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समाधिपाद
[RS] Yoga-Sutra 1 – Samadhi Pada: about enlightenment
[JW] BOOK FIRST - CONCENTRATION
[SS] SAMADHI PADA - Portion on Contemplation
[EB] Meditative Absorption
Goal of Concentration
i. 1 - 4 .Yoga is the concentration which restricts the fluctuations. Freed from them the Self attains to self expression.
i. 1 Now the exposition of yoga [is to be made].
i. 2 Yoga is the restriction of the fluctuations of mind stuff.
i. 3 Then the Seer [that is the Self ] abides in himself.
i. 4 At other times it [the Self] takes the same form as the fluctuations [of mind stuff].
Forms of the mind stuff
i. 5 - 11. The fluctuations are all exposed to attack from the hindrances and are five in number: 1. sources-of-valid-ideas; 2. misconceptions; 3. predicate relations; 4. sleep; 5. memory;
i. 5 The fluctuations are of five kinds and are hindered or unhindered.
i. 6 Sources-of-valid-ideas and misconceptions and predicate-relations and sleep and memory.
i. 7 Sources of valid ideas are perception and inference and verbal communication.
i. 8 Misconception is an erroneous idea not based on that form [in respect of which the misconception is entertained].
i. 9 The predicate relation (vikalpa) is without any [corresponding perceptible] object and follows as a result of perception or of words.
i. 10 Sleep is a fluctuation of [mind-stuff] supported by the cause of the [transient] negation [of the waking and the dreaming fluctuations].
i. 11 Memory is not-adding-surreptitiously to a once experienced object.
Methods of restricting fluctuations
i. 12 - 16. An orientation of the whole life with reference to one idea an emotional transformation corresponding to this focused state.
i. 12 The restriction of them is by [means] of practice and passion-lessness.
i. 13 Practice is repeated exertion to the end that [the mind stuff] shall have permanence in this [restricted state].
i. 14 But this [practice] becomes confirmed when it has been cultivated for a long time and uninterruptedly and with earnest attention.
i. 15 Passion-lessness is the consciousness of being master on the part of one who has rid himself of thirst for either seen or revealed objects.
i.16 This [passion-lessness] is highest when discernment of the Self results in thirst-lessness for qualities [and not merely for objects].
Kinds of concentration
i. 17 - 18 Four kinds of conscious concentration and the concentration of subliminal impressions alone.
i. 17 [Concentration becomes] conscious [of its object] by assuming forms either of deliberation [upon coarse objects] or of reflection upon subtile objects or of joy or of the feeling-of-personality.
i. 18 The other [concentration which is not conscious of objects] consists of subliminal impressions only [after objects have merged] and follows upon that practice which effects the cessation [of fluctuations].
Degrees of approach to concentration
i. 19 - 23 The worldly approach; the spiritual approach; the combinations of methods and intensities; and the devotion to the highest Self.
i. 19 [Concentration not conscious of objects] caused by worldly [means] is the one to which the discarnate attain and to which those [whose bodies] are resolved into primary matter attain.
i. 20 [Concentration not conscious of objects] which follows upon belief [and] energy and mindfulness [and] concentration [and] insight is that to which the others [the yogins] attain.
i. 21 For the keenly intense [concentration] is near.
i. 22 Because [this keenness] is gentle or moderate or keen, there is a [concentration] superior even to this [near kind].
i. 23 Or [concentration] is attained by devotion to the Icvara.
Analysis of the highest Self
i 24 - 28 Unique quality of the highest Self; proof of His existence; His temporal priority; His symbolical realization.
i. 24 Untouched by hindrances or karmas or fruition or by latent-deposits, the Icvara is a special kind of Self.
i. 25 In this [Icvara] the germ of the omniscient is at its utmost excellence.
i. 26 Teacher of the Primal [Sages] also, forasmuch as [with Him] there is no limitation by time.
i. 27 The word-expressing Him is the Mystic syllable.
i. 28 Repetition of it and reflection upon its meaning [should be made].
Obstacles to the calming of the mind-stuff
i. 29 - 34 The inner sense is exposed to distractions which may be overcome; by focusing the mind; by the cultivation of sentiments; one may also practise breathings.
i. 29 Thereafter comes the right knowledge of him who thinks in an inverse way and the removal of obstacles.
i. 30 Sickness and languor and doubt and heedlessness and listlessness and worldliness (avirati) and erroneous perception and failure to attain any stage [of concentration] and instability in the state [when attained] - these distractions of the mind stuff are the obstacles.
i. 31 Pain and despondency and unsteadiness of the body and inspiration and expiration are the accompaniments of the distractions.
i. 32 To check them [let there be] practice upon a single entity.
i. 33 By the cultivation of friendliness towards happiness, and compassion towards pain, and joy towards merit and, indifference towards demerit [the yogin should attain] the undisturbed calm of the mind-stuff.
i. 34 Or [the yogin attains the undisturbed calm of the mind stuff] by expulsion and retention of breath.
Attainment of Stability
i. 35 - 39 Suitable objects for fixed attention and contemplation.
i. 35 Or [he gains stability when] a sense activity arises connected with an object [and] bringing the central-organ into a relation of stability.
i. 36 Or an undistressed [and] luminous [sense-activity when arisen brings the central organ into a relation of stability].
i. 37 Or the mind-stuff [reaches the stable state] by having as its object [a mind-stuff] freed from passion.
i. 38 Or [the mind stuff reaches the stable state] by having as the supporting-object a perception in dream or in sleep.
i. 39 Or [the mind stuff reaches the stable state] by contemplation upon any such an object as is desired.
Mastery and concentration
i. 40 - 47 Classification of concentration with reference to different single objects or absence of objects or to the mental act or to a fusion of object and knower.
i. 40 His mastery extends from the smallest atom to the greatest magnitude.
i. 41 [The mind stuff] from which, as from a precious gem, fluctuations have dwindled away reaches the balanced-state, which, in the case of the knower or of the process-of-knowing or of the object-to-be-known, is in the state of resting upon [one] of these [three] and in the state of being tinged by [one] of these [three].
i. 42 Of [these balanced-states] the state-balanced with deliberation is confused by reason of predicate-relations between words and intended objects and ideas.
i. 43 When the memory is quite purified, [that balanced-state] - which is, as it were, empty of itself and which brightens [into conscious knowledge] as the intended-object and nothing more- is super deliberative.
i. 44 By this same [balanced state] the reflective and the super [reflective balanced] states are also explained.
i. 45 The subtile object also terminates in unresoluble-primary-matter (alinga).
i. 46 These same [balanced states] are the seeded concentration.
i. 47 When there is the clearness of the super-reflective [balanced state, the yogin] gains internal undisturbed calm.
Normative insight
i 48 - 51 After-effects of concentrated insight efface after-effects of concentration upon objects.
i. 48 In this [concentrated mind-stuff] the insight is truth-bearing.
i. 49 Has another object than the insight resulting from things heard or from inferences, inasmuch as its intended object is a particular.
i. 50 The subliminal-impression produced by this [super-reflective balanced state] is hostile to other subliminal-impressions.
i. 51 When this [subliminal-impression] also is restricted, since all is restricted, [the yogin gains] seedless concentration.
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