Patanjali Yoga Sutras - Chapter 1 Samadhi Paada.

Patanjali Yoga Sutras

Chapter 1 - Samadhi Paada.

प्रथमः समाधिपादः

अथ योगानुशासनम् ॥ १-१ ॥

Shloka and Context

अथ योगानुशासनम् ॥

• This opening sūtra serves as the preface to Patañjali’s systematic exposition of yoga.
• The commentary elaborates on the significance of each word in the sūtra and its philosophical and grammatical implications.

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Word-to-Word Explanation

1. अथ:

   • Meaning: “Now” or “thus begins.”
   • Commentary:
     • It is not merely a conjunction implying sequential order but a marker of an auspicious beginning (मङ्गलार्थ).
     • The commentator asserts that अथ does not signify “after a question” or “subsequent to another discourse” (न प्रश्नाद्यानन्तर्यार्थः).
     • By the rule (शाब्दी हि आकाङ्क्षा शाब्देनैव पूर्यते), the word अथ stands alone without requiring antecedent context.
     • This underscores the universality of yoga as independent of prior inquiries or preconditions, making it accessible to all.

2. योगः:

   • Meaning: Union or integration; here, it specifically refers to समाधि (absorption).
   • Commentary:
     • Yoga is identified as a process of achieving ultimate concentration or union with the self.
     • This sets the tone for the systematic teaching of yoga practices and philosophy.

3. अनुशासनम्:

   • Meaning: “Instruction” or “discipline.”
   • Commentary:
     • अनु implies continuity or following—this teaching follows the ancient tradition of Hiranyagarbha and other sages (हिरण्यगर्भोक्तेरनु).
     • The term also suggests systematic instruction, emphasizing the structured nature of Patañjali's approach.
     • It involves teaching through differentiation of characteristics (लक्षण), benefits (फल), and methods (साधन).

4. योगानुशासनम्:

   • Meaning: The structured teaching of yoga.
   • Commentary:
     • This compound conveys that the text is a treatise on yoga, starting from its foundational principles and progressing toward its ultimate goal—liberation (कैवल्य).
     • The discipline (anuśāsanam) provides practical guidance for achieving a well-grounded (सुसाधन), effective (सफल), and ultimate (कैवल्य) state of yoga.

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Overall Meaning

The first sūtra introduces the subject matter: the structured and systematic exposition of yoga. It highlights that this teaching, rooted in ancient wisdom, is practical and complete, guiding practitioners from foundational practices to the highest spiritual attainment, liberation (कैवल्य).

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Expanded Spiritual Commentary

1. Auspicious Beginning:
   The word अथ marks an auspicious start, setting a tone of reverence and readiness for the transformative teachings of yoga. It signifies that yoga is timeless and can begin at any moment when the seeker is prepared.

2. Role of Discipline:
   Anuśāsanam reflects the structured nature of yoga, emphasizing the need for a disciplined approach that aligns with time-tested methods. Discipline ensures that the practitioner progresses methodically toward liberation.

3. Connection to Hiranyagarbha:
   Mentioning Hiranyagarbha (the golden womb, symbolic of creation and cosmic intelligence) ties this teaching to the ancient and universal roots of yoga. This continuity asserts that yoga is not a novel doctrine but part of a larger spiritual tradition.

4. The Goal – Kaivalya:
   The ultimate goal of yoga is liberation or कैवल्य, which represents complete freedom from suffering and identification with the transient. This sūtra and its commentary lay the groundwork for understanding yoga as both a path and a destination.

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Additional Points

• Relationship Between Components:
  • Yoga is the subject (अभिधेय).
  • Liberation (कैवल्य) is the goal (फल).
  • The scripture (शास्त्र) serves as the means to impart this knowledge.
• Practical Implications:
  • This sūtra invites practitioners to engage with the teachings with seriousness and readiness, ensuring proper alignment with the guru’s guidance and the scripture’s insights.

योगश्चित्तवृत्तिनिरोधः ॥ १-२ ॥

The definition of Yoga is as follows:

"Yoga is the control (Nirodha) of the mental modifications (vrittis) of the mind." (2)

Even when there is a proper understanding, Yoga is described as the control of the mind's modifications. The mind, being the seat of mental activities, is composed of the three gunas (qualities) — Sattva, Rajas, and Tamas.

When the mind is influenced by Sattva, it becomes calm and balanced, inclined towards knowledge and virtues. However, when mixed with Rajas and Tamas, the mind becomes attached to desires for material wealth, power, and other distractions, leading to ignorance and attachment to worldly things.

Through purification and control, when the mind becomes free from distractions and is illuminated by wisdom, it is guided by the qualities of Sattva. In this state, it becomes pure, detached, and aligned with higher knowledge, renunciation, and spiritual power.

Such a mind, purified from desires and distractions, becomes an instrument for spiritual meditation and true insight. It reaches the state of "Dhyan," the meditative concentration that leads to direct spiritual experience. The practitioner's mind, in this purified state, is guided by higher knowledge and meditation, and one attains a deeper understanding of the truth.

Therefore, as the mind purifies and becomes detached from worldly distractions, it reaches the state of "Nirbija Samadhi" (seedless meditation), where there is no external influence, and one transcends the ordinary mental modifications. In this state, the mind is unaffected by any fluctuations, and the practitioner experiences true peace and self-realization.

This state of Yoga is described as the control of mental modifications and is further explained as the two forms of Samadhi, "Sampragnata" (with consciousness of objects) and "Asampragnata" (without any objects or modifications).

Thus, Yoga is the cessation of the mental modifications, bringing one to a state of perfect tranquility and self-awareness. (2)

Yogaś citta-vṛtti-nirodhaḥ (2)

"Yoga is the cessation of the modifications (vṛttis) of the mind (citta)."

Tadā draṣṭuḥ svarūpe’vasthānam (3)

"Then, the seer (draṣṭā) rests in its own essential nature (svarūpa)."

Section 1: Definition and Scope of Yoga

Translation: The proposition was to define yoga as involving the cessation of mental modifications along with related practices. The sūtra declares: "Yoga is the cessation of the fluctuations of the mind." When such cessation occurs, the seer (the pure consciousness) abides in its own essential nature.

The mind (citta), which includes the intellect (buddhi), ego (ahaṃkāra), and memory (manas), is seen as undergoing various states and modifications. These modifications, akin to the flickering flame of a lamp, are external and internal.

Cessation (nirodha) means the pacification or subsidence of these fluctuations, similar to a fire being extinguished when its fuel is removed. During this state, the seer—the pure consciousness that is usually reflected in and bound by the mind—rests in its unconditioned, absolute state. The connection to external objects ceases, as mental operations (vṛttis) are absent.

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Section 2: The Dual Nature of Yoga

Translation: Yoga is categorized as twofold:

1. Samprajñāta Yoga (Cognitive Absorption) – A state where the mind maintains awareness of an object of meditation.
2. Asamprajñāta Yoga (Beyond Cognition) – The complete cessation of all mental modifications, leaving no impressions or objects in the consciousness.

The Samprajñāta state is defined by a focused stream of thought uninterrupted by external distractions, aligning with scriptural descriptions such as in the Bhagavad Gita:
"When one sees the Self in all beings and all beings in the Self, one attains ultimate satisfaction."

In contrast, the Asamprajñāta state is marked by complete quiescence. It is described in texts like the Kurma Purana as nirābhāsa (without appearances) and nirālamba (unsupported). Here, the individual transcends all objects and concepts, merging with pure consciousness.

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Section 3: The Role of Mental States and Fluctuations

Translation: The mind is categorized into five states based on its qualities:

1. Kṣipta (Distracted): Overpowered by restlessness (rajas), engaging in outward-focused actions. Common in demonic tendencies.
2. Mūḍha (Dull): Dominated by inertia (tamas), unable to distinguish right from wrong. Seen in lower tendencies like those of goblins and demons.
3. Vikṣipta (Scattered): A mix of activity and lucidity (sattva), fluctuating between clarity and confusion. Observed in deities.
4. Ekāgra (Focused): Predominantly lucid (sattva), with minimal distractions, centered on meditation or devotional practices.
5. Niruddha (Restrained): Fully restrained, devoid of modifications, achieved by accomplished yogis.

Of these, only the last two states, ekāgra and niruddha, are conducive to yoga.

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Section 4: Practical Implications of Yoga

Translation: When the mind is fully restrained, the pure consciousness (draṣṭā) abides in its essential form, untainted by ego or externalities. This state is like a crystal returning to its natural clarity when external colors are removed.

Yoga, therefore, is not merely the cessation of mental activity but a return to the intrinsic, self-luminous nature of consciousness. The realized yogi, free from emotional fluctuations like joy or grief, experiences liberation (jīvanmukti), even while alive. Final liberation (kaivalya) occurs when all traces of individuality dissolve, merging into absolute consciousness.

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Section 5: Twofold Path of Yoga

Translation: The journey of yoga is outlined as:

1. Effortful Restraint (Samprajñāta): Where mental modifications are subdued through disciplined focus on objects of meditation.
2. Effortless Absorption (Asamprajñāta): Where all impressions are dissolved, and the yogi abides in absolute stillness.

The Yoga Sutras provide a comprehensive path, starting with external practices and culminating in the highest state of non-dual awareness. In this state, all individual tendencies (saṃskāras) are dissolved, leaving the consciousness free, luminous, and untouched.

तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥ १-३ ॥

वृत्तिसारुप्यमितरत्र ॥ १-४ ॥

वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥ १-५ ॥

प्रमाणविपर्ययविकल्पनिद्रास्मृतय ॥ १-६ ॥

प्रत्यक्षानुमानागमाः प्रमाणानि ॥ १-७ ॥

विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम् ॥ १-८ ॥

शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥ १-९ ॥

अभावप्रययालम्बना वृत्तिर्निद्रा ॥ १-१० ॥

अनुभूतविषयासंप्रमोषः स्मृतिः ॥ १-११ ॥

अभ्यासवैराग्याभ्यां तन्निरोधः ॥ १-१२ ॥

तत्र स्थितौ यत्नाऽभ्यासः ॥ १-१३ ॥

स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः ॥ १-१४ ॥

दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम् ॥ १-१५ ॥

तत्परं पुरुषख्यातेर्गुणवेतृष्ण्यम् ॥ १-१६ ॥

वितर्कविचारानन्दास्मितारूपानुगमात्संप्रज्ञातः ॥ १-१७ ॥

विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥ १-१८ ॥

भवप्रययो विदेहप्रकृतिलयानाम् ॥ १-१९ ॥

श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम् ॥ १-२० ॥

तीव्रसंवेगानामासन्नः ॥ १-२१ ॥

मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः ॥ १-२२ ॥

ईश्वरप्रणिधानाद्वा ॥ १-२३ ॥

क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः ॥ १-२४ ॥

तत्र निरतिशयं सर्वज्ञबीजम् ॥ १-२५ ॥

पूर्वेषामपि गुरुः कालेनानवच्छेदात् ॥ १-२६ ॥

तस्य वाचकः प्रणवः ॥ १-२७ ॥

तज्जपस्तदर्थभावनम् ॥ १-२८ ॥

ततः प्रत्यक्त्चेतनाधिगमोऽप्यन्तरायाभावश्च ॥ १-२९ ॥

व्याधिस्त्यान​संशयप्रमादालस्या​विरतिभ्रान्तिदर्शनालब्ध​भूमिकत्वानवस्थितत्वानि चितविक्षेपास्तेऽन्तरायाः ॥ १-३० ॥

दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः ॥ १-३१ ॥

तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः ॥ १-३२ ॥

मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चितप्रसादनम् ॥ १-३३ ॥

प्रच्छर्दनविधारणाभ्यां वा प्राणस्य ॥ १-३४ ॥

विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धनी ॥ १-३५ ॥

विशोका वा ज्योतिष्मती ॥ १-३६ ॥

वीतरागविषयं वा चित्तम् ॥ १-३७ ॥

स्वप्ननिद्राज्ञानालम्बनं वा ॥ १-३८ ॥

यथाभिमतध्यानाद्वा ॥ १-३९ ॥

परमाणुपरममहत्त्वान्तोऽस्य वशीकारः ॥ १-४० ॥

क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः ॥ १-४१ ॥

तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः ॥ १-४२ ॥

स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥ १-४३ ॥

एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता ॥ १-४४ ॥

सूक्ष्मविषयत्वं चालिङ्गपर्यवसानम् ॥ १-४५ ॥

ता एव सबीजः समाधिः ॥ १-४६ ॥

निर्विचारवैशारद्येऽध्यात्मप्रसादः ॥ १-४७ ॥

ऋतंभरा तत्र प्रज्ञा ॥ १-४८ ॥

श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् ॥ १-४९ ॥

तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी ॥ १-५० ॥

तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः ॥ १-५१ ॥