The Transition Between Pada II and Pada III: Introduction
"If you keep the breath
at the root of your tongue,
you will be able to drink ambrosia
and will know true happiness.
By drawing it through the ida
and holding it between the eyebrows,
you will drink nectar and keep
your body in good health forever.
By using the two nadis
and guiding the air down to the navel,
you will be preserved from all sickness.
And if for a whole month,
you drink nectar drop by drop,
inhaling the air three times a day
and retaining it according to the rules
in a chosen part of your body,
any sickness deriving from wind or bile
will never be able to bother you.
Diseases of the eyes
are cured by breath held in the forehead
just as diseases of the ears are cured
by breath held in the ears,
and headaches by breath
held at the base of the head"Yoga Darshana Upanishad, translated by J. Varenne, "Yoga in the Hindu Tradition", Univ. of Chicago Press, 1976.
The Yoga Sutras are presented as a mutually synergistic system where each sutra further elucidates and expands upon the other. Chapter One (Samadhi Pada) provides context and an overview to the purpose and process of yoga. Chapter Two (Sadhana Pada) focuses on the practices (sadhana) of yoga which we have found to be the elimination of afflictions (klesha), karma (past programming), dualistic tendencies (vasana), which allow the inner wisdom to shine forth unobstructededly and naturally.
As we have seen toward the end of chapter two (Sadhana Pada), the first five limbs of ashtanga (eight limbed) yoga were introduced ending with pratyhara (the fifth limb). Thus here in Vibhuti Pada (chapter 3) we begin with dharana (concentration) which is the sixth limb of ashtanga yoga. Dharana, dhyana (the seventh limb), and samadhi (the eighth limb) taken together compose samyama (which is the dominant theme of Vibhuti Pada). As such chapter three acts as a continuation and completion of chapter two. Many historians postulate that the four padas (chapters) of the Yoga Sutras were first written down as one document of continuous sutras devoid of separate chapter titles, but then posthumously divided into four separate partitions (padas). What is devoid of controversy however is that the presentation of the Yoga Sutras become increasingly more subtle and inner as one proceeds in its sequential study as one sutra lays down the basis of the next; yet the Yoga Sutras do not reveal a contrived or artificial state of Reality, rather it reveals our true natural unadulterated state devoid of artifice, falsehood, ignorance, and delusion.
In this context, it is noteworthy that the title word for chapter three, vibhuti, does not appear once in the text of Pada III. "Vibhuti" can mean the extinction of the gross elements (bhuti) into their most subtle refinement or essence which is often symbolized by sacred ash that often mysteriously appears in the presence of a siddha (accomplished one). It can also mean that there is no distinguishable residue remaining whatsoever after being purified through the sacred fire of yoga. Some say that the appearance of vibhuti is itself a result of siddhi (perfection). Vibhutir is often translated as the personification/manifestation of powers, their fruition, and/or opulence; while bhutida is the giver of powers and opulence. Bhuti-vistara is the expander of powers and opulence. Note that Chapter 10 of the Bhagavad Gita is titled, "Vibhuti Yoga".
It is very valuable to keep in mind especially in vibhuti pada, that the central theme of the Yoga Sutras is how to realize samadhi -- which no matter how many words scholars may use in an attempt to define, limit, or spin yoga to fit within their narrow perspectives, ultimately one will have to agree with Patanjali that words serve to obscure samadhi -- eventually they have to be given up (see I.9, I.49, and here in Vibhuti Pada in III.17).
It is difficult to use words to defeat or diminish words, but Patanjali does this very well. Patanjali says that samadhi appears when we are able to let loose of our mental machinations, samskaras (past psychic imprints), klesha (afflictive emotions), karma (programming), vasana (habitual tendencies), and similar habitual impositions of conditioning and conditioned belief systems which support the citta-vrtti (spinning or slant/tilt of the mindfield). Since samadhi is essentially nirvikalpa (beyond concepts), and since concepts are built upon words, then obviously the words have to be let go. Then one may well ask, why read the Yoga Sutras, which are afterall composed of words? The simple answer is that the words are not an end in itself, but a vehicle to point the yogi to transverbal and transconceptual *practices* stating that the final goal (samadhi) can not be touched through the medium of concepts or words, but only through transconceptual and hence transverbal practices.
All the practices that Patanjali suggests reflect this transconceptual (nirvikalpa) truth, but the most obvious is found in silent sitting meditation beyond concentration (dharana) supports. Samadhi (as the eighth limb) is thus realized in meditation (dhyana), the seventh limb. Perhaps better said, dhyana as perfected is the meditation of no meditation where the yogi is doing nothing at all; where there is no separate self (meditator) doing a meditation (as in subject/object duality); where there is no asmita or egoic ownership at all; no false identification, but most simply unity consciousness -- complete integrity.
Thus dhyana (meditation) brings forth the dawning of an extraordinary transpersonal (more rarefied than the most subtle) consciousness which can not be brought about without the complete stilling (nirodha) of the ordinary mind which is constantly being modified, colored, and disturbed (yogash citta-vrtti-nirodah). The profound and sacred trans-rational (nirvikalpa), trans-cognitive (asamprajnata) and all encompassing non-dual truth of Reality-As-It-Is is self revealing once the doors of perception are opined -- once the practitioner gets in touch with the intrinsic light of wisdom within and the veil is lifted. This non-dual "Reality" which is not a separate "it", is inherent and indigenous beneath the citta-vrtti, which when dissolved (nirodha) shines forth on its own.
Similarly it is also seductive (like taking the cart before the horse) to think that it is necessary or important to practice yoga in order to understand the Yoga Sutras. Granted the Yoga Sutras can not be understood without insight of which yoga practice provides, but more important we study the book (the Yoga Sutras) in order to practice yoga successfully so that we can realize the fruit and completion of yoga/union called samadhi, rather than to intellectually/conceptually understand the meaning of the "book" as an end in itself. This may seem like a small point to some, but actually states of spiritual alienation can be strengthened and reinforce the illusion of this dichotomy. Too many people are already attempting to find "god" in ancient books or rigid belief systems, whereby their apparent " spiritual practice" has become reduced and confined to studying and thinking "about" these books and concepts. In other words for an authentic yogi who actually practices what Patanjali taught, truth or spiritual realization is not found in some ancient scripture written down in a holy book, but rather the truth is living -- it is to be realized inside as swarupa-sunyam (III.3). Then we no longer see "self' as separate. Knowing our true nature of our mind non dually and transpersonally from our own intimate experience all boundaries are rendered and the boundless mind is known in ALL OUR RELATIONS -- in this very life. May it be so
Thus it is emphasized that the Yoga Sutras are best approached as a guidebook, handbook, study guide, or laboratory book to aid the yogi in practice, where in turn the practice leads to yoga/samadhi experienced subjectively and fully.
Restated, the Yoga Sutras is a comprehensive compendium complied by Patanjali from the pre-existing ancient oral traditions of the mountain, forest and river valley yogis, all of which preceded his day. Although samadhi is not conditioned, artificial, nor contrived, the guidebook itself necessarily must address the yogi at first in the recognizable terms of language, symbolism, and prejudice of one's time and clime. It addresses the spiritual malaise and fragmented conditioned milieu of one's current condition, time, and place attempting to communicate timeless, eternal, and universal underlying Presence. It is to Patanjali's credit that he does not buy into cultural, nationalistic, religious, or racial bias, prejudices, traditions, or beliefs (pramana) which are themselves citta-vrttis (disturbances or modifications of the pure citta which create obstacles), but rather Sri Patanjali in his wisdom ("para-citta-jnanam"), addresses these obstacles and offers remediation. Those predisposed to over objectification processes and intellectual reductionist thought, tradition, and philosophy will necessarily attempt to box-in and limit Patanjali's non-dual spiritual portent, mistakenly assuming that Patanjali advocated an armchair philosophy, rather than an active yogic practice. Such a bias exists because that predilection was what those bent on philosophical propensities themselves were comfortable with (attached as most, to ownership and imprisonment to predicated view). Such a bias can only be overturned by surrendering wholeheartedly to the practice of yoga itself, and then after tasting its fruit, one;s subjective view will correspond in absolute integrity with universal non-dual view naturally in Sat-Chit-Ananda. .
All because Patanjali addressed the language, bias, culture, and conceptual ignorance of his day does not mean that he bought into it, desired to own it, nor wished to propagate it. Because he used samkhya philosophical terminology (the preexisting philosophical terminology of the day) does not mean that he was a samkhya adherent. Rather it is clear that Patanjali was a yogi, not a philosopher. He advocated integration not disintegration -- union not isolation --expansion not reduction, a universal all encompassing spiritual vision which is essentially a transpersonal realization free from asmita-raga, ego ownership, samyoga (false identification), transconceptual (nirvikalpa), and non-dual (asamprajnata) free from subject/object duality.
Widely still intellectuals, academicians, and philosophers will not easily let go of their assertion that Patanjali's yogic system belongs under the aegis of philosophy and is subject solely to be explained via intellectual scrutiny. This self gratuitous and highly institutionalized tenacity by an entrenched self serving academia not only misrepresents Patanjali in an attempt to "own" and define/delimit yoga, but is also an abrogation to Patanjali's profound spiritual message. Thus the older prevalent institutionalized and traditional misinterpretations of the Yoga Sutras is explained, which in turn explains the prevalent morass of unreadable translations and its resultant inaccessibility to the practicing yogi. Fortunately of late this prejudice has become to be overturned by modern translations.
Thus we see that Patanjali starts off from the cultural time/place prejudice, bias, and milieu of his day and from there leads the reader into the increasingly more subtle -- into the "real" -- the universal and timeless -- which can only be understood through inner experience from authentic spiritual yogic practice (sadhana). What is called self luminous open space, which is the result of the cessation (nirodha) of negative karma, is often called grace in the West. But grace is too often associated with a separate impersonal god or entity, rather than as an intimate and intrinsic seed source taking root and blooming when conditions are ripe. ALL apparently so called "outside" actions which affect our lives, have causes (beneficial and destructive). Patanjali thus attributes all effects from causes (and hence practices) leaving nothing to chance. Thus practice comes down to creating the causes and conditions for samadhi so that we can reside inside that self luminous space continually. The Sutras have value then as an aid to our practice, just as oral instructions were intended not as an end in itself but as an adjunct to the yogis practice. As such the Yoga Sutras describe an experiential practice; i.e., do the practices and the yogi will receive a result. Grace periods exist when the previous practices bear fruit and/or when the previous negative karma has burned itself out. This is not control freak yoga, but rather recognizing the truth of karma and the efficacy of yogic practice as taught by Patanjali. . At the same time the yogi recognizes outside causes which he has no control of -- like the course of the sun, the galaxies, and other events and people. Thus these outside forces can and do have an effect. In yoga, one minimizes or eliminates the potential negative outside effects while maximizing the positive outside effects. That is yogic practice.
Although yoga can be interpreted or described in a limited sense through the filter of samkhya philosophical terms (just like the Old Testament can be paraphrased in English or Greek, or just like quantum physics can address Newtonian ideas), the yoga presented by Patanjali as he describes it, aims at going far beyond symbolic representation, philosophical concepts, words, or other manmade anthropocentric limitations.
So here Vibhuti Pada begins with the profound non-dual context of samadhi. It completes the eight limbs of ashtanga yoga, by elaborating on the last three limbs (dharana, dhyana, and samadhi) and puts them together in what is called the three fold practice of samyama. Then it details how the various applications of samyama can lead to the siddhis (accomplishments, abilities, masteries, and powers but they are not to be seen as attainments because who is it that attains it), and then the latter part of Pada 3 elevates the discussion to the ultimate spiritual accomplishment.
The Siddhis: The Boons, Proficiencies, Abilities, Talents, Powers, Perfections, and Adeptness
This chapter is often a stumbling block for many students mostly because of the numerous poor translations (see above). But there is also a controversy which at first appears as a dichotomy, because here, in Vibhuti Pada,, Patanjali tells us about the pitfalls of the siddhis (powers and abilities) that are presented to a yoga practitioner (sadhak). (See verses III. 37 III. 50, 51, and 52.) So at first glance it appears that Patanjali is advocating the siddhis and also warning yogis away from them at the same time
Much of the confusion stems from the lack of a coherent context of the word, siddhi. Here we are not talking about black magic, witchcraft, sorcery, exploitation, or power over others in some Western dualistic sense. That's not the kind of power that Patanjali addresses.
It should be clear that by the word, siddhi, Patanjali does not mean comparative power as in control over others, comparative advantage, power as in the sense of black magic, or power in the separate sense of ego. Rather as the yogi's practice matures, so does our awareness and connection points -- previously dormant energy circuits become activated and hence evolutionary abilities that were previously repressed manifest. In yoga, power or ability is not bad, nor should it be feared, because it is not set in a dualistic or ego possessed context. As the veil and restrictions become lifted, new possibilities and abilities naturally appear. These siddhis are not something to strive for as an end in itself, rather most these siddhis come naturally by themselves as a result of practice. They can have very useful applications, but also they can be misinterpreted and feed the affliction of pride (asmita). That would reinforce delusion and as such one would fall from samadhi. Even GOOD powers (like in the West we might see in White Magic such as in the Lord of the Ring Trilogy for example) can be dissipative and distracting.
In pada three then, we witness Patanjali addressing the natural latent innate powers within while describing how to evoke them as tools for ultimate liberation. Of course without non-dual transpersonal wisdom, one can do much harm, so this invocation of the powers must go hand in hand with the development of the latent innate wisdom in order to realize true happiness and fulfillment. In other words, through a wise balanced practice (sadhana) we gradually realize the requisite wisdom, ability, and passion to succeed while heightened powers abilities, freedoms, and latent talents become progressively activated. Wisdom and wise practice leads to more wisdom and more effective practice, and so forth. Obstructions are removed and liberation eventually realized. So "siddhi" in the non-dual transpersonal context of yoga is simply intermediate fruits of yoga practice; i.e., various levels of perfections and adeptness naturally come forth, evolve, and manifest as a result of our sustained practice. We become more proficient and more able as our horizon upon self deepens and expands -- as we become more aware and conscious. Here we do not focus on attaining the powers as a goal; but rather in a balanced sadhana the seductive dangers of power misinterpreted by the dualistic ego are overcome by the antidotal activation of the non-dual transpersonal wisdom -- latent healing energy and compassion.
Although Patanjali warns us about the dangers of pursuing or becoming seduced by the siddhis, he does not say that they are bad or evil in and by themselves. As a matter of fact throughout the Yoga Sutras Patanjali never uses the dualistic terminology of good or bad (to his credit), but he does address distraction, dissuasion, dissipation, and fragmentation. To avoid the seduction of the siddhis we need to focus on and be dedicated to liberation itself, which discloses itself within the context of a transpersonal integrated context. This intent and bhava (mood) of our sadhana provides the directed vector and requisite focus in order to create success, thus avoiding the siddhis feeding the diversionary side trip of fragmentary existence (the illusory belief in ego or separate self).
This potential seduction of the siddhis is reinforced when this integral context of "ALL OUR RELATIONS " is diminished or forgotten. In that fragmented state, if we did (prematurely) succeed in obtaining some siddhis, it would feed our sense of separateness (asmita) or self pride (one of the kleshas) and thus hold our spiritual progress back (it would take us away from the whole). We will get into this more in detail later when we study verses III 37, 50, and 51, but suffice it to say, some siddhis will come by themselves, but how we deal with them (as a benefit or an impediment) will depend on the strength, intent, and sincerity of our practice and preparation.
All power (Shakti) comes from an Intelligent Source (source of All Intelligence) -- from "THAT" which can not be adequately named and which is ALWAYS present (doesn't change). When "connected" (in yoga) - in grace (or better said in experiencing samadhi) -- in alignment with siva/shakti, we then become those arms and legs -- fingers and toes -- eyes and voice. In that sense there are no individual siddhis that are capable of being possessed, but if one "thinks" that an "I" (as a separate self) have accomplished this, that this comes from "me" alone, that "I" own this, then they disown the great "Self" and eventually (unless the self luminous transpersonal wisdom and integrity comes back to them) they continue to fragment in dissolution (the so called fall from grace which is nothing other than a corruption from the Great Integrity).
Thus in this way there is no problem or fear in manifesting the powers as long as we know where it is coming from -- as long our intent is clear, i.e., what we are doing in context with ALL OUR RELATIONS -- all of creator/creation (siva/shakti). Playing with fire is only dangerous to some one who does not understand its nature and the potential consequences. Thus it is due to fortunate karma that great powers are not given readily to men whose wisdom is insufficient to handle it -- who may use it for destruction which ends up in disastrous karmic consequences. Small errors have less negative consequences, than power which is exercised without wisdom. Such knowledge (of the siddhis) is thus better not possessed at all (saving one from this burden).
Now many people understandably feel disempowered/powerless and disconnected from their creative/evolutionary core dynamics. This is the everyday lot of the neurotic consumer mentality; and as such it is "normal" (but not natural) for these people to thirst for power. Fearful and confused they seek security, order, control, and power outside of themselves, but what they really need is "connection/yoga" inside --to live in harmony with the natural self existent order -- their true nature. THAT larger whole is empowering and fulfilling.
This "self" acceptance of our own inner natural power may be a large leap for a lot of people who have been brought up dysfunctionally (to fear and disown their power). Thus authentic yoga should empower (bring us into self empowerment), not further lead one to dependence upon external authority, priesthood, or scripture. "Good or evil" is a difficult trap for Westerners to let go of (which is mostly cross cultural in nature and rooted in the dualistic mind), but it is true that many abilities can be very helpful as long as they do not feed the ego.
Now if we state preferences, we an get into the trap of "desire" and attachment; while in yoga practices we learn (sooner or later) to focus our passion/love away from the subtle attachments/desires which impose bias upon reality-as-it-is such as preference, while placing more energy toward divine acceptance -- toward liberation. This is what Patanjali is saying -- Liberation requires one pointed passion and dedication -- when your whole being gets into this direction -- there you go -- no problem. When we have inner conflict our energy (and success) is thwarted. Progress in yoga is stagnant. Ultimately we wake up to the simple and yet profound truth that let us see how we create our own dramas, problems, and have been stepping on our own toes. Then we surrender that on the altar of divine love. Simply sitting in meditation, the prejudicial mind becomes purified by itself -- preferential thinking modalities gradually are gladly abandoned/surrendered.
Patanjali says in Samadhi Pada chapter I verse 3: "tada drashtuh sva-rupe'vasthanam" After the vagaries and disturbances (vrttis) of consciousness (cit) cease (nirodha), then Yoga is accomplished. Then we abide into our natural (swarupa) unconditioned state (verse IV). When the vrtti cease the mind-field is silent and liberated, allowing space for a greater wisdom to dawn. In tantric terminology here the kundalini citta is activated. Yoga thus is the liberation of the individual mind from its habitual illusory prison and conditioned fragmented imprints of the discontinuous experiences frame in duality and separateness; so it can fly again and dwell in its rightful spotless natural abode (swarupa).
The practice of yoga evolved as the process of clearing out the pathways (the psychic channels called nadis) within the body/mind and pranic sheaths, the false beliefs of the vijnanamaya kosha, the afflictive emotions based on negative beliefs (kleshas), the samskaras (past cellular imprints and negative conditioning), and negative karma through the purifying and vivifying agency of the cit-prana or cit-shakti, thus allowing a gradual opening up to and a communion with the source of consciousness and life -- of unconditioned citta or principle of primal consciousness to evolve and manifest. In the broader context of yoga (which is ALL OUR RELATIONS ) a three fold "potential" burden of the siddhis can thus be discerned and avoided (all of which are not necessary for the successful practice of yoga).
1) As above, we can become preoccupied in pursuing them, and thus ignore/miss where they really come from -- being distracted we remain imprisoned in the veil of suffering.
2) As above, we can misuse the powers and cause ourselves (and/or others) harm if we are not ready with most likely leading to further negative consequences. In Indian and Tibetan literature, there exists many stories of the misuse of power and the generation of negative consequences (bad karma)
3) A third negative consequence is that our intention may be relatively pure at first (or at least sattva may dominate) but after realizing a siddhi or two (minor or major) this may reinforce one's pride saying "I did this or that -- I am better than others", and so forth which will reinforce the negative tendency toward fragmentation (versus union/yoga), and thus such has the potential to act as a severe impediment toward final liberation (Kaivalya).
Patanjali says in III 37 "te samadhav upasarga vyuthane siddhayah" which is translated by Swami Venkatesananda, in his book, "Enlightened Living" as:
"But, even such excellent sensations and feelings and all the psychic powers discussed so far, which on the surface appear to be desirable and encouraging aspects of perfection are in fact impediments to enlightenment as they, too, distract and externalize the attention."
Overview of the Rest of Vibhuti Pada
One could also say that the student of the Yoga Sutras could skip the entire Vibhuti Pada entirely as it on the surface may appear that it simply caters to those who thirst for siddhis, but careful analysis will prove its value. For example the beginning and the end of Pada III) can be considered both quintessential and profound and do not deal with mundane siddhis at all. Even in the middle part which undergoes the most misunderstanding (as long as the yogi does not get distracted) these abilities can help us on the path just as any of the other sadhanas are limbs of the great of tree of yoga.
So Pada III starts where Pada 2 leaves off, thus completing the first five limbs (angas) of ashtanga yoga with a terse exposition of dharana (concentration), dhyana (meditation) and samadhi.
Sutras III.4-8 address samyama which is dharana, dhyana, and samadhi taken together as a simultaneous practice (which is also the major underlying topic of pada 3 which is taken up again after parinama). In other words samyama can be applied to specific objects (physical and mental) as well as mental processes and attitudes (in short any relationship). Samyama is not only how various abilities and knowledge can be realized (which Patanjali warns may wind up as an impediment and distraction if we mistakenly take them as an end in themselves), but samyama is to be used for liberation. Samyama lets us commune with a chosen object or process of communion as-it-is without a filter. It allows to intimately know that process or object in an objectless (non-separate) way. Wow! Then we truly know -- from the eyes of all -- from the rainbow eyes of universal creativity. Samyama is composed of dharana (focusing), dhyana (the process of non-dual absorption), and samadhi (unification not only with the object but as-it-is in relationship to the whole/holographically as it is).
Again, the siddhis do not have to be a trap, but only that it is counterproductive to be seduced into wasting time/energy to attempt to possess them willfully as individual possessions in the ego sense. Besides the valuable technique of samyama, the delineation of the three kinds of parinama (movement or change) i.e., nirodha, samadhi, and ekgrata is usefully presented in III 9-12.
Parinama (transformational practices) continues from III.13-15 ending with samyama on parinama itself in III.16. Parinama especially may be a difficult term because for some change (parinama) is judged "good" and welcomed; but to others it is judged "bad" or feared. The suffering of change however only applies to human beings who are attached (raga-asmita-dvesa) klesha). To clarify it may be helpful to distinguish between parinama as a transformative process from that of the fluctuations (vrtti) of the citta. Yes, yoga aims at eliminating (nirodha) the agitations, transformations, and disturbances (vrtti) of the citta, but change or transformation (parinama) from a constricted and obscured state of consciousness to an expanded state of clarity is desirable and fortuitous in yoga.
First then, a definition of parinama as: transmutation, mutation, transformation, oscillation, movement, changes of state. So yes, in regards to the mindfield (citta), in meditation, or in samadhi such fluctuations are a disturbance (vrtti), so in practice these disturbances are stilled. But that process from recurring thought patterns (citta-vrtti) to stillness (nirodha) as the contents of the mind (pratyaya) are emptied (asamprajnata samadhi) is itself a transformation.For the average practitioner, their pre-existing mind sets are stuck and frozen as they are attached to views, stasis, and recurring thought patterns. These mind fields require transformation (parinama), Yoga practices will do just that. Such human beings find that their karma is a heavy burden that is smothering them. That has to be burned up as well. These practitioners need to utilize transformative practices. Ultimately in the absolute sense there is stillness (or intrinsic seed source as Maheshvara), but in the relative sense all things are interdependent, moving, and dynamic (or Shakti/Prakrti) -- the only constant is change and morph-ability. Stillness in the absolute ultimate unborn undifferentiated formless realm of Maheshvara the param-purusa; while in the relative world infinite diversity, differentiated consciousness, permeated by siva as shakti/siva. Siva is not shakti, and shakti is not siva, they are quite different, yet together they form a whole where siva is clothed in shakti's dress, either concealing or revealing him.
One may distinguish between favorable and unfavorable changes, but the process of judgment itself gets in the way and is not necessary, because it creates fear of change (change being "bad" or undesirable). From our point of view movement and change by itself may or may not be "undesirable", but it is dependent upon "what" it is that is moving and/or rather more so in what direction it is moving, that may be either deemed helpful or destructive to our yoga practice. Indeed to become frozen in fear, grief, trauma, the past, or immobility is not helpful, but rather to mobilize the prior rigidity of the body or the mind will, if skillfully done, lead to liberation. To be able to become aware of these changes and to be able to effect (siddhi) and liberation (kaivalyam) is desired in yoga.
The practitioner's point of view thus becomes key when it comes to understanding parinama. Thus in III-9-12 one may easily interpret that Patanjali describes parinama as a transformative technique to apply in meditation to still the wandering mind (nirodha parinama), then samadhi parinama, and lastly ekgrata parinama. Notice that the direction is one of refinement coming from the coarse and discordant into the subtlest and unitive. This direction of transformative energies accomplishes yoga (unification/integration). Thus it is noted here that even a practice that leads eventually toward stillness is itself transformative until the final conclusion is integrated.
From Sutra 16 onward, Patanjali moves forward from assuming a different viewpoint (which is no individual viewpoint at all, but rather a universal, transpersonal, non-dual, changeless, eternal, and all encompassing). From this unitive viewpoint of ALL OUR RELATIONS that is realized via samadhi and ekgrata parinama, then "isolated" changes of state can not independently exist as such, but rather all flows as a unified and liquid whole; i.e., no single thing changes. Thence from the point of view of Sanatana Dharma or eternal law, nothing changes, but rather what appears as potential energy, manifest energy as matter, decay or even undefined and unclassifiable -- all reflect a unifying interdependent causality. This is the dance of Shiva/Shakti. A trans-rational one taste permeates the soup in that nothing changes, but at the same time everything is in flux. This might appear mystical to the probings of the intellect, but is familiar fare to the practitioner such as the frequent meditator. This is why Patanjali says in IV. 7, that the actions of yogis are inscrutable by the intellect -- the causes of their actions lie outside of linear time and space -- outside of duality.
As mentioned many traditional translators confuse the word, parinama (transformation or change) with that of vrtti such as perturbation, vagary, agitation, turmoil, disturbance, modification; i.e., the suffering of change where an ego attempts to grasp onto that which is temporary and fleeting. Let us focus on vrtti more succinctly. It should be clear that vrtti refers to the variegated "patterns" of the various modified states of consciousness. The vrttis thus obstruct and color our perfected unbiased universal view of Reality as-it-is. But vrtti is not to be confused with change itself. Parinama is different, as it simply connotes the process of change or transformation itself, not the patterning upon the citta. Similarly, samskaras are the imbedded patterns of past experiences which activate latent tendencies or syndromes (called vasana). Samskaras are imbedded in the body/mind , cellular memory, psycho neuro-physiology, neuromuscular system, and energy body or as John Lilly says inside the programming of the "human bio-computer". As long as they are not deprogrammed they will create vrttis and other unfavorable changes of consciousness. Most effective yoga techniques aim at destroying and uprooting the samskaras (negative past conditioning) -- and as such yoga is designed to reprogram these patterns -- remediate conditioned consciousness back into its unconditioned natural state.
III 16-48 (the middle part of Pada III) is often characterized as a sketchy list of abilities/powers (siddhas) with their associated means of attainment (usually through samyama), however this translation will treat these as practical yoga sadhana.
Toward the end, Pada III becomes very lofty delineating such practices as a spiritual means for complete liberation (from sutra 49 onward); while the ending of chapter 3 leads us to the grandeur of kaivalyam (absolute liberation) as discussed in chapter four. So, yes, Vibhuti Pada (Chapter III) although generally judged to be the least important and least useful of the four chapters (it could be skipped entirely without lessening the purport of the sutras); it is strongly suggested that the profundity of samyama and parinama alone may well make the chapter well worth studying. The reader is always encouraged to do a deeper reading than what the most common translations offer. One finds that after abhyasa (consistent practice) that various insights and abilities come by themselves. Vibhuti Pada attempts to explain these as well. Thus refreshingly, this translation will not be based on the so called authoritative academic tradition, but rather on meditative experience and contemplation.
From Swami Venkatesananda ("Enlightened Living"): III -54 "Such wisdom born of intuitive understanding is the sole redeemer. It is everything. It has everything. It encompasses everything. It is the unconditioned and undivided intelligence spontaneously functioning from moment to moment in the eternal now, without sequential relationship."
III -55 "When thus there is pure equilibrium which is non-division between the indwelling consciousness and all objective existence, between the nonmoving intelligence and the ever moving phenomena, between the unconditioned awareness and the rise and fall of 'The thousand thoughts' -- there is freedom and independence of the infinite (kaivalyam)".
After putting Vibhuti Pada (this chapter on the abilities/siddhis) aside, we can enter the last chapter, (Pada IV) Kaivalyam (Absolute Liberation), which is by far the shortest, but also the most lofty.
III. 1 desa bandhas cittasya dharana
Dharana (concentration) is a practice of focusing or binding conscious attention (cittasya) limited to a specific location or point (desa).
Bandha means to gather together, to bind, seal a leak, to gate and redirect. It acts as a valve that directs the flow of mind and energy.
Desa: is a place or foci (meaning here the focus point or object of mental attention).
Cittasya means causal flow of mind -- the condition of the mindfield, or the direction of the active mindfield..
Commentary: Concentration (dharana) consists of directing the power of consciousness (cittasya) with focused attention within a chosen field, place, or point of focus (desa), without distraction of the energy (bandha), but rather by means of concentrating ending up with laser like ability to focus the mind on a chosen object of concentration.
If the place (desa) of concentration is in a bodily system, that allows the psychic energy (cit-prana) to flow into and activate the nadis (psychic energy channels) in that area. Such an area becomes activated and alive with cit-shakti. If the focus is upon a mental object of concentration such as in contemplation, then the mind is not allowed to wander from the mental object of contemplation/concentration. Thus dharana is unifying, focusing, collecting, and binding together (bandha) the powerful consciousness principle that exist in the mindfield (cittasya) and then directing it again and again (bandha) upon an object (desa). The place (desa) can be internal (antar) or external (bahya) or it can be very subtle (suksma) or secret (gupta).
Since the mind is directed by energy and energy is directed by mind, one follows the other, hence they are inter-related. We call that cit-prana or cit-shakti. This concentration of and focusing the cit-prana upon an external or internal object not only focuses the mind, but also the vital energy (prana) at the same time uniting the two. This focusing calms the mind and makes it fit for the next limb of astanga yoga, dhyana (meditation).
Physical focusing (dharana) with the eyes is often called dristhi or tratak of which the most subtle is on the internal light. Dharana may also be utilized upon listening to the eternal sound (as in sabda or nada yoga), visualizing mystic diagrams (yantras), or other such combinations of concentrative practices such as utilizing mantras, visualizations, breath, mudras, and/or combinations which is the subject of laya yoga and/or prana vidya. Later in this chapter, Patanjali discuss some of these laya yoga practices in combination with samyama (discussed further on in this chapter), however here he is describing dharana to steady, calm, and focus the mental distractions of the ordinary mind as a precursor to dhyana (meditation).
Since concentration requires an object (physical or mental/inner or outer) to focus upon and thus in the Western sense it can be called, "focusing". This direction allows one to get in direct contact with two fundamental dynamics that are to be intimately linked; i.e., consciousness (cit) and energy (prana) ort what is called the cit-prana. This depends on the mental principle that says that wherever our consciousness flows, so does our energy follow. Wherever our energy is directed, so does the physical also follow. As we will show later, this principle is put to work throughout chapter three and especially in healing work, asana, pranayama, and pratyhara practices.
In hatha yoga, directing the cit-prana in the body is accomplished through the energy valves (bandhas) and the mudras (which combine dristhi, asana, pranayama, bandha, and visualization all together. In hatha yoga pranayama, pratyhara, and dharana (as visualization) are utilized to direct the energy and consciousness (cit-prana) in the advanced practices which are called prana vidya or the dharanas. laya, tantra, hatha, and kundalini yoga take this sort of concentration internally often utilizing the internal energy circuits, nadis, chakras, yantras, and/or mandalas eventually creating a sympathetic resonance with the inter-dimensional realms or lokas.
In functional hatha yoga practice, asana practice is more than physical exercise, but rather as an awareness practice -- a method of focusing on the life force (prana) and its linked awareness (cit-prana), eventually allowing us to access the workings of karma within the body/mind. Pranayama of course is also a way of focusing (dharana) on the breath and life energy combing again the principles of cit-prana. So yes asana itself can most definitely accomplish dharana as well. Pranayama also has large elements of dharana, so too pratyhara, mudras, and mantra. But for most powerful results, it is best to do dharana by itself.
At first most practitioners are given elementary practices such as tratak or dristhi which first teaches us how to focus upon physical objects utilizing the eyes. Objects can be as simple as a candle, a color, symbol, or picture, or as complex as the Sri Yantra. This stabilizers the cit-prana and in the case of symbols and yantras directs the cit-prana. Practitioners may also be given sounds to listen to (such as the pranava (om), or mantras to repeat (japa) such as hamsa, soham, etc.). Later as one progresses in getting in touch with the more subtle (vicara) inner lights and chakras, one learns to effect profound change in the body/mind organism. Much of chapter three utilizes the powerful practice of samyama of which dharana is an essential ingredient.
Also contemplation on a mental object such as a mahavakya or spiritual saying or koan is a form of dharana. So if we focus on a philosophical concept, esthetic, or spiritual principle that object of thought can also be classified as dharana. Here then, it is obvious that this kind of concentration can also be called contemplation. Many people confuse contemplative techniques as being meditation (dhyana), but contemplation on a specific theme, an object of thought, a specific idea, principle, intent, or concept is more correctly the practice of concentration (dharana) because it focuses on that mental/spiritual object. Where dharana is the process of gathering up and objectifying upon an object within the framework of object relations. meditation (dhyana) on the other hand is the process that allows us to drop all such object relationships entirely -- all sense of I/it duality, all limited self identifications including attachment to themes, concepts, ideas, or thought itself. It is simply an semantic trap (of inexact definitions) where one school may define the English word, "meditation", as concentration practice (such as a chakra meditation, a meditation on some specific subject, etc.), while defining "contemplation" how Patanjali defines dhyana. So I hope that this short discussion will avoid those semantic confusions translating dharana as concentration and contemplation with objects), while translating dhyana as meditation (without objectification or referents).
In raj yoga, dharana as concentration is learned in the beginning in order to collect, gather, and stabilize the cit-prana and still chronic mind wandering. As such it is an awareness technique. Secondly it builds up the gathered energy and moves it. Where then do we want to move it? Chakras, kundalini? Well best to Infinite mind -- to samadhi, to swarupa, yes! But where is that? It's a quiet space that meditation affords. Thus dharana is used as a precursor to meditation (dhyana) where the "i-it" dualistic relationship between the one who knows and and the object which is known is eventually dissolved revealing the underlying transpersonal non-dual light of samadhi. So we focus inside to find the connection to Infinite Mind. When we get it inside, then it is revealed outside as the heartmind opens.
III. 2. tatra pratyaya-ekatanata dhyanam
Meditation (dhyana) is the onepointed extension (ekatanata) of rarifying out the contents of the mind (pratyaya).
Tatra: Then
eka: one
tanata: Rarefaction: to thin, make fine, diffuse, spread out or stretch to the extreme; to extend or rarify to the utmost/boundless -- without end. To make less dense. To create more light and space.
ekatanata: continuous change or flow; uninterrupted succession, one after another, continually.
pratyaya: the contents of the mindfield.
Dhyana: meditation
Commentary: From there (tatra) [after the mind has been collected in dharana], then, the contents (pratyaya) of the mind (its objects) are one pointedly dissolved (ekatanata) to merge with pure non-dual formless Mind itself, so that the duality or separation inherent in ordinary dualistic objective thinking processes (pratyaya) cease. This cessation process from pratyaya (which is samprajnata) to asamprajnata (transcognitive awareness) is called meditation (dhyana).
Swami Venkatesananda says on III.2
"When the cognition is entirely concentrated in that field thus becoming its own field of observation - that is, when the observer is observed - it is meditation."
Note Swami Venkatesananda is making a distinction between concentration on the object and concentration upon the conscious field which supports Patanjali's earlier definition of pratyhara which is a process of refined introspection turning the mind back to watch the mental process itself. This starts the interiorized process where the mind is now observing the mindfield or at the least we become mindful of the process, not just a sense object or contents of the mind (pratyaya). Here we become aware of the pratyaya process itself and are able to then release it through Now awareness. Then the requisite space is created in which to drop the further arising of new objects in the mindfield or at least awareness on the arising and cessation of these objects. Eventually through practice, the awareness becomes more finally attuned and the entire process of awareness itself becomes revealed, as awareness knows awareness, self knows self, and with that an additional level of freedom ensues. Then we can rest deeper in that pure light of awareness which knows no separate object or separate observer, as light recognizing light in dhyana until the universal observer (purusa) is known in swarupa; i.e., samadhi,
It is not uncommon that many interpreters have confused dharana with dhyana. They take dhyana as a pointed concentration of attention on an object. But what object would that be, Indeed any object (be it of the senses or a mental object of contemplation is limited and hence is dharana. As such it only withdraws and imprisons one's awareness into a limited field of activity no matter how absorbed one becomes. In that sense the danger is that one can become so fascinated and drawn into an object of absorption that one loses (escapes from) the sense of separate self (ego), But that is the confusion of samyoga (false identification) not asamprayoge or samadhi.
To avoid bondage to confusion, onepointed devotion and dedication to the unitary boundless principle independent from concepts (vikalpa) of separate self and a separate object is thus the focus of meditation. Hence the one-pointed devotion is on boundless/infinite mind, hence simultaneously the emphasis is at the same time includes steadfast onepointed awareness of the emptiness of separate self (observer) and a separate object (object to be observed). That non-dual realization reveals swarupa. Swarupa is realized in samadhi as swarupa-sunyam which is empty of separate self or ego (See the next sutra III.3).
Hence meditation (dhyana) onepointedly connects us up to infinite mind when dualistic and dysfunctional ideas of separate self and separate objects are released. Here one places one's consciousness and being fully into o samadhi and hence swarupa occurs. That is meditation (dhyana) -- that is the process of waking up.
Many books are written about meditation and how to do it. There are many fine points to it, but the best instruction occurs in its practice. Another way of saying the same thing is that when any object is truly known onepointedly as-it-is in terms of the the causal flow of mind, it is simultaneously experienced as being empty of a separate self (it is experienced as a unique expression of the unitary wave emanating from the causal seed). Thus it reveals the whole from which its originates when the object is known *not* as a separate "thing" within the dualistic milieu of fragmented existence.
To succinctly sum up sutras III.1 and III.2, dharana is the process of gathering together the mind and prana -- the process of focusing it; while dhyana is the process of taking that one-pointed focus and directing it to the non-dual boundless mind (free from subject/object duality). It is the dissolution of the contents of the mind (asamprajnata); so that all bounds are dissolved as well. That is the process of extending out to the boundless or infinite mind so that there is no limitations imputed or imposed upon our direct experience other than by what-is-as-it-is as-it-is in its natural uncontrived true form (swarupa). That is where bias and vrtti cease and the universal is listened to. After consciousness (citta) has become bound to an external object (physical) or internal object (mental), which is called pratyaya, is stretched or rarefacted to its ultimate limit (tanata), then limited objectification processes (internal or external) cease. The process of replacing the limited for the unlimited, the fragmented now trumped by integrity is the process of dhyana (meditation). When that process is complete, then samadhi.
Thus dhyana extends and opens up dharana (focusing on a specific object be it physical or mental to the practice of meditative absorption (dhyana). It is not an absorption on any one object thus mandating a separate observer, Rather dhyana is *not* absorption on any separate thing/object (that's dharana). Rather dhyana is an absorption upon awareness itself -- awareness watching awareness onepointedly (ekatanata) dissolving any such subject/object dualistic tendencies. Dhyana thus occurs when dualistic processes of the mind cease such as when the citta-vrtti are stilled (nirodha), in pratyaya-eka-tanata or in virama-pratyaya (see I.18). These latter are all asamprajnata (transcognitive) meditations. There are no "objects" there to focus upon. Finally dhyana ends in samadhi (swarupa-sunyam).
If dhyana doesn't facilitate citta-vrtti nirodha, then Patanjali will give the three parinamas (nirodha parinama, ekgrata parinama, and samadhi parinama as adjuncts to attenuate the citta-vrtti if pratyaya ekatanata (dhyana) or virama-pratyaya do not facilitate " nirbhasam-swarupa-sunyam", which is where we are headed next -- samadhi.
Thus the preexisting self limiting tendencies and predilections of the ordinary dualistic conditioned mind (the citta-vrtti) with its apparent contents (pratyaya) disappear (no longer objectified as referents) into emptiness (sunya). Superficiality is replaced by a profound depth of being. Now they are understood only in the greater context of the whole (not as separate entities, objects, or self existing separate egos. "There are no entities other than the all encompassing Great Integrity -- the greater Whole", Those previously arising thought processes which direct consciousness to an object (pratyaya) also cease. This is the pathway that are opened in meditation, which bring forth the innate light of wisdom. Therein one resides for longer periods of time consciously aware in dhyana (meditative absorption) extending to non-dual samadhi (which is both inside and outside) -- holographic.
Normally the average human being thinks of themselves as separate from the whole. With that assumption he blocks the flow of evolutionary energy to instruct/inform oneself by the One Self. With that assumption human beings carry around "contents" in the mindfield which rattle around in their minds. That modality is called pratyaya, which fixates the prison. of samprajnata.
In meditation we can precede that condition (of pratyaya) with pratyhara (II.54-55). Pratyaya refers to the ordinary dualistic cognitive functions (commonly carried out in the frontal lobes or cerebral cortex) where there previously was discerned an object of observation, a separate observer, and the process of observation. But in effective *pratyhara*, the energetics of the senses now are directed by swarupa (true self nature), not the ego. Just so we now can go beyond the dualistic results of the non-integrated human neuro-physiology to the transpersonal non-dual synergistic intelligence that animates all of existence and non-existence (ekatanata) including the inner ecology of the brain, neuro-endocrine system, neurophysiology as well as the external ecology and all of externality. This is the non-dual bridge of simultaneous inner and outer synchronization that meditation (dhyana) affords. This is the non-dual and non-directional bridge which ekatanata indicates.
Where dharana (concentration/contemplation) in the previous sutra involved the gathering together and focusing of attention and energy upon an object, here in dhyana then we embark upon the process of the expansion of consciousness to the boundless/infinite. The field of consciousness is thus first gathered together and concentrated then it is extended (tanata) into non-dual unity (eka tanata) acognitive (asamprajnata) focus which eliminates the artificially dualistic separation of the fabricated mind that fragments the object of consciousness, the observer, and the process of observation dissolving ordinary dualistic "I-it" ego separations. So what is that non-dual focus that is both inside and outside -- that is essentially holographic. When we go deep enough inside the inner wisdom (prajna) lights up. With that light lit, then that illuminates simultaneously the external. The external and internal are seen as intimate parts of a greater whole -- a Great Integrity which is none other than samadhi. That is "self" knowing "self" -- love loving love -- gnosis. So meditation is first listening inside, opening up. How do we listen? By quieting and emptying the mind first. Then wisdom self liberates -- it is self effulgent.
Thus meditation (dhyana) is the process that allows us to move beyond a limited focused object of concentration (dharana) or any constructed/contrived artificial fixation or field of consciousness at all. In fact in successful meditation the very dualistic idea of an object and a separate observer is dissolved entirely. This does not mean that there is no consciousness, rather objects are perceived not as separate, but integral parts of a greater interdependent whole -- a Great Living Integrity. All is known and seen (omniscience is achieved), but not in the artificially imposed limitations of linear or sequential flat plane terms.
Here through dhyana the universal unbiased Infinite Mind is approached and entered. Indeed there is no object in dhyana except at the start. the process of dhyana is to empty the recurring patterns where the meditator field of consciousness (citta) identifies with the citta-vrtti. Those old patterns cease (nirodha) eventually, thus the contents of the mind (pratyaya) are emptied, and at the same time the space that the mind-fields occupied then become expanded in a boundless manner. Wisdom and compassion become limitless at the same time. Thus the I-it duality of that is produced by ordinary cognition (pratyaya) based on observed events or ordinary objectivity based on sense perception which is digested and processed by the frontal cortex of the brain) is eliminated. Rather through meditation we no longer remain addicted to pratyaya (apparent separate objects or contents of the mind), but extend our range of experiencing and knowing.
Thus there can be said to be three separate and distinct practices separating dharana and dhyana; i.e., concentration on external (bahya) objects and concentration on internal (antar) objects is dharana. Meditation (dhyana) however is one-pointed concentration on emptiness (sunya) which is the process of moving into the stillness and as such calming down the white noise of the mind,until the cessation of the objectification process entirely is voided completely. This opens up a doorway to a profound spaciousness -- the infinite mind.
How is this done? Dharana is useful in the beginning only to gather together the necessary concentration to meditate as most beginner's minds are scattered. in order to gather together the wandering outward flowing energy and consciousness and bring it back within to the heart the yam, niyam, asana, pranayama, the breath, and pratyhara all are synchronized and combine as one dharana. The synergistic combination of this evolution of pratyhara to dharana allows us to let go of the distracting and dissipating outflowing cit-prana, thus establishing a state of peaceful vairagya all at once accomplishing all the other limbs up to and including dharana. This dharana/pratyhara activates/synergizes a trans-dual state deep inside which establishes the steady base that ripens the mind for meditation (dhyana). HERE through pratyhara and dharana vairagya is accomplished instantaneously while at the same time an awareness of the presence of the All and Everything is approximated. Through this shortcut (of pratyhara/dharana) one can sit in meditation with far less wandering or monkeying of the mental processes. HERE consistent meditation (dhyana) for loosens up and removes the more subtle mental impediments and limitations.
As Patanjali indicates that dhyana is the process where all objects (contents) of the mind (pratyaya) are emptied -- where the artificial limits imposed by the limiting contents of the mind are freed. This is extension is thus obviously accomplished by emptying the contents. So where dharana was a process of gathering, there is an element of emptying and releasing in dhyana that is culminated in Sutra III.3 (samadhi). So part and parcel of the technique of dhyana involves learning how to drop all intent and object relations upon separate things (vairagya) -- HERE occurs simple but profound abiding.
The limited contents of the ordinary mind that was mired in duality and self limitation is extended out in all directions to the pure light of the great unconditioned true nature of mind which is allowed to shine forth. A circle is completed in the process, for it may be realized in the end that the underlying Source of the individual intelligence and consciousness resides in a transpersonal all inclusive and encompassing Reality simultaneously co-existing non-dually within and without. In other words dhyana leads us to samadhi.As a process it transcends and self liberates itself.
Meditation goes beyond the veil of ordinary knowledge, the process of differentiated thought, or ordinary mentation which creates a limited view and content (pratyaya). As we saw in chapter one, pratyaya pertains to the process of ordinary cognition a process of objectification governed by the cerebral cortex (frontal lobes). Such cognitive processes are useful in certain applications but are self limiting in the spiritual pursuit which yearns for direct communion with the innate transpersonal spirit with in all. Limited views are anchored in dualistic and comparative thought processes, reductionism, distinction, differentiation, a process of weeding out, analysis, and separation. When these thought processes, fixations, and ordinary mentation processes (the monkey mind) end as if all thoughts are gathered up as one large thought (pratyaya-ekatanata), then they can be surrendered and dissolved. HERE meditation is fructified -- the thoughts cease coming.HERE the intrinsic clear light of consciousness dawns in glimpses of samadhi.
While concentration requires an object to focus upon (a specific content of the mental field is thus structured and delimited), dhyana on the other hand is the process of moving into a far more expansive (tanata) whole. When we get "there" at the end of meditation, then the process of expansion itself stops by itself. Here universal non-dual consciousness itself, the unfabricated natural mind or Infinite Mind dawns as the great expanse of consciousness.
Through consistent practice of dhyana a deeper non-dual awareness is amplified eventually disclosing that even the objectification of a an apparent separate meditator who is meditating is dissolved as the hallucination of limited dualistic thinking, Even the process of meditation becomes a contradiction -- superficial and illusory. Dhyana is the gateway to transpersonal and universal supra-wisdom -- it is not conceived nor contrived, but trans-rational, natural, spontaneous, and unlimited. It is not dependent upon the artificially imposed activities of dualism and separation, but rather the cit-prana is now redirected and gains momentum toward the Great non-dual integrity -- toward union.
The key in understanding the intent of this sutra is to understand the specific limits of pratyaya (ordinary cognitive processes and their results), and the value of meditation that allows us the ability to extend beyond that limitation and bias. Thus dhyana goes beyond the inherent duality of pratyaya which always has an I/It referent or subject/object (duality). Here we define pratyaya as being the relational and comparative contents of the fixated dualistic mind-set -- the view of the ordinary dualistic mind in terms of external objects -- the "normal" realm of I-it separation -- the tendency for the cognitive functions to hold us prisoners in habitual objective extraction, abstraction,a nd spiritual self alienation where it appears that objects (mental or physical) are possessed or fixated by the mind. This is the realm of "normal" perception which occurs in the corrupted/fallen state where separate objects appear to be solid and real, while the observer appears to live in a chronically estranged and disconnected world detached from the apparent separate objects as a separate viewer which defines the biased context of ignorance of the true nature of mind -- Satchitananda.
Through authentic practice of virama-pratyaya-abhyasa (see Sutra 1.18) in meditation, we begin to see how this fragmented dualistic and relativistic view has become artificially acquired through negative conditioning and then we are able to let it go. It is of value to note that pratyhara is the transformative energetic remediation of pratyaya, thus this will give us a good preliminary feeling for how pranayama, pratyhara, dharana, dhyana, and samadhi all combine in the main practice of Vibhuti Pada, which is samyama. (See Sutra 12, 19, and 35 for more on pratyaya). Through meditation the citta-vrtti ceases, and what shines forth is pure unimpeded primordial consciousness as our natural unconditioned true nature (swarupa).
"Some great meditators say that mind's nature is difficult to grasp. It is not at all difficult. The error is in not understanding meditation. There is no need to seek meditation and there is no need to buy it. There is no need to make it and no need to go for it. There is no need to work at meditation. It is sufficient to remain in the state of allowing the free arising of whatever occurs in the mind. From the very beginning your mind has been present and so there is no need for losing or finding, having or not having. The mind has been present from the very beginning, so whether thinking when thinking or not thinking when not thinking, this mind is just itself. For whatever arises in the mind it is sufficient to remain without artificiality, calmly and unwaveringly on whatever is occurring. Happiness and ease will come without effort."
Patrul Rinpoche, Self-liberating Understanding, translated by James Low in "Simply Being. Texts in the Dzogchen Tradition", Vajra Press, London, 1994. pp 97-98.
So dhyana (meditation) can be also defined as the discipline of surrender to our true nature or unconditioned state beyond the the bias of the vrttis. Natural (sahaj) meditation as grace can and does happen, but it is not the work of an outside separate agency (as commonly in the West grace is seen to be the work of an impersonal separate god). In yoga this thing called "grace" is the result of good karma and/or the remediation of negative karma and habits. This creates open luminous space. For most of us it occurs only after making an effort in practice, for example in sitting for meditation, where the vrttis are given opportunity to unwind and settle down, and dissolve and then the mind and heart are open to receive samadhi.
All of us have experienced samadhi to some degree. Little children do so often subjectively, but they have no conscious awareness of their experience and can not integrate nor repeat it reliably. At first in meditation we get small instances of stillness, emptiness. and openness where the nadis, chakras, dna, body, and mind are aligned with the entire universe. Such grace periods bring us into a deep heart felt harmony which cause a positive imprint (samskara) which eventually can lead us to nirbij samadhi (samadhi without seed)..
These moments increase in depth and moment through consistent meditation and samadhi experiences. Then samadhi may last two seconds, ten, 15 seconds, maybe 5 minutes, etc. Eventually this pathway into self luminous transpersonal space becomes broadened out and made more accessible via consistent meditation practice which leads to consistent samadhi experience. As the old programming becomes unconditioned, the pathway to open transpersonal non-dual space (sometimes called grace) becomes more effortless and more natural and spontaneous. Eventually through consistent practice (abhyasa) then, samadhi as open space and luminosity as in simply abiding in " nirbhasam svarupa-sunyam" (which then is not necessarily grace) becomes a natural and spontaneous (sahaj) inclination. Sutra I.39 describes spontaneous dhyana as being drawn into a natural agreeable meditation. Also see Sutra II.11 for more on dhyana as a practice for its benefits. This all comes together in the following tantamount sutra, III.3.
So again to sum up, dharana is gathering/binding and focusing the mindfield. Dhyana is its rarefaction boundlessly in relationship to all that is. Then finally samadhi is that completion stage, where all there is -- is -- is (as swarupa) completely integrated as universal, non-dual, transpersonal true self as ALL OUR RELATIONS.
III. 3. Tad eva-artha-matra-nirbhasam svarupa-sunyam iva samadhih
Thus the sole purpose (arthamatra) of yogic practice is revealed when the effulgent intrinsic seed source as pure luminosity (nirbhasam) is fructified as a transpersonal (free of a separate self) self realization in svarupa-sunyam -- free from any limited location within time and place -- transpersonal free from subject/object duality. That revelation is called samadhi (the intimate union of the true formless self inside and everywhere simultaneously). Thus samadhi is nothing less than the realization of svarupa-sunyam -- the transpersonal ego-free state empty of the concept of separate self.
Swami Venkatesananda deftly translates this sutra as:
"When the field of observation and the observing intelligence merges as if their own form is abolished and the total intelligence shines as the sole substance or reality, there is pure choiceless awareness without the divided identity of the observer and the observed – that is illumination."
Tat: that
Eva: indeed, similar to. precisely so.
Nirbhasam: Shining forth
Sunya: empty: void; objectless; formless; spacious; clear; infinity open: boundless
Swarupa: true nature of mind; Abiding in the "self's own true form
Swarupa-sunyam: the true nature of self is empty of self
Arthamatra: sole meaning and purpose in life. Personal (jiva) code or personal dharma. Artha means purpose or meaning while matra means entire, only, unequivocal, lone, or sole.
Samadhi: Everywhere Infinite Mind--Integration; universal presence -- swarupa-sunyam; Awakened/illumined experience.
Commentary: Here the true nature of self which had been previously obscured by glomming together seemingly fragmented and incoherent phenomenal objects within what was previously a dualistic milieu (defining objects and things in terms of a separate observer who apparently observed separate objects, are known now as being empty (sunya) of any separate essential nature (swarupa). In samadhi there is no entity (no ego) except the great whole/integrity. Here ego is replaced by atma which is none other than brahman -- universal transpersonal self. Siva is known through shakti. Undifferentiated consciousness and differentiated consciousness are united as part of one momentous occasion. A a deep feeling of wholeness, resolution, and completion is experienced and all the pervious limbs of astanga yoga are known as part of that integrity. Then the natural self-existing unbiased universal place (samadhi) as-it-is (swarupa) is known as effulgent clear light luminosity (nirbhasam) everywhere as our ultimate natural unconditional precondition. This is where the yogi abides in samadhi while still embodied as if sitting under a waterfall of liquid light and love.
Sunyam means empty and swarupa is as we learned in Sutra I.3 the sublime goal of yoga. Here Patanjali in straight terms tells us beyond any doubt that the realization of swarupa-sunyam is samadhi. It shines forth (nirbhasam) from the true nature of self (swarupa) in samadhi. "That's it"!
There is no need to go further than that. Samadhi is completeness in completeness.. That clear and complete statement says it all, but most people need more. When emptiness is "understood" as not self, then true self is experienced. That is devotion.
In samadhi all prejudice and limited consciousness not only have become illuminated and disclosed via a fructified viveka-khyater, but are also dissolved in the implicate all encompassing self effulgent light of ultimate truth which is our true nature (natural precondition). The unity of ultimate truth (as undifferentiated reality or prajna) and relative truth (as differentiated reality or viveka-khyater) are in reality inseparable being merged in samadhi. Undifferentiated formless primordial effulgence pervades infinite space as the causal flow of mind, emanating in the yogi's direct experience as pure being and experience (sat) -- as the direct experience of being an intimate part of that great integrity of what is-as- it-is in swarupa. This great integrity has always been present as the underlying reality because it is self luminous and all pervading love and bliss, but because of kleshas, samskaras, vasana, and karmic obscurations it has been hidden. Previously the presence of this continuum was not recognized because of the obstructions imposed by a self perpetuating delusion or false identification with fragmented existence -- as an imaginary ego believing itself to be separate in a disparate and alienated within a disenfranchised surrogate I/it dualistic ersatz belief system which in turn blocks the natural flow of wisdom, healing energy, light, spaciousness, beauty, and love. Just as sutra III.II above signals the end of dharana (concentration) and the beginning of dhyana (meditation), sutra III.3 signals the end of dhyana and the dawning of samadhi. This is where dhyana leads -- it is the open doorway.
"Adhi" means place or better spaciousness and "sam" means conjoined. Samadhi is the universal holographic junction point where true nature of self (purusa) is discerned in ALL OUR RELATIONS. This is where all pervading luminosity and clarity meet all pervasive spaciousness in Satchitananda experienced as a simultaneous pervading bliss and emanation of love. HERE the true self rests in its true form (swarupa), while previously because of limited ego obstructions this expansive transpersonal view was obscured (citta-vrtti). This is experienced in dhyana and samadhi. Samadhi is found while participating in universal NOW awareness.
Eva means precise, thus (tad) this is the precise and self effulgent (nirbhasam) true meaning and purpose (artha-matra) of samadhi which is, in Patanjali's own words is "nirbhasam-svarupa-sunyam" is the shining forth in clear lucidity and luminosity (nirbhasam) of the true nature of self (svarupa) which is devoid or empty (sunya) of a separate self. Such occurs upon the non-dual realization that all objects are empty of separate self (svarupa-sunya). There is no separation in ALL OUR RELATIONS as everyone is kin in the larger family of Universal love. there is no reality behind subject/object duality except for ignorance of our true nature. Ego is the separate self or the disconnected jiva, while Atman when connected to and integrated as one with Brahman -- when it recognizes its true nature, is swarupa, which is the fructification/completion of isvara.
Sunya can also be seen as empty and open -- the pathways of the nadis then are able to transport prana and light where before they were blocked (dense, filled up, and obstructed). Sunya is experienced as the central nadi (sushumna) by the mahasiddhas. For them samadhi was that simple (allowing the central energy to fill their vessel to its brimless brim). This indeed denotes the full extension of the rainbow bridge as the self luminous god-filled true nature of all things in the truth of ALL OUR RELATIONS.
Notice how this has integrity with I.4 where Patanjali defines the fruit of yoga as "tada drastuh svarupe vasthanam", which means; "Then the seer/observer rests in that profound light of our true unconditioned original self nature" or "Suchness". There in Sutra I.4. Patanjali tells us that the goal of yoga is to reside in our true natural state -- swarupa/suchness and that this occurs upon the cessation of the vrttis (spinning out of the mind). did not then expand upon swarupa but rather directed pada one toward nirbija samadhi as the summum bonum of yoga. Now however in this definitive sutra, Patanjali links samadhi and swarupa. Samadhi can be translated as absorption or mergence, but in the context of English, there is no suitable equivalent single word, because even mergence assumes two separate things in the first place, where yoga affirms that our true nature (in Reality) is non-dual, transconceptual, -- inseparable, unlimited, and eternal. Thus Patanjali uses the word, sunya (empty) where nothing exists by itself, but rather everything is real only in context with the whole -- when the obstructions are removed and pathways are open. This is not a nihilistic statement, but rather a non-dual affirmation of the fecund reality of ALL OUR RELATIONS.
From "The Lesser Discourse on Emptiness", The Collection of The Middle Length Sayings of the Buddha, Vol III, translated from the Pali by I. B. Horner
"And again, Ananda, a monk, not attending to the perception of the plane of no-thing, not attending to the perception of the plane of neither-perception-nor-non-perception, attends to solitude grounded on the concentration of mind that is signless. His mind is satisfied with . . . and freed in the concentration of mind that is signless. He comprehends thus: ‘The disturbances there might be resulting from the perception of the plane of no-thing . . . from the perception of the plane of neither-perception-nor-non-perception do not exist here. There is only this degree of disturbance, that is to say the six sensory fields that, conditioned by life, are grounded on this body itself. He comprehends: ‘This perceiving is empty of the plane of no-thing . . . empty of the perception of the plane of neither-perception-nor-non-perception. And there is only this that is not emptiness, that is to say the six sensory fields that, conditioned by life, are grounded on this body itself.' He regards that which is not there as empty of it. But in regard to what remains there he comprehends, ‘That being, this is.' Thus, Ananda, this too comes to be for him a true, not mistaken, utterly purified realization of (the concept of) emptiness.
And again, Ananda, a monk, not attending to the perception of the plane of no-thing, not attending to the perception of the plane of neither-perception-nor-non-perception, attends to solitude grounded on the concentration of mind that is signless. His mind is satisfied with, pleased with, set on and freed in the concentration of mind that is signless. He comprehends thus, ‘This concentration of mind that is signless is effected and thought out.[ 13 ] But whatever is effected and thought out, that is impermanent, it is liable to stopping.' When he knows this thus, sees this thus, his mind is freed from the canker of sense-pleasures and his mind is freed from the canker of becoming and his mind is freed from the canker of ignorance. In freedom is the knowledge that he is freed and he comprehends: ‘Destroyed is birth, brought to a close the Brahma-faring, done is what was to be done, there is no more of being such or so.' He comprehends thus: ‘The disturbances there might be resulting from the canker of sense-pleasures do not exist here; the disturbances there might be resulting from the canker of becoming do not exist here; the disturbances there might be resulting from the canker of ignorance do not exist here. And there is only this degree of disturbance, that is to say the six sensory fields that, conditioned by life, are grounded on this body itself.' He regards that which is not there as empty of it. But in regard to what remains he comprehends; ‘That being, this is.' Thus, Ananda, this comes to be for him a true, not mistaken, utterly purified and incomparably highest realization of (the concept of) emptiness.
And those recluses or brahmans, Ananda, who in the distant past, entering on the utterly purified and incomparably highest (concept of) emptiness, abided therein . . . all these, entering on precisely this utterly purified and incomparably highest (concept of) emptiness, abided therein. And those recluses or brahmans, Ananda, who in the distant future, entering on the utterly purified and incomparably highest (concept of) emptiness, will abide therein . . . all these, entering on precisely this utterly purified and incomparably highest (concept of) emptiness, will abide therein. And those recluses or brahmans, Ananda, who at present, entering on the utterly purified and incomparably highest (concept of) emptiness, are abiding in it . . . all these, entering on precisely this utterly purified and incomparably highest (concept of) emptiness, are abiding therein. Wherefore, Ananda, thinking: ‘Entering on the utterly purified and incomparably highest (concept of) emptiness, I will abide therein' . . . this is how you must train yourself, Ananda.
Thus spoke the Lord. Delighted, the venerable Ananda rejoiced in what the Lord had said."
HERE we go beyond the process, act, and/or technique of both dharana (concentration) and dhyana (meditation) into samadhi (non-dual integration -- the intimate experience of transpersonal sacred integrity). Meditation becomes accomplished in a profound simple abiding where the seer perceives herself in all that can be seen within a universal non-dual context -- when THAT smiles back at Self as Self. Meditation is a technique, not the end. One must step out of the boat in order to step upon the further shore. Only when the distinction between the meditator and the meditation is removed -- when the meditator no longer looks down at himself as meditating -- when that becomes also voided (sunya) as a separate object -- then the dualistic veil of ego is dissolved --then one sees, thus all is known, the meditation is over and samadhi is achieved -- That is grace as samadhi as it becomes self actualized. Ho! It is sacred space!
It is not a coincidence that Patanjali uses nirbhasam-swarupa-sunyam as samadhi here. The words in this sutra were carefully chosen. Everything else, before or afterwards, is designed to lead the practitioner back to III.3 -- samadhi as swarupa-sunya. The true self is empty of self -- it is universal and omnipresent. It is known everywhere as imperishable yet carefully discerned as embedded in differentiated consciousness as undifferentiated consciousness. It is self effulgent as it is -- but being all pervading it is very subtle -- rarefied to the extreme. As that light inside becomes brighter, it illumines/reveals the world as it is as universal truth knowing itself. So sitting in that light -- we practice dhyana like receiving light from the teacher of even the most ancient teachers. (I.26) -- realizing samadhi. See I.43 where Patanjali first mentions swarupa-sunyam as purifying the memories and impressions of the past so that our true purpose (artha-matra) can shine forth (nirbhasa).
So III.3 completes and encompasses Patanjali's teaching of astanga yoga
III.4 - 8 addresses samyama, the threefold (trayam) practice of dharana, dhyana, and samadhi taken as a combined whole.
III. 4. trayam ekatra samyamah
Taken together as a three part whole (trayam ekatra), that is, when dharana (concentration), dhyana (meditation), and (samadhi) as a mutually synergistic and simultaneous process is synchronized (trayam ektra), such is called samyama.
Trayam: three parts
ekatra: as one single component
Taking the above three components (dharana, dhyana, and samadhi) as one component is samyama.
Samyama: Yama means to seal and bind together and "sam" means conjunction. Here samyama is the conjunction place where dharana, dhyana, and samadhi are brought together.
Samyama is the major practice in pada III which is applied in specific ways to know the true nature of things. Skill and ability increases with practice. These abilities can also come from past meritorious karma (punya). Whether or not the "object" of focus of the samyama is first understood through the senses as physical (phenomenal) or an apparent mental phenomena samyama begins when the practitioner enters samadhi, but at the same time then brings the object of the samyama into his samadhi house -- views it as an integral part of the wave from the great ocean of consciousness. Thus this is the only way that the object can be truly known as it is without bias, rather it is known in universal unbiased holographic terms as none other than the causal wave of wisdom light engaged within the base of infinite openness and spaciousness. When any object is truly known onepointedly as-it-is in terms of the the causal flow of mind, it is known in relationship to the whole and all its parts; it is simultaneously experienced as being empty of a separate self (it is experienced as a unique expression of the unitary wave emanating from the causal seed of consciousness and beingness), thus it simultaneously reveals the whole from which it originates as it reveals its true empty nature because the object can only be truly known *not* as a separate entity within the dualistic milieu of fragmented existence -- it can not be truly known as-it-is merely by the five senses or the intellect (buddhi), but rather only as part of the Great Universal Integrity. Otherwise it is mere bias or fancy.
In a perpetually open system such as a holographic reality, all parts lead back to the one great integrity (are traceable to the both its source and the whole as one process of both evolution and being); and from the one, then back to "the many" simultaneously. Likewise in samyama the yogi starts in samadhi, then in naked awareness abides with the object of contemplation, merging with it (knowing it so to speak), losing oneself into it, and then knowing it from the inside out in terms of the whole, not in terms merely of its parts.
III. 5. taj-jayat prajna-alokah
From the success in samyama (taj-jayat), true and authentic intrinsic vision and wisdom (prajna) without prejudice or bias bathes us in its pure effulgence (alokah) and illumines the world as it is.
taj-jayat: From that victory or success [from success in samyama practice]
Prajna: intrinsic wisdom shines forth
Alokah: Light, radiance, and splendor not dependent upon temporal existence -- emanating from the formless void.
Commentary: Everywhere the self effulgent limitless wisdom shines forth in ALL OUR RELATIONS. independent of place, location, or time. One successful in samyama knows that inner radiant wisdom which illumines the entire world revealing itself to the self realized.
Mastery, success, or victory (jaya) in samyama provides the gateway into a non-dual transpersonal and trans-rational wisdom space. Here the inner and outer dynamics are perfectly balanced, harmonized, and synchronized. In mature samyama practice mergence/communion with any object can be achieved by stepping out of the dualistic world of separateness. We can not truly know some thing from outside of it -- from a fragmented view, rather in dualism our perspective is biased and prejudicial. But through success in samyama we approach any specific object of attention in a different "light". Through success in samyama we see reflected the light of universal wisdom in all things/beings. That is called true insight (prajna).
Thus by applying samyama as the synchronization of concentration (dharana), meditation (dhyana), and absorption (samadhi), to any process or object, intimate knowledge of "that" through union/communion with it is truly known without bias or distortion, in the great overall perspective that we are one! Eventually by mastering samyama we are able to merge into the trans-rational and transpersonal holographic reality at will and from that realm where the veil of duality has become lifted and dissolved, the true nature of reality is known in ALL OUR RELATIONS.
Samyama is a powerful practice. First a degree of success in samadhi -- in conscious holographic awareness is is experienced. Then the object of concentration is fixed upon (dharana), Then one enters samadhi through the doorway of dhyana (by losing the sense of a separate self in total immersion and absorption, thus creating an ecstatic union -- reentry into the hologram which is both luminous and spacious and self revealing/liberating.
Simply, the object is simply placed within the house of samadhi -- fully experienced as it were as in its entirety, completely in union as a non-dual transpersonal emanation of the Great Integrity. The practitioner then experiences the object as it is from this non-dual perspective. The separateness of the object self liberates. At that moment the duality of the object and the observer having been dissolved in non-dual oneness extending into ALL OUR RELATIONS success in samyama is realized as all things and thoughts are emanations from that great one whole. One having merged into absorption with the object non-dually, void of subject/object duality (samadhi), the virtuality of the object is known fully without bias emanating from a separate viewpoint. This is the way to know all things as they are without prejudice, coloring, or distortion caused by a fragmented mind-field (citta-vrtti)-- to know self as all and all as self in one's true primordial naked form *Swarupa) -- ahhh what a wonder! TAT TVAM ASI!
"When samadhi intervenes,
the breath whirls in every direction
like the molten gold
in the alchemist's crucible:
the body of flesh is transmuted at last
into its divine form!
Washed free of every strain,
liberated from the numb state
in which its captive condition maintained it,
the subtle body radiates splendor;
behold it made with pure consciousness;
it is the adept's very essence,
since he is the universal soul
present in all beings!
This, they say, is the liberation
that brings release from time and space!"Yogakundalini Upanishad, I.76-78, trsl. By J. Varenne, "Yoga in the Hindu Tradition", Univ. of Chicago Press, 1976.
III. 6. tasya bhumisu viniyogah
Tasya (dharana, dhyana, and samadhi) are applied together as a sequence (viniyogah) in stages (bhumisu)
tasya: of it
bhumisu: stages
viniyogah: an interconnected sequence which links two or more processes.
Commentary: First the sadhak practices dharana, dhyana, and samadhi. Then after gaining some proficiency in samadhi one repeats the cycle first gathering together the mind and energy after completing pranayama and pratyhara in a suitable asana. Then still in dharana one learns to focus the energy, intent, and mind directing the flow of the cit-prana in a steady and stable ascending direction in stages.
Then one accomplishes dhyana being able to onepointedly merge in total non-dual union with the non-dual empty and open true nature of observer and the observed by emptying the mind of any spurious objective content (objects) and instantaneously brightening the innate light of pure awareness -- merging with that intrinsic light and space and bliss of the object as it permeates that form.
Then with all wavering limitations annulled, awareness is turned back into its seed source self and in turn it is magnified a billion fold infinitely in samadhi, for it is no longer dissipated or into the temporal world. That self effulgent light illumines the entire cosmos uninhibited as innate lucidity, thus the state is set for samadhi. In samadhi the apparent separate distinctions between a separate object and observer is voided (sunya) while the universal all pervading rainbow light is discerned/recognized in ALL OUR RELATIONS -- everything is known as a wave from that continuous source.
In the beginning dharana is practiced separately in discrete stages, then meditation, then in meditation glimpses of samadhi appear for longer or shorter periods having an accumulative effect creating its own positive seeds. After consistent practice these separate parts become more spontaneous, automatic, and natural and occur on their own as one interconnected instantaneous process -- displayed as an interconnected whole occurring all at once.
So to reiterate, these component stages stages (bhumis) are usually learned and applied in graduated sequential steps (viniyogah), one preceding the next. After regular practice over time, these parts or segments of samyama (dharana, dhyana, and samadhi) naturally, spontaneously, and simultaneously arise in a deeply profound and integrated process -- as an instantaneous coherent action that is applied non-dually and effortlessly. This (tasya) wisdom light and luster (prajna-alokah) that is produced by samyama is to be used and directed to all dimensions of our experience (bhumisu) thus acting as an infallible spiritual guide gradually becoming integrated as a continuous uninterrupted experience (nirbija samadhi) with consistent practice over time.
Yogiraj Shyamacharan Lahiri says:
"Concentrate on the Chitta Vrtti. After the mastery over the Chitta Vrtti, the other subtle objects are concentrated upon and Meditation and Samadhi are also mastered. You attain yoga within yoga. Yoga leads to yoga. And yoga dwells within yoga."
III. 7. trayam antarangam purvebhyah
These three interiorized and subtle inner components are then applied together as samyama (trayam-antar-angam) as where previously they were applied in distinct phases one preceding the other (purvebhyah)
Commentary: Trayam means threesome. Angam are limbs or components of a whole. Antar means internal or inner. Purvebhyah means preceding or prior. This is the natural progression from III.6 where the three are learned and practiced at first in discrete phases, but are now after much practice then are implemented all together at once as one simultaneous and synchronized process.
So Dharana, dhyana, and samadhi now are taken as a whole called samyama, becoming increasingly subtle, agile, fluid, rarified, spontaneous, and interiorized (antar). No longer are their distinctions as separate limbs (angam) made as in beginning samyama as a distinct or separate external practices one to the other. Eventually samyama happens altogether as a whole effortlessly and naturally as an internal spontaneous process (antar).
Most commentators have this sutra comparing the last three limbs of ashtanga yoga (dharana, dhyana, and samadhi) with the first five limbs (yama, niyama, asana, pranayama, and pratyhara) as being grosser, more physical, less subtle, less mental, or lacking in inner or esoteric aspects. But it has been shown that all the limbs of the ashtanga tree have subtle, esoteric, mental, inner, and esoteric meaning. All the limbs are concerned with harnessing and gathering the biased outward and distracted flows of pranas toward the center (inward), albeit sabija samadhi is the only stage where this sadhana (practice) is no longer called for.
Although the eight limbs of ashtanga yoga can be presented in stages where action, the body, the breath, and the sensory organs can be relegated to the first five limbs, certainly it is only the final stages of dhyana and samadhi which are solely interior and beyond the subtle, while the entire practice of astanga yoga trains the mind and breath to merge consciously with differentiated experience. Thus we will not interpret that Patanjali intends such a discursion here, rather the focus is on samyama. See III.8 for support.
Granted that in particular we have shown how asana, bandha, pranayama and pratyhara become components of dharana (concentration), once that is mastered having activated the inner flows through the nadis so they stay aligned with the central channel, then the comparatively even more subtle and inner (antar) practices of samyama become successful. These distinct phases (purvebhyah) are to seen in the light of ashtanga yoga as an integrated whole -- increasingly more subtle (antarangam) so that the sequenced distinctions fade away beyond all subtlety. For example if pranayama, pratyhara, and dharana are practices that form a whole; and if dharana, dhyana, and samadhi form a whole; then it could be easily seen how asana, pranayama, pratyhara, dharana, dhyana, and samadhi taken together form an integrated and spontaneous interconnected and synergistic whole which was what Patanjali actually said in Pada II. Here specifically however he is referring to samyama.
III. 8. tad api bahirangam nirbijsya
In comparison to the seedless (nirbijsya) goal of enlightenment (nirbij-samadhi), even samyama is to be viewed as a coarse and external (bahir) practice or component (angam) [no matter how powerful or subtle].
Commentary: Patanjali is attesting to the power of samyama, but also warning us that samyama is only a coarse external practice (sadhana) compared with nirbij samadhi, not the end. Samyama albeit powerful is samadhi with seed (sabija samadhi) and has its limitations because in its normal operation it is usually is applied toward an object, rather than pure complete and effortless uncolored samadhi as whole -- as our natural residence complete in itself. When our only object is swarupa-sunyam (samadhi itself), only then will it no longer be external or superficial in comparison to any other more subtle state. Only nirbija-samadhi (seedless samadhi) goes beyond the most subtle, esoteric, and most internal effort. A;; effort ceases and all processes are at an end. There is no need here of any elements of dharana or dhyana. There is no thing to apply any application to, and no entity (ego) who applies it. That is the end of striving and practice and it is here that we can talk of nirbija samadhi as sahaj samadhi (natural and spontaneous). In nirbij-samadhi there is no object, no samyama, no meditator, no effort and no separation. Practice falls away to an all inclusive integrative experience devoid of even the most subtle object (nirvicara). The great river once crossed, the boat is left on the shore.
Through prolonged sittings in sabija samadhi one burns up the past negative seeds and purifies the karma, samskaras, consciousness and energy channels of the yogi for final completion/wholeness in nirbija samadhi, just as positive results are gotten from punya, the other seven limbs, and other practices, there is no better remedy than samadhi itself. There is no returning to duality and the formations of dualistic thinking processes never return. There experiencing the whologram, samyama is natural, spontaneous, and effortless. All things and beings are united in that loving space and wisdom. It is then that our representative models or belief systems that serve as the maps for the known ("reality") becomes empty (sunya). Everything becomes CIT (pure consciousness) and SAT (pure experience) whose quality is of the nature of ananda -- SAT-CIT-ANANDA.
Making the Change: Being the Change: The Great Shift: Parinama
III. 9. vyutthana-nirodha-samskarayor abhibhava-pradurbhavau nirodha-ksana-citta-anvayo nirodha-parinamah
Nirodha parinama occurs when the stillness (nirodha) of the thoughts that ride the waves of coming and going cancel each other out in a synchronized instant of time and space that itself destroys the appearance of sequential thought waves entirely as well as any further seeds.
vyutthana: outward emerging energy (centrifugal). The force toward externalization
nirodha: cessation, to annul, cancel. or dissolve.
samskarayor: referring to past psychic or biopsychic imprints/impressions. Samskarayor is plural (more than one)
abhibhava: overpowering in the direction of whence it came. Disappearing, emanating. submergence
pradurbhava: emergence; to appear. manifested appearance: an emanation becoming visible or audible, manifestation.
ksana: instant, moment.
citta: the mindfield
anvayo: Connection; following in succession; a conjunction from one thing to the next; A pervasive association or continuum.
parinama: transformational process where afflictive samskaras are transformed into positive imprints.
Commentary: Now begins the discourse on the three Parinamas (transformative practices) that of nirodha-parinama, samadhi parinama, and ekagrata-parinama. The parinamas condition/transform the samskaras (old imprints capable of being triggered from latent tendencies to kleshas (negative emotions) or vasana (bad habits). Through observation on how "change" and transformation works, the yogi learns how to shift one's experience into nirodha-parinama. When all the samskaras are nullified, then nirbija samadhi (samadhi without seed) is realized and there is no longer any return to dualistic striving/samsaric existence. This is also the subject of Pada IV.
Thought waves (citta-vrtti) the observation of the manifestations (pradurbhava) of the emerging (vyutthana) and submerging (abhibhava) thoughts alongside the apparent subsequent arising and disappearance of phenomena, the observer understands their connection (anvayo) as waves from the great ocean of wholeness and thus synchronizes them at the moment (ksana) where they cancel each other out -- where they reside in stillness as a still wave (nirodha). Patanjali puts to rest the dual nature of outward rising thoughts (external) and inward moving thoughts (the interiorization process) as a sublime synchronization where each one perfectly cancels out the other.
Here Patanjali brings up the powerful practice of nirodha parinama -- the parinama (transformation) that leads to cessation of the citta-vrtti. Through mastering nirodha-parinama one can instantaneously annul the outflowing of the mind waves (vyutthana) with their arising, as two waves cancel each other out in zero point stillness. Nirodha parinama is a technique that stills the mind that is normally applied in meditation. It occurs when the samskaras (mental imprints) which trigger the mind's outflowing distractive tendency (vyutthana) are blocked and cease (nirodha). Simultaneously this supercedes and overpowers the further arising, cessations, and permutations (abhibhava-pradhurbhavau) putting an end to any further successive associative changes of the wandering monkey mind (nirodha-ksana-citta-anvayo).
In this one sutra Patanjali uses the word, nirodha (cessation), three times. The movements (parinama) of consciousness (citta-anvaya) -- the monkey mind -- cease (nirodha). Changes in state (parinama) which are created by past programmed imbedded psychic impressions and latent tendencies (samskarayor) cease (nirodha) at the same moment (ksana) that the outward arising energy of consciousness (vyutthana) cease (nirodha). Thus when one sits in meditation one may allow for the still moment (ksana) wherein the arising thought wave and the receding thought wave cancel each other out (as in an absolutely still wave). This is truly being present allowing for sacred presence). That could be termed the application of nirodha-parinama (where the transformations of the citta are stilled (nirodha) which in turn create the opposite wave of the samskaras (conditioned impressions, negative programming, and tendencies) destroying/deprogramming them over time. See III.18 following for more on samskaras. Followed back to the seed origin (samskara) of the movement of the mind (citta-anvayo) the emergence (vyutthana) of new thoughts cease (nirodha) by removing the root cause (the samskara). Nirodha parinama is a transformational practice that can be applied to eradicate samskaras.
In the synchronized moment (ksana) where the outward (vyutthana) and inward moving waves are stilled (nirodha) -- where the ebb and tide of the citta-vrtti cease -- at that magical moment nirodha parinama is applied, by each ebb and tide canceling out the other in perfectly finessed synchronicity. The mind is no longer overwhelmed (abhibhava) by the uneven arising and going of thought waves. Rather the annulling wave that was created out of the arising and disappearing waves are utilized to overpower (abhibhava) in turn the primary psychic impression (samskara) which had been previously operating thus it is used to overwhelm and annul the samskara itself, producing a positive samskara of stillness in beauty. No new emanations arise or cease, ebb and recede, and even the underlying negative samskaras are annulled and transformed. One is moved into stillness through stillness, by stilling nirodha parinama (the transformation of stillness).
Thus meditation is a two way street i.e., the pre-existing samskaras create the oscillations and permutations (parinama) of consciousness (citta=anvayo) which create the waves (citta-vrtti) in meditation, but through the application of nirodha parinama the wave process itself is stilled and the underlying samskara become annihilated (nirodha). As a result an impression (samskara) of stillness (nirodha) is created. This requires refined subtle sensitivity and finesse that comes from practice. This is what is meant by the application of nirodha parinama. Here ordinary karmic mentation ceases and the profound great silence and stillness can arise.
Nirodah parinama (the first transformative technique to be suggested) is itself first learned to be applied in meditation, but one eventually learns how to apply it at any time. First we learn how to "be present", through nirodha parinama. When one's mind is quiet we are able to hear the more subtle sounds. We apply this increased awareness back into our own mental process. This inner stillness and emptiness hence creates the foundation for increased awareness and thus prepares us for the applications of the next two following parinamas (samadhi parinama and ekgrata parinama) in order to be filled with the source of consciousness itself -- in sacred presence.
When the citta-vrtti are stilled the heart is open: a shift occurs. An open Heartmind allows love and wisdom to be expressed spontaneously as one acts as an open channel for infinite Light and Love.
III. 10. tasya prasanta-vahita samskarat
Tasya (through the application of nirodha parinama) as the negative samskaras become subdued and eliminated, a peaceful tranquil stillness appears as the afflictive samskaras are transformed into such positive imprints.
Tasya: Of this (referring to nirodha-parinama).
Prasanta: A pacified and still quiescence
Vahita: endeavor, application, a force brought to bear.
Commentary: Of which (tasya) from the previous practice of nirodha parinama, the samskaras which cause the emergence of and submergence of manifestations are stilled and cease (nirodha). Nirodha-parinama not only causes a profound stillness in the mind field eliminating the negative samskaras, but this stillness creates a positive impression/samskara. This stillness produces a beneficial imprint (samskara) which was realized through the sustained implementation and mastery of nirodha parinama. Thus a positive imprint (samskara) of calmness, evenness, balance, and continuity flows forth effortlessly (prasanta vahita).
At first in meditation, when thoughts appear (as the result of past samskaras) the beginner will get lost in them and the ordinary dualistic mind will wander in agitation. These imprints must be annulled -- their disturbing thoughts cease. Normally by continued observation and the application of awareness in meditation, the average meditator will awaken to an awareness that their attention has drifted (viveka). Then at that point they go back to bearing witness, watching and pure abiding again -- cultivating purusha consciousness, until the mind usually wanders again upon another object of thought. Such is the common plight of the beginning meditator, but such is not to be his/her fate. After some practice, the meditator will begin to catch a thought at the beginning of the thought process (vrtti) and then let it go (vairagya) and cease (nirodha).
this process of stilling the mind can be challenging to a beginner. First maybe after a paragraph or two goes by, then after a sentence, then after a word. then before the first word, then even before the impetus of a thought -- such thoughts cease. In other words after some practice (sadhana) proficiency occurs. Then the subtle tendency of the ordinary discursive thinking process (cit-vrtti) itself is eliminated in nirodha parinama. Abiding in this stillness/cessation in itself creates a positive imprint. See III.18 below for more on samyama on samskaras.
After much sensitivity and subtle awareness is arrived at through a consistent practice, this awareness is intensified as finesse, Then the nirodha parinama is applied at the perfect instant after a sublime balance has been achieved. Like the oscillations of two finely tuned piezo electric crystals as oscillators the waves intersect like a laser bean dissolving the root of the citta-vrtti at its seed source. As perfection dawns nirodha-parinama becomes easy, effortless and more spontaneous eventually becoming instant and natural. Nirodha is not a restraint, repression, or restriction, but a moving into stillness -- a dissolution or rather a resolution.that comes from a coherence --a superimposition of two waves superimposed upon each other in such a way that it not only cancels out negative effects but in "zero point" extracts the samskaric seed itself.
This sutra thus explicitly attests to its application as such -- to be applied instantaneously with no effort, not as a restraint but as a method of moving into balance, harmony, resolution, and beauty naturally and all at once (instantaneously). No energy is thus wasted or dissipated in ceaseless wandering thoughts, but rather the energy is freed to uplift us, creating a feeling of completeness and tranquility (prasanta). This accomplishment is called nirodha parinama which brings success (jaya).Not only does the citta-vrtti calm down , but the eventually samskara is not only annulled, but even better it is transformed, being replaced now by the positive imprint (samskara) left by peaceful abiding (prasanta-vahita).
So here again a transcognitive shift occurs thus allowing peace and love to be expressed and come into being.
III. 11. sarva-arthata-ekagratayoh ksaya-udayau cittasya samadhi-parinamah
Samadhi-parinamah is the transformative application where the appearances in the mindfield (cittasya) of objectified reality (sarva-arthata) are taken as a whole and redirected toward and placed into the one-pointed field which is concentrated on samadhi as non-dual integration/union where one is onepointedly aware of the integrative state, thus destroying (ksaya-udayau) the appearance of phenomenal reality (sarva-arthata).
cittasya: mindfield; causal flow of mind
sarva: all
arthata: objects
ekagratayoh: one-pointedness
ksaya: destruction, annihilation, loss, diminution, dwindling
udayau: arisen, visible; apparent; having come into awareness
Commentary: Here again the apparent ebb and tide of the mind field are destroyed by onepointedly bringing out what appears as phenomena into the resting place of the samadhi house. After some proficiency in resting in samadhi for longer periods of time (onepointedly) then the ebb and flows are destroyed simply by remembering to abide in emptiness (swarupa-sunyam). Such is the positive impression samadhi makes on the accomplished biopsychic organism.
Samadhi parinama is a transformative tool when unevenness in the causal flow of mind is redirected from a focus on subject/object dualistic phenomena and taken at once and placed in the transformative field of samadhi (NOW awareness). This is like stepping under a waterfall of liquid light and love. First of course one needs to know how to get to the waterfall. That is where dhyana (meditation practice leads us as we get increasingly longer glimpses and experiences of samadhi). Then we learn what that feels like (making a positive impression) and then we can effectively place it. In a realized state this appears immediately (all at once) when all phenomena are experienced as manifestations from the causal flow of mind -- as the ongoing flow of the only Reality 00 the Great Integrity where all bias and coloring has become destroyed.
At first nirodha-parinama can be applied toward eradicating the arising (ksaya-udayau) thought tendencies of the mindfield (cittasya) with its habitual tendency toward objectification of I-it duality (sarva-arthata fixation tendencies). In practice one sits and places the mind in samadhi as continuously as possible. This assumes that one has gained some familiarity with samadhi via the previous practices.
Samadhi parinama is then applied through the gradual settling out and eventual calming/stilling of the rising and receding waves of mental distractions where the dualistic forces of alienation, extraction, or separation causing the milieu of objectiveness (sarvarthata) ceases altogether, so that one becomes one pointed in the source of consciousness and bliss (sat chit ananda) abiding in samadhi. Here consciousness (citta) is no longer enslaved serving separate objects. The practitioner abides in continuous objectless formless awareness which is afforded by the transpersonal non-dual integrative state of swarupa-sunya -- samadhi with universal integrity. This is the change of state (parinama) which when applied brings forth this samadhi. See Sutra III.53-55.
Sarva-arthata (the tendency of the mind to objectify a separate I/it referent reality) is destroyed (ksayah) through the technique of directing the mindfield (cittasya) one pointedly (ekagratayoh) as samadhi parinama. Understanding samadhi as swarupa-sunyam (empty self) will greatly help break down any barriers that might occur. Eventually through proficient practice. the illusory apparent bondage to samsaric existence is thus destroyed as well. As we become more continuously aware that we can move our awareness into Infinite Mind -- the Great Integrity and abide there as home, thus we bring that awareness with us wherever we go -- in All Our Relations. Samadhi parinama destroys the dualistic tendency to objectify (sarva-arthata). Samadhi parinama when implemented consistently over a period of time -- with practice, creates a positive imprint on the mindstuff (citta) acting as a positive samskara that transforms old dualistic tendencies and samskaras, into positive non=dualistic tendencies, eventually paving the way to non-dual integration in nirbija samadhi. See Samadhi Pada Sutra I.50.
Here we shift into the hologram and rest HERE.
III. 12 tatah punah santa-uditau tulya-pratyayau cittasyai-ekagrata-parinamah
In this way (tatah) again (punah) by balancing out (in equipose or canceling out the opposites) of the energy of the arising distracting centrifugal thoughts (udita) with the energy of the subsiding (santa) centripetal thoughts, a stilling and balancing wave transforms and remediates (parinama) the apparently discrete separate objects which form the contents of the ordinary dualistic mind (pratyaya) into a one-pointed unification/integration (ekgrata) consciousness (cittasya).
tatah: hence; in this way; thus.
tulya: similar
santa: peaceful, quiet, calm, still.
punah: again; repeated
uditau: arisen; visible; apparent; having come into awareness.
pratiyayau: The contents of the mind
ekgrata: one-pointed focus
cittsya: mindfield: the causal flow of mind
Commentary: The parinamas are transformative practices which we refine through practice until they become spontaneous (Sahaj). They become manifest as the ahh in life, the Ohh, the moments of insight and beauty, the juice and whoosh or SHIFT where we become transformed into the realm pregnant with stillness, wonder, and delight.
Patanjali rarely repeats himself, but here he uses the word, punah, which means again. At first glance he seems to be apparently restating nirodha-parinama but here he uses the term ekgrata in its connection whereby in III.9 he did not use the word, ekgrata. Hence Patanjali brings up the powerful practice that achieves ekgrata parinama as a combination/integration of nirodha parinama and samadhi-parinama as accomplishing the same effect.
As before one is no longer conditioned by arising and receding thoughts or phenomena but rather all is experienced as waves coming from the big ocean of Boundless Mind -- as manifestations from the causal flow of mind as it occurs in sacred presence -- the profound moment of Nowness. In ekgrata parinama one rests in the synergistic balance which cancels out dualistic tendencies and thus is embraced in the non-dual harmony. Here one learns to integrate connection and continuity in ALL OUR RELATIONS as the manifestation of the Great Integrity.That bears repeating. Everything in reality becomes that Great Integrity -- everything stems from it and everything leads us back to it, in fact we never left it, but rather only ignored or had not recognized it consciously (in avidya).
Once ekgrata parinama is accomplished as the fruition of nirodha and samadhi parinama, as such it is the end of parinama (dualistic change) itself, as no other transformations are needed. HERE all phenomena is known as temporal, flowing like a river, but at the same time smiling back to self as self. Ekgrata occurs through the applied unified intent toward and as an inherent result of our authentic self nature -- our true transpersonal non-dual nature (swarupa-sunyam). It is like implementing an instant reminder or an instantaneous wake up call that transforms all opposites -- all dualistic and polar thought process and imbalances cease. Here there is nothing more to transform, because dualism itself has become transformed in the success (jaya) of ekgrata parinama. The citta-vrtti has become stilled (nirodha).
The sequential arising and falling of linear thinking has been quelled. One enters into the ability to recognize and experience things as they are devoid of any subject/object duality, and thus removing the last most subtle barriers between purusa and true-self (in sattva). Through this dissolution of separation or rather their synchronized resolution, one merges the observer with the object and the process of observation (awareness) as one integral process of NOW awareness as-it-is -- as an integral part of the wave and as such with the Great Ocean of Integrity. More than connected to this ocean, one become one with it. This is not a limited samyoga (conjunction) of the small self with isolated objects, but rather the conjunction of swarupa-sunyam in samadhi -- total integration. Thus from this unbiased place the universal timeless unbiased true nature of any phenomena is revealed.
III. 13. etena bhuta-indriyesu dharma-laksana-avastha-parinama vyakhyatah
By experiencing that self radiant wonder (etena) the causative laws (dharma) that underlie the processes of transformation (parinama) are revealed (vyakhyatah) even by the (elements) bhuta perceived by the sense organs (indriyesu) which serve as evidence revealing the essential true nature (dharma) of all creation as part and parcel of the Great Integrity as-it-is. The contact with the elements (bhuta-indriyesu) disclose the transformational sequences of events as indicators (laksana) pointing back to the Great Integrity (which is the primordial cause of all). More so these elements (bhuta) are then revealed as open doorways of the whologram rather than being understood as mere changes in state (avastha) emanating from the illusi