Verse 1
अथ योगानुशासनम् ॥ १.१॥
atha yogānuśāsanam .. 1.1..
1. Now concentration is explained.
Verse 2
योगश्चित्तवृत्तिनिरोधः ॥ १.२॥
yogaścittavṛttinirodhaḥ .. 1.2..
2. Yoga is restraining the mind-stuff (Chitta) from taking various forms (Vrittis).
Verse 3
तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥ १.३॥
tadā draṣṭuḥ svarūpe’vasthānam .. 1.3..
3. At that time (After all waves have finished. This is nothing to take with concentration)the seer (Purusha) rests in his own (unmodified) state.
Verse 4
वृत्तिसारूप्यमितरत्र ॥ १.४॥
vṛttisārūpyamitaratra .. 1.4..
4. At other times (other than that of concentration) the seer is identified with the modifications.
Verse 5
वृत्तयः पञ्चतय्यः क्लिष्टाऽक्लिष्टाः ॥ १.५॥
vṛttayaḥ pañcatayyaḥ kliṣṭā’kliṣṭāḥ .. 1.5..
5. There are five classes of modifications, (some) painful and (others) not painful.
Verse 6
प्रमाणविपर्ययविकल्पनिद्रास्मृतयः ॥ १.६॥
pramāṇaviparyayavikalpanidrāsmṛtayaḥ .. 1.6..
6. (These are) right knowledge, indiscrimination, verbal delusion, sleep, and memory.
Verse 7
प्रत्यक्षानुमानागमाः प्रमाणानि ॥ १.७॥
pratyakṣānumānāgamāḥ pramāṇāni .. 1.7..
7. Direct perception, inference, and competent evidence are proofs.
Verse 8
विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम् ॥ १.८॥
viparyayo mithyājñānamatadrūpapratiṣṭham .. 1.8..
8. Indiscrimination is false knowledge not established in real nature.
Verse 9
शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥ १.९॥
śabdajñānānupātī vastuśūnyo vikalpaḥ .. 1.9..
9. Verbal delusion follows from words having no (corresponding) reality.
Verse 10
अभावप्रत्ययालम्बना वृत्तिर्निद्रा ॥ १.१०॥
abhāvapratyayālambanā vṛttirnidrā .. 1.10..
10. Sleep is a Vritti which embraces the feeling of voidness.
Verse 11
अनुभूतविषयासंप्रमोषः स्मृतिः ॥ १.११॥
anubhūtaviṣayāsaṃpramoṣaḥ smṛtiḥ .. 1.11..
11. Memory is when the (Vrittis of) perceived subjects do not slip away (and through impressions come back to consciousness).
Verse 12
अभ्यासवैराग्याभ्यां तन्निरोधः ॥ १.१२॥
abhyāsavairāgyābhyāṃ tannirodhaḥ .. 1.12..
12. Their control is by practice and non-attachment.
Verse 13
तत्र स्थितौ यत्नोऽभ्यासः ॥ १.१३॥
tatra sthitau yatno’bhyāsaḥ .. 1.13..
13. Continuous struggle to keep them (the Vrittis) perfectly restrained is practice.
Verse 14
स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः ॥ १.१४॥
sa tu dīrghakālanairantaryasatkārāsevito dṛḍhabhūmiḥ .. 1.14..
14. It becomes firmly grounded by long constant efforts with great love (for the end to be attained).
Verse 15
दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम् ॥ १.१५॥
dṛṣṭānuśravikaviṣayavitṛṣṇasya vaśīkārasaṃjñā vairāgyam .. 1.15..
15. 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.
Verse 16
तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम् ॥ १.१६॥
tatparaṃ puruṣakhyāterguṇavaitṛṣṇyam .. 1.16..
16. That is extreme non-attachment which gives up even the qualities, and comes from the knowledge of (the real nature of) the Purusha.
Verse 17
वितर्कविचारानन्दास्मितारूपानुगमात् संप्रज्ञातः ॥ १.१७॥
vitarkavicārānandāsmitārūpānugamāt saṃprajñātaḥ .. 1.17..
17. The concentration called right knowledge is that which is followed by reasoning, discrimination, bliss, unqualified egoism.
Verse 18
विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥ १.१८॥
virāmapratyayābhyāsapūrvaḥ saṃskāraśeṣo’nyaḥ .. 1.18..
18. 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.
Verse 19
भवप्रत्ययो विदेहप्रकृतिलयानाम् ॥ १.१९॥
bhavapratyayo videhaprakṛtilayānām .. 1.19..
19. (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.
Verse 20
श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम् ॥ १.२०॥
śraddhāvīryasmṛtisamādhiprajñāpūrvaka itareṣām .. 1.20..
20. To others (this Samadhi) comes through faith, energy, memory, concentration, and discrimination of the real.
Verse 21
तीव्रसंवेगानामासन्नः ॥ १.२१॥
tīvrasaṃvegānāmāsannaḥ .. 1.21..
21. Success is speedy for the extremely energetic.
Verse 22
मृदुमध्याधिमात्रत्वात् ततोऽपि विशेषः ॥ १.२२॥
mṛdumadhyādhimātratvāt tato’pi viśeṣaḥ .. 1.22..
22. The success of Yogis differs according as the means they adopt are mild, medium, or intense.
Verse 23
ईश्वरप्रणिधानाद्वा ॥ १.२३॥
īśvarapraṇidhānādvā .. 1.23..
23. Or by devotion to Ishvara.
Verse 24
क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः ॥ १.२४॥
kleśakarmavipākāśayairaparāmṛṣṭaḥ puruṣaviśeṣa īśvaraḥ .. 1.24..
24. Ishvara (the Supreme Ruler) is a special Purusha, untouched by misery, actions, their results, and desires.
Verse 25
तत्र निरतिशयं सार्वज्ञबीजम् ॥ १.२५॥
tatra niratiśayaṃ sārvajñabījam .. 1.25..
25. In Him becomes infinite that all-knowingness which in others is (only) a germ.
Verse 26
स पूर्वेषामपि गुरुः कालेनानवच्छेदात् ॥ १.२६॥
sa pūrveṣāmapi guruḥ kālenānavacchedāt .. 1.26..
26. He is the Teacher of even the ancient teachers, being to limited by time.
Verse 27
तस्य वाचकः प्रणवः ॥ १.२७॥
tasya vācakaḥ praṇavaḥ .. 1.27..
27. His manifesting word is Om.
Verse 28
तज्जपस्तदर्थभावनम् ॥ १.२८॥
tajjapastadarthabhāvanam .. 1.28..
28. The repetition of this (Om) and meditating on its meaning (is the way).
Verse 29
ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च ॥ १.२९॥
tataḥ pratyakcetanādhigamo’pyantarāyābhāvaśca .. 1.29..
29. From that is gained (the knowledge of) introspection, and the destruction of obstacles.
Verse 30
व्याधिस्त्यानसंशयप्रमादालस्याविरति- भ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः ॥ १.३०॥
vyādhistyānasaṃśayapramādālasyāvirati- bhrāntidarśanālabdhabhūmikatvānavasthitatvāni cittavikṣepāste’ntarāyāḥ .. 1.30..
30. 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.
Verse 31
दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः ॥ १.३१॥
duḥkhadaurmanasyāṅgamejayatvaśvāsapraśvāsā vikṣepasahabhuvaḥ .. 1.31..
31. Grief, mental distress, tremor of the body, irregular breathing, accompany non-retention of concentration.
Verse 32
तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः ॥ १.३२॥
tatpratiṣedhārthamekatattvābhyāsaḥ .. 1.32..
32. To remedy this, the practice of one subject (should be made).
Verse 33
मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम् ॥ १.३३॥
maitrīkaruṇāmuditopekṣāṇāṃ sukhaduḥkhapuṇyāpuṇyaviṣayāṇāṃ bhāvanātaścittaprasādanam .. 1.33..
33. Friendship, mercy, gladness, and indifference, being thought of in regard to subjects, happy, unhappy, good, and evil respectively, pacify the Chitta.
Verse 34
प्रच्छर्दनविधारणाभ्यां वा प्राणस्य ॥ १.३४॥
pracchardanavidhāraṇābhyāṃ vā prāṇasya .. 1.34..
34. By throwing out and restraining the Breath.
Verse 35
विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी ॥ १.३५॥
viṣayavatī vā pravṛttirutpannā manasaḥ sthitinibandhinī .. 1.35..
35. Those forms of concentration that bring extraordinary sense-perceptions cause perseverance of the mind.
Verse 36
विशोका वा ज्योतिष्मती ॥ १.३६॥
viśokā vā jyotiṣmatī .. 1.36..
36. Or (by the meditation on) the Effulgent Light, which is beyond all sorrow.
Verse 37
वीतरागविषयं वा चित्तम् ॥ १.३७॥
vītarāgaviṣayaṃ vā cittam .. 1.37..
37. Or (by meditation on) the heart that has given up all attachment to sense-objects.
Verse 38
स्वप्ननिद्राज्ञानालम्बनं वा ॥ १.३८॥
svapnanidrājñānālambanaṃ vā .. 1.38..
38. Or by meditating on the knowledge that comes in sleep.
Verse 39
यथाभिमतध्यानाद्वा ॥ १.३९॥
yathābhimatadhyānādvā .. 1.39..
39. Or by the meditation on anything that appeals to one as good.
Verse 40
परमाणु परममहत्त्वान्तोऽस्य वशीकारः ॥ १.४०॥
paramāṇu paramamahattvānto’sya vaśīkāraḥ .. 1.40..
40. The Yogi’s mind thus meditating, becomes unobstructed from the atomic to the infinite.
Verse 41
क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः ॥ १.४१॥
kṣīṇavṛtterabhijātasyeva maṇergrahītṛgrahaṇagrāhyeṣu tatsthatadañjanatā samāpattiḥ .. 1.41..
41. 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).
Verse 42
तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः ॥ १.४२॥
tatra śabdārthajñānavikalpaiḥ saṃkīrṇā savitarkā samāpattiḥ .. 1.42..
42. Sound, meaning, and resulting knowledge, being mixed up, is (called) Samadhi with question.
Verse 43
स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥ १.४३॥
smṛtipariśuddhau svarūpaśūnyevārthamātranirbhāsā nirvitarkā .. 1.43..
43. The Samadhi called “without question” (comes) when the memory is purified, or devoid of qualities, expressing only the meaning (of the meditated object).
Verse 44
एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता ॥ १.४४॥
etayaiva savicārā nirvicārā ca sūkṣmaviṣayā vyākhyātā .. 1.44..
44. By this process, (the concentrations) with discrimination and without discrimination, whose objects are finer, are (also) explained.
Verse 45
सूक्ष्मविषयत्वं चालिङ्गपर्यवसानम् ॥ १.४५॥
sūkṣmaviṣayatvaṃ cāliṅgaparyavasānam .. 1.45..
45. The finer objects end with the Pradhāna.
Verse 46
ता एव सबीजः समाधिः ॥ १.४६॥
tā eva sabījaḥ samādhiḥ .. 1.46..
46. These concentrations are with seed.
Verse 47
निर्विचारवैशारद्येऽध्यात्मप्रसादः ॥ १.४७॥
nirvicāravaiśāradye’dhyātmaprasādaḥ .. 1.47..
47. The concentration “without discrimination” being purified, the Chitta becomes firmly fixed.
Verse 48
ऋतम्भरा तत्र प्रज्ञा ॥ १.४८॥
ṛtambharā tatra prajñā .. 1.48..
48. The knowledge in that is called “filled with Truth”.
Verse 49
श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् ॥ १.४९॥
śrutānumānaprajñābhyāmanyaviṣayā viśeṣārthatvāt .. 1.49..
49. 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.
Verse 50
तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी ॥ १.५०॥
tajjaḥ saṃskāro’nyasaṃskārapratibandhī .. 1.50..
50. The resulting impression from this Samadhi obstructs all other impressions.
Verse 51
तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः ॥ १.५१॥ ॥ इति पतञ्जलि-विरचिते योग-सूत्रे प्रथमः समाधि-पादः ॥
tasyāpi nirodhe sarvanirodhānnirbījaḥ samādhiḥ .. 1.51.. .. iti patañjali-viracite yoga-sūtre prathamaḥ samādhi-pādaḥ ..
51. By the restraint of even this (impression, which obstructs all other impressions), all being restrained, comes the “seedless” Samadhi.
Key Takeaways & AI Summary
This chapter explores the profound teachings of The Chapter on Samadhi. It includes 51 verses detailing core themes like "atha yogānuśāsanam ", "yogaścittavṛttinirodhaḥ ", "tadā draṣṭuḥ svarūpe’vasthānam ".The foundational scripture of Yoga philosophy by Maharishi Patanjali — defining the 8 limbs of Yoga and the path to Samadhi.