Patanjali’s Sutras

Written by the mysterious sage Patanjali, the Yoga Sutras bring together the wisdom of previously existing Yoga sacred texts, like the Upanishads and the Bhagavad Gita, presenting it in a precise and organised form.
The sutras summarise the process and tools for self-understanding in a string of 195 aphorisms or “wisdoms” about the yogic lifestyle grouped in four chapters.
Each edition of Yogagenda includes a whole Chapter of Patanjali’s Yoga Sutra in Sanskrit -one sutra each week.

Please go to the links below to see the English translation.

Patanjali's Sutras
  • The KAIVALYA PADA, which discusses the individual and the cosmic mind. To be published in Yogagenda 2016.

    The KAIVALYA PADA discusses the individual and the cosmic mind describing the path to liberation from Sansara. This chapter contains only 34 sutras.

    Below you can read Swami Satchidananda’s translation into English. To learn more about his life and work, please visit Permission to reproduce has been kindly granted by Integral Yoga Publications.

    • Sutra VI.1 Siddhis are born of practices performed in previous births, or by herbs, mantra repetition, asceticism, or by samadhi.
    • Sutra VI.2 The transformation of one species into another is brought about by the in flow of nature.
    • Sutra VI.3 Incidental events do not directly cause natural evolution; they just remove the obstacles as a farmer [removes the obstacles in a water course running to his field].
    • SutraVI.4 A Yogi’s egoity alone is the cause of [other artificially] created minds.
    • Sutra VI.5 Although the functions in the many created minds may differ, the original mind-stuff of the Yogi is the director of them all.
    • Sutra VI.6 Only the minds born of meditation [the artificially created ones] are free from karmic impressions.
    • Sutra VI.7 The actions of the Yogi are neither white [good] nor black [bad]; but the actions of others are of three kinds: good, bad and mixed.
    • Sutra VI.8 Of these [actions], only those vasanas (subconscious impressions) for which there are favorable conditions for producing their fruits will manifest in a particular birth.
    • Sutra VI.9 Although desires are separated from their fulfilments by class, space and time, they have an uninterrupted relationship because the impressions [of desires] and memories of them are identical.
    • Sutra VI.10 Since the desire to live is eternal, impressions are also beginningless.
    • Sutra VI.11 The impressions being held together by cause, effect, basis and support, they disappear with the disappearance of these four.
    • Sutra VI.12 The past and future exist in the real form of objects which manifest due to the differences in the conditions of their characteristics.
    • Sutra VI.13 Whether manifested or subtle, these characteristics belong to the nature of the gunas.
    • Sutra VI.14 The reality of things is due to the uniformity of the gunas’ transformations.
    • Sutra VI.15 Due to the differences in various minds, perception of even the same object may vary.
    • Sutra VI.16 Nor does an object’s existence depend upon a single mind, for if it did, what would become of that object when that mind did not perceive it?
    • Sutra VI.17 An object is known or unknown dependent on whether or not the mind gets coloured by it.
    • Sutra VI.18 Due to His changelessness, changes in the mind-stuff are always known to the Purusha, who is its Lord.
    • Sutra VI.19 The mind-stuff is not self-luminous because it is an object of perception b the Purusha.
    • Sutra IVI.20 The mind-stuff cannot perceive both subject and object simultaneously [which proves it is not self-luminous]
    • Sutra VI.21 If the perception of one mind by another mind be postulated, we would have to assume an endless number of them and the result would be confusion of memory.
    • SutraVI.22 The consciousness of Purusha is unchangeable; by getting the reflection of it, the mind-stuff becomes conscious of the Self.
    • Sutra VI.23 The mind-stuff, when colored by both Seer and seen, understand everything.
    • Sutra VI.24 Though having countless desires, the mind-stuff exists for the sake of another [the Purusha] because it can act only in association with It.
    • Sutra VI.25 To one who sees the distinction between the mind and the Atman, thoughts of mind as the Atman cease forever.
    • Sutra VI.26 Then the mind-stuff is inclined toward discrimination and gravitates toward Absoluteness.
    • Sutra VI.27 In between, distracting thoughts may arise due to past impressions.
    • Sutra VI.28 They can be removed, as in the case of the obstacles explained before [See Chapter II, Sutras 1, 2, 10, 11 and 26].
    • SutraVI.29 He who, due to his perfect discrimination, is totally disinterested even in the highest rewards remains in the constant discriminative discernment, which is called dharmamegha (cloud of dharma) samadhi. [Note: The meaning of dharma includes virtue, justice, law, duty, morality, religion, religious merit, and steadfast decree].
    • Sutra VI.30 From that samadhi all afflictions and karmas cease.
    • SutraVI.31 Then all the coverings and impurities of knowledge are totally removed. Because of the infinity of this knowledge, what remains to be known is almost nothing.
    • Sutra VI.32 Then the gunas terminate their sequence of transformations because they have fulfilled their purpose.
    • Sutra VI.33 The sequence [referred to above] means an uninterrupted succession of moments which can be recognized at the end of their transformations.
    • Sutra VI.34 Thus, the supreme state of Independence manifests while the gunas reabsorb themselves into Prakriti, having no more purpose to serve the Purusha. Or, to look from another angle, the power to pure consciousness settles in its own pure nature.
  • The VIBHOOTI PADA, which describres psychic powers. Published in Yogagenda 2014.
    The VIBHOOTI PADA describes the capacity of the mind to liberate ourselves from distraction, outlining both distractions and siddhis or psychic powers.

    Below you can read Swami Satchidananda’s translation into English. To learn more about his life and work, please visit Permission to reproduce has been kindly granted by Integral Yoga Publications.

    • Sutra III.1 Dharana is the binding of the mind to one place, object or idea.
    • Sutra III.2 Dhyana is the continuous flow of cognition toward that object.
    • Sutra III.3 Samadhi is the same meditation when there is the shining of the object alone, as if devoid of form.
    • Sutra III.4 The practice of these three (dharana, dhyana and samadhi) upon one object is called samyama.
    • Sutra III.5 By the mastering of samyama comes the light of knowledge.
    • Sutra III.6 Its practice is to be accomplished in stages.
    • Sutra III.7 These three (dharana, dhyana and samadhi) are more internal than the preceding five limbs.
    • Sutra III.8 Even these three are external to the seedless samadhi.
    • Sutra III.9 The impressions which normally arise are made to disappear by the appearance of suppressive efforts, which in turn create new mental modifications. The moment of conjunction of mind and new modifications is noridha parinama.
    • Sutra III.10 The flow of nirodha parinama becomes steady through habit.
    • Sutra III.11 When there is a decline in distractedness and appearance of one-pointedness, then comes samadhi parinamah (development of samadhi).
    • Sutra III.12 Then again, when the subsiding past and rising present images are identical, there is ekagrata parinama (one-pointedness).
    • Sutra III.13 By this (what has been said in the preceding three Sutras), the transformations of the visible characteristics, time factors and conditions of elements and senses are also described.
    • Sutra III.14 In the substratum (Prakriti) that by nature goes through latent, uprising and unmanifested phases.
    • Sutra III.15 The succession of these different phases is the cause of the differences in stages of evolution.
    • Sutra III.16 By practicing samyama on the three stages of evolution comes knowledge of past and future.
    • Sutra III.17 A word, its meaning, and the idea behind it are normally confused because of superimposition upon one another. By samyama on the word (or sound) produced by any being, knowledge of its meaning is obtained.
    • Sutra III.18 By direct perception, through samyama, of one’s mental impressions, knowledge of past births is obtained.
    • Sutra III.19 By samyama on the distinguishing signs of others’ bodies, knowledge of their mental images is obtained.
    • Sutra III.20 But this does not include the support in the person’s mind (such as the motive behind the thought, etc.), as that is not the object of the samyama.
    • Sutra III.21 By samyama on the form of one’s body, (and by) checking the power of perception by intercepting light from the eyes of the observer, the body becomes invisible.
    • Sutra III.22 In the same way, the disappearance of sound (touch, taste, smell, etc.) is explained.
    • Sutra III.23 Karmas are of two kinds: quickly manifesting and slowly manifesting. By samyama o them, or on the portents of death, the knowledge of the time of death is obtained.
    • Sutra III.24 By samyama on friendliness and other such qualities, the power to transmit them is obtained.
    • Sutra III.25 By samyama o the strength of elephants and other such animals, their strength is obtained.
    • Sutra III.26 By samyama on the Light within, the knowledge of the subtle, hidden and remote is obtained. (Note: subtle as atoms, hidden as treasure, remote as far distant lands.)
    • Sutra III.27 By samyama on the sun, knowledge of the entire solar system is obtained.
    • Sutra III.28 By samyama on the moon comes knowledge of the stars’ arrangement.
    • Sutra III.29 By samyama on the pole star comes knowledge of the stars’ movements.
    • Sutra III.30 By samyama on the navel plexus, knowledge of the body’s constitution is obtained.
    • Sutra III.31 By samyama on the pit of the throat, cessation of hunger and thirst is achived.
    • Sutra III.32 By samyama on the kurma nadi (a subtle tortoise-shaped tube located below the throat), motionlessness in the meditative posture is achieved.
    • Sutra III.33 By samyama on the light at the crown of the head (sahasrara chakra), visions of masters and adepts are obtained.
    • Sutra III.34 Or, in the knowledge that dawns by spontaneous enlightenment (through a life of purity), all the powers come by themselves.
    • Sutra III.35 By samyama on the heart, the knowledge of the mind-stuff is obtained.
    • Sutra III.36 The intellect and the Purusha (or Atman) are totally different, the intellect existing for the sake of the Purusha, while the Purusha exists for its own sake. Not distinguishing this is the cause of all experiences; and by samyama on the distinction, knowledge of the Purusha is gained.
    • Sutra III.37 From this knowledge arises superphysical hearing, touching, seeing, tasting and smelling through spontaneous intuition.
    • Sutra III.38 These (superphysical senses) are obstacles to (nirbija) samadhi but are siddhis (powers or accomplishments) in the worldly pursuits.
    • Sutra III.39 By loosening of the cause (of the bondage of mind to body) and by knowledge of the procedure of the mind-stuff’s functioning, entering another’s body is accomplished.
    • Sutra III.40 By mastery over the udana nerve current (the upward vital air) one accomplishes levitation over water, swamps, thorns, etc. and can leave the body at will.
    • Sutra III.41 By mastery over the samana nerve current (the equalizing vital air) comes radiance to surround the body.
    • Sutra III.42 By samyama on the relationship between ear and ether, supernormal hearing becomes possible.
    • Sutra III.43 By samyama on the relationship between the body and ether, lightness of cotton fiber is attained, and thus traveling through the ether becomes possible.
    • Sutra III.44 By samyama on thought waves unidentified by and external to the body (maha-videha, or the great bodilessness), the veil over the light of the Self is destroyed.
    • Sutra III.45 By samyama on the gross and the subtle elements and on their essential nature, correlations and purpose, mastery over them is gained.
    • Sutra III.46 From that comes attainment of anima and other siddhis, bodily perfection and the non-obstruction of bodily functions by the influence of the elements. (Note: the eight major siddhis alluded to here are: anima (to become very small); mahima (to become very big); laghima (very light); garima (heavy); prapti (to reach anywhere); prakamya (to achieve all one’s desires); isatva (ability to create anything); vaistva (ability to command and control everything).
    • Sutra III.47 Beauty, grace, strength, and adamantine hardness constitute bodily perfection.
    • Sutra III.48 By samyama on the power of perception and on the essential nature, correlation with the ego sense and purpose of the sense organs, mastery over them is gained.
    • Sutra III.49 From that, the body gains the power to move as fast as the mind, ability to function without the aid of the sense organs, and complete mastery over the primary cause (Prakriti).
    • Sutra III.50 By recognition of the distinction between sattva (the pure reflective nature) and the Self, supremacy over all states and forms of existence (omnipotence) is gained as is omniscience.
    • Sutra III.51 By non-attachment even to that (all these siddhis), the seed of bondage is destroyed and thus follows Kaivalya (Independence).
    • Sutra III.52 The Yogi should neither accept nor smile with pride at the admiration of even the celestial beings, as there is the possibility of this getting caught again in the undesirable.
    • Sutra III.53 By samyama on single moments in sequence comes discriminative knowledge.
    • Sutra III.54 Thus, the indistinguishable differences between objects that are alike in species, characteristic marks and positions become distinguishable.
    • Sutra III.55 The discriminative knowledge that simultaneously comprehends all objects in all conditions is the intuitive knowledge which brings liberation.
    • Sutra III.56 When the tranquil mind attains purity equal to that of the Self, there is Absoluteness.
  • The SADHANA PADA, which outlines the practice of Yoga. Published in Yogagenda 2013.

    The SADHANA PADA presents the qualities necessary to change or shift the mind from distraction to attention. The article on PATANJALI’S EIGHT LIMB PATH OF YOGA in the printed edition of Yogagenda 2013 gives more background about this life-affirming system included in this chapter.

    Below you can read Swami Satchidananda’s translation into English. To learn more about his life and work, please visit Permission to reproduce has been kindly granted by Integral Yoga Publications.

    • Sutra II.1 Accepting pain as help for purification, study of spiritual books and surrender to the Supreme Being constitute Yoga practice.
    • Sutra II.2 They help us minimize obstacles and attain samadhi.
    • Sutra II.3 Ignorance, egoism, attachment, hatred and clinging to bodily life are the five obstacles.
    • Sutra II.4 Ignorance is the field for the others mentioned after it, whether they be dormant, feeble, intercepted or sustained.
    • Sutra II.5 Ignorance is regarding the impermanent as permanent, the impure as pure, the painful as pleasant and the non-Self as the Self.
    • Sutra II.6 Egoism is the identification, as it were, of the power of the Seer (Purusa) with that of the instrument of seeing.
    • Sutra II.7 Attachment is that which follows identification with pleasurable experiences.
    • Sutra II.8 Aversion is that which follows identification with painful experiences.
    • Sutra II.9 Clinging to life, flowing by its own potency (due to past experience), exists even in the wise.
    • Sutra II.10 In subtle form, these obstacles can be destroyed by resolving them back into their primal cause (the ego).
    • Sutra II.11 In the active state, they can be destroyed by meditation.
    • Sutra II.12 The womb of karmas (actions and reactions) has its root in these obstacles, and the karmas bring experiences in the seen (present) or in the unseen (future) births.
    • Sutra II.13 With the existence of the root, there will be fruits also: namely, the births of different species of life, their life spans and experiences.
    • Sutra II.14 The karmas bear fruits of pleasure and pain caused by merit and demerit.
    • Sutra II.15 To one of discrimination, everything is painful indeed, due to its consequences: the anxiety and fear over losing what is gained; the resulting impressions left in the mind to create renewed cravings; and the constant conflict among the three gunas, which control the mind.
    • Sutra II.16 Pain that has not yet come is avoidable.
    • Sutra II.17 The cause of that avoidable pain is the union of the Seer (Purusa) and the Seen (Prakti or Nature).
    • Sutra II.18 The seen is of the nature of the gunas: illumination, activity and inertia; and consists of the elements and sense organs, whose purpose is to provide both experiences and liberation to the Purusa.
    • Sutra II.19 The stages of the gunas are specific, non-specific, defined and undefinable.
    • Sutra II.20 The Seer is nothing but the power of seeing which, although pure, appears to see through the mind.
    • Sutra II.21 The seen exists only for the sake of the Seer.
    • Sutra II.22 Although destroyed for one who has attained liberation, it [the seen] still exists for others, being common to them.
    • Sutra II.23 The union of the Owner (Purusa) and Owned (Prakrti) causes the recognition of the nature and powers of them both.
    • Sutra II.24 The cause of this union is ignorance.
    • Sutra II.25 Without this ignorance, no such union occurs. This is independence of the Seer.
    • Sutra II.26 Uninterrupted discriminative discernment is the method for its removal.
    • Sutra II.27 One’s wisdom in the final stage is sevenfold [One experiences the end of 1 ) the desire to know anything more; 2) the desire to stay away from anything; 3) the desire to gain anything new; 4) the desire to do anything; 5) sorrow; 6) fear; 7) delusion.]
    • Sutra II.28 By the practice of the limbs of Yoga, the impurities dwindle away and there dawns the light of wisdom, leading to discriminative discernment.
    • Sutra II.29 From The eight limbs of Yoga are:

    > Yama (abstinence)

    > Niyama (observance)

    > Asana (posture practice)

    > Pranayama (breath control)

    > Pratyahara (sense withdrawal)

    > Dharana (concentration)

    > Dhyana (meditation)

    > Samadhi (contemplation, absorption, superconscious state).

    • Sutra II.30 Yama consists of non-violence, truthfulness, non-stealing, continence and non-greed.
    • Sutra II.31 These great vows are universal, not limited by class, place, time or circumstance.
    • Sutra II.32 Niyama consists of purity, contentment, accepting but not causing pain, study of spiritual books and worship of God [self-surrender].
    • Sutra II.33 When disturbed by negative thoughts, opposite [possitive] ones should be thought of This is pratipaksa bhavana.
    • Sutra II.34 When negative thoughts or acts such as violence, etc. are done, cause to be done or even approved of – whether incited by greed, anger or infatuation – whether indulged in with mild, medium or extreme intensity, they are based on ignorance and bring certain pain. Reflecting upon this is also pratipaksa bhavana.
    • Sutra II.35 In the presence of one firmly established in non-violence, all hostilities cease.
    • Sutra II.36 To one established in truthfulness, actions and their results become subservient.
    • Sutra II.37 To one established in non-stealing, all wealth comes.
    • Sutra II.38 By one established in continence, vigor is gained.
    • Sutra II.39 When non-greed is confirmed, a thorough illumination of the how and why of one’s birth comes.
    • Sutra II.40 By purification arises disgust for one’s own body and for contact with other bodies. [Editor’s Note; this sutra should be understood in the light of a particular stage of discrimination on the part of a spiritual aspirant, where, for the sake of the higher goal, one develops a natural disinterest in the body and in intercourse with other bodies. However, it should be remembered that this “disgust” is not the same as aversion and that, as all the sages and scriptures have said, it is only in the human birth that a soul can attain spiritual realization. With realization, comes the perception that the body is the temple of the Divine Consciousness and is, in fact, nothing but that same Divine Consciousness.]
    • Sutra II.41 Moreover, one gains purity of sattva, cheerfulness of mind, onepointedness, mastery over the senses and fitness for Self-realization.
    • Sutra II.42 By contentment, supreme joy is gained.
    • Sutra II.43 By austerity, impurities of body and senses are destroyed and occult powers gained.
    • Sutra II.44 By study of spiritual books comes communion with one’s chosen deity.
    • Sutra II.45 By total surrender to God, samadhi is attained.
    • Sutra II.46 Asana is a steady, comfortable posture.
    • Sutra II.47 By lessening the natural tendency of restlessness and by meditating on the infinite, posture is mastered.
    • Sutra II.48 Thereafter, one is not disturbed by the dualities.
    • Sutra II.49 That [firm posture] being acquired, the movements of inhalation and exhalation should be controlled. That is pranayama.
    • Sutra II.50 The modifications of the life-breath are either external, internal or stationary. They are to be regulated by space, time and a number and are either long or short.
    • Sutra II.51 There is a fourth kind of pranayama that occurs during concentration on an internal or external object.
    • Sutra II.52 As its result, the veil over the inner Light is destroyed.
    • Sutra II.53 And the mind becomes fit for concentration.
    • Sutra II.54 When the senses withdraw themselves from the objects and imitate, as it were, the nature of the mind-stuff, this is pratyaharah.
    • Sutra II.55 The follows supreme mastery over the senses.
  • The SAMADHI PADA, which defines Yoga and the states of consciousness. Published in Yogagenda 2012.

    The SAMADHI PADA outlines the path to Samadhi (ecstasy or pure awareness) and describes the obstacles and challenges on the path. The article on SACRED TEXTS in the printed edition of Yogagenda 2012 gives more historical background about the Yoga Sutras of Patanjali.

    Below you can read Swami Satchidananda’s translation into English. Permission to reproduce has been kindly granted by Integral Yoga Publications. Swami Satchidananda is considered one the most influential spiritual teachers of our time and a key figure in spreading the teachings of Yoga in the West. To learn more about his life and work, please visit

    Front cover for Yoga Sutras of Patanjali

    “Sri Swamiji recommended that readers make note of those sutras that seem particularly meaningful to their individual lives and memorize them. The words will often come back to mind throughout one’s daily activities and serve as an aid in maintaining peace of mind under all circumstances”.

    Click on the image for more information about the book. It includes commentaries on each sutra based on informal expositions of the Yoga master to his students in true sutra explanation or teaching tradition.


    • Sutra I.1 Now the exposition of Yoga is being made.
    • Sutra I.2 The restraint of the modification of the mind-stuff is Yoga.
    • Sutra I.3 The Seer [Self] abides in His/Her own nature.
    • Sutra I.4 At other times [the Self appears to] assume the forms of the mental modifications.
    • Sutra I.5 There are five kinds of mental modifications which are either painful or painless.
    • Sutra I.6 They are right knowledge, misconception, verbal delusion, sleep and memory.
    • Sutra I.7 The sources of right knowledge are direct perception, inference and scriptural testimony.
    • Sutra I.8 Misconception occurs when knowledge of something is not based upon its true form.
    • Sutra I.9 An image that arises on hearing mere words without any reality [as its basis] is verbal delusion.
    • Sutra I.10 That mental condition supported by cognition of nothingness is sleep.
    • Sutra I.11 When a mental modification of an object previously experienced and not forgotten comes back to consciousness, that is memory.
    • Sutra I.12 These mental modifications are restrained by practice and non-attachment.
    • Sutra I.13 Of these two, effort toward steadiness of mind is practice.
    • Sutra I.14 Practice becomes firmly grounded when well attended to for a long time, without break and in all earnestness.
    • Sutra I.15 The consciousness of self-mastery in one who is free from craving for objects seen or heard about is non-attachment.
    • Sutra I.16 When there is non-thirst for even the gunas (constituents of Nature) due to realization of the Purusha (true Self), that is supreme non-attachment.
    • Sutra I.17 Samprajnata samadhi (distinguished contemplation) is accompanied by reasoning, reflecting, rejoicing and pure I-am-ness.
    • Sutra I.18 By the firmly convinced practice of the complete cessation of the mental modifications, the impressions only remain. This is the other Samadhi [asamprajnata or non-distinguished].
    • Sutra I.19 Those who merely leave their physical bodies and attain the state of celestial deities, or those who get merged with Nature, have rebirth.
    • Sutra I.20 To the others, this asamprajnata samadhi could come through faith, strength, memory, contemplation or discernment.
    • Sutra I.21 To the keen and intent practitioner this [samadhi] comes very quickly.
    • Sutra I.22 The time necessary for success further depends on whether the practice is mild, medium or intense.
    • Sutra I.23 Or [samadhi is attained] by devotion with total dedication to God [Isvara].
    • Sutra I.24 Isvara is the supreme Purusha, unaffected by any afflictions, actions, fruits of actions or by any inner impressions of desires.
    • Sutra I.25 In Isvara is the complete manifestation of the seed of omniscience.
    • Sutra I.26 Unconditioned by time, Isvara is the teacher of even the most ancient teachers.
    • Sutra I.27 The word expressive of Isvara is the mystic sound OM.
    • Sutra I.28 To repeat it with reflection upon its meaning is an aid.
    • Sutra I.29 From this practice all the obstacles disappear and simultaneously dawns knowledge of the inner Self.
    • Sutra I.30 Disease, dullness, doubt, carelessness, laziness, sensuality, false perception, failure to reach firm ground and slipping from the ground gained –these distractions of the mind-stuff are the obstacles.
    • Sutra I.31 Accompaniments to the mental distractions include distress, despair, trembling of the body, and disturbed breathing.
    • Sutra I.32 The practice of concentration on a single subject [or the use of one technique] is the best way to prevent the obstacles and their accompaniments.
    • Sutra I.33 By cultivating attitudes of friendliness toward the happy, compassion for the unhappy, delight in the virtuous, and disregard toward the wicked, the mind-stuff retains its undisturbed calmness.
    • Sutra I.34 Or that calm is retained by the controlled exhalation or retention of the breath.
    • Sutra I.35 Or the concentration on subtle sense perceptions can cause steadiness of mind.
    • Sutra I.36 Or by concentrating on the supreme, ever-blissful Light within.
    • Sutra I.37 Or by concentrating on a great soul’s mind which is totally freed from attachment to sense objects.
    • Sutra I.38 Or by concentrating on an experience had during dream or deep sleep.
    • Sutra I.39 Or by meditating on anything once chooses that is elevating.
    • Sutra I.40 Gradually, one’s mastery in concentration extends from the primal atom to the greatest magnitude.
    • Sutra I.41 Just as the natural pure crystal assumes shapes and colors of objects placed near it, so the Yogi’s mind, with its totally weakened modifications, becomes clear and balanced and attains the estate devoid of differentiation between knower, knowable and knowledge. This culmination of meditation is Samadhi.
    • Sutra I.42 The Samadhi in which name, form and knowledge of them is mixed is called savitarka Samadhi, or Samadhi with deliberation.
    • Sutra I.43 When the memory is well purified, the knowledge of the object of concentration shines alone, devoid of the distinction of name and quality.
    • Sutra I.44 In the same way, savichara (reflective) and nirvichara (super or non-reflective) samadhis, which are practiced upon subtle objects, are explained.
    • Sutra I.45 The subtlety of possible objects of concentration ends only at the indefinable.
    • Sutra I.46 All these samadhis are sabija (with seed), which could bring one back into bondage or mental disturbance.
    • Sutra I.47 In the purity of nirvichara samadhi, the supreme Self shines.
    • Sutra I.48 This is ritambhara prajna, or the absolute true consciousness.
    • Sutra I.49 This special truth is totally different from knowledge gained by hearing, study of scripture or inference.
    • Sutra I.50 This impression produced by this samadhi wipes out all other impressions.
    • Sutra I.51 When even this impression is wiped out, every impression is totally wiped out and there is nirbija [seedless] samadhi.