this first section deals with the general nature of Yoga and its technique. It is meant really to answer the question ‘What is Yoga?’ Since Samãdhi is the essential technique of Yoga, naturally, it occupies the most important position among the various topics dealt with in the Section.

section I (1- 51)

  1. Now, an exposition of Yoga (is to be made).
  2. Yoga is the inhibition of the modifications of the mind
  3. Then the Seer is established in his own essential and fundamental nature.
  4. In other states there is assimilation (of the Seer) with the modifications (of the mind).
  5. The modifications of the mind are five-fold and are painful or not-painful.
  6. (They are) right knowledge, wrong knowledge, fancy, sleep and memory.
  7. (Facts of) right knowledge (are based on) direct cognition, interference or testimony.
  8. Wrong knowledge is a false conception of a thing whose real form does not correspond to such a mistaken conception.
  9. An image conjured up by words without any substance behind it is fancy.
  10. That modification of the mind which is based on the absence of any content in it is sleep.
  11. Memory is not allowing an object which has been experienced to escape.
  12. Their suppression (is brought about) by persistent practice and non-attachment.
  13. Abhyãsa is the effort for being firmly established in that state (of Citta-Vrtti-Nirodha).
  14. It (Abhyãsa) becomes firmly grounded on being continued for a long time, without interruption and with reverent devotion.
  15. The consciousness of perfect mastery (of desires) in the case of one who has ceased to crave for objects, seen or unseen, is Vairãgya.
  16. That is the highest Vairãgya in which, on account of the awareness of the Purusa, there is cessation of the least desire for the Gunas.
  17. Samprajñãta Samãdhi is that which is accompanied by reasoning, reflection, bliss and sense of pure being.
  18. The remnant impression left in the mind on the dropping of the Pratyaya after previous practice is the other (i.e. Asamprajñata Samãdhi).
  19. Of those who are Videhas and Prakrtilayas birth is the cause.
  20. (In the case) of others (Upaya-Pratyaya Yogis) it is preceded by faith, energy, memory and high intelligence necessary for Samãdhi.
  21. It (Samãdhi) is nearest to those: whose desire (for Samãdhi) is intensely strong.
  22. A further differentiation (arises) by reason of the mild, medium and intense (nature of means employed).
  23. Or by self-surrender to God.
  24. Isvara is a particular Purusa who is untouched by the afflictions of life, actions and the results and impressions produced by these actions.
  25. In Him is the highest limit of Omniscience.
  26. Being unconditioned by time He is Teacher even of the Ancients.
  27. His designator is ‘Om’.
  28. Its constant repetition and meditation on its meaning.
  29. From it (result) the disappearance of obstacles and turning inward of consciousness.
  30. Disease, languor, doubt, carelessness, laziness, wordly-mindedness, delusion, non-achievement of a stage, instability, these (nine) cause the distraction of the mind and they are the obstacles.
  31. (Mental) pain, despair, nervousness and hard breathing are the symptoms of a distracted condition of the mind.
  32. For removing these obstacles there (should be) constant practice of one truth or principle.
  33. The mind becomes clarified by cultivating attitudes of friendliness, compassion, gladness and indifference, respectively towards happiness, misery, virtue and vice.
  34. Or by the expiration and retention of breath.
  35. Coming into activity of (higher) senses also becomes helpful in establishing steadiness of the mind.
  36. Also (through) serene or luminous (states experienced within).
  37. Also the mind fixed on those who are free from attachment (acquires steadiness).
  38. Also (the mind) depending upon the knowledge derived form dreams or dreamless sleep (will acquire steadiness).
  39. Or by meditation as desired.
  40. His mastery extends from the finest atom to the greatest infinity.
  41. In the case of one whose Citta-Vrttis have been almost annihilated, fusion or entire absorption in one another, of the cogniser, cognition and cognized is brought about as in the case of a transparent jewel (resting on a coloured surface).
  42. Savitarka Samãdhi is that in which knowledge based only on words, real knowledge and ordinary knowledge based on sense perception or reasoning are present in a mixed state and the mind alternates between them.
  43. On the clarification of memory, when the mind loses its essential nature (subjectivity), as it were, and the real knowledge of the object alone shines (through the mind) Nirvitarka Samãdhi is attained.
  44. By this (what has been said in the two previous (Sutras) Samãdhis of Savicãra, Nirvicãra and subtler stages have also been explained.
  45. The province of Samãdhi concerned with subtle objects extends up to the Alinga stage of the Gunas.
  46. They (stages corresponding to subtle objects) constitute only Samãdhi with ‘seed’.
  47. On attaining the utmost purity of the Nirvicãra stage (of Samãdhi) there is the dawning of the spiritual light.
  48. There, the consciousness is Truth-and-Right-bearing.
  49. The knowledge based on inference or testimony is different from direct knowledge obtained in the higher states of consciousness (I-48) because it is confined to a particular object (or aspect).
  50. The impression produced by it (Sabija Samãdhi) stands in the way of other impressions.
  51. On suppression of even that owing to suppression of all (modifications of the mind) ‘Seedless’ Samãdhi (is attained).