सममाधधिपमाद

Samādhi-Pāda

अथ ययोगमाननुश मासनमम् ॥१॥

atha yoga-anuśāsanam ||1||
Yoga in the here and now: an introduction to the study and practice of yoga ||1||
ययोगशशश्चित्तववृध त्तननरयोधिधः ॥२॥
yogaś-citta-vṛtti-nirodhaḥ ||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||
तदमा द्रषनु धः स्वरूपप पेऽ वस्थमानमम् ॥३॥
tadā draṣṭuḥ svarūpe-'vasthānam ||3||
For finding our true self (drashtu) entails insight into our own nature. ||3||
ववृध त्त समारूप्यनमतरत्र ॥४॥
vṛtti sārūpyam-itaratra ||4||
Lacking that, misconceptions (vritti) skew our perceptions. ||4||
ववृत्त यधः पञ्चतय्यधः शकक्लिषमाशकक्लिषमाधः ॥५॥
vṛttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ ||5||
There are five types of misconceptions (vrittis), some of which are more agreeable than others: ||5||
प्रममाण नवपयर य नवकल्प ननद्रमा स्मवृत यधः ॥६॥
pramāṇa viparyaya vikalpa nidrā smṛtayaḥ ||6||
insight, error, imaginings, deep sleep, and recollections.
प्रत्यकमाननुम मानमागममाधः प्रममाणमानन ॥७॥
pratyakṣa-anumāna-āgamāḥ pramāṇāni ||7||
Insight arises from direct perception, conclusions, or learning that are based on reliable sources. ||7||
नवपयर ययो नमथ्यमाजमानमतद्रद्रूप प्रनतष्ठमम् ॥८॥
viparyayo mithyā-jñānam-atadrūpa pratiṣṭham ||8||
Error arises from knowledge that is based on a false mental construct. ||8||
शब्दजमानमाननुप मातती वस्तनुश द्रून् ययो नवकल्पधः ॥९॥
śabda-jñāna-anupātī vastu-śūnyo vikalpaḥ ||9||
Imaginings are engendered by word knowledge without regard for what actually exists in the real
world. ||9||
अभमावप्रत्ययमाक्लिम्बनमा तमयोववृध त्तननर द्र ॥१०॥
abhāva-pratyaya-ālambanā tamo-vṛttir-nidra ||10||
Deep sleep is the absence of all impressions resulting from opacity in that which is mutable in human
beings (chitta). ||10||
अननुभ द्रूत नवषयमासस प्र मयोषधः स्मवृन तधः ॥११॥
anu-bhūta-viṣaya-asaṁpramoṣaḥ smṛtiḥ ||11||
Recollections are engendered by the past, insofar as the relevant experience has not been eclipsed. ||11||
अभ्यमासववै र माग्यमाभ्यमास तनन्निरयोधिधः ॥१२॥
abhyāsa-vairāgya-ābhyāṁ tan-nirodhaḥ ||12||
The state of yoga is attained via a balance between assiduousness (abhyasa) and imperturbability
(vairagya). ||12||
तत्र शस्थततौ यत्नयोपेऽभ्यमासधः ॥१३॥
tatra sthitau yatno-'bhyāsaḥ ||13||
Assiduousness means resolutely adhering to one’s practice of yoga. ||13||
स तनु दतीरर कमाक्लि नवै र न्तयर सत्कमारमादरमासप न वतयो दृढभद्रून मधः ॥१४॥
sa tu dīrghakāla nairantarya satkāra-ādara-āsevito dṛḍhabhūmiḥ ||14||
Success can definitely be achieved via sound and continuous practice over an extended period of time,
 सममाधधिपमाद
Samādhi-Pāda

carried out in a serious and thoughtful manner. ||14||

दृषमाननुश्र नवकनवषयनवतवृष् णस्य वशतीकमारसस ज् णमा ववै र माग्यमम् ॥१५॥
dṛṣṭa-anuśravika-viṣaya-vitṛṣṇasya vaśīkāra-saṁjṇā vairāgyam ||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||
तत्परस पनुरु षख्यमातप धः गनुण ववै त वृष् ण्यमम् ॥१६॥
tatparaṁ puruṣa-khyāteḥ guṇa-vaitṛṣṇyam ||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||
नवतकर नवश्चिमारमानन्दमाशस्मतमारुपमाननुग ममात्सस प्र जमातधः ॥१७॥
vitarka-vicāra-ānanda-asmitā-rupa-anugamāt-saṁprajñātaḥ ||17||
This absolute knowledge is engendered incrementally by divination, experience, joy, and ultimately
the feeling of oneness. ||17||
नवरमामप्रत्ययमाभ्यमासपद्रूवर धः सस स् कमारशप ष योपेऽन्यधः ॥१८॥
virāma-pratyaya-abhyāsa-pūrvaḥ saṁskāra-śeṣo-'nyaḥ ||18||
The other state of insight, which is based on persistent practice, arises when all perception has been
extinguished and only non-manifest impressions remain. ||18||
भवप्रत्यययो नवदप ह प्रकवृ नतक्लियमानमम् ॥१९॥
bhava-pratyayo videha-prakṛti-layānam ||19||
Some people are born with true insight, whereas others attain it via a divine body or oneness with
nature. ||19||
श्रदमावतीयर स्मवृन त सममाधधिप्रजमापद्रूवर क इतरपष मामम् ॥२०॥
śraddhā-vīrya-smṛti samādhi-prajñā-pūrvaka itareṣām ||20||
And then there are some for whom trust, determination, memory and divination lay the groundwork
for insight. ||20||
ततीव्रसस वप ग मानमाममासन्निधः ॥२१॥
tīvra-saṁvegānām-āsannaḥ ||21||
The goal is achieved through intensive practice. ||21||
मवृद म
नु ध्यमाधधिममात्रत्वमात्ततयोपेऽनप नवशप ष धः ॥२२॥
mṛdu-madhya-adhimātratvāt-tato'pi viśeṣaḥ ||22||
This practice can be light, moderate or intensive. ||22||
ईशवरप्रनणधिमानमादमा ॥२३॥
īśvara-praṇidhānād-vā ||23||
The goal can also be attained via submission to the concept of an ideal being (ishvara). ||24||
कक्लिप श कमर नवपमाकमाशयवै धः परमामवृष धः पनुरु षनवशप ष ईशवरधः ॥२४॥
kleśa karma vipāka-āśayaiḥ-aparāmṛṣṭaḥ puruṣa-viśeṣa īśvaraḥ ||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||
तत्र ननरनतशयस सवर जबतीजमम् ॥२५॥
tatra niratiśayaṁ sarvajña-bījam ||25||
Ishavara is unmatched and is the source of all knowledge. ||25||
स एष पद्रूवर ष मामनपगनुरु धः कमाक्लिप न मानवच्छप दमातम् ॥२६॥
sa eṣa pūrveṣām-api-guruḥ kālena-anavacchedāt ||26||
Ishvara is each and every one, and is even the teacher of the first ones; he is unaffected by time ||26||
तस्य वमाश्चिकधः प्रणवधः ॥२७॥
tasya vācakaḥ praṇavaḥ ||27||

नदनपश दळवती
 सममाधधिपमाद
Samādhi-Pāda

OM is a symbol for ishvara. ||27||

तज्जपधः तदथर भ मावनमम् ॥२८॥
taj-japaḥ tad-artha-bhāvanam ||28||
Repetition of OM (with this meaning) leads to contemplation. ||28||
ततधः प्रत्यकश्चिप त नमाधधिगमयोपेऽप्यन्तरमायमाभवशश्चि ॥२९॥
tataḥ pratyak-cetana-adhigamo-'py-antarāya-abhavaś-ca ||29||
Through this practice, the immutable self is revealed and all obstacles (antaraya) are removed. ||29||
व्यमाधधि स्त्यमान सस श य प्रममादमाक्लिस्यमानवरनत भमाशन्तदशर नमाक्लिब्धिभद्रून मकत्वमानवशस्थतत्वमानन नश्चित्तनवकप प माधः तप अन्तरमायमाधः ॥३०॥
vyādhi styāna saṁśaya pramāda-ālasya-avirati bhrāntidarśana-alabdha-bhūmikatva-anavasthitatvāni
citta-vikṣepāḥ te antarāyāḥ ||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||
द धःनु खदतौमर नस्यमाङ्गमप ज यत्वशवमासप्रशवमासमाधः नवकप प सहभनुव धः ॥३१॥
duḥkha-daurmanasya-aṅgamejayatva-śvāsapraśvāsāḥ vikṣepa sahabhuvaḥ ||31||
Suffering, depression, nervousness, and agitated breathing are signs of this lack of clarity. ||31||
तत्प्रनतषप धि माथर मप क तत्त्वमाभ्यमासधः ॥३२॥
tat-pratiṣedha-artham-eka-tattva-abhyāsaḥ ||32||
He who practices assiduously overcomes these obstacles. ||32||
मवै त्र ती करुणमा मनुन दतयोपप क माणमासस नुख द धःनु ख पनुण् यमापनुण् यनवषयमाणमास भमावनमातधः नश्चित्तप्रसमादनमम् ॥३३॥
maitrī karuṇā mudito-pekṣāṇāṁ-sukha-duḥkha puṇya-apuṇya-viṣayāṇāṁ bhāvanātaḥ citta-prasādanam
||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||
प्रच्छदर न नवधिमारणमाभ्यमास वमा प्रमाणस्य ॥३४॥
pracchardana-vidhāraṇa-ābhyāṁ vā prāṇasya ||34||
The goal can be attained through breathing exercises involving holding your breath before exhaling. ||34||
नवषयवतती वमा प्रववृध त्तरुत्पन्निमा मनसधः शस्थनत ननबशन्धिनती ॥३५॥
viṣayavatī vā pravṛtti-rutpannā manasaḥ sthiti nibandhinī ||35||
- Or by contemplating things and impressions, which promotes mental stability and consolidation ||35||
नवशयोकमा वमा ज्ययोनतष्मतती ॥३६॥
viśokā vā jyotiṣmatī ||36||
- Or by contemplating the inner light that is free of suffering. ||36||
वतीतरमाग नवषयमम् वमा नश्चित्तमम् ॥३७॥
vītarāga viṣayam vā cittam ||37||
- Or if what is mutable in human beings (chitta) is no longer the handmaiden of desire. ||37||
स्वप्नननद्रमा जमानमाक्लिम्बनमम् वमा ॥३८॥
svapna-nidrā jñāna-ālambanam vā ||38||
- Or through knowledge that is derived from a nocturnal dream. ||38||
यथमानभमतध्यमानमादमा ॥३९॥
yathā-abhimata-dhyānād-vā ||39||
- Or through contemplation (dhyana) of love. ||39||
परममाणनु परममहत्त्वमान्तयोपेऽस्य वशतीकमारधः ॥४०॥
paramāṇu parama-mahattva-anto-'sya vaśīkāraḥ ||40||
A person who attains this goal has mastery over everything, from the smallest atom to the entire
universe. ||40||

नदनपश दळवती
 सममाधधिपमाद
Samādhi-Pāda

कतीणववृत्त पर नभजमातस्यप व मणप र रह तीतवृर हणरमाहप ष नु तत्स्थतदञ्जनतमा सममापधत्तधः ॥४१॥

kṣīṇa-vṛtter-abhijātasy-eva maṇer-grahītṛ-grahaṇa-grāhyeṣu tatstha-tadañjanatā samāpattiḥ ||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||
तत्र शब्दमाथर जमाननवकल्पवै धः सस क कीणमार सनवतकमार सममापधत्तधः ॥४२॥
tatra śabdārtha-jñāna-vikalpaiḥ saṁkīrṇā savitarkā samāpattiḥ ||42||
In conjunction with word and object knowledge, or imagination, this state is savitarka samapatti. ||42||
स्मवृन तपररशनुद तौ स्वरूपशद्रून् यप व माथर ममात्रननभमारस मा नननवर तकमार ॥४३॥
smṛti-pariśuddhau svarūpa-śūnyeva-arthamātra-nirbhāsā nirvitarkā ||43||
Once all previous impressions (smriti) have been purged and one’s own nature is clearly perceptible,
then only the object of contemplation emanates light. This is nirvitarka samapatti. ||43||
एतयवै व सनवश्चिमारमा नननवर श्चि मारमा श्चि सद्रूक्ष् मनवषय व्यमाख्यमातमा ॥४४॥
etayaiva savicārā nirvicārā ca sūkṣma-viṣaya vyākhyātā ||44||
If the object of concentration is of a subtle nature, these two described states are known as savichraara
and nirvichara samapatti. ||44||
सद्रूक्ष् मनवषयत्वम्श्चिमाधक्लिण्ग पयर वसमानमम् ॥४५॥
sūkṣma-viṣayatvam-ca-aliṇga paryavasānam ||45||
An object can be subtle to the point of indefinability. ||46||
तमा एव सबतीजस्सममाधधिधः ॥४६॥
tā eva sabījas-samādhiḥ ||46||
All of these states of consciousness are called sabija samadhi. ||46||
नननवर श्चिमारववै श मारदपपेऽ ध्यमात्मप्रसमादधः ॥४७॥
nirvicāra-vaiśāradye-'dhyātma-prasādaḥ ||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||
ऋतस भ रमा तत्र प्रजमा ॥४८॥
ṛtaṁbharā tatra prajñā ||48||
- Then consciousness will be filled with truth. ||48||
श्रनुत माननुम मानप्रजमाभ्यमामन्यनवषयमा नवशप ष माथर त्वमातम् ॥४९॥
śruta-anumāna-prajñā-abhyām-anya-viṣayā viśeṣa-arthatvāt ||49||
Consciousness is characterized by a special relationship to the object. This relationship exceeds the
bounds of knowledge that is received and followed. ||49||
तज्जस्सस स् कमारयोपेऽन्यसस स् कमार प्रनतबन्धिती ॥५०॥
tajjas-saṁskāro-'nya-saṁskāra pratibandhī ||50||
This experience gives rise to an impression (samskara) that supplants other impressions (samskara). ||50||
तस्यमानप ननरयोधिप सवर ननरयोधिमानन्निबर्बीजधः सममाधधिधः ॥५१॥
tasyāpi nirodhe sarva-nirodhān-nirbījaḥ samādhiḥ ||51||
Nirbiija samadhi is attained once even these impressions have become tranquil and when everything
has become tranquil. ||51||

नदनपश दळवती