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Please see Patanjali Yoga Sutras

This is a very brief summary of Patanjali Yoga Sutras from the chapter on Samadhi Pada.

What is Yoga? (1.1-1.4)

A person normally identifies himself with his turbulent thought patterns. When Yoga is practiced it helps  integrate thoughts and settle that turbulence. The person then realizes his true nature and becomes established in it.

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Types of thought patterns (1.5-1.11)

There are five types of thought patterns: demonstrably correct, misconceived, conjectured, vacant, and remembered.  A thought pattern is demonstrably correct when it is directly perceived, well-reasoned and consistent. It  is misconceived when it is perceived differently from what it really is. It is conjectured when nothing about it corresponds to reality. It is vacant when there is nothing associated with it. It is remembered when an impression exists of what was perceived.

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Practice and non-attachment (1.12-1.16)

The turbulence of thought patterns is settled through practice and non-attachment. Practice consists of doing those actions that bring a stable and tranquil state.  As one perseveres with this practice without break, one becomes firmly grounded in it. The mind becomes free of attachment to ideas and objects, and gains objectivity toward anything perceived.

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Types of absorbed attention (1.17-1.18)

There is a kind of absorbed attention that involves reasoning and discrimination and it is accompanied by a feeling of bliss and a sense of individuality. The other kind has no object of absorbed attention; it is characterized by absence of turbulence of thought patterns, where only latent impressions remain.

NOTE: The latter kind of absorbed attention is achieved after many passes through the former kind with respect to all objects.

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Efforts and commitment (1.19-1.22)

Some attain absorbed attention of contemplation and objectivity naturally and easily. Others need conviction, inner strength, retentive power, an all-consuming focus, and clear understanding. Success comes from the intensity of one’s approach.

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Contemplation on AUM or OM (1.23-1.29)

One gets absorbed quickly when one simply surrenders to the natural process of creativity. The natural creative process is immune to the afflictions of distortions, reactions, outcomes and impressions. It is the source of all knowingness. It is the teacher of all teachers. It is manifested in the word AUM, which when repeated with deep longing brings one to self-realization and removal of obstacles.

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Obstacles and solutions (1.30-1.32)

The obstacles are illness, sloth, indecision, carelessness, laziness, clinging to sense enjoyments, delusional thinking, and failure to attain and retain absorbed attention. The symptoms that accompany these obstacles are pain, despair, physical restlessness and irregular breathing. The remedy is the practice of focusing the mind on a single principle or object.

NOTE: One should focus on discovering the deepest and broadest principle and aligning everything that follows to it.

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(1:33 – 1:39)

The mind becomes clarified by cultivating friendliness towards happiness, compassion towards misery, gladness towards virtue,

and indifference towards vice; or by the expiration and retention of breath; or by generating extraordinary sense-perceptions;

or by meditating on the Effulgent Light beyond all sorrow; or by focusing the mind on those who have given up all attachment to sense-objects;

or by developing proper perspective for dreams and sleep; or by meditating on anything that appeals to one.

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(1:40 – 1:45)

So the yogi brings the understanding of all physical (gross) and mental (fine) objects to an overall state of consistency.

With the reduction of modifications the yogi becomes in reality the observer, means of observation, and objects all together.  

In the questioning stage of Samadhi, objects, their perception and essential knowledge is mixed together. When consistency is obtained all subjectivity is reduced to complete objectivity of Samadhi without question.

Similarly, other samadhis may be explained that address finer objects ranging all the way to formless, elemental nature (Prakriti).

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(1:46 – 1:51)

These stages of samadhi are with seed.

At the conclusion of the final stages there is illumination and events are seen as they are actually unfolding.

This knowledge is different from the knowledge acquired through testimony and inference because it is direct and specific.

Impressions born of it prevent further impressions. The resolution of even these final impressions then leads to the seedless samadhi.

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