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RAJA
YOGA
*

The aphorisms of Patanjali


 Literal translation
 (Phonetic - Devanagari script & Lexicon)








Samadhi Pada
_

Concentration or Absorption
_


   
1. atha yoga-anuśāsanam

Now begins the instruction of Yoga.		 अथ योगानुशासनम्
* atha = now.
* yoga = unity, oneness.
* anuśāsanam = (from anuśāsana) introduction to the experience; lit: instruction
2. yogaś-citta-vṛtti-nirodhaḥ

Yoga controls the mental modifications of the mental domain. 		योगश्चित्तवृत्तिनिरोधः
* yogaḥ = yoga
* citta = the fine material out of which the mind has been manufactured. Mutable mental domain. Consciousness, self-consciousness, ego & intellect.
* vṛtti = thought-wave; mental modification; mental whirlpool; a ripple in the citta, distorting the clarity of view.
* nirodhaḥ = (from nirodha) to find tranquility; to control
3. tadā draṣṭuḥ svarūpe-'vasthānam

 Then, the true self recognizes his true essence.		 तदा द्रष्टुः स्वरूपेऽवस्थानम्
* tadā =  then
* draṣṭuḥ =  the true self
* svarūpe =  in its own form; true essence; true being. (from sva = their own  & rūpa = form)
* avasthānam = (from avasthāna) rest in; recognize.
4. vṛtti sārūpyam-itaratra

Otherwise, (if there is no control, the self) is similar with the modifications.		 वृत्ति सारूप्यमितरत्र
- vṛtti = waves; changes; thought waves; lack of clarity
sā = similar
rūpyam = form
sārūpyam = (from sārūpya) similar form, as opposed to proprietary form of svaruupa.
itaratra = in other states, otherwise (from itara = different, otherwise).
5. vṛttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ

Modifications are five-fold; painful and not painful:		 वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः
* vṛttayaḥ = (from vṛtti) waves; lack of clarity; thought waves; modifications; misconceptions.
* pañcatayyaḥ = (from pañcatayya) five-fold, of a five-fold nature
* kliṣṭa = burdensome, painful, disagreeable, unpleasant
* akliṣṭaḥ = (from akliṣṭa) carefree, unencumbered, painless, agreeable, pleasant.
6. pramāṇa viparyaya vikalpa nidrā smṛtayaḥ

Accurate knowledge, false knowledge, illusion, sleep, and  memory.		 प्रमाण विपर्यय विकल्प निद्रा स्मृतयः
* pramāṇa = insight; accurate perception; accurate knowledge
* viparyaya = error; false perception; false knowledge
* vikalpa = imagining; illusion; mental construct.
* nidrā = sleep; deep sleep
* smṛti = recollections; memory
7. pratyakṣa-anumāna-āgamāḥ pramāṇāni

Direct perception, inference, reliable sources, are accurate knowledge.		 प्रत्यक्षानुमानागमाः प्रमाणानि
* pratyakṣā = that which is right in front of our eyes; that which is directly seen or perceived.
* anumāna = that which comes from the intellect (manas); a conclusion that is reached. Inference.
* āgamaḥ = (from āgama) legacy; learning from reliable sources; testimony; pronouncements by others; documentary knowledge
* pramāṇāni = (from pramāṇa) insight; accurate perception; accurate knowledge.
8. viparyayo mithyā-jñānam-atadrūpa pratiṣṭham

False perception is false insight not rooted in nature.

 विपर्ययो मिथ्याज्ञानमतद्रूप प्रतिष्ठम्
* viparyaya = error; false perception; false knowledge.
* mithyā = false; misleading.
* jñānam = (from jñāna) knowledge; insight; idea; concept, notion.
* atadrūpa = different form  (from a = not & tad = that; which; whose & rūpa = form; nature).
* pratiṣṭham = (from pratiṣṭhā) rooted, compatible.
9. śabda-jñāna-anupātī vastu-śūnyo vikalpaḥ

Illusion is consequent upon word knowledge devoid of reality.		 शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः
* śabda = word
* jñāna = knowledge.
* anupātī = consequent upon; real.
* vastu = reality; object; thing; entity.
* śūnya = devoid; empty; unrelated.
* vikalpaḥ = (from vikalpa) imagining, fancy, illusion, semantic confusion.
10. abhāva-pratyaya-ālambanā tamo-vṛttir-nidra

The inertia of the mental modification that is sleep, is based on the impression of voidness.		 अभावप्रत्ययालम्बना तमोवृत्तिर्निद्र
* abhāva = absence; non-presence; lack, voidness, negation.
* pratyaya = impressions; that which is in the mind; opacity of chitta, i.e. impressions in chitta via vrittis.
* ālambana = support, basis, interrelationship, based on.
* tamo = inertia. Tamas is one of the three gunas.
* vṛtti = lack of clarity; waves; thought waves, mental modification.
* nidrā = sleep; deep sleep.
11. anu-bhūta-viṣaya-asaṁpramoṣaḥ smṛtiḥ

Memory is incomplete removal from past experience.		 अनुभूतविषयासंप्रमोषः स्मृतिः
* anu = from.
* bhūta = that which has been experienced; the past.
* viṣaya = entity; situation; experience.
* asaṁ = ( from āsa) incomplete (from a = not & saṁ = fully, completely).
* pramoṣaḥ = (from pramoṣa) rob; remove; eliminate; obscure.
* smṛtiḥ = (from smṛti) memory; recollections.
12. abhyāsa-vairāgya-ābhyāṁ tan-nirodhaḥ

Both practice and indifference control these (modifications).		 अभ्यासवैराग्याभ्यां तन्निरोधः
* abhyāsa = assiduousness; cheerfulness; practice.
* vairāgya = imperturbability; indifference.
* ābhyāṁ = both.
* tan = this.
* nirodha = tranquility; control.
13. tatra sthitau yatno-'bhyāsaḥ

In that respect, continuously practice assiduousness (concentration).		 तत्र स्थितौ यत्नोऽभ्यासः
* tatra = here; there; so that, in that respect, in order to.
* sthitau = resolutely; continuously; constantly.
* yatna = effort; practice.
* abhyāsaḥ = (from abhyāsa) assiduousness.
14. sa tu dīrghakāla nairantarya satkāra-ādara-āsevito dṛḍhabhūmiḥ

The same, in fact, for a sound foundation, is a serious and respectful continuous practice, over an extended period of time.		 स तु दीर्घकाल नैरन्तर्य सत्कारादरासेवितो दृढभूमिः
* sa = the same.
* tu = in fact; in any case.
* dīrgha = long.
* kāla = time.
* nairantarya = continuous; uninterrupted.
* satkāra = seriousness; care.
* ādara = respect; consideration for others.
* āsevito = (āsevita) practiced; followed; continued.
* dṛḍha = sound; well founded.
* bhūmiḥ = (from bhūmi) basis; foundation; earth.
15. dṛṣṭa-anuśravika-viṣaya-vitṛṣṇasya vaśīkāra-saṁjṇā vairāgyam

Indifference (non-attachment) is the consciousness of he who lacks desire of objects, seen or heard.		 दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्णा वैराग्यम्
* dṛṣṭa = seen; visible.
* ānuśravika = heard of from others.
* viṣaya = entity; object; thing.
* vitṛṣṇasya = he who lacks desire [vitṛṣna = lack of thirst - (from tṛṣṇa = desire; thirst )].
* vaśikāra = balance; the same.
* saṁjñā = consciously.
* vairāgyam = (from vairāgya) imperturbability; indifference; non-attachment.
16. tatparaṁ puruṣa-khyāteḥ guṇa-vaitṛṣṇyam

That highest state of non-attachment to the three substances of nature, gives evidence of the true self. 		 तत्परं पुरुषख्यातेः गुणवैतृष्ण्यम्
* tat = that; which; whose.
* paraṁ = highest.
* puruṣa = Spirit, the true self; the immutable self; literally: inhabitant.
* khyāti = understanding; manifestation, evidence; consciousness; experience.
* guṇa = the three substances of nature. Sattva, Rajas, and Tamas.
* vaitṛṣṇyam = (from vaitṛṣṇya) state of non-thirst, non-attachment.
17. vitarka-vicāra-ānanda-asmitā-rupa-anugamāt-saṁprajñātaḥ

Accurate knowledge results from these steps: thoughts, concentration, bliss, and feeling of oneness.		 वितर्कविचारानन्दास्मितारुपानुगमात्संप्रज्ञातः
* vitarka = divination; opinion; thoughts.
* vicāra = experience; concentration; reflection.
* ānanda = happiness; joy; bliss.
* asmitā = feeling of oneness; sense of self.
* rūpa = form; nature.
(asmitā-rūpa = feeling of oneness with nature and with one’s own form.)
* anugamāt = resulting from these steps.
* saṁprajñāta = (from saṁprajñāta) Right, absolute, accurate knowledge.
18. virāma-pratyaya-abhyāsa-pūrvaḥ saṁskāra-śeṣo-'nyaḥ

Otherwise, it results from assidousness in letting go all mental images of impressions from the past.		 विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः
* virāma = come to rest; cease; let go.
* pratyaya = impression; mental image; that which is in the mind.
* abhyāsa = assidousness; enthusiastic practice.
* pūrvaḥ = (from pūrva) the previous; unmanifested; earlier; past.
* saṁskāra = impressions from the past; our tendencies.
* śeṣa = that which remains.
* anyaḥ = (from anya) the other.
19. bhava-pratyayo videha-prakṛti-layānam

That which is in the mind comes from birth, non-corporeality, or union with nature.		 भवप्रत्ययो विदेहप्रकृतिलयानम्
* bhava = origin; genesis; birth; provenance.
* pratyayaḥ = (from pratyaya) that which is in the mind.
* videha = special body, divine body, non-corporeal.
* prakṛti = nature.
* laya = fusion, union.
* prakṛti-layana = becoming one with nature.
20. śraddhā-vīrya-smṛti samādhi-prajñā-pūrvaka itareṣām

For others, certainty, energy, memory, precedes the knowledge of super-consciousness.		 श्रद्धावीर्यस्मृति समाधिप्रज्ञापूर्वक इतरेषाम्
* śraddhā = trust; certainty; faith; conviction.
* vīrya = determination; energy; force. 
* smṛti = recollections; memory.
* prajñā = divination; knowledge.
* samādhi = goal of yoga; super-consciousness; enlightenment.
* samādhi-prajñā = divination of super-consciousness. 
* pūrvaka = precede. 
* itareṣā = for others.
21. tīvra-saṁvegānām-āsannaḥ

Fervent practice nears it.		 तीव्रसंवेगानामासन्नः
tīvra = ardent, fervent, intensive.
saṁvegāna = practice; exercise; intensity.
āsannaḥ = (āsanna) near; nearness.
22. mṛdu-madhya-adhimātratvāt-tato'pi viśeṣaḥ

It also differs as this practice is light, moderate or intensive.		 मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः
* mṛdum = (from mṛdu) light; gentle.
* madhya = moderate.
* adhimātra = intensive.
* vāt = or.
* tataḥ = this (this practice.)
* api = also; even.
* viśeṣaḥ = (from viśeṣa) level; differentiation.
23. īśvara-praṇidhānād-vā

Or (super-consciousness) comes through devotion to Isvara.		 ईश्वरप्रणिधानाद्वा
* īśvara = God; a personal God; the concept of an ideal being.
* pranidhāna = (abl. sg. n.) devotion.
* vā = (conj.) or; also.
24. kleśa karma vipāka-āśayaiḥ-aparāmṛṣṭaḥ puruṣa-viśeṣa īśvaraḥ
Iśvaraḥ is the special Spirit unaffected by sufferings, or by actions and their consequences, or by the mainsprings of desire.
 क्लेश कर्म विपाकाशयैःपरामृष्टः पुरुषविशेष ईश्वरः
* kleśa = the spiritual aspirant’s obstacles; suffering; cause of suffering.
* karma = actions and effects. 
* vipāka = impact of actions; consequences of actions. 
* āśayaiḥ = residual elements of an action. Mainsprings of new desires.
* aparāmṛṣṭaḥ = unaffected.
* puruṣa = Spirit.
* viśeṣa = special; unusual.
* īśvaraḥ = (īśvara) personal God; concept of an ideal being.
25. tatra niratiśayaṁ sarvajña-bījam

In Him is the highest; the seed of all knowledge.		 तत्र निरतिशयं सर्वज्ञबीजम्
* tatra = there; in Ishvara. 
* nir-atiśayam = (from nir-atiśaya) the highest; the unmatched.
* sarvajña = all knowledge.
* bījam = (from bīja) seed; root; origin; provenance.
26. sa eṣa pūrveṣām-api-guruḥ kālena-anavacchedāt

Unlimited by time, He is the Teacher of even the previous teachers.		 स एष पूर्वेषामपिगुरुः कालेनानवच्छेदात्
* sa = he; each.
* eṣa = this (one).
* pūrveṣām = (from pūrva) the previous ones.
* api = also; even.
* guruḥ = (from guru) teacher; guru. 
* kāla = time.
* anavacchedāt (from anavaccheda)= unlimited; unchanged; unaffected.
27. tasya vācakaḥ praṇavaḥ

Whose word (verbal symbol) always retains its purity.		 तस्य वाचकः प्रणवः
* tasya = whose; being (i.e. ishvaras).
* vācakaḥ = (from vācaka) verbal symbol; word.
* praṇavaḥ = (from praṇava) a symbol that always retains its purity.
28. taj-japaḥ tad-artha-bhāvanam

Whose repetition is the contemplation of its meaning.		 तज्जपः तदर्थभावनम्
* tat = that; whose; being.
* japa = repetition.
* tat = whose; being.
* artha = meaning.
* bhāvanam = (from bhāvana) feeling; devotion; contemplation.
29. tataḥ pratyak-cetana-adhigamo-'py-antarāya-abhavaś-ca

From this becomes manifest the inner true self, and also, the elimination of obstacles.		 ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभवश्च
* tataḥ = (from tata) from this; from this practice
* pratyak = (from pratyac) the inner; the inward
* cetanā = (from cetana) the true self; drashtu
* adhi = (prep)
* gamḥ = (from gam) become manifest; reveal; attain
* api = also
* antarāyaḥ = (from antarāya) obstacle
* abhāvaḥ = (from abhava) absence; disappearance; elimination
* ca = and
 30.  vyādhi styāna saṁśaya pramāda-ālasya-avirati bhrāntidarśana-alabdha-
bhūmikatva-anavasthitatvāni citta-vikṣepāḥ te antarāyāḥ

Illness, mental laziness, doubt, carelessness, sloth, desire, false opinion, lack of determination and inconsistency; these are the lack of clarity of understanding.		 व्याधि स्त्यान संशय प्रमादालस्याविरति भ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपाः ते अन्तरायाः
* vyādhi = illness.
* styāna = apathy; mental laziness; rigidity.
* saṁśaya = doubt; hesitation; indecisiveness.
* pramāda = carelessness; neglect; indifference.
* ālasya = sloth.
* avirati = desire.
* bhrānti-darśana = false opinion. (from bhrānti = error & darśana = opinion.)
* alabdha-bhūmikatva = lack of determination.
* anavasthitatvāni = inconsistency; irresoluteness.
* citta = the fine material out of which the mind has been manufactured. Mutable mental domain. Consciousness, self-consciousness, ego & intellect, understanding.
* vikṣepaḥ = (from vikṣepa) dissipation; lack of clarity; uneasiness.
* te = it; this.
* antarāyaḥ = (from antarāya) obstacle.
31. duḥkha-daurmanasya-aṅgamejayatva-śvāsapraśvāsāḥ vikṣepa sahabhuvaḥ

Pain, mental distress, nervousness, irregular breathing, are the symptoms of dissipation. 		दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासाः विक्षेप सहभुवः
* duḥkha = pain; suffering.
* daurmanasya = melancholy; sadness; depression.
* aṅgam = limb; body.
* ejayatva = uneasiness.
* aṅgamejayatva = nervousness.
* śvāsa-praśvāsaḥ = (from śvāsa-praśvāsa) inhaling and exhaling; agitated. breathing.
* vikṣepa = dissipation; uneasiness; lack of clarity.
* sahabhuvaḥ = (from sahabhuva) symptoms; secondary symptoms.
32. tat-pratiṣedha-artham-eka-tattva-abhyāsaḥ

Whose assiduity in one topic reduces the meaning (of obstacles).		 तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः
* tat = he who; whose.
* pratiṣedh = reduce; diminish.
* artam = meaning.
* eka = one.
* tattva = principal; truth; topic.
* abhyāsaḥ = (from abhyāsa) assiduousness; enthusiastic practice.
33. maitrī karuṇā mudito-pekṣāṇāṁ-sukha-duḥkha puṇya-apuṇya-viṣayāṇāṁ bhāvanātaḥ citta-prasādanam


Clarity of consciousness develops through friendliness, empathy, gladness and indifference; in situations of enjoyment and suffering, success and  failure.		 मैत्री करुणा मुदितोपेक्षाणांसुखदुःख पुण्यापुण्यविषयाणां भावनातः चित्तप्रसादनम्
* maitrī = love; congeniality; friendliness.
* karuṇā = helpfulness; empathy; benevolence.
* mudito = (from muditā) conviviality; cheerfulness; gladness, exuberance.
* upekṣana = (from upekṣ) imperturbability; indifference.
* sukha = happiness; enjoyment.
* duḥkha = painful; suffering.
* puṇya = successful; recompense.
* apuṇya = failure; sin.
* viṣayānam = (viṣayāna) situations.
* bhāvanātaḥ = (bhāvanāta) cultivation; nurturing; development of behaviors.
* citta = mutable mental domain; consciousness.
* prasādanam = (from prasādana) clarity; peace, harmony.
34. pracchardana-vidhāraṇa-ābhyāṁ vā prāṇasya

Or by both exhaling and holding back the breath.		 प्रच्छर्दनविधारणाभ्यां वा प्राणस्य
* pracchardana = exhale; discharge; eject.
* vidhāraṇa = hold in; hold back.
* ābhya = both, and.
* vā = or.
* prāṇasya = breath or prana; vital energy.
35. viṣayavatī vā pravṛtti-rutpannā manasaḥ sthiti nibandhinī
Or from controlled thoughts, out of sensations from objects, that consolidate and bring about steadiness of mind.

 विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थिति निबन्धिनी
* viṣaya = entity; object; thing.
* vatī = impressions; sensation.
* vāt = or, also.
* pravrtti = conscious waves in chitta; controlled thoughts; controlled triggering of citta; concentration.
* utpannā = bring about; arise; come from.
* manasaḥ = (from manas) mind; spirit; understanding.
* sthiti = steadiness.
* nibandhanī = consolidate; aggregate.
36. viśokā vā jyotiṣmatī

Or out of the sorrowless concentration of the inner light.		 विशोका वा ज्योतिष्मती
* viśokā = free of suffering; pain free, sorrowless.
* vāt = or, also.
* jyoti = inner light.
* jyotiṣmatī = concentration of the inner light.
37. vītarāga viṣayam vā cittam

Or out of consciouness that has ceased all attachment to things.		 वीतराग विषयम् वा चित्तम्
* vīta = cease; stop.
* rāga = desire; attachment.
* viṣayam = (from viṣaya) thing.
* vā = or; also.
* cittam = (from citta) mutable mental domain; consciousness.
38. svapna-nidrā jñāna-ālambanam vā

Or out of the knowledge based on a deep sleep dream.		 स्वप्ननिद्रा ज्ञानालम्बनम् वा
 * svapna = dream.
* nidrā = deep sleep.
* jñāna = knowledge.
* ālambana = based on; arise.
* vā = also; or.
39. yathā-abhimata-dhyānād-vā
Or by meditation on how are our attractions.		 यथाभिमतध्यानाद्वा
* yatha = how.
* ābhimata = attraction.
* dhyānād = (from dhyāna) meditation.  
* vā = or; also.
40. paramāṇu parama-mahattva-anto-'sya vaśīkāraḥ

His mastery extends from atom to cosmos.		 परमाणु परममहत्त्वान्तोऽस्य वशीकारः
* parama = smallest; largest; last.
* aṇu = atom.
* mahattva = cosmos; universe. (from maha = large  &  tvānto = thing.)
* antah = extending.
* asya = this.
* vaśīkāraḥ = (from vaśīkāra) control; mastery.
41. kṣīṇa-vṛtter-abhijātasy-eva  maṇer-grahītṛ-grahaṇa-grāhyeṣu
tatstha-tadañjanatā samāpattiḥ

 The mental waves (opacity) being reduced to truly transparent, the perceiver, the perception and the perceived , as a crystal, build upon one another, coloring one another, in a state of absorbption. 


क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः

 * kṣīna = reduced, minimized, emptied.
* vṛttiḥ = (nom. from vṛtti) opacity; thought waves; waves.
* abhijātasya = clear; transparent.
* eva = how; really; truly.
* maṇi = diamond; jewel; crystal; precious stone.
* grahītṛ = perceiver; subject.
* grahaṇa = perception; subject-object relationship.
* grāhyeṣu = the perceived; the object.
* tatstha = one builds on the other.
* tadañjanatā = one colors the other.
* samāpattiḥ = (from samāpatti) engrossment; absorption.
42. tatra śabdārtha-jñāna-vikalpaiḥ saṁkīrṇā savitarkā samāpattiḥ

These words, things (attached to them) and the knowledge of both are illusions; a mixed state of gross absorption.		 तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः
* tatra = this; these
* śabda = word
* artha = thing; truth; meaning
* jñāna = knowledge
* vikalpaḥ = (from vikalpa) an imagining; an illusion
* saṁkīrṇa = mixed
* savitarka samāpattiḥ  (Vitarkas = gross thoughts) A state of absorption bound up to gross objects, with gross thoughts. Reasoned identification with the object (with distinction).
43. smṛti-pariśuddhau svarūpa-śūnyeva-arthamātra-nirbhāsā nirvitarkā

Previous impressions (memories) being purged; as if devoid of its own form, the reflecting truth alone brings nirvitarkā.  		 स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का
* smṛti = remembrance; previous impression
* pariśuddhau = purged
* svarūpa = own form; own nature
* śūnya = without; empty; devoid
* iva = as if
* artha = thing; truth; meaning
* mātra = only, alone
* nirbhāsā = reflecting; radiant
* nirvitarkā = the next, more subtle state of absorption (samāpatti), still bound up to gross objects, but where no longer any extraneous gross level activities such as memories come along.
44. etayaiva savicārā nirvicārā ca sūkṣma-viṣaya vyākhyātā

Also by these, savicārā and nirvichara, are the subtle objects explained.


एतयैव सविचारा निर्विचारा च सूक्ष्मविषय व्याख्याता
* etayā = by this; by these
* eva = even; also
* savicārā = a state of absorption bound up to subtle objects, with subtle thoughts. Knowledge of the purport of the object (with reflexion).
* nirvicārā = a state of absorption in which there are no longer any extraneous gross or subtle activities in the mind. Total and impersonal identification with the object (without reflexion).
* ca = and
* sūkṣma = subtle
* viṣaya = object
* vyākhyātā = described; explained
45. sūkṣma-viṣayatvam-ca-aliṇga paryavasānam


The intangible object and the undefined limit.		 सूक्ष्मविषयत्वम्चालिण्ग पर्यवसानम्
* sūkṣma = subtle, atomic, intangible
* viṣaya = object
* ca = and
* aliṅga = the undefined, unmanifested state
* paryavasānam = (from paryavasāna) limit; conclusion, culmination.
46. tā eva sabījas-samādhiḥ

Even also, each of these state of consciousness are with seed.		 ता एव सबीजस्समाधिः
* tā = each of these states of consciousness
* eva = only; even also
* sabīja = with seed; sabija samadhi; a state of samadhi which has external objects as its seed.
* samādhiḥ = the purpose of yoga
47. nirvicāra-vaiśāradye-'dhyātma-prasādaḥ

The clearness of intellect of nirvicārā observes the clarity of the Absolute.		 निर्विचारवैशारद्येऽध्यात्मप्रसादः
* nirvicārā = a state of absorption in which there are no longer any extraneous  gross or subtle activities in the mind.
* vaiśāradye = clearness of intellect
* adhy =  to turn the mind towards, observe, understand
* ātma = the Absolute
* prasādaḥ =  clarity, pellucidity, purity
48. ṛtaṁbharā tatra prajñā

Then knowledge is repleted with truth.		 ऋतंभरा तत्र प्रज्ञा
ṛtam = truth
bharā = pregnant; replete with
tatra = there; then
prajñā = knowledge, wisdom, discrimination, judgment
49. śruta-anumāna-prajñā-abhyām-anya-viṣayā viśeṣa-arthatvāt

This special usage has a different content than knowledge from inference and testimony.		 श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात्
śruta = heard; taught; mentioned; orally transmitted, testimony
anumāna = inference
prajñā = knowledge, wisdom, discrimination, judgment
anya = other; different
viṣayā = object; content
viśeṣa = special
arthatvāt = usage, employment
50. tajjas-saṁskāro-'nya-saṁskāra pratibandhī

Prevent other impressions from this impression.

 तज्जस्संस्कारोऽन्यसंस्कार प्रतिबन्धी
tad = this
ja = from
saṁskāra = impression
anya = other; different
pratibandhī = prevent
51. tasyāpi nirodhe sarva-nirodhān-nirbījaḥ samādhiḥ

By the control of even this, everything being retrained and without seed, comes samādhiḥ.		 तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः
tasya = this
api = also, even
nirodha = restraint, control
sarva = everything
nirbījaḥ = lacking seed
samādhiḥ = the purpose of yoga - Stopping the psychical state; so as to apprehend the objective reality.
   
   

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