YOGA SŪTAS OF PATAÑJALI
SECTION III. DEVELOPMENT
Integrated Meditation
1. Concentration is fixing the mind on a point.
2. Maintaining continuous attention there is meditation.
3. When nothing but that object appears in the mind, as if one is devoid of the thought of self, that is Samādhi.
4. The three performed on one object is Integrated Meditation (Saṁyama).
5. From mastery of that, comes the light of wisdom.
6. And, it is applied in stages.
7. The three aspects of integrated mediation are more internal than the previous aspects (of Yoga).
8. However, that aspect is external when compared to Seedless Samādhi.
2. Maintaining continuous attention there is meditation.
3. When nothing but that object appears in the mind, as if one is devoid of the thought of self, that is Samādhi.
4. The three performed on one object is Integrated Meditation (Saṁyama).
5. From mastery of that, comes the light of wisdom.
6. And, it is applied in stages.
7. The three aspects of integrated mediation are more internal than the previous aspects (of Yoga).
8. However, that aspect is external when compared to Seedless Samādhi.
This section begins where the last left-off, with the definition of the aspects of Yoga. The last three aspects deal with mental discipline and samādhi. Concentration is defined as fixing the mind on a single location or object. Maintaining concentration on that object, without interruption, is meditation. When, through continued meditation, the mind is absorbed with that object in such a way that only that object appears in consciousness, to the point that one is unaware of one’s own self, then one has attained the state of samādhi or complete concentration. Performing these three practices on a single object is called Saṁyama, which means coupled, or integrated together. The goal of integrated meditation is to gain direct, full knowledge of the meditation object and the ultimate goal, for the yogi, is to gain direct knowledge of the difference between non-self – the fundamental elements (tattvas) that make up the mind/body aggregate and Puruṣaḥ, the Self. That is the enlightenment mentioned in sūtra 5.
The text states that the three aspects of integrated meditation are more internal when compared to the other five aspects of Yoga and that seedless or objectless samādhi is more internal than integrated meditation. Being more “internal” means that it brings one closer to the Inner-Self.
The text states that the three aspects of integrated meditation are more internal when compared to the other five aspects of Yoga and that seedless or objectless samādhi is more internal than integrated meditation. Being more “internal” means that it brings one closer to the Inner-Self.
Developing One-Pointedness
9. The conquest of the latent impressions of the active state and the growth of the latent impressions of the arrested state is connected to the period of time the mind is controlled. This is the development of the controlled mind.
10. From the latent impressions of the arrested state, there is continuous stillness of mind.
11. The decline of attention to all objects and the emergence of one-pointedness is the development of concentration.
12. Then, from continuing concentration, when both the abated and arising thoughts are the same, that is the development of one-pointedness
10. From the latent impressions of the arrested state, there is continuous stillness of mind.
11. The decline of attention to all objects and the emergence of one-pointedness is the development of concentration.
12. Then, from continuing concentration, when both the abated and arising thoughts are the same, that is the development of one-pointedness
Saṁskāras are the latent impressions of thoughts, words, and actions. These impressions reinforce habitual behaviors. So what is being said here is that the time spent in an arrested, controlled state of mind produces impressions that strengthen that state. And the time spent in an active, fluctuating state of mind produces impressions that strengthen that state. Therefore, the yogi seeks to lengthen those moments when the mind is still, both through meditation and by focusing on the gaps between thoughts.
When the mind turns away from all objects and focuses on a single object, that is the development of concentration. And when that object is held in the mind, meaning that both the past and present thoughts are of that object, that is the development of the one-pointed mind.
When the mind turns away from all objects and focuses on a single object, that is the development of concentration. And when that object is held in the mind, meaning that both the past and present thoughts are of that object, that is the development of the one-pointed mind.
Integrated Meditation Is For Gaining Knowledge
13. By this (the one-pointed mind) the transformations in the essence, form, and state of the gross elements and the sense organs are clarified.
14. All objects pass through three states: non-manifest, arisen, and decline.
15. Different phases produce different changes.
16. From integrated meditation on the three transitions comes knowledge of the past and future.
14. All objects pass through three states: non-manifest, arisen, and decline.
15. Different phases produce different changes.
16. From integrated meditation on the three transitions comes knowledge of the past and future.
As stated above, integrated meditation is used to gain direct knowledge of the fundamental elements in order to discriminate between Self and non-self; however, the process is also used to develop mystical knowledge and powers.
All material objects, including subtle objects like thoughts, pass through three phases: non-manifest, they exist as potential; arisen, they manifest and exist in the present; and decline, they fade and, ultimately, return to the non-manifest state. Objects appear differently depending on which phase of this process they are in. These differences also apply to individual characteristics, which means an object changes as its qualities change and these qualities can change at different rates. By performing integrated meditation on an object’s transition through these three phases, the past and future of that object can become known.
All material objects, including subtle objects like thoughts, pass through three phases: non-manifest, they exist as potential; arisen, they manifest and exist in the present; and decline, they fade and, ultimately, return to the non-manifest state. Objects appear differently depending on which phase of this process they are in. These differences also apply to individual characteristics, which means an object changes as its qualities change and these qualities can change at different rates. By performing integrated meditation on an object’s transition through these three phases, the past and future of that object can become known.
Extraordinary Knowledge
17. From the superimposition of word, meaning, and concept, one with another, there is a commingling indicating that object. From integrated meditation on the distinction of those, the speech of all beings is known.
18. From the direct perception of latent impressions comes knowledge of previous births.
19. From the knowledge of one’s own conception, the minds of others are known.
20. But not the support of that mind, since that is not an object of the yogi.
18. From the direct perception of latent impressions comes knowledge of previous births.
19. From the knowledge of one’s own conception, the minds of others are known.
20. But not the support of that mind, since that is not an object of the yogi.
The text continues describing knowledge that can be attained through integrated meditation. These include gaining knowledge of speech and one’s own mental impressions. Sūtra 19 states that when one understands how ideas form within one’s own mind, they understand the minds of others. However, this knowledge does not include the knowledge of the latent impressions of others, as those cannot be directly perceived.
Developing Knowledge of Perception And Death
21. From integrated mediation on the form of the body, on suppressing the power of perception of that body, and on separation of perception by sight, one becomes invisible.
22. Karma is active or dormant. From integrated meditation on that, or a bad omen, comes knowledge of one’s death.
22. Karma is active or dormant. From integrated meditation on that, or a bad omen, comes knowledge of one’s death.
Developing Good Qualities
23. By integrated meditation on friendship, etc. those qualities become strong
This sūtra is referring to the qualities listed in I.33. By meditating on those qualities, they become strengthened in the yogi.
More Uses of Integrated Meditation
24. Integrated meditation on strengths brings the strength of elephants, etc.
25. From applying the light of cognition comes knowledge of the subtle, hidden, and remote.
26. From integrated meditation on the sun comes knowledge of the universe.
27. Integrated meditation on the moon brings knowledge of the solar array.
28. Integrated meditation on the North Star brings knowledge of the movement of that (solar array).
29. Integrated meditation on the navel center brings knowledge of the body’s disposition.
30. Integrated meditation on the throat-cavity brings an end to hunger and thirst.
31. Integrated meditation on the tortoise channel (bronchial tube) brings stability.
32. Integrated meditation on the light of the crown-center brings vision of divine beings.
33. Or from intuitive knowledge, everything (can be known).
34. Integrated meditation on the heart brings knowledge of the mind.
25. From applying the light of cognition comes knowledge of the subtle, hidden, and remote.
26. From integrated meditation on the sun comes knowledge of the universe.
27. Integrated meditation on the moon brings knowledge of the solar array.
28. Integrated meditation on the North Star brings knowledge of the movement of that (solar array).
29. Integrated meditation on the navel center brings knowledge of the body’s disposition.
30. Integrated meditation on the throat-cavity brings an end to hunger and thirst.
31. Integrated meditation on the tortoise channel (bronchial tube) brings stability.
32. Integrated meditation on the light of the crown-center brings vision of divine beings.
33. Or from intuitive knowledge, everything (can be known).
34. Integrated meditation on the heart brings knowledge of the mind.
Integrated Meditation on Puruṣaḥ
35. Intellect and the Self (Puruṣaḥ) are completely different. The conception is that they are the same. Experience is for the sake of
another. From integrated mediation on one's self comes knowledge of Puruṣaḥ.
36. From that, intuitive knowledge, along with heightened hearing, touch, vision, taste, and smell are born.
another. From integrated mediation on one's self comes knowledge of Puruṣaḥ.
36. From that, intuitive knowledge, along with heightened hearing, touch, vision, taste, and smell are born.
Sūtra 35 is referring to the affliction of egoism, mistaking the intellect (Buddhi) as the Self. This comes from the misconception that the mind is sentient. The mind is an object of knowledge. (One can know one’s own mind.) The mind is not conscious, but reflects the consciousness of Puruṣaḥ. The mind is not the knower, but an instrument of knowledge. The mind is also not the experiencer, but a tool of the Puruṣaḥ, for Whom experience is meant. When the yogi contemplates the difference between mind and Self and through samādhi experiences the bliss of Self, the distinction between mind and Puruṣaḥ, between Self and non-self is realized. This practice also brings about intuitive knowledge and heightened sense perception.
Supernatural Powers
37. Those (supernatural powers) create problems for Samādhi, but are attainments for the worldly minded.
Much of this chapter has been the presentation of techniques for attaining mystical knowledge and supernatural abilities; yet, here the text states that such powers are a hindrance to the development of Samādhi. Then, why are these techniques being presented? Apparently, these techniques were a part of the practice and they do serve the purpose of attaining knowledge. However, as with the desire for objects and sensual experience, they can be a distraction and a hindrance to Self-realization. So, for those who desire supernatural powers, they can practice these techniques and develop such powers. But for those who wish to advance in Samādhi and achieve Self-realization, they should renounce all other attainments.
Having given that admonition, the text continues with more techniques for developing supernatural powers.
Having given that admonition, the text continues with more techniques for developing supernatural powers.
More on Mystical Knowledge And Attainments
38. From the weakening of the causes of bondage (latent impressions) and the understanding of the wandering nature of the mind comes the ability to merge into another body.
39. By conquering the upward vital air (udāna) one can move freely in water, mud, thorns, etc., as well as at the time of death.
40. By conquering the middle vital air (samāna) one becomes radiant.
41. From integrated meditation on the relationship between hearing and ether comes divine hearing.
42. From integrated meditation on the relationship between the body and ether, and by meditation on the lightness of cotton, comes movement through space.
43. Mahāvidehā (A Great Discarnate) is one-pointed concentration on a real, external object. From that, the veil of illumination is removed.
44. From integrated meditation on grossness, essential nature, subtlety, associativity, and objectivity of the elements, those elements are conquered.
45. From that comes attainments, such as miniaturization, bodily perfection, and the non-obstruction of those qualities.
46. Bodily perfection is beauty, grace, strength, and robust hardness.
47. From integrated meditation on the receptivity, essential nature, individuality, associativity, and objectivity of the sense organs, those organs are conquered.
48. From that comes swiftness of thought, perception without sense organs, and conquest of primal nature (Prakṛti).
39. By conquering the upward vital air (udāna) one can move freely in water, mud, thorns, etc., as well as at the time of death.
40. By conquering the middle vital air (samāna) one becomes radiant.
41. From integrated meditation on the relationship between hearing and ether comes divine hearing.
42. From integrated meditation on the relationship between the body and ether, and by meditation on the lightness of cotton, comes movement through space.
43. Mahāvidehā (A Great Discarnate) is one-pointed concentration on a real, external object. From that, the veil of illumination is removed.
44. From integrated meditation on grossness, essential nature, subtlety, associativity, and objectivity of the elements, those elements are conquered.
45. From that comes attainments, such as miniaturization, bodily perfection, and the non-obstruction of those qualities.
46. Bodily perfection is beauty, grace, strength, and robust hardness.
47. From integrated meditation on the receptivity, essential nature, individuality, associativity, and objectivity of the sense organs, those organs are conquered.
48. From that comes swiftness of thought, perception without sense organs, and conquest of primal nature (Prakṛti).
Awakening
49. By complete knowledge of the distinction between pure intellect and Self comes superiority over all beings and complete knowledge.
50. From renunciation of that (supernatural attainments) and on the termination of the seeds of sin comes complete detachment.
51. On being invited to a gathering in a high place, take no action or pride, on that being an undesirable occasion.
50. From renunciation of that (supernatural attainments) and on the termination of the seeds of sin comes complete detachment.
51. On being invited to a gathering in a high place, take no action or pride, on that being an undesirable occasion.
As stated in III.37, when the desire for attainments is renounced one becomes fit for awakening, direct knowledge of the difference between non-self and Self. Attaining that, one becomes a superior being, having fulfilled the goal of existence. After knowing That, there is nothing left in this world that needs to be known.
Knowledge of Time
52. From integrated meditation on the moment (in time) and the succession of that (moment) comes the knowledge of discrimination.
53. From that, one can differentiate between two objects that are indiscernible by class, characteristics, or place.
53. From that, one can differentiate between two objects that are indiscernible by class, characteristics, or place.
A film is a series of still photographs shown in rapid succession to create the appearance of movement. Likewise, existence is a series of moments strung together to create the concept of time. In reality, only the current moment exists. As soon as a moment passes it is gone, and in that moment, the next moment does not yet exist. Understanding this, the yogi focuses on the present moment and does not dwell on a past, which is gone or a future, which does not yet exist.
The Goal of Yoga
54. Liberation is knowledge born of discernment; its sphere is all objects and it is without sequence.
55. Upon the clear identification of the intellect and Puruṣaḥ there is complete detachment (liberation)
55. Upon the clear identification of the intellect and Puruṣaḥ there is complete detachment (liberation)
Section III concludes by defining the real purpose of Yoga practice, which is to develop discriminative knowledge leading to the realization of the distinction between pure intellect (buddhisattva) and Puruṣaḥ, the Self. This realization is called Kaivalya, “complete detachment” and is synonymous with liberation.
Go to Section IV
