Samadhi Pada - Yoga Sutras

Samādhi Pāda


Patanjali’s yoga sūtras are divided into four chapters: Samādi Pāda (on contemplation,) Sādhana Pāda (on practice,) Vibhuti Pāda (on powers,) and Kaivalya Pāda (on freedom.)  This article contains the literal translations of the 51 sutras in the Samādi Pāda. These sutras were translated by Swami Vivekananda.


  1. Now concentration is explained.
  2. Yoga is restraining the mind from taking various forms.
  3. At that time (the time of concentration) the seer (Purusha) rests in his own (unmodified) state.
  4. At other times (other than that of concentration) the seer is identified with the modifications.
  5. There are five classes of modifications, some painful and others not painful.
  6. These are: right knowledge, indiscrimination, verbal delusion, sleep and memory.
  7. Direct perception, inference and competent evidence, are proofs.
  8. Indiscrimination is false knowledge not established in real nature.
  9. verbal delusion follows from words having no (corresponding) reality.
  10. Sleep is a Vritti which embraces the feeling of voidness.
  11. Memory is when the (Vrittis of) perceived subjects do not slip away (and through impressions come back to consciousness.
  12. Their control is by practice and non-attachment.
  13. Continuous struggle to keep them (the Vrittis) perfectly restrained is practice.
  14. It becomes firmly grounded by long constant efforts with great love (for the end to be attained).
  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.
  16. That is extreme non-attachment which gives up even the qualities, and comes from the knowledge of (the real nature of) the Purusha.
  17. The concentration called right knowledge is that which is followed by reasoning, discrimination, bliss, unqualified egoism.
  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.
  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.
  20. To others, this Samadhi, comes through faith, energy, memory, concentration, and discrimination of the real.
  21. Success is speedy for the extremely energetic.
  22. The success of yogis differs according as the means they adopt are mild, medium, or intense.
  23. Or by devotion to Ishvara.
  24. Ishvara (the supreme ruler) is a special Purusha, untouched by misery, actions, their results, and desires.
  25. In Him becomes infinite that all-knowingness which in other is (only) a germ.
  26. He is the teacher of even the ancient teachers, being not limited by time.
  27. His manifesting word is om.
  28. The repetition of this om and meditating on its meaning is the way.
  29. From that is gained the knowledge of introspection, and the destruction of obstacles.
  30. Disease, mental laziness, doubt, lack of enthusiasm, lethargy, clinging to sense-enjoyments, false perception, non-attaining concentration, and falling way from the state when obtained, are the obstructing distractions.
  31. Grief, mental distress, tremor of the body, irregular breathing accompany non-retention of concentration.
  32. To remedy this, the practice of one subject should be made.
  33. Friendship, mercy, gladness, and indifference, being thought of in regard to subjects, happy, unhappy, good, and evil respective, pacify the Chitta.
  34. By throwing out and restraining the breath.
  35. Those forms of concentration that bring extraordinary sense-perceptions cause perseverance of the mind.
  36. Or (by the meditation on) the Effulgent light, which is beyond all sorrow.
  37. Or (by meditating on) the heart that has given up all attachment t sense-objects.
  38. Or by meditating on the knowledge that comes in sleep.
  39. Or by the meditation on anything that appeals to one as good.
  40. The yogi’s mind thus meditating, becomes unobstructed from the atomic to the infinite.
  41. The yogis 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 colored objects).
  42. Sound, meaning, and resulting knowledge, being mixed up, is called Samadhi with question.
  43. The Samadhi called “without question” comes when the memory is purified, or devoid of qualities, expressing only the meaning of the meditated objects.
  44. By this process, (the concentrations) with discrimination and without discrimination, whose objects are finer, are also explained.
  45. The finer objects end with the Pradhana.
  46. These concentrations are with seed.
  47. The concentration “without discrimination” being purified, the Chitta “filled with truth”.
  48. The knowledge in that is called “filled with truth”.
  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.
  50. The resulting impression from this samadhi obstructs all other impressions.
  51. By the restraint of even this (impression, which obstructs al other impressions), all being restrained, comes the “seedless” samadhi.


These sutras were translated by Swami Vivekananda.