YOGA SŪTRAS OF PATAÑJALI
SECTION I. SAMĀDHI
Yoga Defined
1. Here is instruction on Yoga.
2. Yoga is controlling the fluctuations of the mind.
3. Then the Seer abides in Its true nature.
4. At other times, the Seer resembles the mind’s fluctuations.
2. Yoga is controlling the fluctuations of the mind.
3. Then the Seer abides in Its true nature.
4. At other times, the Seer resembles the mind’s fluctuations.
These verses define Yoga as the control of the mind’s restless activity. And when the mind’s fluctuations are arrested, then the Seer, the Self abides in Its own nature. How are the mind’s fluctuations controlled? By concentration. By focusing the mind on a single object, the fluctuations cease and the individual is able to experience his true nature as Being-Awareness-Bliss. At other times, when the mind is active, the ego takes the form of those fluctuations. The unenlightened person identifies with the body and mind, and thinks “I am happy,” “I am sad,” “I know this,” etc.
The Fluctuations Defined
5. Those fluctuations are fivefold and are either troublesome or harmless.
6. They are: true knowledge, misconception, imagination, sleep, and memory.
7. Direct perception, reasoning, and testimony lead to true knowledge.
8. Misconception is false knowledge based on what is not real.
9. Imagination results from descriptions that are devoid of reality.
10. The fluctuation of sleep is based on a state of absence.
11. Memory is previous objective experience that is free from additional sources.
6. They are: true knowledge, misconception, imagination, sleep, and memory.
7. Direct perception, reasoning, and testimony lead to true knowledge.
8. Misconception is false knowledge based on what is not real.
9. Imagination results from descriptions that are devoid of reality.
10. The fluctuation of sleep is based on a state of absence.
11. Memory is previous objective experience that is free from additional sources.
This segment describes the five types of mental fluctuations, which can be either harmful or harmless. Those modifications which hinder Yoga are harmful, while those that do not are harmless.
True or correct knowledge is based on direct experience, reasoning, and the testimony of the experienced.
Misconception is illusion or false perception, such as mistaking a rope for a snake.
Imagination or fantasy is conceptual knowledge of something that is not real, like a bird’s tooth.
Sleep in this text is not the level of consciousness (Prājña) referred to in the Upaniṣads, but the state of mind while in that state. This is a subtle difference. In deep sleep, consciousness is free of objective experience, so the mental state is empty or blank. This is not samādhi. This is not the state of union described in sūtra 2. That state is full. That state is consciousness experiencing Self.
Memory is the thought of a previous real or imagined experience without the addition of other sources; that is, it is based on one’s own experience.
True or correct knowledge is based on direct experience, reasoning, and the testimony of the experienced.
Misconception is illusion or false perception, such as mistaking a rope for a snake.
Imagination or fantasy is conceptual knowledge of something that is not real, like a bird’s tooth.
Sleep in this text is not the level of consciousness (Prājña) referred to in the Upaniṣads, but the state of mind while in that state. This is a subtle difference. In deep sleep, consciousness is free of objective experience, so the mental state is empty or blank. This is not samādhi. This is not the state of union described in sūtra 2. That state is full. That state is consciousness experiencing Self.
Memory is the thought of a previous real or imagined experience without the addition of other sources; that is, it is based on one’s own experience.
Dedicated Effort
12. Controlling those (fluctuations) is done with practice and detachment.
13. Practice is the effort to attain that steady state (of mind).
14. And that effort applied continuously, for a long time, with true devotion results in a solid foundation.
13. Practice is the effort to attain that steady state (of mind).
14. And that effort applied continuously, for a long time, with true devotion results in a solid foundation.
Controlling the mind requires dedicated practice and disinterest in objective experience. The mind is restless and follows the outgoing senses. Dedicated, uninterrupted practice; an attitude of devotion; and detachment from the world are the keys to controlling the mind and becoming established in the steady state of samādhi. This is also stated in the Bhagavad Gītā VI. 35 and Kaṭha Upaniṣad II 3.10-11.
Renunciation of Desire
15. Detachment is being free from the desires for objects seen or repeatedly heard about and is achieved through subjugation of the conscious mind.
16. The highest detachment is the state of indifference to the qualities of nature due to realization of the Self.
16. The highest detachment is the state of indifference to the qualities of nature due to realization of the Self.
Sūtras 15 &16 define detachment as the renunciation of the desire for objects seen in this world or those heard about, such as heaven. Such detachment arises from the knowledge that desire leads to attachment and, ultimately, dissatisfaction and frustration. Objects, being impermanent, cannot lead to lasting happiness. The joy gained when one attains desired objects is short-lived and, in order to maintain that pleasure, one must keep accumulating objects or objective experience. And if the desire for objects is not fulfilled, frustration and anger sets in. This also includes the desire for other-worldly gain described in various scriptures. Giving up or renouncing worldly possessions or experience, expecting to be rewarded in the afterlife is still desire for objective experience that hinders spiritual progress. By mastering the mind in Yoga, one can experience the bliss of the Self, which leads to disinterest in objective experience and, ultimately, a state of indifference to the qualities of nature. That state is the highest form of detachment.
Types of Samādhi
17. Samādhi with object is accompanied with thought, perception, bliss, and ego.
18. The other type (of Samādhi) is preceded by the practice of arresting mental activity; it contains a residue of latent impressions
18. The other type (of Samādhi) is preceded by the practice of arresting mental activity; it contains a residue of latent impressions
There are several types of samādhi concentration. They are defined by the characteristics listed in sūtra 17. There are two main categories of samādhi: Samprajñāta, samādhi with an object of concentration, and Asamprajñāta, samādhi without an object of concentration. By defining Asamprajñāta Samādhi as being with a “residue of latent impressions,” is meant that the mind is not extinct, but in an arrested state.
Also see Types of Samādhi in Meditation
Also see Types of Samādhi in Meditation
The Path to Objectless Samādhi
19. It is believed to be the state of the disembodied and those absorbed in non-manifest matter.
20. For the others, it is preceded by faith, effort, remembrance, concentration, and realization.
21. For those with a strong desire for liberation, realization is near.
22. And, even among those, that desire can be mild, medium, or intense.
20. For the others, it is preceded by faith, effort, remembrance, concentration, and realization.
21. For those with a strong desire for liberation, realization is near.
22. And, even among those, that desire can be mild, medium, or intense.
Sūtra 19 is referring to a belief among the followers of Saṁkhya philosophy that Asamprajñāta Samādhi is the natural state of some disembodied beings and those who have merged in primordial matter (Prakṛti). Sūtra 20 lays out the path for the rest of us.
For those practicing Yoga, an intense desire for liberation brings success quickly. And that intensity can be further qualified as mild, moderate, or intense, with realization coming according to that level of intensity.
For those practicing Yoga, an intense desire for liberation brings success quickly. And that intensity can be further qualified as mild, moderate, or intense, with realization coming according to that level of intensity.
Devotion to God
23. Or from profound devotion to Īśvara (God) one develops that desire.
24. Īśvara is the Supreme Self, untouched by afflictions, actions, fruits of actions, or accumulated latent impressions.
25. In Him is the unlimited source of omniscience.
26. Unlimited by time, He is the teacher of former teachers.
27. His designation is the syllable Oṁ.
28. One should recite that and contemplate its meaning.
29. And from that practice the obstacles disappear and one attains Self realization.
24. Īśvara is the Supreme Self, untouched by afflictions, actions, fruits of actions, or accumulated latent impressions.
25. In Him is the unlimited source of omniscience.
26. Unlimited by time, He is the teacher of former teachers.
27. His designation is the syllable Oṁ.
28. One should recite that and contemplate its meaning.
29. And from that practice the obstacles disappear and one attains Self realization.
This segment describes the practice of devotion to God, Īśvara. This practice is for those who do not yet have a strong desire for liberation or the prerequisite qualities listed in sūtra 20. Devotion to God is the means to develop those qualities. Īśvara is the Ruler, the source of all knowledge, the Supreme Puruṣaḥ or Self unaffected by actions or mental impressions. His designation is the syllable Oṁ, which should be recited and meditated upon, understanding what it represents (see Māṇḍūkya Upaniṣad). This practice removes the obstacles to the spiritual path and helps bring about Self-realization.
Overcoming The Obstacles
30. Illness, apathy, doubt, negligence, sloth, lack of control, false understanding, failure to attain states of samādhi, and instability of those states (when attained) these mental distractions are the obstacles.
31. With those distractions come pain, despair, trembling limbs, and irregular breathing.
32. In order to negate those obstacles, practice concentration on a single principle
31. With those distractions come pain, despair, trembling limbs, and irregular breathing.
32. In order to negate those obstacles, practice concentration on a single principle
Sūtra 30 lists the obstacles to Yoga. These are obstacles because they distract the mind. Illness and sloth (or lethargy) are physical conditions that effect the mind. These can be avoided through a healthy lifestyle. Breathing exercises before and proper posture during meditation can help to keep one alert. Failure to attain or establish states of samādhi are not necessarily mental conditions, but can lead to frustration. Faith in God, one’s teacher, and the practice should help to alleviate those two problems. These distractions are normal and are overcome by one-pointed concentration on a single principle. That can be something physical, like a material object, a mantra, or the breath or something subtle, such as the I-sense. Left unchecked, these obstacles can lead to the problems listed in sūtra 31.
Aids To Concentration
33. Developing friendliness, compassion, goodwill, and indifference toward those who are cheerful, suffering, virtuous, and sinful, respectively, produces a tranquil mind.
34. Or by controlled exhaling and retention of breath.
35. Or when the elevated perception of sense objects arises, causing a steady mind.
36. Or contemplate the luminous, pain-free state.
37. Or contemplate on a mind free of desire for sense objects.
38. Or contemplate the foundation of consciousness in dream and sleep.
39. Or from meditation on whatever is agreeable.
34. Or by controlled exhaling and retention of breath.
35. Or when the elevated perception of sense objects arises, causing a steady mind.
36. Or contemplate the luminous, pain-free state.
37. Or contemplate on a mind free of desire for sense objects.
38. Or contemplate the foundation of consciousness in dream and sleep.
39. Or from meditation on whatever is agreeable.
This segment outlines techniques to aid concentration and steady the mind for samādhi practice. The first is the development of a positive attitude toward all beings. This is done with a contemplation similar to the Meta Mediation of Theravāda Buddhists. The idea is to think of people with certain traits, such as the cheerful, suffering, etc. and mentally wish them good will, etc. Other helpful methods are breath control or to consider the higher sense perception that comes with Yoga practice. Contemplation on inner luminosity, a mind free from desire, the state of Turya, or any object that one finds agreeable can all help to focus the mind for meditation.
Seeded Samādhi And Its Objects
40. By contemplation on the subatomic to the enormous, the mind is mastered.
41. As a crystal assumes the color of its setting, absorption is born in the mind with diminished fluctuations fixed on the knower, the instruments of knowledge, or the objects of knowledge.
42. Absorption with gross thought (Savitarka Samādhi) combines word, its meaning, and its concept.
43. When mind is fully purified of recollections, as if devoid of its own nature, and only the object appears, that is absorption free of gross thought (Nirvitarka Samādhi).
44. That also explains samādhi with thought (savicāra) and without thought (nirvicāra) on subtle objects.
45. And the subtle state of objectivity culminates in non-manifest matter.
46. Those are the only types of Seeded Samādhi.
47. Proficiency in samādhi without thought (nirvicāra) brings illumination of the Supreme Self.
48. In that is the realization of the Ultimate Truth.
49. That realization is different from the knowledge gained by testimony and inference, as it relates to a Superior Reality.
41. As a crystal assumes the color of its setting, absorption is born in the mind with diminished fluctuations fixed on the knower, the instruments of knowledge, or the objects of knowledge.
42. Absorption with gross thought (Savitarka Samādhi) combines word, its meaning, and its concept.
43. When mind is fully purified of recollections, as if devoid of its own nature, and only the object appears, that is absorption free of gross thought (Nirvitarka Samādhi).
44. That also explains samādhi with thought (savicāra) and without thought (nirvicāra) on subtle objects.
45. And the subtle state of objectivity culminates in non-manifest matter.
46. Those are the only types of Seeded Samādhi.
47. Proficiency in samādhi without thought (nirvicāra) brings illumination of the Supreme Self.
48. In that is the realization of the Ultimate Truth.
49. That realization is different from the knowledge gained by testimony and inference, as it relates to a Superior Reality.
This section covers seeded samādhi or samādhi on an object. The objects range from the smallest or most subtle to the largest or most gross. This kind of absorption is of four types, depending on the presence or absence of vitarka, gross thought or vicāra, subtle thought. When one contemplates an object using vitarka, there are three aspects to that thought: name, the object associated with that name, and the mental impressions associated with that object. As contemplation on the object continues, the name and recollections (the word-based knowledge) fade and only the object is left in the mind. This one-pointed focus on the object alone, is called Nirvitarka Samādhi.
The text states that the same applies to Savicāra and Nirvicāra Samādhi, with the exception that the objects of meditation are subtle and those subtle objects go up to and include Prakṛti, non-manifest matter.
Through the practice of seeded samādhi, the yogi seeks to gain true knowledge of the known, the sense objects; the instruments of knowledge, the senses and mind; and to distinguish those from the Knower, the Self. This knowledge is direct realization, which is different from what is heard or even reasoned. It is the difference between being told fire burns and being burned by fire.
The text states that the same applies to Savicāra and Nirvicāra Samādhi, with the exception that the objects of meditation are subtle and those subtle objects go up to and include Prakṛti, non-manifest matter.
Through the practice of seeded samādhi, the yogi seeks to gain true knowledge of the known, the sense objects; the instruments of knowledge, the senses and mind; and to distinguish those from the Knower, the Self. This knowledge is direct realization, which is different from what is heard or even reasoned. It is the difference between being told fire burns and being burned by fire.
Samādhi And Latent Impressions
50. The latent impressions born of that (samādhi) counteract the other latent impressions (of actions).
51. By the destruction of those (impressions) and from the restraint of all fluctuations, there is Seedless Samādhi.
51. By the destruction of those (impressions) and from the restraint of all fluctuations, there is Seedless Samādhi.
The section concludes with a discussion of latent mental impressions (saṁskāra) and seedless, non-objective samādhi. The latent impressions of samādhi counteract the latent impressions of actions and the continued practice of Seeded Samādhi leads to objectless, Seedless Samādhi, which is the state of Self-awareness that eliminates latent impressions altogether.
Go to Section II
