Ayurveda Initiative For Global Health

Yoga Sutras ~ Patanjali: Verse 2.37 अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् ॥३७॥ asteya-pratiṣṭhāyāṁ sarvaratn-opasthānam ॥37॥ On being firmly established in non-stealing all wealth comes to the Yogi. Verse 2.38 ब्रह्मचर्य प्रतिष्ठायां वीर्यलाभः ॥३८॥ brahma-carya pratiṣṭhāyāṁ vīrya-lābhaḥ ॥38॥ When the sadhaka is firmly established in continence, knowledge, vigour, valour and energy flow to him. Upon the man who does not take what does not belong to him, all riches are showered. Being without desire, he effortlessly attracts what is precious, materially and figuratively, including the gem of all jewels, virtue. The celibate transforms the energy of procreation into spiritual energy (ojas) , creating lustre. Sexual energy is the most basic expression of the life force. It is immensely powerful, and it is essential to control and channel it. In no way should we despise it. The life-force which finds sexual expression also serves to find the warmth of our emotions, the passions of our intell...

Verse 2.35 अहिंसाप्रतिष्ठायं तत्सन्निधौ वैरत्याघः ॥३५॥ ahiṁsā-pratiṣṭhāyaṁ tat-sannidhau vairatyāghaḥ ॥35॥ When non-violence in speech, thought and action is established, one's aggressive nature is relinquished and others abandon hostility in one's presence. Verse 2.36 सत्यप्रतिष्थायं क्रियाफलाअश्रयत्वम् ॥३६॥ satya-pratiṣthāyaṁ kriyā-phala-āśrayatvam ॥36॥ When the sadhaka is firmly established in the practice of truth, his words become so potent that whatever he says comes to realization. Sutras 2 .35-39 describe the effects of observing the five yamas. When the yogi has thoroughly understood the nature of violence, he is established firmly in the practice of non-violence.  Peace in words, thoughts and deeds, whether awake or dreaming, is a sign of goodwill and love towards all. In the closeness of a yogi, men and animals who are otherwise violent and antipathetic towards each other, give up their conflicts and exhibit friendliness and mutual tolerance. Most of us think we tell...

Verse 2.33 वितर्कबाधने प्रतिप्रक्षभावनम् ॥३३॥ vitarka-bādhane pratiprakṣa-bhāvanam ॥33॥ Principles which run contrary to yama and niyama are to be countered with the knowledge of discrimination Verse 2.34 वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहाअपूर्वका मृदुमध्य अधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिप्रक्षभावनम् ॥३४॥ vitarkā hiṁsādayaḥ kr‌ta-kārita-anumoditā lobha-krodha-moha-āpūrvakā mr‌du-madhya adhimātrā duḥkha-ajñāna-ananta-phalā iti pratiprakṣa-bhāvanam ॥34॥ Uncertain knowledge giving rise to violence, whether done directly or indirectly, or condoned, is caused by greed, anger or delusion in mild, moderate or intense degree. It results in endless pain and ignorance. Through introspection comes the end of pain and ignorance. This sutra stresses that yama and niyama are an integral part of yoga.  Sutras 2 .30 and 32, explain what one should avoid doing and what one has to do. Now the sadhaka is counselled to cultivate a temperament which can resist the current of violence...

Verse 2.31 जातिदेशकालसमयानवच्छिन्नाः सार्वभौमामहाव्रतम् ॥३१॥ jāti-deśa-kāla-samaya-anavacchinnāḥ sārvabhaumā-mahāvratam ॥31॥ Those (the five vows) are not limited by class, place, time and circumstance are extending to all stages constitute the Great Vow. Verse 2.32 शौच संतोष तपः स्वाध्यायेश्वरप्रणिधानानि नियमाः ॥३२॥ śauca saṁtoṣa tapaḥ svādhyāy-eśvarapraṇidhānāni niyamāḥ ॥32॥ Internal and external purification, contentment, austerity, self-study and devotion to God - are the Niyamas. The five components of yama are called 'mighty universal vows', as they are not confined to class, place, time or concept of duty.  They should be followed unconditionally by everyone, and by students of yoga in particular, irrespective of origin and situation, with a reservation concerning cultural phenomena such as religious ceremonies, vows and vocations of certain people.  They form the framework of rules on which society is based. As yama is social practice, niyama evolves from individual pr...

Verse 2.29 यम नियमाअसन प्राणायाम प्रत्याहार धारणा ध्यान समाधयोऽष्टावङ्गानि ॥२९॥ yama niyama-āsana prāṇāyāma pratyāhāra dhāraṇā dhyāna samādhayo-'ṣṭāvaṅgāni ॥29॥ Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi; are the eight limbs of Yoga. Verse 2.30 अहिंसासत्यास्तेय ब्रह्मचर्यापरिग्रहाः यमाः ॥३०॥ ahiṁsā-satya-asteya brahmacarya-aparigrahāḥ yamāḥ ॥30॥ Ahimsa, Satya, Asteya(non-stealing), Bramacharya and Aparigraha (non-greed) - are the five Yamas. This sutra sets out the eightfold path of yoga (astanga yoga) , which Patanjali proceeds to describe in detail in the remaining sutras of sadhana pada and in the first three Sutras of vibhuti pada. Restraints and observances that are bound by tradition and lineage follow uninterruptedly in the practice of yoga. Although asana, pranayama and pratyahara are separate entities, they depend upon one another for expressing the hidden facets of yoga.  These stages, which enable the seeker to rise in the art of yoga, are calle...

verse 2.27 तस्य सप्तधा प्रान्तभूमिः प्रज्ञ ॥२७॥ tasya saptadhā prānta-bhūmiḥ prajña ॥27॥ Through this unbroken flow of discriminative awareness, one gains perfect knowledge which has seven spheres. Verse 2.28 योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिराविवेकख्यातेः ॥२८॥ yoga-aṅga-anuṣṭhānād-aśuddhi-kṣaye jñāna-dīptir-āviveka-khyāteḥ ॥28॥ By dedicated practice of the various aspects of yoga impurities are destroyed: the crown of wisdom radiates in glory. There are seven states to be integrated between the seen (prakrti) and the seer (purusha) .  They are: integration of the body (sharira samyama) , the senses (indriya samyama} , energy (prana samyama}, mind (mano samyama} , intellect (buddhi samyama}, consciousness (citta samyama) and soul (atma samyama} , each realizing its own individual identity. Steady in yoga will bring this sevenfold knowledge. The seven states can also be correlated with the wakeful (jagrata) , dreamy (svapna), and sleepy (nidra) states, and the state of onenes...

Verse 2.25 तदभाबात्संयोगाभावो हानं तद्दृशेः कैवल्यम् ॥२५॥ tad-abhābāt-saṁyoga-abhāvo hānaṁ taddr‌śeḥ kaivalyam ॥25॥ The destruction of ignorance through right knowledge breaks the link binding the seer to the seen. This is kaivalya, emancipation Verse 2.26 विवेकख्यातिरविप्लवा हानोपायः ॥२६॥ viveka-khyātir-aviplavā hānopāyaḥ ॥26॥ Clear and distinct discriminative knowledge is the means of destruction of ignorance. We know that our mind turns more readily to the world's pleasures than to the vision of the atma. It is a bridge between the senses and the atma; it is a enemy, which can change our conduct without giving us time to consider.  Patanjali advises the sadhaka to train the mind and cultivate discrimination, so that objects and events are seen only for what they are: then they cannot gain power over us.  This is extremely difficult but an understanding of nature will help. We are matter (temporarily) and we live surrounded by matter. Interaction with matter or nature is the...

Verse 2.23 स्वस्वामिशक्त्योः स्वरूपोप्लब्धिहेतुः संयोगः ॥२३॥ svasvāmi-śaktyoḥ svarūp-oplabdhi-hetuḥ saṁyogaḥ ॥23॥ The union of Purusha and Prakrti causes the realisation of the nature of both the powers. Verse 2.24 तस्य हेतुरविद्या ॥२४॥ tasya hetur-avidyā ॥24॥ Ignorance is the cause of this union. The powers of purusha and prakruti are intended for Self-Realization. The purpose of their union is the unfolding of their inherent powers, and the seer's discovery of his own essential nature.  This sutra makes clear that a desire for close association between the seer, the 'seeing and the seen has existed since the beginning of civilization. By the light of pure knowledge, , the seer, perceives and cognizes whatever is to be perceived through his association with nature. If this association is fed by ignorance, it leads the sadhaka towards enjoyment, desire, and ailments, and binds him.  But if non-attachment is developed, it leads to detachment or renunciation, vairagya. If the sa...

Verse 2.21 तदर्थ एव दृश्यस्याअत्मा ॥२१॥ tadartha eva dr̥śyasya-ātmā ॥21॥ The nature of the experience exists only to serve the purpose of the Atma. Verse 2.22 कृतार्थं प्रतिनष्टंअप्यनष्टं तदन्य साधारणत्वात् ॥२२॥ kr‌tārthaṁ pratinaṣṭaṁ-apy-anaṣṭaṁ tadanya sādhāraṇatvāt ॥22॥ Nature and intelligence exist solely to serve the seer's true purpose, Liberation. Intelligence exists to serve as the seer's agent, to free the consciousness from avidya. The natural tendency of all the soul's agents - mind, senses of perception and organs of action - to be drawn to and identify with the sensory and phenomenal world is to be avoided by discrimination Uninterrupted yogic sadhana will help us overcome these obstacles and allow the Atman, self to reveal itself. If the sadhaka slow down in his sadhana and becomes inattentive, the senses disturb the seer and he is caught again in the pleasures of the senses.  This study of mind and investigation through intelligence is the innermost quest: an...

Verse 2.19 विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि ॥१९॥ viśeṣa-aviśeṣa-liṅga-mātra-aliṅgāni guṇaparvāṇi ॥19॥ The gunas generate their characteristic divisions and energies in the seer. Their stages are distinguishable and non-distinguishable, differentiable and non-differentiable. Verse 2.20 द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः ॥२०॥ draṣṭā dr‌śimātraḥ śuddho-'pi pratyaya-anupaśyaḥ ॥20॥ The Seer is absolute knower. Although pure, seen through the colouring of the intellect. According to the Sankhyas, nature is both the material and efficient cause of this universe. In this nature there are three sorts of gunas, the Sattva, the Rajas, and the Tamas.  The Tamas material is all that is dark, all that is ignorant and heavy;  and the Rajas is activity. The Sattvas is calmness, light. When nature is in the state before creation, it is called Avyaktam, undefined, or unmanifest that is, in which there is no distinction of form or name, a state in which these three materials a...

Verse 2.17 द्रष्टृदृश्ययोः संयोगो हेयहेतुः ॥१७॥ draṣṭr̥-dr̥śyayoḥ saṁyogo heyahetuḥ ॥17॥ The cause of that which is to be avoided is the union of the Seer(subject) and the seen(object). Verse 2.18 प्रकाशक्रियास्थितिशीलं भूतेन्द्रियाअत्मकं भोगापवर्गार्थं दृश्यम् ॥१८॥ prakāśa-kriyā-sthiti-śīlaṁ bhūtendriya-ātmakaṁ bhoga-apavarga-arthaṁ dr‌śyam ॥18॥ The experienced is composed of elements and organs, is of the nature of illumination, action and intertia, and is for the purpose of experience and release (of the experiencer). Who is the seer?  The Self of Man, the Purusa. What is the seen?  The whole of nature, beginning with the mind, down to gross matter.  All this pleasure and pain arises from the junction between this Purusa and the mind. The Purusa, is pure; it is when it is joined to nature, and by reflection, that it appears to feel either pleasure or pain. The visible objective world consists of elements of nature and senses of perception comprising three qualities or ...

Verse 2.15 परिणाम ताप संस्कार दुःखैः गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः ॥१५॥ pariṇāma tāpa saṁskāra duḥkhaiḥ guṇa-vr‌tti-virodhācca duḥkham-eva sarvaṁ vivekinaḥ ॥15॥ The wise man knows that owing to fluctuations, the qualities of nature, and subliminal impressions, even pleasant experiences are tinged with sorrow, and he keeps aloof from them. Verse 2.16 हेयं दुःखमनागतम् ॥१६॥ heyaṁ duḥkham-anāgatam ॥16॥ The misery which is not yet come is avoidable. This sutra explains that the wise man knowing that all pleasure leads to pain, remains apart from the laws and the machinery of karma.  Owing to past impressions, obstructions and anguish, the quality of any action is adulterated by its contact with the gunas of nature, so he treats even pleasant experiences as inherently painful, and holds himself aloof from them. The wise person knows that thought transformations, afflictions, instincts and even pleasures end sooner or later in pain, so he shuns the causes of both pain and plea...

Yoga Sutras ~ Patanjali: Verse 2.13 सति मूले तद्विपाको जात्यायुर्भोगाः ॥१३॥ sati mūle tad-vipāko jāty-āyur-bhogāḥ ॥13॥ The root being there, the fruition comes (in the form of) species, life, and expression of pleasure and pain. Verse 2.14 ते ह्लाद परितापफलाः पुण्यापुण्यहेतुत्वात् ॥१४॥ te hlāda paritāpa-phalāḥ puṇya-apuṇya-hetutvāt ॥14॥ The karmas bear fruits of pleasure or pain, caused by virtue or vice. Life itself springs from the mixture of good and bad actions, favourable and unfavourable imprints. These form one's birth , rank in life, span of life and the kind of experiences one has to undergo. According to the law of karma, all conditions in the nature of our birth and life stem from our past actions, and are responsible for the experiences, pleasant or otherwise, which we meet in life. The fruits of the actions gathered in this life are called samskaras which become residual imprints or impressions.  The fruits of actions committed in all previous lives are called vasanas ...

Verse 2.11 ध्यान हेयाः तद्वृत्तयः ॥११॥ dhyāna heyāḥ tad-vr̥ttayaḥ ॥11॥ Their (gross) modifications are to be destroyed by meditation. Verse 2.12 क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः ॥१२॥ kleśa-mūlaḥ karma-aśayo dr‌ṣṭa-adr‌ṣṭa-janma-vedanīyaḥ ॥12॥ The accumulated imprints of past lives, rooted in afflictions, will be experienced in present and future lives. Here, Patanjali offers meditation as another method to quieten the mind. By these means, the mind's impulses are reduced to their subtlest point and it is compelled to rest silently in its source, the Atman. Afflictions are of three intensities: gross (sthala) , subtle (sukshma) , and the subtlest of the subtle (sukshmatama) .  Tapas ( deep meditation) , svadhyaya ( study of one's 'self' ) and lshvara pranidhana eradicate the gross, the subtle and the subtlest afflictions respectively. The imprints or residual impressions of one's actions, whether good or bad, afflict one according to their degree of merit an...

Verse 2.9 स्वरस्वाहि विदुषोऽपि समारूढोऽभिनिवेशः ॥९॥ svarasvāhi viduṣo-'pi samārūḍho-'bhiniveśaḥ ॥9॥ Flowing through its own nature, and established even in the learned, is the clinging to life. Verse 2.10 ते प्रतिप्रसवहेयाः सूक्ष्माः ॥१०॥ te pratiprasava-heyāḥ sūkṣmāḥ ॥10॥ The subtle obstacles are to be conquered by resolving them into their causal state. Love of life is sustained by life's own force. This urge for self-perpetuation is so strong that it does not spare even the wise, and is an affliction for them and the ignorant alike.  Patanjali indicates that each human being has had a taste of death, This imprint is the seed of fear. Abhinivesa is an instinctive defect which can be transformed into intuitive knowledge and insight by practising yoga. While practising asana, pranamaya or dhyana, the sadhaka penetrates deep within himself.  He experiences unity in the flow of intelligence, and the current of self-energy. In this state, he perceives that there is no differen...

Verse 2.7 सुखानुशयी रागः ॥७॥ sukha-anuśayī rāgaḥ ॥7॥ Attachment is that which dwells upon pleasure. Verse 2.8 दुःखानुशयी द्वेषः ॥८॥ duḥkha-anuśayī dveṣaḥ ॥8॥ Aversion is that which dwells on pain. Dwelling on pleasurable experiences ignites desire and a sense of attraction, which creates attachment. Pleasurable experiences generate greed and lust, which strengthen attachment and stimulate a greater craving, as one always wants more and more.  One becomes absorbed by the pursuit of pleasure, and addicted to gratification of the senses. The aspirant may thus forget his chosen path and allow himself to be caught up in sorrow and sickness. Pain, sorrow and misery trigger a chain of hate or aversion. Recollecting lost pleasures, tormented by desires unfulfilled, man is led to sorrow.  In extreme distress he comes to hate himself, his family, neighbours and surroundings, and feels a sense of worthlessness. A discriminating person strives to acquire knowledge so that he may strike a ...

Verse 2.5 अनित्याअशुचिदुःखानात्मसु नित्यशुचिसुखाअत्मख्यातिरविद्या ॥५॥ anityā-aśuci-duḥkha-anātmasu nitya-śuci-sukha-ātmakhyātir-avidyā ॥5॥ Mistaking the transient for the permanent, the impure for the pure, pain for pleasure, and that which is not the self for the self: all this is called lack of spiritual knowledge, avidya. Verse 2.6 दृग्दर्शनशक्त्योरेकात्मतैवास्मिता ॥६॥ dr̥g-darśana-śaktyor-ekātmata-iva-asmitā ॥6॥ Egoism is the identification of the seer with the instrumental power of seeing. All these various sorts of impression have one source: ignorance. We have first to learn what ignorance is. All of us think that “I am the body,” and not the Self, the pure, the effulgent, the ever blissful, and that is ignorance.  We think of Unreal as Real, Real as Unreal and this is ignorance. The seer is really the Self, the pure one, the ever holy, the infinite, the immortal.  That is the Self of man.  And what are the instruments? The Chitta, or mind-stuff, the Buddhi, intell...

Verse 2.3 अविद्याअस्मितारागद्वेषाभिनिवेशः क्लेशाः ॥३॥ avidyā-asmitā-rāga-dveṣa-abhiniveśaḥ kleśāḥ ॥3॥ Ignorance, egoism, attachment, aversion and clinging to life - are the five Klesas ( Obstacles) Verse 2.4 अविद्या क्षेत्रमुत्तरेषाम् प्रसुप्ततनुविच्छिन्नोदाराणाम् ॥४॥ avidyā kṣetram-uttareṣām prasupta-tanu-vicchinn-odārāṇām ॥4॥ A lack of Knowledge (avidya) is the source of most kleshas (obstacles) and can be latent, incipient, full fledged or overwhelming. ||4|| Suffering are of three levels, intellectual, emotional and instinctive.  Avidya belong to the field of intelligence; here lack of spiritual knowledge combined with pride or arrogance inflates the ego, causing conceit and the loss of one's sense of balance. Raga and dvesha belong to emotions and feelings.  Raga is desire and attachment, Dvesha is hatred and aversion.  Succumbing to excessive desires and attachments or allowing oneself to be carried away by expressions of hatred, creates disharmony between body and ...

The second Chapter of Patanjali’s Yoga Sutras - Sadhana Pada - About the Practice  Verse 1 तपः स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥१॥ tapaḥ svādhyāy-eśvarapraṇidhānāni kriyā-yogaḥ ॥1॥ Austerity, study of scared literature and surrendering fruits of work to God are called Kriya-Yoga (Yoga in the form of action). Verse 2.2 समाधिभावनार्थः क्लेश तनूकरणार्थश्च ॥२॥ samādhi-bhāvana-arthaḥ kleśa tanū-karaṇa-arthaś-ca ॥2॥ (It is for) the practice of Samadhi and minimize obstacles. For Patanjali's, the practice of yoga is the 'yoga of action', kriya-yoga composed of tapas, self-discipline, svadhyaya, self-study and lSvara pranidhana, surrender to God. Tapas is the blazing desire to burn away the impurities of body, senses and mind. Svadhyaya is the repetition of sacred mantras and the study of spiritual texts in order to comprehend one's own self.  lsvara pranidhana is surrender of one's body, mind and soul to lord through love for Him. By reducing pains to a minimum or eve...

Verse 51 तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः ॥५१॥ tasyāpi nirodhe sarva-nirodhān-nirbījaḥ samādhiḥ ॥51॥ By the restraint of even this (impression, which obstructs all other impressions), everything is restraint, comes the Nirbija (seedless) Samadhi. The sadhaka must learn to restrain even this new impression of truth-bearing light.  When both old and new impressions are dissolved, a state of seedless enlightenment arises, in which all illusions and delusions has come to an end This is nirbija samadhi: the state of absolute identity with the seer. Just as a flame is extinguished when the wood is burnt out, or as rivers lose their existence on joining the sea, all impressions of the unconscious, subconscious, conscious mind cease to exist.  All these rivers of consciousness merge in the ocean of the seer. Nirbija samadhi is the conquest of the chitta wherein the root mind is one with the seer. As all thoughts are brought to an end by practice and detachment, the Jiva is f...

Verse 49 श्रुतानुमानप्रज्ञाअभ्यामन्यविषया विशेषार्थत्वात् ॥४९॥ śruta-anumāna-prajñā-abhyām-anya-viṣayā viśeṣa-arthatvāt ॥49॥ This truth-bearing knowledge and wisdom is distinct from and beyond the knowledge obtained from books, testimony, or inference. Verse 50 तज्जस्संस्कारोऽन्यसंस्कार प्रतिबन्धी ॥५०॥ tajjas-saṁskāro-'nya-saṁskāra pratibandhī ॥50॥ The resulting impression from this Samadhi prevents all other impressions. Truth-bearing knowledge is first-hand, intuitive knowledge. This wisdom is gained through insight. It is a special, direct knowledge arising from the Atman not from the perception of the senses or from the ordinary intellect.  The knowledge that springs from one's inner self is intuitive knowledge. When the power of the intellect springs from insight, that insight prevents all previous residues of action, movement and impression.  New samskaras may continue to emerge due to the oscillations of the mind, and this may impede real knowledge.  These mental i...

Verse 47 निर्विचारवैशारद्येऽध्यात्मप्रसादः ॥४७॥ nirvicāra-vaiśāradye-'dhyātma-prasādaḥ ॥47॥ In reaching nirvichara samadhi the mind becomes pure, the Chitta becomes firmly fixed. Verse 48 ऋतंभरा तत्र प्रज्ञा ॥४८॥ r̥taṁbharā tatra prajñā ॥48॥ In that samadhi, knowledge is called "filled with truth". When intelligence and consciousness, the essence of Jiva, remain nonreflective, profound and unconditioned, the body, the organs of action, the senses of perception, the mind, intelligence and consciousness - are illumined.  Knowledge and understanding of the real state of the Atman manifest in luminosity. When consciousness dwells in wisdom, a truth-bearing state of direct spiritual perception dawns. This earned spiritual illumination is filled with unalloyed wisdom, glowing with truth and reality. This luminosity of the Atman manifests, shining with full fragrance. Ritambara Prajna is a wisdom which is beyond the sense organs, mind and intellect. Can acquire this Prajna only ...

Verse 45 सूक्ष्मविषयत्वम्चालिण्ग पर्यवसानम् ॥४५॥ sūkṣma-viṣayatvam-ca-aliṇga paryavasānam ॥45॥ The subtle objects end in Alingga - the unmanifested Prakriti. Verse 46 ता एव सबीजस्समाधिः ॥४६॥ tā eva sabījas-samādhiḥ ॥46॥ The states of samadhi described in the previous sutras are dependent upon a support or seed, and are termed sabija. The gross objects are only the elements, and everything manufactured out of them. The fine objects begin with the Tanmatras or fine particles. The organs, the mind , egoism, the mind-stuff (the cause of all manifestion) the equilibrium state of Sattva, Rajas and Tamas materials—called Pradhana (chief), Prakrti (nature), or Avyakta (unmanifest), are all included within the category of fine objects. The savitarka, nirvitarka, savicara, nirvicara, sananda and sasmita samadhis are known as sabija (seeded or with seed) samadhis. All the states of samapatti described are seeded samadhis. All these samadhis are dependent upon an object which includes the intellig...

Verse 43 स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥४३॥ smr‌ti-pariśuddhau svarūpa-śūnyeva-arthamātra-nirbhāsā nirvitarkā ॥43॥ The Samadhi called without reasoning (comes) when the memory is purified, or devoid of qualities, expressing only the meaning (of the meditated object). Verse 44 एतयैव सविचारा निर्विचारा च सूक्ष्मविषय व्याख्याता ॥४४॥ etayaiva savicārā nirvicārā ca sūkṣma-viṣaya vyākhyātā ॥44॥ By this process (the concentrations) with discrimination and without discrimination, whose objects are finer, are (also) explained. When memory is completely cleansed and purified, mind too is purified. Both cease to function as distinct entites ; a no-mind state is experienced, and consciousness alone manifests itself, shining unblemished without reflection of external objects. This is called nirvitarka samapatti. Memory is the recollection of past thoughts and experiences. It is the storehouse of past impressions. Its knowledge is reflected knowledge. The sadhaka should ...

Verse 39 यथाअभिमतध्यानाद्वा ॥३९॥ yathā-abhimata-dhyānād-vā ॥39॥ Or by meditation on anything that appeals to one as good. Verse 40 ऩयभाि ऩयभभहत्त्वान्तोऽस्य वशीकाय् ॥ ४०॥  paramanu paramamahattvantosya vashikarah The Yogi’s mind thus meditating, becomes un-obstructed from the atomic to the Infinite. The final method is to choose an object conducive to meditation: not one which is externally pleasing, but auspicious and spiritually uplifting. Practising this simple method of one-pointed attention, the sadhaka gradually develops the art of contemplation. Later, when a degree of mental stability is attained, he will be able to meditate on any object at will. The perfect practice of an asana is pleasing, and through it, too, one can gain serenity. On the face of it this sutra is simple: it describes meditation on a pleasing object. Its deeper, hidden meaning is harder to comprehend. Having explained various methods of meditation Patanjali now comes to subjective meditation.  The m...