Book One · On Absorption (Samādhi Pāda)

1.1 Now begins the teaching of yoga.

1.2 Yoga is the stilling (nirodha) of the fluctuations (vritti) of the mind (citta).

1.3 Then the seer abides in its own true form.

1.4 At other times it takes the form of the fluctuations.

1.5 The fluctuations are fivefold, afflicted or unafflicted.

1.6 They are valid knowledge, error, imagining, sleep, and memory.

1.7 Valid knowledge comes through direct perception, inference, and reliable testimony.

1.8 Error is false knowledge, grounded in a form that is not the thing's own.

1.9 Imagining follows knowledge of words but has no object behind it.

1.10 Sleep is a fluctuation resting on the perception of absence.

1.11 Memory is the retention of an object once experienced.

1.12 These are stilled through practice (abhyasa) and dispassion (vairagya).

1.13 Practice is the effort to remain in that steadiness.

1.14 It becomes firmly grounded when cultivated for a long time, without interruption and with devotion.

1.15 Dispassion is the mastery of one who thirsts for neither seen objects nor those promised in sacred teaching.

1.16 Its higher form is freedom from thirst even for the qualities (guna), through knowledge of the Self (purusha).

1.17 Absorption (samadhi) with cognition (samprajnata) is accompanied by reasoning, reflection, bliss, and I-am-ness.

1.18 The other, without cognition (asamprajnata), follows practice in the thought of cessation, leaving only latent impressions (samskara).

1.19 For the bodiless and those dissolved into nature (prakriti), it arises from the condition of their being.

1.20 For others it is preceded by faith, vigor, memory, absorption, and insight.

1.21 It is near for those whose ardor is intense.

1.22 Even among these there is a distinction between mild, moderate, and exceptional intensity.

1.23 Or it comes through devotion to the Lord (Ishvara).

1.24 The Lord is a special Self, untouched by afflictions (klesha), karma, its fruition, or its latent stores.

1.25 In him the seed of omniscience is unsurpassed.

1.26 He is the teacher even of the earliest teachers, for time does not limit him.

1.27 His expression is the sacred syllable (Om), the pranava.

1.28 Repeat it, and contemplate its meaning.

1.29 From this come the realization of inward consciousness and the disappearance of obstacles.

1.30 Illness, apathy, doubt, carelessness, laziness, sensual craving, mistaken perception, failure to attain a firm ground, and instability are distractions of the mind; they are the obstacles.

1.31 Pain, despondency, trembling of the limbs, and disturbed inhalation and exhalation accompany distraction.

1.32 To ward these off, practice centered on one principle.

1.33 The mind becomes clear by cultivating friendship toward the happy, compassion toward the suffering, joy toward the virtuous, and equanimity toward the unvirtuous.

1.34 Or through exhalation and retention of the breath.

1.35 Or a perception arising from the senses can anchor the mind in steadiness.

1.36 Or a radiant perception free of sorrow.

1.37 Or the mind may take as its object one who is free of attachment.

1.38 Or it may rest on knowledge gained in dreaming or dreamless sleep.

1.39 Or through meditation on whatever one chooses.

1.40 Its mastery extends from the smallest particle to the greatest magnitude.

1.41 When fluctuations have dwindled, the mind, like a flawless jewel, takes on the color of whatever it rests upon—knower, knowing, or known. This is complete identification.

1.42 Among these, identification with reasoning is mingled with distinctions of word, object, and knowledge.

1.43 When memory is purified and only the object shines forth, as though the mind had no form of its own, identification is without reasoning.

1.44 In this same way, identification with and without reflection, whose objects are subtle, has been explained.

1.45 Subtle objects extend as far as the unmanifest.

1.46 These forms of absorption still have a seed.

1.47 When identification without reflection has grown clear, inward serenity arises.

1.48 There insight bears truth.

1.49 Its object differs from the insight gained by hearing or inference, for it grasps particulars.

1.50 The latent impression born of it checks other latent impressions.

1.51 When even that is stilled, all is stilled: absorption without seed.

1.1 Now begins the teaching of yoga.

1.2 Yoga is the stilling (nirodha) of the mind's (citta) fluctuations (vritti).

1.3 Then the seer rests in its own true nature.

1.4 At other times, the seer takes on the form of the fluctuations.

1.5 There are five kinds of fluctuations, some painful and some not.

1.6 They are valid knowledge, mistaken knowledge, imagination, sleep, and memory.

1.7 Direct perception, inference, and reliable testimony are the sources of valid knowledge.

1.8 Mistaken knowledge is false knowledge that is not based on a thing as it really is.

1.9 Imagination follows knowledge conveyed by words but has no real object.

1.10 Sleep is a fluctuation based on the perception of absence.

1.11 Memory is the retention of something experienced.

1.12 Practice (abhyasa) and dispassion (vairagya) still those fluctuations.

1.13 Practice is the effort to stay in that state of stillness.

1.14 It becomes firmly established when maintained for a long time, without interruption, and with care.

1.15 Dispassion means having mastery over desire for things one has seen or heard about, with no thirst for them.

1.16 A higher dispassion comes from knowing the Self (purusha): even the qualities (guna) of nature no longer arouse desire.

1.17 Absorption (samadhi) with cognition (samprajnata) is accompanied by examination, reflection, joy, and I-am-ness (asmita).

1.18 The other kind, absorption without cognition (asamprajnata), follows practice in stopping mental activity; only latent impressions (samskara) remain.

1.19 For those without bodies and those absorbed in nature (prakriti), it arises from their state of existence.

1.20 For others, it is preceded by trust, energy, memory, absorption, and insight.

1.21 It is near for those whose commitment is intense.

1.22 Even among them there is a difference, depending on whether their commitment is mild, moderate, or very strong.

1.23 Or it can come through dedication to the Lord (Ishvara).

1.24 The Lord is a distinct Self untouched by afflictions (klesha), karma, its results, or the deposits it leaves behind.

1.25 In the Lord, the seed of all knowledge is unsurpassed.

1.26 The Lord was the teacher even of the earliest teachers, because time does not limit the Lord.

1.27 The sacred syllable (Om), called pranava, expresses the Lord.

1.28 Repeat it and reflect on what it means.

1.29 From this comes awareness of one's inner consciousness and the removal of obstacles.

1.30 Illness, mental dullness, doubt, carelessness, laziness, inability to give up pleasures, mistaken views, failure to reach a stage of practice, and inability to remain there disturb the mind. These are the obstacles.

1.31 Pain, distress, bodily trembling, and disturbed breathing accompany that disturbance.

1.32 To prevent those obstacles, practice focusing on one principle.

1.33 The mind grows clear by cultivating friendship toward the happy, compassion toward the suffering, delight in the good, and even-mindedness toward the bad.

1.34 Or by breathing out and holding the breath.

1.35 Or when awareness of an object arises, it can help steady the mind.

1.36 Or focus on a bright state that is free of sorrow.

1.37 Or focus the mind on someone who is free of desire.

1.38 Or take knowledge gained in dreams or sleep as the focus.

1.39 Or meditate on whatever one chooses.

1.40 Then one's mastery extends from the smallest atom to the greatest thing.

1.41 When the fluctuations have faded, the mind becomes like a clear jewel. It takes on the form of whatever it rests on, whether the perceiver, perception, or what is perceived. This is complete absorption in an object.

1.42 When words, their meanings, and the ideas attached to them are mixed together in that absorption, it is absorption with examination.

1.43 When memory is purified and only the object shines forth, as if the mind had no form of its own, it is absorption without examination.

1.44 The same distinction explains absorption with reflection and without reflection when their objects are subtle.

1.45 Such subtle objects extend as far as nature in its unmanifest state.

1.46 These are all forms of absorption with a seed.

1.47 When absorption without reflection becomes clear and steady, the inner self grows clear.

1.48 In that state, insight bears the truth.

1.49 This insight differs from insight gained by hearing or inference because it knows a particular thing directly.

1.50 The latent impression born of it blocks other latent impressions.

1.51 When even that impression is stilled, everything is stilled, and absorption is without a seed.