Muni's PlayYoga Sutra Chapter 1
Chapter link: Yoga Sutra Chapter 1
Patanjali Yoga Sutra 1.1
Sanskrit Sutra
अथ योगानुशासनम्॥१॥
Swami Vivekananda's translation
Now concentration is explained.
Vyasa Bhashya (Sanskrit)
अथेत्ययमधिकारार्थः। योगानुशासनं शास्त्रमधिकृतं वेदितव्यम्। योगः समाधिः। स च सार्वभौमश्चित्तस्य धर्मः। क्षिप्तं मूढं विक्षिप्तमेकाग्रं निरुद्धमिति चित्तभूमयः। तत्र विक्षिप्ते चेतसि विक्षेपोपसर्जनीभूतः समाधिर्न योगपक्षे वर्तते। यस्त्वेकाग्रे चेतसि सद्भूतमर्थं प्रद्योतयति क्षिणोति च क्लेशान्कर्मबन्धनानि श्लथयति निरोधमभिमुखं करोति स संप्रज्ञातो योग इत्याख्यायते। स च वितर्कानुगतो विचारानुगत आनन्दानुगतोऽस्मितानुगत इत्युपरिष्टान्निवेदयिष्यामः। सर्ववृत्तिनिरोधे त्वसंप्रज्ञातः समाधिः ॥ १ ॥
Vyasa Bhashya (English Translation)
The word ‘atha’ denotes the commencement of a topic. The treatise on the discipline of Yoga is to be understood as commenced. Yoga is Samadhi (concentration/absorption). And that is a property of the mind (citta) in all its states. The states of the mind are: ksipta (wandering/restless), mudha (infatuated/dull), viksipta (distracted), ekagra (one-pointed), and niruddha (restricted/arrested). Among these, in a distracted mind, the concentration which is subordinated to distraction does not fall within the category of Yoga. But that which, in a one-pointed mind, fully illuminates a true object, destroys the afflictions (kleshas), loosens the bonds of karma, and brings it towards restriction (nirodha), is called Samprajnata Yoga (cognitive absorption). And that is accompanied by vitarka (deliberation), vicara (reflection), ananda (joy), and asmita (sense of I-am-ness) - as we shall explain later. When all mental modifications are restricted, it is Asamprajnata Samadhi (ultra-cognitive absorption). || 1 ||
The Five Chitta Bhumis (States of Mind)
| Sanskrit (Devanagari) | Transliteration | Meaning/Description |
|---|---|---|
| क्षिप्त | Kshipta | Wandering, restless, highly agitated |
| मूढ | Mudha | Dull, infatuated, lethargic, ignorant |
| विक्षिप्त | Vikshipta | Distracted, occasionally steady but prone to losing focus |
| एकाग्र | Ekagra | One-pointed, concentrated, focused on a single object |
| निरुद्ध | Niruddha | Restricted, arrested, all mental modifications suspended |
Patanjali Yoga Sutra 1.2
Sanskrit Sutra
योगश्चित्तवृत्तिनिरोधः॥२॥
Swami Vivekananda's translation
Yoga is restraining the mind-stuff (Chitta) from taking various forms (Vrittis).
Patanjali Yoga Sutra 1.3
Sanskrit Sutra
तदा द्रष्टुः स्वरूपेऽवस्थानम्॥३॥
Swami Vivekananda's translation
At that time (After all waves have finished. This is nothing to take with concentration)the seer (Purusha) rests in his own (unmodified) state.
Patanjali Yoga Sutra 1.4
Sanskrit Sutra
वृत्तिसारूप्यमितरत्र॥४॥
Swami Vivekananda's translation
At other times (other than that of concentration) the seer is identified with the modifications.
Patanjali Yoga Sutra 1.5
Sanskrit Sutra
वृत्तयः पंचतय्यः क्लिष्टा अक्लिष्टाः॥५॥
Swami Vivekananda's translation
There are five classes of modifications, (some) painful and (others) not painful.
Vyasa Bhashya (Sanskrit)
क्लेशहेतुकाः कर्माशयप्रचये क्षेत्रीभूताः क्लिष्टाः। ख्यातिविषया गुणाधिकारविरोधिन्योऽक्लिष्टाः। क्लिष्टप्रवाहपतिता अप्यक्लिष्टाः। क्लिष्टच्छिद्रेष्वप्यक्लिष्टा भवन्ति। अक्लिष्टच्छिद्रेषु क्लिष्टा इति। तथाजातीयकाः संस्कारा वृत्तिभिरेव क्रियन्ते। संस्कारैश्च वृत्तय इति। एवं वृत्तिसंस्कारचक्रमनिशमावर्तते। तदेवंभूतं चित्तमवसिताधिकारमात्मकल्पेन व्यवतिष्ठते प्रलयं वा गच्छतीति। ताः क्लिष्टाश्चाक्लिष्टाश्च पञ्चधा वृत्तयः ॥ ५ ॥
Vyasa Bhashya (English Translation)
The afflicted (klista) modifications are those which are caused by afflictions (kleshas) and which become the field for the accumulation of the vehicle of karma (karmashaya). The un-afflicted (aklista) modifications are those which have for their object discriminative discernment (khyati) and which oppose the operation of the gunas. Even those which fall within the stream of afflicted modifications can be un-afflicted. And in the intervals between the afflicted modifications, the un-afflicted arise. Similarly, in the intervals between the un-afflicted modifications, the afflicted arise. Corresponding latent impressions (samskaras) are created by these modifications. And modifications are created by the latent impressions. Thus, the wheel of modifications and latent impressions revolves continuously. Such a mind, when its task is finished, either abides in a state similar to the Self (Atman) or goes into dissolution (pralaya). These five kinds of modifications are afflicted and un-afflicted. || 5 ||
Patanjali Yoga Sutra 1.6
Sanskrit Sutra
प्रमाण-विपर्यय-विकल्प-निद्रा-स्मृतयः॥६॥
Swami Vivekananda's translation
(These are) right knowledge, indiscrimination, verbal delusion, sleep, and memory.
Patanjali Yoga Sutra 1.7
Sanskrit Sutra
प्रत्यक्षानुमानागमाः प्रमाणानि॥७॥
Swami Vivekananda's translation
Direct perception, inference, and competent evidence are proofs.
Patanjali Yoga Sutra 1.8
Sanskrit Sutra
विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम्॥८॥
Swami Vivekananda's translation
Indiscrimination is false knowledge not established in real nature.
Patanjali Yoga Sutra 1.9
Sanskrit Sutra
शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः॥९॥
Swami Vivekananda's translation
Verbal delusion follows from words having no (corresponding) reality.
Patanjali Yoga Sutra 1.10
Sanskrit Sutra
अभाव-प्रत्ययालम्बना-वृत्तिर्निद्रा॥१०॥
Swami Vivekananda's translation
Sleep is a Vritti which embraces the feeling of voidness.
Patanjali Yoga Sutra 1.11
Sanskrit Sutra
अनुभूतविषयासम्प्रमोषः स्मृतिः॥११॥
Swami Vivekananda's translation
Memory is when the (Vrittis of) perceived subjects do not slip away (and through impressions come back to consciousness).
Patanjali Yoga Sutra 1.12
Sanskrit Sutra
अभ्यासवैराग्याभ्यां तन्निरोधः॥१२॥
Swami Vivekananda's translation
Their control is by practice and non-attachment.
Vyasa Bhashya (Sanskrit)
अथाऽऽसां निरोधे क उपाय इति –
अभ्यासवैराग्याभ्यां तन्निरोधः ॥ १२ ॥
चित्तनदी नामोभयतोवाहिनी वहति कल्याणाय वहति पापाय च। या तु कैवल्यप्राग्भारा विवेकविषयनिम्ना सा कल्याणवहा। संसारप्राग्भाराऽविवेकविषयनिम्ना पापवहा। तत्र वैराग्येण विषयस्रोतः खिलीक्रियते। विवेकदर्शनाभ्यासेन विवेकस्रोत उद्धाट्यत इत्युभयाधीनश्चित्तवृत्तिनिरोधः ॥ १२ ॥
Vyasa Bhashya (English Translation)
Now, what is the means for their (modifications’) restriction? By practice (abhyasa) and detachment (vairagya), their restriction is achieved. || 12 || The river of the mind (citta-nadi) indeed flows in both directions: it flows towards good (kalyana) and it flows towards evil (papa). That which is inclined towards liberation (kaivalya) and flows in the channel of discriminative knowledge (viveka) is the one flowing towards good. That which is inclined towards worldly existence (samsara) and flows in the channel of non-discrimination (aviveka) is the one flowing towards evil. Therein, the stream of objects is blocked by detachment (vairagya). The stream of discrimination is opened up by the practice (abhyasa) of discriminative vision. Thus, the restriction of the mental modifications is dependent on both.
The Two Flows of the River of Mind (Citta-Nadi)
| Flow Direction | Inclined Towards | Channel (Srota) | Handled By |
|---|---|---|---|
| Towards Good (Kalyana) | Liberation (Kaivalya) | Discriminative Knowledge (Viveka) | Opened by Practice (Abhyasa) |
| Towards Evil (Papa) | Worldly Existence (Samsara) | Non-discrimination (Aviveka) | Blocked by Detachment (Vairagya) |
Patanjali Yoga Sutra 1.13
Sanskrit Sutra
तत्र स्थितौ यत्नोऽभ्यासः॥१३॥
Swami Vivekananda's translation
Continuous struggle to keep them (the Vrittis) perfectly restrained is practice.
Vyasa Bhashya (Sanskrit)
तत्र स्थितौ यत्नाऽभ्यासः ॥ १३ ॥
चित्तस्यावृत्तिकस्य प्रशान्तवाहिता स्थितिः। तदर्थः प्रयत्नो वीर्यमुत्साहः। तत्संपिपादयिषया तत्साधनानुष्ठानमभ्यासः ॥ १३ ॥
Vyasa Bhashya (English Translation)
Among these, practice (abhyasa) is the effort to secure steadiness (sthiti). || 13 || Steadiness is the calm flow of the mind devoid of fluctuations (vrittis). The effort, energy, and enthusiasm for that purpose - the performance of practices with the desire to accomplish it - is called practice (abhyasa).
Patanjali Yoga Sutra 1.14
Sanskrit Sutra
स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः॥१४॥
Swami Vivekananda's translation
It becomes firmly grounded by long constant efforts with great love (for the end to be attained).
Vyasa Bhashya (Sanskrit)
स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः ॥ १४ ॥
दीर्घकालासेवितो निरन्तरासेवितः सत्कारासेवितः। तपसा ब्रह्मचर्येण विद्यया श्रद्धया च संपादितः सत्कारवान्दृढभूमिर्भवति। व्युत्थानसंस्कारेण द्रागित्येवानभिभूतविषय इत्यर्थः ॥ १४ ॥
Vyasa Bhashya (English Translation)
But it becomes firmly grounded when attended to for a long time, without interruption, and with devotion. || 14 || Attended to for a long time, without interruption, and with devotion (satkara). Accomplished by austerity (tapas), celibacy (brahmacharya), knowledge (vidya), and faith (shraddha), it becomes possessed of devotion and becomes firmly grounded. This means its object is not quickly overpowered by the latent impressions of emergence (vyutthana - wandering state).
Patanjali Yoga Sutra 1.15
Sanskrit Sutra
दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम्॥१५॥
Swami Vivekananda's translation
That effect which comes to those who have given up their thirst after objects, either seen or heard, and which wills to control the objects, is non-attachment.
Vyasa Bhashya (Sanskrit)
दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम् ॥ १५ ॥
स्त्रियोऽन्नपानमैश्वर्यमिति दृष्टविषये वितृष्णस्य स्वर्गवैदेह्यप्रकृतिलयत्वप्राप्तावानुश्रविकविषये वितृष्णस्य दिव्यादिव्यविषयसंप्रयोगेऽपि चित्तस्य विषयदोषदर्शिनः प्रसंख्यानबलादनाभोगात्मिका हेयोपादेयशून्या वशीकारसंज्ञा वैराग्यम् ॥ १५ ॥
Vyasa Bhashya (English Translation)
Detachment (vairagya) is the consciousness of self-mastery in one who is free from craving for objects seen or heard about. || 15 || For one who is free from craving for seen objects - such as women, food, drinks, and power - and who is free from craving for objects heard about (from scriptures) - such as the attainment of heaven, or the state of discarnate beings (videha), or absorption into primary matter (prakriti-laya) - even when in contact with divine or non-divine objects, the mind, seeing the defects in objects, attains a state of non-indulgence through the power of discriminative knowledge. This state, devoid of the idea of rejecting or accepting, is the consciousness of self-mastery, which is called detachment (vairagya).
Patanjali Yoga Sutra 1.16
Sanskrit Sutra
तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम्॥१६॥
Swami Vivekananda's translation
That is extreme non-attachment which gives up even the qualities, and comes from the knowledge of (the real nature of) the Purusha.
Vyasa Bhashya (Sanskrit)
तत्परं पुरुषख्यातेर्गुणवेतृष्ण्यम् ॥ १६ ॥
दृष्टानुश्रविकविषयदोषदर्शी विरक्तः पुरुषदर्शनाभ्यासात्तच्छुद्धिप्रविवेकाप्यायितबुद्धिर्गुणेभ्यो व्यक्ताव्यक्तधर्मकेभ्यो विरक्त इति। तद्वयं वैराग्यम्। तत्र यदुत्तरं तज्ज्ञानप्रसादमात्रम्। यस्योदये सति योगी प्रत्युदितख्यातिरेवं मन्यते – प्राप्तं प्रापणीयं, क्षीणाः क्षेतव्याः क्लेशाः, छिन्नः श्लिष्टपर्वा भवसंक्रमः, यस्याविच्छेदाज्जनित्वा म्रियते मृत्वा च जायत इति। ज्ञानस्यैव परा काष्ठा वैराग्यम्। एतस्यैव हि नान्तरीयकं कैवल्यमिति ॥ १६ ॥
Vyasa Bhashya (English Translation)
That is the supreme (detachment), when there is non-thirst for the gunas (constituents of nature) due to the realization of the Purusha (True Self). || 16 || Seeing the defects in seen and heard objects, one becomes detached. Through the practice of the vision of Purusha, his intellect is nourished by the purity and discrimination of that (Purusha), and he becomes detached from the gunas, whether they have manifest or unmanifest characteristics. Thus, there are two kinds of detachment. Of these, the latter is nothing but the clear light of knowledge. Upon its rise, the yogi, with discriminative knowledge dawned, thinks thus: “What was to be attained has been attained; the afflictions to be destroyed are destroyed; the closely jointed cycle of worldly existence—due to the unbroken continuity of which one is born to die and dies to be born—is cut.” Detachment is the ultimate limit of knowledge itself. Liberation (kaivalya) is inseparable from it.
Patanjali Yoga Sutra 1.17
Sanskrit Sutra
वितर्कविचारानन्दास्मितानुगमात् सम्प्रज्ञातः॥१७॥
Swami Vivekananda's translation
The concentration called right knowledge is that which is followed by reasoning, discrimination, bliss, unqualified egoism.
Vyasa Bhashya (Sanskrit)
वितर्कविचारानन्दास्मितारूपानुगमात्संप्रज्ञातः ॥ १७ ॥
वितर्कश्चित्तस्याऽऽलम्बने स्थूल आभोगः आनन्दो ह्लादः। सूक्ष्मो विचारः। एकात्मिका संविदस्मिता। तत्र प्रथमश्चतुष्टयानुगतः समाधिः सवितर्कः। द्वितीयो वितर्कविकलः सविचारः। तृतीयो विचारविकलः सानन्दः। चतुर्थस्तद्विकलोऽस्मितामात्र इति। सर्व एते सालम्बनाः समाधयः ॥ १७ ॥
Vyasa Bhashya (English Translation)
Samprajnata (cognitive absorption) is that which is accompanied by vitarka (deliberation), vicara (reflection), ananda (bliss), and asmita (I-am-ness). || 17 || Vitarka is the gross (sthula) absorption (abhoga) of the mind on the object of support (alambana). Vicara is the subtle (sukshma) absorption. Ananda is joy/bliss (hlada). Asmita is the consciousness of oneness (ekatmika samvit). Among these, the first samadhi is Savitarka, accompanied by all four. The second is Savicara, devoid of vitarka. The third is Sananda, devoid of vicara. The fourth is Sasmita, devoid of ananda and is mere asmita. All these are samadhis with an object of support (salambana samadhi).
The Four Stages of Samprajnata Samadhi
| Stage of Samadhi | Name | Object / Absorption | Accompanied By | Devoid Of |
|---|---|---|---|---|
| First | Savitarka | Gross (Sthula) absorption | Vitarka, Vicara, Ananda, Asmita (All 4) | None |
| Second | Savicara | Subtle (Sukshma) absorption | Vicara, Ananda, Asmita (3) | Vitarka |
| Third | Sananda | Bliss / Joy (Hlada) | Ananda, Asmita (2) | Vitarka, Vicara |
| Fourth | Sasmita | Consciousness of oneness (Ekatmika Samvit) | Asmita only (1) | Vitarka, Vicara, Ananda |
Note: All these four stages are ‘salambana’ (with a supporting object).
Patanjali Yoga Sutra 1.18
Sanskrit Sutra
विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः॥१८॥
Swami Vivekananda's translation
There is another Samadhi which is attained by the constant practice of cessation of all mental activity, in which the Chitta retains only the unmanifested impressions.
Patanjali Yoga Sutra 1.19
Sanskrit Sutra
भव-प्रत्ययो विदेह-प्रकृतिलयानाम्॥१९॥
Swami Vivekananda's translation
(This Samadhi when not followed by extreme non-attachment) becomes the cause of the re-manifestation of the gods and of those that become merged in nature.
Vyasa Bhashya (Sanskrit)
भवप्रययो विदेहप्रकृतिलयानाम् ॥ १९ ॥
विदेहानां देवानां भवप्रत्ययः। ते हि स्वसंस्कारमात्रोपयोगेन चित्तेन कैवल्यपदमिवानुभवन्तः स्वसंस्कारविपाकं तथाजातीयकमतिवाहयन्ति। तथा प्रकृतिलयाः साधिकारे चेतसि प्रकृतिलीने कैवल्यपदमिवानुभवन्ति, यावन्न पुनरावर्ततेऽधिकारवशाच्चित्तमिति ॥ १९ ॥
Vyasa Bhashya (English Translation)
Bhava-pratyaya (Samadhi born of worldly existence / birth) is for the discarnate ones (videha) and those absorbed in primary matter (prakriti-laya). || 19 || Bhava-pratyaya (Samadhi caused by worldly existence) is for the videhas (discarnate) gods. For they, with their minds utilizing mere latent impressions (samskaras), experience a state similar to kaivalya (liberation), and they pass out the maturation of their samskaras of that kind. Similarly, the prakriti-layas (those absorbed in primary matter), while their mind still has its task unfulfilled but is absorbed in prakriti, experience a state similar to kaivalya, until the mind returns again (to worldly existence) on account of its unfulfilled task. || 19 ||
Patanjali Yoga Sutra 1.20
Sanskrit Sutra
श्रद्धा-वीर्य-स्मृति-समाधि-प्रज्ञा-पूर्वक इतरेषाम्॥२०॥
Transliteration
śraddhā-vīrya-smṛti-samādhi-prajñā-pūrvaka itareṣām || 20 ||
Translation (Swami Vivekananda)
To others (this Samadhi) comes through faith, energy, memory, concentration, and discrimination of the real.
Vyasa Bhashya Analysis
| Sanskrit (Devanagari) | English Translation |
|---|---|
| उपायप्रत्ययो योगिनां भवति । | For [these] yogis, it is a “method-based” (upāya) realization. |
| श्रद्धा चेतसः संप्रसादः । | Faith (Śraddhā) is the clarity and serenity of the mind. |
| सा हि जननीव कल्याणी योगिनं पाति । | Like a benevolent mother, it protects the yogi. |
| तस्य हि श्रद्दधानस्य विवेकार्थिनो वीर्यमुपजायते । | For one who has faith and seeks discernment, energy (Vīrya) arises. |
| समुपजातवीर्यस्य स्मृतिरुपतिष्ठते । | In one whose energy has arisen, memory (or mindfulness, Smṛti) becomes steady. |
| स्मृत्युपस्थाने च चित्तमनाकुलं समाधीयते । | When memory is present, the undistracted mind becomes concentrated (Samādhi). |
| समाहितचित्तस्य प्रज्ञाविवेक उपावर्तते । | To the concentrated mind, the wisdom of discernment (Prajñā) approaches. |
| येन यथार्थं वस्तु जानाति । | Through this, one knows things as they truly are. |
| तदभ्यासात्तत्तद्विषयाच्च वैराग्यादासं प्रज्ञातः समाधिर्भवति । | From the practice of that [wisdom] and dispassion toward those objects, Asamprajnata Samadhi (the highest state) occurs. |
Chapter Link: Yoga Sutra Chapter 1
Cross-references:
- Dhammapada Verse 8.13 (Virya / Effort)
Patanjali Yoga Sutra 1.21
Sanskrit Sutra
तीव्रसंवेगानामासन्नः॥२१॥
Swami Vivekananda's translation
Success is speedy for the extremely energetic.
Patanjali Yoga Sutra 1.22
Sanskrit Sutra
मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः॥२२॥
Swami Vivekananda's translation
The success of Yogis differs according as the means they adopt are mild, medium, or intense.
Patanjali Yoga Sutra 1.23
Sanskrit Sutra
ईश्वरप्रणिधानाद्वा॥२३॥
Swami Vivekananda's translation
Or by devotion to Ishvara.
Patanjali Yoga Sutra 1.24
Sanskrit Sutra
क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः॥२४॥
Swami Vivekananda's translation
Ishvara (the Supreme Ruler) is a special Purusha, untouched by misery, actions, their results, and desires.
Vyasa Bhashya (Sanskrit)
क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः ॥ २४ ॥
अविद्यादय क्लेशाः। कुशलाकुशलानि कर्माणि। तत्फलं विपाकः। तदनुगुणा वासना आशयाः। ते च मनसि वर्तमानाः पुरुषे व्यपदिश्यन्ते, स हि तत्फलस्य भोक्तेति। यथा जयः पराजयो वा योद्धृषु वर्तमानः स्वामिनि व्यपदिश्यते। यो ह्यनेन भोगेनापरामृष्टः स पुरुषविशेष ईश्वरः।
Vyasa Bhashya (English Translation)
Ishvara is a special Purusha, untouched by afflictions (kleshas), actions (karma), their results (vipaka), and latent impressions (ashaya). || 24 || The afflictions are ignorance (avidya) and the rest. Actions (karma) are the wholesome (good) and unwholesome (evil). Their fruit is the result (vipaka). The latent impressions (vasanas) conforming to those results are the ashayas. And these, although existing in the mind (citta), are attributed to the Purusha, for he is the experiencer of their fruits. Just as victory or defeat, though actually occurring among the fighting soldiers, is attributed to their master (the king). He who is absolutely untouched by this experience (bhoga) is that special Purusha, Ishvara.
Patanjali Yoga Sutra 1.25
Sanskrit Sutra
तत्र निरतिशयं सर्वज्ञत्वबीजम्॥२५॥
Swami Vivekananda's translation
In Him becomes infinite that all-knowingness which in others is (only) a germ.
Patanjali Yoga Sutra 1.26
Sanskrit Sutra
स पूर्वेषामपि गुरुः कालेनानवच्छेदात्॥२६॥
Swami Vivekananda's translation
He is the Teacher of even the ancient teachers, being to limited by time.
Patanjali Yoga Sutra 1.27
Sanskrit Sutra
तस्य वाचकः प्रणवः॥२७॥
Swami Vivekananda's translation
His manifesting word is Om.
Patanjali Yoga Sutra 1.28
Sanskrit Sutra
तज्जपस्तदर्थभावनम्॥२८॥
Swami Vivekananda's translation
The repetition of this (Om) and meditating on its meaning (is the way).
Vyasa Bhashya (Sanskrit)
तज्जपस्तदर्थभावनम् ॥ २८ ॥
प्रणवस्य जपः प्रणवाभिधेयस्य चेश्वरस्य भावनम्। तदस्य योगिनः प्रणवं जपतः प्रणवार्थं च भावयतश्चित्तमेकाग्रं संपद्यते। तथा चोक्तम् –
स्वाध्यायाद्योगमासीत योगात्स्वाध्यायमामनेत्।
स्वाध्याययोगसंपत्त्या परमात्मा प्रकाशते ॥ इति ॥ २८ ॥
Vyasa Bhashya (English Translation)
Its repetition (japa) and meditation upon its meaning. || 28 || The repetition of Pranava (Om), and the meditation on Ishvara who is designated by Pranava. Thus, for the yogi who repeats Pranava and meditates upon the meaning of Pranava, the mind becomes one-pointed (ekagram). And it has been said: ‘From study (svadhyaya), one should sit in yoga; from yoga, one should reflect on study. Through the perfection of study and yoga, the Supreme Soul (Paramatman) shines forth.’ || 28 ||
Patanjali Yoga Sutra 1.29
Sanskrit Sutra
ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च॥२९॥
Swami Vivekananda's translation
From that is gained (the knowledge of) introspection, and the destruction of obstacles.
Patanjali Yoga Sutra 1.30
Sanskrit Sutra
व्याधि-स्त्यान-संशय-प्रमादालस्याविरति-भ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः॥३०॥
Swami Vivekananda's translation
Disease, mental laziness, doubt, lack of enthusiasm, lethargy, clinging to sense-enjoyments, false perception, non-attaining concentration, and falling away from the state when obtained, are the obstructing distractions.
Vyasa Bhashya (Sanskrit)
व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चितविक्षेपास्तेऽन्तरायाः ॥ ३० ॥
नवान्तरायाश्चित्तस्य विक्षेपाः। सहैते चित्तवृत्तिभिर्भवन्ति। एतेषामभावे न भवन्ति पूर्वोक्ताश्चित्तवृत्तयः। व्याधिर्धातुरसकरणवैषम्यम्। स्त्यानमकर्मण्यता चित्तस्य। संशय उभयकोटिस्पृग्विज्ञानं स्यादिदमेवं नैवं स्यादिति। प्रमादः समाधिसाधनानामभावनम्। आलस्यं कायस्य चित्तस्य च गुरुत्वादप्रवृत्तिः। अविरतिश्चित्तस्य विषयसंप्रयोगात्मा गर्धः। भ्रान्तिदर्शनं विपर्यज्ञानम्। अलब्धभूमिकत्वं समाधिभूमेरलाभः। अनवस्थितत्वं यल्लब्धायां भूमौ चित्तस्याप्रतिष्ठा। समाधिप्रतिलम्भे हि सति तदवस्थितं स्यादिति। एते चित्तविक्षेपा नव योगमला योगप्रतिपक्षा योगान्तराया इत्यभिधीयन्ते ॥ ३० ॥
Vyasa Bhashya (English Translation)
Disease, mental laziness, doubt, lack of enthusiasm, lethargy, clinging to sense-enjoyments, false perception, non-attaining concentration, and falling away from the state when obtained, are the distractions of the mind and they are the obstacles. || 30 || The nine obstacles (antarayas) are the distractions of the mind (citta-vikshepa). They arise together with the mental modifications. In their absence, the previously mentioned mental modifications do not arise.
- Disease (Vyadhi): Imbalance of the humors (dhatu), secretions (rasa), or organs (karana).
- Mental laziness (Styana): Inactivity/dullness of the mind.
- Doubt (Samshaya): A cognition touching both alternatives, like ‘It might be like this, it might not be like this.’
- Carelessness (Pramada): Non-cultivation of the means to samadhi.
- Lethargy (Alasya): Inactivity due to heaviness of the body and mind.
- Craving/Worldly-mindedness (Avirati): Desire, the essence of which is the mind’s attachment to sense objects.
- False perception (Bhranti-darshana): Delusive/false knowledge.
- Failing to attain stages (Alabdha-bhumikatva): Non-attainment of the stages of samadhi.
- Instability (Anavasthitatva): When a stage has been attained, the mind’s failure to establish itself firmly there. When samadhi is attained, it should become established. These nine distractions of the mind are called the impurities of yoga (yoga-mala), the opponents of yoga (yoga-pratipaksha), and the obstacles of yoga (yoga-antaraya). || 30 ||
The Nine Obstacles (Antarayas) of Yoga
| Obstacle | Translation | Sanskrit Definition | English Definition |
|---|---|---|---|
| Vyadhi | Disease | धातुरसकरणवैषम्यम् | Imbalance of humors (dhatu), secretions (rasa), or organs (karana). |
| Styana | Mental laziness / Dullness | अकर्मण्यता चित्तस्य | Inactivity of the mind. |
| Samshaya | Doubt | उभयकोटिस्पृग्विज्ञानं स्यादिदमेवं नैवं स्यादिति | Cognition touching both alternatives (“might be”, “might not be”). |
| Pramada | Carelessness / Lack of enthusiasm | समाधिसाधनानामभावनम् | Non-cultivation of the means to samadhi. |
| Alasya | Lethargy | कायस्य चित्तस्य च गुरुत्वादप्रवृत्तिः | Inactivity due to heaviness of body and mind. |
| Avirati | Craving / Clinging | चित्तस्य विषयसंप्रयोगात्मा गर्धः | Desire born of the mind’s attachment to sense objects. |
| Bhranti-darshana | False perception / Delusion | विपर्यज्ञानम् | False knowledge. |
| Alabdha-bhumikatva | Failing to attain stages | समाधिभूमेरलाभः | Non-attainment of the stages of samadhi. |
| Anavasthitatva | Instability | यल्लब्धायां भूमौ चित्तस्याप्रतिष्ठा | Inability to firmly establish the mind in a stage once attained. |
Patanjali Yoga Sutra 1.31
Sanskrit Sutra
दुःख-दौर्मनस्याङ्गमेजयत्व-श्वासप्रश्वासा विक्षेपसहभुवः॥३१॥
Swami Vivekananda's translation
Grief, mental distress, tremor of the body, irregular breathing, accompany non-retention of concentration.
Vyasa Bhashya (Sanskrit)
दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः ॥ ३१ ॥
दुःखमाध्यात्मिकमाधिभौतिकमाधिदैविकं च। येनाभिहताः प्राणिनस्तदपघाताय प्रयतन्ते तद्दुःखम्। दौर्मनस्यमिच्छाविघाताच्चेतसः क्षोभः। यदङ्गान्येजयति कम्पयति तदङ्गमेजयत्वम्। प्राणो यद्बाह्यं वायुमाचामति स श्वासः। यत्कौष्ठ्यं वायुं निःसारयति स प्रश्वासः। एते विक्षेपसहभुवो विक्षिप्तचित्तस्यैते भवन्ति। समाहितचित्तस्यैवे न भवन्ति ॥ ३१ ॥
Vyasa Bhashya (English Translation)
Pain, mental distress, trembling of the body, and disturbed inhalation and exhalation are the companions of the distractions. || 31 || Pain (Duhkha) is threefold: internal/personal (adhyatmika), external/from beings (adhibhautika), and from divine/natural forces (adhidaivika). That by which living beings are struck and which they try to destroy, is pain. Mental distress (Daurmanasya) is the agitation of the mind caused by the frustration of a desire. Trembling of the body (Angamejayatva) is that which makes the limbs shake or tremble. Inhalation (Shvasa) is the breath that takes the external air in. Exhalation (Prashvasa) is the breath that expels the internal air out. These are the companions of the distractions (vikshepa-sahabhuva). They occur in a distracted mind. They do not occur in a concentrated mind. || 31 ||
The Companions of Distraction (Vikshepa-Sahabhuva)
| Companion | Translation | Sanskrit Definition | English Definition |
|---|---|---|---|
| Duhkha | Pain / Sorrow | येनाभिहताः प्राणिनस्तदपघाताय प्रयतन्ते तद्दुःखम् | That by which beings are struck and try to ward off. (Three types: adhyatmika, adhibhautika, adhidaivika). |
| Daurmanasya | Mental distress / Despair | इच्छाविघाताच्चेतसः क्षोभः | Agitation of the mind caused by the frustration of a desire. |
| Angamejayatva | Trembling of the body | यदङ्गान्येजयति कम्पयति | That which makes the limbs shake or tremble. |
| Shvasa | Disturbed inhalation | यद्बाह्यं वायुमाचामति | The breath that takes the external air in. |
| Prashvasa | Disturbed exhalation | यत्कौष्ठ्यं वायुं निःसारयति | The breath that expels the internal air out. |
Patanjali Yoga Sutra 1.32
Sanskrit Sutra
तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः॥३२॥
Swami Vivekananda's translation
To remedy this, the practice of one subject (should be made).
Patanjali Yoga Sutra 1.33
Sanskrit Sutra
मैत्री-करुणामुदितोपेक्षाणां सुख-दुःखपुण्यापुण्य-विषयाणां भावनातश्चित्तप्रसादनम्॥३३॥
Swami Vivekananda's translation
Friendship, mercy, gladness, and indifference, being thought of in regard to subjects, happy, unhappy, good, and evil respectively, pacify the Chitta.
Cross-references:
- Dhammapada Verse 25.9 (Sage abiding in universal love/Maitri)
Patanjali Yoga Sutra 1.34
Sanskrit Sutra
प्रच्छर्दन-विधारणाभ्यां वा प्राणस्य॥३४॥
Swami Vivekananda's translation
By throwing out and restraining the Breath.
Patanjali Yoga Sutra 1.35
Sanskrit Sutra
विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी॥३५॥
Swami Vivekananda's translation
Those forms of concentration that bring extraordinary sense-perceptions cause perseverance of the mind.
Patanjali Yoga Sutra 1.36
Sanskrit Sutra
विशोका वा ज्योतिष्मती॥३६॥
Swami Vivekananda's translation
Or (by the meditation on) the Effulgent Light, which is beyond all sorrow.
Patanjali Yoga Sutra 1.37
Sanskrit Sutra
वीतरागविषयं वा चित्तम्॥३७॥
Swami Vivekananda's translation
Or (by meditation on) the heart that has given up all attachment to sense-objects.
Patanjali Yoga Sutra 1.38
Sanskrit Sutra
स्वप्ननिद्राज्ञानालम्बनं वा॥३८॥
Swami Vivekananda's translation
Or by meditating on the knowledge that comes in sleep.
Patanjali Yoga Sutra 1.39
Sanskrit Sutra
यथाभिमतध्यानाद्वा॥३९॥
Swami Vivekananda's translation
Or by the meditation on anything that appeals to one as good.
Patanjali Yoga Sutra 1.40
Sanskrit Sutra
परमाणु परममहत्त्वान्तोऽस्य वशीकारः॥४०॥
Swami Vivekananda's translation
The Yogi’s mind thus meditating, becomes unobstructed from the atomic to the infinite.
Patanjali Yoga Sutra 1.41
Sanskrit Sutra
क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृ-ग्रहण-ग्राह्येषु तत्स्थ-तदञ्जनता समापत्तिः॥४१॥
Swami Vivekananda's translation
The Yogi whose Vrittis have thus become powerless (controlled) obtains in the receiver, (the instrument of) receiving, and the received (the Self, the mind, and external objects), concentratedness and sameness like the crystal (before different coloured objects).
Patanjali Yoga Sutra 1.42
Sanskrit Sutra
तत्र शब्दार्थज्ञानविकल्पैः सङ्कीर्णा सवितर्का समापत्तिः॥४२॥
Swami Vivekananda's translation
Sound, meaning, and resulting knowledge, being mixed up, is (called) Samadhi with question.
Patanjali Yoga Sutra 1.43
Sanskrit Sutra
स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का॥४३॥
Swami Vivekananda's translation
The Samadhi called “without question” (comes) when the memory is purified, or devoid of qualities, expressing only the meaning (of the meditated object).
Patanjali Yoga Sutra 1.44
Sanskrit Sutra
एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता॥४४॥
Swami Vivekananda's translation
By this process, (the concentrations) with discrimination and without discrimination, whose objects are finer, are (also) explained.
Patanjali Yoga Sutra 1.45
Sanskrit Sutra
सूक्ष्मविषयत्वञ्चालिङ्ग-पर्यवसानम्॥४५॥
Swami Vivekananda's translation
The finer objects end with the Pradhāna.
Patanjali Yoga Sutra 1.46
Sanskrit Sutra
ता एव सबीजः समाधिः॥४६॥
Swami Vivekananda's translation
These concentrations are with seed.
Patanjali Yoga Sutra 1.47
Sanskrit Sutra
निर्विचार-वैशारद्येऽध्यात्मप्रसादः॥४७॥
Swami Vivekananda's translation
The concentration “without discrimination” being purified, the Chitta becomes firmly fixed.
Patanjali Yoga Sutra 1.48
Sanskrit Sutra
ऋतम्भरा तत्र प्रज्ञा॥४८॥
Swami Vivekananda's translation
The knowledge in that is called “filled with Truth”.
Patanjali Yoga Sutra 1.49
Sanskrit Sutra
श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात्॥४९॥
Swami Vivekananda's translation
The knowledge that is gained from testimony and inference is about common objects. That from the Samadhi just mentioned is of a much higher order, being able to penetrate where inference and testimony cannot go.
Patanjali Yoga Sutra 1.50
Sanskrit Sutra
तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी॥५०॥
Swami Vivekananda's translation
The resulting impression from this Samadhi obstructs all other impressions.
Patanjali Yoga Sutra 1.51
Sanskrit Sutra
तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः॥५१॥
Swami Vivekananda's translation
By the restraint of even this (impression, which obstructs all other impressions), all being restrained, comes the “seedless” Samadhi.