Samadhi Pada is the first Pada of four in The Yoga Sutras written by Sage Patanjali. Samadhi Pada translates to the chapter on concentration and consists of 56 sutras about concentration, and how to implement yogic techniques in our every day life. By adbyasa (practicing) and vairagya (detachment) one can become enlightened.
The Samadhi Pada also discusses how we can gain concentration, how to commit to and live a yogic life and stabilize our mind. Further describing what yoga is, witnessing five kinds of thoughts, uncoloring thoughts, the twin principles of practice and non-attachment, the stages of concentration, efforts and commitments, obstacles and solutions, and the means and results of stabilizing the mind.
Patanjalis definition of yoga is that yoga is the removal of the fluctuations of the mind. Yoga chitacritti nirodha (1.2). In this Sutra (sutra meaning thread), Patanjali studies Raja Yoga, also known as Ashtanga yoga. Patanjali is describing his interprenation of yoga and categorize and explains what yoga is and isn't. He is also discussing it's practices, obstacles you may meet and how to remove these obstacles and benefits of the results.
Explore the translation of Patanjalis Yoga Sutra Samadhi Pada below.
What is yoga? (1.1 - 1.4)
1.1 Now begins the discipline of yoga. Atha Yoga anushasanam (atha - now, anushasanam - discipline)
1.2 Yoga is the quieting of the mind. Yogaha chitta vritti nirodhah (chitta - mind, vritti - modicifaction of mind, nirodhah - controlling the mind.)
1.3 Then, the true-self begins to shine forth.
1.4 At other times, the true-self identifies with the mind.
Discolouring thoughts by witnessing them (1.5 - 1.11)
1.5 The movements of the mind are fivefold and can be conscious or unconscious, painful or non-painful.
1.6 They are caused by: truth, illusion, dreams and memory.
1.7 Truth is direct from the source and is real.
1.8 Illusion is based on the non-real.
1.9 Knowledge without truth is devoid of substance.
1.10 Dreams are unconscious.
1.11 Memory is the recollection of the past.
The practice and non-attachment (1.12 - 1.16)
1.12 Practice and Non-attachment are the ways to Yoga.
1.13 Practice is the steadfast effort to quiet the mind.
1.14 Awake practice over time, is the foundation of Yoga.
1.15 Renunciation is the letting go of all attachments.
1.16 The ultimate renunciation happens when we transcend the mind and become pure soul.
Types of concentration (1.17 - 1.18)
1.17 From Practice and Non-attachment come four kinds of Samadhi (higher states).
They are: self-reflection, synthesis, joy and the experience of pure being.
1.18 The void arising from these four kinds of Samadhi is yet another kind of Samadhi. There maybe hidden impressions which are awakened during this process and can create fluctuations which disrupt pure consciousness.
The importance of practicing Samadhi (concentration) and committing to your practice (1.19 - 1.23)
1.19 In this Samadhi you can experience bodilessness and become one with nature, which may lead to a feeling of separation.
1.20 Practice must be steadfast and done with faith, memory and confidence; in order to avoid spiritual complacency.
1.21 The goal is close for those who practice steadfastly.
1.22 There is a great difference between those who simply practice and those who live and move with the conscious awareness.
Patanjali discusses the meaning of AUM (1.23 - 1.29). By chanting AUM, the sound from which the whole universe was created, we can remove obstacles from our minds. God can be translated to whatever you believe in; energies or the universe.
1.23 The Citta (consciousness) may be trained by meditation on and/or complete surrender to God 1.24 God is the primordial oneness and is unaffected by cause and effect.
1.25 God is the primordial seed of all knowledge.
1.26 God is the primordial Guru, where time does not exist.
1.27 God is represented by AUM, the sacred syllable called Pranava.
1.28 If one repeats the mantra AUM constantly with love, one realizes its full significance.
1.29 Meditation on God (whatever that means to you) and the chanting of AUM removes obstacles to Yoga.
What are obstacles?
1.30 These obstacles are: lack of energy, lack of faith, disease, delusion, laziness, lack of perseverance and backsliding.
1.31 Obstacles such as: sadness, despair and unsteadiness of the body, can further distract Citta.
How can we remove these obstacles and stabilise our minds?
1.32 Steadfastness and single-minded effort towards Yoga prevents these obstacles.
1.33 Cultivating loving-kindness, gratefulness, non-judgment (aversion and attraction to pleasure and pain) and compassion towards all beings helps one on the path to Yoga and brings great peace.
1.34 Also one can remove obstacles by focus on the breath during steady exhalation and during the passive retention after exhalation.
1.35 Also by meditating on a single object.
1.36 Also by meditating on pure sorrow less light.
1.37 Also by meditating on enlightened beings that have already mastered the sacred art of Yoga and are free from desire. Or by meditating on Devine objects.
1.38 Also by remembering dreams.
1.39 Also by meditating on any object that steadies the mind.
The results of a clear mind (1.40 - 1.51)
1.40 Mastering meditation brings the power to extend from the smallest particle to the largest.
1.41 The Yogi will come to realize that the knower and the known are one in the same and that they constitute the Great Oneness.
1.42 In this stage (Nivitarka Samapatti) word, meaning and content become one.
1.43 In Nivitarka Samapatti the yogi discovers the difference between memory and intellectual illumination. Memory and pure consciousness begins to shine though without self reflection.
1.44 The contemplation of subtle aspects is either deliberate (Savicaara Samapatti) or non-deliberate (Nivicara Samapatti).
1.45 Prakriti is nature and the subtlest level of nature and is consciousness. When consciousness merges with nature it becomes pure.
1.46 The states of Samadhi (highest states of meditation) described in the previous sutras that depend on support or a ̈seed ̈ are called Sabija.
1.47 Excellence in Nivicara Samapatti brings purity or Sattva. In this the true light of the soul will begin to shine.
1.48 When Citta (the mind) dwells in wisdom, truth is revealed and one begins to receive spiritual information from beyond.
1.49 This wisdom gained is different from knowledge gained from books and study.
1.50 A new life begins, dwelling in this receptivity and old impressions fade away and new ones are prevented.
1.51 When one relinquishes even this (one remains detached) then seedless Samadhi dawns.
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