patanjali s yoga sutras - commentary and translation (one ... · sutra 28 of chapter 2 (2.28) (note...

Patanjali’s Yoga Sutras - One of the many interpretations....

The Yoga Sutras covers the whole range of meditation practices, including those for the beginner as well as the highly advanced meditator. However, when you look at the scope of the Yoga Sutras, it can appear that it is only for the advanced practitioner. It is important to read the Yoga Sutras with an eye towards seeing what applies to you now, at this current stage of your practices. With that perspective, you can learn what is presently useful, and also see where you are going.

PatanjaliCodifier of the Yoga Sutras

Codifying the Yoga Sutra: Patanjali codified, or compiled in a systematic way, the art and science of Yoga in the Yoga Sutras. The Yoga Sutras succinctly outlines the art and science of Yoga for Self-Realization. Nothing new was created with the Yoga Sutras, but rather the ancient practices were summarized in an extremely organized and terse way. While the Yoga Sutra itself is ancient, archaeological evidence and other texts suggest that the methods described in the Yoga Sutras were being practiced as early as 3000 BCE. Oral tradition states that the date may be even earlier.

Dates: Scholars estimate that Patanjali lived some time between 400 BCE and 200 AD, though they are in disagreement about these dates. While the scholars debate the actual dates of Patanjali, oral tradition accounts for the apparent time differences by explaining that the name Patanjali is a surname, and is the name of a lineage and school of teachers, students, and sages, rather than being only one person. However, for convenience sake, Patanjali is spoken of as a single person, who might have been founder of the lineage. Although Patanjali is a surname of the lineage, there have also been several individuals with the name Patanjali, which may or may not have been related with the lineage relating to the Yoga Sutras of Patanjali.

Oral tradition: In addition, the Yoga traditions are historically oral traditions, and some say the Yoga Sutras were not written down for at least a couple hundred years after they were systematized by Patanjali. During that period it was the custom for the entirety of the Yoga Sutras to be memorized as a part of the practice. This type of learning is still done today by a few teachers and students, though many of them now do this as an intellectual study of Sanskrit, rather than as an aid to practice and direct experience.

Unbroken teaching: While the lineage of Patanjali may or may not have continued in unbroken sequence in the visible or recorded traditions in the plains of India, the practices of the Yoga Sutras have continuously been practiced by the sages of the Himalayas.

The longer history: "The tradition of India's philosophical lineages is lost in antiquity. According to one Tantric text (Shri-vidyarnava) there were seventy-one teachers from Kapila, the founder of Sankhya [considered to be the philosophical basis of Yoga], to the greatest proponent of

Patanjali’s Yoga Sutras - Commentary and Translation (One of Many!)

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Vedanta, Shankaracharya who taught at the end of the seventh and beginning of the eighth century A.D.; and from Shankara to the present day a lineage of up to seventy-six teachers has been enumerated. If this appears to be a long time, the reader might find interesting the fact that in approximately 1400 B.C. the Brhadaranyaka Upanishad (VI.5.1-4) enumerated sixty-six teachers up to that time. Patanjali in his work on grammar speaks of eighty-four thousand rshis [enlightened sages who teach from their experience]. Within the Indian tradition it is almost impossible to assign a date to the rshis..." (Pandit Usharbudh Arya, Yoga Sutras of Patanjali, Volume 1, 1986)

Vyasa

The ancient sage Vyasa has written a commentary on the Yoga Sutras, which is widely recognized as the leading expansion on the very brief sutras developed by Patanjali. Vyasa is considered to be an enlightened sage in his own right, with his comments or explanations considered as authentic as those of Patanjali. It is common for Yoga Sutras translations and commentaries by other people to also contain the descriptions by Vyasa.

Yoga Sutras - IntroductionSwami Jnaneshvara Bharati

What are the Yoga Sutras?: The Yoga Sutras of Patanjali succinctly outlines the art and science of traditional Yoga meditation for Self-Realization. It is a process of systematically encountering, examining, and transcending each of the various gross and subtle levels of false identity in the mind field, until the jewel of the true Self comes shining through.

Yoga means union & sutra means thread: Yoga means union of the parts of ourselves, which were never divided in the first place. Yoga literally means to yoke, from the root yuj, which means to join; it is the same as the absorption in the state of samadhi. Sutra means thread, and this thread, or multiple threads, weave a tapestry of insight and direct experience. Some say that the name of the text uses the word sutra in its plural form, as Yoga Sutras, in that each of the sutras, or threads, comes together to form a complete tapestry. Others say that it is used in its singular form, as Yoga Sutra, in that there is one, consistent thread that flows through the entire text. Both views add a useful perspective to the process being described. In the writings on this website, both terms are intentionally used.

Codifying the pre-existing Yoga: When Patanjali codified, or compiled the Yoga Sutras, no new system was created, but rather, the ancient practices were summarized in an extremely organized and terse way. While the Yoga Sutras are thought to be as old as 400 BCE, archaeological evidence and other texts suggest that the methods described in the Yoga Sutras were being practiced as early as 3000 BCE. Oral tradition states that the period may be even longer.

Other names: The Yoga Sutras is also referred to as Raja Yoga, the Royal Yoga. Some call it Kriya Yoga, drawing on the use of the word from Chapter 2 (2.1). Others refer to it as Ashtanga Yoga (Ashta = eight; anga = rungs), which is the eight-fold path of Yoga, including yamas, niyamas, asana, pranayama, pratyahara, dharana, dhyana, and samadhi, which begin with


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Sutra 28 of Chapter 2 (2.28) (Note that this does not refer to the popularized physical yoga that has chosen to use the same name, Ashtanga Yoga, for their practices).

Diversity of opinions: If an art teacher asked a class of ten students to each paint a picture of a vase of flowers, the result would be ten different paintings, which might bear some resemblance to one another, yet would each be unique. The same thing happens when descriptions are written about the practices of the Yoga Sutras, or other such writings. It is important to remember this when reading commentaries, so as to experience them as complementary rather than as contradictory.


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Yoga Sutras 1.1-1.4: What is Yoga?

1.1 Now, after having done prior preparation through life and other practices, the study and practice of Yoga begins.(atha yoga anushasanam)

• atha = now, at this auspicious moment; implying the transition to this practice and pursuit, after prior preparation; implying a blessing at this moment of transition

• yoga = of yoga, union; literally, to yoke, from the root yuj, which means to join or to integrate; same as the absorption in samadhi

• anu = within, or following tradition; implies being subsequent to something else, in this case, the prior preparation

• shasanam = instruction, discipline, training, teaching, exposition, explanation; Shas implies the imparting of teaching that happens along with discipline

Yoga comes after preparation: This introductory sutra suggests that after our many actions in life, and whatever preparatory practices we might have performed, now, we are finally ready to pursue the depths of self-exploration, the journey directly to the center of consciousness, Atman, or Self, our eternal and True identity.

Being prepared to start: To sincerely begin the pursuit of Self-realization is a most significant step in life, when the highest goal of life is taken on as number one on your list of things to do. The first word of the Yoga Sutras is atha, which means now (1.1). This particular word for now implies a preparedness in arriving at this auspicious stage of desire and commitment towards Self-realization, the highest goal of Yoga.

1.2 Yoga is the control (nirodhah, regulation, channeling, mastery, integration, coordination, stilling, quieting, setting aside) of the modifications (gross and subtle thought patterns) of the mind field.(yogash chitta vritti nirodhah)

• yoga = of yoga, union; literally, to yoke, from the root yuj, which means to join; same as the absorption in samadhi

• chitta = of the consciousness of the mind-field • vritti = operations, activities, fluctuations, modifications, changes, or various forms of the

mind-field • nirodhah = control, regulation, channeling, mastery, integration, coordination,

understanding, stilling, quieting, setting aside of

Nirodhah suggests self-training: This single sentence is a most succinct definition of the science of Self-realization, or Yoga. The key to understanding is the word nirodhah, which defies translation or description. When translated poorly or misunderstood, it can sound like the suppression or repression of thoughts and emotions, which is definitely not what Yoga is about. Rather, it has to do with a process more like coordinating and setting aside what is not


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significant or not-self (2.5). It means finding the jewel of Truth that is underneath or behind all of the other activities in the mind-field. This comes through a self-training program dealing with the relationships, senses, body, breath, and mind. Ultimately, the meaning of nirodhah, and thus, of Yoga itself begins to emerge experientially through doing the practices.

1.3 Then the Seer abides in Itself, resting in its own True Nature, which is called Self-realization.(tada drashtuh svarupe avasthanam)

• tada = then, at that time; at the time of concentration and meditation • drashtuh = the seer's, of the soul, witness, Atman, Self; from the root drsh, which means

to see (It is significant to note that Patanjali is not trying to define who is the seer, or the nature of that seer. This is left to be answered or resolved in direct experience.)

• svarupe = in its own nature, own form or essence; (sva = own; rupa = form) • avasthanam = stability, settling, remaining, being in a state, resting, standing, lying,

abiding; the root stha means to stand

The true Self shines through: Once the obstacles and false identities have been temporarily set aside, the true Self, which has been there all along, naturally comes shining through (1.3). The rest of the time, we are so entangled with our false identities that we literally do not see that this misidentification has happened (1.4). It is the reason that sometimes it is said that we are asleep, and that we need to awaken. That awakening to the Self is the meaning of Yoga.

Then the Self stands alone: As a result of having done the process of nirodhah, described in the last sutra, the true Self stands alone, unencumbered by our many false identities (described in the next sutra). This standing alone process is why the phrase Self-realization uses the word realization, rather than a word like attainment. The process is not one of attaining something we do not have, but rather is one of removing the clouds, so as to see the light that is already there.

The wave forgets the truth that it is ocean, thinking itself to be the grand shape, which it has temporarily taken.For a while, it takes on the rupa (form) of wave.Finally, it remembers its true rupa (form) of ocean.The two coexist, though one is true, and theother, though beautiful, is only relatively true.So too, we humans forget our true nature,but, through yoga, can remember.

Awareness remains unchanged: In deep meditation, you come to see that while the thought patterns shift here and there, ever changing their shape, the way that the waves on the ocean keep shifting, the awareness itself never changes. There is a constant, ever flowing, ever being awareness that simply is, that observes or witnesses. In meditation, this same truth is realized over and over, as layer after layer, level after level of mental process is revealed and seen to be like the deeper shifting of the ocean waves. The awareness itself remains unchanged, and will become clearer and clearer as the center of consciousness that stands alone, though part of all the levels it permeates.




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The seer: The word drastuh means seer or witness. The word seer does not give you a theological or metaphysical description or definition of who you are. This is one of the beautiful qualities of Yoga and the Yoga Sutras. There is nothing in the word seer to believe or not believe. By saying that the seer rests in its true nature after transcending the many forms of thought patterns in the mind field (1.3), one can simply do the purifying practices and personally experience the results. In English translations, the word drashtuh is often given meanings such as Self, Soul, or Atman (such as in the translations above). This provides some clarity or speculation of the nature of this seer, but it is useful to remember that Patanjali is not actually telling you what is the nature of your true self, but that the seer will be experienced in itself, in its true nature, whatever or however that is ultimately experienced and described by each person.

1.4 At other times, when one is not in Self-realization, the Seer appears to take on the form of the modifications of the mind field, taking on the identity of those thought patterns. (vritti sarupyam itaratra)

• vritti = of the operations, activities, fluctuations, modifications, changes, or various forms (of the mind-field)

• sarupyam = similarity, assimilation, appearance of, identification of form or nature, conformity with the shape of; the root sa means with, and rupa means form

• itaratra = elsewhere, at other times, when not in that state of realization above

When we are not aware of our true nature: When activity of all levels of mind have been transcended (1.2), we experience pure consciousness (1.3). However, the rest of the time, mind flows towards the many sensory experiences we have, as well as towards the streams of memories and fantasies. The existence of the external world and the memories is not the problem. Rather, the pure consciousness mistakenly takes on the identity of those thought patterns. In this way, we incorrectly come to think that who we are is one and the same with these thoughts. The solution is to separate the seer and the seen (2.17), the experiencer and the object experienced, and this is the theme and practice of Yoga.












Five forms of mental objects: The five types of thought patterns that result from this false identity (of the Seer taking on false identities) are described in sutras 1.5-1.11. How to release consciousness from these few categories of mistaken identity is the process of enlightenment, and is the subject of the Yoga Sutras.




Yoga Sutras 1.5-1.11: Un-Coloring Your Thoughts

1.5 Those gross and subtle thought patterns (vrittis) fall into five varieties, of which some are colored (klishta) and others are uncolored (aklishta). (vrittayah pancatayah klishta aklishta)

• vrittayah = the vrittis are • pancatayah = five fold (and of two kinds); panch means five • klishta = colored, painful, afflicted, impure; the root klish means to cause trouble; (klesha

is the noun form of the adjective klishta) • aklishta = uncolored, not painful, not afflicted, pure; not imbued with kleshas; the root a-

means without or in the absence of; hence, without the coloring called klishta

Five kinds of thoughts - colored or not colored: This sutra introduces the nature of the five kinds of thoughts, and the fact that they are either colored (klishta) or not colored (aklishta) suggests the entire process of Yoga. In that process you gradually, systematically set aside all of the false identities that cloud over the true Self. This uncoloring process is an extremely important concept, and is further dealt with in the later chapters (2.1-2.9, 2.10-2.11).

Some thoughts are coloredwith attraction or aversion,while some other thoughtsare uncolored or neutral:

Meanings of klishta and aklishta: The words klishta and aklishta are a pair of words that are in contrast with one another. With the "a-" in front of klishta, it becomes aklishta. Thus, colored (klishta) becomes uncolored (aklishta). Translating these as colored and not colored gives a certain meaning, or feel to the words. The reason for emphasizing the translation of colored and uncolored is that it can more directly be perceived as related to the thought patterns (vrittis) that are the stuff of which the clouds over the Self are made. In other words, the vritti is colored by the klishta process, so to speak. It is like the way a black-and-white child's coloring book picture might be colored by a particular water color (klishta). Framing the problem this way also suggests the solution, which is to remove the coloring (aklishta).

Choice of word pairs: Several other word pairs have been used to describe klishta and aklishta, and each adds a certain flavor to the meaning. When holding the notion of colored and uncolored for klishta and aklishta, it might be useful to remember these other word pairs as well:

• klishta -- aklishta • painful -- not painful • not useful -- useful • afflicted -- not afflicted • impure -- pure • troubled -- not troubled


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• negative -- positive • vice -- virtue • away from enlightenment -- towards enlightenment • resulting in bondage -- resulting in freedom

Getting entangled with those thoughts: The first four sutras described how we come to know our true Self, and explained that when we are not experiencing that Reality, we are identified with, or entangled with the many levels and layers of our mental content. These entanglements are all part of these five thought patterns, whether being one, or some combination of the five. They are either colored or uncolored.

Thoughts are gross or subtle: These thought patterns are not just the day to day thoughts we experience; this notion of thought patterns (vrittis) is both gross and also extremely subtle. The meaning becomes gradually clearer with practice of the methods.

Witnessing the coloring: To observe the coloring of our thought patterns is one of the most useful practices of Yoga, and can be done throughout the day. This meditation in action, or mindfulness, can be of tremendous value in clearing the clouded mind, so that during your seated meditation time, that practice can go much deeper.

How to witness coloring: To observe the coloring of thoughts simply means that when a thought and its emotion arises, you simply say that, "This is colored," or "This is not colored." Similarly, to notice whether some decision or action is useful or not useful brings great control over your habits of mind. It is simply observing, and saying to yourself, "This is useful," or "This is not useful."

1.6 The five varieties of thought patterns to witness are: 1) knowing correctly (pramana), 2) incorrect knowing (viparyaya), 3) fantasy or imagination (vikalpa), 4) the object of void-ness that is deep sleep (nidra), and 5) recollection or memory (smriti). (pramana viparyaya vikalpa nidra smritayah)

• pramana = real or valid cognition, right knowledge, valid proof, seeing clearly • viparyayah = unreal cognition, indiscrimination, perverse cognition, wrong knowledge,

misconception, incorrect knowing, not seeing clearly • vikalpah = imagination, verbal misconception or delusion, fantasy, hallucination • nidra = deep sleep • smritayah = memory, remembering

There are only five kinds of thoughts: Of all the countless thought impressions that come into the mind field, which form the matrix of the barrier or veil covering the true Self or center of consciousness, they all fall into one or more of these five categories. In other words, while there are many individual thought impressions, there are not countless types of thoughts to deal with, but only five. This can help greatly in seeing the underlying simplicity of the process of Yoga, not getting lost in the apparent multiplicity in the gross and subtle realms.


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• Pramana/right • Viparyaya/wrong • Vikalpa/imagined • Nidra/deep sleep • Smriti/memory

To position the five kinds of thoughts on the fingers is a good way of learning to remember them.

Witnessing the five kinds of thoughts: By learning to observe the thinking process, and then to discriminate between these five types of mental objects, we start to gain a mastery over them, and their ability to control our actions, speech, and thoughts.

With mastery of witnessing: As that mastery comes within reach, we gradually find a neutral, non-attached (1.15, 3.38) stance of witnessing, where we can observe the entire flow of mind, while remaining peacefully undisturbed, unaffected, and uninvolved. Meditation can systematically deepen.

Without mastery of witnessing: Without that mastery, we become victims to our own unconscious mental process, losing free choice in external life as well as the ability to experience deep meditation.

Pramana is the one to cultivate: Of the five kinds of thought patterns, pramana, or correct knowledge is the one to cultivate. The process of continually seeing ever more clearly brings progress on the path of meditation. This process of seeing clearly, of seeing things as they are, is one of the ways of describing the inner journey, eventually revealing that absolute, unchanging True Self.

1.7 Of these five, there are three ways of gaining correct knowledge (pramana): 1) perception, 2) inference, and 3) testimony or verbal communication from others who have knowledge. (pratyaksha anumana agamah pramanani)

• pratyaksha = direct perception or cognition • anumana = inference, reasoning, deduction • agamah = authority, testimony, validation, competent evidence • pramanani = valid means of knowing, proofs, sources of correct knowing

Three ways to attain correct knowing: The first of the five kinds of thought patterns described in the last sutra is pramana, which is real or valid cognition, right knowledge, valid proof, seeing clearly. Here, in sutra 1.7, three different ways are described about how one acquires that correct knowing. These are direct perception, reasoning, and validation. Each of them are valid, and standing alone can provide correct knowing, though you want the three to be in






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agreement. This description of correct knowing applies both to mundane ways of knowing, such as seeing objects in the external world, and to spiritual insights on the inner journey.

Seek experience, not mere belief: In the oral Yoga tradition, it is said that you should not believe what you hear, but should seek direct experience. This is the meaning of the first of these three ways of knowing. The second part is that of reasoning, whereby you want that experience to be understood in the light of your own inference or reasoning. The third part is that you seek the validation through some respected authority or testimony. This might be a textual authority, such as the Yoga Sutras, or some respected person who has first hand knowledge.

Getting these three to converge: When you can get these three to converge, meaning that experience, reasoning, and authoritative validation all agree with one another, then you know, and you know that you know, in regard to any particular aspect of the inner journey. Thus, this sutra is an extremely practical tool for the inner journey.

What if the three have not converged?: Consider the alternatives of these three converging. Often, people will have some experience with their spiritual journey, and have no understanding of what has happened, nor any validation. This can be frustrating and fearful, and can leave one wandering, feeling lost for a very long time. If the experience were understood and validated, it could be integrated and used as a stepping stone to more advanced spiritual insights. If one has only logical reasoning, but no experience or validation, it can lead to mere intellectualizing. If one only has the authoritative knowledge, without personal understanding or experience, it can lead to cold memorization, such as can happen in academia or blind faith religion.

Seek each, and also convergence: For the sincere seeker, direct experience, reasoning, and validation are all three sought in relation to the inner journey, and in such a way that there is a convergence of the three.

1.8 Incorrect knowledge or illusion (viparyaya) is false knowledge formed by perceiving a thing as being other than what it really is.(viparyayah mithya jnanam atad rupa pratistham)

• viparyayah = unreal cognition, indiscrimination, perverse cognition, wrong knowledge, misconception, incorrect knowing, not seeing clearly

• mithya = of the unreal, of the false, erroneous, illusory • jnanam = knowing, knowledge • atad = not its own, not that • rupa = form, nature, appearance • pratistham = based on, possessing, established, occupying, steadfast, standing

Incorrect knowing: Perceiving a thing as being other than what it really is.

Classic examples: A classic example of the shifting perception is the Rubin Vase, which is both a picture of a vase and a picture of two faces at the same time. Two classic examples are given by the Yogis for the misperception called viparyaya. First is the mistaking of a rope for a snake


when the light is low, such as the twilight hours between day and night. The rope is always a rope, although the mind misperceives it in the moment. The second is similar, and is mistaking a post in the distance as being a man standing in the shadows.

Observe the misperceptions of daily life: If the reason we are not experiencing our true nature (1.3) is the clouding of false identities (1.4), then we want to become adept at noticing the ways in which we are not seeing clearly, so as to correct the misperceptions. For most of us, this process of mistaken identity is easily done in daily life.

Relationships with people: Recall how often you see some situation or person to be one way, only to later discover that there was some missing piece of information that changes your perception completely. For example, imagine you see a friend or co-worker who has a scowl rather than a smile, and whose attitude might seem negative towards you. That person may actually be angry from having had an argument with a family member, and the reaction had nothing to do with you.

Misperceptions can cause colorings: The problem with these misperceptions is that they can lead to the colorings, kleshas (1.5, 2.1-2.9). If they were simply misperceptions with no coloring, there would be no problem. But imagine the potential of the misperceptions of relationships with people, as in the example above. The result might be increased egoism, attractions, aversions, or fears. Thus, we want our misperceptions (viparyaya) to become correct perceptions (pramana, 1.7).

1.9 Fantasy or imagination (vikalpa) is a thought pattern that has verbal expression and knowledge, but for which there is no such object or reality in existence. (shabda jnana anupati vastu shunyah vikalpah)

• shabda = word, sound, verbal expression • jnana = by knowledge, knowing • anupati = following, in sequence, depending upon • vastu = a reality, real object, existent • shunyah = devoid, without, empty • vikalpah = imagination, verbal misconception or delusion, fantasy, hallucination

There is no perceptible reality: Our minds are often thinking and creating chains of words and images. Often this process leads to thoughts or impressions that have no actual reality. The two kinds of thoughts discussed in the past two sutras both related to realities, whether seen clearly (1.7) or not clearly (1.8). However, vikalpa has no such corresponding reality, whether seen clearly or not.

Classic example: A classic examples that the Yogis use is that of the horns of a rabbit. A rabbit does not have horns, although it can easily be conceptualized. The thought and the image are there, but there is no corresponding reality.
















With objects and people: It seems to be a habit of the human mind to form all sorts of fantasy ideas in relation to objects and people. I might fantasize having this or that object, doing or saying something with some person, or creating in my mind field both the objects and the people. For example, with the real objects and people in my world, I might even create the fantasy idea that these are mine. The mental impressions of the objects and people might be real (1.7) or misperceived (1.8), but the impressions related to the concept mine are complete fantasy, or vikalpa.

Living in the future: Often we speak of a thought process, which is one of living in the future. The mind is really taking the current thoughts, rearranging them this or that way, and then fantasizing some new combination as being the future, even though that fantasy is occurring in the present moment.

Creativity: While we are talking about how to deal with the thought patterns of the mind (1.2) so as to attain Self-realization (1.3), it is important to note that these mental processes are not bad in the context of life and the world. The same fantasy or vikalpa that clouds over our true Self is also the creative mind that finds solutions to problems in the external world or at our personality level of being. It is even the vikalpa that creates the helpful lifestyle and environment in which we live so as to be able to do our meditations.

The subtler examples: Eventually, as meditation deepens, we come to see ever more clearly that virtually our whole perception of external and internal reality is vikalpa, a product of imagination. Notice that even the root of the word imagination is image; countless images are produced, stored, and then arise. Even the subtleties of the five elements (earth, water, fire, air, space), the cognitive and active senses (indriyas), and the four functions of mind are products of this process of vikalpa. This is the process of subtle discrimination in the later sutras.

1.10 Dreamless sleep (nidra) is the subtle thought pattern which has as its object an inertia, blankness, absence, or negation of the other thought patterns (vrittis).(abhava pratyaya alambana vritti nidra)

• abhava = absence, non-existence, non-occurrence, negation, voidness, nothingness • pratyaya = the cause, the feeling, causal or cognitive principle, notion, content of mind,

presented idea, cognition • alambana = support, substratum, leaning on, dependent on, having as a base or

foundation • vritti = operations, activities, fluctuations, modifications, changes, or various forms of the

mind-field • nidra = deep sleep

Mind focuses on the object called sleep: It is as if sleep is a process whereby the mind is focusing on absence itself, as if that non-existence were an object itself. Metaphorically, it is as if the mind is focused on a black, fuzzy object that is set against a black field. There is something there for the mind to be focused on, yet, in the sense of what we normally consider to be an object, there is nothing there.










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Mind typically rests on a support: Normally the mind rests, or focuses on some object. This is the meaning of the word alambana. Thus, nidra, or sleep, is the state where attention is focused on, or absorbed in that object of negation or voidness itself.

Sleep is actually an object: This might, at first glance, seem to be an insignificant point, but it is actually rather important. Remember the principle in the first few sutras (1.2-1.4) that the reason we do not experience the eternal Self, is that consciousness is entangled with other objects. When we see that entering sleep is a process of focusing on still one more object, it becomes clearer why we want to remain in the waking state for meditation, while learning to let go of the intervening objects, including sleep, which is like that black, fuzzy object. In meditation, we focus on one object, intentionally, so that at some point we can let go of all objects, and experience the objectless state beyond all of the objects.

In another sense, sleep is a level, not an object: When we translate these words of meditation science from Sanskrit to English, we can unintentionally end up with some confusion. Here, nidra is translated as sleep. However, in considering the levels of consciousness, the domains of gross, subtle, and causal, that deeper level is called prajna, which is a level of supreme (pra) knowledge (jna). This too is considered to be the level of deep sleep. Thus, we are using the word sleep in two compatible, though different ways. If you know this, there is no confusion. The Yoga of the Yoga Sutras is very practical, and here the emphasis is on contrasting the attention getting wrapped around this vritti (thought pattern) of sleep, as in contrast to the other four types of vrittis.

Do not mistake sleep for samadhi: The higher samadhi is without any object that has form, which has sometimes been described as void. It is a big mistake to confuse that samadhi with the void of other objects that comes with deep sleep. These two are very different experiences.

1.11 Recollection or memory (smriti) is mental modification caused by the inner reproducing of a previous impression of an object, but without adding any other characteristics from other sources.(anubhuta vishaya asampramoshah smritih)

• anubhuta = experienced • vishaya = objects of experience, impressions • asampramoshah = not being stolen, not being lost, not having addition • smritih = memory, remembering

Memory can take on associations: Memory is something with which we are all familiar. Some previously stored impression simply awakens, stirs in the unconscious, and then springs forth into the conscious awareness, having pierced the veil between conscious and unconscious. However, a rising memory often brings along with it many other memories that then get linked in such a way that the original memory is not seen in its pure form. In other words, the memory is being distorted; it is commingled with the other types of thought patterns.

Mere memory is less of a block to meditation: The memory being described here is the pure memory, without having stolen, or had additions from other memories or the creative,




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fantasizing, hallucinating process of mind. It is quite natural for these thought impressions to rise in the mind field. By discriminating between the types of thoughts, we can see which are simply memories, and which are memories that have become distorted and effectively turned into fantasies, which are vikalpa, described in sutra 1.9. Mere memory is not so disturbing to our natural peace of mind, whereas when associated with all of the other inner process, leads to the troublesome mental process that blocks deep meditation.

Yoga Sutras 1.12-1.16: Practice and Non-Attachment

1.12 These thought patterns (vrittis) are mastered (nirodhah, regulated, coordinated, controlled, stilled, quieted) through practice (abhyasa) and non-attachment (vairagya).(abhyasa vairagyabhyam tat nirodhah)

• abhyasa = by or with practice, repeated practice • vairagyabhyam = non-attachment, by desirelessness or dispassion, neutrality or

absence of coloring, without attraction or aversion • tat = of those, through that of • nirodhah = control, regulation, channeling, mastery, integration, coordination,

understanding, stilling, quieting, setting aside of

Two practices: Abhyasa and vairagya are companion practices, and are the means of mastering (nirodhah, 1.2) the many levels of mind, so as to experience the true Self (1.3). All of the many other practices of Yoga rest on these two principles.

Two directions: There are two directions that one can go in life as well as individual actions, speech, or thoughts. One direction is towards truth, reality, Self, or spiritual realization. The other direction is opposite, and involves those lifestyles, actions, speech, and thoughts that take one away from the higher experiences.

Abhyasa means cultivating the lifestyle, actions, speech, and thoughts, as well as the spiritual practices that lead in the positive direction (rather than going in the opposite direction, away from the positive, and towards the negative).

Vairagya is the practice of gradually letting go of the mental colorings (1.5, 2.3) that lead one away from the spiritual (rather than going in the opposite direction, giving in to the attachments and aversions).

Discrimination is key: To be able to do the practices and to cultivate non-attachment, it is necessary to become better and better at discriminating between what actions, speech, and thoughts take you in the right direction, and those which are a diversion (2.26-2.29, 3.4-3.6). This discrimination is both a foundation practice and also the subtler tool of the inner journey.














1.13 Practice (abhyasa) means choosing, applying the effort, and doing those actions that bring a stable and tranquil state (sthitau).(tatra sthitau yatnah abhyasa)

• tatra = of these two (abhyasa and vairagya) • sthitau = stability, steadiness, stable tranquility, undisturbed calmness • yatnah = effort, persistent exertion, sustained struggle, endeavour • abhyasa = by or with practice, repeated practice

Two words for practice: There are two different words that are often translated into English as practice. One is abhyasa and the other is sadhana, which is the title of Chapter 2 of the Yoga Sutras (Sadhana Pada). It is important to understand the difference between these two words.

Abhyasa means practice, but in a very general, all encompassing way. It means choosing (with buddhi) the wiser of alternative courses of action. It means making decisions on the basis of what will bring greater tranquility or peace of mind, as these are the preparation for the deeper, subtler practices leading to Self-realization.

Sadhana also means practice, but is more specific, relating to the direct practices one does. These include the specific methods or techniques of working with the body, breath, and mind, as well as the specific principles applied in working with the external world and other people. For example, the eight rungs of Yoga (2.29) are all a part of sadhana.

Stithau has two parts: Abhyasa is defined in this sutra as choosing or cultivating that which leads to sthitau. To understand the meaning of sthitau, it is necessary to combine two principles. First is that of tranquility, calmness, or peace of mind. Second is that of stability, steadiness, or being of firm ground. Thus, sthitau means a stable form of tranquility. In other words, it is the pursuit of an equanimity that is with you at all times.

This stability is not just a matter of regaining peace of mind when it has been lost, like having a weekend away from work or taking a vacation. One might be able to temporarily have some tranquility while avoiding the core decisions of lifestyle, attitudes, and practices. However, to have stable tranquility, which is with you all, or most of the time, it is necessary to take the extra steps in life planning that supports meditation. This is the meaning of sthitau.

Exercise with Abhyasa: Abhyasa is the practice of choosing that which brings sthitau, or a stable state of tranquility. It applies to all levels, ranging from the most external, worldly actions, speech and thoughts, to the most subtle aspects of our being. To practice Abhyasa, it is easiest to start with the gross and gradually work towards the subtle.One simple way to enhance this practice is to sit quietly and reflect on what actions, speech or thoughts lead you either towards or away from sthitau, that state of stable tranquility. Put two columns on a piece of paper and write down your personal reflections from your own life:

Actions, speech or thoughts which lead me towards steady, stable, undisturbed calmness or tranquility; I need to do more of these:


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Actions, speech or thoughts which lead me away from steady, stable, undisturbed calmness or tranquility; I need to do less of these:

1) _______________ 2) _______________ 3) _______________ 4) _______________ 5) _______________ 6) _______________ 7) _______________ 1) _______________ 2) _______________ 3) _______________ 4) _______________ 5) _______________ 6) _______________ 7) _______________

In the away from column, you'll probably be listing some of your negative habits that are not useful to you on your journey. In the towards column, you may be listing some of the practices related to yoga, as well as other positive actions that you already know are useful to you on your journey. Such simple exercises can be quite insightful and helpful in building a solid foundation for meditation.

By increasingly taking charge of your choices in life and the ways in which you use your personal energy, and increasingly focusing on doing what is in the left column, you gradually watch that which is in the right column weaken and fade away.

1.14 When that practice is done for a long time, without a break, and with sincere devotion, then the practice becomes a firmly rooted, stable and solid foundation.(sah tu dirgha kala nairantaira satkara asevitah dridha bhumih)

• sah = that (practice) • tu = and, but, however • dirgha = long time (dirgha = long; kala = time) • nairantaira = without interruption, continually, • satkara = with devotion, sincerity, respect, reverence, positive attitude, right action • asevitah = pursued, practiced, cultivated, attended to, done with assiduous attention • dridha-bhumih = stable, solid foundation, firmly rooted, of firm ground (dridha = firm;

bhumih = ground)

Keep practicing: One of the most important principles of living yoga meditation is that of continuing to practice without a break. Often a meditator gets started, practices for a few weeks


or months, and then stops for a while due to some life situation. Then, he or she starts over again. While it is good to start again, it is better to choose a level of practice that you know you can maintain without a break. If, for example, you try to practice 2-3 hours per day when you are well aware you do not consistently have that much time in your current lifestyle, it is a set up for breaking practice. It's far better to choose an amount of time that you can consistently practice.

Choose your level of practice: Because of the importance of consistency of practice, one of the later sutras (1.21-1.22) suggests that you choose one of nine levels of practice to which you commit yourself.

Q&A on Practices leading to Tranquility

Q: I have a pretty busy life. How long do I have to do these practices?

A: A long time! Keep going and never give up, whether "a long time" means days, weeks, months, or years. Surrender, yes, but give up? Never!

Q: I'm not sure I have my heart in this. Can I just plod along with a bad attitude and still make progress?

A: Do the practices leading to tranquility with all the conviction, devotion and sincerity you can muster. Cultivate the positive and let go of the negative. Gentle, loving persistence is the way to peace.

Q: How often can I take a break from this? What if I'm too tired, or too busy some days? Can a take a vacation from these practices and just pickup where I left off?

A: No breaks! We eat food every day. We sleep every day. We use the toilet every day. We gossip with other people or have negative thoughts and emotions every day. If we can do all these things every day, then we can do the practices leading to tranquility each and every day, without exception.

Q: What's the payoff from all of this work? This sounds pretty hard--doing this for such a long time without even a vacation? What's in it for me?

A: You will get a practice that has become a firmly rooted, stable foundation for the subtler experiences that you are longing for in your heart. One day, you will come to see that your practices are a beautifully elegant, simple and rewarding part of your life. You will truly find that this is the most valued asset you have. It will leave a smile on your face.

Develop attitude: The attitude satkara contains the principles of devotion, sincerity, respect, reverence, positiveness, and right choice. As you choose your proper level of practice, and decide to do that daily, the attitude will come more easily. It is like having a little flame of desire in the heart for the fruits of meditation, and then slowly starting to experience those benefits. That little flame starts to grow slowly and consistently into a burning desire to guide your life in the direction of spiritual realization.




It all rests on attention: Throughout the science of Yoga meditation attention is a critical principle to practice. This sharp, clear, assiduous attention (asevitah) is essential if you are to develop the attitude of conviction for practices over a long time, and without a break as described in this sutra. "Attention, attention, attention!" is the formula to follow, though done in loving kindness towards yourself.

1.15 When the mind loses desire even for objects seen or described in a tradition or in scriptures, it acquires a state of utter (vashikara) desirelessness that is called non-attachment (vairagya).(drista anushravika vishaya vitrishnasya vashikara sanjna vairagyam)

• drista = seen, perceived • anushravika = revealed, scriptural, heard in tradition • vishaya = objects, subjects, matters of experience • vitrishnasya = of one who is free from desire or craving • vashikara = supreme, mastery, total control • sanjna = awareness, consciousness, knowing • vairagyam = non-attachment, desirelessness, dispassion, neutrality or absence of

coloring, without attraction or aversion

Letting go and not taking on: The simplest way of describing non-attachment is as the process of letting go. We gradually learn to let go of our attachments and aversions, systematically moving subtler and subtler through the layers of attachments in the mind. However, non-attachment goes beyond this; it is not just a practice of letting go, but is a practice of not taking on in the first place.

Love is what is left when you let go of all the things you love.

Non-attachment is not suppression: Non-attachment is not a mere personality trait that one practices in dealing with the other people of the world. It is very easy to fool oneself into thinking that non-attachment is being practiced when what is really happening is pretending to be non-attached. It is like saying that you have lost your inner craving to some object while inside you are longing for it intensely. Non-attachment is not a process of suppression or repression of wants, wishes, desires, thoughts, or emotions. It comes by the ongoing practice of awareness of the existence of attachments (kleshas, 1.5, 2.3) and gradually letting these weaken (2.4).

Non-attachment is cessation: If attachment does occur (whether attraction or aversion), wherein attention wraps itself around a deep mental impression, the ensuing non-attachment comes from the cessation of mental clinging, not from an act of prying attention away forcefully. It is easy to hear of the philosophy of non-attachment and then mistakenly walk around lying to ourselves, internally saying something like, "I'm not attached; I'm not attached." This is not non-attachment. It is better to see realistically where our minds are attached, and then learn to systematically release that coloring through the external and internal practices of yoga meditation.








Non-attachment is not detachment: It is not mere semantics to say that non-attachment is different from detachment. Detachment implies that there is first attachment, and that you then apply some method or technique to disconnect that attachment. It implies an act of doing something to cause the separation to occur. Non-attachment, on the other hand, means that the connection simply does not occur in the first place. Non-attachment is not a case of doing something, but is instead a non-doing sort of thing. It means that your attention does not grab onto that impression in the mind in the first place.

Like two ex-smokers: While the principle applies to all the gross and subtle levels, a gross level example will help. Think of two people who stopped smoking many years ago. One is still attached to cigarettes, and when he sees a cigarette, the craving begins. When he resists acting on that desire, and then let's go of the desire, this is the meaning of detachment. The other person also used to smoke, but when he sees a cigarette there is literally no reaction; the desire has completely disappeared at all levels of his conscious and unconscious mind. This is the meaning of non-attachment. The attachment is not released, but is simply not there any more; it is non or the absence of attachment.

Non-attachment deepens through all levels: Patanjali explains that non-attachment applies to progressively deeper levels of our being. While we might begin with our more surface level attachments, such as the objects and people of daily life, the practice deepens to include all of the objects or experiences we might have only heard about, including the many powers or experiences of the psychic or subtle realm. We gradually see that even these are nothing but distractions on the journey to Self-realization, and we learn to set them aside as well.

Exercise with Vairagya: Vairagya or non-attachment does not often happen in black and white, either being there or not there. Usually, non-attachment comes in stages (See Sutra 2.4 on stages). To better understand non-attachment, it is useful to explore personal examples of both attachments and aversions (aversions are actually just another form of attachment). By writing on a piece of paper your personal examples (like the columns below), you can see not only currently active attractions and aversions, but older attractions and aversions, for which you've already witnessed and experienced the process of letting go.

Active attractions and aversions

Ideas, beliefs, opinions, people, organizations or institutions towards which I feel an attraction that is not useful; I need to gradually let go of these attractions:Ideas, beliefs, opinions, people, organizations or institutions towards which I feel an aversion that is not useful; I need to gradually let go of these aversions:

1) ______________ #:___ 2) ______________ #:___ 3) ______________ #:___ 4) ______________ #:___ 5) ______________ #:___ 6) ______________ #:___ 7) ______________ #:___




1) ______________ #:___ 2) ______________ #:___ 3) ______________ #:___ 4) ______________ #:___ 5) ______________ #:___ 6) ______________ #:___ 7) ______________ #:___In the blank marked #:___, enter the degree to which there is attraction or aversion, on a scale of 1 to 10, with 10 being the greatest. Older attractions and aversions

Some old attractions that I've mostly let go of:Some old aversions that I've mostly let go of: 1) ______________ #:___ 2) ______________ #:___ 3) ______________ #:___ 4) ______________ #:___ 5) ______________ #:___ 6) ______________ #:___ 7) ______________ #:___ 1) ______________ #:___ 2) ______________ #:___ 3) ______________ #:___ 4) ______________ #:___ 5) ______________ #:___ 6) ______________ #:___ 7) ______________ #:___

Enter the current # (0-10) of that attraction or aversion that you've mostly let go of. Seeing those low numbers can help reinforce, or give insight into the process of letting go, of non-attachment. If you have let go of attractions and aversions in the past, you can also do it in the present and the future, and even more efficiently and thoroughly through the process of yoga meditation.

What to do with attachments: As you are reading this current sutra on non-attachment, it is useful to keep the perspective that the whole process of Yoga has to do with the mastery and integration of the fluctuations of the mind field, as introduced in Sutra 1.2. This allows the seer to rest in its true nature, the state of Self-realization, as outlined in Sutra 1.3. By also being mindful of the broad categories or clusters of sutras (as clustered on this site), it is relatively easy to see that we gradually need to stabilize the mind, weaken those attachments, and then start the ongoing process of letting them go entirely. In the meantime, we seek the direct experience of the Absolute, so that we might do an even more efficient job of letting go of the attachments. To better understand that process, take a look at the Chapter Outlines, which include the following:

• Efforts and commitment (1.19-1.22) • Obstacles and solutions (1.30-1.32) • Stabilizing and clearing the mind (1.33-1.39)














• Minimizing gross coloring (2.1-2.9) • Dealing with subtle thoughts (2.10-2.11) • Breaking the alliance of karma (2.12-2.25) • The 8 rungs and discrimination (2.26-2.29)

1.16 Indifference to the subtlest elements, constituent principles, or qualities themselves (gunas), achieved through a knowledge of the nature of pure consciousness (purusha), is called supreme non-attachment (paravairagya).(tat param purusha khyateh guna vaitrshnyam)

• tat = that • param = is higher, superior, supreme, transcendent • purusha = pure consciousness, Self • khyateh = through knowledge, vision, discernment • guna = elements, prime qualities, constituents, attributes; (three gunas of sattvas, rajas,

tamas) • vaitrshnyam = state of freedom from desire or craving (for the gunas)

Non-attachment to the building blocks: Sutra 1.15 describes non-attachment; it is a process that evolves progressively as practice deepens. Eventually it leads to a supreme non-attachment, which is described here. Paravairagya means there is non-attachment even in relation to the most fundamental building blocks of all manifestation. This level of non-attachment comes through the direct experience of pure consciousness or purusha (3.56).

Three levels of non-attachment: We can think of this as a systematic process of developing non-attachment (vairagya) at three levels:

1. Gross world: There are many objects of our daily lives for which our mental impressions are colored with various degrees of attraction or aversion. This is the first level of developing freedom from those bondages and experiencing greater inner peace.

2. Everything between: There are many types of objects between the levels of the gross world and the subtlest building blocks. After the mind is stabilized (1.33-1.39), these subtler levels are explored and set aside with non-attachment and discrimination. This includes, for example, meditation and non-attachment to pranic energy (3.40), the five elements (3.45), the senses (3.49), and the subtler aspects of mind (3.50).

3. Subtlest building blocks: These are the three primal elements (gunas) that are addressed in this current sutra. The idea is that the yogi becomes non-attached even to the subtlest building blocks (paravairagya).

Analogous to freedom from atomic particles: This concept of levels may seem foreign, but we are all accustomed to this in our world. If we compare this to only the physical universe, it would be somewhat like becoming non-attached to protons, electrons, and neutrons, which are the particles that form atoms. Notice how the physical universe is also constructed in levels or layers:












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• Particles (protons, electrons, neutrons) • Atoms • Molecules • Compounds • Objects

Imagine that you were free from attachment and aversion to the particles (protons, electrons, and neutrons). Then (in our metaphor) you would be free from attachment and aversion to all of its evolutes as well, including, molecules, compounds, and all of the physical objects of the world.

Supreme non-attachment: Similarly, this is the suggestion of supreme non-attachment (paravairagya) to the gunas, the three primal elements that the yogis speak of as the prime constituents of the manifest and unmanifest matter (prakriti). Non-attachment to the gunas includes non-attachment in relation to not only the gross world, but also the entire subtle, psychic, astral plane, as well as the causal out of which they arise.

Paravairagya comes after Self-realization: On a practical level, this is not to say that we must attain the paravairagya level to attain direct experience of the center of consciousness (purusha). Rather, it is describing where non-attachment ultimately leads once you have the tool of samadhi and direct experience.

Yoga Sutras 1.17-1.18: Types of Concentration

1.17 The deep absorption of attention on an object is of four kinds, 1) gross (vitarka), 2) subtle (vichara), 3) bliss accompanied (ananda), and 4) with I-ness (asmita), and is called samprajnata samadhi.(vitarka vichara ananda asmita rupa anugamat samprajnatah)

• vitarka = gross thought or reasoning • vichara = subtle thought • ananda = bliss, ecstasy • asmita = I-ness, individuality • rupa = appearances, nature, form • anugamat = accompanied by, associated with • samprajnatah = cognitive absorption, lower samadhi

Like driving through cities on a highway: When you are driving your car in a rural area it may seem quiet and peaceful. As you approach a city, there is an ever increasing activity, with more and more people. In the heart of the city, it is thriving with sights and sounds, people and objects of this or that kind. When you pass through the center of the city the process reverses, as the activity seems to gradually recede behind you, as you move through the city. On your journey






down the highway, towards your destination, you approach cities, experience them, and drive through them.

The inner journey is like that too, as you approach a level of inner activity, experience it, and then move through to the next. The goal is realization, direct experience of the absolute reality, the objectless center of consciousness, whose nature is of peace, happiness, and bliss, though truly indescribable. On that journey inward, few are able to go directly to that realization, and must move into, experience, and then transcend the levels of inner reality or mind, that are along the way. This is the process being described in this sutra.

Whole process is in 18 sutras: Sutras 1.17 and 1.18 describe the process of samadhi, the higher tool of meditation. Thus, the whole process of Yoga is summarized in the first 18 sutras. The remaining sutras give more expanded explanations, including the process of stabilizing the mind (1.33-1.39), more specific ways to attain samadhi (2.26-2.29), and how to then use samadhi as the finer tool (3.4-3.6) for Self-realization.

1.18 The other kind of samadhi is asamprajnata samadhi, and has no object in which attention is absorbed, wherein only latent impressions remain; attainment of this state is preceded by the constant practice of allowing all of the gross and subtle fluctuations of mind to recede back into the field from which they arose.(virama pratyaya abhyasa purvah samskara shesha anyah)

• virama = cessation, stopping, receding • pratyaya = cause, cognitive principle, content of mind, cognition • abhyasa = practice • purvah = preceding, coming before • samskara = deep impressions, imprints in the unconscious, deepest habits, subliminal

activators, traces • shesha = residual, subliminal • anyah = the other (the other samadhi)

Object and objectless: The four stages of concentration described in the previous sutra (1.17) were all concentration with object, which is called samprajnata samadhi. In the current sutra, concentration without any object is being described, and this is called asamprajnata samadhi. In this state not only the gross and subtle thoughts, but also the senses and thinking instruments of mind are in a latent state. It is a very high state of knowing, and is of the kind that is often described as not describable in words.

Samskaras are in latent form: Samskaras are the deep impressions that are the driving force behind karma (actions). In objectless samadhi, all of the samskaras are in their latent form, although you are fully conscious. This means they are not active in the dreaming, unconscious level of mind, nor in the active, conscious level of mind. By reflecting on the nature of the objectless samadhi, it is somewhat easy to see why the foundation of practice and non-attachment (1.12-1.16) is so important in relation to uncoloring those deep impressions (1.5, 2.1-2.9, 2.10-2.11). (See also the article: Karma and the sources of Actions, Speech, and Thoughts)


















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Intentionality of letting go: There is a paradox in the practices leading to objectless concentration. In letting go of all of the impressions, even the intentionality is surrendered. However, to do that, there first needs to be will power to do the letting go of the other deep impressions. By being aware of this paradoxical balancing act, it is easier to gently practice the intentionality of letting go, without either suppressing impressions or overly exerting the will power. Then, seemingly in a moment, the letting go can come. Although the objectless samadhi is a deep state, this gentle balance of intentionality and letting go can be practiced at the earlier stages of meditation as well. Then, when the time comes to do so at the deeper levels, it is a familiar thing to do.

This is not just quietness: It is important to understand that the objectlessness being addressed here is far deeper than simply quieting the noisy conscious mind as in beginning meditation. Allowing that noisy mind to gradually still itself is an important step, however, it is only a stepping stone to opening the veil to the unconscious. Then the many impressions that are normally not seen are allowed to come forward, along with awareness of the sensing and thinking instruments, the subtle energies, and the subtle building blocks of mind and matter. All of these, not only the surface level thoughts, are the subject of objectlessness.

Yoga Sutras 1.19-1.22: Efforts and Commitment

1.19 Some who have attained higher levels (videhas) or know unmanifest nature (prakritilayas), are drawn into birth in this world by their remaining latent impressions of ignorance, and more naturally come to these states of samadhi.(bhava pratyayah videha prakriti layanam)

• bhava = objective existence, becoming • pratyayah = cause, cognitive principle, content of mind, cognition • videha = bodiless, disembodied • prakriti = creative cause, subtlest material cause, nature • layanam = dissolved, merged into

The videhas are the disembodied ones who have attained higher levels, and the prakritiyas are those who have had their consciousness experience, and merge into prakriti, which is the subtlest material essence of the universe. While this may be a somewhat advanced state, merging into prakriti is a detour, so to speak. Pure consciousness is not experienced, but only the unmanifest prakriti. Merging into prakriti is not the goal of Yoga.

Recall that this sutra is following through on sutras 1.17-1.18, which outline the four levels of samadhi on an object, and objectless samadhi. This sutra is describing one of two general types of approach to these samadhis.

This sutra applies to few people. Most need to follow the second path, which is in the sutra just below. In other words, if one does not come into this world as a videha or prakritilaya yogi, then the five-fold path outlined in the next sutra (1.20) is the one to follow.




1.20 Others follow a five-fold systematic path of 1) faithful certainty in the path, 2) directing energy towards the practices, 3) repeated memory of the path and the process of stilling the mind, 4) training in deep concentration, and 5) the pursuit of real knowledge, by which the higher samadhi (asamprajnata samadhi) is attained.(shraddha virya smriti samadhi prajna purvakah itaresham)

• shraddha = unconditional faith, trust, confidence, belief, certainty • virya = energy, strength of will • smriti = memory, intentful remembrance, mindfulness • samadhi = deep absorption of meditation, entasy • prajna = wisdom, discernment, super cognitive • purvakah = preceding, coming before, prerequisite • itaresham = of other people

Simple, straightforward outline: The five principles and practices in this sutra form a very simple, straightforward outline of the personal commitments needed to follow the path of Self-realization. It is very useful to memorize these five, and to reflect on them often. This five-point orientation works in conjunction with the eight rungs of Yoga introduced in Sutra 2.28.

Shraddha is a faith that you are moving in the right direction. It is not a blind faith in some organization, institution, or teacher. Rather, it is an inner feeling of certainty that you are moving in the right direction. You may not know exactly how your journey is unfolding, but have an inner intuition of walking steadily towards the goal of life. The "faith" of Yoga is not one of "blind faith" as is the case with some, if not most religions. Oral tradition of Yoga suggests that the aspirant not merely "believe" in anything. Rather, it is suggested that one test the ideas in one's own inner laboratory, with the "faith" of Yoga thus being based on direct experience. If one has practiced breath awareness and diaphragmatic breathing and finds that it leads to a calm, quiet mind, that direct experience is the foundation of the "faith" that continuing such breathing will, in the future, lead to similar experience of calm and quiet.

Virya is the positive energy of ego that is the support for the faith of going in the right direction. This energy of virya puts the power behind your sense of knowing what to do. When you are strongly acting on what you know to be your correct path, that is virya. When you feel weak or uncertain, and are taking little action, that is from lack of virya. Virya is that conviction that says, "I can do it! I will do it! I have to do it!"

Smriti is cultivating a constant mindfulness of treading the path, and of remembering the steps along the way. This memory is not a negative mental obsession, but rather, a gentle, though persistent awareness of the goal of life, of faith in your journey, and of your decision to commit your energy to the process. Smriti is also the practice of mindfulness of inner process, both witnessing at meditation time and during daily life. (See the article on Witnessing)

Samadhi is intently pursued through the various stages of samadhi already described (1.17-1.18). It means committing to systematically moving through the levels or stages of samadhi, and to using these skills of attention as the tools to discriminate (2.26-2.29) the










various forms of ignorance (2.5), and remembering that this is a process of systematically moving through the ever finer levels of our being (3.6).

Prajna is the higher wisdom that comes from discrimination, and this wisdom is assiduously sought through the process of introspection (2.26-2.29), utilizing the razor-sharp tool of samadhi (3.4-3.6). Numerous levels of wisdom are experienced through the practices in Chapters 2 and 3, all of which are set aside with non-attachment (3.38). (See also the Prajna section of the Om Mantra Article, and the Prajna section of the Levels and Dimensions of Consciousness Article.)

Constant remembrance: By cultivating a constant remembrance of these five forms of efforts and commitments, the specific practices are all understood in this simple context. This helps a great deal to inspire one to follow through on doing the actual practices suggested throughout the Yoga Sutras.

1.21 Those who pursue their practices with intensity of feeling, vigor, and firm conviction achieve concentration and the fruits thereof more quickly, compared to those of medium or lesser intensity.(tivra samvega asannah)

• tivra = rate is fast, speedy • samvega = momentum, force, vigor, conviction, enthusiasm • asannah = very close, near, speedy

Intensity and rate of practice: For those who move forward quickly in their practices, and do so with intensity, the fruits of the practices are very close. There are two dimensions here. One is that of the speed at which one is moving, and the other is the intensity of effort behind it. There are three levels of each, meaning that there are nine levels of practice.

With lots of time for Practice, but little Conviction: It is very easy to think that the only way to progress is when you have retired from worldly life, such as a monk in a Himalayan cave may have done. This is simply not true. Such a person might have a great deal of time available, and know quite a few practices. However, with only mild conviction, little progress is made.

With little time for Practice, but lots of Conviction: On the other hand, a person with little time might do only mild practice, but have a great intensity of conviction. Such a stance is a far superior way to progress on the path of enlightenment. Having little time is balanced by conviction at practice time and sincere cultivation of meditation in action.

1.22 For those with intense practices and intense conviction (1.21), there are three more subdivisions of practice, those of mild intensity, medium intensity, and intense intensity. (mridu madhya adhimatra tatah api visheshah
















http://www.swamij.com/levelsdimensions.htm#third

http://www.swamij.com/levelsdimensions.htm#third

• mridu = mild, slow • madhya = medium, middling • adhimatra = intense, strong • tatah = from that • api = also • visheshah = differentiation, distinction

Three more divisions: For those with intense practice and intense conviction (box #9 above), there are still three further divisions. Recall that in the last sutra (1.21), it was pointed out that such intensity means that attainment is near. With this further subdivision, that attainment also has three levels:

• For those with mild intensity, attainment is imminent. • For those with medium intensity, attainment is more imminent. • For those with intense intensity, attainment is most imminent.

Everyone can practice: For most people practicing Yoga meditation, these divisions help to make it clear that there really are levels of practice, and that everyone can practice. It is not a case where only the most ascetic meditators living in caves can attain. Rather, everyone can progress at his or her own comfortable rate.

Yoga Sutras 1.23-1.29: Contemplation on AUM (or OM)

OM is a direct path: Remembering the sound vibration of AUM (or OM), along with a deep feeling for the meaning of what it represents (1.28), brings both the realization of the individual Self and the removal of obstacles that normally block that realization (1.29). In a sense, this practice is like a short cut, in that it goes directly to the heart of the process.

Systematically piercing the levels: This practice takes one on a direct route inward, systematically piercing the levels of consciousness. It is done with sincerity and dedication (1.23) towards the untainted creative source or pure consciousness (1.24), which AUM represents (1.27). That consciousness contains the seed of omniscience (1.25), which is the source of the teachings of all the ancient sages (1.26).

Remember the meaning: For it to have its effect, the sound of AUM is remembered with deep feeling for the meaning of what it represents. (1.28)

1.23 From a special process of devotion and letting go into the creative source from which we emerged (ishvara pranidhana), the coming of samadhi is imminent. (ishvara pranidhana va)


















• ishvara = creative source, pure consciousness, purusha, God, supreme Guru or teacher • pranidhana = practicing the presence, sincerity, dedication, devotion, surrender of fruits

of practice • va = or

Through the sincere, dedicated, and devoted practice towards the pure consciousness known by words such as purusha, God, or Guru, which is symbolized by AUM, the results of samadhi come more quickly. In other words, the practice of following AUM through the levels of reality and consciousness is a short cut of sorts, meaning direct route to the center of consciousness. This can be better understood by a close reading of these articles: OM and the 7 Levels of Consciousness OM and 7 Methods of Practice

Meaning of Ishvara: In the Upanishads, the word Īśvara is used to denote a state of collective consciousness. Thus, God is not a being that sits on a high pedestal beyond the sun, moon, and stars; God is actually the state of Ultimate Reality. But due to the lack of direct experience, God has been personified and given various names and forms by religions throughout the ages. When one expands one's individual consciousness to the Universal Consciousness, it is called Self-realization, for the individual self has realized the unity of diversity, the very underlying principle, or Universal Self, beneath all forms and names. The great sages of the Upanishads avoid the confusions related to conceptions of God and encourage students to be honest and sincere in their quests for Self-realization. Upanishadic philosophy provides various methods for unfolding higher levels of truth and helps students to be able to unravel the mysteries of the individual and the universe. (from Swami Rama in the section What God Is from Enlightenment Without God)

1.24 That creative source (ishvara) is a particular consciousness (purusha) that is unaffected by colorings (kleshas), actions (karmas), or results of those actions that happen when latent impressions stir and cause those actions.(klesha karma vipaka ashayaih aparamristah purusha-vishesha ishvara

• klesha = colored, painful, afflicted, impure; the root klish means to cause trouble • karma = actions, • vipaka = fruits of, maturing, ripening • ashayaih = by the vehicles, resting place, storage of traces, propensities, accumulations • aparamristah = untouched, unsmeared • purusha-vishesha = a consciousness, a special or distinct purusha (purusha = a

consciousness; vishesha = special, distinct) • ishvara = creative source, God, supreme Guru or teacher

The pure consciousness itself that is represented by AUM is not colored the way that the samskaras are commonly colored (klishta, 2.3, 2.1-2.9, 2.10-2.11). It is also not subject to the playing out of karmas, nor do actions cause the creation of new samskaras (2.12-2.25).




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1.25 In that pure consciousness (ishvara) the seed of omniscience has reached its highest development and cannot be exceeded.(tatra niratishayam sarvajna bijam)

• tatra = there, in that (in that special purusha) • niratishayam = unsurpassed, not exceeded by any others, limitless • sarvajna = all knowing (sarva = all; jna = knowing) • bijam = seed

The pure consciousness identified by AUM is also the seed of pure knowledge or omniscience. That level of knowing is sought in the practice of OM.

1.26 From that consciousness (ishvara) the ancient-most teachers were taught, since it is not limited by the constraint of time.(purvesham api guruh kalena anavachchhedat)

• purvesham = of the first, former, earlier, ancient • api = too, also • guruh = teacher • kalena = by time • anavachchhedat = not limited by (time), no break or division, continuous

This pure consciousness, being eternal in nature, is the direct teacher of all of the ancient, earlier, or even the first of the teachers within humanity. In other words, some of the original teachers of humanity have learned directly from this pure consciousness, not from a human lineage of teacher-student, etc., whereby there is just a passing of information. This direct learning from the source continues to be available at all times and places, though the help of human teachers is surely a useful, if not essential aid.

1.27 The sacred word designating this creative source is the sound OM, called pranava. (tasya vachakah pranavah)

• tasya = of that • vachakah = designator, signifier, indicator, term • pranavah = the mantra AUM or OM

AUM has a vibrational quality along with other meanings, one of which is as a designator or term to denote the pure consciousness referred to in the sutras above. The word pranavah literally translates as "humming."




The lower curve represents the Gross, Conscious, and Waking state level, called Vaishvanara.

The center curve represents the Subtle, Unconscious, and Dreaming level, called Taijasa.The upper curve represents the Causal, Subconscious, and Deep Sleep level, called Prajna.

The dot, point, or bindu represents the fourth state, the absolute consciousness, which encompasses, permeates, and is the other three, and is called Turiya.

The arc below the dot symbolizes the separateness of this fourth state, standing above, though ever remaining part of the other three.

1.28 This sound is remembered with deep feeling for the meaning of what it represents. (tat japah tat artha bhavanam)

• tat = its • japah = repeated remembrance • tat = its • artha = meaning • bhavanam = understanding with feeling, absorbing, dwelling upon

It is important to remember not only the vibration (japa), but also the deep meaning of the mantra, rather than to perform merely parrot-like repetition in the mind.


1.29 From that remembering comes the realization of the individual Self and the removal of obstacles.(tatah pratyak chetana adhigamah api antaraya abhavash cha)

• tatah = thence • pratyak = individual • chetana = consciousness • adhigamah = understanding, realization, attainment • api = also • antaraya = of obstacles or impediments • abhavash = absence, disappearance, removal • cha = and, also

Two direct benefits come from the proper practice of the OM mantra:

1. Obstacles will be removed (1.30-1.32). 2. It is a direct route to Self-realization.If one is able to sincerely, devotedly, intensely practice the AUM mantra in the depth of its meaning, it is a complete practice unto itself.






Yoga Sutras 1.23-1.29: Contemplation on AUM (or OM)

OM is a direct path: Remembering the sound vibration of AUM (or OM), along with a deep feeling for the meaning of what it represents (1.28), brings both the realization of the individual Self and the removal of obstacles that normally block that realization (1.29). In a sense, this practice is like a short cut, in that it goes directly to the heart of the process.

Systematically piercing the levels: This practice takes one on a direct route inward, systematically piercing the levels of consciousness. It is done with sincerity and dedication (1.23) towards the untainted creative source or pure consciousness (1.24), which AUM represents (1.27). That consciousness contains the seed of omniscience (1.25), which is the source of the teachings of all the ancient sages (1.26).

Remember the meaning: For it to have its effect, the sound of AUM is remembered with deep feeling for the meaning of what it represents. (1.28)

1.23 From a special process of devotion and letting go into the creative source from which we emerged (ishvara pranidhana), the coming of samadhi is imminent. (ishvara pranidhana va)

• ishvara = creative source, pure consciousness, purusha, God, supreme Guru or teacher • pranidhana = practicing the presence, sincerity, dedication, devotion, surrender of fruits

of practice • va = or

Through the sincere, dedicated, and devoted practice towards the pure consciousness known by words such as purusha, God, or Guru, which is symbolized by AUM, the results of samadhi come more quickly. In other words, the practice of following AUM through the levels of reality and consciousness is a short cut of sorts, meaning direct route to the center of consciousness. This can be better understood by a close reading of these articles: OM and the 7 Levels of Consciousness OM and 7 Methods of Practice

Meaning of Ishvara: In the Upanishads, the word Īśvara is used to denote a state of collective consciousness. Thus, God is not a being that sits on a high pedestal beyond the sun, moon, and stars; God is actually the state of Ultimate Reality. But due to the lack of direct experience, God has been personified and given various names and forms by religions throughout the ages. When one expands one's individual consciousness to the Universal Consciousness, it is called Self-realization, for the individual self has realized the unity of diversity, the very underlying principle, or Universal Self, beneath all forms and names. The great sages of the Upanishads avoid the confusions related to conceptions of God and encourage students to be honest and sincere in their quests for Self-realization. Upanishadic philosophy provides various methods for unfolding higher levels of truth and helps students to be able to unravel the mysteries of the individual and the universe. (from Swami Rama in the section What God Is from Enlightenment Without God)




























1.24 That creative source (ishvara) is a particular consciousness (purusha) that is unaffected by colorings (kleshas), actions (karmas), or results of those actions that happen when latent impressions stir and cause those actions.(klesha karma vipaka ashayaih aparamristah purusha-vishesha ishvara

• klesha = colored, painful, afflicted, impure; the root klish means to cause trouble • karma = actions, • vipaka = fruits of, maturing, ripening • ashayaih = by the vehicles, resting place, storage of traces, propensities, accumulations • aparamristah = untouched, unsmeared • purusha-vishesha = a consciousness, a special or distinct purusha (purusha = a

consciousness; vishesha = special, distinct) • ishvara = creative source, God, supreme Guru or teacher

The pure consciousness itself that is represented by AUM is not colored the way that the samskaras are commonly colored (klishta, 2.3, 2.1-2.9, 2.10-2.11). It is also not subject to the playing out of karmas, nor do actions cause the creation of new samskaras (2.12-2.25).

1.25 In that pure consciousness (ishvara) the seed of omniscience has reached its highest development and cannot be exceeded.(tatra niratishayam sarvajna bijam)

• tatra = there, in that (in that special purusha) • niratishayam = unsurpassed, not exceeded by any others, limitless • sarvajna = all knowing (sarva = all; jna = knowing) • bijam = seed

The pure consciousness identified by AUM is also the seed of pure knowledge or omniscience. That level of knowing is sought in the practice of OM.

1.26 From that consciousness (ishvara) the ancient-most teachers were taught, since it is not limited by the constraint of time.(purvesham api guruh kalena anavachchhedat)

• purvesham = of the first, former, earlier, ancient • api = too, also • guruh = teacher • kalena = by time • anavachchhedat = not limited by (time), no break or division, continuousThis pure consciousness, being eternal in nature, is the direct teacher of all of the ancient, earlier, or even the first of the teachers within humanity. In other words, some of the original teachers of humanity have learned directly from this pure consciousness, not from a human lineage of teacher-student, etc., whereby there is just a passing of information. This direct














learning from the source continues to be available at all times and places, though the help of human teachers is surely a useful, if not essential aid.

1.27 The sacred word designating this creative source is the sound OM, called pranava. (tasya vachakah pranavah)

• tasya = of that • vachakah = designator, signifier, indicator, term • pranavah = the mantra AUM or OM

AUM has a vibrational quality along with other meanings, one of which is as a designator or term to denote the pure consciousness referred to in the sutras above. The word pranavah literally translates as "humming."

The lower curve represents the Gross, Conscious, and Waking state level, called Vaishvanara.

The center curve represents the Subtle, Unconscious, and Dreaming level, called Taijasa.The upper curve represents the Causal, Subconscious, and Deep Sleep level, called Prajna.

The dot, point, or bindu represents the fourth state, the absolute consciousness, which encompasses, permeates, and is the other three, and is called Turiya.

The arc below the dot symbolizes the separateness of this fourth state, standing above, though ever remaining part of the other three.

1.28 This sound is remembered with deep feeling for the meaning of what it represents. (tat japah tat artha bhavanam)

• tat = its • japah = repeated remembrance • tat = its • artha = meaning • bhavanam = understanding with feeling, absorbing, dwelling upon

It is important to remember not only the vibration (japa), but also the deep meaning of the mantra, rather than to perform merely parrot-like repetition in the mind.

1.29 From that remembering comes the realization of the individual Self and the removal of obstacles. (tatah pratyak chetana adhigamah api antaraya abhavash cha)

• tatah = thence • pratyak = individual


• chetana = consciousness • adhigamah = understanding, realization, attainment • api = also • antaraya = of obstacles or impediments • abhavash = absence, disappearance, removal • cha = and, also

Two direct benefits come from the proper practice of the OM mantra:

1. Obstacles will be removed (1.30-1.32). 2. It is a direct route to Self-realization.If one is able to sincerely, devotedly, intensely practice the AUM mantra in the depth of its meaning, it is a complete practice unto itself.

Yoga Sutras 1.33-1.39: Stabilizing and Clearing the Mind

Preparing for subtler practices: Stability and clarity of mind are necessary before being able to experience the subtler meditations or samadhi (1.40-1.51, 2.12-2.25, 3.4-3.6).

One-pointedness brings fitness for meditation: The specialized training of an olympic athlete rests on a solid foundation of generalized physical fitness. Similarly, generalized training in one-pointedness is necessary so that meditation practices can advance. The particular methods suggested in these Sutras relate to the removal of obstacles through one-pointedness, as suggested in the previous sutras (1.30-1.32). Here are suggestions of Sutras 1.33-1.39:

• Four attitudes with people: The first method deals with meditation on four types of attitudes towards people, including friendliness or lovingness, compassion or support, happiness or goodwill, and neutrality or acceptance (1.33).

• Five suggestions for focus: Five specific suggestions of objects for focus of attention are given, including breath awareness, sensation, inner luminosity, contemplation on a stable mind, and focusing on the stream of the mind (1.34-1.38).

• Whatever you choose: Lastly, you might practice one-pointedness on whatever you find pleasing and useful (1.39).

Don't skip the basics: Skipping such basic training of the mind is tempting, but is a serious mistake for a student of meditation, and might result in meditation becoming nothing but a fight with your mind.

Few will go beyond these: Many schools of meditation emphasize only one method, such as meditation on kindness (1.33), breath (1.34), or some other object (1.39), failing to note that, while extremely useful, these are only preparatory practices for the subtler meditations and samadhi, as described in later chapters (Ch 2, Ch 3, Ch 4). Most people will settle for the
































calming benefits of the preparation, and will not pursue the subtler meditations that lead to Self-realization.

Stabilizing versus discriminative knowledge: It is very important to note that these contemplations are used to stabilize and clear the mind. The later practices are used for discriminative knowledge (2.26-2.29. 3.4-3.6). For example, if you are contemplating on friendliness (1.33), this is not being done to discriminate that it is a part of avidya or ignorance (2.5), and thus, set aside. In the later practices, you are discriminating and setting aside (3.4-3.6) what is due to avidya or ignorance (2.5).

1.33 In relationships, the mind becomes purified by cultivating feelings of friendliness towards those who are happy, compassion for those who are suffering, goodwill towards those who are virtuous, and indifference or neutrality towards those we perceive as wicked or evil.(maitri karuna mudita upekshanam sukha duhka punya apunya vishayanam bhavanatah chitta prasadanam)

• maitri = friendliness, pleasantness, lovingness • karuna = compassion, mercy • mudita = gladness, goodwill • upekshanam = acceptance, equanimity, indifference, disregard, neutrality • sukha = happy, comfortable, joyous • duhka = pain, misery, suffering, sorrow • punya = virtuous, meritorious, benevolent • apunya = non-virtuous, vice, bad, wicked, evil, bad, demerit, non-meritorious, • vishayanam = regarding those subjects, in relation to those objects • bhavanatah = by cultivating habits, by constant reflection, developing attitude,

cultivating, impressing on oneself • chitta = mind field, consciousness • prasadanam = purified, clear, serene, pleasant, pacified, undisturbed, peaceful, calm

Each attitude is a type of meditation: Each of these four attitudes (friendliness, compassion, goodwill, and neutrality) is, in a sense, a meditation unto itself. While it is actually a preparation practice, it has become popular to use the word meditation in a very broad way, rather than as the specific state of dhyana (3.2), as normally used by the yogis. Some schools of meditation base their entire approach on one or more of these four attitudes. However, to the seeker of the absolute reality (1.3), these are practiced as valuable steps along the journey, but not the end itself.

Getting free from negativity with other people: In sutra 2.33-2.34, the question is posed as to what to do when one does not act or think in accordance with yogic values such as non-violence, but rather, has negative emotions. What is one to do with such strong negative thought patterns? The suggestion is made in those sutras, that we cultivate an opposite attitude by reminding ourselves (through internal dialogue) that holding onto this negative attitude is going






















to do nothing but bring unending pain and misery (2.34). It also points out that, in terms of the inner reaction and effects, there is really no difference between three kinds of actions:

1. We, ourselves carrying out such a negative act 2. Soliciting another person to do it for us, or 3. Approving of the act when it happens, but without our effort. To work with these four attitudes of friendliness, compassion, goodwill, and neutrality specifically, we can make much easier progress with the practices of the yamas (2.30) and the instructions to cultivate the opposite when we become negative (2.34).

Four perceptions of other people to cultivate: Here, in this practice, four specific types of people are mentioned (happy, suffering, virtuous, non-virtuous), how we perceive them, and what attitudes we might cultivate to stabilize, purify, or calm our own mind (attitudes of friendliness, compassion, goodwill, and neutrality).

These four encompass most of our relationships: By memorizing these four, and actively observing them in daily life, and during daily quiet time, it is much easier to see the vagaries of the mind, and to regulate them. Having a short list of four makes the process pretty easy to do. Many, if not most or all, of our relationship challenges with people encompass one or more of these four.

Have a specific antidote for each: Having a specific attitude to cultivate for each of the four also makes cultivating change much easier to do. It does not mean that you replace all of your other fine ideas about how to have good people relationships, but these four sure do make a useful practice.

Towards those who are happy or joyfulWe might feel:Better to cultivate:

Resistance/distance: Remember how it is that sometimes when you are not having such a good day, you might resist being around other people who are feeling happy or joyful. It is very easy to unintentionally have a negative attitude towards them at such a time, even if they are your friends or family members. This is not to say that your mind is being 100% negative, but it is the tendency, however small, that we want to be mindful of. It is not about setting ourselves up for an over expectation of perfection, but a gradual process of clearing the clouded mind so that meditation can deepen. Friendliness/kindness: If you are mindful about this normal tendency of the mind, then you can consciously cultivate an attitude of friendliness and kindness when you are around these happy people, or when you think about them. This conscious act of being mindful of the negative tendency of mind, and actively promoting the positive and useful has a stabilizing effect and brings inner peace and calm. It is being mindful that the mind often holds both sides of the attraction and aversion, positive and negative. Here, we want to be aware of both, but cultivate the positive and useful.








Towards those who are in pain or sufferingWe might feel:Better to cultivate:Imposition/frustration: You might normally think of yourself as being a loving, caring, compassionate person. Yet, notice how easy it is to feel the opposite when someone around you is sick. You have other plans and suddenly some family member gets sick, or there is an extended illness in the family. Surely you care for them, but it is also a habit of the mind to feel somewhat imposed upon. Again, we are not talking about some 100% negativity or psychopathology. These are normal actions of mind that we are systematically trying to balance and make serene. Compassion/support: It is good to observe that inclination of the mind, however small. It just means to be mindful of it, while at the same time consciously cultivating compassion and support for others who are suffering. It does not mean acting, or suppressing the contrary thoughts and emotions. It does mean being aware, and lovingly choosing to act out of love. Again, we want to be mindful of the habits of mind. Unawareness leaves disturbances in the unconscious that will disturb meditation. Awareness allows freedom and peace of mind. Towards those who are virtuous or benevolentWe might feel:Better to cultivate:Inadequate/jealous: We all want to be useful, to be of service to our families, friends, and other people, whether in our local community or across the world. Often we privately may feel there is more we could do, but that we are just not doing it. Jealousy and other negative emotions can easily creep in when somebody else is sincerely acting in virtuous or benevolent ways. We can unconsciously push against such people, whether we know them, or they are publicly known people. Happiness/goodwill: Better that we cultivate attitudes of happiness and goodwill towards such people. It is not always easy to cultivate such positive attitudes when, inside, we are feeling negative. But something very interesting happens as we become a neutral, non-attached witness to our inner process. That is, humor comes; the mind is seen to be a really funny instrument to watch, in all of its many antics. Then the happiness and goodwill seems to come naturally. Towards those who we see as bad or wickedWe might feel:Better to cultivate:Anger/aversion: Most of us have some limits of what we find as acceptable behavior. We might sincerely hold the belief that all people are pure at their deepest level. Yet, are there not some individuals you think to be dishonest, cruel, mean, or even wicked, or evil? Are there not some behaviors that you consider so outside of acceptable conduct that it strongly causes you to feel anger and frustration? Even if you really feel strongly about some other person in this way, is it not also true that you, yourself, carry the burden of this? How to be free from that is the question.


Neutrality/acceptance: To counterbalance the negative feelings toward someone you feel is bad, wicked, or lacking in virtue, the antidote is to cultivate an attitude of neutrality, indifference, acceptance, or equanimity. It can be difficult to cultivate this attitude, since it might make us think we are approving of their bad behavior. We seek the neutrality of inner balance and equanimity, which does not mean approving of the person's actions. In fact, cultivating attitudes of neutrality might go a long way in being able to cause change. It surely helps to stabilize and clear the mind for meditation. Intentional meditation on these four attitudes: During daily meditation time, it can be very useful to spend some time reflecting on these four attitudes. You might do them all, or you might practice with only one of them for an extended period of time. Simply choose one of the four attitudes and allow some person or persons to arise in the mind field. You will notice your reactions, the coloring mentioned earlier (1.5). As your attention rests on that inner impression of that person, allow yourself to cultivate the positive or useful attitude. Gradually, the negativity or coloring weakens or attenuates (2.4). This is part of the preparation for meditation.

Talk to yourself: When you notice any of the negative attitudes above, it is very useful to literally remind yourself that this is not useful (2.33). You might literally say to yourself, "Mind, this is not useful. This attitude is going to bring nothing but pain. You need to let go of this." It is also good to remind yourself, "I need to cultivate friendliness with this person" (compassion, goodwill, or neutrality).

What to do with really "bad" people: It is common for meditators to question these four attitude meditations in relation to really "bad" people such as certain political or religious leaders, present or historical. How can I feel friendliness, compassion, goodwill, or acceptance towards someone like "him?" I'll not mention any names here, but you can easily think of some of them yourself. It can sound like Yoga is suggesting that we agree with, or validate the behavior of such people, which is not the case. The questions of approving of behavior and dealing with our own internal states are very different issues.

Sometimes I find that shallow understanding is a good tool for deeper understanding. Without using examples of known historical or present public figures, instead ask yourself how useful it would be to continue to hold animosity towards some childhood friend who did something to hurt you. That person is far in your distant past, yet here is the mind continuing to hold on to that coloring of aversion. We each get to decide whether holding on to this kind of mind impression is serving us, or whether we would prefer that the coloring drift away, leaving the mere memory to be neutral. Choice rests with each of us. The uncoloring approach is a part of yoga. (For more info on the uncoloring, see sutras 1.5 and 2.1-2.9, as well as the article on Uncoloring Your Thoughts.)

How these attitudes are mastered: While these four practices are used from the very beginning to stabilize and clear the clouded mind, the practice becomes far more subtle in later stages of meditation. Once there is an ability to perform samyama (3.4-3.6), then each of these four become objects themselves for examination with the razor-sharp focus and absorption of samadhi. This later practice, done with this subtler, finer intensity brings the perfection of that attitude. This process is described in sutra 3.24.




















1.34 The mind is also calmed by regulating the breath, particularly attending to exhalation and the natural stilling of breath that comes from such practice. (prachchhardana vidharanabhyam va pranayama)

• prachchhardana = gentle exhalation through the nostrils • vidharanabhyam = expansion or regulation, control • va = or (or other practices in 1.34-1.39) • pranasya = of prana

Awareness of breath: One of the finest methods there is to stabilize and calm the mind is breath awareness. First, be aware of the transitions between the breaths, and allow them to be smooth, without an abrupt transition, and without pausing between breaths. Consciously practice seeing how delicately smooth you can make the transitions. Allow the breath to be quiet, and to have no jerkiness.

Elongation of exhalation: Second, after establishing sound and steady awareness of the breath, allow the exhalation to gradually elongate, such that the amount of time spent exhaling is longer than the amount of time inhaling. The air will move outward more slowly with exhalation than with inhalation. Gradually allow the ratio to be two to one, where the exhalation is approximately twice as long as the inhalation. Pranayama is often translated as breath control. The root ayama actually means lengthening. Thus, pranayama more specifically means lengthening the life force.

Not rechaka, puraka, and kumbhaka: There are other breathing practices that include rechaka (exhalation), puraka (inhalation) and kumbhaka (intentional holding of the breath). These practices are not the intent here in this sutra, particularly not the practice of breath retention. Though these may be useful practices at some stage of practice, they are not the subject of this sutra in relation to stabilizing the mind and making it tranquil.

1.35 The inner concentration on the process of sensory experiencing, done in a way that leads towards higher, subtle sense perception; this also leads to stability and tranquility of the mind. (vishayavati va pravritti utpanna manasah sthiti nibandhani)

• vishayavati = of the sensing experience • va = or (or other practices in 1.34-1.39) • pravritti = higher perception, activity, inclinations • utpanna = arising, appearing, manifesting • manasah = mind, mental, manas • sthiti = stability, steadiness, stable tranquility, undisturbed calmness • nibandhani = firmly establishes, causes, seals, holds

Meditation on the means of sensing: This practice is on becoming aware of the inner process of sensation (not merely the objects), using the five cognitive senses (indriyas) of smelling,




tasting, seeing, touching, and hearing. It does not mean pursuing the object that you are experiencing, such as the sound you are hearing or the image you are seeing. Rather, it means trying to become aware of sensing itself. Initially, the sensing is at a more surface or gross level. Ultimately, the intent of the practice is to witness the higher or subtler inner senses.

1.36 Or concentration on a painless inner state of lucidness and luminosity also brings stability and tranquility. (vishoka va jyotishmati)

• vishoka = state free from pain, grief, sorrow, or suffering • va = or (or other practices in 1.34-1.39) • jyotishmati = the bright effulgence, lucidity, luminosity, inner light, supreme or divine light

Concentration on painless inner luminosity: The easiest way to practice this is to place your attention in the space between the breasts, the heart center. Simply imagine that there is a glowing luminosity there, about the size of the palm of your hand. Whether or not you literally see with your inner eye is not important; the practice works either way. Maintain an inner attitude that it does not matter what other thoughts, images, impressions or memories might arise in the mind field; you will hold that stance that these will not disturb or distract you. Stay only with that glowing inner luminosity in the heart.

1.37 Or contemplating on having a mind that is free from desires, the mind gets stabilized and tranquil. (vita raga vishayam va chittam)

• vita = without, devoid of • raga = attachment, desires, attraction • vishayam = objects of the senses • va = or (or other practices in 1.34-1.39) • chittam = of the consciousness of the mind-field

Imagine a mind free from desire: One way to do this practice is to think of some great sage, yogi, or spiritual person you respect. Simply imagine what their mind would be like if they were sitting quietly for meditation. Then, pretend that your own mind is as quiet as you think his or hers would be. It is a trick of your own mind to imagine in this way, but it is an extremely useful practice for stabilizing your own mind.

Imagine your own mind free from desire: Another method is to imagine what your own mind would be like if it were temporarily free from any desires, wants, wishes, attractions, aversions, or expectations. It is like a game you are playing with yourself, wherein you see if you can pretend that your mind is in this tranquil state. With a little practice, this works amazingly well.

1.38 Or by focusing on the nature of the stream in the dream state or the nature of the state of dreamless sleep, the mind becomes stabilized and tranquil. (svapna nidra jnana alambanam va)


• svapna = dream (focusing on the nature of the state of dreaming itself, not the content of dreams)

• nidra = sleep (focusing on the state itself, as an object) • jnana = knowledge, study, investigation, awareness, observation • alambanam = having as support for attention, object of concentration • va = or (or other practices in 1.34-1.39)

Meditation on the states of the unconscious: Focusing on the stream of the dream state or the nature of dreamless sleep will stabilize the mind and make it stable. It is extremely important to note that this is not meaning dreaming or dream analysis. To learn to allow these streams to flow, and to witness that stream is very calming. To witness the stream is a stabilizing influence, not a deep meditation or samadhi beyond the mind.

1.39 Or by contemplating or concentrating on whatever object or principle one may like, or towards which one has a predisposition, the mind becomes stable and tranquil. (yatha abhimata dhyanat va)

• yatha = as, according to • abhimata = one's own predisposition, choice, desire, want, like, familiarity,

agreeableness • dhyanat = meditate on • va = or (or other practices above in sutras 1.34-1.39)

Meditate on the object of your predisposition: This sutra is making it very clear that the key principle in the stabilizing of the mind and the removal of obstacles is one-pointedness. Obviously, saying that one may focus on any object or principle that one feels predisposed towards is a broad statement. Wisdom should guide the choice of object for concentration.

We already know this: Virtually everybody already knows this principle of focusing on something enjoyable as a means of stabilizing the mind. However, the relative usefulness of the object chosen is a very different matter. Watching television, playing a game, listening to music, having a conversation, or many other activities may concentrate the mind enough to partially let go of the mental chatter from the activities of the day. While the principle of one-pointedness is in all of these, and may have some benefit, the meditator will learn to choose more refined objects to stabilize the mind for meditation. Remember, in this section and sutra we are talking about stabilizing and clearing the mind, not about deep meditation itself. This level of one-pointedness provides the stable foundation for the subtler meditation practices.

Mantra: One of the finest means of focusing, training and stabilizing the mind is through mantra. See the articles listed on the Index of Mantra Articles.

Online practices: There are several online practices that are beneficial for one-pointedness. Particularly useful from the standpoint of experimenting with online practices are the Soham Mantra and the Gazing practices. See the Index of Interactive/Online Practices.


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Meditation Practice: There is a meditation practice described in the Bindu article, which draws upon the nine practices outlined in Yoga Sutras 1.33-1.39:Meditation Practice from Bindu article

Yoga Sutras 1.40-1.51: After Stabilizing the Mind

Mind becomes like a transparent crystal: Once the mind is reasonably stabilized and clear (1.33-1.39), the deeper process of Yoga can begin. The mind eventually becomes like a transparent crystal (1.41), and is a purified tool for the subtler explorations of the gross and subtle levels. Such a mind can explore the whole range of objects, even the smallest or largest (1.40).

Four levels of meditation on an object: There are only four levels of meditation on an object. These are systematically experienced, all the way to the level of unmanifest matter (1.45):

1. With gross thoughts, savitarka samapattih (1.42) 2. Without gross thoughts, nirvitarka samapattih (1.43) 3. With subtle thoughts, savichara samapattih (1.44) 4. Without subtle thoughts, nirvichara samapattih (1.44)

Fruits of the meditations: From these meditations on gross and subtle objects come purity and inner luminosity (1.47), higher wisdom (1.48), reducing of the impressions that drive karma (1.50), and the experience of objectless samadhi (1.51)

Accompanying practices: Along with these practices are the whole range of meditation practices in Chapters 2-4, including minimizing gross colorings (2.1-2.9), dealing with subtle thoughts (2.10-2.11), the eight rungs of Yoga (2.26-2.29), and the subtler explorations through samyama (3.4-3.6).

1.40 When, through such practices (as previously described in 1.33-1.39), the mind develops the power of becoming stable on the smallest size object as well as on the largest, then the mind truly comes under control.(parma-anu parama-mahattva antah asya vashikarah)

• parma-anu= from the minutest (parma = most; anu = minutest, smallest) • parama-mahattva = ultimate magnitude (parama = ultimate, maximum; mahattva =

infinity, largeness magnitude) • antah = end, extending to • asya = of this, of his or hers; who has • vashikarah = mastery, power

Mind under control becomes a tool: When the mind is under control (vashikara), then that mind can be used as an instrument to explore the subtler components of the mind field, including the samskaras themselves, which are the deep impressions driving karma (actions).


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This control, this ability to focus on the smallest or largest is not the goal in itself. It is not a matter that some power has come that inherently means you have attained some final goal. Rather, it is clear evidence of having trained the instrument of mind. Then that mind is used as a tool, in ways unimaginable previously.

Vyasa: "Entering into the subtle it attains the position of steadiness upon the smallest of the small, down to an atom. Entering into the large, the position of mental steadiness reaches up to the largest of the large. His great power consists in not being turned back by any check while running along both these lines. The mind of the Yogi, full of this power, does not again stand in need of the mental embellishment due to habitual practice."

1.41 When the modifications of mind have become weakened, the mind becomes like a transparent crystal, and thus can easily take on the qualities of whatever object observed, whether that object be the observer, the means of observing, or an object observed, in a process of engrossment called samapattih. (kshinna-vritti abhijatasya iva maneh grahitri grahana grahyeshu tat-stha tat-anjanata samapattih)

• kshinna-vritti = with modifications of mind weakened (kshinna = weakened; vritti = modifications of mind)

• abhijatasya = transparent, purified • iva = like • maneh = of a crystal • grahitri = the knower, apprehender, observer • grahana = process of knowing or apprehending, instrument of knowing • grahyeshu = the knowable, knowledge, apprehended objects • tat-stha = remaining in it, being stable on them, on which it stays or rests • tat-anjanata = taking on the coloring of that, coalescing with, appearing to take the

shape of the object • samapattih = engrossment, coincidence, complete absorption, transmute into likeness,

total balance

What is samapattih or engrossment?: Four categories of meditation were mentioned in sutra 1.17 (savitarka, savichara, sananda, and sasmita). When the mind becomes concentrated and the extraneous thought patterns begin to subside (as a result of the persistent practice of one-pointed meditation), the mind can then be not only concentrated, but also more thoroughly engrossed in the object of meditation. It is a sort of inner expansion of attention on the object of meditation, and that engrossment is called samapattih.

A mind like a crystal is a tool: Just like the last sutra, this too is a sign of a trained mind. When the mind is like a crystal, it has no coloring of its own. It means that when you place your attention on some inner object, such as a samskara or deep habit pattern, your mind field is able to fill with awareness of that object. Having the mind be like a crystal is not the end unto itself, but allows the mind to become a still subtler tool.




Mind becomes clear, like a transparent crystal, so that whatever is witnessed is seen clearly, as it is.In this way the deep impressions or samskarasthat drive karma can been encountered, purified,and transcended, allowing pure consciousness,purusha, to rest in its true nature (1.3).

When you put the focus of the crystal like mind on an object, then there comes the insight, the awareness of its true nature as being just another manifestation of prakriti (primal matter). This opens the door to true non-attachment (1.15-1.16) to that object, as the coloring (klishta, 1.5, 2.3) falls away. Having the mind as clear as crystal makes the mind a tool for the subtler process (3.4-3.6) that removes the barriers or obstacles clouding the true Self, which then stands alone in its true nature (1.4).

1.42 One type of such an engrossment (samapattih) is one in which there is a mixture of three things, a word or name going with the object, the meaning or identity of that object, and the knowledge associated with that object; this engrossment is known as savitarka samapattih (associated with gross objects).(tatra shabda artha jnana vikalpah sankirna savitarka samapattih)

• tatra = there, among these, in that • shabda = sound, word • artha = meaning • jnana = knowledge, idea • vikalpah = with options • sankirna = mixed with, commingled, interspersed • savitarka = accompanied with gross thoughts (sa = with; vitarka = gross thoughts) • samapattih = engrossment, coincidence, complete absorption, transmute into likeness

Engrossment with gross objects: The first of four levels of that engrossment (1.41) is savitarka samapattih, meaning that vitarkas, or gross thoughts, still exist while the engrossment increases. Once the mind is stabilized and clear enough to witness like it is a crystal (1.41), the mind becomes fully engrossed (samapattih) in the object of meditation. Savitarka samapattih is the first of four types of engrossment on an object.

Non-attachment: Along the way, each of the gross objects is encountered, examined, understood, and set aside with non-attachment (1.15), as it is seen to be not-self (1.4, 2.5). By removing these obstacles, the aspirant is ever closer to the realization of the true Self (1.3).

All meditations on an object are 1 of 4 types: There are only four types (1.46) of meditation on a gross object regardless of what system or school of meditation one follows. These are:

1. With gross thoughts, savitarka samapattih (1.42) 2. Without gross thoughts, nirvitarka samapattih (1.43)
































3. With subtle thoughts, savichara samapattih (1.44) 4. Without subtle thoughts, nirvichara samapattih (1.44)

Relating to gross objects Savitarka Samapattih (1.42)

Four categories of meditation were mentioned above (Savitarka, Savichara, Sananda, and Sasmita). When the mind becomes concentrated and the extraneous thought patterns begin to subside (as a result of the persistent practice of one-pointed meditation), the mind can then be not only concentrated, but also more thoroughly engrossed in the object of meditation. It is a sort of inner expansion of attention on the object of meditation, and that engrossment is called Samapattih. The first level of that engrossment is Savitarka Samapattih, meaning that Vitarkas, or gross thoughts, still exist while the engrossment increases.

Nirvitarka Samapattih (1.43)

Nirvitarka is concentration on a gross object in which there are no longer any extraneous gross level activities in the mind because of the memory having been purified. Notice that with Savitarka, there was not only meditation on the object, but also there were the other thought streams in the mind, though these were not distracting due to vairagya (non-attachment). Here, in Nirvitarka, these thought patterns have subsided.

Relating to subtle objects Savichara Samapattih (1.44)

Beyond both Savitarka and Nirvitarka is Savichara. With Savichara, the gross thoughts (Vitarkas) have subsided, but there are still subtle thought patterns, which are called Vichara. Savitarka Samapattih and Savichara Samapattih are similar processes, though one is on gross thoughts, while the other relates to subtle thoughts.

Nirvichara Samapattih (1.44)

Nirvichara is concentration in which there are no longer any extraneous gross or subtle activities in the mind This purity of mind comes through the processes of meditation and non-attachment. In Nirvichara Samapattih, the engrossed mind completely takes on the coloring of the subtle object of meditation, much like a pure crystal will take on the coloring of whatever color it is near. With increasing mastery of Nirvichara, the eternal Self begins to shine for the aspirant.

These four types of meditation on an object extend all the way to the direct experience of unmanifest matter, or prakriti (1.45). Thus, as one progresses in meditation, not only are individual objects witnessed and set aside with non-attachment (1.15), but entire levels of meditation on objects are transcended.

Discerning Parts of an Object: After one has the initial ability to allow the otherwise noisy, chattering conscious mind to become quiet, there comes a time for discriminating between the three different aspects of how a mental object is constructed. These three are:




















1) the Word or Name that represents the object,2) the specific Object being observed, and 3) the Knowledge or Nature of that category of object.

Gradually, the meditator comes to see that all of our attractions, aversions and fears, as well as our conceptions, perceptions and opinions are all mental constructs. This process of discrimination gets ever subtler, until the final discernment between the subtlest aspect of mental process and pure consciousness or Purusha (Yoga Sutra 3.56).

Keeping in mind the three "parts" of an object described above, note that: 1) Each of the three objects below would be referred to by the name or word "apple."

2) Each specific "apple" is different from the other two.

3) However, each of them has an essence or nature of "apple-ness" that is in each.

1) Each of the three objects below would be referred to by the name or word "apple."

2) Presuming that these three are stages of the same "apple" there is, nonetheless a difference.

3) Yet, the subtle "apple-ness" essence is existent in each.

One of the ways of describing the systematic process of Yoga meditation is that of systematically discerning the difference between names or words, the specific object referred to by those names or words, and uncovering the underlying essence. In this way we gradually examine the ever subtler aspects of our own being and discover that none of our false identities is actually who we are. Even the next subtler level is, itself, eventually discovered to be just one more level or layer of false identity. In the example of apples, this is like first discovering the essence of apple-ness in meditation, and subsequently discovering that even apple-ness is just a manifestation of something subtler, such as of the five elements of earth, water, fire, air and space. Eventually we discover that "who I am" is pure Consciousness itself, or Purusha. The true Self stands alone, as is described in sutras 1.2-1.3. The final discernment relates to setting aside even the finest aspect of our entire mental process, which is sattvic buddhi (Yoga Sutra 3.56).

In commenting on this sutra, the sage Vyasa uses the cow to make the point of discriminating between word, object, and essential knowledge. So, here is the example of cows, which is just like the apples above or the cars further below. This principle is so extremely important to understand that all of these visual examples are provided here. Note that each of these is called "cow" even though the objects referred to are different. Yet, in each is the essence or nature of "cow-ness." Like the apples and the cars, we seek to know cow-ness so that it too can be transcended.








1.43 When the memory or storehouse of modifications of mind is purified, then the mind appears to be devoid of its own nature and only the object on which it is contemplating appears to shine forward; this type of engrossment is known as nirvitarka samapattih.(smriti pari-shuddhau svarupa-shunya iva artha-matra nirbhasa nirvitarka)

• smriti = of memory • pari-shuddhau = upon purification (pari = upon; shuddhau = purification) • svarupa-shunya = devoid of its own nature (shunya = devoid; svarupa = its own nature) • iva = as it were • artha-matra = only the object (artha = object; matra = only) • nirbhasa = illuminative, shining brightly • nirvitarka = without a gross thought (nir = without; vitarka = gross thought)

When the extraneous gross thoughts fall away: Nirvitarka is concentration on a gross object in which there are no longer any extraneous gross level activities in the mind because of the memory having been purified. This is the second of four types of engrossment on a gross object. Notice that with savitarka, there was not only meditation on the object, but also there were the other streams of gross thoughts in the mind (1.42), though these were not distracting due to vairagya (non-attachment). Here, in nirvitarka, these thought patterns have subsided.

Non-attachment: Along the way, each of the gross objects is encountered, examined, understood, and set aside with non-attachment (1.15), as it is seen to be not-self (1.4, 2.5). By removing these obstacles, the aspirant is ever closer to the realization of the true Self (1.3).

1.44 In the same way that these engrossments operate with gross objects in savitarka samapattih, the engrossment with subtle objects also operates, and is known as savichara and nirvichara samapattih.(etaya eva savichara nirvichara cha sukshma-vishaya vyakhyata)

• etaya = by this • eva = also • savichara = accompanied by subtle thoughts (sa = with; vichara = subtle thoughts) • nirvichara = devoid of subtle thoughts (nir = without; vichara = subtle thoughts) • cha = and • sukshma-vishaya = having subtle for their objects (sukshma = subtle; vishaya = objects) • vyakhyata = are explained, described, defined

Engrossment with subtle thoughts: This is the third of the four types of engrossment on an object. All of the gross thoughts have been set aside, or transcended. The object of meditation is subtle thought patterns, and these are accompanied by streams of other subtle impressions.












When the subtle streams fall away: With this fourth of the four meditations on an object, even the subtle streams of extraneous thought patterns have been set aside, while the engrossment on the subtle object of meditation becomes complete.

Subtlest matter and objectless concentration: These subtle meditations extend all the way to the subtlest matter, or prakriti (1.45), and finally to objectless meditation and samadhi (1.51).

Non-attachment: Along the way, each of the subtle objects is encountered, examined, understood, and set aside with non-attachment (1.15), as it is seen to be not-self (1.4, 2.5). By removing these obstacles, the aspirant is ever closer to the realization of the true Self (1.3).

1.45 Having such subtle objects extends all the way up to unmanifest prakriti. (sukshma vishayatvam cha alinga paryavasanam)

• sukshma = subtle • vishayatvam = of having as objects • cha = and • alinga = without a mark or trace, unmanifest prakriti (subtlest matter) • paryavasanam = extending up to, ending at

Subtle objects extend to the unmanifest: These four types of engrossment or samapattih extend all the way from the gross level, through the subtle levels, all the way to the unmanifest substratum of subtle matter, or prakriti. After that comes meditation that is objectless (1.51).

Non-attachment: Along the way, each of the gross and subtle objects is encountered, examined, understood, and set aside with non-attachment (1.15), as it is seen to be not-self (1.4, 2.5). By removing these obstacles, the aspirant is ever closer to the realization of the true Self (1.3)

1.46 These four varieties of engrossment are the only kinds of concentrations (samadhi) which are objective, and have a seed of an object. (tah eva sabijah samadhih)

• tah = these, those, they • eva = only • sabijah = with seed, seeded • samadhih = deep absorption of meditation, entasy

All meditations on an object are 1 of 4 types: There are only four types of meditation on a gross object regardless of what system or school of meditation one follows. These are:

1. With gross thoughts, savitarka samapattih (1.42) 2. Without gross thoughts, nirvitarka samapattih (1.43) 3. With subtle thoughts, savichara samapattih (1.44)


































4. Without subtle thoughts, nirvichara samapattih (1.44)

These four types of meditation on an object extend all the way to the direct experience of unmanifest matter, or prakriti (1.45). Thus, as one progresses in meditation, not only are individual objects witnessed and set aside with non-attachment (1.15), but entire levels of meditation on objects are transcended.

Non-attachment: Along the way, each of the gross and subtle objects is encountered, examined, understood, and set aside with non-attachment (1.15), as it is seen to be not-self (1.4, 2.5). By removing these obstacles, the aspirant is ever closer to the realization of the true Self (1.3).

Objectless samadhi: Then comes the deep absorption that is objectless, which is called nirbija samadhi, or seedless samadhi (1.51)

1.47 As one gains proficiency in the undisturbed flow in nirvichara, a purity and luminosity of the inner instrument of mind is developed. (nirvichara vaisharadye adhyatma prasadah)

• nirvichara = devoid of subtle thoughts (nir = without; vichara = subtle thoughts) • vaisharadye = with undisturbed flow, • adhyatma = spiritual, regarding the atman or true Self • prasadah = purity, luminosity, illumination, clearness

Higher purity and luminosity comes: When the modifications of the mind are weakened, the mind is purified and takes on a crystal like quality, as was already explained (1.41). However, this current sutra is explaining that after there is mastery of the nirvichara (subtle) engrossment (1.44), there comes an even greater level of purity and luminosity.

1.48 The experiential knowledge that is gained in that state is one of essential wisdom and is filled with truth. (ritambhara tatra prajna)

• ritambhara = filled with higher truth, essence, supreme cognition • tatra = there • prajna = knowledge, wisdom, insight

Higher knowledge: There are many insights that come along the way, but each of those falls short. Recall that one of the five efforts and commitments is seeking the higher knowledge of prajna (1.20). Along with the purity and luminosity mentioned in the last sutra (1.47), which came from proficiency in nirvichara, or subtle meditation (1.44), there also comes a wisdom that is filled with the higher truth.

1.49 That knowledge is different from the knowledge that is commingled with testimony or through inference, because it relates directly to the






























specifics of the object, rather than to those words or other concepts.(shruta anumana prajnabhyam anya-vishaya vishesha-arthatvat)

• shruta = testimony, heard, learned, from tradition • anumana = inference, reasoning, deduction • prajnabhyam = from those kinds of knowledge • anya-vishaya = having different objects (anya = different; vishaya = objects, fields,

realms, domains) • vishesha-arthatvat = relating to particular objects, purpose, or significance

Knowledge is usually commingled: Most knowledge is commingled with words or other concepts, and thus the knowledge of the object is not really pure knowledge. This is the nature of most of our experiences. With Yoga, we are wanting to see clearly (1.2), to see the true nature of things, so that we might become free from the false identities of the mind field (1.4).

Unencumbered knowledge: Here, in this sutra, it is being explained that by virtue of the ability to do this high level of meditation, we are able to experience knowledge in its true form, unencumbered with those extraneous words and concepts. By seeing the objects more clearly, we are even better able to see them for what they are, as objects clouding our true Self (1.3).

Non-attachment: All of these elements of unencumbered knowledge is also encountered, examined, understood, and set aside with non-attachment (1.15), as it is seen to be not-self (1.4, 2.5). By removing these obstacles, the aspirant is ever closer to the realization of the true Self (1.3).

1.50 This type of knowledge that is filled with truth creates latent impressions in the mind-field, and those new impressions tend to reduce the formation of other less useful forms of habitual latent impressions.(tajjah samskarah anya samskara paribandhi)

• tajjah = arising or producing from that • samskarah = deep impressions, residual imprints, activating imprints • anya = of other • samskara = deep impressions, residual imprints, activating imprints • paribandhi = impeding, obstructing, reducing, opposing, inhibiting

Samadhi leaves an imprint in the mind field: Like other experiences, samadhi, or deep absorption leaves its impressions in the mind field. Like other impressions, these impressions also cause their subsequent effects.

These counteract other impressions: The effect of these imprints from samadhi (1.44) and the higher knowledge (1.48, 1.49) is that of counterbalancing, impeding, reducing, or preventing the formation of other deep impressions.






















Freedom from karma: What is being described here is a major part of the mechanism used in the process of freedom from karma (2.12-2.25). The mind is stabilized (1.33-1.39), gross colorings are attenuated (2.1-2.9), and the subtler thoughts are dealt with directly through meditation (2.10-2.11). Now, the impressions left by samadhi itself are seen to be a major antidote to the deep impressions (1.4) that normally block our view of the true Self (1.3).

1.51 When even these latent impressions from truth filled knowledge recede along with the other impressions, then there is objectless concentration. (tasya api nirodhe sarva nirodhat nirbijah samadhih)

• tasya = of that • api = too • nirodhe = receding, mastery, coordination, control, regulation, setting aside of • sarva = of all • nirodhat = through nirodhah (nirodhah = control, regulation, channeling, mastery,

integration, coordination, understanding, stilling, quieting, setting aside of) • nirbijah = without a seed, seedless (nir = without; bijah = seed) • samadhih = deep absorption of meditation, entasy

Even the effects of samadhi recede: On the path of Self-realization, you systematically find attention moving past all of the levels of your being. This word recede (as a translation of nirodah describes what the experience is like:

• When you succeed in meditation to go inward, leaving aside the external environment, it is as if the world recedes from you, though it is your attention that has come inward.

• When you move past your body, going inward, it seems as if body awareness recedes. • The same thing happens with breath, with which you give a great deal of emphasis until

ready to go past that; then it seems that the breath recedes. • When you encounter the chattering, noisy, distracting conscious mind, it eventually

seems that this too recedes. • When you encounter the many layers and levels of the unconscious, they too gradually

seem to recede.

They only appear to recede: All along, none of these are actually receding, but that is the way it is experienced. Thus, before moving into the higher experience of objectless, or formless samadhi, even those blissful residues from the lower states of samadhi seem to recede, as attention moves still further inward, leaving them behind as well.

Objectless samadhi comes: While even these latent impressions from truth filled knowledge (1.50) recede along with the other impressions, then there is objectless concentration (1.18), which was described as the state following the four stage of meditation on an object (1.17).




















patanjali s yoga sutras - commentary and translation (one ... · sutra 28 of chapter 2 (2.28) (note...

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