdrtha-jna-vikalpaih sakrn savitark sampattih
||42||
In conjunction with word and object knowledge, or imagination,
this state is savitarka samapatti. ||42||

smr ti-pariuddhau svarpa-nyeva-arthamtra-nirbhs
nirvitark ||43||
Once all previous impressions (smriti) have been purged and

ones own nature is clearly perceptible, then only the object of

contemplation emanates light. This is nirvitarka samapatti. ||43||

etayaiva savicr nirvicr ca sksma-visaya vykhyt ||44||
If the object of concentration is of a subtle nature, these two
described states are known as savichraara and nirvichara
samapatti. ||44||

sksma-visayatvam-ca-alinga paryavasnam ||45||
An object can be subtle to the point of indefinability. ||46||

t eva sabjas-samdhih ||46||
All of these states of consciousness are called sabija samadhi.
||46||

nirvicra-vairadye-'dhytma-prasdah ||47||
If you regularly experience the clearest of the four
aforementioned states known as nirvichara samapatti, then you
are about to experience a state of absolute clarity. ||47||

r tabhar tatra praj ||48||
- Then consciousness will be filled with truth. ||48||

ruta-anumna-praj-abhym-anya-visay viesa-arthatvt ||
49||
Consciousness is characterized by a special relationship to the
object. This relationship exceeds the bounds of knowledge that
is received and followed. ||49||

tajjas-saskro-'nya-saskra pratibandh ||50||
This experience gives rise to an impression (samskara) that
supplants other impressions (samskara). ||50||

tasypi nirodhe sarva-nirodhn-nirbjah samdhih ||51||
Nirbiija samadhi is attained once even these impressions have
become tranquil and when everything has become tranquil. ||
51||

Page keywords:
Patanjali, Yoga, Sutra, Samadhi, Pada, Enlightenment
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(MP3)

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designed and tested by Dr. Ronald Steiner. New: Practicecard
1. Serie more