॥ प्रथमः समाधिपादः॥ PAADA 1
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०१. अथ योगानुशासनम् ।
1. ATHA YOGA ANUSHAASHAANAM
ATHA - now; herewith of YOGA; ANUSHAASANAM - expounding; exposition (teaching)
Herewith an exposition of the principle and practice of Yoga.
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०२. योगश्चित्तवृत्तिनिरोधः ।
2. YOGASH CHITTA VRITTI NIRODHAH
YOGASH (the essential technique (of ) Yoga CHITTA - of mind; VRITTI - of modifications NIRODHAH - inhibition; suppression; stoppage; restraint.
This Yoga is achieved by the control and cessation of the modifications of the mind.
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०३. तदा द्रष्टुः स्वरूपेऽवस्थानम् ।
3. TADAA DRASTUH SVAROOPE AVASTHAANAM
TADAA - then; DRASTUH - of seer; SVAROOPE - in his 'own form' or essential and fundamental nature AVASTHAANAM - establishment.
When this is accomplished the seer knows himself as he is truly is, and stands in his own nature.
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०४. वृत्तिसारूप्यम् इतरत्र ।
4. VRITTI SAAROOPYAM ITARATRA
VRITTI- with modifications (of the mind): SAAROOPYAM - identification; assimilation; ITARATRA - else where, in other states.
Unless the Inner Self is aware of His own nature, he identifies Himself with the modifications of the mind.
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०५. वृत्तयः पञ्चतय्यः क्लिष्टा अक्लिष्टाः ।
5. VRITTAYAH-PANCHATAYYAH KLISHTAA AKLISHTAAH
VRITTAYAH- modes, modifications, or functioning of the mind; PANCHATAYYAH- fivefold; of five kinds; KLISHTAA-painful AKLISHTAAH-(and) not painful.
These modifications are five, painful and not painful.
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०६. प्रमाणविपर्ययविकल्पनिद्रास्मृतयः ।
6. PRAMAANA VIPARYAYA VIKALPA NIDRAA SMRITAYAH
PRAMAANA-right knowledge; VIPARYAYA-wrong knowledge; VIKALPA-fancy; imagination; NIDRAA-sleep; SMRITAYAH-(and) memory.
They are as follows:- 1) Direct proof 2) false knowledge 3) imagination 4) sleep 5) memory.
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०७. प्रत्यक्षानुमानागमाः प्रमाणानि ।
7. PRATYAKSHAAN UMAANAA GAMAAH PRAMAANAANI
PRATYAKSHAAN-direct cognition; sense-evidence; UMAANAA -inference; GAMAAH- (and) testimony; revelation; PRAMAANAANI-tested and attested facts.
Direct proof of three kinds:- (a) Direct perception (b) Inference (c) Verbal testimony.
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०८. विपर्ययो मिथ्याज्ञानम् अतद्रूपप्रतिष्ठम् ।
8. VIPARYAYO MITHYAA JYAANAM ATADROOPA PRATISHTHAM
VIPARYAYO - wrong knowledge; erroneous impression; mistake; delusion; MITHYAA - false; illusory JYAANAM - knowledge; conception; ATAD (of) its own; ROOPA- (real) form; PRATISHTHAM - possessing; occupying; based.
False knowledge is delusion i.e. the object does not appear its true form.
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०९. शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ।
9. SHABDA JYAANAAN UPAATEE VASTU SHOONYO VIKALPAH
SHABDA-word; JYAANA - cognizance; ANUPAATEE - following upon; VASTUSHOONYO - empty of substance; devoid of objectivity; VIKALPAH - fancy.
Imagination is a mere apperception following verbal knowledge devoid of any substantial reality.
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१०. अभावप्रत्ययालम्बना वृत्तिर्निद्रा ।
10. ABHAAVA PRATYA YAALAMBANAA VRITTI NIDRAA
ABHAAVA - absence; nothingness; PRATYA - content of mind; YAALAMBANAA- support; object; VRITTI- modification; NIDRAA.- sleep.
Sleep is a modification of mind with feeling of nothingness.
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११. अनुभूतविषयासंप्रमोषः स्मृतिः ।
11. ANUBHOOTA VISHAYAA SAMPRAMOSHAH SMRITIH
ANUBHOOTA- (of) experienced; VISHAYAA- object; subject-matter SAMPRAMOSHAH- (non-theft); not letting go or allowing to escape; SMRITIH - memory.
Memory is the recollection of past experiences.
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१२. अभ्यासवैराग्याभ्यां तन्निरोधः ।
12. ABHYAASA VAIRAAGYAABHYAAM TAN NIRODHAH
ABHYAASA- (by) persistent practice; VAIRAAGYAABHYAAM - (and) non-attachment or absence of desire or detachment; TANNIRODHAH- control or suppression or inhibition of that (Chitta-vrittis)
These modifications can be controlled by means of (a) practice and (b) renunciation.
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१३. तत्र स्थितौ यत्नोऽभ्यासः ।
13. TATRA STHITOU YATNO ABHAYAASAH
TATRA-of those (tow); STHITOU- for being firmly established or fixed; YATNO - effort; endeavor; ABHYAASAH.- practice.
Practice is a continuous effort at self-realization.
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१४. स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः ।
14. SATU DEERGHA KAALA NAIRANTARYA SATKAARAASE VITO DRIDHA BHOOMIH
SA- that; TU - indeed; DEERGHA- (for) long; KAALA - time; NAIRANTARYA- (with) uninterrupted continuance (incessantly); SATKAAR - (and) reverent devotion; earnestness; AASE VITO - pursued; followed; continued; DRIDHA- firm; BHOOMIH - ground.
That practice becomes firmly grounded when it is incessant, extending over a long period, and done with faith and sincerity.
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१५. दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम् ।
15. DRISHTA ANUSRAVIKA VISHAYA VITRISHNASYA VASHIKAARA-SAMYYAANA VAIRAAGYAM
DRISHTA-(for) seen (here in this world; visible; physical; ANUSRAVIKA-(and) heard; promised in the scriptures; revealed; VISHAYA- objects; VITRISHNASYA- of him who has ceased to thirst; VASHIKAARA- SAMJYAANA- consciousness of perfect mastery (of desires); VAIRAAGYAM- non-attachment; detachment.
The consciousness of perfect mastery (of desires) in the case of one who has ceased to crave for objects, seen or unseen, is Viaraagya.
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१६. तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम् ।
16. TAT PARAM PURUSHA KHYAATER GUNAVAITRISHNYAM
TAT-that; PARAM-highest; ultimate; PURUSHA KHYAATER- by or from awareness of the Purusha or the Self; GUNAVAITRISHNYAM- freedom from the least desire for the Gunas.
Renunciation known as the Par-vairagya is non-attachment to the very attributes of worldly and heavenly objects until the realization of the self.
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१७. वितर्कविचारानन्दास्मितारूपानुगमात् संप्रज्ञातः ।
17. VITARKA VICHAARA ANANDAA ASMITTAA ANUGAMAAT SAMPRAJYAATAH
VITARKA- of reasoning; argumentation; VICHAARA - deliberation; reflection; ANANDAA- bliss; joy; ASMITTAA - (and; or) I- am-ness; sense of individuality; sense of pure being; ANUGAMAAT- by accompaniment; with association; SAMPRAJYAATAH- Samaadhi with Prajyana or consciousness.
Through incessant practice to realize the aim and through renunciation known as the 'Vasheekar' one attains to Samprajyaat state of concentration which is followed by:
1. The power of acute reasoning.
2. The power of acute thinking.
3. Perennial happiness and
4. Self-consciousness.
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१८. विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ।
18. VIRAAMA PRAYAYA ABHYAASA POORVAH SANSKAAR SHESHO ANYAH
VIRAAMA- cessation; dropping; PRATYAYA- content of the mind (the 'seed') of samprajynata samaadhi) ABHYAASA - practice; POORVAH- proceeded by; SANSKAAR - impressions; SHESHO - remnant; ANYAH- the other.
Through incessant practice to realize the aim and through renunciation known as the Par Vairajya one attains to the Asamprajyaat state of concentration which is followed by a permanent peace of mind with impressions of self-realization (impressions known as Sanskaars).
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१९. भवप्रत्ययो विदेहप्रकृतिलयानाम् ।
19. BHAVA PRATYAYO VIDEHA PRAKRITI-LAYAANAAM
BHAVA - (by) birth; objective existence; PRATYAYO - caused; VIDEHA - the 'bodiless'; PAKRITI- LAYAANAAM - of the 'merged-in-Prakriti'; of the absorbed in Prakriti.
They who have realized the true nature of matter and are unattached to their bodily enjoyments attain the Bhav Pratyaay state of concentration, meaning thereby that they in their next birth automatically get Samadhi without any effort or renunciation on their part.
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२०. श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम् ।
20. STRADDHA VEERYA SMRITI SAMAADHI PRAJYAAN POORVAK ITARESHAAM
STRADDHAA -faith; VEERYA - indomitable energy or will; SMRITI -memory; SAMAADHIPRAJYAAN (and) intelligence or 'high knowledge' or keen intellect essential for Samaadhi; POORVAK - preceeded by; ITARESHAAM- for others; of others.
But those who have not undergone the above practices will require the following:- Faith, energy, memory, "recollectedness" and intelligence.
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तीव्रसंवेगानाम् आसन्नः ।
21. TEEVRA SAMVEGAANAAM AASANAH
TEEVRA-SAMVEGAANAAM- of those whose wish is intensely strong; AASANNAH - 'sitting near', near at hand.
It (Samaadhi) is nearest to those whose desire is intensely strong
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२२.मृदुमध्याधिमात्रत्वात् ततोऽपि विशेषः ।
22. MRIDU MADHYA ADHIMAATRATVAAT TATO AAPI VISHESHAH
MRIDU- (on account of being) mild; soft; MADHYA- medium; moderate; ADHIMAATRATVAAT- (and) intense or powerful; TATO- from it; after that; AAPI - also; even; VISHESHAH - gradation; differentiation; distinction.
A further differentiation (arises) by reason of the mild, medium and intense (nature of means employed).
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२३. ईश्वरप्रणिधानाद् वा ।
23.ISHWARA PRANIDHAANA ANAADRAA
ISHWARA- God; PRANIDHAANAADRAA - by 'placing oneself' in (God); by devotional dedication to; by self-surrender or resignation to (God); VA- or.
Or by self-surrender to God.
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२४. क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः ।
24. KLESHA KARMA VIPAAKA ASHAYAIR APARAMRISHTAH PURUSHA VISHESHA ESHWARAH.
KLESHA- (by) afflictions; misery; cause of misery; KARMA - actions; activities; VIPAAKAA - maturation or fruition; SHAYAIR -(and) seed-germs or impressions of desires wherein desires sleep; APARAAMRISHTAH - untouched; PURUSHA - Spirit; and individual unit or centre of Divine Consciousness; VISHESHA - special; particular; ESHWAR - Ruler or Presiding Deity of a Brahmaanda or Solar system.
Ishvara is a particular Purusha who is untouched by the afflictions of life, actions and the results and impressions produced by these actions.
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२५. तत्र निरतिशयं सर्वज्ञ्त्वबीजम् ।
25. TATRA NIRATISHAYAM SARVAJYANA BEEJAM
TATRA- in Him; NIRATISHAYAM - the highest; unsurpassed; SARVAJYNA - (of) the Omniscient; BEEJAM - the seed; the principle.
In him is the highest limit of Omniscience.
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२६. स पूर्वेषाम् अपि गुरुः कालेनानवच्छेदात् ।
26. SA POORVESHAAM API GURUH KAALENA ANAVACHCHHEDAAT
SA - He; POORVESHAAM - of the ancients; of those who came before or first; API - even; GURUH -teacher; KAALENA - by time; ANAVACHCHHEDAAT - on account 0f not being limited or conditioned.
Being unconditioned by time He is Teacher even of the Ancients.
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२७. तस्य वाचकः प्रणवः ।
27. TASYAVAACHAKAH PRANAVAH
TASYA - His (of Ishwara); VAACHAKAH - designator; indicator; PRANAVAH- 'Om' pronounced - A-U-M as a humming sound.
His designator is 'Om'.
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२८. तज्जपस्तदर्थभावनम् ।
28. TAJJAPAS TADARTHA BHAAVAM
TAJJAPAS - its constant repetition; TAD-ARTHA - (of) its meaning; BHAAVANAM - dwelling upon in mind; realizing; meditation.
Its constant repetition and meditation on its meaning.
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२९. ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च ।
29. TATAH PRATYAK CHETANA ADHIGAMO APYA ANTARYAAYA ABHAAVASHCHA
TATAH= From it (this practice); PRAYAK- (of) in-turned; in the opposite direction; CHETANA - consciousness; ADHIGAMO - attainment; APYA - also; ANTARAAYA - (of) hindrances; obstacles; ABHAAVASH - absence; disappearance; CHA - and.
From it (result) the disappearance of obstacles and turning inward of consciousness.
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३० व्याधि स्त्यान संशय प्रमादालस्याविरति भ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि
चित्तविक्षेपास्तेऽन्तरायाः ।
30. VYAADHI STYAANA SAMSHAYA PRAMAAD AALASYA AVIRATI BHRAANTI DARSHANA ALABDHA BHOOMIKATVA ANAVASTHI TATVAANI CHITTA VIKSHEPAAS TE ANTARAAYAAH
VYAADHI - disease; STYAANA - dullness; languor; drooping state; SAMSHAYA - doubt; PRAMAAD - carelessness; AALASYA - laziness; AVIRATI - hankering after objects; BHRAANTI-DARSHAN - delusion; erroneous view; ALABDHABHOOMIKATVA - non-achievement of a stage; inability to find a footing; ANAVASTHI TATVAANI - (and) unsteadiness; instability; CHITTA - (of) mind; VIKSHEPAAS - distractions (causes of distraction); TE - they (are); ANTARAAYAAH - obstacles; hindrances.
Diseases, languor, doubt, carelessness, laziness, worldly-mindedness, delusion, non-achievement of a stage, instability, these (nine) cause the distraction of the mind and they are the obstacles.
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३१. दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः ।
31. DUKHA DAURMANASYAA ANGAMEJAYATVA SWAASA PRASHWAASAA VIKSHEPA SAHABHUVAH
DUHKHA - pain; DAURMANASYAA - despair,, depression , etc., caused by mental sickness; ANGAMEJAYATVA - shaking of the body; lack of control over the body; nervousness; 'SVAASA-PRASHVAASAA - (and) inspiration and expiration; hard breathing; VIKHSEPA - distraction; SAHABHUVAH - accompanying (symptoms).
(Mental) pain, despair, nervousness and hard breathing are the symptoms of a distracted condition of mind.
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३२. तत्प्रतिषेधार्थम् एकतत्त्वाभ्यासः ।
32. TAT PRATISHEDHAARTAM EKA TATTWA ABHYAASAH
TAT - that (there); PRATISHEDHAARTHAM - for removal; for checking; AKA - (of) one; TATTVA - principle; truth; ABHYAASAH - practice; intense application.
For removing these obstacles there (should be) constant practice of one truth or principle.
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३३. मैत्रीकरुणामुदितोपेक्षणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम् ।
33. MAITRI KARUNAA MUDIT OPEKSHAANAAM SUKHA DUKHA APUNYA VISHAYAANAAM
BHAAVANATASH CHITTA PRASAADANAM
MAITRI - friendliness; KARUNAA - compassion; MUDITAA - (and) gladness; UPEKSHAANAA - indifference; SUKHA - joy; DUKHA - sorrow; misery; PUNYA; without-vice APUNYA:(and) vice; VISHAYAANAAM - (having for their) objects; BHAAVANAATASH - by cultivating attitudes (towards); by dwelling in mind (upon); CHITTA - (of) mind; PRASAADANAM - clarification; purification.
The mind becomes clarified by cultivating attitudes of friendliness, compassion, gladness and indifference respectively towards happiness, misery, virtue and vice.
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३४. प्रच्छर्दनविधारणाभ्यां वा प्राणस्य ।
34. PRACHCHHARDANA VIDHAARANA ABHYAAM WAA PRAANASYA
PRACHCHHARDANA (by) ejection; expiration; VIDHAARANAABHYAAM (and) retention; holding; VAA - or; PRAANASYA - of breath.
Or by the expiration and retention of breath.
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३५. विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी ।
35. VISHAYAWATI WAA PRAVITTIR UTTPANNAA MANASAH STHITI NIBANDHANNEE
VISHAYAVATI - sensuous; VAA - or; PRAVRITTIR - functioning; occupation; pursuit; UTTPANNAA - arisen; born; MANASAH- of the mind; STHITI - steadiness; NIBANDHANNEE - (of); helpful establishing.
Coming into activity of (higher) senses also becomes helpful in establishing steadiness of the mind.
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३६. विशोका वा ज्योतिष्मती ।
36. VISHOKAA WAA VYOTISHMATEE
VISHOKAA - sorrowless; serene; VAA - or; also; VYOTISHMATEE - luminous (states experienced within).
Also (through) serene or luminous (states experienced within).
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३७. वीतरागविषयं वा चित्तम् ।
37. VEETARAAGA VISHAYAM CHITTAM
VEETARAAGA - a human being who has transcended human passions or attachment; VISHAYAM - (having for its) object; VAA - or; also; CHIITTAM - the mind.
Also the mind fixed on those who are free from attachment (acquires steadiness).
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३८. स्वप्ननिद्राज्ञानालम्बनं वा ।
38. SWAPNA NIDRAA JYAANA ALAMBHANAM
SVPNA - dream state; NIDRAA - state of dreamless sleep; JYAANA - (and) knowledge; ALAMBANAM - (having for its) support; that on which a thing rests or depends; VAA - also.
Also (the mind) depending upon the knowledge derived from dreams or dreamless sleep (will acquire steadiness).
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३९. यथाभिमतध्यानाद् वा ।
39. YATHAABHIMATA CHYAANAAD WAA
YATHAABHIMATA - desired/ agreeable; CHYAANAAD - by meditation; WAA - or.
Or by meditation as desired.
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४०. परमाणु परममहत्त्वान्तोऽस्य वशीकारः ।
40. PARAMAANU PARAMA MAHATTVA ANTO ASYAVASHEEKAARAH
PARAMA - ultimate; smallest; ANU - atom; PARAMA - (and) ultimate; greatest; MAHATTVA - largeness; infinity; ANTO - ending (in); extending; (up to); ASYA - his (of the yogi); VASHEEKAARAH - mastery.
His mastery extends form the finest atom to the greatest infinity.
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४१. क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनतासमापत्तिः ।
41. KSHINAVRITTER ABHIJAATASY EVA MANER GRAHEETRI GRAHANAA GRAAHYESHU TATSTHA TADANJANATAA SAMAAPATTIH
KSHINAVRITTER - of him in whose case the modifications of the mind have been almost annihilated; ABHIJAATASY - of transparent; well-polished; EVA - like; MANER - of the jewel or crystal; GRAHEETRI - (in) cognizer; subject; GRAHANAA - cognition; the relation between the subject and object; GRAAHYESHU - (and) cognized objects; TATSTHA - on which it rests; TADANJANATAA - the taking of the form or color of that; SAMAAPATTIH - consummation; outcome; fusion.
In the case of one whose Chitta-Vrittis have been annihilated, fusion or entire absorption in one another of the cognizer, cognition and cognized is brought about as in the case of a transparent jewel (resting on a colored surface).
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४२. तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का ।
42. TATRA SHABDA ARTHA JYAAN VIKALPAIH SAMKEERNAA SAVITARKAA
TATRA - there; is it; SHABDA - word; ARTHA - real meaning, true knowledge of the object which the Yogi wants; JYAAN - ordinary knowledge base on sense perceptions and reasoning; VIKALPAIH - (and) alteration between different alternatives owing to doubt or uncertainty; SAMKEERNAA - mixed up; confused; unresolved; involved; SAVITARKAA - a state of Samaadhi characterized by Vitarka (see 1-17 and 11-19).
Savitarka Samaadhi 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.
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४३. स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ।
43. SMRITI PARISHUDDHAU SWAROOP SHOONYE EWA ARTHA MATRA NIRBHAASAA NIRVITARKAA
SMRITI - (of) memory; PARISHUDDHAU- on clarification - SWAROOP - own form; essential nature; self -awareness; SHOONYE - devoid (of); EVA - as if; ARTHA - object; real meaning; true knowledge of the object; MATRA- only; NIRBHAASAA - presenting; shining (with); appearing (as); NIRVITARKAA - a state of Samaadhi characterized by absence of Vitarka.
On the clarification of memory, when the mind loses its essential (subjectivity), as it were, and the real knowledge of the object alone shines (through the mind) Nirvitarkaa Samaadhi is attained.
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४४. एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता ।
44. ETAYAI WA SAVICHAARAA NIRVICHAARAA CHA SOOKSHMAVISHAYAA VYAAKHYAATAA
ETAYAI - by this; WA- alone; itself; SAVICHAARAA - Samaadhi involving Vichaara or reflection (see (1-17 and 11-19);NIRVICHAARAA - Samaadhi not involving Vichaara; CHA - and; SOOKSHMAVISHAYAA - Samaadhi involving (still more) subtle 'objects'; VYAAKHYAATAA - described or explained.
By this ( what has been said in the two previous Sutras) Samadhis or Savichaara, Nirvichaara andsubtler stages (1-17) have also been explained.
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४५. सूक्ष्मविषयत्वं चालिङ्गपर्यवसानम् ।
45. SOOKSMAVISHAYATWAM CHA ALINGA PARYAVASAANAM
SOOKSMAVISHAYATWAM - the state of Samaadhi concerned with subtle objects; CHA - and; ALINGA - stage of the Gunas (11-19); PARYAVASAANAM - extending (up to).
The province of Sammaadhi concerned with subtle objects extends up to the Alinga stage of the Gunas.
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४६. ता एव सबीजः समाधिः ।
46. TA EWA SABEEJAH SAMAADHI
TA - those; EVA - only; SABEEJAH - with 'seed'; having and object; objective; SAMAADHI - samaadhi.
They (stages corresponding to subtle objects) constitute only Samaadhi with 'seed'.
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४७. निर्विचारवैशारद्येऽध्यात्मप्रसादः ।
47. NIRVICHAARA WAISHAARADYE ADHYAATMA PRASAADAH
ICHAARA - Samaadhi (of) the Nirvichaara stage: WAISHAARADYE - on the refinement; on attaining the utmost purity; ADHYAATMA - spiritual; PRASAADAH - lucidity; clarity.
On attaining the utmost purity of the Nirvichaara stage (of Samaadhi) ther is the dawning of the spiritual light.
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४८. र्तंभरा तत्र प्रज्ञा ।
48. RITAMBHARAA TATRA PRAJYNA
RITAMBHARAA - Truth ; right-bearing; TATRA - there; PRAJYNA - higher statee of consciouness (experienced in Samaadhi).
There, the consciousness is Truth – and Right – bearing.
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४९. श्रुतानुमानप्रज्ञाभ्याम् अन्यविषया विशेषार्थत्वात् ।
49. SRUTA ANUMAANA PRAJYNAABHYAAM ANYAVISHAYAA VISHESHAARTHATVAAT
SRUTA - heard; ANUMAANA - (based on) inference; PRAJYANAABHYAM - from (these) two (levels of) higher consciousness; ANYAVISHAYAA - having another object of content; VISHESHAARTHATVAAT - because of having a particular object.
The knowledge based on inference or testimony is different from direct knowledge obtained in the higher states of consciousness (1-48) because it is confined to a particular object (or aspect).
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५१. तस्यापि निरोधे सर्वनिरोधान् निर्बीजः समाधिः ।
50. TAJJAH SAMSKAARO ANYA SAMSKAAR PRATIBANDHEE
TAJJAH - born of it; SAMSKAARO - impression; ANYA - (of) other; SAMSKAAR - impressions; PRATIBANDHEE - preventer; that which stands in the way of.
The impression produced by it (Sabeeja Samaadhi) stands in the way of other impressions.
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५१. इति पतञ्जलि विरचिते योगसूत्रे प्रथमः समाधिपादः ।
51. TASYA API NIRODHE SARVA NIRODHAAN NIRBEEJAH SAMAADHIH
TASYA - of that; API - also; NIRODHE - on suppression; inhibition; SARVA - (of) all; NIRODHAAN - by suppression; NIRBEEJAH - 'Seedless'; subjective; SAMAADHIH - Samaadi/self-realization (is attained).
On suppression of even that owning to suppression of all (modifications of the mind) 'Seedless' Samaadhi (is attained).