Samadhi Pada

atha yoga anushasanam ||1||
अथ योगानुशासनम् ॥१॥
atha yoga-anuśāsanam ||1||
Yoga in the here and now: an introduction to the study and practice of yoga ||1||

yogash chitta vritti nirodhah ||2||
योगश्चित्तवृत्तिनिरोधः ॥२॥
yogaś-citta-vṛtti-nirodhaḥ ||2||
When you are in a state of yoga, all misconceptions (vrittis) that can exist in the mutable aspect of human beings (chitta) disappear. ||2||

tada drashtuh svarupe 'vasthanam ||3||
तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥३॥
tadā draṣṭuḥ svarūpe-'vasthānam ||3||
For finding our true self (drashtu) entails insight into our own nature. ||3||

vritti sarupyam itaratra ||4||
वृत्ति सारूप्यमितरत्र ॥४॥
vṛtti sārūpyam-itaratra ||4||
Lacking that, misconceptions (vritti) skew our perceptions. ||4||

vrittayah panchatayyah klishtaklishtah ||5||
वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥५॥
vṛttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ ||5||
There are five types of misconceptions (vrittis), some of which are more agreeable than others: ||5||

pramana viparyaya vikalpa nidra smritayah ||6||
प्रमाण विपर्यय विकल्प निद्रा स्मृतयः ॥६॥
pramāṇa viparyaya vikalpa nidrā smṛtayaḥ ||6||
insight, error, imaginings, deep sleep, and recollections.

pratyaksha anumana agamah pramanani ||7||
प्रत्यक्षानुमानागमाः प्रमाणानि ॥७॥
pratyakṣa-anumāna-āgamāḥ pramāṇāni ||7||
Insight arises from direct perception, conclusions, or learning that are based on reliable sources. ||7||

viparyayo mithya jnanam atadrupa pratishtham ||8||
विपर्ययो मिथ्याज्ञानमतद्रूप प्रतिष्ठम् ॥८॥
viparyayo mithyā-jñānam-atadrūpa pratiṣṭham ||8||
Error arises from knowledge that is based on a false mental construct. ||8||

shabda jnana anupati vastu shunyo vikalpah ||9||
शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥९॥
śabda-jñāna-anupātī vastu-śūnyo vikalpaḥ ||9||
Imaginings are engendered by word knowledge without regard for what actually exists in the real world. ||9||

abhava pratyaya alambana tamo vrittir nidra ||10||
अभावप्रत्ययालम्बना तमोवृत्तिर्निद्र ॥१०॥Deep sleep is the absence of all impressions resulting from opacity in that which is mutable in human beings (chitta). ||10||