1 samādhipādaḥ
The sūtra-s of Patañjali are represented in four chapters. The first chapter is called Samādhipādaḥ (the chapter on samādhi). This chapter defines Yoga and its characteristics. It further discusses the problems encountered in reaching the state of Yoga and how these problems can be handled.
01
atha yogānuśāsanam ॥ 1 ॥
The first sūtra introduces the subject matter, as the oral tradition requires. In the convention of ancient Sanskrit literature, the first word, atha, carries the connotation of a prayer, both for an auspicious beginning and a successful conclusion to the work which follows.
Here beings the authoritative instruction on Yoga
Patañjali indicates that, while the subject matter is of ancient origin and he is not the source, he has studied and practiced it to an appropriate depth under his own teacher and is now competent to share his understanding with his disciples. His style will be in a manner suitable for them to transmit his knowledge in turn to their disciples through traditional oral methods.
02
yogaścittavṛttinirodhaḥ ॥ 2 ॥
What is Yoga? It is a word that has many interpretations and connotations. Patañjali defines his understanding of the word.
Yoga is the ability to direct the mind exclusively towards an object and sustain focus in that direction without any distractions.
The object can be a concrete one, either external to ourselves or part of ourselves. It can be an area of interest, a concept or something beyond the level of the senses, such as God.
03
tadā draṣṭuḥ svarūpe’vasthānam ॥ 3 ॥
Then, the ability to understand the object fully and correctly is apparent.
In the state of Yoga, the different preconceptions and products of the imagination that can prevent or distort understanding are controlled, reduced or eliminated. The tendency to be closed to fresh comprehension or the inability to comprehend are overcome.
04
vṛttisārupyamitaratra ॥ 4 ॥
In the absence of the state of mind called Yoga
The ability to understand the object is simply replaced by the mind’s conception of that object or by a total lack of comprehension.
A disturbed mind can rarely focus on a single direction. If it ever does, comprehension of the object will be faulty.
05
vṛttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ ॥ 5 ॥
What is the mind? Patañjali defines the mind as a composite of the activities that occupy it. It cannot be perceived expect in terms of these activities.
There are five activities of the mind. Each of these can be beneficial and each can cause problems.
Whether these activities are beneficial or will create problems cannot be seen immediately. Time alone will confirm their effects.
06
pramāṇaviparyayavikalpanidrāsmṛtaya ॥ 6 ॥
The five activities are comprehension, misapprehension, imagination, deep sleep and memory.
Each mental activity has its own characteristics and although not always apparent, these can be individually recognised. Their dominance and effects on our behaviour and attitudes combine to make up our personalities.
07
pratyakṣānumānāgamāḥ pramāṇāni ॥ 7 ॥
The activities are defined individually.
Comprehension is based on direct observation of the object, inference and reference to reliable authorities.
The mind can register an object directly through the senses. When the information is available is inadequate or incomplete, for sensual perception, other faculties such as logic and memory may enable a more complete comprehension of the object to be inferred. When no direct comprehension is possible, reference to reliable authorities, such as written texts or a trusted individual, can enable comprehension indirectly.
Thus do we understand places, people or concepts outside our direct experiences. Comprehension in the state of Yoga, is different from comprehension at other times. It is closer to the true nature of the object.
08
viparyayo mithyājñānamatadrūpapratiṣṭham ॥ 8 ॥
Misapprehension is that comprehension which is taken to be correct until more favourable conditions reveal the actual nature of the object.
This is considered to be the most frequent activity of the mind. Misapprehension may occur through faulty observation or the misinterpretation of what is seen. It is caused due to our inability to understand in depth what we see, often as a result of past experiences and conditioning. The error may be recognised later or never at all. The aim of Yoga practice is to recognise and control the causes of misapprehension (Patañjali explores this in Chapter Two)
09
śabdajñānānupātī vastuśūnyo vikalpaḥ ॥ 9 ॥
Imagination is the comprehension of an object based only on words and expressions, even though the object is absent.
Imagination happens in the absence of any direct perception. Reference to the meaning, connotations or implications of descriptive words guides imagination towards comprehension. It may be further helped if the words are used poetically or oratorically. It can also arise through other means such as dreams, feelings and emotions. Past experiences, stored as memory, often contribute to this mental activity.
10
abhāvaprayayālambanā vṛttirnidrā ॥ 10 ॥
Deep sleep is when the mind is overcome with heaviness and no other activities are present.
Sleep is a common activity for the mind and there is a certain time for it. But the heaviness can also occur due to boredom or exhaustion, resulting in sleep. Sleep is a regular condition for all living beings.
11
anubhūtaviṣayāsaṁpramoṣaḥ smṛtiḥ ॥ 11 ॥
Memory is the mental retention of a conscious experience.
All conscious experiences leave an impression on the individual and are stored as memory. It is not possible to tell if a memory is true, false, incomplete or imaginary. All and each of these activities of the mind confirm the existence of the mind. They are interrelated and complex, so that each one, except perhaps sleep, should be considered as a matrix or genus of activity rather than a distinct entity with exclusive and limited characteristics. Each can, at different times and in different circumstances, be both beneficial and harmful. Their effects may be direct and immediate or they may be indirect as a later consequence of their manifestation.
12
abhyāsavairāgyābhyāṁ tannirodhaḥ ॥ 12 ॥
How do we arrive at the state of Yoga? What should we do and what should we not do?
The mind can reach the state of Yoga through practice and detachment.
13
tatra sthitau yatnā’bhyāsaḥ ॥ 13 ॥
What are the essential features of this practice and detachment? Even though the techniques involved are not specified here, the following two sūtra-s indicate their qualities.
Practice is basically the correct effort required to move towards, reach and maintain the state of Yoga (See I-2)
The practices chosen must be learned correctly from and guided by a competent teacher who understands the personal and social traits of the student. If the appropriate practice for a particular student is not provided and followed, there can be little hope of achieving success.
14
sa tu dīrghakālanairantaryasatkārāsevito dṛḍhabhūmiḥ ॥ 14 ॥
It is only when the correct practice is followed for a long time, without interruptions, and with a positive attitude and eagerness, that it can succeed.
There will always be a tendency to start practice with enthusiasm and energy, and a desire for immediate results. But, the continuing pressures of everyday life and the enormous resistance of the mind encourages us to succumb to human weaknesses. All this is understandable. We all have these tendencies. The sūtra emphasises the need to approach practice soberly with a positive, self disciplined attitude and with a long term view towards eventual success.
15
dṛṣṭānuśravikaviṣayavitṛṣṇasya vaśīkārasaṁjñā vairāgyam ॥ 15 ॥
As we develop our practice along the correct lines, we find that our ability to discipline ourselves and reject intrusive influences grows. Eventually we may reach a state of detachment when
At the highest level there is an absence of any cravings, either for the fulfilment of the senses or for extraordinary experiences.
Practice gives benefits such as physical strength, dexterity, heightened awareness and sensitivity. There may also be the temptation to use our new skills to prove our higher state. But, these are incidental benefits and diversionary temptations, and if we place too much importance on them, we are in danger of losing sight of the path to the state of Yoga.
16
tatparaṁ puruṣakhyāterguṇavetṛṣṇyam ॥ 16 ॥
Further,
When an individual has achieved complete understanding of his true self, he will no longer be disturbed by the distracting influences within and around him.
Detachment develops with self understanding. The inevitable desires for diversion cannot be suppressed, for if they are, they will surely surface again later.
17
vitarkavicārānandāsmitārūpānugamātsaṁprajñātaḥ ॥ 17 ॥
Then the object is gradually understood in totality. At first this understanding is at a more superficial level. In time, comprehension becomes deeper. And finally it is total. There is pure joy in reaching such a depth of understanding. For then, individual is so much in unity with the object that he is oblivious to his surroundings.
Such a level of perception of the nature of the object is only possible in the state of Yoga. Frequently we are able to understand the superficial and more obvious elements. But comprehension is incomplete until we have achieved perception at the deepest level without any errors.
18
virāmapratyayābhyāsapūrvaḥ saṁskāraśeṣo’nyaḥ ॥ 18 ॥
When the mind rises to the state of Yoga and remains so
The usual mental disturbances are absent. However, memories of the past continue.
Then, perception is immediate, not gradual. The memories remain to help us live in the day to day world, but do not create distractions.
19
bhavaprayayo videhaprakṛtilayānām ॥ 19 ॥
Inevitably, because of the many millions who share the world with us,
There will be some who are born in a state of Yoga. They need not practice or discipline themselves.
But, these are rare persons who cannot and should not be emulated. Indeed, some may succumb to worldly influences and lose their superior qualities.
20
śraddhāvīryasmṛtisamādhiprajñāpūrvaka itareṣām ॥ 20 ॥
But, what about the rest of us? Is there really a chance of achieving this state of Yoga?
Through faith, which will give sufficient energy to achieve success against all odds, direction will be maintained. The realisation of the goal of Yoga is a matter of time.
The goal is the ability to direct the mind towards an object without any distraction, resulting in time, in a clear and correct understanding of that object.
Faith is the unshakeable conviction that we can arrive at a goal. We must not be complacent about success or discouraged by failure. We must work hard and steadily inspite of all distractions, whether good or bad.
21
tīvrasaṁvegānāmāsannaḥ ॥ 21 ॥
The more intense the faith and effort, the closer the goal.
22
mṛdumadhyādhimātratvāttato’pi viśeṣaḥ ॥ 22 ॥
Do we and can we all have the same degree of faith?
Inevitably, the depth of faith varies with different individuals and at different times with the same individual. The results will reflect these variations.
Such variations are a part of the human psyche. They are a product of the individual’s cultural background and capabilities.
23
īśvarapraṇidhānādvā ॥ 23 ॥
Patañjali recognises that attempts to bring the mind to the state of Yoga are fraught with obstacles which vary in potency. But, for those who have either an inborn faith in God or are able to develop it over the years,
Offering regular prayers to God with a feeling of submission to His power, surely enables that state of Yoga to be achieved.
In the following sūtra-s, Patañjali gives his definition of God.
24
kleśakarmavipākāśayairaparāmṛṣṭaḥ puruṣaviśeṣa īśvaraḥ ॥ 24 ॥
God is the Supreme Being whose actions are never based on misapprehension.
25
tatra niratiśayaṁ sarvajñabījam ॥ 25 ॥
How can God be so extraordinary?
He knows everything there is to be known.
His comprehension is beyond any human comparisons.
26
pūrveṣāmapi guruḥ kālenānavacchedāt ॥ 26 ॥
Is God, according to Patañjali, timebound or timeless?
God is eternal. In fact, He is the ultimate Teacher. He is the Source of guidance for all teachers, past, present and future.
27
tasya vācakaḥ praṇavaḥ ॥ 27 ॥
How should we refer to God? How should we address him?
In the way most appropriate to the qualities of God.
In different cultures and different religions, different words are used to describe God and His qualities. It is more important that we refer to God with greatest respect and without any conflicts. In this, a teacher can be of tremendous help.
28
tajjapastadarthabhāvanam ॥ 28 ॥
How do we relate to God?
In order to relate to God, it is necessary to regularly address Him properly and reflect on His qualities.
Patañjali suggests that it is necessary to reflect constantly on the qualities of God. This might be aided by the repeated recitation of His name along with prayer and contemplation. But mechanical repetition and prayer are worthless. This must be accompanied by conscious thought and consideration, and done with profound respect.
29
tataḥ pratyaktcetanādhigamo’pyantarāyābhāvaśca ॥ 29 ॥
For those who have faith in God, such reflections will inevitably be beneficial.
The individual will in time perceive his true nature. He will not be disturbed by any interruptions that may arise in his journey to the state of Yoga.
30
vyādhistyānasaṁśayapramādālasyāviratibhrāntidarśanālabdhabhūmikatvānavasthitatvāni citavikṣepāste’ntarāyāḥ ॥ 30 ॥
What, if any, are the interruptions?
There are nine types of interruptions to developing mental clarity. These are illness, mental stagnation, doubt, lack of foresight, fatigue, over indulgence, illusions about one’s true state of mind, lack of perseverance and regression. These factors are obstacles to mental clarity because they create disturbances and encourage distractions.
The more vulnerable we are to these interruptions, the more difficult it is to reach a state of Yoga.
31
duḥkhadaurmanasyāṅgamejayatvaśvāsapraśvāsā vikṣepasahabhuvaḥ ॥ 31 ॥
Can we tell when these interruptions are having an effect and taking root?
All these interruptions produce one ore more of the following symptoms – mental discomfort, negative thinking, inability to be at ease in different body postures and difficulty in controlling one’s breath.
Any of these symptoms, can have further consequences. The following eight sūtra-s give some suggestions for controlling these interruptions and their symptoms. These suggestions are useful both for those with great faith in God and for atheists.
32
tatpratiṣedhārthamekatattvābhyāsaḥ ॥ 32 ॥
If one can select an appropriate means to steady the mind and practice this, whatever the provocations, the interruptions cannot take root.
33
maitrīkaruṇāmuditopekṣāṇāṁ sukhaduḥkhapuṇyāpuṇyaviṣayāṇāṁ bhāvanātaścitaprasādanam ॥ 33 ॥
In daily life, we see around us people who are happier than we are and people who are less happy. Some may be doing things worthy of praise and others may be causing problems. Whatever be our usual attitudes towards such people and their actions, if we can be happy for those who are happier than ourselves, compassionate towards those who are not as happy, pleased with those whose activities are praiseworthy and remain undisturbed by the error of others, our minds will be very tranquil.
34
pracchardanavidhāraṇābhyāṁ vā prāṇasya ॥ 34 ॥
When we find interruptions or the symptoms of interruptions
The practice of breathing exercises involving extending exhalation might be helpful.
These breathing techniques, however, must be correctly taught and guided.
35
viṣayavatī vā pravṛttirutpannā manasaḥ sthitinibandhanī ॥ 35 ॥
The role of senses, such as sight and hearing, in providing information to the mind is significant. These senses are the doors of perception and we are often their slaves. But, can we not examine what is even more powerful in us than our senses? Can we not make them sharper and at our disposal?
By regular enquiry into the role of the senses we can reduce mental distortions.
36
viśokā vā jyotiṣmatī ॥ 36 ॥
One of the great mysteries of life is life itself.
When we enquire into what life is and what keeps us alive, we may find some solace for our mental distractions.
Consideration of things greater than our individual selves helps us put ourselves in perspective.
37
vītarāgaviṣayaṁ vā cittam ॥ 37 ॥
When we are confronted with problems, the counsel of someone who has mastered similar problems can be of great help.
Such counsel can come directly from a living person or from the study of someone alive or dead.
38
svapnanidrājñānālambanaṁ vā ॥ 38 ॥
When we believe we know a lot, we may become arrogant. The consequences can be disturbing. In fact, even the most ordinary, everyday occurrences are not always clear to us.
Enquiry into dreams and sleep and our experiences during or around these states can help to clarify some of our problems.
How refreshing it is after a good night’s sleep! How disturbing a bad dream can be!
39
yathābhimatadhyānādvā ॥ 39 ॥
Any enquiry of interest can calm the mind.
Sometimes, the most simple objects of enquiry, such as the first cry of an infant, can help relieve mental disturbances. Sometimes complex enquiries should not replace the main goal, which remains to change our state of mind gradually from distraction to direction.
40
paramāṇuparamamahattvānto’sya vaśīkāraḥ ॥ 40 ॥
What are the consequences of developing this state of Yoga?
When one reaches this state, nothing is beyond comprehension. The mind can follow and help in the understanding of the simple and the complex, the infinite and the infinitesimal, the perceptible and the imperceptible.
The actual process of this comprehension is explained below.
41
kṣīṇavṛtterabhijātasyeva maṇergrahītṛgrahaṇagrāhyeṣu tatsthatadañjanatā samāpattiḥ ॥ 41 ॥
When the mind is free from distraction, it is possible for all the mental processes to be involved in the object of enquiry. As one remains in this state, gradually one becomes totally immersed in the object. The min, then like a flawless diamond, reflects only the features of the object and nothing else.
In the beginning all mental activities, except sleep, are involved in the comprehension of an object. But, gradually, only those needed for correct, flawless comprehension remain.
42
tatra śabdārthajñānavikalpaiḥ saṁkīrṇā savitarkā samāpattiḥ ॥ 42 ॥
However, this does not happen spontaneously. It is gradual.
Initially, because of our past experience and ideas, our understanding of the object is distorted. Everything that has been heard, read or felt may interfere with our perception.
Some of these influences may have no validity. Others may now be redundant.
43
smṛtipariśuddhau svarūpaśūnyevārthamātranirbhāsā nirvitarkā ॥ 43 ॥
When the direction of the mind towards the object is sustained, the ideas and memories of the past gradually recede. The mind becomes crystal clear and is in union with the object. At this moment there is no feeling of oneself. This is pure perception.
44
etayaiva savicārā nirvicārā ca sūkṣmaviṣayā vyākhyātā ॥ 44 ॥
But, this phenomenon is not limited in scope.
This process is possible with any type of object, at any level of perception, whether superficial and general, or profound and specific.
45
sūkṣmaviṣayatvaṁ cāliṅgaparyavasānam ॥ 45 ॥
Except that the mind cannot comprehend the very source of perception within us, its objects can be unlimited.
46
tā eva sabījaḥ samādhiḥ ॥ 46 ॥
Can the mind arrive at a state of Yoga unilaterally?
All these processes of directing the mind involve an object of enquiry.
They also involve preparation, gradual progression and sustained interest. For, without this interest, there will be distraction. Without preparation, there can be no foundation. And without gradual progression, the human system may react and rebel.
47
nirvicāravaiśāradye’dhyātmaprasādaḥ ॥ 47 ॥
What are the consequences of achieving this ability to direct the mind?
Then the individual begins to truly know himself.
As the correct comprehension of the object begins to enrich us, we also begin to understand out very selves.
48
ṛtaṁbharā tatra prajñā ॥ 48 ॥
Then, what one sees and shares with others is free from error.
49
śrutānumānaprajñābhyāmanyaviṣayā viśeṣārthatvāt ॥ 49 ॥
His knowledge is no longer based on memory or inference. It is spontaneous, direct and at a level and intensity that is beyond the ordinary.
In such circumstances, the mind reflects the object of our enquiry simply, like a clear and perfect mirror.
50
tajjaḥ saṁskāro’nyasaṁskārapratibandhī ॥ 50 ॥
As this newly acquired quality of the mind strengthens gradually, it dominates other mental tendencies which are based on misapprehensions.
51
tasyāpi nirodhe sarvanirodhānnirbījaḥ samādhiḥ ॥ 51 ॥
Finally, if ever,
The mind reaches a state when it has no impressions of any sort. It is open, clear and simply transparent.
Such comprehension is not sought. It comes inevitably and nothing can stop it.
This is the highest state of Yoga, but it cannot be described in words. Only those who have reached this state can comprehend its nature.
2 sādhanapādaḥ
The second chapter is called Sādhanapādaḥ. Its describes the qualities necessary to change the mind effectively and gradually from a state of distraction to one of attention, why these qualities are important and what their practice entails.
01
tapaḥsvādhyāyeśvarapraṇidhānāni kriyāyogaḥ ॥ 1 ॥
The practice of Yoga must reduce both physical and mental impurities. It must develop our capacity for self examination and help us to understand that in the final analysis, we are not the masters of everything we do.
If the practice of Yoga does not help us remove the symptoms and causes of our physical and mental problems, it cannot lead us on to discovering our inner selves and therefore does not facilitate our understanding of the nature and quality of actions. In such circumstances, the practices will be of doubtful validity. The more we refine ourselves through Yoga the more we realise that all our actions need to be re-examined systematically and that we must not take the fruits of our actions for granted.
02
samādhibhāvanārthaḥ kleśatanūkaraṇārthaśca ॥ 2 ॥
Then, such practices will be certain to remove the obstacles to clear perception.
We are all inherently capable of clear perception. But, something or the other frequently seems to come in the way. What are these obstacles?
03
avidyāsmitārāgadveṣābhiniveśāḥ kleśāḥ ॥ 3 ॥
The obstacles are misapprehension, false identity, excessive attachments, unreasonable dislikes and insecurity.
04
avidyā kṣetramuttareṣāṁ prasuptatanuvicchinnodārāṇām ॥ 4 ॥
The following sūtra explains the interrelationships between the above obstacles.
Misapprehension is the source of all the other obstacle. They need not appear simultaneously and their impacts vary. Sometimes they are obscure and barely visible. At other times they are exposed and dominant.
It is only when they are completely exposed, that the effects of these obstacles are evident to other people, although not necessarily to the individual concerned.
05
anityāśuciduḥkhānātmasu nityaśucisukhātmakhyātiravidyā ॥ 5 ॥
The following sūtra-s describe the five obstacles listed above -
Misapprehension leads to errors in comprehension of the character, origin and effects of the objects perceived.
What at one time may appear to be beneficial may turn out to be a problem at a later stage. What we seek as a source of pleasure may turn out to have the opposite effect. Fool’s gold is assumed to be gold. Things that must change, like the beauty of youth, may be considered everlasting. What might be considered as the most important learning, may, in time, prove useless.
06
dṛgdarśanaśaktyorekātmatevāsmitā ॥ 6 ॥
False identity results when we regard mental activity as the very source of perception.
Mental attitudes and activities change. They modify themselves according to influences such as moods, habits and surroundings. Yet, somehow we often assume that they are constant, unchanging sources of perception. See II-20.
07
sukhānuśayī rāgaḥ ॥ 7 ॥
Excessive attachment is based on the assumption that it will contribute to everlasting happiness.
When an object satisfied a desire, it provides a moment of happiness. Hence the possession of objects can become very important, even indispensable whatever the cost. The result may be future unhappiness and the loss of some essentials of life.
08
duḥkhānuśayī dveṣaḥ ॥ 8 ॥
Unreasonable dislikes are usually the result of painful experiences in the past, connected with particular objects and situations.
These dislikes continue to persist even after the circumstances that caused the unpleasant experiences have changed or disappeared.
09
svarasavāhī viduṣo’pi tathā rūḍho’bhiniveśaḥ ॥ 9 ॥
Insecurity is the inborn feeling of anxiety about what is to come. It affects both the ignorant and the wise.
This syndrome may have a reasonable base in the past experiences. It may be completely irrational. It does not disappear even when we know that death is imminent. It is, perhaps the most difficult obstacle to overcome.
10
te pratiprasavaheyāḥ sūkṣmāḥ ॥ 10 ॥
Having described the obstacles that prevent clear perception, Patañjali indicated what the attitude of one who is keen on overcoming them should be.
When the obstacles do not seem to be present, it is important to be vigilant.
A temporary state of clarity should not be confused with a permanent state. To assume then, that everything will be free from now on, can be fraught with danger. It is now even more important to be careful. The fall from clarity to confusion is more disturbing than a state with no clarity at all.
11
dhyānaheyāstadvṛttayaḥ ॥ 11 ॥
However, when there is evidence that obstacles are reappearing, immediately
Advance towards a state of reflection to reduce their impact and prevent them from taking over.
Any means that will help us free ourselves from the consequences of these obstacles is acceptable. This could be a prayer, a discussion with a teacher or a diversion. Patañjali has suggested a number of means in the first chapter (I-23, I-30, I-39) and more follow.
12
kleśamūlaḥ karmāśayo dṛṣṭādṛṣṭajanmavedanīyaḥ ॥ 12 ॥
Why should we be so concerned about these obstacles?
Our actions and their consequences are influenced by these obstacles. The consequences may or may not be evident at the time of the action.
These obstacles are based in the mind and in the body as well. All our actions emanate from them. Those actions which are initiated when the obstacles are dominant will certainly produce undesirable results. For, the obstacles are based on misapprehension. When we mistake what we see, the conclusions drawn from what we see must be incorrect. The next sūtra goes into this in greater detail.
13
sati mūle tadvipāko jātyāyurbhogāḥ ॥ 13 ॥
As long as the obstacles prevail, they will affect action in every respect in its execution, duration and consequences.
Obstacles may lead to the faulty execution of actions. They may influence our mental attitudes during the process of taking action and perhaps reduce or extend their timespan. And finally, the fruits of actions may be such that they contribute to existing problems or create new ones.
14
te hlādaparitāpaphalāḥ puṇyāpuṇyahetutvāt ॥ 14 ॥
The consequences of an action will be painful or beneficial depending on whether the obstacles were present in the conception or implementation of the action.
If the obstacles are dormant during the initiation and execution of an action, there is enough clarity to perceive the correct attitude and means of acting and thus avoid mistakes. However, if they are active, there cannot be enough clarity and the consequences can be undesirable or painful.
15
pariṇāmatāpasaṁskāraduḥkhairguṇavṛttivirodhācca duḥkhameva sarvaṁ vivekinaḥ ॥ 15 ॥
What is the cause of unpleasant or painful effects?
Painful effects from any object or situation can be a result of one or more of the following – changes in the perceived object, the desire to repeat pleasurable experiences and the strong effect of conditioning from the past. In addition, changes within the individual can be contributory factors.
There is a constant change of some sort in ourselves and in the object of our senses. These changes may be unrecognised. Thus, we may have an urge to seek for more of the same, when there is no possibility of achieving this. The effects of past conditioning can create strong reactions if what we are used to is not forthcoming. We must add to this the complexity of the patterns of ourselves in relation to the world around us. Thus, there is potential in any object or situation to contribute to painful or unpleasant effects. What can we do?
16
heyaṁ duḥkhamanāgatam ॥ 16 ॥
Painful effects which are likely to occur should be anticipated and avoided
Whatever helps us to anticipate or reduce painful effects must be done. Patañjali goes ton to present the causes of such painful effects and what we can do to develop within ourselves the capacity to anticipate, prevent, reduce or accept them. In brief, the practice of Yoga, has as its purpose the reduction of painful effects on ourselves by increasing our clarity. This means that we must learn to contain and control the obstacles listed in sūtra II – 3.
17
draṣṭṛdṛśyayoḥ saṁyogo heyahetuḥ ॥ 17 ॥
The primary cause of the actions that produce painful effects in now presented.
The cause of actions that produce painful effects is the inability to distinguish what is perceived from what perceives.
In each of us, there exists and entity that perceives. This is quite distinct from what is perceived, such as the mind, the body, the senses and the objects. But, often we do not make this distinction. What is perceived is subject to changes, but we do not recognise these changes. This lack of clear understanding can produce painful effects, even without us recognising them.
18
prakāśakriyāsthitiśīlaṁ bhūtendriyātmakaṁ bhogāpavargārthaṁ dṛśyam ॥ 18 ॥
What distinguishes the objects of perception from that which perceives? The following sūtra-s explain this
All that is perceived includes not only the external objects but also the mind and the senses. They share three qualities – heaviness, activity and clarity. They have two types of effects – to expose the perceiver to their influences or to provide the means to find the distinction between them and itself.
All that is perceived has the capacity to display the three qualities mentioned above, but they vary in intensity and degree. The nature of their effects on us is exposed further in the next few sūtra-s.
19
viśeṣāviśeṣaliṅgamātrāliṅgāni guṇaparvāṇi ॥ 19 ॥
All that is perceived is related by the common sharing of the three qualities.
In addition, they affect each other. For instance, what we eat influences our state of mind. Our state of mind affects our attitude to our bodies and to our environment.
20
draṣṭā dṛśimātraḥ śuddho’pi pratyayānupaśyaḥ ॥ 20 ॥
What is that perceives?
That which perceives is not subject to any variations. But, it always perceives through the mind.
Consequently, the quality of perception is affected by the state of the mind which is the instrument of perception. Thus colour of an object is affected by the colour of glass through which it is seen. In the same way, whether there is perception or not, whether it is correct or incorrect, depends on the state of mind.
21
tadartha eva dṛśyasyā’’tmā ॥ 21 ॥
All that can be perceived has but one purpose – to be perceived.
In this way they serve the perceiver but have no individuality of their own. Their purpose comes from their perception by a perceiver. This can be compared to food places on the table, which is there for the guest and not for its own sake.
22
kṛtārthaṁ prati naṣṭamapyanaṣṭaṁ tadanyasādhāraṇatvāt ॥ 22 ॥
Does this mean that without a perceiver, the objects of perception do not exist?
The existence of all objects of perception and their appearance is independent of the needs of the individual perceiver. They exist without individual reference, to cater to the different needs of different individuals.
The needs of an individual may only be defined at a particular time. Some needs may be periodic or spasmodic. And the needs of one individual cannot be considered more important, in terms of quality and justification, than those of another. A car may be required not by the owner, but by the owner’s spouse. Food may not be needed now, but in a few hours it may be essential. Does the food on the table vanish if the guest does not arrive?
23
svasvāmiśaktyoḥ svarūpopalabdhihetuḥ saṁyogaḥ ॥ 23 ॥
In addition,
All that is perceived, whatever it is and whatever its effect on a particular individual, has but one ultimate purpose. That is to clarify the distinction between the external that is seen and the internal that sees.
However powerful or disturbing something may appear to be, it is our reaction to it that determines its effects. Therefore, we can, by identifying and differentiating between what perceives and what is perceived, what sees and what is seen, put the object in its correct perspective and determine its effect and influence on us.
24
tasya heturavidyā ॥ 24 ॥
Why, on occasion, is clarity absent?
The absence of clarity in distinguishing between what perceives and what is perceived is due to the accumulation of misapprehension.
25
tadabhāvātsaṁyogābhāvo hānaṁ taddṛśeḥ kaivalyam ॥ 25 ॥
As misapprehension is reduced there is a corresponding increase in clarity. This is the path to freedom.
Yes, this is the ultimate goal of Yoga practice, Freedom is the absence of consequences of obstacles and the avoidance of actions which have distracting or disturbing effects.
26
vivekakhyātiraviplavā hānopāyaḥ ॥ 26 ॥
How do we achieve this freedom? Is it really possible?
Essentially the means must be directed towards developing clarity so that the distinction between the changing qualities of what is perceived and the unchanging quality of what perceives becomes evident.
This requires constant effort. This effort must reduce the persistent intrusion of the obstacles listed in sūtra II – 3 and eventually eliminate their effects completely. Once a beginning is made, the foundation of Yoga is laid.
27
tasya saptadhā prāntabhūmiḥ prajñā ॥ 27 ॥
The attainment of clarity is a gradual process.
The first step is to recognise that certain tendencies of the mind are responsible for producing painful effects. If these tendencies are not curtailed, we may reach a point of no return.
28
yogāṅgānuṣṭhānādaśuddhikṣaye jñānadīptirāvivekakhyāteḥ ॥ 28 ॥
Can something be done to recognise and correct these tendencies? Patañjali proposes some definitive means for reducing the accumulation of obstacles such as misapprehension. For, only the reduction of these obstacles can reverse the tendencies responsible for producing undesirable effects.
Practice and enquiry into different components of Yoga gradually reduce obstacles such as misapprehension (II-3). Then, the lamp of perception brightens and the distinction between what perceives and what is perceived becomes increasingly evident. Now everything can be understood without error.
If the mind is cleared of the obstacles that could true perception, there can be no errors or flaws in perception. Actions are thus free from regrettable consequences.
Patañjali presents the components of Yoga as follows.
29
yamaniyamāsanaprāṇāyāmapratyāhāradhāraṇādhyānasamādhayo’ṣṭāvaṅgāni ॥ 29 ॥
There are eight components of Yoga. These are:
1.Yama – our attitudes towards environment
2.Niyama – our attitude towards ourselves
3.Āsana – the practice of body exercises
4.Prāṇāyāma – the practice of breathing exercises
5.Prathyāhāra – restraint of our senses
6.Dhāraṇā – the ability to direct the mind
7.Dhyāna – the ability to develop interactions with what we seek to understand
8.Samādhi – complete integration with the object to be understood.
The order of presentation moves from external relationships to a very intense and refined state of introspection. However, this order is not necessarily the sequence to be followed in practice. There are no set rules or definitive routes. The route that is most suited for the individual to reach the state described in sūtra I.2 should be followed. All these components develop simultaneously as the individual progresses.
30
ahiṁsāsatyasteyabrahmacaryāparigrahā yamāḥ ॥ 30 ॥
The eight components of Yoga are discussed in the following sūtra-s
Yama comprises:
1.Consideration towards all living beings, especially those who are innocent, in difficulty, or worse off than we are.
2.Right communication through speech, writing, gesture and actions.
3.Non covetousness or the ability to resist a desire for that which does not belong to us.
4.Moderation in all our actions
5.Absence of greed or the ability to accept only what is appropriate
How we exhibit these qualities and how we strive for them depends inevitably on our social and cultural background and our individual characteristics and potentials. But, their representation in an individual is a reflection of the extent to which the obstacles in the mind are at work. How we behave towards others and our environment reveals our state of mind and our personalities. The nature of the knock at the door indicates the character of the visitor!
31
jātideśakālasamayānavacchinnāḥ sārvabhaumā mahāvratam ॥ 31 ॥
When the adoption of these attitudes to our environment is beyond compromise, regardless of our social, cultural, intellectual or individual station, it approaches irreversibility.
We cannot begin with such attitudes. It we adopt them abruptly we cannot sustain them. We can always find excuses for not maintaining them. But, if we seek to identify the reasons why we hold contrary views and isolate the obstacles that permit such views, our attitudes will gradually change. The obstacles will give way and our behaviour towards others and our environment will change for the better.
32
śaucasaṁtoṣatapaḥsvādhyāyeśvarapraṇidhānāni niyamāḥ ॥ 32 ॥
Niyama comprises:
1.Cleanliness, or the keeping of our bodies and our surroundings neat and clean
2.Contentment or the ability to be happy with what we have and do not crave what we do not have
3.The removal of impurities in our physical and mental systems through the maintenance of correct habits such as sleep, exercise, nutrition, work and relaxation.
4.Study and the necessity to review and evaluate our progress
5.Actions done more in the spirit of service than for personal gain
As with our attitudes to others and our environment, these priorities establish themselves and the correct attitudes develop concurrently with our rectification of errors and actions which cause problems.
33
vitarkabādhane pratipakṣabhāvanam ॥ 33 ॥
How can we examine and re-examine our attitudes to others?
When these attitudes are questioned, self reflection on the possible consequences of alternative attitudes may help.
Therefore, we must find means to examine intellectually, the consequences of different possible attitudes at a given time or under given circumstances. To look before we leap!
34
vitarkā hiṁsādayaḥ kṛtakāritānumoditā lobhakrodhamohapūrvakā mṛdumadhyādhimātrā duḥkhājñānānantaphalā iti pratipakṣabhāvanam ॥ 34 ॥
Patañjali explains further
For example, a sudden desire to act harshly, or to encourage or approve of harsh actions, can be contained by reflecting on the harmful consequences. Often, such actions are the results of lower instincts such as anger, possessiveness and unsound judgement. Whether these actions are minor or major, reflection in a suitable atmosphere can contain the desire to act in this way.
Often, some of our attitudes towards people, situation and ideas are not very clear. Then, a hasty step may land us in situations we do not want to be in. In such circumstances any opportunity to have second thoughts is worth considering. Prevention is always better than cure.
35
ahiṁsāpratiṣṭhāyāṁ tatsannidhā vairatyāgaḥ ॥ 35 ॥
We must remember that there are individual variations. Some of us may be quite comfortable examining our motives and attitudes. Others may find it very difficult to reflect upon themselves. Patañjali now indicates signs of progress in each of the ten attitudes listed in sūtra-s II-30 and II-32.
The more considerate one is, the more one stimulates friendly feelings among all in one’s presence.
Even those who are unfriendly at other times and among other people may show a different aspect and be friendly in our presence.
36
satyapratiṣṭhāyāṁ kriyāphalāśrayatvam ॥ 36 ॥
One who shows a higher degree of right communication, will not fail in his actions.
The ability to be honest in communicating with sensitivity, without hurting others, without telling lies and with the necessary reflection, requires a very refined state of being. Such persons cannot make mistakes in their actions.
37
asteyapratiṣṭhāyāṁ sarvaratnopasthānam ॥ 37 ॥
One who is trustworthy, because he does not covet what belongs to others, naturally has every one’s confidence and everything is shared with him, however precious it might be.
38
brahmacaryapratiṣṭhāyāṁ vīryalābhaḥ ॥ 38 ॥
At its best, moderation produces the highest individual vitality.
Nothing is wanted by us if we seek to develop moderation in all things. Too much of anything results in problems. Too little may be inadequate.
39
aparigrahasthairye janmakathaṁtāsaṁbodhaḥ ॥ 39 ॥
One who is not greedy is secure. He has time to think deeply. His understanding of himself is complete.
The more we have, the more we need to take care of it. The time and energy spent on acquiring more things, protecting them and worrying about them cannot be spent on the basic questions of life. What is the limit to what we should possess? For what purpose, for whom and for how long? Death comes before we have had time to even begin considering these questions.
40
śaucātsvāṅgajugupsā parairasaṁsargaḥ ॥ 40 ॥
When cleanliness is developed, it reveals what needs to be constantly maintained and what is eternally clean. What decays is the external. What does not is deep within us.
Our excessive concern about and attachment to outward things, which are both transient and superficial, is reduced.
41
sattvaśuddhisaumanasyaikāgryendriyajayātmadarśanayogyatvāni ca ॥ 41 ॥
In addition, we are able to reflect on the profound nature of our individual selves, including the source of perception, without being distracted by the senses, and with freedom from misapprehension accumulated from the past.
To regard outward objects as the most valuable and to guard them at all costs is not the most important part of life. There is much more to look into. Dirty clothes may make a person look ugly. But they can be changed. However, if there is dirt deep inside, it cannot be removed so easily.
42
saṁtoṣādanuttamaḥ sukhalābhaḥ ॥ 42 ॥
The result of contentment is total happiness.
The happiness we get from acquiring possessions is only temporary. We need to constantly find and acquire new possessions to sustain this sort of happiness. There is no end to it. But, true contentment, leading to total happiness and bliss, is in a class of its own.
43
kāyendriyasiddhiraśuddhikṣayāttapasaḥ ॥ 43 ॥
The removal of impurities allows the body to function more efficiently. Both physical and mental ailments and disabilities are contained.
44
svādhyāyādiṣṭadevatāsaṁprayogaḥ ॥ 44 ॥
Study, when it is developed to the highest degree, brings one close to the higher Source that promotes understanding of the most complex.
The more effective our study, the more we understand our weaknesses and strengths. We learn to nullify our weaknesses and use our strengths to the maximum. Then, there is no limit to our understanding.
45
samādhisidvirīśvarapraṇidhānāt ॥ 45 ॥
Actions done in the spirit of service promote the ability to completely understand any object of choice.
Then, to direct the mind towards any object of any complexity is not a problem.
46
sthirasukhamāsanam ॥ 46 ॥
Āsana and prāṇāyāma, the next two aspects of Yoga (See sūtra II-29) are now presented as they help us to understand and use correctly and appropriately our bodies and breath. They are easier to being with, unlike changing our attitudes, with them it is possible for most of us to being reducing the obstacles of Yoga. The instructions given here are brief because the practices must be learnt directly from a competent teacher.
Ā_sana must have the dual qualities of alertness and relaxation._
Āsana practice involves body exercises. When they are properly practices there my be alertness without tension and relations without dullness or heaviness.
47
prayatnaśaithilyānantasamāpattibhyām ॥ 47 ॥
These qualities can be achieved by recognising and observing the reactions of the body and breath to the various postures that compromise āsana practice. Once known, these reactions can be controlled step by step.
48
tato dvandvānabhighātaḥ ॥ 48 ॥
When these principles are correctly followed, āsana practise will help a person endure and even minimise external influences such as age, climate, diet and work on the body.
This is the beginning of the reduction of the effect of obstacles such as misapprehension; for the body expresses what is in the mind. Practices such as āsana being to rectify the harmful consequences of the obstacles at the level of the body. The wellbeing so developed opens us up to possibilities of further understanding of ourselves. If we have a backache, the need for relief from the pain dominates our thoughts. If, through our efforts at āsana practice, we reduce this backache, we can then begin to explore the cause of the pain.
49
tasminsati śvāsapraśvāsayorgativicchedaḥ prāṇāyāmaḥ ॥ 49 ॥
Through āsana practice, we can also understand how the breath behaves. Breathing patterns vary from individual to individual. They can vary as a result of our state of mind or bodily changes as a result of both internal and external forces. This knowledge of breath, gained through āsana practice, is the foundation for beginning of prāṇāyāma practice.
Prāṇāyāma is the conscious, deliberate regulation of the breath, replacing unconscious pattern of breathing. It is possible only after a reasonable mastery of āsana practice
This practice is usually done in a comfortable but erect, seated position.
50
bāhyābhyantarastambhavṛttirdeśakālasaṁkhyābhiḥ paridṛṣṭo dīrghasūkṣmaḥ ॥ 50 ॥
What are the components of prāṇāyāma?
It involves the regulation of exhalation, inhalation and suspension of the breath. The regulation of these three processes is achieved by modulating their lengths, and maintaining this modulation for a period of time, as well as focusing the mind on the process. These components of breathing must be both long and uniform.
Many combinations are possible in the practice of prāṇāyāma. Many techniques are available, but details about these are beyond the scope of this text.
51
bāhyābhyantaraviṣayākṣepī caturthaḥ ॥ 51 ॥
An entirely different state of breathing appears in the state of Yoga.
Then the breath transcends the level of the consciousness.
It is not possible to be more specific.
52
tataḥ kṣīyate prakāśāvaraṇam ॥ 52 ॥
The results of prāṇāyāma practice are indicated.
The regular practice of prāṇāyāma reduces the obstacles that inhibit clear perception
53
dhāraṇāsu ca yogyatā manasaḥ ॥ 53 ॥
And the mind is now prepared for the process of direction towards a chosen goal.
54
svaviṣayāsaṁprayoge citasvarūpānukāra ivendriyāṇāṁ pratyāhāraḥ ॥ 54 ॥
The restraint of the senses, pratyāhāra, which is the fifth aspect of Yoga (See II-29) is now defined.
Restraint of the senses occurs when the mind is able to remain in its chosen direction and the senses disregard the different objects around them and faithfully follow the follow the direction of the mind.
55
tataḥ paramā vaśyatendriyāṇām ॥ 55 ॥
Then the senses are mastered.
The senses cooperate in the chosen enquiry instead of being a cause of distraction. Restraint of the senses cannot be a strict discipline. It develops, as the obstacles to perception within us are cleared up.
3 vibhūtipādaḥ
In this chapter, Vibhūtipādaḥ, Patañjali describes the capacity of the mind, which, through the various practices described in the earlier two chapters can achieve a state free from distractions. Such a mind can probe deeply into objects and concepts. Indeed, there are innumerable possibilities for it. Then, arises in the individual a knowledge of the objects of a dimension previously unknown. However, even such knowledge can itself be a source of distraction and prevent a person from reaching the highest state of being. This highest state is freedom from disturbance of any sort and at any time. The next three sūtra-s describe the sixth, seventh and eighth components of Yoga first mentioned in sūtra (II-29). The first five components are described in Chapter II.
01
deśabandhaścittasya dhāraṇā ॥ 1 ॥
The mind has reached the ability to be directed (dhāranā) when direction towards a chosen object is possible in spite of many other potential objects within the reach of the individual.
The object is chosen by the individual regardless of the attraction of alternatives. The chosen object may be sensual or conceptual, simple or complex, tangible or beyond touch, in favourable conditions or against all odds. The ability to maintain direction in this way is not possible if our minds are immersed in distractions or strongly affected by obstacles such as misapprehension (see sūtra II – 3)
02
tatra pratyayaikatānatā dhyānam ॥ 2 ॥
Once the direction is fixed, a link develops between the mind’s activities and the chosen object.
Then the mental activities form an uninterrupted flow only in relation to this object.
Initially our understanding is influenced by misapprehension, imagination and memories. But, as the process of comprehension intensifies, it freshens and deepens our understanding of the object.
03
tadevārthamātranirbhāsaṁ svarūpaśūnyamiva samādhiḥ ॥ 3 ॥
Soon, the individual is so involved in the object, that nothing except its comprehension is evident. It is as if the individual has lost his own identity. This is complete integration with the object of understanding (samādhi)
When we reach this state, all that is evident is the object itself. We are not even aware that we are distinct beings separate from the object. Our mental activities are integrated with the object and nothing else.
04
trayamekatra saṁyamaḥ ॥ 4 ॥
The three processes described in sūtra-s III-1, III-2 and III-3 can be employed with different objects at different times, or they can be directed for an indefinite period of time on the same object.
When these processes are continuously and exclusively applied to the same object it is called saṁyama.
05
tajjayātprajñālokaḥ ॥ 5 ॥
What results from this continuous and exclusive practice of saṁyama?
Saṁyama on a chosen object leads to a comprehensive knowledge of the object in all its aspects.
06
tasya bhūmiṣu viniyogaḥ ॥ 6 ॥
Can any object be selected for directing the mind into the process of saṁyama? What is the basis for our choice?
Saṁyama must be developed gradually.
The object of saṁyama must be chosen with due appreciation of our potential for such enquiry. We should begin with less complicated objects and with those which can be enquired into in several different ways. Then, there is greater chance of successful development. It is implied that a teacher who knows us well is a great help in choosing our objects.
07
trayamantaraṅgaṁ pūrvebhyaḥ ॥ 7 ॥
To specify what is easy for one individual is not possible in saṁyama or any other practice. Patañjali presents the idea of relativity. Everything os relative.
Compared to the first give components of Yoga (sūtra II-29) The next three (sūtra-s III-1,2,3) are more intricate.
The first five components of Yoga are out attitude towards our environment, our attitute towards ourselves, the practice of body exercises (āsana), the practice of breathing exercises ( prāṇāyāma), and restraint of the senses (pratyāhāra). They are easier to understand and attempt than the next three aspects. These are the ability to direct our minds (dhārana), the ability to develop faultlessly our interactions with what we seek to understand (dhyāna), and complete integration with the object of our understanding (samādhi).
08
tadapi bahiraṅgaṁ nirbījasya ॥ 8 ॥
If we develop our capacities, we can, through sustained discipline, refine and adapt our minds sufficiently to facilitate the process of directing them without difficulty.
The state where the mind has no impressions of any sort and nothing is beyond its reach (nirbīja samādhi) is more intricate than the state of directing the mind towards an object (samādhi).
Sūtra I-51 defines this, the highest state of Yoga. The mind this state is simply transparent, devoid of any resistance to enquiry and free from past impressions of any sort.
The message of sūtra III-7 and III-8 is that saṁyama is only possible at our own individual levels. There can be no universal gradation in choosing the direction of enquiry. It cannot be at the same level for all of us at all times. This is the relative aspect of saṁyama, for it is based on each individual’s capacity and needs. Some of us may, in other ways, have developed capacities which enable us to begin saṁyama at a higher level than others. An expert on human anatomy does not need to study much to understand the vertebral column of a horse. But, an expert in finance might have to begin with a study of basic anatomy.
09
vyutthānanirodhasaṁskārayorabhibhavaprādurbhāvau nirodhakṣaṇacitānvayo nirodhapariṇāmaḥ ॥ 9 ॥
How can our minds, which are used to one way of operating be changed?Patañjali tackles this question by showing that everything we perceive is subject to modification. More than this, everything can be modified in a chosen way.
The mind is capable of having two states based on two distinct tendencies. These are distraction and attention. However, at any one moment, only one state prevails, and this state influences the individuals’s behaviour, attitudes and expressions.
When the state of attention prevails, our poise is serene, our breathing quiet and our concentration on our object is such that we are completely absorbed in it and oblivious of our surroundings. But, when we are in the state of distraction, our poise is far from serene, our breathing is irregular and our attitude gives little indication of any capacity to be alternative.
10
tasya praśāntavāhitā saṁskārāt ॥ 10 ॥
Can we develop the state of attention?
With constant and uninterrupted practice, the mind can remain in a state of attention for a long time.
But, if we do not attempt to sustain this state, then the state of distraction takes over.
11
sarvārthataikāgratayoḥ kṣayodayau cittasya samādhipariṇāmaḥ ॥ 11 ॥
Even the quality of distraction can vary and be modified. The mind can be chaotic, or it can be so heavy that it cannot be disturbed or it cam be very susceptible to disturbance. These variations depend upon our past tendencies and how we have responded to them. There is another intermediate state of being.
The mind alternates between the possibility of intense concentration and a state where alternative objects can attract attention.
The difference between the previous situation and this one is that while in the former, the mind alternated between two quite different and opposite states, in this case, the difference between the two alternating states is lesser. There is, therefore, a greater chance to return to the fixed direction of enquiry without too much loss of time and without too much loss of time and without the lasting effects of the distracted state of mind.
12
tataḥ punaḥ śāntoditau tulyapratyayau cittasyaikāgratāpariṇāmaḥ ॥ 12 ॥
With further refinement of our minds
The mind reaches a stage in which the link with the object is consistent and continuos. The distractions cease to appear.
Then, our relationship with the object is no longer disrupted by the other tendencies of the mind. Complete comprehension of the object is definite.
13
etena bhūtendriyeṣu dharmalakṣaṇāvasthāpariṇāmā vyākhyātāḥ ॥ 13 ॥
Thus, it is clear that our minds can have different characteristics. These characteristics are also subject to change. The mind, the senses and objects of the senses share three basic characteristics – heaviness, activity and clarity. In some ways, most of the changes in our mind are possible because these three qualities are in a state of constant flux. How they change, when they change and what combinations produce the different characteristics of the mind is a complex subject. However,
As it has been established that the mind has different states (corresponding to which there arises different attitudes, possibilities and behavioural patterns in the individual) it can also be said that such changes can occur in all the subjects of perception and in the senses. These changes can be at different levels and are influenced by external forces such as time or our intelligence.
Time can change a fresh flower into a few dry petals. A gold smith can change a nugget of gold into a delicate pendant. A metallurgist can covert it yet again to a compound capable of storing very corrosive fluids. Those characteristics that are apparent at one moment cannot be the whole story of the object. But, if all the potential of, for instance, gold is known, then many products can be produced even though they may have quite different properties. The same is true of the body, and the senses. The manual skills of an artist are quite different from those of a car mechanic. The reasoning of a philosopher is different from that of a businessman.
14
śāntoditāvyapadeśyadharmānupātī dharmī ॥ 14 ॥
All these different characteristics must be housed somewhere in some form or other.
A substance contains all its characteristics, and depending on the particular form it takes, those characteristics conforming to that form will be apparent. But whatever the form, whatever the characteristics exhibited, there exists a base that comprises all characteristics. Some have appeared in the past, some are currently apparent and others may reveal themselves in the future.
The significance of sūtra-s III-9 to III-14 is that everything we perceive is fact and not fiction. But these facts are subject to change.
15
kramānyatvaṁ pariṇāmānyatve hetuḥ ॥ 15 ॥
Can these changes in the characteristics of substances be influenced?
By changing the order or sequence of change, characteristics that are of one pattern can be modified to a different pattern.
Change has a sequence, but this sequence can be altered. A river flowing across a calley can be diverted through a tunnel. The intelligence to grasp this possibility is what produces the different patterns of change.
16
pariṇāmatrayasaṁyamādatītānāgatajñānam ॥ 16 ॥
In a way, saṁyama is the process of changing our mental potential from incomplete, erroneous comprehension if an object, or no comprehension at all, to total comprehension. When this potential is developed, the individual can choose any object for developing a deep knowledge about it.
These objects can be external, within the limits of sensual perception or concepts like change, time or communication. In the following sūtra-s, examples are given of such knowledge resulting from different saṁyama-s. Whether we are interested in using our highly developed minds to acquire deep knowledge of a specific nature or whether we are more concerned with true freedom is an individual choice. True freedom is more than expertise, it is a state in which all our actions are such that they do not cause repentance or regret. Patañjali cautions us about the misuse of saṁyama elsewhere.
The first example of directing the mind through saṁyama follows.
Saṁyama on the process of change, how it can be affected by time and other factors, develops knowledge of the past and the future.
In sūtra III-9 to III-14, the changes that occur in objects and the senses as well as in the mind are explained. If we pursue this idea in depth, we will be in a position to anticipate what may happen in a particular situation and what has happened in the past. Astronomy is a classic example of this.
17
śabdārthapratyayānāmitaretarādhyāsātsaṁkarastatpravibhāgasaṁyamātsarvabhūtarutajñānam ॥ 17 ॥
Patañjali takes up the process of communication for saṁyama. Different symbols and languages exist for relating to other people. These symbols and languages are affected by use, abuse and misinterpretations. Languages serve to explain something that was experienced, may be experienced or is being experienced. An object is an entity in itself. Our ability to see an object is based on our interests and potentials. Our memories and imaginations can influence our comprehension. Therefore, there is ample scope for us to communicate improperly, no matter how much we try.
Saṁyama on the interaction between language, ideas and objects is to examine the individual features of the objects, the means of describing them and the ideas and their cultural influences in the minds of the describers. Through this, one can find the most accurate and effective way of communication regardless of linguistic, cultural and other barriers.
18
saṁskārasākṣātkaraṇātpūrvajātijñānam ॥ 18 ॥
In all areas of human activity there is the potential to develop individual habits and tendencies. Some will be more obvious than others.
Saṁyama on one’s tendencies and habits will lead one to his/her origins. Consequently, one gains deep knowledge of one’s past.
We learn how our behaviour and personal characteristics developed and what events in the past influenced our attitudes, likes and dislikes. We learn to what degree these are related to our heredity, tradition, social requirement etc. When these roots are known, we can re-examine our life styles better.
19
pratyayasya paracittajñānam ॥ 19 ॥
Every mental activity produces distinct physical effects. For example, our physical features, posture and breathing vary when we are sleeping or when we are angry.
Saṁyama on the changes that arise in an individual’s mind and their consequences, develops in one the ability to acutely observe the stage of mind of others.
Then, we can see how others’ states of mind are developing. Physical expressions, rates of breathing and other indicators will reveal turbulence, confusion, doubt, fear, etc.
20
na ca tatsālambanaṁ tasyāviṣayībhūtatvāt ॥ 20 ॥
But, we can see from this, what the origin is of the state of mind?
No, the cause of the state of mind of one individual is beyond the scope of observation by another.
This is because different objects produce different responses in different individuals. Our field of observation is limited to the symptoms, and cannot extend to the causes.
21
kāyarūpasaṁyamāttadgrāhyaśaktistambhe cakṣuṣprakāśāsaṁprayoge’ntardhānam ॥ 21 ॥
The physical features of one individual are distinguishable because they are different from their surroundings, in the same way as a white patch is obvious on a black wall, but a black patch is not.
Saṁyama on the relationship between the features of the body and what affects them, can give one the means to merge with one’s surroundings in such a way that one’s form is indistinguishable.
This is comparable to the camouflage principles employed by chameleons and many other animals. Thus, an experienced stalker can merge his human form with the environment, however featureless it is, by developing an acute awareness of what is that differentiates him from his environment and minimising its effects by the careful placing, moving and shaping of his human form.
22
sopakramaṁ nirupakramaṁ ca karma tatsaṁyamādaparāntajñānamariṣṭebhyo vā ॥ 22 ॥
All actions are influenced by the purpose of the action, the state of mind of the actor, the clarity at our disposal and the circumstances.
The results of actions may be immediate or delayed. Saṁyama on this can give one the ability to predict the course of future actions and even one’s own death.
23
maitryādiṣu balāni ॥ 23 ॥
Different qualities such as friendliness, compassion and contentment can be enquired into through Saṁyama. Thus, one can learn how to strengthen a chosen quality.
In the same way, specific physical and mental skills can be obtained.
24
baleṣu hastibalādīni ॥ 24 ॥
For example,
Saṁyama on the physical strength of an elephant can give one the strength of an elephant
This dies not, of course, mean that we can acquire the same strength as an elephant – but we can acquire comparable strength proportionate to the limits of the human form.
25
pravṛttyālokanyāsātsūkṣmavyavahitaviprakṛṣṭajñānam ॥ 25 ॥
Directing the mind to the life force itself, and through Saṁyama, sustaining that direction, results in the ability to observe fine subtleties and understand what is preventing deep observation.
In the absence of such fine abilities, our observation is distinctly limited
26
bhuvanajñānaṁ sūrye saṁyamāt ॥ 26 ॥
Saṁyama can be directed towards the cosmos. A few examples follow.
Saṁyama on the sun gives wide knowledge of the planetary systems and the cosmic regions.
27
candre tārāvyūhajñānam ॥ 27 ॥
Saṁyama on the moon gives a thorough knowledge of the positions of the stars at different times.
Observations of the different phases of the moon, its eclipses and the path on which it travels, takes us all over the sky and thus encompasses all the visible stars and their constellations.
28
dhruve tadgatijñānam ॥ 28 ॥
For us on earth, everything seems to revolve around Polaris, the North Star. Thus,
Saṁyama on Polaris gives knowledge about the relative movement of the stars.
29
nābhicakre kāyavyūhajñānam ॥ 29 ॥
Even different parts of the body can be the objects of Saṁyama.
Saṁyama on the navel gives knowledge about the different organs of the body and their dispositions.
By virtue of its location in the mid-abdomen around which so many vital organs are found, as well as it being the channel through which the body received its vital needs while it was in the womb, the navel is considered the seat of some bodily forces.
30
kaṇṭhakūpe kṣutpipāsānivṛttiḥ ॥ 30 ॥
Using the throat as the point of enquiry for Saṁyama provides an understanding of thirst and hunger. This enables one to control extreme symptoms.
Like the navel, the throat is a vital area. Our appetite for certain foods, hunger and thirst are all felt there.
31
kūrmanāḍyāṁ sthairyam ॥ 31 ॥
Saṁyama on the chest area and enquiry into the sensations felt there in different physical and mental states gives one the means to remain stable and calm even in very stressful situations.
Many of the symptoms of stress and anxiety are felt in the chest area. Physical posture can be affected by mental state. For instance, a permanent stoop can be the result of a lack of self confidence.
32
mūrdhajyotiṣi siddhadarśanam ॥ 32 ॥
Saṁyama in the source of high intelligence in an individual develops supernormal capabilities.
Through this, we may receive support and greater vision from the divine forces and consequently.
33
prātibhādvā sarvam ॥ 33 ॥
Anything can be understood. With each attempt, fresh and spontaneous understanding arises.
34
hṛdaye cittasaṁvit ॥ 34 ॥
The heart is considered to be the seat of the mind.
Saṁyama on the heart will definitely reveal the qualities of the mind.
It is only when we are quiet and calm that this is possible. We cannot see the colour of the water in the lake if the lake is turbulent.
35
sattvapuruṣayoratyantāsaṁkīrṇayoḥ pratyayāviśeṣo bhogaḥ parārthātsvārthasaṁyamātpuruṣajñānam ॥ 35 ॥
The mind, which is subject to change, and the Perceiver, which is not, are in proximity but are of distinct and different characters. When the mind is directed externally and acts mechanically towards objects there is either pleasure or pain. However, when at the appropriate time, an individual begins enquiry into the very nature of the link between the Perceiver and perception, the mind is disconnected from external objects and there arises the understanding of the Perceiver itself.
Under the influence of external stimuli, the mind is a mechanical instrument. The results can be unpleasant. This happens inspite of the central force of the Perceiver. However good the eye, if the glass is clouded, the object is blurred. Through Saṁyama enquiry and the practice of Yoga on the basis of sūtra II – 1, we can look into the mechanics of mental activity. Our minds gradually rise to a level where they can be disconnected from external objectives. In this silent moment, the understanding of the very source of perception is apparent.
36
tataḥ prātibhaśrāvaṇavedanādarśāsvādavārtā jāyante ॥ 36 ॥
What are the consequences of such a moment?
Then, one begins to acquire extraordinary capacities.
37
te samādhāvupasargā vyutthāne siddhayaḥ ॥ 37 ॥
But the mind is like a double edged sword. These special faculties, acquired through Saṁyama, may produce an illusion of freedom as opposed to the highest state, which is free from error.
For an individual who may revert to a state of distraction, this extraordinary knowledge and the capabilities acquired through Saṁyama are worth possessing. But, for one who seeks nothing less than a sustained state of Yoga, the results of Saṁyama are obstacles in themselves.
Incidental benefits along the way should not be confused with the eventual goal. However, pleasurable our experiences are as we travel on a journey, they cannot be substitutes for our chosen destination. For example, on our way to snow capped peaks, we settle down by the shore of a lake to watch the beautiful swans, forgetting forever our original destination.
Having warned us about the limitations of Saṁyama, Patañjali continues with other possibilities for it.
38
bandhakāraṇaśaithilyātpracārasaṁvedanācca cittasya paraśarīrāveśaḥ ॥ 38 ॥
The mind is a storehouse of experiences, which are distinct for each individual. In addition, its function is limited to the individual to whom it belongs. Thus, the mind becomes an isolated fortress, resisting all entry.
By enquiring into the cause of this rigid situation binding the mind to the individual, and examining the means of relaxing this rigidity, there is great potential for an individual to reach beyond the confines of himself.
The mind must have the ability to see the results of past actions which prevent clear perception. Through the systematic practice of prāṇāyāma and other disciplines, the range of mental activity can be extended to influence others. A teacher who seeks to transform a stupid or confused student must have this capacity.
39
udānajayājjalapaṅkakaṇṭakādiṣvasaṅga utkrāntiśca ॥ 39 ॥
Physical pain is closely linked to the mind. A child completely absorbed in play may not be aware of hunger. But, later he may cry violently for food. Physical manifestations of sensations like pain are linked to the mind through vital forces that run through the body. These forces can be directed by certain practices like prāṇāyāma and different effects can be produced by specific modifications.
By mastering the forces that transmit sensations from the body to the mind, it is possible to master the external stimuli. For instance, one can tolerate water of any temperature or the effects of thorns, or one can walk on unstable surfaces and even feel as light as balloon.
Cold, heat, sharp thorns – all these have relative effects. A summer in the Arctic may still feel wintery for someone used to the Tropics and someone used to the Arctic may find a Tropical weather unbearably hot. A farm worker in India may find walking through a paddy field as comfortable as a New Yorker finds walking on a concrete pavement.
40
samānajayājjvalanam ॥ 40 ॥
The life forces, (prāṇā) have different roles and differing areas of activity. For example samāna is responsible for digestion. It is based in the navel area.
By mastering samāna, one can experience sensations of excessive heat.
Digestion occurs when the gastric juices process the food that enters the stomach. If samāna is stimulated, the feeling of heat increases. The prāṇāyāma technique which emphasises retention of breath after inhalation is suggested. Other techniques can also be considered.
41
śrotrākāśayoḥ saṁbandhasaṁyamāddivyaṁ śrotram ॥ 41 ॥
We know that sound travels through space.
Saṁyama on the relationship between the senses of hearing and space develops an extraordinary sense of hearing.
42
kāyākāśayoḥ saṁbandhasaṁyamāllaghutūlasamāpatteścā’‘kāśagamanam ॥ 42 ॥
Man has long been interested in the relationship between physical objects and space. Why is it that birds can fly but a stone falls when thrown up?
By doing saṁyama on the relationship between the body and space, and examining the properties of objects that can float, such as cotton fluff, the knowledge to move about in space can be achieved.
Again, this does not mean that we can learn how to physically float, but we can acquire an understanding of what it is to float. In the same way, the properties of a cotton seed prevent it from floating, but the same seed when changed to cotton fluff floats easily.
43
bahirakalpitā vṛttirmahāvidehā tataḥ prakāśāvaraṇakṣayaḥ ॥ 43 ॥
The mind influences our perception through memory, imagination and other characteristics such as heaviness. But the same mind can be altered to a state in which it does not colour the perception of an object. When this happens, our perception is correct. Further, it is possible to completely withhold the mind from perception of an object, no matter how attractive and tempting it might be.
By examining these phenomena and developing conditions when the mind does not confuse perception, there arises an extraordinary faculty with which one can probe other minds. In addition, the clouds that obscure perception are minimised.
Such developments are only possible in stages. The obscuring clouds are the obstacles described in sūtra II – 3.
44
sthūlasvarūpasūkṣmānvayārthavattvasaṁyamādbhūtajayaḥ ॥ 44 ॥
Saṁyama on the origin of matter in all its forms, appearances and uses can develop into mastery of the elements.
Matter consists of elements in different forms but which are mutually related. Each element has a distinct existence. They comprise the body as well as things outside the body. And their characteristics change. They form the very basis of the objects we perceive, and if we are ignorant of their nature, we face problems.
45
tato’ṇimādiprādurbhāvaḥ kāyasaṁpattaddharmānabhighātaśca ॥ 45 ॥
Thus,
When the elements are mastered, one is no longer disturbed by them. The body reaches perfection and extraordinary capabilities become possible.
The capabilities include the ability to modify our bodies to great heaviness, great lightness etc.,
46
rūpalāvaṇyabalavajrasaṁhananatvāni kāyasaṁpat ॥ 46 ॥
Perfection in the body means good features, attractiveness to others, physical firmness and unusual physical strength.
47
grahaṇasvarūpāsmitānvayārthavattvasaṁyamādindriyajayaḥ ॥ 47 ॥
Mastery over the senses is achieved through Saṁyama on the ability of the senses to observe their respective objects, how such objects are understood, how the individual identifies with the object, how the object, the senses, the mind and the Perceiver are interrelated and what results from such perception.
The senses, the object and the mind have to be interlinked for an observation to materialise. This is possible because of the power of the Perceiver, as well as the power of the mind and the senses to register the object. In addition, the three common characteristics possessed by the mind, the senses and the object in different combinations (i.e. Heaviness, activity and clarity) assist perception as much as they affect perception.
48
tato manojavitvaṁ vikaraṇabhāvaḥ pradhānajayaśca ॥ 48 ॥
Then, the responses of the senses will be as swift as that of the mind. They will perceive acutely and the individual will have the capacity to influence the characteristics of the elements.
Through this saṁyama, the changes that the elements undergo can be controlled at will. We gain the necessary knowledge to determine such changes, in the same way that a chemist can break down sea water into its component chemicals.
49
sattvapuruṣānyatākhyātimātrasya sarvabhāvādhiṣṭhātṛtvaṁ sarvajñātṛtvaṁ ca ॥ 49 ॥
Where there is clear understanding of the difference between the Perceiver and the mind, all the various states of mind and what affects them become known. Then, the mind becomes a perfect instrument for the flawless perception of all that needs to be known.
50
tadvairāgyādapi doṣabījakṣaye kaivalyam ॥ 50 ॥
These extraordinary capabilities that can be gained through saṁyama should not be the final goal. In fact,
Freedom, the last goal of Yoga, is attained only when the desire to acquire extraordinary knowledge is rejected and the source of obstacles is completely controlled.
51
sthānyupanimantraṇe saṅgasmayākaraṇaṁ punaraniṣṭaprasaṅgāt ॥ 51 ॥
Otherwise,
The temptation to accept the respectful status as a consequence of acquiring knowledge through saṁyama should be restrained. Else, one is led to the same unpleasant consequences that arise from all obstacles to Yoga.
These obstacles include false identity. When respect for high learning is given more importance than everlasting freedom from the painful consequences of our actions, a fall is certain.
52
kṣaṇatatkramayoḥ saṁyamādvivekajaṁ jñānam ॥ 52 ॥
Saṁyama on time and its sequence brings about absolute clarity.
Clarity is the ability to see distinctly the difference between one object and another and to see each object in its totality without impediments. Time is relative. It exists by comparison of one moment with another. A unit of time is in fact a representation of change. Change is the replacement of one characteristic by another. This link between time and change is what needs to be examined in this saṁyama.
53
jātilakṣaṇadeśairanyatānavacchedāttulyayostataḥ pratipattiḥ ॥ 53 ॥
This clarity makes it possible to distinguish objects even when the distinction is not apparently clear. Apparent similarity should not deter one from the distinct perception of a chosen object.
54
tārakaṁ sarvaviṣayaṁ sarvathāviṣayamakramaṁ ceti vivekajaṁ jñānam ॥ 54 ॥
Further,
Such clarity is not exclusive of any object, any particular situation or any moment. It is not the result of sequential logic. It is immediate, spontaneous and total.
55
sattvapuruṣayoḥ śuddhisāmye kaivalyamiti ॥ 55 ॥
What is freedom?
Freedom is when the mind has complete identity with the Perceiver.
And nothing less. Then, the mind has no colour or features of its own.
4 kaivalyapādaḥ
In this, the final chapter of the Yoga Sūtra-s, Kaivalyapādaḥ, Patañjali presents the possibilities for a person with a highly refined mind. The mind is basically a servant and not a master. If the mind is allowed to play the role of master, whatever the achievements of the individual, there are bound to be problems and serenity will be beyond that individual’s reach.
01
janmauṣadhimantratapaḥsamādhijāḥ siddhayaḥ ॥ 1 ॥
Exceptional mental capabilities may be achieved through genetic inheritance, the use of herbs as prescribed in the sacred texts, recitation of incantations, rigorous activities austerities and through that state of mind which remains one with its object without distractions (samādhi).
Some people are born with extraordinary capabilities. The sacred texts describe various rituals whereby the taking of herbal preparations in a prescribed way can change the person’s personality. Different types of incantations, appropriately initiated by competent teachers can bring about positive changes.
Ancient scriptures record the great achievements of those who went through severe austerities. Finally, there are the possibilities for those who gradually change their minds from a state of distraction to one of the sustained direction. These are mentioned in abundance in the third chapter and elsewhere. Whether any particular one of these alternatives is to be preferred will be examined in sūtra-s Iv – 6,7 and 8.
02
jātyantarapariṇāmaḥ prakṛtyāpūrāt ॥ 2 ॥
How does the change resulting in the appearance of exceptional and supernormal possibilities come about?
Change from one set of characteristics to another is essentially an adjustment of the basic qualities of matter.
All that we perceive, including the mind, have three basic qualities – clarity, activity and heaviness. Different characteristics arise at different times as a result of different combinations of these three qualities. It is one of the changes in the characteristics of the mind that results in the supernormal capabilities that Patañjali speaks about in the sūtra IV – 1.
03
nimittamaprayojakaṁ prakṛtīnāṁ varaṇabhedastu tataḥ kṣetrikavat ॥ 3 ॥
How can change in the characteristics of matter or mind be achieved? By profound intelligence.
But, such intelligence can only remove obstacles that obstruct certain changes. Its role is no more than that of a farmer who cuts a dam to allow water to flow into the field where it is needed.
This profound intelligence is the ability to perceive the role of the basic qualities in producing different characteristics. For example, the farmer who knows his field and the requirements of his crop will adjust the flow of the water to achieve the best yield. On the other hand, an ignorant novice who embarks on framing will fail in spite of having potentially good soil, water, climate and equipment.
04
nirmāṇacittānyasmitāmātrāt ॥ 4 ॥
What are the possibilities for someone with supernormal capabilities?
With exceptional mental faculties, an individual can influence the mental states of other beings.
05
pravṛttibhede prayojakaṁ cittamekamanekeṣām ॥ 5 ॥
Are these influences consistent or variable?
This influence also depends on the state of the recipient.
How receptive is the person? What capabilities does he have? What does he lack? This decides the outcome of the influence of another. The same rain can relieve a drought struck farmer, worry a mother with inadequate shelter for her child and have no effect on the open ocean.
06
tatra dhyānajamanāśayam ॥ 6 ॥
Is it only the state of the recipient that decides the final outcome of the effect on a person?
Influence on another by one whose mind is in a state of dhyāna can never increase anxiety or other obstacles. In fact, they are reduced.
Those who have reached this state of dhyāna through the gradual elimination of obstacles (See II – 3) are not blind to the conditions of human suffering. They know where the shoe pinches.
07
karmāśuklākṛṣṇaṁ yoginastrividhamitareṣām ॥ 7 ॥
And they act without any motivation, whole others who also have exceptional capabilities act with some motivation or other.
In sūtra IV – 1, Patañjali lists the different means of achieving an exceptional or supernormal state of mind. Of them all, only those who have reached the state of Yoga in the correct way and through it have reached the highest state of clarity and detachment can be beyond motivation. They are naturally and unambiguously concerned. Therefore, they can help others to emulate their living examples. Others may appear to be in a state of Yoga, but their clarity and degree of detachment is not as complete and everlasting. Besides, they may be unaware of the limitations of man to follow their advice.
08
tatastadvipākānuguṇānāmevābhivyaktirvāsanānām ॥ 8 ॥
How can these differences exist?
Since the tendency of the mind to act on the basis of obstacles, such as misapprehension, has not been erased, these obstacles will surface in the future and produce unpleasant consequences.
Only the practices described in earlier chapters to reduce and render the five obstacles ineffective can guarantee the end of these tendencies. Genetic inheritance, the use of herbs and other means cannot be as effective.
09
jātideśakālavyavahitānāmapyānantaryaṁ smṛtisaṁskārayorekarūpatvāt ॥ 9 ॥
In addition,
Memory and latent impressions are strongly linked. This link remains even if there is an interval of time, place or context between similar actions.
This link between impressions and memory is an important contribution to most of our actions and their consequences.
10
tāsāmanāditvaṁ cā’‘śiṣo nityatvāt ॥ 10 ॥
What is the origin of those impressions that influence our actions unpleasantly?
There is a strong desire for immortality in all men at all times. Thus, these impressions cannot be ascribed to any particular time.
One of the stranger but every present states in all beings is the desire to live for ever. Even those in the presence of death everyday have this illogical desire. This is what inspires the instinct for self preservation in all of us.
11
hetuphalāśrayālambanaiḥ saṁgṛhītatvādeṣāmabhāve tadabhāvaḥ ॥ 11 ॥
Is there absolutely no hope at all of ending hte effect of these undesirable impressions?
These tendencies are both maintained and sustained by misapprehensions, external stimuli, attachment to the fruits of actions and the quality if mind that promotes hyperactivity. Reduction of these automatically makes the undesirable impressions ineffective.
Various ways of reducing and eliminating these protective obstacles by regulated practices have already been indicated. There are many ways, including the help given by God. For those who do not appreciate God, there are many other ways described in the first three chapters. Conversely, it can also be said that impressions free from the five obstacles are in turn maintained and sustained by a discriminating mind.
12
atītānāgataṁ svarūpato’styadhvabhedāddharmāṇām ॥ 12 ॥
Whatever will appear in the future or has appeared in the past is essentially in a dormant state, what is past has not disappeared for ever.
The substance of what has disappeared as well as what may appear always exists. Whether or not they are evident depends upon the direction of change.
Patañjali again stresses that nothing can be annihilated. What is replaced in the process of change remains in a dormant state.
13
te vyaktasūkṣmā guṇātmānaḥ ॥ 13 ॥
Whether or not particular characteristics appear, depends on the mutations of the three qualities.
These qualities are heaviness, activity and clarity. All apparent characteristics are just different combinations of these three basic qualities that comprise all things (sūtra II – 18)
14
pariṇāmaikatvādvastutattvam ॥ 14 ॥
The characteristics of a substance at one moment in time is in fact a single change in these qualities.
Changes itself is a continuous process based on many factors (sūtra-s III-9 to III-12). The required change in objects and in the mind can be achieved by knowing the potential combinations of these three qualities and what can influence them. There are many possible examples such as that given in sūtra IV-3. Food and the environment provide others.
15
vastusāmye cittabhedāttayorvibhaktaḥ panthāḥ ॥ 15 ॥
But what are the characteristics of an object that appear to one observer the real characteristics?
The characteristics of an object appear differently, depending upon the different mental states of the observer.
This applies to one observer with different states of mind at different times as well as to various observers with different states of mind observing the object at the same time. Thus, a Hindu Temple is a place of worship to the devoted believer, an artistic monument to the tourist, a place of solicitation to the beggar and even a place of ridicule to atheist.
16
na caikacittatantraṁ vastu tadapramāṇakaṁ tadā kiṁ syāt ॥ 16 ॥
Does this not raise doubts about the common reality of any object? Can an object simply exist in the imagination of a person without having an independent reality?
If the object were indeed the conception of a particular individual’s mind, then in the absence of his perception, would it exist?
Patañjali asks a rhetorical question. The answer is obvious. The existence of an object cannot depend solely on any one person’s imagination. A river does not stop flowing because no one is looking at it.
17
taduparāgāpekṣitvāccittasya vastu jñātājñātam ॥ 17 ॥
On what does the perception of an object depend?
Whether an object is perceived or not depends on its accessibility as well as the individual’s motivation.
The object must exist. It must be observable and it must motivate the observer and stimulate in him/ her a desire to see it.
18
sadā jñātāścittavṛttayastatprabhoḥ puruṣasyāpariṇāmitvāt ॥ 18 ॥
What is it that sees? Is it the mind?
Mental activities are always known to the Perceiver which is non-changing and the master of the mind.
The mind cannot function without the power of the Perceiver. The mind changes, the Perceiver does not. The mind has the quality of heaviness but not so the Perceiver. All mental activities are therefore, observed by the Perceiver.
19
na tatsvābhāsaṁ dṛśyatvāt ॥ 19 ॥
In addition, the mind is a part of what is perceived and has no power of its own to perceive.
The mind is seen, through its activities, in the same way that external objects, the body and senses are seen. Its very existence is dependent upon the Perceiver.
20
ekasamaye cobhayānavadhāraṇam ॥ 20 ॥
Let us suppose the mind itself could function its two roles, as the fabricator of what is observed and as the observer.
The promise that the mind can play two roles is untenable because it cannot simultaneously fabricate and see what it fabricates.
An object existing independently of an observer can be perceived. However, the concept of the mind creating an object, and at the same time, observing that object, is impossible to maintain. Another agency, independent of the mind and the ability to perceive, is essential.
21
cittāntaradṛśye buddhibuddheratiprasaṅgaḥ smṛtisaṁkaraśca ॥ 21 ॥
If we then postulate the concept of a succession of minds that exist momentarily to create images and in turn recognise and observe them,
In an individual with such a series of minds of momentary existence there would be disorder and the difficulty of maintaining consistency of memory.
What is suggested in sūtra-s IV-20 and IV-21 is that there must be an independent source of perception. The mind can of course, influence the perception of an object. This object has an existence independent of the source of perception. If we insist on the concept of the mind from moment to moment being the source, means and object pf perception, we face problems in comprehending the possibility of one person remembering what he saw in the past, sharing what he has seen and reconciling the fact that one object seen by one person is not necessarily seen by another or in the same way.
22
citerapratisaṁkramāyāstadākārāpattau svabuddhisaṁvedanam ॥ 22 ॥
Is the role of the mind limited to helping us see external objects?
When the mind is not linked to external objects and it does not reflect an external form to the Perceiver, then it takes the form of the Perceiver itself.
When there are no external stimuli and interests to extrapolate, there are no impressions in the mind relating to them. Then the mind is in total contact with and identical to the Perceiver. Then, cognition of the Perceiver is possible. This cognition is not by the mind. This is related to the concept of freedom in sūtra III-55. It is assumed that the heaviness that causes sleep is not in operation.
23
draṣṭṛdṛśyoparaktaṁ cittaṁ sarvārtham ॥ 23 ॥
Thus, the mind serves a dual purpose. It serves the Perceiver by presenting the external to it. It also reflects or presents the Perceiver to itself for its own enlightenment.
24
tadasaṁkhyeyavāsanābhiścitramapi parārthaṁ saṁhatyakāritvāt ॥ 24 ॥
The role of the mind in serving the Perceiver in every way is further reitrated.
Even though the mind has accumulated various impressions of different types, it is always at the disposal of the Perceiver. This is because the mind cannot function without the power of the Perceiver.
The mind has no purpose of its own. It cannot act on its own. See sūtra II-21.
25
viśeṣadarśina ātmabhāvabhāvanānivṛttiḥ ॥ 25 ॥
Patañjali now suggests the qualities of one who has reached the highest state of clarity.
A person of extraordinary clarity is one who is free from the desire to know the nature of the Perceiver.
One has no curiosity to speculate on the Perceiver, the quality of the mind, the “where-was-I?” and “what-will-I-be?” queries because he has felt his true nature. Such persons have reached a level that is free from obstacles, (sūtra II-3) because one of the products of obstacles os the question “who am I”?
26
tadā vivekanimnaṁ kaivalyaprāgbhāraṁ cittam ॥ 26 ॥
And their clarity takes them to their only concern – to reach and remain in a state of freedom.
27
tacchidreṣu pratyayāntarāṇi saṁskārebhyaḥ ॥ 27 ॥
Is such a person now beyond regression?
In the unlikely possibility of distraction from this aim, disturbing past impressions are able to surface.
Since our actions are influenced by such impressions, regression, unlikely as it may seen, is still possible.
28
hānameṣāṁ kleśavaduktam ॥ 28 ॥
One must never accommodate even small errors because they are as detrimental as the five obstacles.
Event at such a refined state of being, help from a teacher, who can see us through, is essential. In the first chapter (sūtra I-30) regression is considered to be one of the impediments to progress, and is as serious as disease and doubt.
29
prasaṁkhyāne’pyakusīdasya sarvathā vivekakhyāterdharmameghaḥ samādhiḥ ॥ 29 ॥
When we have crossed the last hurdle
There arises a state of mind full of clarity concerning all things at all times. It is like a rainfall of pure clarity.
Life is full of contentment. Vision is never dimmed. The extraordinary capabilities are never misused.
30
tataḥ kleśakarmanivṛttiḥ ॥ 30 ॥
This is indeed the state free from actions based on the five obstacles.
But it is not a life without action. It is a life devoid of errors and selfish interest.
31
tadā sarvāvaraṇamalāpetasya jñānasyā’’nantyājjñeyamalpam ॥ 31 ॥
When the mind is free from the clouds that precent perception, all is known. There is nothing left to be known.
The sun shines. All is evident. There is no need for artificial light.
32
tataḥ kṛtārthānāṁ pariṇāmakramasamāptirguṇānām ॥ 32 ॥
With the highest potential at our disposal.
The three basic qualities cease to follow the sequence of alternating pain and pleasure.
With higher intelligence potential at our disposal, the objects of perception are in our control. Their mutations through the combination of three qualities occur no more. We are able to influence them to serve our immediate needs, without ever producing or provoking regrettable actions. Changes in the mind, body and senses no longer create trouble.
33
kṣaṇapratiyogī pariṇāmāparāntanirgrāhyaḥ kramaḥ ॥ 33 ॥
What is a sequence?
A sequence is that replacement of one characteristic by another that follows it. This is linked to the moment. A replacement of characteristics is also the basis of a moment.
Moment, which is the basic unit of time, and sequence are related. The change in the characteristics of an object is their common basis. The sequence is affected by the changes. Therefore, time is essentially relative, in that it is the essential of change. The order of change is the variation in the characteristics that follow one after the other (see sūtra-s III-15 and III-52).
In the context of sūtra IV-32, the changes that now arise in the objects of perception, follow a different sequence from those of the past when it was both unpredictable and liable to bring regrets. Now the individual can command the changes.
34
puruṣārthaśūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpapratiṣṭhā vā citiśaktiriti ॥ 34 ॥
What is the final state of Yoga?
When the highest purpose of life is achieved, the three basic qualities do not excite responses in the mind. That is freedom. In other words, the Perceiver is no longer coloured by the mind.
It is serenity in action as well as in inaction. There is no sense of obligation, whether to take responsibility or to reject it. The three qualities can no longer combine to disrupt the individual. He is fully conscious of his own state of pure clarity and the clarity remains at the highest level throughout his lifetime. The mind is a faithful servant to the master, the Perceiver.