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Sutra 1.18 of the Yoga Sutras of Patanjali,

translated and with commentary by Vasyl Vernyhora


   1.18. [The highest state of samadhi—asamprajñāta-samādhi—is that state in which, due to] previous (pūrva) practice (abhyāsa), all disturbances of the mind (pratyaya) cease (virāma), but which still (anya) contains remnants (śeṣa) of latent impressions and tendencies from past experience (saṁskāra).

   Indologists and Sanskrit scholars disagree on how to interpret and translate this sutra. This translation is an attempt to convey the most obvious meaning of the sutra, while variations in its meaning will be presented below.

   The first problem is the Sanskrit word "anya", located at the very end of this sutra. Its meanings are "other" and "unlike". In this translation, the word "anya" disappears entirely, and the ending is completely rewritten, asserting that in such supreme samadhi, both mental agitation and hidden tendencies disappear.

   The word "anya" can refer either to the last two words about the remnants of hidden tendencies from the past, or to the entire sutra. In the latter case, as is done here and in most translations of this sutra, this word indicates a distinction between the type of samadhi described in this sutra and the samprajnata samadhi described in the preceding sutra, 1.17. This interpretation implies that sutra 1.18 refers to asamprajnata samadhi. It should be noted that the extreme brevity of the sutras of this ancient text also allows for the addition of introductory and/or explanatory text to each sutra, taking into account the context of the remaining sutras and the translator's perspective.

   Due to the fact that neither the original Sanskrit text of this sutra, nor the foreseeable subsequent sutras indicate the actual name of the type of samadhi described here and further, there is ambiguity in the interpretation of what type of samadhi this sutra and the following ones describe.

   Among Indologists it is generally accepted that it speaks of asamprajnata samadhi, but, again, the very name of this type of samadhi never appears in the subsequent sutras.

   Since sutra 1.17 clearly discusses the aspects of the first rupa-dhyana and also uses the word "samprajnata" ("with an object"), it would be logical to see a continuation of the description of the remaining rupa-dhyanas (dhyanas "with an object"). The fact that the word "samadhi" itself is not mentioned in sutra 1.17 may be explained by the fact that it emphasizes the description of the first rupa-dhyana itself, which is a separate stage in the long practice of samprajnata-samadhi.

   Looking ahead, it can be noted that the absence of the word "samadhi" in sutras 1.17-19 can also be explained by the fact that this word is mentioned in sutra 1.20 as "only" one of the aspects of the path of practice, the goal of which is to achieve superconsciousness in the form of supramental wisdom-prajna. In other words, for the author/co-authors of sutras 1.17-1.20 of the "Yoga Sutras", the very name "samadhi" was either self-evident (similar to the aspect of "ekagrata" in the description of jhanas/dhyanas), or secondary. Two thousand years ago, the words "samadhi", "shamatha"/"samatha", "samapatti", "dhyanas"/"jhanas", and even "ekagrata" were virtually synonymous. For example, the Buddha often used the word "jhana" instead of the word "samadhi". And therefore the word "samadhi" in sutra 1.20, judging by its meaning, to a large extent gravitates in its meaning to the meaning of the word "ekagrata".

   Looking ahead again, it can be noted that after sutra 1.17 there should have been sutras describing the next three rupa-dhyanas, and only then sutras describing the arupa-ayatanas. But these sutras were either removed by the "co-authors" of the copyists, or sutra 1.17 itself was added by one of them, but without the expected continuation of the explanation of the rupa-dhyanas.

   Moreover, even the actual name "asamprajnata-samadhi", corresponding to the stages of arupa-ayatana, does not appear in subsequent sutras. The fact that translations of sutra 1.18 use the name "asamprajnata-samadhi" is simply a common agreement among Indologists and Sanskrit scholars, based on one of two possible interpretations of the meaning of the word "anya" in this sutra.

   The content of sutra 1.18 may refer at least to the attainment of the fourth level of rupa-dhyana (perfect control over the mind-manas, as discussed in sutra 1.18 itself), but the common view of this sutra is that it speaks of asamprajnata-samadhi on the path of samadhi/shamatha practice, corresponding in its level to the arupa-ayatanas. It should be noted that the following two sutras do not directly indicate the results of practice inherent in attaining the arupa-ayatanas.

   After the above, sutra 1.18 can be translated as follows:

   1.18. [The highest state of samadhi—asamprajnata samadhi with the attainment of the fourth rupa-dhyana/arhatship and subsequent arupa-ayatanas—is a state in which, thanks to] previous practice, all disturbances of the mind cease, but which still contains remnants of hidden impressions and tendencies (samskaras) from past experience.

   The Yoga Sutras then describes the various paths of reincarnation for yogis who have advanced significantly in their yoga practice. Yes, reincarnation is acknowledged, discussed, and described in this text.

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