Ayurveda Initiative For Global Health

The fourth Chapter: KAIVALYA PADA - On Inner Freedom Verse 4.1  जन्मौषणधभन्त्रतऩ्सभाणधजा् णसद्धम् ॥ १॥ janmaushadhimantratapahsamadhijah siddhayah The Siddhis (powers) are attained by birth, chemical means, power of words, mortification or concentration. There are five types of accomplished yogis (siddhayah) : 1 by birth with aspiration to become perfect (janma) 2 by spiritual experience gained through herbs, drugs or elixir (ausadha) 3 by incantation of the name of one's desired deity (mantra) 4 by ascetic devotional practice (tapas) 5 by profound meditation (samadhi) There is an important distinction between these means of spiritual accomplishment. Followers of the first three may fall from the grace of yoga through pride or negligence.  The others, whose spiritual gains are through tapas and samadhi, do not. They become masters, standing alone as divine, liberated souls, shining examples to mankind. Nandi, Ramakrishna Paramhansa, Sai Baba of Shirdi and Ramana Maharshi were ...

Verse 3.56 सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यम्  sattva-puruṣayoḥ śuddhisāmye kaivalyam ॥56॥ By the similarity of purity between the Sattva and the Purusa comes Kaivalya. When the vestures of the soul are equal in purity to that of the soul, there is harmony between them. There comes freedom, kaivalya, of the seer, uncontaminated by the qualities of nature. By yogic discipline, the veil of ignorance is lifted from the intelligence. This is the real and true light: vivekaja jnanam, illuminative consciousness. It becomes equal to that of the light of the soul, purusha.  The distinction between intelligence and consciousness comes to an end. Both dissolve in the beacon light of the soul. They are isolated from contact with nature's objects. The seeds of affliction are burnt up.  Now the Soul shines in its pristine form, in its pure effulgence: it reigns supreme. This is kaivalya, the indivisible state of existence. PATANJALI YOGA SUTRAS 

Verse 3.54 जातिलक्षणदेशैः अन्यताअनवच्छेदात् तुल्ययोः ततः प्रतिपत्तिः ॥५४॥ jāti-lakṣaṇa-deśaiḥ anyatā-anavacchedāt tulyayoḥ tataḥ pratipattiḥ ॥54॥ Those which cannot be differentiated by species, sign and place, even they will be discriminated by the above Samyama. Verse 3.55 तारकं सर्वविषयं सर्वथाविषयमक्रमंचेति विवेकजं ज्ञानम् ॥५४॥ tārakaṁ sarva-viṣayaṁ sarvathā-viṣayam-akramaṁ-ceti vivekajaṁ jñānam ॥55॥ The essential characteristic of the yogi's exalted knowledge is that he grasps instantly, clearly and wholly, the aims of all objects without going into the sequence of time or change. The misery that we suffer comes from ignorance, from non- discrimination between the real and the unreal. We all take the bad for the good, the dream for the reality.  Self is the only reality, and we have forgotten it. Body is an unreal dream, and we think we are all bodies. This non-discrimination is the cause of misery, and it is caused by ignorance. When discrimination comes it brings strength, ...

Verse 3.52 स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात् ॥५२॥ sthāny-upa-nimantraṇe saṅga-smaya-akaraṇaṁ punar-aniṣṭa-prasaṅgāt ॥52॥ When approached by celestial beings, there should be neither attachment nor surprise, for undesirable connections can occur again. Verse 3.53 क्षणतत्क्रमयोः संयमात् विवेकजंज्ञानम् ॥५३॥ kṣaṇa-tat-kramayoḥ saṁyamāt vivekajaṁ-jñānam ॥53॥ By making Samyama on a particle of time and its multiples comes discrimination. Celestial beings try to seduce the yogi from the grace of yoga. The yogi must maintain his hard-won freedom, and must not fall victim to temptations that can pull him down from the height of spirituality. Like, celestial beings try to lure the successful yogi to his doom. If he submits to their blandishments, he is again caught in sensory pleasures and afflictions, and falls from the grace of yoga. There are four types of yogis. They are known as prathama kalpika, madhubhamika, prajnajyoti and atikrantabhavaniya.  Prathama kalpika y...

Verse 3.50 सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाअधिष्ठातृत्वं सर्वज्ञातृत्वं च ॥५०॥ sattva-puruṣa-anyatā-khyātimātrasya sarva-bhāvā-adhiṣṭhātr‌tvaṁ sarva-jñātr‌tvaṁ ca ॥50॥ Only one who knows the difference between the illuminative intelligence and the purusha attains supreme knowledge of all that exists and all that manifests. Verse 3.51 तद्वैराग्यादपि दोषबीजक्षये कैवल्यम् ॥५१॥ tad-vairāgyād-api doṣa-bīja-kṣaye kaivalyam ॥51॥ By giving up even these comes the destruction of the very seed of evil; he attains Kaivalya. When we have conquered nature, and realised the difference between the Purusa and nature, that the Purusa is indestructible, pure and perfect, when the Yogi has realised this, then comes omnipotence and omniscience. He attains aloneness, independence. Then that man is free. When he gives up even the ideas of omnipotence and omniscience, there will be entire rejection of enjoyment, of the temptations from celestial beings. When the Yogi has seen all these wonderful p...

Verse 3.48 ग्रहणस्वरूपास्मिताअवयार्थवत्त्वसंयमातिन्द्रिय जयः ॥४८॥ grahaṇa-svarūpa-asmitā-avaya-arthavattva-saṁyamāt-indriya jayaḥ ॥48॥ By making Samyama on the objectivity, knowledge and egoism of the organs, by gradation comes the conquest of the organs. Verse 3.49 ततो मनोजवित्वं विकरणभावः प्रधानजयश्च ॥४९॥ tato mano-javitvaṁ vikaraṇa-bhāvaḥ pradhāna-jayaś-ca ॥49॥ From that comes glorified mind, power of the organs independently of the body, and conquest of nature. In perception of external objects the organs leave their place in the mind and go towards the object; that is followed by knowledge and egoism. When the Yogi makes Samyama on these by gradation he conquers the organs.  Take up anything that you see or feel, a book, for instance, and first concentrate the mind on the thing itself. Then on the knowledge that it is in the form of a book, and then the Ego that sees the book. By that practice all the organs will be conquers. When the properties of organs have been conquered,...

Verse 3.46 ततोऽणिमादिप्रादुर्भावः कायसंपत् तद्धरानभिघात्श्च ॥४६॥ tato-'ṇimādi-prādurbhāvaḥ kāyasaṁpat tad-dharānabhighātśca ॥46॥ From that comes minuteness, and the rest of the powers, “glorification of the body,” and indestructibleness of the bodily qualities. Verse 3.47 रूपलावण्यबलवज्रसंहननत्वानि कायसंपत् ॥४७॥ rūpa-lāvaṇya-bala-vajra-saṁhananatvāni kāyasaṁpat ॥47॥ The glorifications of the body are beauty, complexion, strength, adamantine hardness. The yogi can reduce himself to the size of an atom, or expand. He can become light or heavy. He can pierce rocks, have access to everything and master everything. From samyama on the elements, their counterparts, forms, conjunctions and fruits, the yogi develops the eight supernatural powers and gains perfect wealth of the body without falling victim to the obstacles posed by the elements.  This is said to be the best wealth of the body: perfection and freedom from all hindrances. This sutra indicates that by the conquest of the elem...

Verse 3.44 बहिरकल्पिता वृत्तिः महाविदेहा ततः प्रकाशाअवरणक्षयः ॥४४॥ bahir-akalpitā vr‌ttiḥ mahā-videhā tataḥ prakāśa-āvaraṇa-kṣayaḥ ॥44॥ By samyama on mahavideha (the disembodied state), where consciousness acts outside the body, the veil covering the light of illumination is destroyed Verse 3.45 स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमात् भूतजयः ॥४५॥ sthūla-svarūpa-sūkṣma-anvaya-arthavattva-saṁyamāt bhūtajayaḥ ॥45॥ By making Samyama on the elements, beginning with the gross, and ending with the superfine, comes mastery of the elements. By samyama on the consciousness, the yogi lives without a body; this is something that is unimaginable, yet it is a fact. It is a siddhi, called mahavideha.siddhi or great discarnation. It removes the veil covering the light of illumination. The yogi in this state has true and pure intelligence.  If consciousness moves outside the body but abides in the body, it is called an imaginable state. When the same consciousness moves outside the body, indepen...

Verse 3.42 श्रोत्राअकाशयोः संबन्धसंयमात् दिव्यं श्रोत्रम् ॥४२॥ śrotra-ākāśayoḥ saṁbandha-saṁyamāt divyaṁ śrotram ॥42॥ By making Samyama on the relation between the ear and the Akasa comes divine hearing. Verse 3.43 कायाकाशयोः संबन्धसंयमात् लघुतूलसमापत्तेश्चाअकाश गमनम् ॥४३॥ kāyākāśayoḥ saṁbandha-saṁyamāt laghu-tūla-samāpatteśca-ākāśa gamanam ॥43॥ By making Samyama on the relation between the Akasa and the body the Yogi becoming light as cotton wool goes through the skies. There is the Akasa, the ether, and the instrument, the ear. By making Samyama on them the Yogi gets divine hearing; he hears everything. Anything spoken or sounded miles away he can here. This is one of the supernatural powers called laghima, or becoming as light as cotton. In the puranas, it is said that Lord Hanuman (son of the Wind God) jumped up to the sky to fetch the sun, which he thought was an apple. There is also the story from the Ramayan that he leaped to the Himalayas to fetch the elixir of life, called ...

Verse 3.40 उदानजयाअत् जलपण्खकण्टकादिष्वसङ्गोऽत्क्रान्तिश्च ॥४०॥ udāna-jayāat jala-paṇkha-kaṇṭakādiṣv-asaṅgo-'tkrāntiśca ॥40॥ By conquering the current called Udana the Yogi does not sink in water, or in swamps, and he can walk on thorns. Verse 3.41 समानजयाज्ज्वलनम् ॥४१॥ samāna-jayāj-jvalanam ॥41॥ By the conquest of the current Samana he is surrounded by blaze. By samyama on udana vayu, the yogi can make his body so light that he is able to walk over water, mud and thorns without coming in contact with them. He can make prana ascend through brahmarandhra and so die at will. It is said in 3. 37 verse that the yogi has the power of knowing the Tanmatras, sound, touch, sight, taste and smell, which are the counterparts of the elements, while 3 40-43 speak of the conquest of the elements water, fire, air and ether. Prana is usually translated as 'breath', yet this is only one of its manifestations in the human body. If breathing stops, so does life. Ancient Indian sages knew t...

Verse 3.38 ते समाधवुपसर्गा[ः]व्युत्थाने सिद्धयः ॥३८॥ te samādhav-upasargā[ḥ]-vyutthāne siddhayaḥ ॥38॥ These are obstacles to Samadhi; but they are powers in the worldly state. Verse 3.39 बद्न्हकारणशैथिल्यात् प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः ॥३९॥ badnha-kāraṇa-śaithilyāt pracāra-saṁvedanācca cittasya paraśarīrāveśaḥ ॥39॥ When the cause of bondage has become loosened, the Yogi, by his knowledge of manifestation through the organs, enters another’s body. If the Yogi knows all these enjoyments of the world it comes by the junction of the Purusa and the mind. If he wants to make Samyama on this, that they are two different things, nature and soul, he gets knowledge of the Purusa.  From that arises discrimination. When he has got that discrimination he gets the Pratibha, the light of supreme genius. These powers, however, are obstructions to the attainment of the highest goal, the knowledge of the pure Self, and freedom; these are, as it were, to be met in the way, and if the Yogi ...

Verse 3.36 सत्त्वपुरुषायोः अत्यन्तासंकीर्णयोः प्रत्ययाविशेषोभोगः परार्थत्वात्स्वार्थसंयमात् पुरुषज्ञानम् ॥३६॥ sattva-puruṣāyoḥ atyantā-saṁkīrṇayoḥ pratyayāviśeṣo-bhogaḥ para-arthat-vāt-sva-arthasaṁyamāt puruṣa-jñānam ॥36॥ Enjoyment comes by the non-discrimination of the very distant soul and Sattva. Its actions are for another; Samyama on this gives knowledge of the Purusa. Verse 3.37 ततः प्रातिभस्रावाणवेदनाअदर्शाअस्वादवार्ता जायन्ते ॥३७॥ tataḥ prātibha-srāvāṇa-vedana-ādarśa-āsvāda-vārtā jāyante ॥37॥ From that arises the knowledge of hearing, touching, seeing, tasting, and smelling, belonging to Pratibha. Since it serves the purposes of the Self and nature, pure intelligence and the seer appear to be one, but they are quite distinct from each other.  By samyama on that which exists for itself, comes knowledge of the soul. The refined illuminative intelligence (sattva buddhi) is free from egoism. It is quite distinct from the light of the soul. Samyama on one's own self brings to l...

Verse 3.34 प्रातिभाद्वा सर्वम् ||34|| prātibhād-vā sarvam ॥34॥ Through the faculty of spiritual perception the yogi becomes the knower of all knowledge. Verse 3.35 ह्र्डये चित्तसंवित् ||35|| hrḍaye citta-saṁvit ॥35॥ By samyama on the region of the heart, the yogi acquires a thorough knowledge of the contents and tendencies of consciousness. A yogi can intuitively perceive anything and everything. By samyama on the effulgent light, he becomes the knower of all knowledge. All knowledge is mirrored in a yogi. In short, as day follows the dawn, impulsive nature is transformed into intuitive thought through which the yogi possesses universal knowledge. It is the conquest of nature. The seat of purusha is the heart. It is anahata cakra, the seat of pure knowledge as well as of consciousness. By samyama, a yogi can become aware of consciousness and of true, pure knowledge. He learns to unfold and tap the source of his being, and identify himself with the Supreme. PATANJALI YOGA SUTRAS 

Verse 3.32 कूर्मनाड्यां स्थैर्यम् ॥३२ ् ॥ kūrma-nāḍyāṁ sthairyam ॥32॥ On the nerve called Kurma (comes) fixity of the body. Verse 3.33 मूर्धज्योतिषि सिद्धदर्शनम् ॥३३॥ mūrdha-jyotiṣi siddha-darśanam ॥33॥ On the light emanating from the top of the head sight of the Siddhas. By mastery over kurma nadi, the yogi not only keeps his physical body immobile like a tortoise, alligator or snake, but also has the power to hibernate mentally by completely immobilizing the functions of the body and intellect.  Karma nadi corresponds to the epigastric region ( it is the upper central region of the abdomen). Siddhas are those who have perfected themselves in the field of enlightenment. Murdhajyoti represents the ajna cakra of the yoga texts. A yogi can develop a balanced head , and from his visions of siddhas, yogis and Acharya's (great teachers) he may obtain guidance and inspiration to further his sadhana. PATANJALI YOGA SUTRAS 

Verse 3.30 नाणबचिे कामव्यहऻानभ ू ॥३० ् ॥ nabhichakre kayavyoohajnanam On the navel circle (comes) the knowledge of the constitution of the body. Verse 3.31 कण्ठकूऩ ऺे णत्पऩासाणनव ु णत्त् ॥३१ ृ ॥ kanthakoope kshutpipasanivrittih On the hollow of the throat (comes) cessation of hunger. By samyama on the navel area or nabhi cakra, also called manipuraka chakra, a yogi can gain perfect knowledge of the constitution of the human body. He knows the activities of his each and every cell and therefore becomes a master of his own body. According to yoga texts, the navel is known as kandasthana (kanda = egg or bulb; sthana = region).  The root of all the nerves is in the navel. From the navel, 72,000 root nerves (in hath a yoga terminology, nadis) branch out. Each root nerve is connected with another 72,000 nerves. These 72,000 multiplied by another 72,000 branch off into various directions, supplying energy to the entire system. By samyama on the pit of the throat, the yogi overcomes hunger...

Verse 3.27 भुवज्ञानं सूर्येसंयमात् ॥२७॥ bhuva-jñānaṁ sūrye-saṁyamāt ॥27॥ By making Samyama on the sun, (comes) the knowledge of the world. Verse 3.28 चन्द्रे तारव्यूहज्ञानम् ॥२८॥ candre tāravyūha-jñānam ॥28॥ On the moon, (comes) the knowledge of the cluster of stars. Verse 3.29 ध्रवु तद्गणतऻानभ े ॥२९ ् ॥ dhruve tadgatijnanam On the pole star (comes) the knowledge of the motions of the stars. Surya, sun is pratyaksha Parabrahmam, physical manifestation of brahman, so making samyama on the sun, knows the knowledge about the world because when brahman is known, everything ( including knowledge of the world) also known. In the last sutra,  the Sun, surya, refers to the core of one's being self, brahman.   The moon, chandra, refers to the mind.  The solar plexus ( pingala nadi) is situated in the region of the trunk;  the lunar plexus ( Ida nadi) has its seat in the cerebrum.  By samyama on that region, the yogi gains further knowledge. The mind is equated with the...

Verse 3.25 बलेषु हस्तिबलादीनी baleṣu hastibalādīnī ॥25॥ By making Samyama on the strength of the elephant, etc., that strength comes to the Yogi. Verse 3.26 प्रवृत्त्यालोकन्यासात् सूक्ष्माव्यावहितविप्रकृष्टज्ञानम् ॥२६ ् ॥ pravr‌tty-āloka-nyāsāt sūkṣmā-vyāvahita-viprakr‌ṣṭa-jñānam ॥26॥ By making Samyama on that effulgent light comes the knowledge of the fine, the obstructed, and the remote. When a Yogi has attained to this Samyama and wants strength, he makes a Samyama on the strength of the elephant, and gets it. Infinite energy is at the disposal of everyone, if he only knows how to get it. The Yogi has discovered the science of getting it. When the Yogi makes Samyama on that effulgent light in the heart he sees things which are very remote, things, for instance, that are happening in a distant place, and which are obstructed by mountain barriers and also things which are very fine. PATANJALI YOGA SUTRAS 

Verse 3.23 सोपक्रमं निरुपक्रमं च कर्म तत्संयमातपरान्तज्ञानम् अरिष्टेभ्यो वा  sopa-kramaṁ nirupa-kramaṁ ca karma tatsaṁyamāt-aparāntajñānam ariṣṭebhyo vā ॥23॥ Karma is of two kinds, soon to be fructified, and late to be fructified. By making Samyama on that, or by the signs called Aristha, portents, the Yogis know the exact time of separation from their bodies. Verse 3.24 मैत्र्यदिषु बलानि maitry-adiṣu balāni ॥24॥ He gains moral and strength by perfecting friendliness and other virtues towards one and all. When the Yogi makes a Samyama on his own Karma, upon those impressions in his mind which are now working, and those which are just waiting to work, he knows exactly by those that are waiting when his body will fall.  He knows when he will die, at what hour, even at what minute. The Hindus think very much of that knowledge or consciousness of the nearness of death, because it is taught in the Gita that the thoughts at the moment of departure are great powers in determining th...

Verse 3.21 कायरूपसंयमात् तत्ग्राह्यशक्तिस्तम्भे चक्षुः प्रकाशासंप्रयोगेऽन्तर्धानम् ॥२१॥ kāya-rūpa-saṁyamāt tat-grāhyaśakti-stambhe cakṣuḥ prakāśāsaṁprayoge-'ntardhānam ॥21॥ By control over the subtle body, the yogi can suspend at will the rays of light emanating from himself so that he becomes invisible to onlookers. He may again make himself visible by bringing back the power of perceptibility. Verse 3.22 etena shabdadyantardhanamuktam By what has been said the disappearance of sound and other tanmatras can be understood. When the yogi performs samyama on his own body, then suddenly the power of receiving the form stops and there in no contact between the eyes of observers and the body of the yogi. He thus becomes invisible. This is a well-known siddhi or psychic power. It is a frightening practice.  When a form dissolves before one’s eyes, it is as frightening as the coming of death. An object becomes visible when the light rays reflected from its surface enter the eye of an obse...

Verse 3.19 प्रत्ययस्य परचित्तज्ञानम् ॥१९॥ pratyayasya para-citta-jñānam ॥19॥ He acquires the ability to understand the minds of others. Verse 3.20 न च तत् सालम्बनं तस्याविषयी भूतत्वात् ॥२०॥ na ca tat sālambanaṁ tasya-aviṣayī bhūtatvāt ॥20॥ A yogi who is able to read the minds of others in general, can also, if necessary, precisely identify specific contents which are beyond the reach of the mind. Through his purity of consciousness, the yogi realizes directly the nature of his own mind and consciousness, and also that of others. The word sakshatkaranat used in 3.18, means seeing reality.  The word pratyaya means perceiving the content of the mind. Both convey the same meaning. By mastery over his own mind and consciousness, the yogi develops clairvoyance and can read the minds of others. He would not know the contents of the mind by making a Samyama on the body. There would be required a twofold Samyama, first on the signs in the body, and then on the mind itself. The Yogi would t...

Verse 3.17 शब्दार्थप्रत्ययामामितरेतराध्यासात्संकरः तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम् ॥१७॥ śabdārtha-pratyayāmām-itaretarādhyāsāt-saṁkaraḥ tat-pravibhāga-saṁyamāt sarvabhūta-ruta-jñānam ॥17॥ Words, objects and ideas are superimposed, creating confusion; by samyama, one gains knowledge of the language of all beings. Verse 3.18 संस्कारसाक्षात्करणात् पूर्वजातिज्ञानम् ॥१८॥ saṁskāra-sākṣātkaraṇāt pūrva-jāti-jñānam ॥18॥ Through direct perception of his subliminal impressions, the yogi gains knowledge of his previous lives. Conventional usage of a word, its fundamental meaning, content and feeling may all coincide, or may be confused due to intermixture or superimposition. The same word may convey altogether different meanings in another language. A perfect yogi acquires accurate knowledge of the meaning and feeling of any sound or word, in any language produced by any being. We do not ordinarily differentiate between a word, its original purpose and meaning, and its contemporary usage; the...

Verse 3.15 क्रमान्यत्वं परिणामान्यतेवे हेतुः ॥१५॥ kramānyatvaṁ pariṇāmānyateve hetuḥ ॥15॥ Successive sequential changes cause the distinctive changes in the consciousness. Verse 3.16 परिणामत्रयसंयमाततीतानागत ज्ञानम् ॥१६॥ pariṇāmatraya-saṁyamāt-atītānāgata jñānam ॥16॥ By mastery of the three transformations of nature (dharma), quality (lakshana) and condition (avastha) , through samyama on the nirodha, samadhi, and ekagrata states of consciousness, the yogi acquires knowledge of the past and the future. Differences in changes in consciousness are caused by the changing order of sequence In the method of practice. According to the sequence of practice, distinct transformations take place. In yoga practice a regular sequence must also be followed. The sadhaka first acquires restraint in consciousness (nirodha parinama) in order to experience tranquillity (samadhi parinama) . Then he proceeds towards the 'one without a second', the seer (ekagrata parinama). Only then does he become...

Verse 3.13 एतेन भूतेन्द्रियेषु धर्मलक्षणावस्था परिणामा व्याख्याताः ॥१३॥ etena bhūtendriyeṣu dharma-lakṣaṇa-avasthā pariṇāmā vyākhyātāḥ ॥13॥ Through these three phases, cultured consciousness is transformed from its potential state (dharma) towards further refinement (lakshana) and the zenith of refinement (avastha). In this way, the transformation of elements, senses and mind takes place. Verse 3.14 शानोदिताव्यपदेश्यधर्मानुपाती धर्मी ॥१४॥ śān-odita-avyapadeśya-dharmānupātī dharmī ॥14॥ The substrata is that which continues to exist and maintain its characteristic quality in all states, whether manifest, latent, or subdued The three stages of transformation described in 3 .9-12 affect the entire being: organs, senses, body and mind, and bring about a stable, steady state of consciousness. Both purusha and prakruti are eternal. Purusha remains eternally changeless. Prakrti goes on eternally changing due to the interaction between its own gunas of sattva, rajas and tamas. Earth, water, fir...

Verse 3.11 सर्वार्थता एकाग्रातयोः क्षयोदयौ चित्तस्य समाधिपरिणामः ॥११॥ sarvārthatā ekāgrātayoḥ kṣayodayau cittasya samādhi-pariṇāmaḥ ॥11॥ The weakening of scattered attention and the rise of one-pointed attention in the citta is the transformation towards samadhi Verse 3.12 ततः पुनः शातोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः ॥१२॥ tataḥ punaḥ śātoditau tulya-pratyayau cittasya-ikāgratā-pariṇāmaḥ ॥12॥ When rising and falling thought processes are in balance, one-pointed consciousness emerges. Maintenance of awareness with keen intensity from one-pointed attention to no-pointed attentiveness is ekagrata parinama. Consciousnes swing between multi-faceted and one-pointed attention. When one-pointed attention is established, multi-faceted attention disappears; Observing these alternations and learning to hold steadfastly to singlepointed attention is the second phase of the transformation: samadhi parinama.  Citta has two properties, dispersiveness (sarvarthata citta) and onepointedne...

Verse 3.9 व्युत्थाननिरोधसंस्कारयोः अभिभवप्रादुर्भावौ निरोधक्षण चित्तान्वयो निरोधपरिणामः ॥९॥ vyutthāna-nirodha-saṁskārayoḥ abhibhava-prādurbhāvau nirodhakṣaṇa cittānvayo nirodha-pariṇāmaḥ ॥9॥ Study of the silent moments between rising and restraining subliminal impressions is the transformation of consciousness towards restraint Verse 3.10 तस्य प्रशान्तवाहिता संस्कारत् ॥१०॥ tasya praśānta-vāhitā saṁskārat ॥10॥ The restraint of rising impressions brings about an undisturbed flow of tranquillity. That is to say, in this first state of Samadhi, the modifications of the mind have been controlled, but not perfectly, because if they were, there would be no modifications.  If there is a modification which impels the mind to rush out through the senses, and the Yogi tries to control it, that very control itself will be a modification. One wave will be checked by another wave, so it will not be real Samadhi, when all the waves have subsided, as control itself will be a wave. Yet this lower S...

Verse 3.7 त्रयमन्तरन्गं पूर्वेभ्यः ॥७॥ trayam-antarangaṁ pūrvebhyaḥ ॥7॥ These three (dharana, dhyana and samadhi) aspects of yoga are internal, compared to the former five. Verse 3.8 तदपि बहिरङ्गं निर्बीजस्य ॥८॥ tadapi bahiraṅgaṁ nirbījasya ॥8॥ Similarly, samyama is external when compared to seedless (nirbija) samadhi Compared to the former five aspects of yoga, it may be seen that dharana, dhyana and samadhi are more subtle, internal, intimate and subjective practices. The first five, which deal with the seen or cognizable sheaths, are called the external quest.  -Yama purifies the organs of action;  - Niyama, the senses of perception;  - Asana cleanses the physical and organic aspects of the body;  - Pranayama stops wastage of energy and increases stamina;  - Pratyahara cleanses the mind. More intimately, dharana, develops and sharpens intelligence, dhyana purifies consciousness and samadhi leads mind towards the Atman.  These three are directly involved...

Verse 3.5 तज्जयात् प्रज्ञालोकः ॥५॥ tajjayāt prajñālokaḥ ॥5॥ From mastery of samyama comes the light of awareness and insight Verse 3.6 तस्य भूमिषु विनियोगः ॥६॥ tasya bhūmiṣu viniyogaḥ ॥6॥ Samyama may be applied in various spheres to derive its usefulness When mastery of integration (samyama) is achieved, the lustre of wisdom and insight shine brilliantly, reconciling the known with the knowable and revealing the self. Awareness and cognition become firmer and sharper through direct spiritual perception. Ordinarily, our intelligence flits from object to object and from place to place, making it impossible to penetrate fully any one thing. In samyama, the knower comes closer and closer to the known and, merging in it, loses his separateness. Patanjali explains that this insight and wisdom are to be properly distributed in the various spheres of one's life. Samyama can be applied in various spheres. In samadhi pada, concepts such as pratyaya and various aspects of sampraajata samadhi ...

Verse 3.3 तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिवसमाधिः ॥३॥ tadeva-artha-mātra-nirbhāsaṁ svarūpa-śūnyam-iva-samādhiḥ ॥3॥ When the object of meditation engulfs the meditator, appearing as the subject, self-awareness is lost. This is samadhi. Verse 3.4 त्रयमेकत्र संयमः ॥४॥ trayam-ekatra saṁyamaḥ ॥4॥ These three together - dharana, dhyana and samadhi - constitute integration or samyama. When the attentive flow of consciousness merges with the object of meditation, the consciousness of the meditator, the subject, appears to be dissolved in the object.  This union of subject and object becomes samadhi. When the object of contemplation shines forth without the intervention of one's own consciousness, dhyana flows into Samadhi. Uninterrupted flow of attention dissolves the split between the object seen and the seer who sees it. Consciousness appears to have ceased, and to have reached a state of silence. It is devoid of 'I', and merges into the core of the being in a profound state o...

Chapter - 3 Vibhuti-Pada In this pada Patanjali speaks of the properties of yoga and the art of integration (smhyama) through concentration, meditation and profound absorption. Verse 3.1  देशबन्धः चित्तस्य धारणा ॥१॥ deśa-bandhaḥ cittasya dhāraṇā ॥1॥ Fixing the Mind on one point or region is concentration (dharana) Verse 3.2 तत्र प्रत्ययैकतानता ध्यानम् ॥२॥ tatra pratyaya-ikatānatā dhyānam ॥2॥ A steady, continuous flow of attention directed towards the same point or region is meditation (dhyana) Dharana means focus of attention. Focusing the attention on a chosen point or area, within or outside the body, is concentration. By it the functions of the mind are controlled and brought to one point. Once mastery of the five stages of yoga from yama to pratyahara is achieved, the art of focusing the mind and consciousness is undertaken.  Dharana is established when the mind learns to remain steady on its own, or hold on to an unmoving object. Through the practice of yama and niyama, t...

Verse 2.55 ततः परमावश्यता इन्द्रियाणाम् ॥५५॥ tataḥ paramā-vaśyatā indriyāṇām ॥55॥ Pratyahara results in the absolute control of the sense organs The effect of pratyahara is felt when the senses are mastered, and the mind is ripe and avid for its spiritual quest. When the senses have ceased to run after pleasures obtained from the phenomenal world, they can be yoked to serve the soul Sadhana pada instructs the sadhaka how to survey his own weaknesses in each domain - moral, physical, physiological and intellectual - and how to eliminate them, since they are not conducive to yogic discipline and spiritual Liberation. Yama develops the art of living in society honestly;  Niyama, that of cleansing one's impurities. Asana eliminates physical and mental perturbations, pranayama maintains harmony and prevents dissipation of the flow of vital energy, making the mind a fit instrument for meditation. Pratyahara sublimates both senses and mind. Thus ends the external quest (bahiranga sadhana)...

Verse 2.53 धारणासु च योग्यता मनसः ॥५३॥ dhāraṇāsu ca yogyatā manasaḥ ॥53॥ The mind also becomes fit for concentration Verse 2.54 स्वविषयासंप्रयोगे चित्तस्य स्वरूपानुकारैवेन्द्रियाणां प्रत्याहारः ॥५४॥ svaviṣaya-asaṁprayoge cittasya svarūpānukāra-iv-endriyāṇāṁ pratyāhāraḥ ॥54॥ Withdrawing the senses, mind and consciousness from contact with external objects, and then drawing them inwards towards the seer, is pratyahara When we watch a television program, we have no trouble identifying places, persons, animals, mountains, and so on. Through becoming involved with the program, we identify with what we are seeing and begin to feel an emotional response. Actually what we are looking at are not places, persons, animals, or mountains, but points of light on a tube in a little box. The confusion that is necessary to enjoy a television program is similar to bewilderment or ignorance, where the very vividness or intensity of the images of the mind’s lucidity overpowers the mind. Withdrawing the mi...

Verse 2.51 बाह्याअभ्यन्तर विषयाक्षेपी चतुर्थः ॥५१॥ bāhya-ābhyantara viṣaya-akṣepī caturthaḥ ॥51॥ The fourth type of pranayama transcends the external and internal pranayamas, and appears effortless and non-deliberate. Verse 2.52 ततः क्षीयते प्रकाशाअवरणम् ॥५२॥ tataḥ kṣīyate prakāśa-āvaraṇam ॥52॥ Pratayama removes the veil covering the light of knowledge and heralds the dawn of wisdom The fourth type of pranamaya goes beyond the regulation or modulation of breath flow and retention, transcending the methodology given in the previous sutra.  It is a state similar to kevala kumbhaka, which is mentioned in the hathayoga texts and in the yoga upanishads. When the movement of the breath functions without one's volition or effort, the fourth stage of pranayama has been reached.  The movements of the mind cease. The flows of vital energy, intelligence and consciousness come to a standstill except for subliminal impressions. This is like virama pratyaya, as explained in 1.18. A state of...

Verse 2.49 तस्मिन् सति श्वासप्रश्वास्योर्गतिविच्छेदः प्राणायामः ॥४९॥ tasmin sati śvāsa-praśvāsyor-gati-vicchedaḥ prāṇāyāmaḥ ॥49॥ Pranayama is the regulation of the incoming and outgoing flow of breath with retention. It is to be practised only after perfection in asana is attained. Verse 2.50 बाह्याअभ्यन्तरस्थम्भ वृत्तिः देशकालसन्ख्याभिः परिदृष्टो दीर्घसूक्ष्मः ॥५०॥ bāhya-ābhyantara-sthambha vr‌ttiḥ deśa-kāla-sankhyābhiḥ paridr‌ṣṭo dīrgha-sūkṣmaḥ ॥50॥ Pranayama has three movements: prolonged and fine inhalation, exhalation and retention; all regulated with precision according to duration and place. It is interesting to note that Patanjali expressly advises the sadhaka to do pranayama only after attaining perfection in asana. Normally the flow of breath is unrestrained and irregular. Observing these variations, and conditioning the mind to control the inflow, outflow and retention of the breath in a regular, rhythmic pattern, is pranayama. Prana is an life energizing force which creates...

Verse 2.47 प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम् ॥४७॥ prayatna-śaithilya-ananta-samāpatti-bhyām ॥47॥ Perfection in an asana is achieved when the effort to perform it becomes effortless and the infinite being within is reached. Verse 2.48 ततो द्वङ्द्वानभिघातः ॥४८॥ tato dvaṅdva-an-abhighātaḥ ॥48॥ From then on, the sadhaka is undisturbed by dualities The sadhaka can be considered firm in his postures when persevering effort is no longer needed. In this stability, he grasps the physiology of each asana and penetrates within, reaching the minutest parts of the body.  Then he gains the art of relaxation, maintaining the firmness and extension of the body and consciousness. In this way he develops a sensitive mind.  With this sensitivity, he trains his thinking faculty to read, study and penetrate the infinite. He is immersed in the boundless state of oneness which is indivisible and universal.  In yoga and in asana perfection must be attained through perseverance, alertness and ins...