Ys3 Commentary

Living the Yoga Sutras:
Practical Translations and Discussions

Swami Jnaneshvara Bharati
SwamiJ.com
AbhyasaAshram.org
Page 1 of 270
Table of Contents
Preface............................................................................................................................. 4
Introduction ..................................................................................................................... 5
Patanjali, Codifier of the Yoga Sutras........................................................................... 10
CHAPTER 1 of 4 .............................................................................................................. 12
Cluster 1: Sutras 1.1-1.4: What is Yoga? .................................................................. 13
Cluster 2: Sutras 1.5-1.11: Un-Coloring Your Thoughts .......................................... 30
Cluster 3: Sutras 1.12-1.16: Practice and Non-Attachment ...................................... 40
Cluster 4: Sutras 1.17-1.18: Types of Concentration ................................................ 50
Cluster 5: Sutras 1.19-1.22: Efforts and Commitment.............................................. 55
Cluster 6: Sutras 1.23-1.29: Contemplation on AUM (or OM) ............................... 60
Cluster 7: Sutras 1.30-1.32: Obstacles and Solutions ............................................... 66
Cluster 8: Sutras 1.33-1.39: Stabilizing and Clearing the Mind ............................... 72
Cluster 9: Sutras 1.40-1.51: After Stabilizing the Mind ........................................... 81
CHAPTER 2 of 4 .............................................................................................................. 95
Cluster 10: Sutras 2.1-2.9: Minimizing Gross Colorings that Veil the Self ............. 96
Cluster 11: Sutras 2.10-2.11: Dealing with Subtle Impressions that Veil the Self 113
Cluster 12: Sutras 2.12-2.25: Breaking the Alliance of Karma ............................. 116
Cluster 13: Sutras 2.26-2.29: The 8 rungs of Yoga are for Discrimination........... 131
Cluster 14: Sutras 2.30-2.34: Yamas and Niyamas, rungs #1 and #2.................... 137
Cluster 15: Sutras 2.35-2.45: Benefits from the Yamas and Niyamas .................. 150
Cluster 16: Sutras 2.46-2.48: Asana or Meditation Posture, Rung #3 of 8............ 160
Cluster 17: Sutras 2.49-2.53: Pranayama and Breath Control, Rung #4 of 8........ 163
Cluster 18: Sutras 2.54-2.55: Pratyahara or Sense Withdrawal, Rung #5 of 8...... 170
CHAPTER 3 of 4 ............................................................................................................ 175
Cluster 19: Sutras 3.1-3.3: Dharana, Dhyana, Samadhi, Rungs #6, #7, and #8 .... 176
Cluster 20: Sutras 3.4-3.6: Samyama is the Finer Tool .......................................... 180
Cluster 21: Sutras 3.7-3.8: Internal is Seen to be External ..................................... 183
Cluster 22: Sutras 3.9-3.16: Witnessing Subtle Transitions with Samyama ......... 186
Cluster 23: Sutras 3.17-3.37: Experiences from Samyama..................................... 193
Cluster 24: Sutra 3.38: What to do with Subtle Experiences.................................. 209
Cluster 25: Sutras 3.39-3.49: More Attainments from Samyama........................... 211
Cluster 26: Sutras 3.50-3.52: Renunciation that brings Kaivalya or Liberation .... 218
Cluster 27: Sutras 3.53-3.56: Higher Discrimination Through Samyama............. 221
CHAPTER 4 of 4 ............................................................................................................ 226
Cluster 28: Sutras 4.1-4.3: Means of Attaining Experience.................................... 227
Cluster 29: Sutras 4.4-4.6: Emergence and Mastery of Mind ................................ 232
Cluster 30: Sutras 4.7-4.8: Actions and Karma....................................................... 234
Page 2 of 270
Cluster 31: Sutras 4.9-4.12: Subconscious Impressions ......................................... 236
Cluster 32: Sutras 4.13-4.14: Objects and the Three Gunas ................................... 240
Cluster 33: Sutras 4.15-4.17: Mind Perceiving Objects.......................................... 243
Cluster 34: Sutras 4.18-4.21: Illumination of the Mind ......................................... 246
Cluster 35: Sutras 4.22-4.26: Buddhi, Discrimination, and Liberation.................. 249
Cluster 36: Sutras 4.27-4.28: Breaches in Enlightenment ..................................... 253
Cluster 37: Sutras 4.29-4.30: Perpetual Enlightenment .......................................... 255
Cluster 38: Sutra 4.31: Knowables Become Few.................................................... 257
Cluster 39: Sutras 4.32-4.34: Gunas and Liberation or Kaivalya .......................... 259
Appendix A: Q&A on Yoga Sutras............................................................................. 262
Appendix B: Seven Keys to Practicing the Yoga Sutras ............................................ 268
Page 3 of 270
Preface
For quite a few years people have been asking me about having a printed copy of the
Yoga Sutras pages on the SwamiJ.com website. Because of the print-on-demand
technology provided by Lulu.com, this is now available. This “book” is virtually a
copy and paste of the pages from the website. There has been some slight
reformatting to make things fit well, but it is basically identical to the website. From
time to time I will likely update this “book” as the website is updated.
I sincerely hope that you find this useful in your journey of meditation. I have
attempted to make the translations and descriptions as practical as possible so that
you may easily incorporate the principles into your daily meditation practice.
In loving service,
Swami J
(Swami Jnaneshvara Bharati)
Page 4 of 270
Introduction
The following is from the Introduction page on the SwamiJ.com website. It has been
copied as-is from the website. To follow the hyperlinks mentioned in the text, you
will need to login to the website. I have typed a few of the links into the text below
in case you would like to go directly to those pages.
What are the Yoga Sutras?: The Yoga Sutras of Patanjali succinctly outlines the
art and science of traditional Yoga meditation for Self-Realization. It is a process of
systematically encountering, examining, and transcending each of the various gross
and subtle levels of false identity in the mind field, until the jewel of the true Self
comes shining through.
Yoga means union & sutra means thread: Yoga means union of the parts of
ourselves, which were never divided in the first place. Yoga literally means to yoke,
from the root yuj, which means to join; it is the same as the absorption in the state
of samadhi. Sutra means thread, and this thread, or multiple threads, weave a
tapestry of insight and direct experience. Some say that the name of the text uses
the word sutra in its plural form, as Yoga Sutras, in that each of the sutras, or
threads, comes together to form a complete tapestry. Others say that it is used in its
singular form, as Yoga Sutra, in that there is one, consistent thread that flows
through the entire text. Both views add a useful perspective to the process being
described. In the writings on this website, both terms are intentionally used.
Codifying the pre-existing Yoga: When Patanjali codified, or compiled the Yoga
Sutras, no new system was created, but rather, the ancient practices were
summarized in an extremely organized and terse way. While the Yoga Sutras are
thought to be as old as 400 BCE, archaeological evidence and other texts suggest
that the methods described in the Yoga Sutras were being practiced as early as 3000
BCE. Oral tradition states that the period may be even longer.
Purpose of this rendition: The goal of this rendition of the Yoga Sutras is to make
the principles and practices of the Yoga Sutras more understandable and accessible.
The descriptions attempt to focus on the practical suggestions of what to do to
regulate the mind, so as to attain direct experience beyond the mind. The intent is to
explain, not to proffer some new system or school of Yoga. Hyperlinks are used
extensively, allowing you to easily move around among the many sutras, principles
and practices. This collection of web pages on the Yoga Sutra is being routinely
revised and improved.
Page 5 of 270
Six ways to review: Here are six ways to review these web pages on the
Yoga Sutra:
1. Summary page: Go to the Summary page and glance through the headings
and topics. Click on the individual sutras that draw your attention. (To print
the Summary page, it is better to reduce the View size in the browser, and to
print in Landscape view; then tape the pages together.)
2. Chapter overviews: Go through the brief overviews of each of the four
chapters, beginning with Chapter 1. Then, click through the links to each of
the other Chapter overviews.
3. Section reviews: The 196 sutras have been divided into 39 sections (in this
website). Each section has a few paragraphs that describe that section. Start
with the first section, read those few paragraphs (not reading the individual
sutras), and then click on Next section at the top of the page. This will take
you to the next section.
4. Review all sutras: There is also a running list of all 196 sutras, which can be
read in its entirety in a few minutes. Each sutra in this list has a link to the
complete description of the sutra.
5. Questions: There is a page of Reminder Questions, along with a link to the
sutra that answers the question.
6. Narrative: The narrative version presents the Yoga Sutras in paragraph
format, which might be a more familiar way to learn.
Commentaries: It's useful to have several different commentaries close at hand so

as to get greater depth and a variety of perspectives when exploring a particular
sutra.
Downloads: There are also Downloads on the Yoga Sutras, including interpretive
translation with transliterated Sanskrit and word-for-word translations, a narrative
summary of the interpretive translation, study questions, and a two-page summary
of all sutras (which can be printed and taped together to make it a one-page
summary).
Visual journey through the Yoga Sutras: The picture below gives a simple,
straightforward view of the process of meditation in Yoga. There are links on each
part of the picture that will take you to the relevant sutras. The picture can also be
printed for convenience in learning.
Page 6 of 270
Regulating your own mind: Swami Rama explains, "There have been many
scholarly commentaries on the Yoga Sutras, but all the commentaries miss
something very practical. Such commentaries can only satisfy the intellect, but do
not actually help you beyond that: 'yogash chitta vritti narodha'--yoga is the control
of the 'modifications' of the mind [1.2]. Narodha means control; there is no other
English word for it. Control doesn't mean suppression, but channeling or regulating."
Other names: The Yoga Sutras is also referred to as Raja Yoga, the Royal Yoga.
Some call it Kriya Yoga, drawing on the use of the word from Chapter 2 (2.1). Others
refer to it as Ashtanga Yoga (Ashta = eight; anga = rungs), which is the eight-fold
path of Yoga, including yamas, niyamas, asana, pranayama, pratyahara, dharana,
dhyana, and samadhi, which begin with Sutra 28 of Chapter 2 (2.28) (Note that this
does not refer to the popularized physical yoga that has chosen to use the same
name, Ashtanga Yoga, for their practices).
Yoga and Sankhya philosophies: The process of realization through Yoga rests on
the discovery of pure consciousness (purusha) as separate from all the many false
identities, which are considered to be evolutes of primal matter (prakriti). These
principles of purusha and prakriti are part of the philosophical system known as
Sankhya. Yoga and Sankhya are two of the six systems of Indian philosophy.See
also these articles:
Page 7 of 270
• Six Schools of Indian Philosophy
• Prakriti and Its Evolutes: Returning to Self-Realization
Interpretive translation: The translations on both the summary page of the Yoga
Sutras and the page listing all 196 sutras of the Yoga Sutras here are interpretive,
providing expanded translations (some renditions are divided into 194-200 sutras).
For example, sutra 1.2 defines Yoga with some 25 English words, rather than only 4
Sanskrit words. The practices of the Yoga Sutras are extremely practical, though it
can seem quite complicated when trying to sort through the language. By providing
expanded, interpretive translations, the practical meaning of the suggestions more
easily comes through.
About the Icons: From the main page on the Yoga Sutras, there are
links to 39 clusters of sutras. Each of those pages has an icon such as
the one on the left. The reason for these is that the mind can remember
information much more easily when there is a visual component. This
icon allows you to "see" where a particular topic is located in the four
chapters of the Yoga Sutras. The example at the left is Yoga Sutras
2.12-2.25, which is on Breaking the Alliance with Karma. Now that you
"see" this, you might more easily remember that these sutras on karma
are close to the middle of column 2, which is Chapter 2. Then, at some later time,
when you want to read the part about Karma, you may remember to go to the main
page, scroll to that location in column 2, and click on that topic. It might also help
you to simply recall that Karma is discussed around the middle of Chapter 2.
Many translations: There are many different English translations of the Yoga
Sutras, with each providing a perspective. It can be tempting to look for the single
translation that seems "best" compared to the others. However, each translation
adds something, and each translation might miss something else. What seems most
useful is to read many translations, and then draw from them what you find most
useful. The HRIH.net website currently lists 48 English translations of the Yoga
Sutras, as well as translations in 33 other languages. Some of the translations are
very brief, and others more expanded. Once again, the translation here on
SwamiJ.com is an expanded, interpretive translation that is intended to make the
practical instructions more clear. If you enjoy this translation, you will also enjoy
using other translations as well to complement your understanding and practices.
Acknowledgements: These interpretive translations and descriptions could not

happen without the codifying of the Yoga Sutra by the Patanjali lineage, the
commentator Vyasa, and the various translations and commentaries of many others,
each of whom have contributed something to this mind. Of greatest
acknowledgement is the tradition of the Himalayan Masters, who continue to teach
and operate through this mind, as instructed by Swami Rama, the one to whom the
highest acknowledgement, gratitude, and love is given.
http://www.swamij.com/tradition.htm
http://www.swamij.com/swami-rama.htm
Typographical errors: If you notice any typographical errors or bad links, would
you please contact me so that corrections can be made.
Printing this website: It may be tempting to print out the many Yoga Sutra pages
on this website, but that is not recommended for the simple reason that you would
Page 8 of 270
lose the benefits of the hyperlinks. These links allow you to easily move around
throughout the sutras, and that is a great aid in learning. Some of the individual
pages might be good to print, such as the Introduction (which you are now
reading), Summary, Keys, List, or Chapters. The one page that is most
recommended to print out is the Summary page. (To print the Summary page, it is
better to reduce the View size in the browser, and to print in Landscape view; then
tape the pages together. A printable version of the Summary page is also in
the Downloads section of the website.)
Using the search engine: The website itself has a search engine on the home
page or any of the Index pages, which can be reached by clicking on any of the links
at the top of the pages. While this searches the whole website, you can see in the
link address which ones are linked to the Yoga Sutras pages. Just type in the subject
you are looking for. If you also type in the words "yoga sutras," in addition to your
search term, it should bring you to the appropriate pages.
Yoga Sutras is for teachers: It can be comforting to know that the Yoga Sutra is
actually designed for teachers as a guideline in training students. By remembering
this orientation, it is easier to see that at the current moment, only portions of the
text apply to you personally. The rest can then be allowed to come along the
way. While progressing along the path, it is very useful to have a general
understanding of the whole process being outlined in the Yoga Sutras.
How to learn the Yoga Sutras: Yoga has to do with examining ones internal
states of consciousness, and clearing out the clouded mind, so that the jewel of
the center of consciousness, the Self, can be experienced in its unalloyed
purity. There are several compatible parts of the process:
• Written study: A good deal of effort is needed in going through the written
explanations and commentaries on the Yoga Sutras.
• Oral learning: More importantly, the practical application of the Yoga Sutra
needs to be discussed orally with those who are really following and doing the
practices themselves.
• Direct experience: Even more importantly, however, the practices must
actually be done to attain the validation of direct experience.
• Transmission: In the tradition of the Himalayan masters, the higher
understanding comes through direct transmission known as shaktipata.
Books and commentaries: There are many books on the Yoga Sutras, which
provide different translations and commentaries. Some of these are extremely
useful, and some not so useful. For those who are serious about practicing the
profound teachings of the Yoga Sutra, it is recommended to have several translations
and commentaries at hand. This allows you to go into greater depth when you are
trying to work with an individual sutra. There are a handful of recommended books
on the Yoga Sutras on this website.
Diversity of opinions: If an art teacher asked a class of ten students to each paint
a picture of a vase of flowers, the result would be ten different paintings, which
might bear some resemblance to one another, yet would each be unique. The same
thing happens when descriptions are written about the practices of the Yoga Sutras,
or other such writings. It is important to remember this when reading commentaries,
so as to experience them as complementary rather than as contradictory.
Page 9 of 270
Succinct versus Incomplete: In going through the Yoga Sutras, it is extremely
useful to note that one of its most wonderful features is that of being succinct. It is
an outline of only some 196 sentences, threads, or sutras. It is like the table of
contents of an extremely large book, if not encyclodedia. Historically, this outline is
used in oral discussion, where the teachings themselves are shared in face-to-face
dialogue, usually with people living together in community. With the invention of the
printing press, and our recent innovations with computer technology, there are ever
more written words. If we are tempted to say that Patanjali isincomplete in his
comments, please keep in mind that it comes from oral tradition, where students
memorized the entirety of the Yoga Sutras, and that the depth of the information
was oral, not written. Viewed in that light, we can see that it is not valid to say that
the Yoga Surtras is incomplete, simply because it has the very useful quality of
being succinct.
Witnessing the inner world: Yoga is a journey within, exploring and moving
through the various levels of our being. There is a paper on the website entitled
Witnessing Your Thoughts, which gives practical suggestions on exploring this inner
world. Most of the principles and suggestions in that paper are directly related to the
Yoga Sutras.
Yoga Sutras is a preliminary step: In the tradition of the Himalayan sages, this
ancient, oral yoga system, recorded by Patanjali in the Yoga Sutras is accepted as a
preliminary step. Building on that foundation, the Advaita Vedanta system is
practiced, particularly relating to the states of waking, dreaming, deep sleep, and the
fourth state, turiya. Purely internal tantra is practiced as a means of spiritual
awakening and realization. Thus, Yoga, Vedanta, and Tantra work synergistically in
philosophy and practice.
Revisions: This collection of web pages on the Yoga Sutra is being routinely revised
and improved.
Patanjali, Codifier of the Yoga Sutras

Codifying the Yoga Sutra: Patanjali codified, or compiled in a systematic way, the
art and science of Yoga in the Yoga Sutras. The Yoga Sutras succinctly outlines the
art and science of Yoga for Self-Realization. Nothing new was created with the Yoga
Sutras, but rather the ancient practices were summarized in an extremely organized
and terse way. While the Yoga Sutra itself is ancient, archaeological evidence and
other texts suggest that the methods described in the Yoga Sutras were being
practiced as early as 3000 BCE. Oral tradition states that the date may be even
earlier.
Dates: Scholars estimate that Patanjali lived some time between 400 BCE and 200
AD, though they are in disagreement about these dates. While the scholars debate
the actual dates of Patanjali, oral tradition accounts for the apparent time differences
by explaining that the name Patanjali is a surname, and is the name of a lineage and
school of teachers, students, and sages, rather than being only one person.
However, for convenience sake, Patanjali is spoken of as a single person, who might
have been founder of the lineage. Although Patanjali is a surname of the lineage,
there have also been several individuals with the name Patanjali, which may or may
not have been related with the lineage relating to the Yoga Sutras of Patanjali.
Page 10 of 270
Oral tradition: In addition, the Yoga traditions are historically oral traditions, and
some say the Yoga Sutras were not written down for at least a couple hundred years
after they were systematized by Patanjali. During that period it was the custom for
the entirety of the Yoga Sutras to be memorized as a part of the practice. This type
of learning is still done today by a few teachers and students, though many of them
now do this as an intellectual study of Sanskrit, rather than as an aid to practice and
direct experience.
Unbroken teaching: While the lineage of Patanjali may or may not have continued
in unbroken sequence in the visible or recorded traditions in the plains of India, the
practices of the Yoga Sutras have continuously been practiced by the sages of the
Himalayas (http://www.swamij.com/tradition.htm).
The longer history: "The tradition of India's philosophical lineages is lost in

antiquity. According to one Tantric text (See http://www.swamij.com/tantra.htm)
(Shri-vidyarnava) there were seventy-one teachers from Kapila, the founder
of Sankhya [considered to be the philosophical basis of Yoga], to the greatest
proponent of Vedanta, Shankaracharya who taught at the end of the seventh and
beginning of the eighth century A.D.; and from Shankara to the present day a
lineage of up to seventy-six teachers has been enumerated. If this appears to be a
long time, the reader might find interesting the fact that in approximately 1400 B.C.
the Brhadaranyaka Upanishad (VI.5.1-4) enumerated sixty-six teachers up to that
time. Patanjali in his work on grammar speaks of eighty-four thousand rshis
[enlightened sages who teach from their experience]. Within the Indian tradition it is
almost impossible to assign a date to the rshis..." (Pandit Usharbudh Arya, Yoga
Sutras of Patanjali, Volume 1, 1986)
See http://www.swamij.com/tantra.htm
http://www.swamij.com/six-schools-indian-philosophy.htm
Vyasa: The ancient sage Vyasa has written a commentary on the Yoga Sutras, which
is widely recognized as the leading expansion on the very brief sutras developed by
Patanjali. Vyasa is considered to be an enlightened sage in his own right, with his
comments or explanations considered as authentic as those of Patanjali. It is
common for Yoga Sutras translations and commentaries by other people to also
contain the descriptions by Vyasa.
Page 11 of 270
CHAPTER 1 of 4
Yoga Sutras Chapter 1
Concentration
Samadhi Pada
Chapter summaries: Ch 1 Ch 2 Ch 3 Ch 4
Concentration: Chapter 1 of the Yoga Sutras is entitledSamadhi

Pada, which means the chapter on concentration. Chapter 1
describes yoga, witnessing five kinds of thoughts, uncoloring
thoughts, the twin principles of practice and non-attachment, the
stages of concentration, efforts and commitments, obstacles and
solutions, and means and results of stabilizing the mind.
The 51 sutras of Chapter 1 have been divided into 9 sections:
• What is yoga? (1.1-1.4)

• Witnessing and Uncoloring thoughts (1.5-1.11)
• Practice and non-attachment (1.12-1.16)
• Types of concentration (1.17-1.18)
• Efforts and commitment (1.19-1.22)
• Direct route through AUM (1.23-1.29)
• Obstacles and solutions (1.30-1.32)
• Stabilizing and clearing the mind (1.33-1.39)
• Results of stabilizing the mind (1.40-1.51)
Page 12 of 270
Cluster 1: Sutras 1.1-1.4: What is Yoga?
Being prepared to start: To sincerely begin the pursuit of Self-
realization is a most significant step in life, when the highest goal of
life is taken on as number one on your list of things to do. The first
word of the Yoga Sutras is atha, which means now(1.1). This
particular word for now implies preparedness in arriving at this
auspicious stage of desire and commitment towards Self-realization, the highest goal
of Yoga.
Definition of Yoga: The first four sutras define Yoga, with that definition being
expanded upon in the other sutras. In a systematic process of meditation, you
gradually move your attention inward, through all the levels of your being, gaining
mastery along the way (1.2). Eventually you come to rest in your true nature, which
is beyond all of those levels (1.3). This action and the realization of this center of
consciousness, is the meaning of Yoga.
(Yoga Sutra 1.1: Swami Rama)
Yogash chitta vritti nirodhah.

Tada drashtuh svarupe avasthanam.
Yoga is the mastery of the activities of the mind-field.
Then the seer rests in its true nature.
Knowing what's left after setting aside the obstacles: There is a fundamental
simplicity to the process of Yoga that is outlined in the Yoga Sutras. While the
process might appear very complicated when reading the Yoga Sutras and many
commentaries, the central theme is one of removing, transcending or setting aside
the obstacles, veils or false identities. The many suggestions in the Yoga Sutras are
the details or refinements of how to go about doing this. By being ever mindful of
this core simplicity it is much easier to systematically progress on the path of Yoga.
The true Self shines through: Once the obstacles and false identities have been
temporarily set aside, the true Self, which has been there all along, naturally comes
shining through (1.3). The rest of the time, we are so entangled with our false
identities that we literally do not see that this misidentification has happened (1.4).
It is the reason that sometimes it is said that we are asleep, and that we need to
awaken. That awakening to the Self is the meaning of Yoga.
Page 13 of 270
Like a mirror: Consciousness looks outward,
through the intellect, through the mind, and then
through the senses and body. It sees a reflection,
like a mirror. It sees reality, a world, a self-identity,
which it falsely thinks to be "me" or "mine." Through
the forgetting power of avidya or ignorance (2.5),
pure consciousness says, "I am this or that!" This is
not all bad, for it gives the opportunity for the joy of
awakening, through a journey called Yoga, returning
to the wholeness that was never really divided in the
first place.
Yoga and Sankhya philosophies: The process of realization through Yoga rests on
the discovery of pure consciousness (purusha) as separate from all the many false
Sankhya. Yoga and Sankhya are two of the six systems of Indian philosophy. See

• Sankhya Yoga, Prakriti and Its Evolutes: Returning to Self-Realization
• Yoga Darshana and the Goal of Seeing Reality (Swami Rama discusses the
foundations of Sankhya and the Yoga Sutras)
Page 14 of 270
Yoga is samadhi: Both ancient and modern sages, including Vyasa, the most
noteworthy commentator on the Yoga Sutra, flatly declare that Yoga is samadhi, the
high state of perfected concentration or complete absorption of attention (3.3). Yoga
means union, literally, to yoke, from the root yuj, which means to join or to
integrate. It means to bring together the aspects of ourselves that were never
divided in the first place. It means to attain direct experience of the core of that
preexisting holistic being who we truly are at the deepest level, and that is attained
through samadhi.
See also the article:

Bindu: Pinnacle of Yoga, Vedanta and Tantra
The goal of Yoga is Yoga, period. (more)
Yoga is not: Yoga is not merely physical fitness, stress management, medical
treatment, or a means of manifesting money, although authentic Yoga is definitely
beneficial to many aspects of life. The goal of Yoga is Yoga, period.

Modern Yoga versus Traditional Yoga
Page 15 of 270
Introduction article: It is useful to read the Introduction to the Yoga Sutras page,
which describes several approaches to exploring the Yoga Sutras pages of this
website.
1.1 Now, after having done prior preparation through life and other practices, the
study and practice of Yoga begins.
(atha yoga anushasanam)
• atha = now, at this auspicious moment; implying the transition to this

practice and pursuit, after prior preparation; implying a blessing at this
moment of transition
• yoga = of yoga, union; literally, to yoke, from the root yuj, which means to
join or to integrate; same as the absorption in samadhi
• anu = within, or following tradition; implies being subsequent to something
else, in this case, the prior preparation
Page 16 of 270
• shasanam = instruction, discipline, training, teaching, exposition,
explanation; Shas implies the imparting of teaching that happens along with
discipline
(Yoga Sutra 1.1: Swami Rama)

Now, Then, and Therefore Yoga Discipline is Being Explained
(Swami Rama on Yoga Sutra 1.1)
Yoga comes after preparation: This introductory sutra suggests that after our
many actions in life, and whatever preparatory practices we might have performed,
now, we are finally ready to pursue the depths of self-exploration, the journey
directly to the center of consciousness, Atman, or Self, our eternal and True identity.
Discipline and learning: To practice Yoga requires cultivating discipline and

following a systematic method of learning (anushasanam). This has more to do with
the quality or conviction in one's practices than it has to do with the quantity. This is
described in greater detail in sutras 1.21 and 1.22.
Five states of mind: In describing this sutra, the sage Vyasa names five states of
mind, of which the one-pointed (ekagra) (1.32) state of mind is the desired state of
mind for the practice of Yoga. These five states of mind range from the severely
troubled mind to the completely mastered mind. (These five are also described in
the five states section of the Witnessing article.)
• Kshipta/disturbed
• Mudha/dull
• Vikshipta/distracted
• Ekagra/one-pointed
• Nirodhah/mastered
To position the five states of mind on the fingers

is a good way of learning to remember them.
Know where you are: It is very useful to be aware of these stages, both in the
moment, and as a general day-to-day level at which one is functioning. It reveals the
depth of practice that one might be able to currently practice. Some aspect of yoga
meditation applies to every human being, though we need to be mindful of which is
most fitting and effective for a person with this or that state of mind.
Two of the states are desirable: Of the five states of mind (described below in
more detail), the later two (one-pointed and mastered) are most desirable for the
deeper practice of yoga meditation. For most people, our minds are usually in one of
the first three states (disturbed, dull, or distracted). To deal with the troubled mind
and the lethargic mind is progress, leading one to a merely distracted mind, from
where one can more easily work on training the mind in one-pointedness.
Page 17 of 270
Stabilize the mind in one-pointedness: By knowing this, we can deal with our
minds so as to gradually stabilize the mind in the fourth state, the state of one-
pointedness (Note that this use of the phrase fourth state is different from that used
in relation to the fourth state of turiya). This is the state of mind which prepares us
for the fifth state, in which there is mastery of mind. (The first two states might also
be dominant or intense enough that they manifest as what psychologists call mental
illness.)
Knowing where your mind is now

tells you how to get where you're going.
1. Kshipta/disturbed: The kshipta mind is disturbed, restless, troubled, wandering.

This is the least desirable of the states of mind, in which the mind is troubled. It
might be severely disturbed, moderately disturbed, or mildly disturbed. It might be
worried, troubled, or chaotic. It is not merely the distracted mind (Vikshipta), but
has the additional feature of a more intense, negative, emotional involvement.
2. Mudha/dull: The mudha mind is stupefied, dull, heavy, and forgetful. With this
state of mind, there is less of a running here and there of the thought process. It is a
dull or sleepy state, somewhat like one experiences when depressed, though we are
not here intending to mean only clinical depression. It is that heavy frame of mind
we can get into, when we want to do nothing, to be lethargic, to be a couch potato.
The Mudha mind is barely beyond the Kshipta, disturbed mind, only in that the active
disturbance has settled down, and the mind might be somewhat more easily trained
from this place. Gradually the mind can be taught to be a little bit steady in a
positive way, only occasionally distracted, which is the Vikshipta state. Then the
mind can move on in training to the Ekagra and Nirodhah states.
3. Vikshipta/distracted: The Vikshipta mind is distracted, occasionally steady or

focused. This is the state of mind often reported by students of meditation when they
are wide awake and alert, neither noticeably disturbed nor dull and lethargic. Yet, in
this state of mind, one's attention is easily drawn here and there. This is the monkey
mind or noisy mind that people often talk about as disturbing meditation. The mind
can concentrate for short periods of time, and is then distracted into some attraction
or aversion. Then, the mind is brought back, only to again be distracted.
The Vikshipta mind in daily life can concentrate on this or that project, though it
might wander here and there, or be pulled off course by some other person or
outside influence, or by a rising memory. This Vikshipta mind is the stance one wants
to attain through the foundation yoga practices, so that one can then pursue the
one-pointedness of Ekagra, and the mastery that comes with the state of Nirodhah.
4. Ekagra/one-pointed: The Ekagra mind is one-pointed, focused, and

concentrated (Yoga Sutra 1.32). When the mind has attained the ability to be one-
pointed, the real practice of Yoga meditation begins. It means that one can focus on
tasks at hand in daily life, practicing karma yoga, the yoga of action, by being
mindful of the mental process and consciously serving others. When the mind is one-
pointed, other internal and external activities are simply not a distraction.
Page 18 of 270
The ability to focus attention is a
primary skill for meditation and samadhi.
The person with a one-pointed mind just carries on with the matters at hand,
undisturbed, unaffected, and uninvolved with those other stimuli. It is important to
note that this is meant in a positive way, not the negative way of not attending to
other people or other internal priorities. The one-pointed mind is fully present in the
moment and able to attend to people, thoughts, and emotions at will.
The one-pointed mind is able to do the practices of concentration and meditation,

leading one onward towards samadhi. This ability to focus attention is a primary skill
that the student wants to develop for meditation and samadhi.
5. Nirodhah/mastered: The Nirodhah mind is highly mastered, controlled,

regulated, restrained (Yoga Sutra 1.2). It is very difficult for one to capture the
meaning of the Nirodhah state of mind by reading written descriptions. The real
understanding of this state of mind comes only through practices of meditation and
contemplation. When the word Nirodhah is translated as controlled, regulated, or
restrained, it can easily be misunderstood to mean suppression of thoughts and
emotions.
To suppress thoughts and emotions is not healthy and this is not what is meant here.
Rather, it has to do with that natural process when the mind is one-pointed and
becomes progressively more still as meditation deepens. It is not that the thought
patterns are not there, or are suppressed, but that attention moves inward, or
beyond the stream of inner impressions. In that deep stillness, there is a mastery
over the process of mind. It is that mastery that is meant by Nirodhah.
In the second sutra of the Yoga Sutras (the sutra below), Yoga is defined as "Yogash
Chitta Vritti Nirodhah," which is roughly translated as "Yoga is the control [nirodhah]
of the thought patterns of the mind field." Thus, this Nirodhah state of mind is the
goal and definition of Yoga. It is the doorway by which we go beyond the mind.
Transitions: New Years and New Moments in Life and Meditation

The transition from one year to the next year happens in an infinitely
short moment that is actually non-existent in time. So too, there are
transitions in the moments of life and the moments of meditation.
Mindfulness of transitions in daily life and during meditation time is
extremely useful on the spiritual journey to enlightenment. The recording
ends with a 15-minute guided contemplative meditation on Transitions,
which begins at 54:42.
Podcast Date: Dec 30, 2006 Length 1:09:25
Page 19 of 270
(You can click on the links in the above graphic)
1.2 Yoga is the control (nirodhah, regulation, channeling, mastery, integration,

coordination, stilling, quieting, setting aside) of the modifications (gross and subtle
thought patterns) of the mind field.
(yogash chitta vritti nirodhah)
• yoga = of yoga, union; literally, to yoke, from the root yuj, which means to
join; same as the absorption in samadhi
• chitta = of the consciousness of the mind-field
• vritti = operations, activities, fluctuations, modifications, changes, or various
forms of the mind-field
• nirodhah = control, regulation, channeling, mastery, integration, coordination,
understanding, stilling, quieting, setting aside of
Nirodhah suggests self-training: This single sentence is a most succinct definition

of the science of Self-realization, or Yoga. The key to understanding is the
word nirodhah, which defies translation or description. When translated poorly or
misunderstood, it can sound like the suppression or repression of thoughts and
emotions, which is definitely not what Yoga is about. Rather, it has to do with a
process more like coordinating and setting aside what is not significant or not-self
(2.5). It means finding the jewel of Truth that is underneath or behind all of the
other activities in the mind-field. This comes through a self-training program dealing
Page 20 of 270
with the relationships, senses, body, breath, and mind. Ultimately, the meaning
of nirodhah, and thus, of Yoga itself begins to emerge experientially through doing
the practices.
Nirodhah is the most desired of five states of mind: The sage Vyasa names five
states of mind, of which the nirodhah state of mind is the desired state of mind for
the realization of the true Self. These five states of mind are described just above in
the discussion of Sutra 1.1. It is extremely useful to be mindful of the five states of
mind, so as to better understand their relationship to this most desired state of
mind.
Uncoloring your thoughts: To find the jewel of the Self requires getting past the
coloring of thought patterns (1.5), such as attachment, aversion, and fear (2.3). This
involves witnessing your own inner process.
Practice and non-attachment: Two principles remain at the core throughout this
self-training program: 1) Practices leading to stability and tranquility and2) non-
attachment. (1.12-1.16)
Attitudes, efforts, and commitments: Five attitudes, efforts, and commitments

are cultivated: faith in your direction, energy to go there, mindfulness and memory
to stay there, and the ongoing commitment to seek the higher states of
concentration and wisdom. (1.20)
Stabilizing and clearing the mind: Preparatory practices including meditation on

attitudes towards people and ways to focus attention, are done to train the mind so
that the subtler meditations can then be practiced. (1.33-1.39)
Reducing the gross colorings of mind: The more gross colorings of mind, dealing
mostly with attractions, aversions, and fears are reduced through a process of
training the senses, inner study, and surrender. (2.1-2.9)
Discrimination through eight rungs: Cultivating inner discrimination through the

eight rungs of yoga (2.26-2.29), so as to systematically uncover that jewel of the
Self. (1.3)
Page 21 of 270
1.3 Then the Seer abides in Itself, resting in its own True Nature, which is called
Self-realization.
(tada drashtuh svarupe avasthanam)
• tada = then, at that time; at the time of concentration and meditation

• drashtuh = the seer's, of the soul, witness, Atman, Self; from the root drsh,
which means to see (It is significant to note that Patanjali is not trying to
define who is the seer, or the nature of that seer. This is left to be answered
or resolved in direct experience.)
• svarupe = in its own nature, own form or essence; (sva = own; rupa = form)
• avasthanam = stability, settling, remaining, being in a state, resting,
standing, lying, abiding; the root stha means to stand
Then the Self stands alone: As a result of having done the process of nirodhah,
described in the last sutra, the true Self stands alone, unencumbered by our many
false identities (described in the next sutra). This standing alone process is why the
phrase Self-realization uses the word realization, rather than a word like attainment.
Page 22 of 270
The process is not one of attaining something we do not have, but rather is one
of removing the clouds, so as to see the light that is already there.
The wave forgets the truth that it is ocean, thinking itself

to be the grand shape, which it has temporarily taken.
For a while, it takes on the rupa (form) of wave.
Finally, it remembers its true rupa (form) of ocean.
The two coexist, though one is true, and the
other, though beautiful, is only relatively true.
So too, we humans forget our true nature,
but, through yoga, can remember.
Awareness remains unchanged: In deep meditation, you come to see that while
the thought patterns shift here and there, ever changing their shape, the way that
the waves on the ocean keep shifting, the awareness itself never changes. There is a
constant, ever flowing, ever being awareness that simply is, that observes or
witnesses. In meditation, this same truth is realized over and over, as layer after
layer, level after level of mental process is revealed and seen to be like the deeper
shifting of the ocean waves. The awareness itself remains unchanged, and will
become clearer and clearer as the center of consciousness that stands alone, though
part of all the levels it permeates.
The seer: The word drastuh means seer or witness. The word seer does not give
you a theological or metaphysical description or definition of who you are. This is one
of the beautiful qualities of Yoga and the Yoga Sutras. There is nothing in the
word seer to believe or not believe. By saying that the seer rests in its true nature
after transcending the many forms of thought patterns in the mind field (1.3), one
can simply do the purifying practices and personally experience the results. In
English translations, the word drashtuh is often given meanings such as Self, Soul,
or Atman (such as in the translations above). This provides some clarity or
speculation of the nature of this seer, but it is useful to remember that Patanjali is
not actually telling you what is the nature of your true self, but that the seer will be
experienced in itself, in its true nature, whatever or however that is ultimately
experienced and described by each person.
Experiencing the seer in its own nature: Similarly, the word svarupe means in
its own nature. Here also, Patanjali is not giving a definition of your true nature.
Page 23 of 270
Once again, there is nothing to believe or not believe. Through practice and non-
attachment (1.12-1.16) and transcending the many mistaken identities (1.4, 2.5),
you come to the direct experience of your own nature. Yet, most of us are curious
and want to hear or read about the descriptions of this true nature, leading us to
speak of, and to describe Self, Soul, or Atman, etc.. While we use, describe, and
discuss these terms it is, again, most useful to keep in mind that Yoga actually refers
to it simply as the seer, which is resting in its true nature, allowing direct experience
to reveal what this is.

Purusha and Prakriti: The process of realization through Yoga rests on the
discovery of pure consciousness (purusha) as separate from all the many false
Page 24 of 270
Sankhya. Yoga and Sankhya are two of the six systems of Indian philosophy. See

• Prakriti and Its Evolutes: Returning to Self-Realization
Discriminating between Purusha and Prakriti: The entire process of Yoga rests
on discriminating between Purusha and the false identities of Prakriti. While this
process of discrimination permeates the whole of the Yoga Sutras, the following
three clusters of sutras will clarify the way discrimination relates to practices and
realization:
• The 8 rungs and discrimination (2.26-2.29)

• Higher discrimination (3.53-3.56)
• Buddhi and liberation (4.22-4.26)
Page 25 of 270
1.4 At other times, when one is not in Self-realization, the Seer appears to take on
the form of the modifications of the mind field, taking on the identity of those
thought patterns.
(vritti sarupyam itaratra)
• vritti = of the operations, activities, fluctuations, modifications, changes, or

various forms (of the mind-field)
• sarupyam = similarity, assimilation, appearance of, identification of form or
nature, conformity with the shape of; the root sa means with, and rupa
means form
• itaratra = elsewhere, at other times, when not in that state of realization
above
When we are not aware of our true nature: When activity of all levels of mind
have been transcended (1.2), we experience pure consciousness (1.3). However, the
rest of the time, mind flows towards the many sensory experiences we have, as well
as towards the streams of memories and fantasies. The existence of the external
world and the memories is not the problem. Rather, the pure consciousness
mistakenly takes on the identity of those thought patterns. In this way, we
incorrectly come to think that who we are is one and the same with these thoughts.
The solution is to separate the seer and the seen (2.17), the experiencer and the
object experienced, and this is the theme and practice of Yoga.
Page 26 of 270
Consciousness wraps around mental objects: When a metal sculptor wants to
make a mold, he might first make a plaster statue, then form the clay mold around
that statue. Later, that clay becomes the mold for pouring the liquid metal. The
process of the clay taking the form of the original plaster model is the meaning of
the seer or Self appearing to take on the form of the thought pattern stored in the
mind-field. When pure consciousness wraps itself around the mental object it
encounters, it only appears to take on the identity of that object. It is a sort of
mistaken identity that results.
Page 27 of 270
Gold and clay: Gold is melted, reformed, and fashioned into many different
ornaments. Yet, it remains gold. Clay is pushed and pulled and twisted, and shaped
into many different bowls or other objects. Yet, it remains clay. However much
consciousness shapes itself into the many objects stored in the mind field, that
consciousness remains pure, standing alone. That consciousness, itself lacking any
form, is described as having the nature of existence, consciousness, and bliss.
It is always a mental object: The object around which consciousness wraps itself
is always an inner, mental object, even though there may be an external object
being perceived through the senses (indriyas). If you see and smell your favorite
food (or most offensive object), it is the memory of that experience, the
mental object that is being triggered and brought to the surface. Even if you have
never experienced this particular object before, it is presented through the eyes and
nose (and other senses) to the mind field, as if on a movie screen, which the seer
can then watch. The experience itself is between the inner witness and the presented
object, and that presented object might come either through the senses or memory
(or subtle realm, internal awareness). The significance of this is that we need to
work with our inner awareness in relation to mental objects. In other words, we need
to train our own mind and senses.
Five forms of mental objects: The five types of thought patterns that result from
this false identity (of the Seer taking on false identities) are described in sutras 1.5-
1.11. How to release consciousness from these few categories of mistaken identity is
the process of enlightenment, and is the subject of the Yoga Sutras.
Page 28 of 270
Page 29 of 270
Cluster 2: Sutras 1.5-1.11: Un-Coloring Your Thoughts
Thinning the veil: The joy of deeper meditation comes through
uncoloring the mental obstacles that veil the true Self. While Yoga was
defined in sutras 1.1-1.4, the process of experiencing the goal of
Yoga, Self-realization, begins in this section.
Five kinds of interfering thoughts: There are five types of

interfering mental impressions (1.4) that block the realization of the
true Self (1.3): 1) knowing correctly, 2) incorrect knowing, 3) imagination, 4) deep
sleep, and 5) memory (1.5, 1.6). The Yogi learns to witness these five kinds of
thoughts with non-attachment (1.15-1.16), discriminate between these five, and to
cultivate the first type of thought, which is knowing correctly (1.7).
They are colored or not colored: These thought patterns may be colored (klishta)
or not-colored (aklishta) (1.5). That coloring has to do with ignorance, I-ness,
attachments, aversions, and fears (2.3). The simple observation of whether thought
patterns are colored or not colored is an extremely useful part of the process of
purifying, balancing, stabilizing, or calming the mind so that deeper meditation can
come.
Witnessing, exploring, and uncoloring: By learning to explore and become

witness to these five types of thoughts, and by learning to allow the coloring to fade
(1.16) through the various processes of Yoga meditation, the veil over Truth
gradually thins (1.2), and we come to experience our true Self (1.3).
Most important concept: This uncoloring process is an extremely important

concept, and is further dealt with in the later chapters (2.1-2.9, 2.10-2.11). It is
such an important concept that it is virtually impossible to practice Yoga without
understanding it. (See also the articles on Uncoloring your Colored Thoughts and
Witnessing Your Thoughts)
1.5 Those gross and subtle thought patterns (vrittis) fall into five varieties, of which
some are colored (klishta) and others are uncolored (aklishta).
(vrittayah pancatayah klishta aklishta)
• vrittayah = the vrittis are

• pancatayah = five fold (and of two kinds); panch means five
• klishta = colored, painful, afflicted, impure; the root klish means to cause
trouble; (klesha is the noun form of the adjective klishta)
• aklishta = uncolored, not painful, not afflicted, pure; not imbued with
kleshas; the root a- means without or in the absence of; hence, without the
coloring called klishta
Five kinds of thoughts - colored or not colored: This sutra introduces the nature
of the five kinds of thoughts, and the fact that they are either colored (klishta) or not
colored (aklishta) suggests the entire process of Yoga. In that process you gradually,
systematically set aside all of the false identities that cloud over the true
Page 30 of 270
Self. This uncoloring process is an extremely important concept, and is further dealt
with in the later chapters (2.1-2.9, 2.10-2.11).
Some thoughts are colored

with attraction or aversion,
while some other thoughts
are uncolored or neutral:
Meanings of klishta and aklishta: The words klishta and aklishta are a pair of
words that are in contrast with one another. With the "a-" in front of klishta, it
becomes aklishta. Thus, colored (klishta) becomes uncolored (aklishta). Translating
these as colored and not colored gives a certain meaning, or feel to the words. The
reason for emphasizing the translation of colored and uncolored is that it can more
directly be perceived as related to the thought patterns (vrittis) that are the stuff of
which the clouds over the Self are made. In other words, the vritti is colored by the
klishta process, so to speak. It is like the way a black-and-white child's coloring book
picture might be colored by a particular water color (klishta). Framing the problem
this way also suggests the solution, which is to remove the coloring (aklishta).
Choice of word pairs: Several other word pairs have been used to describe klishta
and aklishta, and each adds a certain flavor to the meaning. When holding the notion
of colored and uncolored for klishta and aklishta, it might be useful to remember
these other word pairs as well:
• klishta -- aklishta
• painful -- not painful
• not useful -- useful
• afflicted -- not afflicted
• impure -- pure
• troubled -- not troubled
• negative -- positive
• vice -- virtue
• away from enlightenment -- towards enlightenment
• resulting in bondage -- resulting in freedom
Page 31 of 270
Getting entangled with those thoughts: The first four sutras described how we
come to know our true Self, and explained that when we are not experiencing that
Reality, we are identified with, or entangled with the many levels and layers of our
mental content. These entanglements are all part of these five thought patterns,
whether being one, or some combination of the five. They are either colored or
uncolored.
Thoughts are gross or subtle: These thought patterns are not just the day to day
thoughts we experience; this notion of thought patterns (vrittis) is both gross and
also extremely subtle. The meaning becomes gradually clearer with practice of the
methods.
Witnessing the coloring: To observe the coloring of our thought patterns is one of
the most useful practices of Yoga, and can be done throughout the day. This
meditation in action, or mindfulness, can be of tremendous value in clearing the
clouded mind, so that during your seated meditation time, that practice can go much
deeper.
How to witness coloring: To observe the coloring of thoughts simply means that
when a thought and its emotion arises, you simply say that, "This is colored," or
"This is not colored." Similarly, to notice whether some decision or action is useful or
not useful brings great control over your habits of mind. It is simply observing, and
saying to yourself, "This is useful," or "This is not useful."
The process of uncoloring: Yoga rests on the two foundations of Abhyasa and
Vairagya (practice and non-attachment; sutras 1.12-1.16). Then the seer rests in its
True nature (1.3). Here, the subtler means of dealing directly with those
attachments is introduced, by observing that the five kinds of thought patterns are
either klishta or aklishta, colored or not colored. The process of uncoloring the deep
impressions unfolds in stages. We need to gradually stabilize the mind and weaken
the colorings, so that we might start to get some glimpses of that which is beyond all
of those thought impressions and their colorings. To better understand the process,
take a look at the Chapter Outlines, which include the following:

• Minimizing gross coloring (2.1-2.9)
• Dealing with subtle thoughts (2.10-2.11)
• Breaking the alliance of karma (2.12-2.25)
Page 32 of 270
Systematically Uncoloring
your Colored Thoughts:
1.6 The five varieties of thought patterns to witness are: 1) knowing correctly
(pramana), 2) incorrect knowing (viparyaya), 3) fantasy or imagination (vikalpa), 4)
the object of void-ness that is deep sleep (nidra), and 5) recollection or memory
(smriti).
(pramana viparyaya vikalpa nidra smritayah)
• pramana = real or valid cognition, right knowledge, valid proof, seeing clearly
• viparyayah = unreal cognition, indiscrimination, perverse cognition, wrong
knowledge, misconception, incorrect knowing, not seeing clearly
• vikalpah = imagination, verbal misconception or delusion, fantasy,
hallucination
• nidra = deep sleep
• smritayah = memory, remembering
There are only five kinds of thoughts: Of all the countless thought impressions
that come into the mind field, which form the matrix of the barrier or veil covering
the true Self or center of consciousness, they all fall into one or more of these five
categories. In other words, while there are many individual thought impressions,
there are not countless types of thoughts to deal with, but only five. This can help
greatly in seeing the underlying simplicity of the process of Yoga, not getting lost in
the apparent multiplicity in the gross and subtle realms.
• Pramana/right
• Viparyaya/wrong
• Vikalpa/imagined
• Nidra/deep sleep
• Smriti/memory
To position the five kinds of thoughts on the fingers
Page 33 of 270
is a good way of learning to remember them.
Witnessing the five kinds of thoughts: By learning to observe the thinking

process, and then to discriminate between these five types of mental objects, we
start to gain a mastery over them, and their ability to control our actions, speech,
and thoughts.
With mastery of witnessing: As that mastery comes within reach, we gradually

find a neutral, non-attached (1.15, 3.38) stance of witnessing, where we can observe
the entire flow of mind, while remaining peacefully undisturbed, unaffected, and
uninvolved. Meditation can systematically deepen.
Without mastery of witnessing: Without that mastery, we become victims to our

own unconscious mental process, losing free choice in external life as well as the
ability to experience deep meditation.
Pramana is the one to cultivate: Of the five kinds of thought patterns, pramana,
or correct knowledge is the one to cultivate. The process of continually seeing ever
more clearly brings progress on the path of meditation. This process of seeing
clearly, of seeing things as they are, is one of the ways of describing the inner
journey, eventually revealing that absolute, unchanging True Self.
1.7 Of these five, there are three ways of gaining correct knowledge (pramana): 1)
perception, 2) inference, and 3) testimony or verbal communication from others who
have knowledge.
(pratyaksha anumana agamah pramanani)
• pratyaksha = direct perception or cognition

• anumana = inference, reasoning, deduction
• agamah = authority, testimony, validation, competent evidence
• pramanani = valid means of knowing, proofs, sources of correct knowing
Three ways to attain correct knowing: The first of the five kinds of thought
patterns described in the last sutra is pramana, which is real or valid cognition, right
knowledge, valid proof, seeing clearly. Here, in sutra 1.7, three different ways are
described about how one acquires that correct knowing. These are direct perception,
reasoning, and validation. Each of them are valid, and standing alone can provide
correct knowing, though you want the three to be in agreement. This description of
correct knowing applies both to mundane ways of knowing, such as seeing objects in
the external world, and to spiritual insights on the inner journey.
Seek experience, not mere belief: In the oral Yoga tradition, it is said that you
should not believe what you hear, but should seek direct experience. This is the
meaning of the first of these three ways of knowing. The second part is that of
reasoning, whereby you want that experience to be understood in the light of your
own inference or reasoning. The third part is that you seek the validation through
some respected authority or testimony. This might be a textual authority, such as
the Yoga Sutras, or some respected person who has first hand knowledge.
Getting these three to converge: When you can get these three to converge,
meaning that experience, reasoning, and authoritative validation all agree with one
Page 34 of 270
another, then you know, and you know that you know, in regard to any particular
aspect of the inner journey. Thus, this sutra is an extremely practical tool for the
inner journey.
What if the three have not converged?: Consider the alternatives of these three
converging. Often, people will have some experience with their spiritual journey, and
have no understanding of what has happened, nor any validation. This can be
frustrating and fearful, and can leave one wandering, feeling lost for a very long
time. If the experience were understood and validated, it could be integrated and
used as a stepping stone to more advanced spiritual insights. If one has only logical
reasoning, but no experience or validation, it can lead to mere intellectualizing. If
one only has the authoritative knowledge, without personal understanding or
experience, it can lead to cold memorization, such as can happen in academia or
blind faith religion.
Seek each, and also convergence: For the sincere seeker, direct experience,
reasoning, and validation are all three sought in relation to the inner journey, and in
such a way that there is a convergence of the three.
1.8 Incorrect knowledge or illusion (viparyaya) is false knowledge formed by

perceiving a thing as being other than what it really is.
(viparyayah mithya jnanam atad rupa pratistham)
• viparyayah = unreal cognition, indiscrimination, perverse cognition, wrong

knowledge, misconception, incorrect knowing, not seeing clearly
• mithya = of the unreal, of the false, erroneous, illusory
• jnanam = knowing, knowledge
• atad = not its own, not that
• rupa = form, nature, appearance
• pratistham = based on, possessing, established, occupying, steadfast,
standing
Incorrect knowing: Perceiving a thing as being other than what it really is.
Classic examples: A classic example of the shifting perception is the

Rubin Vase, which is both a picture of a vase and a picture of two faces
at the same time. Two classic examples are given by the Yogis for the
misperception called viparyaya. First is the mistaking of a rope for a
snake when the light is low, such as the twilight hours between day and
night. The rope is always a rope, although the mind misperceives it in the moment.
The second is similar, and is mistaking a post in the distance as being a man
standing in the shadows.
Clearing many levels of misperception: During the inner journey of Yoga

meditation, there are many currents and crosscurrents that are explored and
examined (2.1-2.9, 2.10-2.11, 3.9-3.16, 4.9-4.12). One way of describing this
process is that we are trying to see where we have made mistakes in perception
(viparyaya), and are trying to see clearly (pramana, 1.7). Then we can transcend
that object in the mind field, getting past the four forms of ignorance, or avidya
(2.5), and experiencing our true Self (1.3).
Page 35 of 270
Observe the misperceptions of daily life: If the reason we are not experiencing
our true nature (1.3) is the clouding of false identities (1.4), then we want to
become adept at noticing the ways in which we are not seeing clearly, so as to
correct the misperceptions. For most of us, this process of mistaken identity is easily
done in daily life.
Relationships with people: Recall how often you see some situation or person to
be one way, only to later discover that there was some missing piece of information
that changes your perception completely. For example, imagine you see a friend or
co-worker who has a scowl rather than a smile, and whose attitude might seem
negative towards you. That person may actually be angry from having had an
argument with a family member, and the reaction had nothing to do with you.
Misperceptions can cause colorings: The problem with these misperceptions is

that they can lead to the colorings, kleshas (1.5, 2.1-2.9). If they were simply
misperceptions with no coloring, there would be no problem. But imagine the
potential of the misperceptions of relationships with people, as in the example
above. The result might be increased egoism, attractions, aversions, or fears. Thus,
we want our misperceptions (viparyaya) to become correct perceptions
(pramana, 1.7).
1.9 Fantasy or imagination (vikalpa) is a thought pattern that has verbal expression
and knowledge, but for which there is no such object or reality in existence.
(shabda jnana anupati vastu shunyah vikalpah)
• shabda = word, sound, verbal expression

• jnana = by knowledge, knowing
• anupati = following, in sequence, depending upon
• vastu = a reality, real object, existent
• shunyah = devoid, without, empty
• vikalpah = imagination, verbal misconception or delusion, fantasy,
hallucination
There is no perceptible reality: Our minds are often thinking and creating chains
of words and images. Often this process leads to thoughts or impressions that have
no actual reality. The two kinds of thoughts discussed in the past two sutras both
related to realities, whether seen clearly (1.7) or not clearly (1.8). However, vikalpa
has no such corresponding reality, whether seen clearly or not.
Classic example: A classic example that the Yogis use is that of the horns of a
rabbit. A rabbit does not have horns, although it can easily be conceptualized. The
thought and the image are there, but there is no corresponding reality.
With objects and people: It seems to be a habit of the human mind to form all
sorts of fantasy ideas in relation to objects and people. I might fantasize having this
or that object, doing or saying something with some person, or creating in my mind
field both the objects and the people. For example, with the real objects and people
in my world, I might even create the fantasy idea that these are mine. The mental
impressions of the objects and people might be real (1.7) or misperceived (1.8), but
the impressions related to the concept mine are complete fantasy, or vikalpa.
Page 36 of 270
Living in the future: Often we speak of a thought process, which is one of living in
the future. The mind is really taking the current thoughts, rearranging them this or
that way, and then fantasizing some new combination as being the future, even
though that fantasy is occurring in the present moment.
Vikalpa and avidya: It is useful to reflect on the relationship between this fantasy
process of mind and the four forms of ignorance (avidya) that are described in sutra
2.5.
Creativity: While we are talking about how to deal with the thought patterns of the
mind (1.2) so as to attain Self-realization (1.3), it is important to note that these
mental processes are not bad in the context of life and the world. The same fantasy
or vikalpa that clouds over our true Self is also the creative mind that finds solutions
to problems in the external world or at our personality level of being. It is even the
vikalpa that creates the helpful lifestyle and environment in which we live so as to be
able to do our meditations.
The subtler examples: Eventually, as meditation deepens, we come to see ever

more clearly that virtually our whole perception of external and internal reality is
vikalpa, a product of imagination. Notice that even the root of the
wordimagination is image; countless images are produced, stored, and then arise.
Even the subtleties of the five elements (earth, water, fire, air, space), the cognitive
and active senses (indriyas), and the four functions of mind are products of this
process of vikalpa. This is the process of subtle discrimination in the later sutras.
1.10 Dreamless sleep (nidra) is the subtle thought pattern which has as its object an
inertia, blankness, absence, or negation of the other thought patterns (vrittis).
(abhava pratyaya alambana vritti nidra)
• abhava = absence, non-existence, non-occurrence, negation, voidness,

nothingness
• pratyaya = the cause, the feeling, causal or cognitive principle, notion,
content of mind, presented idea, cognition
• alambana = support, substratum, leaning on, dependent on, having as a base
or foundation
• vritti = operations, activities, fluctuations, modifications, changes, or various
• nidra = deep sleep
Mind focuses on the object called sleep: It is as if sleep is a process whereby the
mind is focusing on absence itself, as if that non-existence were an object itself.
Metaphorically, it is as if the mind is focused on a black, fuzzy object that is set
against a black field. There is something there for the mind to be focused on, yet, in
the sense of what we normally consider to be an object, there is nothing there.
Mind typically rests on a support: Normally the mind rests, or focuses on some
object. This is the meaning of the word alambana. Thus, nidra, or sleep, is the state
where attention is focused on, or absorbed in that object of negation or voidness
itself.
Page 37 of 270
Sleep is the absence of the other four: When any one of the other types of
thought patterns is present, the mind is usually engaged or entangled in those
images. When all four of them subside, or when the mind is not involved in them,
there comes the state of sleep. Alternatively, when one is free from all five of them,
and remains conscious, that is samadhi.
Sleep is actually an object: This might, at first glance, seem to be an insignificant

point, but it is actually rather important. Remember the principle in the first few
sutras (1.2-1.4) that the reason we do not experience the eternal Self, is that
consciousness is entangled with other objects. When we see that entering sleep is a
process of focusing on still one more object, it becomes clearer why we want to
remain in the waking state for meditation, while learning to let go of the intervening
objects, including sleep, which is like that black, fuzzy object. In meditation, we
focus on one object, intentionally, so that at some point we can let go of all objects,
and experience the objectless state beyond all of the objects.
In another sense, sleep is a level, not an object: When we translate these

words of meditation science from Sanskrit to English, we can unintentionally end up
with some confusion. Here, nidra is translated as sleep. However, in considering the
levels of consciousness, the domains of gross, subtle, and causal, that deeper level is
called prajna, which is a level of supreme (pra) knowledge (jna). This too is
considered to be the level of deep sleep. Thus, we are using the word sleep in two
compatible, though different ways. If you know this, there is no confusion. The Yoga
of the Yoga Sutras is very practical, and here the emphasis is on contrasting the
attention getting wrapped around this vritti (thought pattern) of sleep, as in contrast
to the other four types of vrittis.
Mastering false identity with sleep: When we talk about mastering the mental
process in relation to entanglement with objects or fantasies, it can make sense,
even at a more surface level of understanding. In relation to sleep, it is important to
note that we want to move towards disidentification even with that object, just like
the others. Then, again, the true Self comes shining through.
Do not mistake sleep for samadhi: The higher samadhi is without any object that
has form, which has sometimes been described as void. It is a big mistake to
confuse that samadhi with the void of other objects that comes with deep sleep.
These two are very different experiences.
1.11 Recollection or memory (smriti) is mental modification caused by the inner

reproducing of a previous impression of an object, but without adding any other
characteristics from other sources.
(anubhuta vishaya asampramoshah smritih)
• anubhuta = experienced
• vishaya = objects of experience, impressions
• asampramoshah = not being stolen, not being lost, not having addition
• smritih = memory, remembering
Memory can take on associations: Memory is something with which we are all
familiar. Some previously stored impression simply awakens, stirs in the
unconscious, and then springs forth into the conscious awareness, having pierced the
Page 38 of 270
veil between conscious and unconscious. However, a rising memory often brings
along with it many other memories that then get linked in such a way that the
original memory is not seen in its pure form. In other words, the memory is being
distorted; it is commingled with the other types of thought patterns.
Mere memory is less of a block to meditation: The memory being described

here is the pure memory, without having stolen, or had additions from other
memories or the creative, fantasizing, hallucinating process of mind. It is quite
natural for these thought impressions to rise in the mind field. By discriminating
between the types of thoughts, we can see which are simply memories, and which
are memories that have become distorted and effectively turned into fantasies,
which are vikalpa, described in sutra 1.9. Mere memory is not so disturbing to our
natural peace of mind, whereas when associated with all of the other inner process,
leads to the troublesome mental process that blocks deep meditation.
Page 39 of 270
Cluster 3: Sutras 1.12-1.16: Practice and Non-Attachment
Two core principles: Practice (abhyasa, 1.13) and non-attachment
(vairagya, 1.15) are the two core principles on which the entire
system of Yoga rests (1.12). It is through the cultivation of these two
that the other practices evolve, by which mastery over the mind field
occurs (1.2), and allows the realization of the true Self (1.3).
1. Abhyasa/Practice: Abhyasa means having an attitude of persistent effort to

attain and maintain a state of stable tranquility (1.13). To become well
established, this needs to be done for a long time, without a break (1.14).
From this stance the deeper practice continues to unfold, going ever deeper
towards the direct experience of the eternal core of our being.
2. Vairagya/Non-attachment: The essential companion is non-attachment
(1.15), learning to let go of the many attachments, aversions, fears, and false
identities that are clouding the true Self.
They work together: Practice leads you in the right direction, while non-
attachment allows you to continue the inner journey without getting sidetracked into
the pains and pleasures along the way.
Supreme Non-attachment: Gradually, non-attachment expands to the depth of

the subtlest building blocks (gunas) of ourselves and the universe, which is called
paravairagya, supreme non-attachment (1.16). Eventually the three gunas resolve
back into their cause during deep meditation, leading to final liberation (4.13-
4.14, 4.32-4.34).
Page 40 of 270
1.12 These thought patterns (vrittis) are mastered (nirodhah, regulated,
coordinated, controlled, stilled, quieted) through practice (abhyasa) and non-
attachment (vairagya).
(abhyasa vairagyabhyam tat nirodhah)
• abhyasa = by or with practice, repeated practice

• vairagyabhyam = non-attachment, by desirelessness or dispassion, neutrality
or absence of coloring, without attraction or aversion
• tat = of those, through that of
• nirodhah = control, regulation, channeling, mastery, integration, coordination,
understanding, stilling, quieting, setting aside of
Two practices: Abhyasa and vairagya are companion practices, and are the means
of mastering (nirodhah, 1.2) the many levels of mind, so as to experience the true
Self (1.3). All of the many other practices of Yoga rest on these two principles.
Two directions: There are two directions that one can go in life as well as individual
actions, speech, or thoughts. One direction is towards truth, reality, Self, or spiritual
realization. The other direction is opposite, and involves those lifestyles, actions,
speech, and thoughts that take one away from the higher experiences.
Page 41 of 270
Abhyasa means cultivating the lifestyle, actions, speech, and thoughts, as well as
the spiritual practices that lead in the positive direction (rather than going in the
opposite direction, away from the positive, and towards the negative).
Vairagya is the practice of gradually letting go of the mental colorings (1.5, 2.3)
that lead one away from the spiritual (rather than going in the opposite direction,
giving in to the attachments and aversions).
Discrimination is key: To be able to do the practices and to cultivate non-

attachment, it is necessary to become better and better at discriminating between
what actions, speech, and thoughts take you in the right direction, and those which
are a diversion (2.26-2.29, 3.4-3.6). This discrimination is both a foundation practice
and also the subtler tool of the inner journey.
1.13 Practice (abhyasa) means choosing, applying the effort, and doing those actions
that bring a stable and tranquil state (sthitau).
(tatra sthitau yatnah abhyasa)
• tatra = of these two (abhyasa and vairagya)

• sthitau = stability, steadiness, stable tranquility, undisturbed calmness
• yatnah = effort, persistent exertion, sustained struggle, endeavour
• abhyasa = by or with practice, repeated practice
Two words for practice: There are two different words that are often translated
into English as practice. One is abhyasa and the other is sadhana, which is the title
of Chapter 2 of the Yoga Sutras (Sadhana Pada). It is important to understand the
difference between these two words.
Abhyasa means practice, but in a very general, all encompassing way. It means
choosing (with buddhi) the wiser of alternative courses of action. It means making
decisions on the basis of what will bring greater tranquility or peace of mind, as
these are the preparation for the deeper, subtler practices leading to Self-realization.
Sadhana also means practice, but is more specific, relating to the direct practices
one does. These include the specific methods or techniques of working with the
body, breath, and mind, as well as the specific principles applied in working with the
external world and other people. For example, the eight rungs of Yoga (2.29) are all
a part of sadhana.
Stithau has two parts: Abhyasa is defined in this sutra as choosing or cultivating
that which leads to sthitau. To understand the meaning of sthitau, it is necessary to
combine two principles. First is that of tranquility, calmness, or peace of mind.
Second is that of stability, steadiness, or being of firm ground. Thus, sthitaumeans
a stable form of tranquility. In other words, it is the pursuit of an equanimity that is
with you at all times.
This stability is not just a matter of regaining peace of mind when it has been lost,
like having a weekend away from work or taking a vacation. One might be able to
temporarily have some tranquility while avoiding the core decisions of lifestyle,
Page 42 of 270
attitudes, and practices. However, to have stable tranquility, which is with you all, or
most of the time, it is necessary to take the extra steps in life planning that supports
meditation. This is the meaning of sthitau.
Exercise with Abhyasa: Abhyasa is the practice of choosing that which

brings sthitau, or a stable state of tranquility. It applies to all levels, ranging
from the most external, worldly actions, speech and thoughts, to the most
subtle aspects of our being. To practice Abhyasa, it is easiest to start with the
gross and gradually work towards the subtle.
One simple way to enhance this practice is to sit quietly and reflect on what
actions, speech or thoughts lead you either towards or away from sthitau, that
state of stable tranquility. Put two columns on a piece of paper and write down
your personal reflections from your own life:
Actions, speech or thoughts which Actions, speech or thoughts which

lead me towards steady, stable, lead me away from steady, stable,
undisturbed calmness or tranquility; I undisturbed calmness or tranquility; I
need to do more of these: need to do less of these:
1) _______________ 1) _______________
2) _______________ 2) _______________
3) _______________ 3) _______________
4) _______________ 4) _______________
5) _______________ 5) _______________
6) _______________ 6) _______________
7) _______________ 7) _______________
In the away from column, you'll probably be listing some of your negative habits
that are not useful to you on your journey. In the towards column, you may be
listing some of the practices related to yoga, as well as other positive actions
that you already know are useful to you on your journey. Such simple exercises
can be quite insightful and helpful in building a solid foundation for meditation.
By increasingly taking charge of your choices in life and the ways in which you
use your personal energy, and increasingly focusing on doing what is in
the left column, you gradually watch that which is in the right column weaken
and fade away.
1.14 When that practice is done for a long time, without a break, and with sincere
devotion, then the practice becomes a firmly rooted, stable and solid foundation.
(sah tu dirgha kala nairantaira satkara asevitah dridha bhumih)
• sah = that (practice)

• tu = and, but, however
• dirgha = long time (dirgha = long; kala = time)
• nairantaira = without interruption, continually,
Page 43 of 270
• satkara = with devotion, sincerity, respect, reverence, positive attitude, right
action
• asevitah = pursued, practiced, cultivated, attended to, done with assiduous
attention
• dridha-bhumih = stable, solid foundation, firmly rooted, of firm ground
(dridha = firm; bhumih = ground)
Keep practicing: One of the most important principles of living yoga meditation is
that of continuing to practice without a break. Often a meditator gets started,
practices for a few weeks or months, and then stops for a while due to some life
situation. Then, he or she starts over again. While it is good to start again, it is
better to choose a level of practice that you know you can maintain without a break.
If, for example, you try to practice 2-3 hours per day when you are well aware you
do not consistently have that much time in your current lifestyle, it is a set up for
breaking practice. It's far better to choose an amount of time that you can
consistently practice.
Choose your level of practice: Because of the importance of consistency of

practice, one of the later sutras (1.21-1.22) suggests that you choose one of nine
levels of practice to which you commit yourself.
Q&A on Practices leading to Tranquility
Q: I have a pretty busy life. How long do I have to do these practices?
A: A long time! Keep going and never give up, whether "a long time" means
days, weeks, months, or years. Surrender, yes, but give up? Never!
Q: I'm not sure I have my heart in this. Can I just plod along with a bad attitude
and still make progress?
A: Do the practices leading to tranquility with all the conviction, devotion and
sincerity you can muster. Cultivate the positive and let go of the negative.
Gentle, loving persistence is the way to peace.
Q: How often can I take a break from this? What if I'm too tired, or too busy
some days? Can I take a vacation from these practices and just pickup where I
left off?
A: No breaks! We eat food every day. We sleep every day. We use the toilet
every day. We gossip with other people or have negative thoughts and emotions
every day. If we can do all these things every day, then we can do the practices
leading to tranquility each and every day, without exception.
Q: What's the payoff from all of this work? This sounds pretty hard--doing this
for such a long time without even a vacation? What's in it for me?
Page 44 of 270
A: You will get a practice that has become a firmly rooted, stable foundation for
the subtler experiences that you are longing for in your heart. One day, you will
come to see that your practices are a beautifully elegant, simple and rewarding
part of your life. You will truly find that this is the most valued asset you have. It
will leave a smile on your face.
Develop attitude: The attitude satkara contains the principles of devotion,

sincerity, respect, reverence, positiveness, and right choice. As you choose your
proper level of practice, and decide to do that daily, the attitude will come more
easily. It is like having a little flame of desire in the heart for the fruits of meditation,
and then slowly starting to experience those benefits. That little flame starts to grow
slowly and consistently into a burning desire to guide your life in the direction of
spiritual realization.
It all rests on attention: Throughout the science of Yoga meditation attention is a

critical principle to practice. This sharp, clear, assiduous attention (asevitah) is
essential if you are to develop the attitude of conviction for practices over a long
time, and without a break as described in this sutra. "Attention, attention, attention!"
is the formula to follow, though done in loving kindness towards yourself.
1.15 When the mind loses desire even for objects seen or described in a tradition or
in scriptures, it acquires a state of utter (vashikara) desirelessness that is called non-
attachment (vairagya).
(drista anushravika vishaya vitrishnasya vashikara sanjna vairagyam)
• drista = seen, perceived

• anushravika = revealed, scriptural, heard in tradition
• vishaya = objects, subjects, matters of experience
• vitrishnasya = of one who is free from desire or craving
• vashikara = supreme, mastery, total control
• sanjna = awareness, consciousness, knowing
• vairagyam = non-attachment, desirelessness, dispassion, neutrality or
absence of coloring, without attraction or aversion
Letting go and not taking on: The simplest way of describing non-attachment is
as the process of letting go. We gradually learn to let go of our attachments and
aversions, systematically moving subtler and subtler through the layers of
attachments in the mind. However, non-attachment goes beyond this; it is not just a
practice of letting go, but is a practice of not taking on in the first place.
Love is what is left when you

let go of all the things you love.
Non-attachment is not suppression: Non-attachment is not a mere personality

trait that one practices in dealing with the other people of the world. It is very easy
Page 45 of 270
to fool oneself into thinking that non-attachment is being practiced when what is
really happening is pretending to be non-attached. It is like saying that you have lost
your inner craving to some object while inside you are longing for it intensely. Non-
attachment is not a process of suppression or repression of wants, wishes, desires,
thoughts, or emotions. It comes by the ongoing practice of awareness of the
existence of attachments (kleshas, 1.5, 2.3) and gradually letting these weaken
(2.4).
Non-attachment is cessation: If attachment does occur (whether attraction or

aversion), wherein attention wraps itself around a deep mental impression, the
ensuing non-attachment comes from the cessation of mental clinging, not from an
act of prying attention away forcefully. It is easy to hear of the philosophy of non-
attachment and then mistakenly walk around lying to ourselves, internally saying
something like, "I'm not attached; I'm not attached." This is not non-attachment. It
is better to see realistically where our minds are attached, and then learn to
systematically release that coloring through the external and internal practices of
yoga meditation.
Non-attachment is not detachment: It is not mere semantics to say that non-

attachment is different from detachment. Detachment implies that there is first
attachment, and that you then apply some method or technique to disconnect that
attachment. It implies an act of doing something to cause the separation to occur.
Non-attachment, on the other hand, means that the connection simply does not
occur in the first place. Non-attachment is not a case of doingsomething, but is
instead a non-doing sort of thing. It means that your attention does not grab onto
that impression in the mind in the first place.
Like two ex-smokers: While the principle applies to all the gross and subtle levels,
a gross level example will help. Think of two people who stopped smoking many
years ago. One is still attached to cigarettes, and when he sees a cigarette, the
craving begins. When he resists acting on that desire, and then let's go of the desire,
this is the meaning of detachment. The other person also used to smoke, but when
he sees a cigarette there is literally no reaction; the desire has completely
disappeared at all levels of his conscious and unconscious mind. This is the meaning
of non-attachment. The attachment is not released, but is simply not there any
more; it is non or the absence of attachment.
Non-attachment deepens through all levels: Patanjali explains that non-

attachment applies to progressively deeper levels of our being. While we might begin
with our more surface level attachments, such as the objects and people of daily life,
the practice deepens to include all of the objects or experiences we might have only
heard about, including the many powers or experiences of the psychic or subtle
realm. We gradually see that even these are nothing but distractions on the journey
to Self-realization, and we learn to set them aside as well.
Exercise with Vairagya: Vairagya or non-attachment does not often happen in

black and white, either being there or not there. Usually, non-attachment comes
in stages (See Sutra 2.4 on stages).
To better understand non-attachment, it is useful to explore personal examples

of both attachments and aversions (aversions are actually just another form of
Page 46 of 270
attachment). By writing on a piece of paper your personal examples (like the
columns below), you can see not only currently active attractions and aversions,
but older attractions and aversions, for which you've already witnessed and
experienced the process of letting go.
Active attractions and aversions

Ideas, beliefs, opinions, people, Ideas, beliefs, opinions, people,
organizations or institutions towards organizations or institutions towards
which I feel an attraction that is not which I feel an aversion that is not
useful; I need to gradually let go of useful; I need to gradually let go of
these attractions: these aversions:
1) ______________ #:___ 1) ______________ #:___
2) ______________ #:___ 2) ______________ #:___
3) ______________ #:___ 3) ______________ #:___
4) ______________ #:___ 4) ______________ #:___
5) ______________ #:___ 5) ______________ #:___
6) ______________ #:___ 6) ______________ #:___
7) ______________ #:___ 7) ______________ #:___
In the blank marked #:___, enter the degree to which there is attraction or
aversion, on a scale of 1 to 10, with 10 being the greatest.
Older attractions and aversions

Some old attractions that I've mostly Some old aversions that I've mostly
let go of: let go of:
1) ______________ #:___ 1) ______________ #:___
2) ______________ #:___ 2) ______________ #:___
3) ______________ #:___ 3) ______________ #:___
4) ______________ #:___ 4) ______________ #:___
5) ______________ #:___ 5) ______________ #:___
6) ______________ #:___ 6) ______________ #:___
7) ______________ #:___ 7) ______________ #:___
Enter the current # (0-10) of that attraction or aversion that you've mostly let
go of. Seeing those low numbers can help reinforce, or give insight into the
process of letting go, of non-attachment. If you have let go of attractions and
aversions in the past, you can also do it in the present and the future, and
even more efficiently and thoroughly through the process of yoga meditation.
What to do with attachments: As you are reading this current sutra on non-
attachment, it is useful to keep the perspective that the whole process of Yoga has to
do with the mastery and integration of the fluctuations of the mind field, as
introduced in Sutra 1.2. This allows the seer to rest in its true nature, the state of
Self-realization, as outlined in Sutra 1.3. By also being mindful of the broad
categories or clusters of sutras (as clustered on this site), it is relatively easy to see
that we gradually need to stabilize the mind, weaken those attachments, and then
start the ongoing process of letting them go entirely. In the meantime, we seek the
direct experience of the Absolute, so that we might do an even more efficient job of
Page 47 of 270
letting go of the attachments. To better understand that process, take a look at
the Chapter Outlines, which include the following:

1.16 Indifference to the subtlest elements, constituent principles, or qualities

themselves (gunas), achieved through a knowledge of the nature of pure
consciousness (purusha), is called supreme non-attachment (paravairagya).
(tat param purusha khyateh guna vaitrshnyam)
• tat = that
• param = is higher, superior, supreme, transcendent
• purusha = pure consciousness, Self
• khyateh = through knowledge, vision, discernment
• guna = elements, prime qualities, constituents, attributes; (three gunas of
sattvas, rajas, tamas)
• vaitrshnyam = state of freedom from desire or craving (for the gunas)
Non-attachment to the building blocks: Sutra 1.15 describes non-attachment; it

is a process that evolves progressively as practice deepens. Eventually it leads to a
supreme non-attachment, which is described here. Paravairagya means there is non-
attachment even in relation to the most fundamental building blocks of all
manifestation. This level of non-attachment comes through the direct experience of
pure consciousness or purusha (3.56).
Three levels of non-attachment: We can think of this as a systematic process of

developing non-attachment (vairagya) at three levels:
1. Gross world: There are many objects of our daily lives for which our mental
impressions are colored with various degrees of attraction or aversion. This is
the first level of developing freedom from those bondages and experiencing
greater inner peace.
2. Everything between: There are many types of objects between the levels of
the gross world and the subtlest building blocks. After the mind is stabilized
(1.33-1.39), these subtler levels are explored and set aside with non-
attachment and discrimination. This includes, for example, meditation and
non-attachment to pranic energy (3.40), the five elements (3.45), the senses
(3.49), and the subtler aspects of mind (3.50).
Page 48 of 270
3. Subtlest building blocks: These are the three primal elements (gunas) that
are addressed in this current sutra. The idea is that the yogi becomes non-
attached even to the subtlest building blocks (paravairagya).
Analogous to freedom from atomic particles: This concept of levels may seem
foreign, but we are all accustomed to this in our world. If we compare this to only
the physical universe, it would be somewhat like becoming non-attached to protons,
electrons, and neutrons, which are the particles that form atoms. Notice how the
physical universe is also constructed in levels or layers:
• Particles (protons, electrons, neutrons)

• Atoms
• Molecules
• Compounds
• Objects
Imagine that you were free from attachment and aversion to the particles (protons,
electrons, and neutrons). Then (in our metaphor) you would be free from attachment
and aversion to all of its evolutes as well, including, molecules, compounds, and all
of the physical objects of the world.
Supreme non-attachment: Similarly, this is the suggestion of supreme non-

attachment (paravairagya) to the gunas, the three primal elements that the yogis
speak of as the prime constituents of the manifest and unmanifest matter (prakriti).
Non-attachment to the gunas includes non-attachment in relation to not only the
gross world, but also the entire subtle, psychic, astral plane, as well as the causal
out of which they arise.
Paravairagya comes after Self-realization: On a practical level, this is not to say

that we must attain the paravairagya level to attain direct experience of the center of
consciousness (purusha). Rather, it is describing where non-attachment ultimately
leads once you have the tool of samadhi and direct experience.
Page 49 of 270
Cluster 4: Sutras 1.17-1.18: Types of Concentration
Stages: Building upon practice (abhyasa) and non-attachment
(vairagya) (1.12-1.16), the meditator systematically moves inward,
through four levels or stages of concentration on an object (1.17), and
then progresses to the stage of objectless concentration (1.18).
Discrimination: Developing a razor sharp discrimination from such

concentration is the purpose of the eight rungs of Yoga (2.26-2.29),
and forms the finer tool for introspection (3.4-3.6).
All objects are in one of four stages: Virtually all types, styles, methods, or
objects of meditation are included in one of these four stages, levels, or categories
(1.17). The specific objects within those four stages are discussed in later sutras.
(See also the articles, Five Stages of Meditation and Types Versus Stages of
Meditation.)
1. Savitarka/Gross: relates to concentration on any gross object while still

accompanied with other activities of the mind, including meditation on
sensory awareness, visualized objects, the gross level of breath, attitudes,
syllables of mantra, or streams of conscious thought.
2. Savichara/Subtle: relates to subtle objects, after the gross have been left
behind; the subtleties of matter, energy, senses, and the mind are,
themselves, the objects of meditation, inquiry, and non-attachment.
3. Sananda/Bliss: emphasizes the still subtler state of bliss in meditation. In
this state, the concentration is free from the gross and subtle impressions
that were at the previous levels.
4. Sasmita/I-ness: focuses on I-ness, which is even subtler, as it relates to
the I that is behind, or witness to all of the other experiences.
Objectless concentration: The four stages (above) all have an object to which
attention is directed (samprajnata). Beyond these four is objectless concentration
(1.18), where all four categories of objects have been released from attention
(asamprajnata).

1.17 The deep absorption of attention on an object is of four kinds, 1) gross

(vitarka), 2) subtle (vichara), 3) bliss accompanied (ananda), and 4) with I-ness
(asmita), and is called samprajnata samadhi.
(vitarka vichara ananda asmita rupa anugamat samprajnatah)
• vitarka = gross thought or reasoning

• vichara = subtle thought
• ananda = bliss, ecstasy
• asmita = I-ness, individuality
Page 50 of 270
• rupa = appearances, nature, form
• anugamat = accompanied by, associated with
• samprajnatah = cognitive absorption, lower samadhi
Stages of attention: Attention develops in stages:
1. Attention may wander here and there, whether externally observing through
the senses, or internally observing the stuff of the mind. There are seemingly
countless objects that can be observed by "me" as the observer (that "me" is
actually a false identity, which is systematically being explored so as to
uncover the true Self).
2. Concentration (3.1) comes from attention and means that the attention is
focused on one object, though the concentration may be interrupted, and is
thus temporary. There is still an observer, who is doing the process of
observing, and an object that is being observed.
3. Meditation (3.2) is a state of constant attention, wherein
theconcentration is not broken by those other distractions. There continues to
be an observer observing an observed object. (There is no specific time limit
that discriminates between concentration and meditation.)
4. Samadhi (3.3) is absorption, which occurs when the observer, the process of
observing, and the observer all three seem to collapse into one, wherein there
seems to be only the object in existence.
Think of attention: Since it may be difficult to conceptualize samadhi, it might be

useful to think of this sutra and the four stages (below) in terms
of attentionor concentration. By thinking in terms of attention, it is easier to grasp
the practicality of the principles, while the depth of experience can be allowed to
come over time.
All objects are in one of four stages: Virtually all types, styles, methods, or
objects of meditation are included in one of the four stages or levels described in this
sutra. At this point in the Yoga Sutras, specific objects are not being suggested.
Rather, the four categories of which any and all possible objects of meditation is
being introduced.
1. Savitarka/Gross: relates to concentration on a gross object while still

accompanied with other activities of the mind. This includes meditation on
worldly objects, the body, sensory awareness, visualized objects, the gross
level of breath, attitudes, the syllables of mantra, or streams of conscious
thought.
2. Savichara/Subtle: relates to subtle objects, after the gross have been left
behind, including the subtleties of matter the subtleties of the ten senses, and
the subtleties of mind as objects of meditation, inquiry, and non-attachment.
3. Sananda/Bliss: relates to the still subtler state of bliss in meditation. In this
state, the concentration is free from the gross and subtle impressions that
were at the previous levels.
4. Sasmita/I-ness: relates to I-ness, which is even subtler, as it relates to
the I that is behind, or witness to all of the other experiences.
Page 51 of 270
Related articles: See also the sections from the following articles, which also deal
with these stages or levels of concentration (scroll up and down after clicking on the
link):
See also these articles

Types versus Stages of Meditation
50+ Methods of Meditation
Five Universal Stages of Meditation
Meditation on the subtle: It is very important to reflect on the principle of

meditation on the subtle elements. Meditation at this stage means that you are
dealing with the very building blocks of all of the objects on which you might
meditate in their gross form. You are focusing not only with objects normally seen to
be external (the things of the world stored as memories in the mind), but also the
very instruments (such as senses and mind) by which those objects are experienced.
In this way it becomes increasingly possible to attain non-attachment to the whole
realm of gross matter, along with their subtle counterparts and the mind itself.
Like driving through cities on a highway: When you are driving your car in a
rural area it may seem quiet and peaceful. As you approach a city, there is an ever
increasing activity, with more and more people. In the heart of the city, it is thriving
with sights and sounds, people and objects of this or that kind. When you pass
through the center of the city the process reverses, as the activity seems to
gradually recede behind you, as you move through the city. On your journey down
the highway, towards your destination, you approach cities, experience them, and
drive through them.
The inner journey is like that too, as you approach a level of inner activity,
experience it, and then move through to the next. The goal is realization, direct
experience of the absolute reality, the objectless center of consciousness, whose
nature is of peace, happiness, and bliss, though truly indescribable. On that journey
inward, few are able to go directly to that realization, and must move into,
experience, and then transcend the levels of inner reality or mind, that are along the
way. This is the process being described in this sutra.
Whole process is in 18 sutras: Sutras 1.17 and 1.18 describe the process of
samadhi, the higher tool of meditation. Thus, the whole process of Yoga is
summarized in the first 18 sutras. The remaining sutras give more expanded
explanations, including the process of stabilizing the mind (1.33-1.39), more specific
ways to attain samadhi (2.26-2.29), and how to then use samadhi as the finer tool
(3.4-3.6) for Self-realization.
Simplicity, like a ball point pen: Yoga Sutras has a beautiful simplicity to it,
including these four stages of sutra 1.17. Attention can absorb in gross objects or
subtle objects. Like clicking on a ball point pen, one can come outward, like the little
container of ink. When attention is outward, the subtler levels are still there,
underneath or interior, doing their work to provide consciousness itself with
experience of the gross. With another click, the pen part retracts back into the body
of the pen. When attention retracts from the gross, there is no gross experienced.
Then, the subtle is experienced. When attention retracts again, that subtle
experience falls away. Then, there is the experience of joy or bliss, as none of the
activity, distractions, attractions or aversions (whether gross or subtle) are
Page 52 of 270
experienced. Yet, there is still an I-ness doing something called experiencing. There
is an experiencer experiencing an "other." With one more click of the pen, attention
retracts past even that bliss, so that all there is, is the I-ness itself. Consciousness is
still operating through that individuation, but that's another story. Beautifully simple.
Not scholarly, but practical. Oral tradition says that the "study" of Yoga Sutras is
oral, not only textual. The simplicity of the outline of the Yoga Sutras necessitates
elucidation, whether in written or, preferably, oral form. For some, this brevity in the
Yoga Sutras is a sign of being incomplete. For others, it is a sign of being succinct.
For the latter, the Yoga Sutras is a breath of fresh air in the midst of tomes of
debate.
1.18 The other kind of samadhi is asamprajnata samadhi, and has no object in which
attention is absorbed, wherein only latent impressions remain; attainment of this
state is preceded by the constant practice of allowing all of the gross and subtle
fluctuations of mind to recede back into the field from which they arose.
(virama pratyaya abhyasa purvah samskara shesha anyah)
• virama = cessation, stopping, receding

• pratyaya = cause, cognitive principle, content of mind, cognition
• abhyasa = practice
• purvah = preceding, coming before
• samskara = deep impressions, imprints in the unconscious, deepest habits,
subliminal activators, traces
• shesha = residual, subliminal
• anyah = the other (the other samadhi)
Object and objectless: The four stages of concentration described in the previous
sutra (1.17) were all concentration with object, which is called samprajnata samadhi.
In the current sutra, concentration without any object is being described, and this is
called asamprajnata samadhi. In this state not only the gross and subtle thoughts,
but also the senses and thinking instruments of mind are in a latent state. It is a
very high state of knowing, and is of the kind that is often described as not
describable in words.
Samskaras are in latent form: Samskaras are the deep impressions that are the
driving force behind karma (actions). In objectless samadhi, all of the samskaras are
in their latent form, although you are fully conscious. This means they are not active
in the dreaming, unconscious level of mind, nor in the active, conscious level of
mind. By reflecting on the nature of the objectless samadhi, it is somewhat easy to
see why the foundation of practice and non-attachment (1.12-1.16) is so important
in relation to uncoloring those deep impressions (1.5, 2.1-2.9, 2.10-2.11). (See also
the article:
Karma and the sources of Actions, Speech, and Thoughts)
Intentionality of letting go: There is a paradox in the practices leading to

objectless concentration. In letting go of all of the impressions, even the
intentionality is surrendered. However, to do that, there first needs to be will power
to do the letting go of the other deep impressions. By being aware of this paradoxical
balancing act, it is easier to gently practice the intentionality of letting go, without
either suppressing impressions or overly exerting the will power. Then, seemingly in
Page 53 of 270
a moment, the letting go can come. Although the objectless samadhi is a deep state,
this gentle balance of intentionality and letting go can be practiced at the earlier
stages of meditation as well. Then, when the time comes to do so at the deeper
levels, it is a familiar thing to do.
This is not just quietness: It is important to understand that the objectlessness

being addressed here is far deeper than simply quieting the noisy conscious mind as
in beginning meditation. Allowing that noisy mind to gradually still itself is an
important step, however, it is only a stepping stone to opening the veil to the
unconscious. Then the many impressions that are normally not seen are allowed to
come forward, along with awareness of the sensing and thinking instruments, the
subtle energies, and the subtle building blocks of mind and matter. All of these, not
only the surface level thoughts, are the subject of objectlessness.

Page 54 of 270
Cluster 5: Sutras 1.19-1.22: Efforts and Commitment
Two kinds of aspirants: Two kinds of aspirants are described in
sutras 1.19 and 1.20, both of whom can attain the goals of Yoga:
1) Advanced: The first is those who have made tremendous

advancement in previous lives and find samadhi easy to attain
(1.19). 2) Others: Most people are of the second type, which means
following five types of effort and commitment (1.20).
Five core attitudes and goals: The five efforts to cultivate (1.20) are:
1. Shraddha: Developing the faith that you are going in the right direction
2. Virya: Committing the energy to go there
3. Smriti: Cultivating memory and mindfulness
4. Samadhi: Seeking the states of samadhi
5. Prajna: Pursuing the higher wisdom
Choose your level of practice: In sutras 1.21 and 1.22 (below), nine levels of
practice and commitment are described, along with three further divisions for those
doing intense practice. From those, you choose one of nine levels of practice and
commitment for yourself. Everybody can progress and can have direct experience,
and it is very useful to be aware where you are in your practices; great freedom can
come from that awareness. (1.21-1.22)
1.19 Some who have attained higher levels (videhas) or know unmanifest nature
(prakritilayas), are drawn into birth in this world by their remaining latent
impressions of ignorance, and more naturally come to these states of samadhi.
(bhava pratyayah videha prakriti layanam)
• bhava = objective existence, becoming

• pratyayah = cause, cognitive principle, content of mind, cognition
• videha = bodiless, disembodied
• prakriti = creative cause, subtlest material cause, nature
• layanam = dissolved, merged into
The videhas are the disembodied ones who have attained higher levels, and the
prakritiyas are those who have merged into prakriti, which is the subtlest material
essence of the universe. While this may be a somewhat advanced state, merging into
prakriti is a detour, so to speak. Pure consciousness is not experienced, but only the
unmanifest prakriti. Merging into prakriti is not the goal of Yoga.
Recall that this sutra is following through on sutras 1.17-1.18, which outline the four
levels of samadhi on an object, and objectless samadhi. This sutra is describing one
of two general types of approach to these samadhis.
Page 55 of 270
This sutra applies to few people. Most need to follow the second path, which is in the
sutra just below. In other words, if one does not come into this world as a videha or
prakritilaya yogi, then the five-fold path outlined in the next sutra (1.20) is the one
to follow.
See also this article for info about prakriti:

Prakriti and Its Evolutes: Returning to Self-Realization
1.20 Others follow a five-fold systematic path of 1) faithful certainty in the path, 2)
directing energy towards the practices, 3) repeated memory of the path and the
process of stilling the mind, 4) training in deep concentration, and 5) the pursuit of
real knowledge, by which the higher samadhi (asamprajnata samadhi) is attained.
(shraddha virya smriti samadhi prajna purvakah itaresham)
• shraddha = unconditional faith, trust, confidence, belief, certainty

• virya = energy, strength of will
• smriti = memory, intentful remembrance, mindfulness
• samadhi = deep absorption of meditation, entasy
• prajna = wisdom, discernment, super cognitive
• purvakah = preceding, coming before, prerequisite
• itaresham = of other people
Simple, straightforward outline: The five principles and practices in this sutra
form a very simple, straightforward outline of the personal commitments needed to
follow the path of Self-realization. It is very useful to memorize these five, and to
reflect on them often. This five-point orientation works in conjunction with the eight
rungs of Yoga introduced in Sutra 2.28.
Shraddha is a faith that you are moving in the right direction. It is not a blind faith
in some organization, institution, or teacher. Rather, it is an inner feeling of certainty
that you are moving in the right direction. You may not know exactly how your
journey is unfolding, but have an inner intuition of walking steadily towards the goal
of life. The "faith" of Yoga is not one of "blind faith" as is the case with some, if not
most religions. Oral tradition of Yoga suggests that the aspirant not merely "believe"
in anything. Rather, it is suggested that one test the ideas in one's own inner
laboratory, with the "faith" of Yoga thus being based on direct experience. If one has
practiced breath awareness and diaphragmatic breathing and finds that it leads to a
calm, quiet mind, that direct experience is the foundation of the "faith" that
continuing such breathing will, in the future, lead to similar experience of calm and
quiet.
Virya is the positive energy of ego that is the support for the faith of going in the
right direction. This energy of virya puts the power behind your sense of knowing
what to do. When you are strongly acting on what you know to be your correct path,
that is virya. When you feel weak or uncertain, and are taking little action, that is
from lack of virya. Virya is that conviction that says, "I can do it! I will do it! I have
to do it!"
Page 56 of 270
Smriti is cultivating a constant mindfulness of treading the path, and of
remembering the steps along the way. This memory is not a negative mental
obsession, but rather, a gentle, though persistent awareness of the goal of life, of
faith in your journey, and of your decision to commit your energy to the process.
Smriti is also the practice of mindfulness of inner process, both witnessing at
meditation time and during daily life. (See the article on Witnessing)
Samadhi is intently pursued through the various stages of samadhi already

described (1.17-1.18). It means committing to systematically moving through the
levels or stages of samadhi, and to using these skills of attention as the tools to
discriminate (2.26-2.29) the various forms of ignorance (2.5), and remembering that
this is a process of systematically moving through the ever finer levels of our being
(3.6).
Prajna is the higher wisdom that comes from discrimination, and this wisdom is
assiduously sought through the process of introspection (2.26-2.29), utilizing the
razor-sharp tool of samadhi (3.4-3.6). Numerous levels of wisdom are experienced
through the practices in Chapters 2 and 3, all of which are set aside with non-
attachment (3.38). (See also the Prajna section of the Om Mantra Article, and the
Prajna section of the Levels and Dimensions of Consciousness Article.)
Constant remembrance: By cultivating a constant remembrance of these five

forms of efforts and commitments, the specific practices are all understood in this
simple context. This helps a great deal to inspire one to follow through on doing the
actual practices suggested throughout the Yoga Sutras.
1.21 Those who pursue their practices with intensity of feeling, vigor, and firm
conviction achieve concentration and the fruits thereof more quickly, compared to
those of medium or lesser intensity.
(tivra samvega asannah)
• tivra = rate is fast, speedy

• samvega = momentum, force, vigor, conviction, enthusiasm
• asannah = very close, near, speedy
Intensity and rate of practice: For those who move forward quickly in their
practices, and do so with intensity, the fruits of the practices are very close. There
are two dimensions here. One is that of the speed at which one is moving, and the
other is the intensity of effort behind it. There are three levels of each, meaning that
there are nine levels of practice.
Choose one of nine ways to practice: There is something very practical about
these nine levels of practice. It is important to be aware of this. You may feel you
have little training or time, and thus cannot progress. However, it is sometimes like
the story of the race between the tortoise and the hare. While the rabbit is faster,
the tortoise won the race because of a steady persistence. If you feel you are on the
slow track, rather than the fast track, your gentle, loving persistence can bring great
payoffs.
Page 57 of 270
Here is a table that outlines these nine types of practice:
Mild Medium Intense

Practice Practice Practice
1 2 3
Mild Medium Intense
Mild
Conviction
Mild Mild Mild
Conviction Conviction Conviction
4 5 6
Mild Medium Intense
Medium
Conviction
Medium Medium Medium
7 8 9
Mild Medium Intense
Intense
Conviction
Intense Intense Intense
Optimum: For most people reading this table, the Mild and Medium levels of
practice are most important, due to the busy activities and duties of life.
With lots of time for Practice, but little Conviction: It is very easy to think that
the only way to progress is when you have retired from worldly life, such as a monk
in a Himalayan cave may have done. This is simply not true. Such a person might
have a great deal of time available, and know quite a few practices. However, with
only mild conviction, little progress is made.
With little time for Practice, but lots of Conviction: On the other hand, a person
with little time might do only mild practice, but have a great intensity of conviction.
Such a stance is a far superior way to progress on the path of enlightenment. Having
little time is balanced by conviction at practice time and sincere cultivation of
meditation in action.
1.22 For those with intense practices and intense conviction (1.21), there are three
more subdivisions of practice, those of mild intensity, medium intensity, and intense
intensity.
(mridu madhya adhimatra tatah api visheshah
• mridu = mild, slow

• madhya = medium, middling
• adhimatra = intense, strong
• tatah = from that
• api = also
• visheshah = differentiation, distinction
Three more divisions: For those with intense practice and intense conviction (box
#9 above), there are still three further divisions. Recall that in the last sutra (1.21),
Page 58 of 270
it was pointed out that such intensity means that attainment is near. With this
further subdivision, that attainment also has three levels:
• For those with mild intensity, attainment is imminent.

• For those with medium intensity, attainment is more imminent.
• For those with intense intensity, attainment is most imminent.
Everyone can practice: For most people practicing Yoga meditation, these divisions
help to make it clear that there really are levels of practice, and that everyone can
practice. It is not a case where only the most ascetic meditators living in caves can
attain. Rather, everyone can progress at his or her own comfortable rate.
Page 59 of 270
Cluster 6: Sutras 1.23-1.29: Contemplation on AUM (or OM)
OM is a direct path: Remembering the sound vibration of AUM (or
OM), along with a deep feeling for the meaning of what it represents
(1.28), brings both the realization of the individual Self and the
removal of obstacles that normally block that realization (1.29). In a
sense, this practice is like a short cut, in that it goes directly to the
heart of the process.
Systematically piercing the levels: This practice takes one on a

direct route inward, systematically piercing the levels of
consciousness. It is done with sincerity and dedication (1.23) towards the untainted
creative source or pure consciousness (1.24), which AUM represents (1.27). That
consciousness contains the seed of omniscience (1.25), which is the source of the
teachings of all the ancient sages (1.26).
Remember the meaning: For it to have its effect, the sound of AUM is
remembered with deep feeling for the meaning of what it represents. (1.28)
See also the articles:

OM and the 7 Levels of Consciousness
OM and 7 Methods of Practice
How to Use a Mantra

Video animation of the chakras of Sri Yantra (19 seconds):
1.23 From a special process of devotion and letting go into the creative source from
which we emerged (ishvara pranidhana), the coming of samadhi is imminent.
(ishvara pranidhana va)
• ishvara = creative source, pure consciousness, purusha, God, supreme Guru

or teacher
Page 60 of 270
• pranidhana = practicing the presence, sincerity, dedication, devotion,
surrender of fruits of practice
• va = or
Through the sincere, dedicated, and devoted practice towards the pure
consciousness known by words such as purusha, God, or Guru, which is symbolized
by AUM, the results of samadhi come more quickly. In other words, the practice of
following AUM through the levels of reality and consciousness is a short cut of sorts,
meaning direct route to the center of consciousness. This can be better understood
by a close reading of these articles:
Meaning of Ishvara: In the Upanishads, the word Īśvara is used to denote a state
of collective consciousness. Thus, God is not a being that sits on a high pedestal
beyond the sun, moon, and stars; God is actually the state of Ultimate Reality. But
due to the lack of direct experience, God has been personified and given various
names and forms by religions throughout the ages. When one expands one's
individual consciousness to the Universal Consciousness, it is called Self-realization,
for the individual self has realized the unity of diversity, the very underlying
principle, or Universal Self, beneath all forms and names. The great sages of the
Upanishads avoid the confusions related to conceptions of God and encourage
students to be honest and sincere in their quests for Self-realization. Upanishadic
philosophy provides various methods for unfolding higher levels of truth and helps
students to be able to unravel the mysteries of the individual and the universe. (from
Swami Rama in the section What God Is from Enlightenment Without God)
1.24 That creative source (ishvara) is a particular consciousness (purusha) that is

unaffected by colorings (kleshas), actions (karmas), or results of those actions that
happen when latent impressions stir and cause those actions.
(klesha karma vipaka ashayaih aparamristah purusha-vishesha ishvara
• klesha = colored, painful, afflicted, impure; the root klish means to cause
trouble
• karma = actions,
• vipaka = fruits of, maturing, ripening
• ashayaih = by the vehicles, resting place, storage of traces, propensities,
accumulations
• aparamristah = untouched, unsmeared
• purusha-vishesha = a consciousness, a special or distinct purusha (purusha =
a consciousness; vishesha = special, distinct)
• ishvara = creative source, God, supreme Guru or teacher
The pure consciousness itself that is represented by AUM is not colored the way that
the samskaras are commonly colored (klishta, 2.3, 2.1-2.9, 2.10-2.11). It is also not
Page 61 of 270
subject to the playing out of karmas, nor do actions cause the creation of new
samskaras (2.12-2.25).
1.25 In that pure consciousness (ishvara) the seed of omniscience has reached its
highest development and cannot be exceeded.
(tatra niratishayam sarvajna bijam)
• tatra = there, in that (in that special purusha)

• niratishayam = unsurpassed, not exceeded by any others, limitless
• sarvajna = all knowing (sarva = all; jna = knowing)
• bijam = seed
The pure consciousness identified by AUM is also the seed of pure knowledge or
omniscience. That level of knowing is sought in the practice of OM.
1.26 From that consciousness (ishvara) the ancient-most teachers were taught, since
it is not limited by the constraint of time.
(purvesham api guruh kalena anavachchhedat)
• purvesham = of the first, former, earlier, ancient

• api = too, also
• guruh = teacher
• kalena = by time
• anavachchhedat = not limited by (time), no break or division, continuous
This pure consciousness, being eternal in nature, is the direct teacher of all of the
ancient, earlier, or even the first of the teachers within humanity. In other words,
some of the original teachers of humanity have learned directly from this pure
consciousness, not from a human lineage of teacher-student, etc., whereby there is
just a passing of information. This direct learning from the source continues to be
available at all times and places, though the help of human teachers is surely a
useful, if not essential aid.
1.27 The sacred word designating this creative source is the sound OM, called
pranava.
(tasya vachakah pranavah)
• tasya = of that
• vachakah = designator, signifier, indicator, term
• pranavah = the mantra AUM or OM
AUM has a vibrational quality along with other meanings, one of which is as a
designator or term to denote the pure consciousness referred to in the sutras above.
The word pranavah literally translates as "humming."
Page 62 of 270
See also the articles:
The lower curve represents the Gross, Conscious, and Waking state level,
called Vaishvanara.
The center curve represents the Subtle, Unconscious, and Dreaming level,
called Taijasa.
The upper curve represents the Causal, Subconscious, and Deep Sleep level,
called Prajna.
The dot, point, or bindu represents the fourth state, the absolute consciousness,
which encompasses, permeates, and is the other three, and is called Turiya.
The arc below the dot symbolizes the separateness of this fourth state, standing
above, though ever remaining part of the other three.

1.28 This sound is remembered with deep feeling for the meaning of what it
represents.
(tat japah tat artha bhavanam)
• tat = its
• japah = repeated remembrance
• tat = its
• artha = meaning
• bhavanam = understanding with feeling, absorbing, dwelling upon
It is important to remember not only the vibration (japa), but also the deep meaning
of the mantra, rather than to perform merely parrot-like repetition in the mind.
Page 63 of 270
See also these articles:
How to Use a Mantra
1.29 From that remembering comes the realization of the individual Self and the
removal of obstacles.
(tatah pratyak chetana adhigamah api antaraya abhavash cha)
• tatah = thence
• pratyak = individual
• chetana = consciousness
• adhigamah = understanding, realization, attainment
• api = also
• antaraya = of obstacles or impediments
• abhavash = absence, disappearance, removal
• cha = and, also
Two direct benefits come from the proper practice of the OM mantra:
1. Obstacles will be removed (1.30-1.32).

2. It is a direct route to Self-realization.
If one is able to sincerely, devotedly, intensely practice the AUM mantra in the depth
of its meaning, it is a complete practice unto itself.

Page 64 of 270
Page 65 of 270
Cluster 7: Sutras 1.30-1.32: Obstacles and Solutions
Obstacles are to be expected: There are a number of predictable
obstacles (1.30) that arise on the inner journey, along with several
consequences (1.31) that grow out of them. While these can be a
challenge, there is a certain comfort in knowing that they are a
natural, predictable part of the process. Knowing this can help to
maintain the faith and conviction that were previously discussed as
essential (1.20).
Predictable Obstacles (1.30)

Illness Dullness Doubt
Negligence Laziness Cravings
Misperceptions Failure Instability
Companions to those Obstacles (1.31)

Mental and physical pain Sadness and frustration
Unsteadiness of the body Irregular breath
One-pointedness is the solution: There is a single, underlying principle that is the

antidote for these obstacles and their consequences, and that is the one-pointedness
of mind (1.32). Although there are many forms in which this one-pointedness can be
practiced, the principle is uniform. If the mind is focused, then it is far less likely to
get entangled and lost in the mire of delusion that can come from these obstacles
(1.4).
Remember one truth or object: Repeatedly remember one aspect of truth, or one
object (1.32). It may be any object, including one of the several that are suggested
in the coming sutras (1.33-1.39). It may be related to your religion, an aspect of
your own being, a principle, or some other pleasing object. It may be a mantra,
short prayer, or affirmation. While there is great breadth of choice in objects, a
sincere aspirant will choose wisely the object for this practice, possibly along with the
guidance of someone familiar with these practices.
A picture is worth a thousand words: This link leads to a page

with a picture of 18 circular shaped objects, which appear to be
moving, although they are not. By focusing your eyes on the small
black center of any of the circles, they all stop moving. This illusion is
a simple way to communicate the principle of using one-pointedness
to still the mind. (Gazing at this picture is not literally being
suggested as a meditation practice.)
Rotating Circles Illusion and Meditation
See also these pages:

Trataka / Gazing Trataka with Soham Mantra
Purple dots
Page 66 of 270
1.30 Nine kinds of distractions come that are obstacles naturally encountered on the
path, and are physical illness, tendency of the mind to not work efficiently, doubt or
indecision, lack of attention to pursuing the means of samadhi, laziness in mind and
body, failure to regulate the desire for worldly objects, incorrect assumptions or
thinking, failing to attain stages of the practice, and instability in maintaining a level
of practice once attained.
(vyadhi styana samshaya pramada alasya avirati bhranti-darshana alabdha-
bhumikatva anavasthitatva chitta vikshepa te antarayah)
• vyadhi = disease, illness, sickness

• styana = mental laziness, inefficiency, idleness, procrastination, dullness
• samshaya = indecision, doubt
• pramada = carelessness, negligence
• alasya = sloth, languor, laziness
• avirati = sensuality, want of non-attachment, non-abstention, craving
• bhranti-darshana = false views or perception, confusion of philosophies
(bhranti = false; darshana = views, perception)
• alabdha-bhumikatva = failing to attain stages of practice (alabdha = not
obtaining; bhumikatva = stage, state, firm ground)
• anavasthitatva = instability, slipping down, inability to maintain
• chitta-vikshepa = distractions of the mind (chitta = mind field; vikshepa =
distractions, diversions)
• te = they are, these are
• antarayah = obstacles, impediments
Comfort in knowing these are predictable: If these are the impediments along
the journey, then we can feel much more at ease when we encounter them. Instead
of thinking, "Something is wrong with me," we can see that these are predictable
bumps along the road of spiritual life and unfoldment. If we know that such obstacles
are going to come, and that other people before us have encountered them, then we
can also follow their experience and guidance as to how to deal with these
obstacles.
Distractions (chitta-vikshepa) come first: These two principles (chitta-vikshepa

and antarayah) are not just lumped together as one concept. They are separate,
though work together. Seeing these two as separate reveals a big key to Yoga. First,
one of these nine states of mind or mental impressions arises, and attention engages
with them. They literally distract the attention from whatever else it was focused on
at the time. That distraction comes first.
Then, they become obstacles (antarayah): However, the second part of the
process is that this distraction (chitta-vikshepa), once the engagement of
attention remains fixed on the distraction, then also becomes an obstacle
(antarayah), which is alive and rich with its painful disturbing qualities. Thus, it is a
two part process, of the distraction occurring and then being followed by its
becoming an obstacle. If the first part (the distraction) did not happen, then the
second part (the obstacle) would not surface as being a problem.
Distraction and disturbance: Distraction and disturbance are two different

principles. Notice that there first must be distraction, and that this is followed by
disturbance.
Page 67 of 270
Key to the obstacles is to not be distracted: How to break the link between the
distraction and the subsequent pain as an obstacle is then the key to freedom. It is
suggested in sutra 1.32 (below) that the means of doing this is through making the
mind one-pointed, or focused in such a way that the distraction does not come. In
turn, the obstacle does not surface. It is an amazingly simple principle; so simple, in
fact, that it is very difficult to entice ourselves to believe it and to practice it.
Nonetheless, the ability to focus the mind is critical and worthy of great effort to
cultivate.
1.31 From these obstacles, there are four other consequences that also arise, and
these are: 1) mental or physical pain, 2) sadness or dejection, 3) restlessness,
shakiness, or anxiety, and 4) irregularities in the exhalation and inhalation of breath.
(duhkha daurmanasya angam-ejayatva shvasa prashvasah vikshepa sahabhuva)
• duhkha = pain (mental or physical)

• daurmanasya = sadness, despair, dejection, frustration, depression, anguish
• angam-ejayatva = shakiness, unsteadiness, movement, tremor of the limbs
or body (anga = limbs or body)
• shvasa = inhalation, inspiration (implying irregular inhalation)
• prashvasah = exhalation, expiration (implying irregular exhalation)
• vikshepa = distractions
• sahabhuva = companions, accompaniments, correlates
These four arise because of the other nine: These four obstacles arise as a
consequence of the nine that are given in the previous sutra. In one sense, it seems
that all thirteen of these could be grouped together in one sutra. However, it's useful
in practice to see that these four come as a result of the other nine. If you look at
these four closely, you'll see that these are relatively easy to notice in yourself,
compared to the other nine. When you see one of these four, it is a clue to you that
something is going on at a subtler level. Then it is easier to see, and to adjust.
These four are good indicators of the subtler obstacles: If you think of these in
terms of other people, notice how easy it is to observe when someone is
experiencing pain, dejection, restlessness of body, or irregularities of breath (the
four of this sutra). You may not know the underlying reason, but you can sure spot
the symptom on the surface. Similarly, we may not know that something is going on
inside with ourselves, at the subtler level. Yet, if we observe our own gestures, body
language, general level of pain and mood, we can more easily see that something is
going on at the subtler level.
Seeing can lead to making changes: Once those surface four lead you to
awareness of the subtler obstacles, then it is much easier to take corrective action,
to get back on track. At first, this can sound like a lot of intellectual analysis, but it is
actually quite simple and extremely useful. You may discover that a simple
refocusing back to your practices, your personally chosen philosophy of life, or useful
attitudes will weaken those obstacles. Most importantly, it can be a reminder that
you have temporarily lost your focus, and to return to one-pointedness.
Page 68 of 270
1.32 To prevent or deal with these nine obstacles and their four consequences, the
recommendation is to make the mind one-pointed, training it how to focus on a
single principle or object.
(tat pratisedha artham eka tattva abhyasah)
• tat = those, their

• pratisedha = prevention, negation, neutralizing, prohibition, opposing,
voiding, removal
• artham = for, for the purpose of, in order to
• eka = single
• tattva = truth, principle, subject, reality
• abhyasah = practice, cultivating that habit
One-pointedness is the solution: There is a single, underlying principle that is the

antidote for these obstacles, and that is the one-pointedness of mind. There are
many forms in which this one-pointedness can be practiced, but once again, the
principle is uniform. If the mind is focused, then it is far less likely to get entangled
and lost in the mire of delusion that can come from these obstacles. Remember that
the fundamental reason we do not experience enlightenment is the fact that
consciousness is falsely identified with the many levels of conditioning (1.4).
Some specific suggestions are given in forthcoming sutras (1.33-1.40) of ways to

focus the mind so as to attenuate the effects of these obstacles.
Remember one truth or object: Repeatedly remember one aspect of truth, or one
object. It may be any object, including one of the several that are suggested in the
coming sutras (1.33-1.39). It may be related to your religion, an aspect of your own
being, a principle, or some other pleasing object. It may be a mantra, short prayer,
or affirmation. Here, in this sutra, the principle of one-pointedness is introduced as
the antidote for the many obstacles mentioned in the previous sutras (1.30-1.31).
While there is great breadth of choice in objects, a sincere aspirant will chose wisely
the object for this practice, possibly along with the guidance of someone familiar
with these practices.
This is preparation for meditation: Sometimes it can seem that meditation is the
means by which we learn to deal with these kinds of distractions. Actually, it is
somewhat the other way around. We learn the basic principles of how to deal with
the distractions so that we can subsequently meditate and experience the true Self,
which is beyond the mind. However, we first have to stabilize the mind and deal with
the distractions. It is that preparation that is being taught in these few sutras here
(1.30-1.32), along with the specific suggestions for purifying the mind that are
presented in sutras 1.33-1.40. Later, in Chapter 2, the subtler methods of meditation
are taught, once these grosser obstacles are minimized.
One-pointedness applies at all levels: The principle of one-pointedness of mind

as the antidote to obstacles continues throughout the subtler and subtle-most of the
meditation practices. While it is essential at the beginning to neutralize the gross
level of mental obstacles, it remains a key tool at all of the subsequent stages of
practice. The nature of the obstacles might become subtler and subtler, but the
nature of their disturbing, distracting quality is similar, as is the solution.
Page 69 of 270
One-pointedness, practice, and non-attachment: Recall that the two principles
of abhyasa (practice) and Vairagya (non-attachment) were presented (1.12-1.16) as
the foundation for Yoga meditation. Here, in sutra 1.32 the companion principle of
one-pointedness for removal of obstacles is introduced. It is extremely useful to
repeatedly reflect on how these three play together in a practical way. The
commitment to practice, along with training the mind to be one-pointed, and
cultivating non-attachment in relation to the many mental obstacles act together, in
coordination, to bring the fruits of meditation.
This is not repression of thoughts and emotions: Most people automatically

learn the principle of one-pointedness as a way to deal with problems or obstacles in
life, though the way it is done is often off target. Getting absorbed in some hobby,
sports activity, television, or some form of addiction each provide some sense of
relief, but this can end up causing suppression and repression of thoughts and
emotions. One-pointedness of this kind can lead to avoiding or escaping from
matters at hand. This is not the intent of the one-pointedness of Yoga meditation.
Rather, with the one-pointedness of Yoga, there is also an expansion of awareness of
the inner world, coupled with non-attachment. It leads to freedom and openness, not
to stifling and closed mindedness.
Focusing on the positive: There is a commonly known principle of focusing on the

positive attitudes, actions, or situations in life, while allowing the negative to
gradually wash away. This focus on the positive is one of the practical applications of
the principle of one-pointedness. Over and over, in example after example, we find
Page 70 of 270
that this principle of staying focused is a universal process for health, healing,
wholeness, and transcending the more external levels of our being so as to
experience the Truth within (1.3).
Lifestyle of focus: The spirit of one-pointedness is not merely a technique or

method of meditation. It is an intentionality, a world view, a way of being. It is a
process of developing a lifestyle where you pay attention to what you are doing,
while being ever mindful of the subtler aspects of our being. Whatever we do, say, or
think, there is a gentle, persistent awareness that is one of focus, rather than
distraction. The yogi consciously cultivates this lifestyle of attention, focus, or one-
pointedness, while remaining aware of the rest, ever expanding in awareness.
Many means of one-pointedness: In the forthcoming sutras (1.33-1.39), several

specific methods are suggested for one-pointedness. These include cultivation
or meditation on four attitudes (1.33), breath awareness, awareness of sensing,
focus on inner luminosity, contemplating on a clear mind, witnessing the stream of
thoughts, or choosing whatever focus is found to be pleasing and useful.
Page 71 of 270
Cluster 8: Sutras 1.33-1.39: Stabilizing and Clearing the Mind
Preparing for subtler practices: Stability and clarity of mind are
necessary before being able to experience the subtler meditations or
samadhi (1.40-1.51, 2.12-2.25, 3.4-3.6).
One-pointedness brings fitness for meditation: The specialized

training of an olympic athlete rests on a solid foundation of
generalized physical fitness. Similarly, generalized training in one-
pointedness is necessary so that meditation practices can advance. The particular
methods suggested in these Sutras relate to the removal of obstacles through one-
pointedness, as suggested in the previous sutras (1.30-1.32). Here are suggestions
of Sutras 1.33-1.39:
• Four attitudes with people: The first method deals with meditation on four
types of attitudes towards people, including friendliness or lovingness,
compassion or support, happiness or goodwill, and neutrality or acceptance
(1.33).
• Five suggestions for focus: Five specific suggestions of objects for focus of
attention are given, including breath awareness, sensation, inner luminosity,
contemplation on a stable mind, and focusing on the stream of the mind
(1.34-1.38).
• Whatever you choose: Lastly, you might practice one-pointedness on
whatever you find pleasing and useful (1.39).
Don't skip the basics: Skipping such basic training of the mind is tempting, but is a
serious mistake for a student of meditation, and might result in meditation becoming
nothing but a fight with your mind.
Few will go beyond these: Many schools of meditation emphasize only one
method, such as meditation on kindness (1.33), breath (1.34), or some other object
(1.39), failing to note that, while extremely useful, these are only preparatory
practices for the subtler meditations and samadhi, as described in later chapters (Ch
2, Ch 3, Ch 4). Most people will settle for the calming benefits of the preparation,
and will not pursue the subtler meditations that lead to Self-realization.
Stabilizing versus discriminative knowledge: It is very important to note that

these contemplations are used to stabilize and clear the mind. The later practices are
used for discriminative knowledge (2.26-2.29. 3.4-3.6). For example, if you are
contemplating on friendliness (1.33), this is not being done to discriminate that it is
a part of avidya or ignorance (2.5), and thus, set aside. In the later practices,
you are discriminating and setting aside (3.4-3.6) what is due to avidya or ignorance
(2.5).
Meditation Practice: There is a meditation practice described in the Bindu article,

which draws upon the nine practices outlined in Yoga Sutras 1.33-1.39:
Meditation Practice from Bindu article
Page 72 of 270
1.33 In relationships, the mind becomes purified by cultivating feelings of
friendliness towards those who are happy, compassion for those who are suffering,
goodwill towards those who are virtuous, and indifference or neutrality towards those
we perceive as wicked or evil.
(maitri karuna mudita upekshanam sukha duhka punya apunya vishayanam
bhavanatah chitta prasadanam)
• maitri = friendliness, pleasantness, lovingness

• karuna = compassion, mercy
• mudita = gladness, goodwill
• upekshanam = acceptance, equanimity, indifference, disregard, neutrality
• sukha = happy, comfortable, joyous
• duhka = pain, misery, suffering, sorrow
• punya = virtuous, meritorious, benevolent
• apunya = non-virtuous, vice, bad, wicked, evil, bad, demerit, non-
meritorious,
• vishayanam = regarding those subjects, in relation to those objects
• bhavanatah = by cultivating habits, by constant reflection, developing
attitude, cultivating, impressing on oneself
• chitta = mind field, consciousness
• prasadanam = purified, clear, serene, pleasant, pacified, undisturbed,
peaceful, calm
Each attitude is a type of meditation: Each of these four attitudes (friendliness,

compassion, goodwill, and neutrality) is, in a sense, a meditation unto itself. While it
is actually a preparation practice, it has become popular to use the
word meditation in a very broad way, rather than as the specific state of dhyana
(3.2), as normally used by the yogis. Some schools of meditation base their entire
approach on one or more of these four attitudes. However, to the seeker of the
absolute reality (1.3), these are practiced as valuable steps along the journey, but
not the end itself.
Getting free from negativity with other people: In sutra 2.33-2.34, the question
is posed as to what to do when one does not act or think in accordance with yogic
values such as non-violence, but rather, has negative emotions. What is one to do
with such strong negative thought patterns? The suggestion is made in those sutras,
that we cultivate an opposite attitude by reminding ourselves (through internal
dialogue) that holding onto this negative attitude is going to do nothing but bring
unending pain and misery (2.34). It also points out that, in terms of the inner
reaction and effects, there is really no difference between three kinds of actions:
1. We, ourselves carrying out such a negative act

2. Soliciting another person to do it for us, or
3. Approving of the act when it happens, but without our effort.
To work with these four attitudes of friendliness, compassion, goodwill, and

neutrality specifically, we can make much easier progress with the practices of the
yamas (2.30) and the instructions to cultivate the opposite when we become
negative (2.34).
Page 73 of 270
Four perceptions of other people to cultivate: Here, in this practice, four specific
types of people are mentioned (happy, suffering, virtuous, non-virtuous), how we
perceive them, and what attitudes we might cultivate to stabilize, purify, or calm our
own mind (attitudes of friendliness, compassion, goodwill, and neutrality).
These four encompass most of our relationships: By memorizing these four,

and actively observing them in daily life, and during daily quiet time, it is much
easier to see the vagaries of the mind, and to regulate them. Having a short list of
four makes the process pretty easy to do. Many, if not most or all, of our relationship
challenges with people encompass one or more of these four.
Have a specific antidote for each: Having a specific attitude to cultivate for each
of the four also makes cultivating change much easier to do. It does not mean that
you replace all of your other fine ideas about how to have good people relationships,
but these four sure do make a useful practice.
Towards those who are happy or joyful

We might feel: Better to cultivate:
Page 74 of 270
Resistance/distance: Remember how it Friendliness/kindness: If you are
is that sometimes when you are not mindful about this normal tendency of the
having such a good day, you might resist mind, then you can consciously cultivate
being around other people who are an attitude of friendliness and kindness
feeling happy or joyful. It is very easy to when you are around these happy people,
unintentionally have a negative attitude or when you think about them. This
towards them at such a time, even if they conscious act of being mindful of the
are your friends or family members. This negative tendency of mind, and actively
is not to say that your mind is being promoting the positive and useful has a
100% negative, but it is the tendency, stabilizing effect and brings inner peace
however small, that we want to be and calm. It is being mindful that the
mindful of. It is not about setting mind often holds both sides of the
ourselves up for an over expectation of attraction and aversion, positive and
perfection, but a gradual process of negative. Here, we want to be aware of
clearing the clouded mind so that both, but cultivate the positive and
meditation can deepen. useful.
Towards those who are in pain or suffering

Imposition/frustration: You might Compassion/support: It is good to
normally think of yourself as being a observe that inclination of the mind,
loving, caring, compassionate person. however small. It just means to be
Yet, notice how easy it is to feel the mindful of it, while at the same time
opposite when someone around you is consciously cultivating compassion and
sick. You have other plans and suddenly support for others who are suffering. It
some family member gets sick, or there is does not mean acting, or suppressing the
an extended illness in the family. Surely contrary thoughts and emotions. It does
you care for them, but it is also a habit of mean being aware, and lovingly choosing
the mind to feel somewhat imposed upon. to act out of love. Again, we want to be
Again, we are not talking about some mindful of the habits of mind.
100% negativity or psychopathology. Unawareness leaves disturbances in the
These are normal actions of mind that we unconscious that will disturb meditation.
are systematically trying to balance and Awareness allows freedom and peace of
make serene. mind.
Towards those who are virtuous or benevolent

Inadequate/jealous: We all want to be Happiness/goodwill: Better that we
useful, to be of service to our families, cultivate attitudes of happiness and
friends, and other people, whether in our goodwill towards such people. It is not
local community or across the world. always easy to cultivate such positive
Often we privately may feel there is more attitudes when, inside, we are feeling
we could do, but that we are just not negative. But something very interesting
doing it. Jealousy and other negative happens as we become a neutral, non-
emotions can easily creep in when attached witness to our inner process.
somebody else is sincerely acting in That is, humor comes; the mind is seen
Page 75 of 270
virtuous or benevolent ways. We can to be a really funny instrument to watch,
unconsciously push against such people, in all of its many antics. Then the
whether we know them, or they are happiness and goodwill seems to come
publicly known people. naturally.
Towards those who we see as bad or wicked

Anger/aversion: Most of us have some Neutrality/acceptance: To
limits of what we find as acceptable counterbalance the negative feelings
behavior. We might sincerely hold the toward someone you feel is bad, wicked,
belief that all people are pure at their or lacking in virtue, the antidote is to
deepest level. Yet, are there not some cultivate an attitude of neutrality,
individuals you think to be dishonest, indifference, acceptance, or equanimity.
cruel, mean, or even wicked, or evil? Are It can be difficult to cultivate this attitude,
there not some behaviors that you since it might make us think we are
consider so outside of acceptable conduct approving of their bad behavior. We seek
that it strongly causes you to feel anger the neutrality ofinner balance and
and frustration? Even if you really feel equanimity, which does not mean
strongly about some other person in this approving of the person's actions. In fact,
way, is it not also true that you, yourself, cultivating attitudes of neutrality might go
carry the burden of this? How to be free a long way in being able to cause change.
from that is the question. It surely helps to stabilize and clear the
mind for meditation.
Intentional meditation on these four attitudes: During daily meditation time, it

can be very useful to spend some time reflecting on these four attitudes. You might
do them all, or you might practice with only one of them for an extended period of
time. Simply choose one of the four attitudes and allow some person or persons to
arise in the mind field. You will notice your reactions, the coloring mentioned earlier
(1.5). As your attention rests on that inner impression of that person, allow yourself
to cultivate the positive or useful attitude. Gradually, the negativity or coloring
weakens or attenuates (2.4). This is part of the preparation for meditation.
Talk to yourself: When you notice any of the negative attitudes above, it is very
useful to literally remind yourself that this is not useful (2.33). You might literally say
to yourself, "Mind, this is not useful. This attitude is going to bring nothing but pain.
You need to let go of this." It is also good to remind yourself, "I need to cultivate
friendliness with this person" (compassion, goodwill, or neutrality).
What to do with really "bad" people: It is common for meditators to question

these four attitude meditations in relation to really "bad" people such as certain
political or religious leaders, present or historical. How can I feel friendliness,
compassion, goodwill, or acceptance towards someone like "him?" I'll not mention
any names here, but you can easily think of some of them yourself. It can sound like
Yoga is suggesting that we agree with, or validate the behavior of such people, which
is not the case. The questions of approving of behavior and dealing with our own
internal states are very different issues.
Page 76 of 270
Sometimes I find that shallow understanding is a good tool for deeper
understanding. Without using examples of known historical or present public figures,
instead ask yourself how useful it would be to continue to hold animosity towards
some childhood friend who did something to hurt you. That person is far in your
distant past, yet here is the mind continuing to hold on to that coloring of aversion.
We each get to decide whether holding on to this kind of mind impression is serving
us, or whether we would prefer that the coloring drift away, leaving the mere
memory to be neutral. Choice rests with each of us. The uncoloring approach is a
part of yoga. (For more info on the uncoloring, see sutras1.5 and 2.1-2.9, as well as
the article on Uncoloring Your Thoughts.)
How these attitudes are mastered: While these four practices are used from the
very beginning to stabilize and clear the clouded mind, the practice becomes far
more subtle in later stages of meditation. Once there is an ability to perform
samyama (3.4-3.6), then each of these four become objects themselves for
examination with the razor-sharp focus and absorption of samadhi. This later
practice, done with this subtler, finer intensity brings the perfection of that attitude.
This process is described in sutra 3.24.
1.34 The mind is also calmed by regulating the breath, particularly attending to
exhalation and the natural stilling of breath that comes from such practice.
(prachchhardana vidharanabhyam va pranayama)
• prachchhardana = gentle exhalation through the nostrils

• vidharanabhyam = expansion or regulation, control
• va = or (or other practices in 1.34-1.39)
• pranasya = of prana
Awareness of breath: One of the finest methods there is to stabilize and calm the
mind is breath awareness. First, be aware of the transitions between the breaths,
and allow them to be smooth, without an abrupt transition, and without pausing
between breaths. Consciously practice seeing how delicately smooth you can make
the transitions. Allow the breath to be quiet, and to have no jerkiness.
Elongation of exhalation: Second, after establishing sound and steady awareness

of the breath, allow the exhalation to gradually elongate, such that the amount of
time spent exhaling is longer than the amount of time inhaling. The air will move
outward more slowly with exhalation than with inhalation. Gradually allow the ratio
to be two to one, where the exhalation is approximately twice as long as the
inhalation. Pranayama is often translated as breath control. The rootayama actually
means lengthening. Thus, pranayama more specifically meanslengthening the life
force.
Not rechaka, puraka, and kumbhaka: There are other breathing practices that
include rechaka (exhalation), puraka (inhalation) and kumbhaka (intentional holding
of the breath). These practices are not the intent here in this sutra, particularly not
the practice of breath retention. Though these may be useful practices at some stage
of practice, they are not the subject of this sutra in relation to stabilizing the mind
and making it tranquil.
Page 77 of 270
See also:
• Sutras 2.49-2.53 on breathing and pranayama.

• Soham Mantra Soham online Soham CD
• Breathing Practices and Pranayama
1.35 The inner concentration on the process of sensory experiencing, done in a way
that leads towards higher, subtle sense perception; this also leads to stability and
tranquility of the mind.
(vishayavati va pravritti utpanna manasah sthiti nibandhani)
• vishayavati = of the sensing experience

• pravritti = higher perception, activity, inclinations
• utpanna = arising, appearing, manifesting
• manasah = mind, mental, manas
• sthiti = stability, steadiness, stable tranquility, undisturbed calmness
• nibandhani = firmly establishes, causes, seals, holds
Meditation on the means of sensing: This practice is on becoming aware of the

inner process of sensation (not merely the objects), using the five cognitive senses
(indriyas) of smelling, tasting, seeing, touching, and hearing. It does not mean
pursuing the object that you are experiencing, such as the sound you are hearing or
the image you are seeing. Rather, it means trying to become aware of sensing itself.
Initially, the sensing is at a more surface or gross level. Ultimately, the intent of the
practice is to witness the higher or subtler inner senses.
See also the paper on the senses:

The Ten Senses or Indriyas
1.36 Or concentration on a painless inner state of lucidness and luminosity also

brings stability and tranquility.
(vishoka va jyotishmati)
• vishoka = state free from pain, grief, sorrow, or suffering

• jyotishmati = the bright effulgence, lucidity, luminosity, inner light, supreme
or divine light
Concentration on painless inner luminosity: The easiest way to practice this is

to place your attention in the space between the breasts, the heart center. Simply
imagine that there is a glowing luminosity there, about the size of the palm of your
hand. Whether or not you literally see with your inner eye is not important; the
practice works either way. Maintain an inner attitude that it does not matter what
other thoughts, images, impressions or memories might arise in the mind field; you
will hold that stance that these will not disturb or distract you. Stay only with that
glowing inner luminosity in the heart.
Page 78 of 270
1.37 Or contemplating on having a mind that is free from desires, the mind gets
stabilized and tranquil.
(vita raga vishayam va chittam)
• vita = without, devoid of

• raga = attachment, desires, attraction
• vishayam = objects of the senses
• chittam = of the consciousness of the mind-field
Imagine a mind free from desire: One way to do this practice is to think of some
great sage, yogi, or spiritual person you respect. Simply imagine what their mind
would be like if they were sitting quietly for meditation. Then, pretend that your own
mind is as quiet as you think his or hers would be. It is a trick of your own mind to
imagine in this way, but it is an extremely useful practice for stabilizing your own
mind.
Imagine your own mind free from desire: Another method is to imagine what
your own mind would be like if it were temporarily free from any desires, wants,
wishes, attractions, aversions, or expectations. It is like a game you are playing with
yourself, wherein you see if you can pretend that your mind is in this tranquil state.
With a little practice, this works amazingly well.
1.38 Or by focusing on the nature of the stream in the dream state or the nature of
the state of dreamless sleep, the mind becomes stabilized and tranquil.
(svapna nidra jnana alambanam va)
• svapna = dream (focusing on the nature of the state of dreaming itself, not
the content of dreams)
• nidra = sleep (focusing on the state itself, as an object)
• jnana = knowledge, study, investigation, awareness, observation
• alambanam = having as support for attention, object of concentration
Meditation on the states of the unconscious: Focusing on the stream of the

dream state or the nature of dreamless sleep will stabilize the mind and make it
stable. It is extremely important to note that this is not meaning dreaming or dream
analysis. To learn to allow these streams to flow, and to witness that stream is very
calming. To witness the stream is a stabilizing influence, not a deep meditation or
samadhi beyond the mind.
For more information about the dream state in relation to the waking state and the
deep sleep state, see these articles:
• OM and the 7 Levels of Consciousness

• Levels and Dimensions of Consciousness
Page 79 of 270
1.39 Or by contemplating or concentrating on whatever object or principle one may
like, or towards which one has a predisposition, the mind becomes stable and
tranquil.
(yatha abhimata dhyanat va)
• yatha = as, according to

• abhimata = one's own predisposition, choice, desire, want, like, familiarity,
agreeableness
• dhyanat = meditate on
• va = or (or other practices above in sutras 1.34-1.39)
Meditate on the object of your predisposition: This sutra is making it very clear
that the key principle in the stabilizing of the mind and the removal of obstacles is
one-pointedness. Obviously, saying that one may focus on any object or principle
that one feels predisposed towards is a broad statement. Wisdom should guide the
choice of object for concentration.
We already know this: Virtually everybody already knows this principle of focusing
on something enjoyable as a means of stabilizing the mind. However, the relative
usefulness of the object chosen is a very different matter. Watching television,
playing a game, listening to music, having a conversation, or many other activities
may concentrate the mind enough to partially let go of the mental chatter from the
activities of the day. While the principle of one-pointedness is in all of these, and
may have some benefit, the meditator will learn to choose more refined objects to
stabilize the mind for meditation. Remember, in this section and sutra we are talking
about stabilizing and clearing the mind, not about deep meditation itself. This level of
one-pointedness provides the stable foundation for the subtler meditation practices.
Mantra: One of the finest means of focusing, training and stabilizing the mind is
through mantra. See the articles listed on the Index of Mantra Articles.
Online practices: There are several online practices that are beneficial for one-
pointedness. Particularly useful from the standpoint of experimenting
with onlinepractices are the Soham Mantra and the Gazing practices. See the Index
of Interactive/Online Practices.
Meditation Practice: There is a meditation practice described in the Bindu article,

which draws upon the nine practices outlined in Yoga Sutras 1.33-1.39:
Meditation Practice from Bindu article
Page 80 of 270
Cluster 9: Sutras 1.40-1.51: After Stabilizing the Mind
Mind becomes like a transparent crystal: Once the mind is
reasonably stabilized and clear (1.33-1.39), the deeper process of
Yoga can begin. The mind eventually becomes like a transparent
crystal (1.41), and is a purified tool for the subtler explorations of the
gross and subtle levels. Such a mind can explore the whole range of
objects, even the smallest or largest (1.40).
Four levels of meditation on an object: There are only four levels

of meditation on an object. These are systematically experienced, all the way to the
level of unmanifest matter (1.45):
1. With gross thoughts, savitarka samapattih (1.42)

2. Without gross thoughts, nirvitarka samapattih (1.43)
3. With subtle thoughts, savichara samapattih (1.44)
4. Without subtle thoughts, nirvichara samapattih (1.44)
Fruits of the meditations: From these meditations on gross and subtle objects
come purity and inner luminosity (1.47), higher wisdom (1.48), reducing of the
impressions that drive karma (1.50), and the experience of objectless samadhi
(1.51)
Accompanying practices: Along with these practices are the whole range of
meditation practices in Chapters 2-4, including minimizing gross colorings (2.1-2.9),
dealing with subtle thoughts (2.10-2.11), the eight rungs of Yoga (2.26-2.29), and
the subtler explorations through samyama (3.4-3.6).
1.40 When, through such practices (as previously described in 1.33-1.39), the mind
develops the power of becoming stable on the smallest size object as well as on the
largest, then the mind truly comes under control.
(parma-anu parama-mahattva antah asya vashikarah)
• parma-anu= from the minutest (parma = most; anu = minutest, smallest)

• parama-mahattva = ultimate magnitude (parama = ultimate, maximum;
mahattva = infinity, largeness magnitude)
• antah = end, extending to
• asya = of this, of his or hers; who has
• vashikarah = mastery, power
Mind under control becomes a tool: When the mind is under control (vashikara),
then that mind can be used as an instrument to explore the subtler components of
the mind field, including the samskaras themselves, which are the deep impressions
driving karma (actions). This control, this ability to focus on the smallest or largest is
not the goal in itself. It is not a matter that some power has come that inherently
means you have attained some final goal. Rather, it is clear evidence of having
trained the instrument of mind. Then that mind is used as a tool, in ways
unimaginable previously.
Page 81 of 270
Vyasa: "Entering into the subtle it attains the position of steadiness upon the
smallest of the small, down to an atom. Entering into the large, the position of
mental steadiness reaches up to the largest of the large. His great power consists in
not being turned back by any check while running along both these lines. The mind
of the Yogi, full of this power, does not again stand in need of the mental
embellishment due to habitual practice."
VIDEO: Meditation on the small and the large:

Exercise: Meditation on the Smallest
1.41 When the modifications of mind have become weakened, the mind becomes like
a transparent crystal, and thus can easily take on the qualities of whatever object
observed, whether that object be the observer, the means of observing, or an object
observed, in a process of engrossment called samapattih.
(kshinna-vritti abhijatasya iva maneh grahitri grahana grahyeshu tat-stha tat-
anjanata samapattih)
• kshinna-vritti = with modifications of mind weakened (kshinna = weakened;

vritti = modifications of mind)
• abhijatasya = transparent, purified
• iva = like
• maneh = of a crystal
• grahitri = the knower, apprehender, observer
• grahana = process of knowing or apprehending, instrument of knowing
• grahyeshu = the knowable, knowledge, apprehended objects
• tat-stha = remaining in it, being stable on them, on which it stays or rests
• tat-anjanata = taking on the coloring of that, coalescing with, appearing to
take the shape of the object
• samapattih = engrossment, coincidence, complete absorption, transmute into
likeness, total balance
What is samapattih or engrossment?: Four categories of meditation were

mentioned in sutra 1.17 (savitarka, savichara, sananda, and sasmita). When the
mind becomes concentrated and the extraneous thought patterns begin to subside
(as a result of the persistent practice of one-pointed meditation), the mind can then
be not only concentrated, but also more thoroughly engrossed in the object of
meditation. It is a sort of inner expansion of attention on the object of meditation,
and that engrossment is called samapattih.
A mind like a crystal is a tool: Just like the last sutra, this too is a sign of a
trained mind. When the mind is like a crystal, it has no coloring of its own. It means
that when you place your attention on some inner object, such as a samskara or
deep habit pattern, your mind field is able to fill with awareness of that object.
Having the mind be like a crystal is not the end unto itself, but allows the mind to
become a still subtler tool.
Page 82 of 270
Mind becomes clear, like a transparent crystal,
so that whatever is witnessed is seen clearly, as it is.
In this way the deep impressions or samskaras
that drive karma can been encountered, purified,
and transcended, allowing pure consciousness,
purusha, to rest in its true nature (1.3).
When you put the focus of the crystal like mind on an object, then there comes the
insight, the awareness of its true nature as being just another manifestation
of prakriti (primal matter). This opens the door to true non-attachment (1.15-1.16)
to that object, as the coloring (klishta, 1.5, 2.3) falls away. Having the mind as clear
as crystal makes the mind a tool for the subtler process (3.4-3.6) that removes the
barriers or obstacles clouding the true Self, which then stands alone in its true
nature (1.4).
Page 83 of 270
1.42 One type of such an engrossment (samapattih) is one in which there is a
mixture of three things, a word or name going with the object, the meaning or
identity of that object, and the knowledge associated with that object; this
engrossment is known as savitarka samapattih (associated with gross objects).
(tatra shabda artha jnana vikalpah sankirna savitarka samapattih)
• tatra = there, among these, in that

• shabda = sound, word
• artha = meaning
• jnana = knowledge, idea
• vikalpah = with options
• sankirna = mixed with, commingled, interspersed
• savitarka = accompanied with gross thoughts (sa = with; vitarka = gross
thoughts)
• samapattih = engrossment, coincidence, complete absorption, transmute into
likeness
Engrossment with gross objects: The first of four levels of that engrossment
(1.41) is savitarka samapattih, meaning that vitarkas, or gross thoughts, still exist
while the engrossment increases. Once the mind is stabilized and clear enough to
witness like it is a crystal (1.41), the mind becomes fully engrossed (samapattih) in
the object of meditation. Savitarka samapattih is the first of four types of
engrossment on an object.
Non-attachment: Along the way, each of the gross objects is encountered,

examined, understood, and set aside with non-attachment (1.15), as it is seen to be
not-self (1.4, 2.5). By removing these obstacles, the aspirant is ever closer to the
realization of the true Self (1.3).
All meditations on an object are 1 of 4 types: There are only four types (1.46)
of meditation on a gross object regardless of what system or school of meditation
one follows. These are:

Relating to gross objects

Savitarka Samapattih (1.42) Nirvitarka Samapattih (1.43)
Four categories of meditation were mentioned above Nirvitarka is concentration on a gross object in which
(Savitarka, Savichara, Sananda, and Sasmita). When there are no longer any extraneous gross level activities
the mind becomes concentrated and the extraneous in the mind because of the memory having been
thought patterns begin to subside (as a result of the purified. Notice that with Savitarka, there was not only
persistent practice of one-pointed meditation), the mind meditation on the object, but also there were the other
can then be not only concentrated, but also more thought streams in the mind, though these were not
Page 84 of 270
thoroughly engrossed in the object of meditation. It is a distracting due to vairagya (non-attachment). Here, in
sort of inner expansion of attention on the object of Nirvitarka, these thought patterns have subsided.
meditation, and that engrossment is called Samapattih.
The first level of that engrossment is Savitarka
Samapattih, meaning that Vitarkas, or gross thoughts,
still exist while the engrossment increases.
Relating to subtle objects

Savichara Samapattih (1.44) Nirvichara Samapattih (1.44)
Beyond both Savitarka and Nirvitarka is Savichara. With Nirvichara is concentration in which there are no longer
Savichara, the gross thoughts (Vitarkas) have subsided, any extraneous gross or subtle activities in the mind
but there are stillsubtle thought patterns, which are This purity of mind comes through the processes of
called Vichara. Savitarka Samapattih and Savichara meditation and non-attachment. In Nirvichara
Samapattih are similar processes, though one is Samapattih, the engrossed mind completely takes on
on gross thoughts, while the other relates the coloring of the subtle object of meditation, much
tosubtle thoughts. like a pure crystal will take on the coloring of whatever
color it is near. With increasing mastery of Nirvichara,
the eternal Self begins to shine for the aspirant.
These four types of meditation on an object extend all the way to the direct
experience of unmanifest matter, or prakriti (1.45). Thus, as one progresses in
meditation, not only are individual objects witnessed and set aside with non-
attachment (1.15), but entire levels of meditation on objects are transcended.
Discerning Parts of an Object: After one has the initial ability to allow the
otherwise noisy, chattering conscious mind to become quiet, there comes a time for
discriminating between the three different aspects of how a mental object is
constructed. These three are:
1) the Word or Name that represents the object,

2) the specific Object being observed, and
3) the Knowledge or Nature of that category of object.
Gradually, the meditator comes to see that all of our attractions, aversions and fears,
as well as our conceptions, perceptions and opinions are all mental constructs. This
process of discrimination gets ever subtler, until the final discernment between the
subtlest aspect of mental process and pure consciousness or Purusha (Yoga
Sutra 3.56).
Keeping in mind the three "parts" of an object described above, note that:
1) Each of the three objects below would 1) Each of the three objects below would
be referred to by the name or word be referred to by the name or word
"apple." "apple."
2) Each specific "apple" is different from 2) Presuming that these three are stages
the other two. of the same "apple" there is, nonetheless
a difference.
3) However, each of them has an essence
or nature of "apple-ness" that is in each. 3) Yet, the subtle "apple-ness" essence is
Page 85 of 270
existent in each.
One of the ways of describing the systematic process of Yoga meditation is that of
systematically discerning the difference between names or words, the specific object
referred to by those names or words, and uncovering the underlying essence. In this
way we gradually examine the ever subtler aspects of our own being and discover
that none of our false identities is actually who we are. Even the next subtler level is,
itself, eventually discovered to be just one more level or layer of false identity. In the
example of apples, this is like first discovering the essence of apple-ness in
meditation, and subsequently discovering that even apple-ness is just a
manifestation of something subtler, such as of the five elements of earth, water, fire,
air and space. Eventually we discover that "who I am" is pure Consciousness itself,
or Purusha. The true Self stands alone, as is described in sutras 1.2-1.3. The final
discernment relates to setting aside even the finest aspect of our entire mental
process, which is sattvic buddhi (Yoga Sutra 3.56).
In commenting on this sutra, the sage Vyasa uses the cow to make the point of
discriminating between word, object, and essential knowledge. So, here is the
example of cows, which is just like the apples above or the cars further below. This
principle is so extremely important to understand that all of these visual examples
are provided here. Note that each of these is called "cow" even though the objects
referred to are different. Yet, in each is the essence or nature of "cow-ness." Like the
apples and the cars, we seek to know cow-ness so that it too can be transcended.
Page 86 of 270
1.43 When the memory or storehouse of modifications of mind is purified, then the
mind appears to be devoid of its own nature and only the object on which it is
contemplating appears to shine forward; this type of engrossment is known as
nirvitarka samapattih.
(smriti pari-shuddhau svarupa-shunya iva artha-matra nirbhasa nirvitarka)
• smriti = of memory
• pari-shuddhau = upon purification (pari = upon; shuddhau = purification)
Page 87 of 270
• svarupa-shunya = devoid of its own nature (shunya = devoid; svarupa = its
own nature)
• iva = as it were
• artha-matra = only the object (artha = object; matra = only)
• nirbhasa = illuminative, shining brightly
• nirvitarka = without a gross thought (nir = without; vitarka = gross thought)
When the extraneous gross thoughts fall away: Nirvitarka is concentration on

a gross object in which there are no longer any extraneous gross level activities in
the mind because of the memory having been purified. This is the second of four
types of engrossment on a gross object. Notice that with savitarka, there was not
only meditation on the object, but also there were the other streams of gross
thoughts in the mind (1.42), though these were not distracting due to vairagya (non-
attachment). Here, in nirvitarka, these thought patterns have subsided.
Non-attachment: Along the way, each of the gross objects is encountered,

Page 88 of 270
1.44 In the same way that these engrossments operate with gross objects in
savitarka samapattih, the engrossment with subtle objects also operates, and is
known as savichara and nirvichara samapattih.
(etaya eva savichara nirvichara cha sukshma-vishaya vyakhyata)
• etaya = by this
• eva = also
• savichara = accompanied by subtle thoughts (sa = with; vichara = subtle
thoughts)
Page 89 of 270
• nirvichara = devoid of subtle thoughts (nir = without; vichara = subtle
thoughts)
• cha = and
• sukshma-vishaya = having subtle for their objects (sukshma = subtle;
vishaya = objects)
• vyakhyata = are explained, described, defined
Engrossment with subtle thoughts: This is the third of the four types of
engrossment on an object. All of the gross thoughts have been set aside, or
transcended. The object of meditation is subtle thought patterns, and these are
accompanied by streams of other subtle impressions.
When the subtle streams fall away: With this fourth of the four meditations on
an object, even the subtle streams of extraneous thought patterns have been set
aside, while the engrossment on the subtle object of meditation becomes complete.
Subtlest matter and objectless concentration: These subtle meditations extend

all the way to the subtlest matter, or prakriti (1.45), and finally to objectless
meditation and samadhi (1.51).
Non-attachment: Along the way, each of the subtle objects is encountered,

1.45 Having such subtle objects extends all the way up to unmanifest prakriti.
(sukshma vishayatvam cha alinga paryavasanam)
• sukshma = subtle
• vishayatvam = of having as objects
• cha = and
• alinga = without a mark or trace, unmanifest prakriti (subtlest matter)
• paryavasanam = extending up to, ending at
Subtle objects extend to the unmanifest: These four types of engrossment or

samapattih extend all the way from the gross level, through the subtle levels, all the
way to the unmanifest substratum of subtle matter, or prakriti. After that comes
meditation that is objectless (1.51).
Non-attachment: Along the way, each of the gross and subtle objects is
encountered, examined, understood, and set aside with non-attachment (1.15), as it
is seen to be not-self (1.4, 2.5). By removing these obstacles, the aspirant is ever
closer to the realization of the true Self (1.3).
Page 90 of 270
1.46 These four varieties of engrossment are the only kinds of concentrations
(samadhi) which are objective, and have a seed of an object.
(tah eva sabijah samadhih)
• tah = these, those, they

• eva = only
• sabijah = with seed, seeded
• samadhih = deep absorption of meditation, entasy
All meditations on an object are 1 of 4 types: There are only four types of
meditation on a gross object regardless of what system or school of meditation one
follows. These are:

These four types of meditation on an object extend all the way to the direct
experience of unmanifest matter, or prakriti (1.45). Thus, as one progresses in
meditation, not only are individual objects witnessed and set aside with non-
attachment (1.15), but entire levels of meditation on objects are transcended.
Non-attachment: Along the way, each of the gross and subtle objects is
Objectless samadhi: Then comes the deep absorption that is objectless, which is
called nirbija samadhi, or seedless samadhi (1.51).
1.47 As one gains proficiency in the undisturbed flow in nirvichara, a purity and
luminosity of the inner instrument of mind is developed.
(nirvichara vaisharadye adhyatma prasadah)
• nirvichara = devoid of subtle thoughts (nir = without; vichara = subtle

thoughts)
• vaisharadye = with undisturbed flow,
• adhyatma = spiritual, regarding the atman or true Self
• prasadah = purity, luminosity, illumination, clearness
Higher purity and luminosity comes: When the modifications of the mind are
weakened, the mind is purified and takes on a crystal like quality, as was already
explained (1.41). However, this current sutra is explaining that after there is
mastery of the nirvichara (subtle) engrossment (1.44), there comes an even greater
level of purity and luminosity.
Page 91 of 270
1.48 The experiential knowledge that is gained in that state is one of essential
wisdom and is filled with truth.
(ritambhara tatra prajna)
• ritambhara = filled with higher truth, essence, supreme cognition

• tatra = there
• prajna = knowledge, wisdom, insight
Higher knowledge: There are many insights that come along the way, but each of
those falls short. Recall that one of the five efforts and commitments is seeking the
higher knowledge of prajna (1.20). Along with the purity and luminosity mentioned
in the last sutra (1.47), which came from proficiency in nirvichara, or subtle
meditation (1.44), there also comes a wisdom that is filled with the higher truth.
1.49 That knowledge is different from the knowledge that is commingled with
testimony or through inference, because it relates directly to the specifics of the
object, rather than to those words or other concepts.
(shruta anumana prajnabhyam anya-vishaya vishesha-arthatvat)
• shruta = testimony, heard, learned, from tradition

• anumana = inference, reasoning, deduction
• prajnabhyam = from those kinds of knowledge
• anya-vishaya = having different objects (anya = different; vishaya = objects,
fields, realms, domains)
• vishesha-arthatvat = relating to particular objects, purpose, or significance
Knowledge is usually commingled: Most knowledge is commingled with words or

other concepts, and thus the knowledge of the object is not really pure knowledge.
This is the nature of most of our experiences. With Yoga, we are wanting to see
clearly (1.2), to see the true nature of things, so that we might become free from
the false identities of the mind field (1.4).
Unencumbered knowledge: Here, in this sutra, it is being explained that by virtue

of the ability to do this high level of meditation, we are able to experience knowledge
in its true form, unencumbered with those extraneous words and concepts. By seeing
the objects more clearly, we are even better able to see them for what they are, as
objects clouding our true Self (1.3).
Non-attachment: All of these elements of unencumbered knowledge is also

1.50 This type of knowledge that is filled with truth creates latent impressions in the
mind-field, and those new impressions tend to reduce the formation of other less
useful forms of habitual latent impressions.
(tajjah samskarah anya samskara paribandhi)
Page 92 of 270
• tajjah = arising or producing from that
• samskarah = deep impressions, residual imprints, activating imprints
• anya = of other
• samskara = deep impressions, residual imprints, activating imprints
• paribandhi = impeding, obstructing, reducing, opposing, inhibiting
Samadhi leaves an imprint in the mind field: Like other experiences, samadhi,
or deep absorption leaves its impressions in the mind field. Like other impressions,
these impressions also cause their subsequent effects.
These counteract other impressions: The effect of these imprints from samadhi
(1.44) and the higher knowledge (1.48, 1.49) is that of counterbalancing, impeding,
reducing, or preventing the formation of other deep impressions.
Freedom from karma: What is being described here is a major part of the
mechanism used in the process of freedom from karma (2.12-2.25). The mind is
stabilized (1.33-1.39), gross colorings are attenuated (2.1-2.9), and the subtler
thoughts are dealt with directly through meditation (2.10-2.11). Now, the
impressions left by samadhi itself are seen to be a major antidote to the deep
impressions (1.4) that normally block our view of the true Self (1.3).

Karma and the Sources of Actions, Speech and Thoughts
1.51 When even these latent impressions from truth filled knowledge recede along
with the other impressions, then there is objectless concentration.
(tasya api nirodhe sarva nirodhat nirbijah samadhih)
• tasya = of that
• api = too
• nirodhe = receding, mastery, coordination, control, regulation, setting aside
of
• sarva = of all
• nirodhat = through nirodhah (nirodhah = control, regulation, channeling,
mastery, integration, coordination, understanding, stilling, quieting, setting
aside of)
• nirbijah = without a seed, seedless (nir = without; bijah = seed)
Even the effects of samadhi recede: On the path of Self-realization, you

systematically find attention moving past all of the levels of your being. This
wordrecede (as a translation of nirodah, 1.2) describes what the experience is like:
• When you succeed in meditation to go inward, leaving aside the external

environment, it is as if the world recedes from you, though it is your attention
that has come inward.
• When you move past your body, going inward, it seems as if body awareness
recedes.
• The same thing happens with breath, with which you give a great deal of
emphasis until ready to go past that; then it seems that the breath recedes.
Page 93 of 270
• When you encounter the chattering, noisy, distracting conscious mind, it
eventually seems that this too recedes.
• When you encounter the many layers and levels of the unconscious, they too
gradually seem to recede.
They only appear to recede: All along, none of these are actually receding, but
that is the way it is experienced. Thus, before moving into the higher experience of
objectless, or formless samadhi, even those blissful residues from the lower states of
samadhi seem to recede, as attention moves still further inward, leaving them
behind as well.
Objectless samadhi comes: While even these latent impressions from truth filled
knowledge (1.50) recede along with the other impressions, then there is objectless
concentration (1.18), which was described as the state following the four stage of
meditation on an object (1.17).
Supreme non-attachment: Along the way, one systematically experiences the

stages of vairagya (non-attachment), and how that process goes ever further inward
(1.15), all the way to the supreme non-attachment (1.16).

Page 94 of 270
CHAPTER 2 of 4
Practices
Sadhana Pada
Practices: Chapter 2 of the Yoga Sutras is entitled Sadhana Pada,

which means the chapter on practices. Chapter 2 outlines specific
tools of attention that are used to systematically carve out, or cut
away the obstacles of the inner mental shield that is blocking the
light of the Self within. This includes the first 5 of the 8 rungs of
yoga, known as ashtanga yoga.

• Yamas and Niyamas, rungs #1 and 2 of 8 (2.30-2.34)
• Benefits from Yamas and Niyamas (2.35-2.45)
• Asana, rung #3 of 8 (2.46-2.48)
• Pranayama, rung #4 of 8 (2.49-2.53)
• Pratyahara, rung #5 of 8 (2.54-2.55)
Page 95 of 270
Cluster 10: Sutras 2.1-2.9: Minimizing Gross Colorings that Veil the
Self
Reduce colorings by Kriya Yoga: In these first few sutras ofChapter
2, specific methods are being introduced on how to minimize
the gross colorings (kleshas) of the mental obstacles, which veil the
true Self. (The later sutras of this chapter deal with the
the subtle colorings of mental obstacles).
Living the three practices of Kriya Yoga: The first part of the
process of minimizing the gross coloring is called Kriya Yoga, and
leads one in the direction of samadhi. Kriya Yoga involves three parts
(2.1-2.2):
1. Training the senses (See article on Ten Senses)

2. Studying yourself in the context of teachings
3. Surrender of klishta (colored) thought impressions
(Uses of the word Kriya: It is important to note that the name Kriya Yoga is used
in a variety of ways. This is described below in the description of sutra 2.1)
Reducing the colorings: The five kinds of coloring (2.3) are related to spiritual
ignorance (2.5), I-ness (2.6), attraction (2.7), aversion (2.8), and fear (2.9). The
process of dealing with these coloring moves through four stages of active,
separated, attenuated, and seed (2.4). (The process of coloring was first introduced
in sutra 1.5)
Transcending four kinds of ignorance: Ignorance (avidya) is the root coloring

that leads to the others. It evolves and dissolves in stages (2.4), and is of four types
(2.5), including: 1) mistaking the temporary for the eternal,2) impure for pure, 3)
pain for pleasure, and 4) not-self for self.
Foundation: Chapter 1 included the definition of Yoga (1.1-1.4), the principle of

uncoloring thought patterns (1.5), practice and non-attachment (1.12-1.16), as well
as a framework for focusing (1.17-1.18), stabilizing, and purifying the mind (1.19-
1.22, 1.30-1.32, 1.33-1.39). With this foundation, one can now begin the process of
reducing the colorings of the thought patterns.
See also these articles: Each of these articles will add a complementary
perspective on viewing and dealing with the coloring of the deep impressions of the
mind:
Klishta and Aklishta Thoughts
Witnessing Your Thoughts
Karma and the sources of Actions, Speech, and Thoughts
Regulating Lifestyle and the Four Basic Urges
Training the Ten Senses or Indriyas
Four Functions of Mind
4 Levels and 3 Domains of Consciousness
The 5 Koshas or Sheaths
Page 96 of 270
2.1 Yoga in the form of action (kriya yoga) has three parts: 1) training and purifying
the senses (tapas), 2) self-study in the context of teachings (svadhyaya), and 3)
devotion and letting go into the creative source from which we emerged (ishvara
pranidhana).
(tapah svadhyaya ishvara-pranidhana kriya-yogah)
• tapah = accepting the purifying aspects of painful experience, purifying

action, training the senses
• svadhyaya = self-study in the context of teachings, remembrance of sacred
word or mantra
• ishvara = creative source, causal field, God, supreme Guru or teacher
• pranidhana = practicing the presence, dedication, devotion, surrender of
fruits of practice
• kriya-yogah = yoga of practice, action, practical yoga
These three practices work together: A bit of reflection will show clearly how the
three principles (tapas, svadhyaya, ishvara pranidhana) work together. The
principles are really familiar to us all, but seeing them clustered together as a single
mode of spiritual practice is very useful. The mind can easily remember the three
principles together as a single practice; it becomes a companion in daily life.
Reminding yourself of Kriya Yoga: When thinking about life and spiritual
practices, it is easy then to remind yourself of this foundation by internally saying
such words as, "I need to train my senses, explore within, and let go of these
attachments and aversions." Contained in a simple sentence like this is the outline of
Kriya Yoga (that simple sentence contains tapas, svadhyaya, and ishvara
pranidhana). Then, the many other practices of the Yoga Sutras, along with other
practices you might do, can be done in this straightforward context. Remember that
this is the gross level of weakening the colored thought patterns, and that this is
preparation for the subtler part, which is done in meditation (2.10-2.11).
Ishvara pranidhana: The emphasis of ishvara pranidhana practice is the release or

surrender that is done in a sincere, dedicated, or devotional attitude. It is easy to get
caught up in debates over the nature of God, Guru, creative source, and teacher.
Yoga is very broad and non-sectarian, leaving it open to each individual how to
perceive these realities. The more important part is that of letting gorather than
holding on to the images and desires of the senses (tapas) and the personal
characteristics and makeup uncovered through introspection (svadhyaya). Without
such a letting go, the other two of the three practices in this sutra would be of little
or no value; you would have knowledge but little freedom.
Page 97 of 270
Modern versions of Kriya Yoga: Some modern teachers and institutions consider
the entire Yoga Sutras to be Kriya Yoga, although Patanjali only relates the term
Kriya Yoga to these three foundation practices. Often, breathing practices
withattention along the spine (sushumna) are included, along with other physical
practices. It is useful for the student of Yoga to be aware of these different
approaches, so as to not get confused by the various public offerings. These adjunct
practices themselves are very useful, whether or not you consider them to be a part
of Kriya Yoga, or separate practices coming from Pranayama (breath practice, 2.49-
2.53), Hatha Yoga, Kundalini Yoga, or Tantra Yoga, for example. In addition, the
word Kriya literally means actions, and one might ask a teacher or ashram, "What is
your Kriya?" meaning to inquire, "What kind of practices do you do and teach here?"
Thus, many practices might be included in the phrase Kriya Yoga. To the Himalayan
Masters, Kriya Yoga is a part of the whole of Yoga.
2.2 That Yoga of action (kriya yoga) is practiced to bring about samadhi and to
minimize the colored thought patterns (kleshas).
(samadhi bhavana arthah klesha tanu karanarthah cha)
• samadhi = deep absorption of meditation, the state of perfected

concentration
• bhavana = to bring about, cultivate
• arthah = for the purpose of
• klesha = colored, painful, afflicted, impure
• tanu-karana = minimize, to make fine, attenuate, weaken
• arthah = for the purpose
• cha = and
Reasons for Kriya Yoga: This sutra provides the context and reason for doing the
Kriya Yoga (tapas, svadhyaya, ishvara pranidhana):
1. Kriya Yoga purifies the mind, allowing the gross level of the colorings (2.3) to
be weakened (2.4).
2. Kriya Yoga is an early stage of the journey, which leads directly towards
samadhi.
Seeing the systematic process: It is most useful to see the systematic nature of
these practices, whereby you first do the gross level of stabilizing the mind, such as
through the methods in Chapter 1 (1.30-1.32, 1.33-1.39). Then, the gross colorings
(kleshas) are attenuated through Kriya Yoga, which is the subject of the sutras
discussed in this section (tanu-karana means attenuating the kleshas or colorings,
afflictions, or impurities). Then, building upon that foundation, the subtler
attenuation is done (2.10-2.11), and the breaking of the alliance with karma (2.12-
2.25).
Page 98 of 270
There is a very important principle in this sutra. That is, the means of reducing
the kleshas is suggested. We might encounter many explanations, definitions,
discussions, or debates about the meaning of the word klesha, but it is clear from
the next sutra (2.3) that they have something to do with mental habits like
attractions and aversions, with which we are all familiar. It can be argued that the
meaning of klesha is extremely subtle, however, it also has very practical application
to even the beginning level of meditator. Again, every one of us knows the problems
caused by our attractions and aversions.
Here, this sutra is telling us that the means of weakening (though not yet
eliminating) those negative habits of mind is the three-fold method in the last sutra
(2.1). While students of meditation might struggle with all of the seemingly complex
principles, here is a simple suggestion that has only three parts. That is very, very
useful in that these three principles of tapas, svadhyaya, and ishvara pranidhana are
relatively easy to understand at some level, and are highly effective in weakening
the mental clutter.
2.3 There are five kinds of coloring (kleshas): 1) forgetting, or ignorance about the
true nature of things (avidya), 2) I-ness, individuality, or egoism (asmita), 3)
attachment or addiction to mental impressions or objects (raga), 4) aversion to
thought patterns or objects (dvesha), and 5) love of these as being life itself, as well
as fear of their loss as being death (abhinivesha).
(avidya asmita raga dvesha abhinivesha pancha klesha)
• avidya = spiritual forgetting, ignorance, veiling, nescience

• asmita = associated with I-ness
• raga = attraction or drawing to, addiction
• dvesha = aversion or pushing away, hatred
• abhinivesha = resistance to loss, fear of death of identity, desire for
continuity, clinging to the life of
• pancha = five
• klesha = colored, painful, afflicted, impure; the root klish means to cause
trouble; (klesha is the noun form of the adjective klishta)
See also the Five Kleshas section of Witnessing Your Thoughts
A most important practice in Yoga: Cultivating self-awareness of the five kleshas

is one of the most important foundation practices in the entire science of Yoga. Note
that in Chapter 1 of the Yoga Sutra, the first four sutras describe or define Yoga, and
that the very next sutra (1.5) introduces the concept of the many levels of thought
patterns being either klishta (colored) or aklishta (uncolored). Now, in this current
sutra (and Kriya Yoga in general), the concept is expanded, describing the nature of
the five individual kleshas. In Kriya Yoga, the gross level of coloring is dealt with
(2.1), while the next few sutras begin the process of dealing with the subtler
colorings (2.10-2.11, 2.12-2.25). It works in stages, first reducing the gross, and
Page 99 of 270
then the subtle. To be aware of the practice of self-awareness or witnessing of the
kleshas of our own mind is a very useful thing to do.
The five kleshas: Each of the five kleshas are described separately in the
forthcoming sutras:
• Avidya (2.4, 2.5) = spiritual forgetting, ignorance, veiling, nescience

• Asmita (2.6) = associated with I-ness
• Raga (2.7) = attraction or drawing to, addiction
• Dvesha (2.8) = aversion or pushing away, hatred
• Abhinivesha (2.9) = resistance to loss, fear of death of identity, desire for
Four stages of kleshas: The five colorings (klishta) of individual deep thought
patterns are in one of four states. These are described in the next sutra (2.4), as
part of introducing specifics about the nature of the five kleshas themselves.
Allow streams of individual thoughts to flow: One of the best ways to get a
good understanding of witnessing the kleshas (colorings) is to sit quietly and
intentionally allow streams of individual thoughts to arise. This doesn't mean thinking
or worrying. It literally is an experiment in which you intentionally let an image
come. It is easiest to do with what seem to be insignificant impressions.
For example, imagine a fruit, and notice what comes to mind. An apple may come to
mind, and you simply note "Attraction" if you like it, or are drawn to it. It may not be
a strong coloring, but maybe you notice there is some coloring. You may think of a
pear, and note that there is an ever so slight "aversion" because you do not like
pears.
Experiment with colorings: Allow lots of such to images come. One of the things I
have done often with people is to grab about 10-15 small stones in my hand, and
ask a person to pick one they like. Then I ask them to pick one they are less drawn
to (few people will say they "dislike" one of the stones). It is a very simple
experiment that demonstrates the way in which attractions and aversions are born.
It is easier at first to experiment with witnessing thoughts for which there is only
slight coloring, only a small amount of attraction or aversion.
You can easily run such experiments with many objects arising into the field of mind
from the unconscious. You can also easily do this by observing the world around you.
Notice the countless ways in which your attention is drawn to this or that object or
person, but gently or strongly turns away from other objects or people.
Though it is a bit harder to do, notice the countless objects you pass by everyday for
which there is no response whatsoever. These are examples of neutral impressions
in the mind field.
Gradually witness stronger colorings: By observing in this way, it is easier to

gradually witness stronger attractions and aversions in a similar way. When we can
begin the process of witnessing the type of coloring, then we can start the process of
attenuating the coloring, which is discussed in the next section.
Page 100 of 270

2.4 The root forgetting or ignorance of the nature of things (avidya) is the breeding
ground for the other of the five colorings (kleshas), and each of these is in one of
four states: 1) dormant or inactive, 2) attenuated or weakened, 3) interrupted or
separated from temporarily, or 4) active and producing thoughts or actions to
varying degrees.
(avidya kshetram uttaresham prasupta tanu vicchinna udaranam)

• kshetram = field, breeding ground
• uttaresham = for the others
• prasupta = dormant, latent, seed
• tanu = attenuated, weakened
• vicchinna = distanced, separated, cut off, intercepted, alternated
• udaranam = fully active, aroused, sustained
Systematically reduce the colorings: These colorings (kleshas) are either: 1)

active, 2) cut off, 3) attenuated, or 4) dormant. We want to be able to observe and
witness these stages so that we can systematically reduce the coloring. Then the
thought patterns are no longer obstacles to deep meditation, and that is the
goal. (See the articles on Klisha and Aklishta Vrittis and Karma and the sources of
Actions, Speech, and Thoughts)
Four stages of coloring: The starting point is to observe what is the current state
of the coloring of individual thought patterns. This self-awareness practice becomes a
gentle companion in daily life and during meditation:
1. Active, aroused (udaram): Is the thought pattern active on the surface of

the mind, or playing itself out through physical actions (through the instruments
of action, called karmendriyas, which include motion, grasping, and speaking)?
These thought patterns and actions may be mild, extreme, or somewhere in
between. However, in any case, they are active.
Page 101 of 270

2. Distanced, separated, cut off (vicchinna): Is the thought pattern less
active right now, due to there being some distance or separation. We experience
this often when the object of our desire is not physically in our presence.
The attraction or aversion, for example, is still there, but not in as active a form
as if the object were right in front of us. It is as if we forgot about the object for
the now. It is actually still colored, but just not active(but also not
really attenuated).
3. Attenuated, weakened (tanu): Has the thought pattern not just been
interrupted, but actually been weakened or attenuated? Sometimes we can think
that a deep habit pattern has been attenuated, but it really has not been
weakened. When we are not in the presence of the object
ofattachment or aversion, that separation can appear to be attenuation, when it
actually is just not seen in the moment.
This is one of the big traps of changing the habits or conditionings of the mind.
First, it is true that we need to get some separation from the activestage to the
distanced stage, but then it is essential to start to attenuatethe power of
the coloring of the thought pattern.
4. Dormant, latent, seed (prasupta): Is the thought pattern in

a dormantor latent form, as if it were a seed that is not growing at the moment,
but which could grow in the right circumstances?
The thought pattern might be temporarily in a dormant state, such as when

asleep, or when the mind is distracted elsewhere. However, when some other
thought process comes, or some visual or auditory image comes in through the
eyes and ears, the thought pattern is awakened again, with all of its coloring.
Eventually the seed of the colored thought can be burned in the fire of
meditation, and a burnt seed can no longer grow.
Where does all of this go? Through the process of Yoga meditation, the thought
patterns are gradually weakened, then can mostly remain in a dormant state. Then,
in deep meditation the "seed" of the dormant can eventually be burned, and a
burned seed can no longer grow. Then, one is free from that
previously coloredthought pattern.
Example: An example will help to understand the way these four stages work
together. We'll use the physical example of four people, in relation to smoking
cigarettes, because the example can be so clear. The principles apply not only to
objects such as cigarettes, but also to people, opinions, concepts, beliefs, thoughts
or emotions. The principle also applies not only to gross level thoughts, but the
subtlest of mental impressions.
• Person A: Has never smoked and has never felt any desire to smoke. When
Person A sees a cigarette, he recognizes what it is. There is a memory
impression in the chitta, but it is completely neutral--it just is a matter or
recognition. It is not colored; it is aklishta. (The thought of cigarettes might
be colored by aversion, if he is offended by smoking, but that is a different
example.)
Page 102 of 270

• Person B: Has smoked for many years, but then quit several years ago.
Occasionally she still says, "I'd kill for a cigarette!" but does not smoke due to
health reasons. Her deep impression of cigarettes remains colored, and is
actively playing out in both the unconscious and conscious, waking states. At
times, the impression of cigarettes might not be active, such as when she is
asleep, or doing some other distracting activity. However, at the latent level,
the impression is still very colored in a potential form.
• Person C: Has smoked for many years, but then quit several years ago. He
always says, "Oh, no, I don't want a cigarette; I never even think about it."
At the same time his gestures and body language reveal something different.
He may have very colored mental impressions of attachment, but they are
not allowed to surface into consciousness. There is separation from the
thought pattern, but the coloring has not truly been attenuated(even though
it goes into latent form during sleep, or when the mind is distracted). This
kind of blocking the coloring is not what is intended in Yoga science.
• Person D: Smoked for many years, but then quit several years ago. After
some time of struggling with the separation or cutting off phase (Vicchinna),
she then sat with this desire during meditation, allowed the awareness of
the attachment to rise, gently refrained from engaging the impressions, and
watched the coloring gradually fade. During that time, the thought patterns
were sometimes active, sometimes separated, and sometimes temporarily
dormant. However, it is now as if she were a non-smoker. The desire has
returned to seed form or is completely gone, not only when asleep, or when
the mind is distracted, but also when in the presence of cigarettes in the
external world.
Notice the stage of individual thoughts: We want to observe our thinking

process often, in a gentle, non-judging way, noticing the stage of the coloring of
thought patterns. It can be great fun, not just hard work. The mind is quite amusing
the way that it so easily and quickly goes here and there, both internally and through
the senses, seeking out and reacting to the objects of desire. (See also the article on
the four functions of mind)
There are many thoughts traveling in the train of mind, and many are colored. This
is how the mind works; it is not good or bad. By noticing the colored thought
patterns, understanding their nature by labeling them, we can increasingly become
a witness to the whole process, and in turn, become free from thecoloring. Then, the
spiritual insights can more easily come to the forefront of awareness in life and
meditation.
Train the mind about coloring: An extremely important part of attenuating,

orreducing the coloring of the colored thought pattern is to train the mind that
thiscoloring is going to bring nothing but further trouble (This is described in
Sutra2.33).
It means training the mind that, "This is not useful!". This simple training is the
beginning of attenuating the coloring (The process starts with observing, but then
moves on to attenuating). It is similar to training a small child; it all begins by
labeling and saying what is useful and not useful. Note that this is not a moral
judgment as to what is good or bad. It is more like saying whether it is more useful
to go left or right when taking a journey.
Page 103 of 270

Often, we are stuck in a cycle: Often in life, we find that the colored thought
patterns move between active and separated stages, and then back to active. They
go in a cycle between these two. Either they are actively causing challenges, or we
are able to get some distance from them, like taking a vacation.
Break the cycle: However, it is possible that we may never really attenuatethem
when engaged in such a cycle, let alone get the colorings down into seed form, when
we are stuck in this cycle. It is important to be aware of this possibility, so that we
can intentionally pursue the process of weakening the strength of the coloring.
Meditation attenuates coloring: This is where meditation can be of tremendous

value in getting free from these deep impressions (2.11). We sit quietly, focusing the
mind, yet intentionally allow the cycling process to play out, right in front of our
awareness. Gradually it weakens, so we can experience the deeper silence, where we
can come in greater touch with the spiritual aspects of meditation.
2.5 Ignorance (avidya) is of four types: 1) regarding that which is transient as

eternal, 2) mistaking the impure for pure, 3) thinking that which brings misery to
bring happiness, and 4) taking that which is not-self to be self.
(antiya ashuchi duhkha anatmasu nitya shuchi sukha atman khyatih avidya)
• antiya = non-eternal, impermanent, ephemeral

• ashuchi = impure
• duhkha = misery, painful, sorrowful, suffering
• anatmasu = non-self, non-atman
• nitya = eternal, everlasting
• shuchi = pure
• sukha = happiness, pleasurable, pleasant
• atman = Self, soul
• khyatih = taking to be, supposing to be, seeing as if
Vidya is with knowledge: Vidya means knowledge, specifically the knowledge of

Truth. It is not a mere mental knowledge, but the spiritual realization that is beyond
the mind. When the "A" is put in front of Vidya (to make it Avidya), the "A"
means without.
Avidya is without knowledge: Thus, Avidya means without Truth

or withoutknowledge. It is the first form of forgetting the spiritual Reality. It is not
just a thought pattern in the conventional sense of a thought pattern. Rather, it is
the very ground of losing touch with the Reality of being one with the ocean of
Oneness, of pure Consciousness.
Page 104 of 270

Meaning of ignorance: Avidya is usually translated as ignorance, which is a good
word, so long as we keep in mind the subtlety of the meaning. It is not a matter of
gaining more knowledge, like going to school, and having this add up to receiving a
degree. Rather, ignorance is something that is removed, like removing the
clouds that obstruct the view. Then, with the ignorance (or clouds) removed, we see
knowledge or Vidya clearly.
Even in English, this principle is in the word ignorance. Notice that the word contains
the root of ignore, which is an ability that is not necessarily negative. The ability
to ignore allows the ability to focus. Imagine that you are in a busy restaurant, and
are having a conversation with your friend. To listen to your friend means both
focusing on listening, while also ignoring the other conversations going on around
you. However, in the path of Self-realization, we want to see past the veil
of ignorance, to no longer ignore, and to see clearly.
Avidya is confusion of one for the other
Temporary <-----> Eternal

Impure <-----> Pure
Painful <-----> Pleasureful
Not-self <-----> Self
Avidya is the ground for the other colorings: Avidya is like a fabric, like a
screen on which a movie might then be projected. It is the ground in which comes
the other four of the colorings described below. Avidya (ignorance) is somewhat like
making a mistake, in which one thing is confused for another. Four major forms of
this are:
• Seeing the temporary as eternal: For example, thinking that the earth and
moon are permanent, or behaving as if our possessions are permanently
ours, forgetting that all of them will go, and that our so-called ownership is
only relative.
• Mistaking the impure for the pure: For example, believing that our
thoughts, emotions, opinions, or motives in relation to ourselves, some other
person, or situation are purely good, healthy, and spiritual, when they are
actually a mixture of tendencies or inclinations.
• Confusing the painful to be pleasureful: For example, in our social,
familial, and cultural settings there are many actions that seem pleasure filled
in the moment, only later to be found as painful in retrospect.
Page 105 of 270

• Thinking the not-self to be the self: For example, we may think of our
country, name, body, profession, or deep predispositions to be "who I am,"
confusing these with who I really am at the deepest level, the level of our
eternal Self.
Both large and small scales: As you reflect on these forms of Avidya, you will
notice that they apply at both large scales and smaller scales, such as the
impermanence of both the planet Earth and the object we hold in our hand. The
same breadth applies to the others as well.
I am a tomato: Imagine that I said to you, "I am a tomato." What

would you think? At first, you might smile and wait for the punch line of
the joke. What if I said it again and again, "I am a tomato." What if you
came to discover that I really believed that I am a tomato? You would
probably think I was crazy and want to have me locked up. Yet, this is
exactly what we do with many aspects of life and relationship to the
objects of the world. We identify with them and mistakenly think that, "This is 'who' I
am." This is avidya, the veiling or ignorance that prevents us from seeing clearly. We
come from a country and think we "are" that country. We say, "I am American," or "I
am Indian," etc. We follow a certain path or teacher and say, "I am Buddhist,
Christian, Hindu, Jew, or Muslim." We say, "I am a daughter, son, father, mother,
sister or brother; I am the doer of this or that action; I am good or bad, I am happy
or sad." Actually, none of these are ultimately "who" I am. One who begins to intuit
that "who I am" is beyond all of these has begun the journey of seeing beyond the
ignorance called avidya, and is on the journey to realization of the True Self, by
whatever name you call that, whether Purusha, Atman, Self, Soul or something else.
It is a journey of yoga meditation and contemplation, leading one from the ignorance
or avidya of the not-self to knowing that, which we truly are.
Avidya gets us entangled in the first place: In relation to individual thought

patterns, it is Avidya (spiritual forgetting) that allows us to get entangled in the
thought in the first place. If in the moment the thought arises, there is also complete
spiritual awareness (Vidya) of Truth, then there is simply no room for I-ness to get
involved, nor attraction, nor aversion, nor fear. There would be only spiritual
awareness along with a stream of impressions that had no power to draw attention
into their sway. Witnessing this Avidya (spiritual forgetting) in relation to thoughts is
the practice.
A mistake of direction: Avidya is a sort of mistake of direction (not meaning that

manifestation of people or the universe is a mistake). One direction leads you into
greater suffering, while the other leads towards the eternal joy.
Page 106 of 270

2.6 The coloring (klesha) of I-ness or egoism (asmita), which arises from the
ignorance, occurs due to the mistake of taking the intellect (buddhi, which knows,
decides, judges, and discriminates) to itself be pure consciousness (purusha/drig).
(drig darshana shaktyoh ekatmata iva asmita)
• drig = consciousness itself as seeing agent (purusha)

• darshana-shaktyoh = the instrument of seeing, power of intellect or buddhi
to observe (darshana = seeing; shakti = power)
• ekatmata = identity, with oneself (eka = one; atmata = selfness
• iva = appearing to be, apparently as if
• asmita = I-ness
Finest form of individuality: Asmita is the finest form of individuality. It is not I-

am-ness, as when we say, "I am a man or woman," or "I am a person from this or
that country." Rather, it is I-ness that has not taken on any of those identities.
Mistake of thinking it is about me: However, when we see I-ness or Asmita as

a coloring, a klesha, we are seeing that a kind of mistake has been made. The
mistake is that the thought pattern of the object is falsely associated with I-ness
(Asmita), and thus we say that the thought pattern is a klishta thought pattern, or
a klishta vritti. We incorrectly come to think that this or that thought pattern is who I
am.
The image in the mind is not neutral: Imagine some thought that it is notcolored
by I-ness. Such an un-colored thought would have no ability to distract your mind
during meditation, nor to control your actions. Actually, there are many
such neutral thought patterns. For example, we encounter many people in daily life
whom we may recognize, but have never met, and for whom their memory in our
mind is neither colored with attraction nor aversion. It simply means that the image
of those people is stored in the mind, but that it is neutral, not colored.
Page 107 of 270

Uncoloring your thoughts: Imagine how nice it would be if you could regulate
this coloring process itself. Then, if there were an attraction or aversion, we
could un-color it, internally, so as to be free from its control (or attenuate it). This is
done as a part of the process of meditation. It not only has benefits in our
relationship with the world, but also purifies the mind so as to experience deeper
meditation.
I-ness is necessary for the others: In relation to individual thought patterns, the
coloring of I-ness is necessary for attraction, aversion, and fear to have any power.
Thus, the I-ness itself is seen as a coloring process of the thoughts. The practice is
that of witnessing this Asmita (I-ness), and how it comes into relation with though
patterns.
Like the filament confusing itself with the electricity: The klesha of asmita is
like the filament of a light bulb confusing itself with electricity. The filament is the
finest, most essential part of the light bulb, but it still pales in comparison to the
electricity that is the true source of the light coming out of the bulb.
Similarly,buddhi, at its finest level is a very superior instrument when compared to
the other levels of mind, energy, and body. However, even buddhi is little compared
to the pure consciousness, or shakti, that is the driving force behind not only buddhi,
but all of the other, grosser levels of our being. The coloring, or klesha of asmita (the
I-ness) thinks that it is the consciousness, forgetting the truth of the matter, and
that is the mistake that blocks Self-realization. This I-ness arises the instant that the
wave forgets (avidya) that it is also ocean.
2.7 Attachment (raga) is a separate modification of mind, which follows the rising of
the memory of pleasure, where the three modifications of attachment, pleasure, and
the memory of the object are then associated with one another.
(sukha anushayi ragah)
• sukha = pleasure
• anushayi = sequential attraction to, closely following, secondary
accompaniment, resting on
• ragah = attachment, addiction
Next arises attachments: Once there is the primary forgetting called Avidya(2.5),
and the rising of individuality called Asmita (2.6), there is now the potential for
attachment, or Raga.
It is not that "I" am attached.

Rather, the thought is colored.
"I" then identifies with the thought.
Attachment is an obstacle, but not bad: Raga is not a moral issue; it is not "bad"
that there is attachment. It seems to be built into the universe and the makeup of all
living creatures, including humans.
Page 108 of 270

Degree of coloring: Where we get into trouble with attachment, is the degree of
the coloring. If the coloring gets strong enough to control us, without restraint, we
may call it addiction or neurosis, in a psychological sense.
Gaining mastery: In spiritual practices, we want to gain mastery over

theattachments. At meditation time, we want to be able to let go of theattachments,
so that we might experience the Truth that is deeper, or on the other side from
the attachments.
Attachment is a natural habit of mind: However, in the process of witnessing, we

want to be aware of the many ways in which the mind habitually becomes attached.
If you see this as a natural action of the mind, it is much easier to accept, without
feeling that something is wrong with your own mind. The habit of the mind to attach
can actually become amusing, bringing a smile to the face, as you increasingly are
free from the attachment.
Witnessing is necessary for meditation: In relation to individual

thoughts,attachment is one of the two colorings that is most easily seen, along
withaversion. To witness attachments and aversions is a necessary skill to develop
for meditation. The ability to let go of the train of thoughts is based on the solid
foundation of seeing and labeling individual thoughts as being colored
withattachment.
Notice the moment just after pleasure: Think of times just after you experience
something pleasureful. A good example is some snack food that you enjoy, such as a
sweet. Notice what happens when you put a small piece of the sweet in your mouth.
There is a burst of that delicious flavor, which brings an emotional joy. But then,
remember what happens a second or two later. There is another emotional burst that
comes right behind the enjoyment, and that is to repeat the experience. This is the
meaning of attachment, or raga. In the definition above, anushayi is explained as
being sequential, or closely following. It is this second wave of emotional experience,
or desire, that is the attachment. It is different from the enjoyment from the first
piece of candy.
Attachment and memory: Just like eating the sweet or candy (above), a memory
of that experience may suddenly arise at some other time. In a flash, that memory is
experienced as enjoyable. If that pleasant memory were to simply arise and then
drift away, back into the mind field from which it arose, there would be no problem.
However, just like with the original piece of candy, it does not stop there. There is
this second wave, closely following the rising memory, in which an active desire
starts to grow. This second wave is the attachment. Once again, it is not the original
enjoyment of the sweet that caused a problem. Even the memory of that experience
arise is not, in itself, such a big problem. The problem is in that second burst, or
wave, and that is called attachment.
To witness this secondary process during daily life and at meditation time is an
extremely useful practice to do. It provides great insight into the subtler nature of
raga, attachment. In turn, it allows a far greater level of skill in learning non-
attachment, vairagya, which is one of the two foundation practices of Yoga (1.12-
1.16). By learning to witness the thinking process in this way, the colorings (klesha)
gradually attenuates, as was introduced in sutra 2.4 and elsewhere.
Page 109 of 270

Breaking the alliance: Three types of modifications of mind are mentioned in this
sutra: attachment, memory, and sequence or memory. To break the alliance
between these, and between seer and seen is the key to freedom from the bondage
of karma in relation to attachment. Breaking of such alliances is discussed in
upcoming sutras (2.12-2.25).
2.8 Aversion (dvesha) is a modification that results from misery associated with
some memory, whereby the three modifications of aversion, pain, and the memory
of the object or experience are then associated with one another.
(dukha anushayi dvesha)
• dukha = pain, sorrow, suffering

• anushayi = sequential attraction to, closely following, secondary
accompaniment, resting on
• dvesha = aversion or pushing away, hatred
Aversion is a form of attachment: Aversion is actually another form

ofattachment. It is what we are trying to mentally push away, but that pushing away
is also a form of connection, just as much as attachment is a way of pulling towards
us.
Aversion is just
another form of attachment.
Aversion is a natural part of the mind: Dvesha actually seems to be a natural

part of the universal process, as we build a precarious mental balance between the
many attractions and the many aversions.
Aversion is both surface and subtle: It is important to remember

that aversioncan be very subtle, and that this subtlety will be revealed with deeper
meditation. However, it is also quite visible on the more surface level as well. It is
here, on the surface that we can begin the process of witnessing our aversions.
Aversion can be easier to notice than attachment: In relation to individual

thought patterns, aversion is one of the two colorings that is most easily seen, along
with attachment. Actually, aversion can be easier to notice than attachment, in that
there is often an emotional response, such as anger, irritation, or anxiety. Such an
emotional response may be mild or strong. Because of these kinds of responses,
which animate through the sensations of the physical body, this aspect
of witnessing can be very easily done right in the middle of daily life, along with
meditation time.
Attenuating the colorings: Notice the process of attenuating the colorings in the
next section. To follow this attenuating process, it is first necessary to be aware of
the colorings, such as aversion and attachment. Gradually, through the attenuating
process, we truly can become a witness to the entire stream of the thinking process.
This sets the stage for deeper meditation.
Page 110 of 270

Breaking the alliance: Three types of modifications of mind are mentioned in this
sutra: aversion, memory, and sequence of memory. To break the alliance between
these, and between seer and seen is the key to freedom from the bondage of karma
in relation to aversion. Breaking of such alliances is discussed in upcoming sutras
(2.12-2.25).
2.9 Even for those people who are learned, there is an ever-flowing, firmly
established love for continuation and a fear of cessation, or death, of these various
colored modifications (kleshas).
(sva-rasa-vahi vidushah api tatha rudhah abhiniveshah)
• sva-rasa-vahi = flowing on its own momentum (sva = own; rasa =

inclination, momentum, potency; vahi = flowing)
• vidushah = in the wise or learned person
• api = even
• tatha = the same way
• rudhah = firmly established
• abhiniveshah = resistance to loss, fear of death of identity, desire for
See also this article:

Abhinivesha section of Witnessing your Thoughts
Protecting your false identities: Once the ignorance or veiling of our true nature
(avidya, 2.4, 2.5) has happened, and individuality (asmita, 2.6) has arisen, along
with the association with seemingly countless attractions (raga, 2.7) and aversions
(dvesha, 2.8), there is a natural urge to protect that precarious balance of false
identities.
Two inclinations: There are two natural inclinations after the individual false
identities have been constructed:
1. Love for continuation: The false identity is strongly held onto, even though
it is a phantom. It is perceived to be "me" even though it is a construct of
attractions and aversions. Even the aversions are clung to as part of the
balancing act of false identity.
2. Fear of discontinuation: Any perceived threat to those false identities is
taken to be the threat of cessation or death. It is not just a fear of death of
the physical body (though that might be the strongest attachment), but also
the fear of death of any of the false identities.
Nobody is exempt: It is very common for seekers to fall into the trap of thinking
that intellectual studies and understanding is sufficient on the spiritual path. This is
particularly true in relation to practices such as described in the Yoga Sutras, where
one can do endless analysis and debate of the Sanskrit sutras. Intellectual
understanding is no protection whatsoever in relation to these colorings (kleshas)
and the natural fear that arises in relation to their inevitable demise.
Page 111 of 270

Understanding the need for uncoloring: We are so thoroughly entangled in our
attachments and aversions that even reading about coloring and uncoloring might
have little effect. We continue to say, "But, I am this or that; I want this or that."
How often do you say, "If only I were completely free from all of my attachments
and aversions"? We tend to only want to let go of the painful ones, while holding on
to the pleasureful ones. The Yogi gradually comes to see how even the pleasureful
attachments contain the seed of pain (2.15), and are thus to be set aside as well
(2.16), so that he or she can truly rest in the true nature of the Self (1.3).
Wanting to keep things as they are: Once the balance has been attained between
the many attractions and aversions, along with having the foundation I-ness and
spiritual ignorance, there comes an innate desire to keep things just the way the are.
The resistance to losing the delicate balance

among the false identities is called
fear of the death of those identities.
Fear of change: There is a resistance and fear that comes with the possibility of
losing the current situation. It is like a fear of death, though it does not just mean
death of the physical body. Often, this fear is not consciously experienced. It is
common for a person new to meditation to say, "But I have no fear!" Then, after
some time there arises a subtle fear, as one becomes more aware of the inner
process.
Fear is natural: This is definitely not a matter of trying to create fear in people.
Rather, it is a natural part of the process of thinning out the thick blanket of colored
thought patterns. There is a recognition of letting go of our unconsciously
cherished attachments and aversions. When meditation is practiced gently and
systematically, this fear is seen as less of an obstacle.
Page 112 of 270

Cluster 11: Sutras 2.10-2.11:
Dealing with Subtle Impressions that Veil the Self
Now the subtle thoughts are dealt with: First, the mind was
stabilized (1.19-1.22, 1.30-1.32, 1.33-1.39). Then, the gross colorings
of the thoughts were attenuated (2.1-2.9). Now, the subtle colorings
are dealt with, both in this section and subsequent sections of
chapters 2 and 3.
Reducing colorings to mere potential: Once the gross coloring has

been minimized through kriya yoga (2.1-2.2), and the intensity of the
colorings have been attenuated (2.4), the thought patterns are
brought back to the seed, or latent form by the process of meditation (2.11).
Eliminating those of mere potential: Once the colored (klishta/aklishta) thought

patterns have been reduced to mere potential, or seed form, those seeds are
eliminated when the mind itself temporarily recedes back into the consciousness
from which it arose (2.10). This is likened to burning the seeds, and burnt seeds
cannot grow.
What is the tool for doing this?: The actual tool of dealing with the subtle
colorings is the eight rungs of Yoga (2.29), the purpose of which is discriminative
knowledge (2.26, 2.28). The last three rungs form the subtle tool called samyama,
which is used like a surgeon's knife to cut through the illusory false identities and
colorings (3.4-3.6).
See also these articles: Each of these articles will add a complementary
perspective on viewing and dealing with the coloring of the deep impressions of the
mind:
Klishta and Aklishta Thoughts
Witnessing Your Thoughts
Regulating Lifestyle and the Four Basic Urges
4 Levels and 3 Domains of Consciousness
The 5 Koshas or Sheaths
2.10 When the five types of colorings (kleshas) are in their subtle, merely potential
form, they are then destroyed by their disappearance or cessation into and of the
field of mind itself.
(te pratipasava heyah sukshmah)
• te = these
• pratipasava = involution, resolving back into the cause from which they arose
• heyah = to be overcome, reduced, abandoned, destroyed, eliminated
• sukshmah = subtle
Burning the seeds: Four stages of activity and attenuation were described in
sutra 2.4. The subtlest of those four stages is when the deep impression (samskara)
is in seed form. However, there is another step beyond the impression being a seed,
Page 113 of 270

which could re-grow under the right circumstances. That step is, metaphorically
speaking, that the seed has been burned. A seed that has been singed can no longer
grow, regardless of the circumstances, regardless of how much fertilizer and water is
supplied. (See also the article on Karma and the sources of Actions, Speech, and
Thoughts)
Resolving into the cause is like playing with clay: This sutra explains that the
colorings (klishta) of thought patterns (2.3), and the mind itself are resolved back
into the cause from which they arose. Imagine that you have a ball of clay from
which you make a little statue of some animal. Then imagine that you roll the clay
back into a ball, and that you then make a little cup from the clay. Finally, you roll
the cup back into a ball of clay. When the animal and the cup are rolled back into a
ball of clay, this is like the animal and the cup resolving back into their material
cause.
Thoughts and mind recede: The same thing happens with both individual thought
patterns and the mind itself. When a memory arises, it plays around for a while, and
then resolves itself back into the mind field from which it arose. Even the mind
(manas) itself arises into an active form, and then settles back into the broader field
of mind (chitta) from which it arose. This rising and falling happens everyday, as we
move from waking to sleeping states of consciousness, usually without being fully
conscious of the transitions. In the case of meditation, the difference is that this
receding of mind is being done consciously, being fully aware of the transitions or
receding process.
Like meeting a new person: Imagine that you meet some new person who has a
very negative attitude that you find offensive. The memory of that person is stored
in the basement of the mind (whether you think of that in terms of neurological
storage in the brain or storage in the subtle mind beyond the physical brain). What is
that memory made of? What is the stuff of which it is fabricated? Once again,
whether you think of it as subtle mind or gross brain, the stuff of which the memory
trace is formed was already there, before it took the shape or form of that person
and the coloring of your aversion, somewhat like clay existingbefore you form it into
a pot or a statue.
The coloring recedes back into the mind field: Now, imagine that through some
process of actions in the world and meditation, you weaken the coloring of aversion.
It is as if the mind goes back to its former state, prior to the imprinting of the
memory. However, the difference is that you now have a mere memory, one that
is devoid of the coloring. Previously, there was the memory and the coloring; now
there is only memory. Where did the coloring go? It receded back into the mind stuff
from which it was fabricated in the first place.
When the mind itself recedes: What if, in addition to that, the mind itself (manas)
receded back into the basement of the mind field (chitta) from which it arose. To
understand the receding of the mind, it is important to first understand that the
mind, as manas, is an instrument that has arisen or manifested out of the broader
field of mind called chitta. The suggestion of this sutra is that, when the mind
recedes in this way, the other colorings are also removed at the same time. If the
mind is in this state, then it simply cannot experience any such colorings. The entire
field of mind is stilled, at peace, non-existent, so to speak. It is from that stance that
the deeper meditations are experienced.
Page 114 of 270

The mind returns: When we speak of the dissolution of the mind, it does not mean
that the mind (manas) has been permanently eliminated. From a practical
standpoint, notice how difficult it is to meditate when the mind is noisy from many
thought patterns. It is only when the noise subsides somewhat, and when
concentration becomes very focused that meditation itself can come. Then, after that
letting go and the focusing, the mind (manas), which is the instrument of thinking
and operating the senses, can itself let go, subsiding back into chitta. This temporary
receding of the mind has the effect of fully releasing any of the otherwise disturbing
thought patterns in the mind. Afterwards, the mind returns to be able to handle the
matters in the world by using the senses (indriyas).
2.11 When the modifications still have some potency of coloring (klishta), they are
brought to the state of mere potential by meditation (dhyana).
(dhyana heyah tat vrittayah)
• dhyana = meditation
• heyah = to be overcome, reduced, abandoned, destroyed
• tat = that
• vrittayah = operations, activities, fluctuations, modifications, changes, or
various forms of the mind-field
Bringing colored thoughts to mere potential: The previous sutra (2.10)

described how the colored thought patterns, klishta vrittis (2.3), that have been
reduced to merely potential or seed form are transcended by the temporary
dissolution of the mind. Before that, in sutras 2.1-2.9, the means of weakening the
gross level of colorings was described. Now, this current sutra describes the process
of how those somewhat weakened klishta vrittis are further weakened into mere
potential form by meditation.
The process works somewhat like this:
1. Stabilize the mind (1.33-1.39)

2. Weaken the gross colorings (2.1-2.9)
3. Bring the colorings to seed form (2.11, the current sutra)
4. Resolving the colorings back into the mind field (2.10, the previous sutra)
This sutra is a dividing line: The later sutras in this and the following chapters
extensively describes this process of weakening the subtle colorings. In a sense, this
sutra (and sutra 2.10) form a dividing line between the work with the gross levels of
mind, and the subtler explorations. This is a very useful principle to be aware of, as
it can greatly help one to grasp the overview of the Yoga Sutra. Take a look again at
the Summary page from this perspective, and it will be clear how the forthcoming
sutras are directed towards the weakening of the subtler klishta vrittis (2.3).
Page 115 of 270

Breaking the Alliance of Karma
Disconnecting seer and seen: The key to breaking the cycle of
karma is that the connection between "seer" and that which is "seen"
is set aside (2.17). This allows one to avoid even thefuture
karmas that have not yet manifested (2.16). Ignorance, or avidya
(2.5), is the cause of this alliance (2.24), and eliminating this
ignorance is the means of ending the alliance (2.25). This, in turn,
breaks the cycle of karma.
Consequences of the colorings: The colorings (1.5, 2.3)(klishta/aklishta) lead to

birth, span of life, and experiences (2.13). These are painful or not painful (2.14),
though the yogi comes to see them all as painful (2.15), and thus wants to avoid
these (2.16).
The subtler process of breaking the alliance: Descriptions of the nature of the
objects are given (2.18), along with the subtle states of the elements (2.19), and
explanation of how the seer cognizes them (2.20). It is explained that the objects
exist for the benefit of the seer (2.21), and that they cease to exist when one knows
their true nature (2.22), though continuing to be experienced by others. Even so, it
is explained, the relationship between seer and seen had to be there, so that the
seer could eventually experience the subtler truth (2.23).
Foundation: The ability to break the alliance with karma as described in sutras
2.12-2.25 is built on a foundation of prerequisites, including stabilizing the mind
(1.33-1.39) and minimizing the gross colorings (kleshas) of the mind (2.1-2.9).
Key is discriminative knowledge: The eight rungs of Yoga and discriminative

knowledge are the key tools in this process, and are described in the next section
(2.26-2.29).
Summary of Yoga Sutras 2.12-2.25 on Breaking the Alliance of Karma:Latent

impressions that are colored (karmashaya) result from other actions (karmas) that
were brought about by colorings (kleshas), and become active and experienced in a
current life or a future life. As long as those colorings (kleshas) remains at the root,
three consequences are produced: 1) birth, 2) span of life, and 3) experiences in
that life. Because of having the nature of merits or demerits (virtue or vice), these
three (birth, span of life, and experiences) may be experienced as either pleasure or
pain.
A wise, discriminating person sees all worldly experiences as painful, because of

reasoning that all these experiences lead to more consequences, anxiety, and deep
habits (samskaras), as well as acting in opposition to the natural qualities. Because
the worldly experiences are seen as painful, it is the pain, which is yet to come that
is to be avoided and discarded.
The uniting of the seer (the subject, or experiencer) with the seen (the object, or
that which is experienced) is the cause or connection to be avoided.
Page 116 of 270

The objects (or knowables) are by their nature of: 1) illumination or sentience, 2)
activity or mutability, or 3) inertia or stasis; they consist of the elements and the
powers of the senses, and exist for the purpose of experiencing the world and for
liberation or enlightenment. There are four states of the elements (gunas), and these
are: 1) diversified, specialized, or particularized (vishesha), 2) undiversified,
unspecialized, or unparticularized (avishesha), 3) indicator-only, undifferentiated
phenomenal, or marked only (linga-matra), and 4) without indicator, noumenal, or
without mark (alingani).
The Seer is but the force of seeing itself, appearing to see or experience that which
is presented as a cognitive principle. The essence or nature of the knowable objects
exists only to serve as the objective field for pure consciousness. Although knowable
objects cease to exist in relation to one who has experienced their fundamental,
formless true nature, the appearance of the knowable objects is not destroyed, for
their existence continues to be shared by others who are still observing them in their
grosser forms.
Having an alliance, or relationship between objects and the Self is the necessary
means by which there can subsequently be realization of the true nature of those
objects by that very Self. Avidya or ignorance (2.3-2.5), the condition of ignoring, is
the underlying cause that allows this alliance to appear to exist.
By causing a lack of avidya, or ignorance there is then an absence of the alliance,

and this leads to a freedom known as a state of liberation or enlightenment for the
Seer.
See also these articles:

Karma and the Sources of Action, Speech, and Thought
Archery and the Art of Reducing Karma
Coordinating the Four Functions of Mind
2.12 Latent impressions that are colored (karmashaya) result from other actions
(karmas) that were brought about by colorings (kleshas), and become active and
experienced in a current life or a future life.
(klesha-mula karma-ashaya drishta adrishta janma vedaniyah)
• klesha-mula = having colorings as its origin (klesha = colored, painful,

afflicted, impure; mula = origin, root)
• karma-ashaya = repository of karma (karma = actions stemming from the
deep impressions of samskaras; ashaya = repository, accumulation, deposit,
vehicle, reservoir, womb)
• drishta = seen, visible, experienced consciously, present
• adrishta = unseen, invisible, only experienced unconsciously, future
• janma = in births
• vedaniyah = to be experienced,
Cycle of karma: The word karma literally means actions. Here, the
wordkarmashaya is the repository of the effects of those actions. Usually, those
individual impressions in the repository are called samskaras. There is a cycling
Page 117 of 270

process whereby the samskaras in the karmashaya rise, cause more actions, which
in turn lead to more (or stronger) samskaras in the karmashaya.
Colorings or kleshas: The reason for the cycling process of deep impressions and
actions is the coloring or klishta quality described in sutras 1.5 and 2.3. It bears
repeating and reflecting on many times that it is this coloring or klishta quality that is
the key to removing the blocks over Self-realization (1.3). (See the article on klishta
and aklishta vrittis.)
Karmashaya or repository: This karmashaya or repository of deep impressions is

in the latent part of the mind, and later springs forth into the conscious part of the
mind, as well as the unconscious processing part of the mind. These impressions
cause the mind as manas to carry out the actions or karmas in the external world,
doing so through the karmendriyas. (See the article on levels and domains of
consciousness.)
Actions come at any time: The timing of the playing out of these actions is varied.
It may come in the present or seen (drishta) birth (janma), or it may come in later
or unseen (adrishta) births. In the meantime, the coloring or klishta of the
samskaras (karmashaya) may remain completely dormant, or it may play out in the
unconscious dream state.

Page 118 of 270

2.13 As long as those colorings (kleshas) remains at the root, three consequences
are produced: 1) birth, 2) span of life, and 3) experiences in that life.
(sati mule tat vipakah jati ayus bhogah)
• sati = since being here, being present, existing

• mule = to be at the root
• tat = of that
• vipakah = ripening, fruition, maturation
• jati = type of birth, species, state of life
• ayus = span of life, lifetime
• bhogah = having experience, resulting enjoyment
Colorings lead to three consequences: The entire principle of karma (which

literally translates as actions) is that the deep impressions (samskaras) that are
colored (klishta) leads to the further playing out of karma. That karma is of three
kinds:
• Type of birth: First, those colored impressions lead you to this or that type
of birth, in this or that circumstance.
• Span of life: Second, there is a built-in span of life programmed in, though
that span can be altered by decisions and actions during life.
• Experiences: Third, you will quite naturally have many experiences related
to those impressions as they become active and play themselves out.
Altering the samskaras: Describing this process is setting the stage for the means
of altering these deep impressions. The point of this sutra is that these consequences
play out only as long as the root samskaras are there, and that they remain colored
(klishta). If the coloring is reduced or removed (aklishta), then the consequences are
altered.
Page 119 of 270

Remember, once again, the foundation principle of Yoga has to do with these
colorings, as was first presented in Chapter 1, in sutra 1.5)
2.14 Because of having the nature of merits or demerits (virtue or vice), these three
(birth, span of life, and experiences) may be experienced as either pleasure or pain.
(te hlada-paritapa-phalah punya apunya hetutvat)
• te = they, those (referring to those who take birth, as in the last sutra)
• hlada-paritapa-phalah = experiencing pleasure and pain as fruits (hlada =
pleasure, delight; paritapa = pain, agony, anguish; phalah = fruits)
• punya = virtuous, meritorious, benevolent
• apunya = non-virtuous, vice, bad, wicked, evil, bad, demerit, non-meritorious
• hetutvat = having as their cause (the punya or apunya)
There are three major parts in this short sutra, and each are important:
1. Three consequences of birth, span of life, and experiences come as a result of

the karmashaya (samskaras) mentioned in the previous sutra (2.13).
2. Those samskaras (karmashaya) were imbued with the nature of either merit
or demerit (punya/apunya), virtue or vice.
3. Resulting from that, the play out or actions (karma) from those impressions
might be experienced as either pain (paritaba) or pleasure (hlada).
Three consequences: The playing out of the kleshas (colored impressions or

samskaras) mentioned in the previous sutra (2.13) will lead to experiences of one
form or another. They will not just remain inert, and will not just go away. They will
definitely lead to some experiential effect. These deep impressions are so strong that
they will also lead to birth. Thus, it has been said that desire is stronger than death,
in that it causes rebirth. A part of the play out of the karmashaya is also that a
Page 120 of 270

certain duration comes along. This can make sense by simply reflecting on the notion
that stronger drives logically last longer than weaker ones.
Merit or demerit: Though not purely accurate, it has become commonplace to

speak of good karma or bad karma. In a broad sense, this is the meaning
ofpunya and apunya. It means that when our actions lead to deep impressions or
samskaras, they are either of a type or nature that leads in a positive, useful
direction, or in a negative, un-useful direction. The nature of this merit or demerit
(virtue or vice) goes along with the samskara itself, in that the samskara leads to the
action, and this secondary quality comes along.
Notice that cultivating punya versus apunya is one of the stabilizing practices
introduced in sutra 1.33.
Pain or pleasure: Once the future action starts to play out as a result of the
samskaras (karmashaya), the issue of merit or demerit will cause the actions to be
experienced as either pain (paritaba) or pleasure (hlada).
Planning your karma: By understanding this process, it becomes clear that ones
actions can be planned in such a way that future karma is determined. This is
described further in the next few sutras.
2.15 A wise, discriminating person sees all worldly experiences as painful, because of
reasoning that all these experiences lead to more consequences, anxiety, and deep
habits (samskaras), as well as acting in opposition to the natural qualities.
(parinama tapa samskara duhkhaih guna vrittih virodhat cha duhkham eva sarvam
vivekinah)
• parinama = of change, transformation, result, consequence, mutative effect,

alteration
• tapa = anxiety, anguish, pain, suffering, misery, torment
• samskara = subtle impressions, imprints in the unconscious, deepest habits
• duhkhaih = by reason of suffering, sorrows
• guna = of the qualities, gunas of prakriti (sattvas, rajas, tamas)
• vrittih = operations, activities, fluctuations, modifications, changes, or various
• virodhat = because of reasoning the contradictory
• cha = and
• duhkham = because of the pain, suffering, sorrow
• eva = is only
• sarvam = all
• vivekinah = to one who discriminates, discerns
Discrimination comes in time: Seeing all worldly experiences as painful is not a

mere opinion or belief system that one cultivates because of following some certain
spiritual path. Rather, it comes from the process of discrimination, and this takes
time and practice. By repeatedly seeing the process of the playing out of samskaras
(karmashaya), leading to more deep impressions, and again recycling, the Yogi
Page 121 of 270

comes to conclude for himself or herself that the entire process is bringing nothing
but pain in the long run.
Wisdom, not depression: To simply read this, that everything worldly brings pain,
can seem rather depressing or fatalistic. This is definitely not the case. This insight
comes with wisdom, with seeing clearly the nature of the temporal process. The Yogi
feels a sense of joy in this insight, as it causes an even greater drive towards Self-
realization, the direct experience of that eternal Self, which is not subject to change,
death, decay, or decomposition.
Name and form of the prime elements: The Yogi comes to see that the primal
elements or gunas (sattvas, rajas, and tamas) just keep changing names and forms.
It is that incessant transitioning process that is seen to be not worthy of continuing
unabated. Eventually, through the practices of Yoga, the gunas themselves are
resolved back into their cause, leading to liberation (4.32-4.34).
Going in the wrong direction: The Yogi also comes to see that all of these
activities are outward bound, moving directly in the opposite direction from the
eternal Self. Because of that insight, he or she wants even more strongly to go
inward, in pursuit of the direct experience of pure consciousness,
or Purusha(3.56, 4.34).
2.16 Because the worldly experiences are seen as painful, it is the pain, which is yet
to come that is to be avoided and discarded.
(heyam duhkham anagatam)
• heyam = to be discarded, avoided, prevented

• duhkham = pain, suffering, sorrow
• anagatam = which has not yet come, in the future
Currently manifesting: The three consequences of birth, span of life, and

experiences (2.13) may be playing out in the current time or life, and may be
experienced as pain or pleasure (2.14). One has to deal with these impressions and
their actions (karmas) in the here and now.
Manifesting later: Other samskaras of the karmashaya (2.12) are not driven by
their current coloring or life circumstance to play out at the present moment. They
remain in their latent form in the latent part of the mind, destined to come to life and
play out later.
Explore the latent: The Yogi comes to the point of practices where it is not only the
currently manifesting karmas that are dealt with. Rather, he or she intentionally
explores the unconscious processing part of the mind and the latent part of the
mind, so as to uncover, attenuate, and eliminate the coloring (klishta) (1.5, 2.3) of
these deep impressions, as was described in sutra 2.4. In this way, the effects
Page 122 of 270

(karma) of those deep impressions are discarded, avoided, or prevented (hevam).
Then the absolute or pure consciousness behind the veil can be experienced.
As sensitive as the surface of the eyeball: In describing how the Yogi wants to
avoid the pain that is still to come, the commentator Vyasa says that the Yogi's
perception has become as sensitive as the surface of an eye-ball. It is because of this
highly refined sense of self-awareness that he or she discovers the future karmas in
the karmashaya, and wants to deal with them long before they have the chance to
come to fruition.
The seer and the seen: The key to this process of avoiding future karmas is
breaking the tie between the seer and the seen (2.17), as described in the remaining
sutras of this section.
2.17 The uniting of the seer (the subject, or experiencer) with the seen (the object,
or that which is experienced) is the cause or connection to be avoided.
(drashtri drishyayoh samyogah heya hetuh)
• drashtri = of the seer, knower, apprehender

• drishyayoh = of the seen, knowable
• samyogah = union, conjunction
• heya = to be discarded, avoided, prevented
• hetuh = the cause, reason
The seer engulfs the seen: Connecting the seer with the seen does not mean the
physical eyes looking at physical objects. It means the pure consciousness
(1.3, 2.20) wrapping itself around the subtlest of the traces in the deep unconscious.
Those deep impressions (samskaras) are engulfed (1.4) by consciousness, and then
the forgetting process of avidya (2.5, 2.24) becomes even more pronounced. The
subtler nature of these seen objects is described in the next few sutras, below. (Click
here for more info on the process of the observer observing the observed.)
The key is in loosening the alliance: The key here is that, in a moment when the
seer is not connected with any of those possible seen objects, there is freedom, and
that is the higher state of consciousness that is being sought (1.3,4.26). However, it
comes in stages. Layer after layer, object after object, the seer is loosened from its
connection to the seen. This is why there is progress on the inner journey, and it is a
progress that comes from revealing and setting aside, so as to uncover the true Self
at the center.
Samskaras become mere memories: In the foundation principles of sutra 1.5, it

was described that thought patterns are one of five kinds, and that these are
Page 123 of 270

either klishta or aklishta (colored or uncolored). One of those five kinds of thought
patterns is that of memory. Here, in this current sutra (2.17), the fulfillment of that
process is being described, wherein the colored thought processes become mere
memories that are no longer colored by any of the five kleshas (2.3).
The final alliance is broken: The rest of this chapter, and the sutras of Chapter 3
further describe the process of breaking the alliances. After fully describing the
process of how the many alliances are progressively loosened,
sutras 2.25 and3.50 (end of the next chapter) describe how the final disconnect
happens with the renunciation of avidya itself, and of the alliance between buddhi
and consciousness. This means that even the finest instrument of knowing is
ultimately set aside from consciousness itself .
2.18 The objects (or knowables) are by their nature of: 1) illumination or sentience,
2) activity or mutability, or 3) inertia or stasis; they consist of the elements and the
powers of the senses, and exist for the purpose of experiencing the world and for
liberation or enlightenment.
(prakasha kriya sthiti shilam bhuta indriya atmakam bhoga apavarga artham
drishyam)
• prakasha = illumination, light

• kriya = of activity
• sthiti = steadiness, inertia, stasis
• shilam = having the nature of (illumination, activity, steadiness)
• bhuta = the elements (earth, water, fire, air, space)
• indriya = powers of action and sensation, instruments, mental sense organs
• atmakam = consisting of (elements and senses)
• bhoga = experience, enjoyment
• apavarga = liberation, freedom, emancipation
• artham = for the sake of, purpose of, object of
• drishyam = the seen, the knowable
Understanding the seer and the seen: It is essential to have some understanding
of the nature of the seer and of the seen if we are to be able to understand the
nature of the alliance between them, and how to break that alliance. Describing the
nature of the seer and the seen is the subject of this and the next few sutras. Here,
in this sutra, that nature of the seen is briefly described as being part of several
categories or types. The seer is described in sutra 2.20.
Three broad types of seen objects: Based on the three gunas, or primary
constituent elements, objects have a tendency towards one or the other of three
types. These are objects predominantly of prakasha (illumination, light), kriya
(activity), or stithi (steadiness, inertia, stasis). The four states of these elements
(2.19), the purpose of these knowable objects (2.18), the reason for the seer's
alliance with them (2.23), and the means of freedom (2.25) are explained in the
following sutras of this section.
Five elements as objects of meditation: The seen objects are composed of the
five elements (indriyas) of earth, water, fire, air, and space (bhutas). The many
Page 124 of 270

manifestations of these, as well as the five elements as individual entities are
examined with the razor-sharp discrimination of samyama (3.4-3.6), and are set
aside with non-attachment (1.16). Mastery over the five elements comes through
direct examination of their nature (3.45), with the fruits being renounced (3.38).
This process of examining the objects and the elements leads ever closer towards
the seer resting in its true nature (1.3).
Five indriyas as objects of meditation: Along with those many objects and the
five elements, there comes the five instruments (indriyas) of action (karmendriyas)
and sensation (jnanendriyas). After first training the senses (2.32,2.43), these ten
means of expression and perception are themselves examined as objects (3.48).
Through samyama (3.4-3.6), the ten senses themselves are also set aside with non-
attachment (1.16), adding to the movement towards the seer resting in its true
nature (1.3).
Beyond conventional objects: At some stage of the subtler journey within, we

examine not only objects and mental impressions in the conventional sense. We also
explore both the components that build those objects (bhutas of earth, water, fire,
air, and space), and the senses themselves (ten indriyas). Through such subtle
practice, awareness moves past all of the objects in the conventional sense. It is
starting the process of observing the observing process, which is of critical
importance in the journey to realization of the observer itself (1.3).
2.19 There are four states of the elements (gunas), and these are: 1) diversified,
specialized, or particularized (vishesha), 2) undiversified, unspecialized, or
unparticularized (avishesha), 3) indicator-only, undifferentiated phenomenal, or
marked only (linga-matra), and 4) without indicator, noumenal, or without mark
(alingani).
(vishesha avishesha linga-matra alingani guna parvani)
• vishesha = diversified, specialized, particularized, having differences

• avishesha = undiversified, unspecialized, unparticularized, having no
differences
• linga-matra = undifferentiated, only a mark or trace (linga = mark, trace;
matra = only)
• alingani = without even a mark or trace, undifferentiated subtle matter
• guna-parvani = state of the gunas (guna = of the qualities, gunas of prakriti;
parvani = state, stage, level)
Elements evolve and involve in four stages: All of the objects and elements
mentioned in the last sutra (2.18) are constituted of the three primal elements
(gunas). As the attention of the Yogi goes deeper and deeper into the gunas, they
are seen to evolve and involve in four stages. Gradually the Yogi fathoms each of
these very subtle processes. This allows the seer to systematically break the
connection with the seen, as described in sutra 2.17.
• Vishesha = diversified, specialized, particularized, having differences

• Avishesha = undiversified, unspecialized, unparticularized, having no
differences
Page 125 of 270

• Linga-matra = undifferentiated, only a mark or trace (linga = mark, trace;
matra = only)
• Alingani = without even a mark or trace, undifferentiated subtle matter
Supreme non-attachment: Practice and non-attachment have been introduced as

two foundations of Yoga (1.12-1.16). Supreme non-attachment (paravairagya) was
described as non-attachment even to the gunas, the subtlest elements, constituent
principles, or qualities themselves (1.16). These gunas are the subject of this current
sutra.
2.20 The Seer is but the force of seeing itself, appearing to see or experience that
which is presented as a cognitive principle.
(drashta drishi matrah suddhah api pratyaya anupashyah)
• drashta = the seer

• drishi-matrah = power of seeing (drishi = seeing; matrah = power)
• suddhah = pure
• api = even though, although
• anupashyah = appearing to see
Understanding the seer and the seen: As was pointed out above (2.18), it is
essential to have some understanding of the nature of the seer and of the seen if we
are to be able to understand the nature of the alliance between them, and how to
break that alliance. Describing the nature of the seer is the subject of this current
sutra, and of the seen is the subject of the next few sutras.
Who makes the alliance?: If we are trying to break the alliance between seer and
seen (2.17, 2.12-2.25), then who is the seer who has made that false alliance? It is
the pure consciousness known as purusha, atman, or Self. It is that, which remains
(1.3) after the mastery (nirodah, 1.2) of the many impressions in the mind field.
Nature of the objects of alliance: If the seer is pure consciousness, then what is
the nature of those objects (1.4) with which the false alliance has occurred? The
nature of those objects is described in the next sutra (2.21).
2.21 The essence or nature of the knowable objects exists only to serve as the
objective field for pure consciousness.
(tad-artha eva drishyasya atma)
• tad-artha = the purpose for that, to serve as (tad = that; artha = purpose)
• eva = only
Page 126 of 270

• drishyasya = of the seen, knowable
• atma = essence, being, existence
Relationship between seer and seen: While there are countless objects, it is
useful to know that all objects share one thing in common. They are all witnessed by
the seer, the Self, or pure consciousness. Thus, the nature of the relationship
between consciousness and one object is similar to the relationship between
consciousness and any other object--they both share the same observer or seer.
Breaking the alliance is similar: If the nature of the alliances is similar, then the
means of breaking those alliances is also similar. This means that there is a basic
simplicity in the process of discrimination (2.26-2.29) that leads to Self-realization.
This doesn't make the process easy, but it sure is useful to see the
underlying simplicity in the process. Regardless of what object is seen by the seer,
and regardless of its coloring (klishta), the means of seeing clearly through
discrimination is similar in all cases. Thus, the Yogi keeps doing the same basic
process of examining, discriminating, and setting aside with non-attachment (1.12-
1.16). Over and over, through all the levels of concentration (1.17), and with each of
the kinds of coloring (2.4), the same means of razor-like discrimination occurs (3.4-
3.6).
2.22 Although knowable objects cease to exist in relation to one who has
experienced their fundamental, formless true nature, the appearance of the
knowable objects is not destroyed, for their existence continues to be shared by
others who are still observing them in their grosser forms.
(krita-artham prati nashtam api anashtam tat anya sadharanatvat)
• krita-artham = one whose purpose has been accomplished (krita =

accomplished; artham = purpose)
• prati = towards, with regard to
• nashtam = ceased, dissolved, finished, destroyed
• api = even, although
• anashtam = has not ceased, not dissolved, not finished, not destroyed
• tat = that
• anya = for others
• sadharanatvat = being common to others, due to commonness
Objects cease to exist: As attention moves subtler and subtler through the layers
of existence, those objects that were there for the benefit of the seer (2.21) no
longer exist for the seer. A most simple example of this is when one's attention turns
inward, even for the beginning meditator. At first, the external world and its sounds
are a distraction. Yet, suddenly, when attention actually moves inward, it is as if the
external world, its objects, and people cease to exist. When attention moves inward,
down through the levels of manifestation of earth, water, fire, air, and space, for
example, those levels also cease to exist for the seer.
Objects continue for others: While the objects cease to exist for the Yogi, they
continue to exist for others. For example, in case of the meditator mentioned above,
Page 127 of 270

the external world ceases for that person, but continues for others. The same is also
true for the subtler aspects such as the elements and indriyas (2.18).
2.23 Having an alliance, or relationship between objects and the Self is the
necessary means by which there can subsequently be realization of the true nature
of those objects by that very Self.
(sva svami saktyoh svarupa upalabdhi hetuh samyogah)
• sva = of being owned

• svami = of being owner, master, the one who possesses
• saktyoh = of the powers
• svarupa = of the nature, own nature, own form (sva = own; rupa = form)
• upalabdhi = recognition
• hetuh = that brings about, the cause, reason
Alliance was necessary to know objects: If the alliance between the seer and
the seen had never happened, it would not be possible for the seer to have objective
knowledge. Later, as practices unfold, that so-called knowledge is seen to be based
on ignorance (avidya, 2.5), and thus, is seen to be not knowledge after all.
Alliance allows breaking the alliance: Furthermore, having that false alliance
between seer and seen allows one to seek, and to find the true Self (1.3). Had there
been no alliance, this journey would not have been possible. In other words, the
alliance itself (between seer and seen) was an essential prerequisite! Thus, it is
sometimes said that the entire universe is all lila, or play.
2.24 Avidya or ignorance (2.3-2.5), the condition of ignoring, is the underlying cause
that allows this alliance to appear to exist.
(tasya hetuh avidya)
• tasya = of that (of that alliance, from last sutra)

• hetuh = that brings about, the cause, reason
How the alliance arose in the first place: All of the alliances between seer and
seen, which have been described in the previous few sutras (begin 2.17), were able
to arise because of the foundation klesha (coloring) (1.5, 2.3) of avidya, or
ignorance (2.5). Without that primary foundation, the other alliances simply could
not have grown. It is somewhat like saying the walls and roof of a house could not
be built without a foundation, or that plants could not grow without some form of soil
or substratum in which to grow.
Neutralize the foundation: By neutralizing or eliminating the foundation of avidya

or ignorance (2.5), all of the would-be alliances are effectively dealt with. This is
described in the next sutra (2.25).
Page 128 of 270

2.25 By causing a lack of avidya, or ignorance there is then an absence of the
alliance, and this leads to a freedom known as a state of liberation or enlightenment
for the Seer.
(tat abhavat samyogah abhavah hanam tat drishi kaivalyam)
• tat = its
• abhavat = due to its disappearance, lack or absence (of that ignorance in the
last sutra)
• abhavah = absence, disappearance, dissolution
• hanam = removal, cessation, abandonment
• tat = that
• drishi = of the knower, the force of seeing
• kaivalyam = absolute freedom, liberation, enlightenment
Causing an absence of ignorance: There is an important subtle point here that is

very practical. By removal of the ignorance (avidya) (2.5), there remains a void,
absence, or lack of avidya. It is this absence of avidya (ignorance) that is desired,
not just the act of eliminating it. If we say that our goal is eliminating avidya, it sets
the stage for the mind to continue to produce ignorance or misunderstanding, so
that we can fulfill our goal of eliminating it. If we want to take on the false identity of
being an eliminator of ignorance, then more and more ignorance will be produced, so
that we may fulfill the desire of eliminating. However, if we have the stated goal of
the absence of ignorance, our mind will become trained to seek that state of absence
of avidya. The elimination of ignorance becomes the process along the way towards
that eventual final goal (4.30).

Freedom beyond ignorance: With avidya or ignorance (2.5) seen as the

foundation or soil out (2.24) of which grows the many alliances of seer and seen
(2.17), we see one of the key points of all sadhana (spiritual practices), that of
moving beyond the misperceptions of avidya, of which there are four major forms
(2.5): 1) regarding that which is transient as eternal, 2) mistaking the impure for
pure, 3) thinking that which brings misery to bring happiness, and 4) taking that
which is not-self to be self.
Page 129 of 270

Discrimination is the tool: Over and over, with our razor-like discrimination, we
set aside the alliances between seer and seen (2.17), seeing beyond the four forms
of avidya (2.5). This constitutes breaking the alliance of karma. This process of
discrimination is described in the next (2.26-2.29) and later (3.1-3.3,3.4-3.6) sutras.
Page 130 of 270

The 8 rungs of Yoga are for Discrimination
The eight rungs or limbs: The art and science of Yoga is
systematically described in eight (ashta) rungs, steps, or limbs (anga).
Thus, this section of the Yoga Sutras is also called Ashtanga Yoga. The
eight rungs of Yoga are summarized in sutra2.29, and explained in the
next section (2.30-2.34). Subsequent sutras further describe the
benefits and methods of working with those eight rungs (2.35-
2.45, 2.46-2.48, 2.49-2.53, 2.54-2.55). The links below will take you
directly to the descriptions of each of the eight rungs:
1. Yama: codes of restraint, abstinences (2.30, 2.31)

2. Niyama: observances, self-training (2.32)
3. Asana: meditation posture (2.46-2.48)
4. Pranayama: expansion of breath and prana (2.49-2.53)
5. Pratyahara: withdrawal of the senses (2.54-2.55)
6. Dharana: concentration (3.1)
7. Dhyana: meditation (3.2)
8. Samadhi: deep absorption (3.3)
The 8 rungs are for discriminative enlightenment: The reason for practicing the
eight rungs of Yoga (2.29) is to develop attention as the tool for discriminative
knowledge, which is the means to discriminative enlightenment and liberation. It
means using razor-like attention (3.4-3.6) to separate the seer and the seen (2.17),
so as to break the alliance of karma (2.12-2.25), and to get past the four mistakes
of ignorance, or avidya (2.24-2.25), which are: 1) confusing the temporary for the
eternal, 2) the impure for the pure, 3) misery for happiness, and 4) the false self for
the true Self (2.5). Resulting from this systematic discrimination, the seer or Self is
eventually experienced in its true nature (1.3).
Discerning three aspects of an object: To understand the principle of

discernment presented in these current sutras it is critically important to recall and
understand the three aspects of an object described in Sutra 1.42, which have to do
with the name of the object, the specific object, and the underlying essence.
Discrimination allows subtler introspection: This one-pointed attention and

discrimination, which comes from the practice of the eight rungs, is used for
examining, exploring, and attenuating the colorings of the subtle impressions of the
mind field (2.10), so as to go beyond, inward to the pure, eternal center of
consciousness.
The first 5 rungs sharpen the razor: If it is razor-like attention that is the tool for
discrimination, then it is the first five rungs of the Yoga Sutras which are honing the
edge of that razor. Then, the finer, sharpened tool is the last three rungs, which are
concentration, meditation, and samadhi, which are collectively called samyama
(3.4).
Page 131 of 270

2.26 Clear, distinct, unimpaired discriminative knowledge is the means of liberation

from this alliance.
(viveka khyatih aviplava hana upayah)
• viveka-khyatih = discriminative knowledge (viveka = discriminative,

discernment; khyatih = knowledge, correct cognition, clarity, awareness)
• aviplava = undisturbed, without vacillation, uninterrupted
• hana = of removal, of avoidance
• upayah = the means, way, method
Removing avidya or ignorance: The last section dealt with the process of
breaking the alliance of karma (2.12-2.25), particularly through causing an absence
of ignorance (avidya) (2.24, 2.25), which is of four major forms (2.5): 1) regarding
that which is transient as eternal, 2) mistaking the impure for pure, 3) thinking that
which brings misery to bring happiness, and 4) taking that which is not-self to be
self.
Discriminative knowledge is the means: Here, in this current sutra,

discriminative knowledge is introduced as the key to liberation from this alliance to
ignorance (avidya). Discriminative knowledge is the key to the entire science
of Yoga (Here, the term "knowledge" does not mean mere intellectual knowledge.
Rather, it refers to the higher insight of direct experience). Through discrimination,
one gradually, systematically separates the seer from the seen (2.17, 2.12-2.25),
until the final realization of the true, eternal Self dawns (1.3, 4.22-4.26).
What is discrimination?: Discrimination is a process of sorting out

between thisand that. This sorting out process may begin at the most external level
of our relationship with the world, such as in practicing principles such as non-injury
or truthfulness (2.34). It may include purifying the gross colorings of the mind (2.1-
2.9), or the more subtle colorings (2.10-2.11). Over and over, this razor sharp
discrimination (3.4-3.6) cuts ever deeper into the levels of false identities (1.5)
habitually clouding the true Self (1.4).
Discriminative enlightenment: Through the repeated process of attaining

discriminative knowledge through those many gross, subtle, and subtler levels of our
Page 132 of 270

being (1.17), comes discriminative enlightenment (4.22-4.26). It is an ongoing
process of discriminating between Self and non-Self, until the Self is seen to stand
alone (1.3).

2.27 Seven kinds of ultimate insight come to one who has attained this degree of
discrimination.
(tasya saptadha pranta bhumih prajna)
• tasya = to one, to such a person

• saptadha = sevenfold
• pranta = final, ultimate
• bhumih = stage, level, degree
• prajna = discrimination, insight, wisdom, cognizing consciousness
Page 133 of 270

Many insights are revealed: As that discriminative knowledge unfolds (2.26),
there is a tremendous amount of insight or wisdom that comes. Though it is not
realistic to count them all, Patanjali states that seven types of ultimate insight come
as a result of the intense practice of discrimination through the rungs of Yoga (3.4-
3.6).
Seven types of insight: The commentator Vyasa describes these seven insights
briefly. It is important to understand that the insights are meant to be indicative of
the final stages of discriminative knowledge, not that these are to serve as a
checklist, or goals of powers to attain. These seven are a reflection of the
consequences from the whole process of Yoga described in the Yoga Sutras
1. The deep inner sources of future suffering, which would have played out as
karma, have been identified, and the mind is no longer drawn towards those
thought patterns.
2. The root causes or deep impressions providing the potential for that karma to
play out have been removed, with nothing more needing to be done with
them.
3. Through the mastery (nirodhah) attained by deep absorption (samadhi), the
wisdom of realization has been attained.
4. Discrimination has brought sufficient discriminative knowledge that nothing
further remains about which to inquire.
5. Buddhi, the higher discriminative aspect, has fulfilled its purpose and stands
alone, with nothing more to do.
6. The activities of buddhi, no longer needed, come to rest as a stone, which has
rolled down a mountain, having no need to arise again.
7. Pure consciousness, Purusha, stands alone, in its true, eternal Self.
2.28 Through the practice of the different limbs, or steps to Yoga, whereby
impurities are eliminated, there arises an illumination that culminates in
discriminative wisdom, or enlightenment.
(yoga anga anusthanad ashuddhi kshaye jnana diptih a viveka khyateh)
• yoga-anga = rungs of yoga (yoga = yoga; anga = rungs, limbs, accessories,

components, steps, parts, members, constituents)
• anusthanad = by the sustained practice, observance, performance
• ashuddhi = impurities
• kshaye = with the elimination, destruction
• jnana = of wisdom, knowledge,
• diptih = light, brilliance, shining, radiance
• a = until, up to
• viveka-khyatih = discriminative knowledge (viveka = discriminative,
discernment; khyatih = knowledge, correct cognition, clarity, awareness)
Reason for the 8 rungs or limbs: The reason for practicing the eight rungs or
limbs of Yoga (2.29) is to develop attention as the tool for discriminative
knowledge (viveka-khyatih), which is the means to liberation or enlightenment.
Page 134 of 270

Discriminative enlightenment: Discrimination (viveka) means using razor-like
attention (3.4-3.6) to separate the seer and the seen (2.17), so as to break the
alliance of karma (2.12-2.25), and to get past the four mistakes of ignorance, or
avidya (2.24-2.25), which are confusing the temporary for the eternal, the impure
for the pure, misery for happiness, and the false self for the true Self (2.5). Through
that discriminative knowledge comes discriminative enlightenment (4.22-4.26).

2.29 The eight rungs, limbs, or steps of Yoga are the codes of self-regulation or
restraint (yamas), observances or practices of self-training (niyamas), postures
(asana), expansion of breath and prana (pranayama), withdrawal of the senses
(pratyahara), concentration (dharana), meditation (dhyana), and perfected
concentration (samadhi).
(yama niyama asana pranayama pratyahara dharana dhyana samadhi ashtau
angani)
• yama = codes of restraint, abstinences, self-regulations

• niyama = observances, practices, self-training
• asana = meditation posture (from the root ~as, which means "to sit")
• pranayama = expansion of breath and prana, regulation, control
• pratyahara = withdrawal of the indriyas (the senses), bringing inward
• dharana = concentration
• samadhi = meditation in its higher state, deep absorption of meditation, the
state of perfected concentration
• ashtau = eight
• angani = rungs, limbs, accessories, components, steps, parts, members,
constituents
Steps versus rungs: The science of Yoga, as described in the Yoga Sutra is also
called Ashtanga Yoga. The word ashta means eight. The word anga has two
meanings; it means both rung and limb. As rungs, it means that the eight rungs are
done sequentially, like climbing the steps of a ladder, wherein you must do one
before the other. As limbs, it means that the eight limbs are like eight branches
coming out of the same level of the trunk of a tree, wherein you do the eight
simultaneously.
Practice as both steps and rungs: In practice, the eight angas of Yoga are done
both sequentially and simultaneously. Advancing with one rung helps with the next,
while at the same time, all of the limbs are practiced within ones current capacity.
(It is important to note that the phrase Ashtanga Yoga has recently become known
as a system of physical postures, which was never the ancient intent of this name.)
The eight rungs or limbs: The eight rungs or limbs are each described in separate
sutras through the links provided below:
Page 135 of 270

1. Yama: codes of restraint, abstinences, self-regulations (2.30, 2.31)
2. Niyama: observances, practices, self-training (2.32)
3. Asana: meditation posture (from the root ~as, which means "to sit") (2.46-
2.48)
4. Pranayama: expansion of breath and prana, regulation, control (2.49-2.53)
5. Pratyahara: withdrawal of the indriyas (the senses), bringing inward (2.54-
2.55)
6. Dharana: concentration (3.1)
7. Dhyana: meditation (3.2)
8. Samadhi: meditation in its higher state, deep absorption of meditation, the
state of perfected concentration (3.3)
Page 136 of 270

Yamas and Niyamas, rungs #1 and #2
Yamas: The first of the eight rungs (2.29) of Yoga is the five Yamas
(2.30), which have to do with training your actions, speech, and
thoughts in relation to the external world, particularly with other
people. They include:
• Non-harming (2.35),
• Truthfulness (2.36),
• Non-stealing (2.37),
• Remembering the higher reality (2.38)
• Non-possessiveness (2.39).
As these are gently, lovingly practiced over time, they gradually evolve into great
vows for living (2.31).
Niyamas: The second of the eight rungs is the five Niyamas (2.32), which have to
do with your relationship within yourself. They involve:
• Purifying your body and mind (2.40-2.41)

• Cultivating an attitude of contentment (2.42)
• Training your senses (2.43)
• Inner exploration (2.44)
• Letting go into your spiritual source (2.45).
When you are not doing the Yamas and Niyamas: When you are acting,
speaking, or thinking against the Yamas and Niyamas (2.33), the suggestion is
toremind yourself that such negative actions, speech, or thoughts are going
in the wrong direction, and will bring you nothing but unending
misery(2.34). It can be as straightforward as silently repeating the words to
yourself, "Mind, this is not useful; this is going to bring me nothing but more
suffering, and lead me into greater ignorance of truth." This simple practice is
an extremelyimportant way to balance, purify, and train the mind (2.34).
27 varieties of negativity: Those contrary actions, speech, or thoughts can be

done by oneself, got done by another, or merely approved of. They may be
accompanied by anger, greed, or delusion. They may be mild, medium, or intense.
Thus, there are 27 combinations of these three triads (2.34). Awareness and
witnessing of these is a very useful part of discrimination, which is the key to
enlightenment (2.26-2.29).
Why practice the eight rungs?: One of the most common principles that is missed
is why one is practicing these eight rungs. The reason for practicing the eight rungs
is discriminative knowledge, as described in the previous three sutras (2.26-2.29).
Page 137 of 270

2.30 Non-injury or non-harming (ahimsa), truthfulness (satya), abstention from
stealing (asteya), walking in awareness of the highest reality (brahmacharya), and
non-possessiveness or non-grasping with the senses (aparigraha) are the five
yamas, or codes of self-regulation or restraint, and are the first of the eight steps of
Yoga.
(ahimsa satya asteya brahmacharya aparigraha yama)
• ahimsa = non-violence, non-harming, non-injury

• satya = truthfulness, honesty
• asteya = non-stealing, abstention from theft
• brahmacharya = walking in awareness of the highest reality, continence,
remembering the divine, practicing the presence of God
• aparigraha = non-possessiveness, non-holding through senses, non-greed,
non-grasping, non-indulgence, non-acquisitiveness
• yama = codes of restraint, abstinences, self-regulations
The five Yamas: The five Yamas are considered codes of restraint, abstinences,
self-regulations, and involve our relationship with the external world and other
people (click the links to go to the sutras dealing with the individual Yamas):
• Ahimsa: non-violence, non-harming, non-injury (2.35)

• Satya: truthfulness, honesty (2.36)
• Asteya: non-stealing, abstention from theft (2.37)
• Brahmacharya: walking in awareness of the highest reality, continence,
remembering the divine, practicing the presence of God (2.38)
• Aparigraha: non-possessiveness, non-holding through senses, non-greed,
non-grasping, non-indulgence, non-acquisitiveness (2.39)
Building relationship with the world: It should be self evident that having a good
relationship with the world and other people is imperative if we wish to sit for
meditation and experience the depths of Self-realization. The five Yamas are a
means of building that relationship.
Actions, speech, and thoughts: It is easy to mistakenly lump these three

together, as if they are one concept. Actually, they are three separate practices,
which work together intimately. To cultivate self-awareness or mindfulness of
actions, speech, and thoughts as separate entities is very important. Witness
your actions as an independent practice, though related to the others. Witness
your speech as an independent practice, though related to the others. Witness
your thoughts as an independent practice, though related to the others.
• Actions: The first level of self-awareness and self-regulation is that of actions

in the external world. Each of the Yamas are consciously cultivated at the
level of actions. By mindfulness and self-awareness, you see when
your actions are contrary to the Yamas, and you can counter that by noting
that the action is not useful (2.33, 2.34), and acting more in line with the
Yamas.
• Speech: Self-awareness and self-regulation of each of the Yamas are also
consciously cultivated at the level of speech. By mindfulness and self-
awareness, you see when your speech is contrary to the Yamas, and you can
counter that by noting that the speech is not useful (2.33, 2.34),
andspeaking more in line with the Yamas.
Page 138 of 270

• Thoughts: The subtlest level of self-awareness and self-regulation is that
of thought in the inner world. Each of the Yamas are consciously cultivated at
the level of thought. By mindfulness and self-awareness, you see when
your thoughts are contrary to the Yamas, and you can counter that by noting
that the thought is not useful (2.33, 2.34), and promoting positive
thoughts that are more in line with the Yamas. See the sections of the
article Seven Skills to Cultivate for Meditation, which deal with the witnessing
and training the thinking process.
Coloring or klishta: It is extremely important to understand the subtler context of

the coloring (klishta, 2.3, 2.4) involved with the Yamas. While we are surely wanting
to practice the Yamas in their more obvious worldly sense, the part that is ultimately
most important is the coloring or klishta qualities of the subtle mental traces, or
samskaras in the karmashaya (2.12), as these form the veil (1.4) that blocks the
direct experience of the center of consciousness (1.3). It is not that "I" am violent or
non-violent, truthful or non-truthful, etc. Rather, it is the thought patterns deep in
the basement of the mind (chitta), which have been colored in some way (2.4).
These colorings are dealt with in their gross (2.1-2.9) and subtle (2.10-2.11) levels.
Sense and mind: To understand not only the gross, but also the subtle aspects of
self-regulation through the Yamas, it is necessary to also understand the nature of
the senses and mind in Yoga:
• Senses: The senses (indriyas) are of 10 kinds, five of which are means of
expression (karmendriyas), and five of which are means of cognition
(jnanendriyas). These are explained in the article on Training the Ten Senses
or Indriyas.
• Mind: The mind (manas) as thinking instrument is one of the four aspects of
the inner mental instrument (antakarana). This is described in the article
onCoordinating the Four Functions of Mind.
Witnessing your thoughts: A separate article describes in greater detail the

process of Witnessing Your Thoughts. It may seem complicated at first, but there is a
basic simplicity that will reveal itself with practice. The benefits for advancing in
meditation are tremendous.
Foundation for meditation: The better your relationship with the world and other
people, and the more you have lovingly trained yourself through the Yamas, then the
more naturally will come the other steps to meditation and higher experience. The
meditation can then, in turn, enhance the way you relate with the world and with
yourself. In this way, all of the rungs, or limbs of Yoga work together.
2.31 These codes of self-regulation or restraint become a great vow when they
become universal and are not restricted by any consideration of the nature of the
kind of living being to whom one is related, nor in any place, time or situation.
(jati desha kala samaya anavachchhinnah sarva-bhaumah maha-vratam)
• jati = type of birth, species, state of life

• desha = space, place
• kala = time
• samaya = circumstance, condition, consideration
Page 139 of 270

• anavachchhinnah = not limited by
• sarva-bhaumah = universal, in all parts (sarva = all; bhaumah = parts,
spheres)
• maha-vratam = great vow (maha = great; vratam = vow)
Becoming versus stating a vow: Few people are able to state these vows of the
Yamas (2.30) with one hundred percent conviction from the beginning. Therefore,
one starts from where he or she stands, living them to the degree possible. Later, as
sadhana (practices) evolve, they become a great vow when they are universal in
nature.
Becoming great vows through four conditions: The five Yamas

graduallybecome great vows as one moves towards four conditions:
1. They are practiced universally in relation to all beings of all types of birth,
species, or states of life.
2. They are practiced equally in all places or spaces.
3. They are practiced continuously in all times.
4. They are practiced uniformly among all circumstances or situations.
Vows of actions, speech, and thought: It is extremely important to understand

that one may take a vow related to action and speech, but that a vow of thinking
might lead to suppression or repression of thoughts and emotions. This is definitely
not the path of Yoga. If it were possible to truly make a vow to not have contrary
thinking, then there would be no need for the self-exploration described, such as
dealing with the gross (2.1-2.9) or subtle (2.10-2.11) impressions. There would also
be no need for any instructions on what to do when one acts contrary to the Yamas
(2.33). One would simply make a vow, and that would be it! The mind would be
clear. However, that is not the case. We live the Yamas (2.30) within our capacity,
and relentlessly do the inner work to clear the mind (1.2, 1.4), so that the Self
underneath may be come known (1.3).
Four aspects to the great vow: These five forms of self-regulation, self-restraint,
and self-exploration apply in four ways, once they become universal:
• Jati: In relation to beings of any type of birth, species, or state of life

• Desha: In any space or place
• Kala: At any time
• Samaya: In any circumstance, condition, or other such consideration
2.32 Cleanliness and purity of body and mind (shaucha), an attitude of contentment
(santosha), ascesis or training of the senses (tapas), self-study and reflection on
sacred words (svadhyaya), and an attitude of letting go into one's source
(ishvarapranidhana) are the observances or practices of self-training (niyamas), and
are the second rung on the ladder of Yoga.
(shaucha santosha tapah svadhyaya ishvarapranidhana niyamah)
• shaucha = purity of body and mind
Page 140 of 270

• santosha = contentment
• tapah = training the senses, austerities, ascesis
• svadhyaya = self-study, reflection on sacred words
fruits of practice
• niyamah = observances or practices of self-training
The five Niyamas: The five Niyamas are the observances or practices of self-
training, and deal with our personal, inner world (click the links to go to the sutras
dealing with the individual Niyamas):
• Shaucha: purity of body and mind (2.40, 2.41)

• Santosha: contentment (2.42)
• Tapah: training the senses, austerities, ascesis (2.43)
• Svadhyaya: self-study, reflection on sacred words (2.44)
• Ishvara pranidhana: surrender; (ishvara = creative source, causal field,
God, supreme Guru or teacher; pranidhana = practicing the presence,
dedication, devotion, surrender of fruits of practice) (2.45)
Training body, mind, and senses: It should be self evident that having a healthy
body, clear mind, and regulated senses is necessary if we wish to sit for meditation
and experience the depths of Self-realization. The five Niyamas are a means for self-
training in relation to body, senses, and mind.
Actions, speech, and thoughts: It is easy to mistakenly lump these three

together, as if they are one concept. Actually, they are three separate practices,
which work together intimately. To cultivate self-awareness or mindfulness of
actions, speech, and thoughts as separate entities is very important. Witness
your actions as an independent practice, though related to the others. Witness
your speech as an independent practice, though related to the others. Witness
your thoughts as an independent practice, though related to the others.
• Actions: At the same time that one is aware of actions in the external world
through practicing the Yamas, he or she also becomes aware of the personal,
inner processes related to body, senses, and mind, by practice awareness of
the Niyamas. By mindfulness and self-awareness, you see when
your actions are contrary to the Niyamas (as well as the Yamas), and you can
counter that by noting that the action is not useful (2.33, 2.34),
and acting more in line with the Niyamas.
• Speech: Through similar mindfulness and self-awareness of speech in
relation to the Niyamas, you see when your speech is contrary to the
Niyamas. This can also be countered that by noting that the speech is not
useful (2.33, 2.34), and speaking more in line with the goals of the Niyamas.
• Thoughts: The subtlest level of self-awareness and self-regulation is that
of thought in the inner world. Each of the Niyamas are consciously practiced
at the level of thought. By mindfulness and self-awareness, you see when
your thoughts are contrary to the Niyamas, and you can counter that by
noting that the thought is not useful (2.33, 2.34), and promoting positive
thoughts that are more in line with the Niyamas. See the sections of the
article Seven Skills to Cultivate for Meditation, which deal with the witnessing
and training the thinking process.
Page 141 of 270

Coloring or klishta: It is extremely important to understand the subtler context of
the coloring (klishta, 2.3, 2.4) involved with the Niyamas. What is ultimately most
important is the coloring or klishta qualities of the subtle mental traces, or
samskaras in the karmashaya (2.12), as these form the veil (1.4) that blocks the
direct experience of the center of consciousness (1.3). It is not that "I am" an
impure body, cluttered mind, or a sensory addict, etc. Rather, it is the thought
patterns deep in the basement of the mind (chitta), which have been colored in some
way (2.4), which in turn affect the body, mental processing, and the sensory
attractions and aversions. These colorings are dealt with in their gross (2.1-2.9) and
subtle (2.10-2.11) levels.
Sense and mind: To understand not only the gross, but also the subtle aspects of
self-training through the Niyamas, it is necessary to also understand the nature of
the senses and mind in Yoga:
• Senses: The senses (indriyas) are of 10 kinds, five of which are means of
expression (karmendriyas), and five of which are means of cognition
(jnanendriyas). These are explained in the article on Training the Ten Senses
or Indriyas.
• Mind: The mind (manas) as thinking instrument is one of the four aspects of
the inner mental instrument (antakarana). This is described in the article
onCoordinating the Four Functions of Mind.
Witnessing your thoughts: A separate article describes in greater detail the

process of Witnessing Your Thoughts. It may seem complicated at first, but there is a
basic simplicity that will reveal itself with practice. The benefits for advancing in
meditation are tremendous.
Foundation for meditation: The more you have lovingly trained yourself through
the Niyamas, then the more naturally will come the other steps to meditation and
higher experience. The meditation can then, in turn, enhance the way you relate with
the world and with yourself. In this way, all of the rungs, or limbs of Yoga work
together.
Page 142 of 270

2.33 When these codes of self-regulation or restraint (yamas) and observances or
practices of self-training (niyamas) are inhibited from being practiced due to
perverse, unwholesome, troublesome, or deviant thoughts, principles in the opposite
direction, or contrary thought should be cultivated.
(vitarka badhane pratipaksha bhavanam)
• vitarka = troublesome thoughts, deviating (from the yamas and niyamas)

• badhane = disturbed by, inhibited by
• pratipaksha = to the contrary, opposite thoughts or principles
• bhavanam = cultivate, habituate, thought of, contemplate on, reflect on
When you are not doing the Yamas and Niyamas: What do you do when you
are not acting, speaking, or thinking in the way you know you want,
when notfollowing the suggestions by the Yamas (2.30) and Niyamas (2.32)? For
example, you want to practice ahimsa, which is non-harming. But what do you do
when you have a harmful, or angry attitude towards somebody else? The suggestion
is to go in the opposite direction, which means reminding yourself to go away from
that the anger. This is further described in the next sutra (2.34).
What does opposite direction mean?: When thinking of anger or hatred, for
example, it can seem that one should cultivate love, which is a good idea. However,
you may have noticed how hard it is to cultivate love for one with whom you are
intensely angry. The word opposite is used here to suggest that rather than going
into, or getting caught up in that anger, we move away from it, in the opposite
direction, which is not quite the same as saying we should cultivate love. Recall the
foundation principle that consciousness wraps itself around the thought patterns in
the mind field (1.4), and that this is the cause of suffering. When we unwrap our
attention from those thought patterns (1.2), we rest in our true nature (1.3). This is
the meaning of moving in the oppositedirection; it means moving away from the
entanglement of the negative. By moving away, we naturally experience the love.
While the example of ahimsa (non-injury) and love were used here, the same
principle applies to the other Yamas (2.30) and Niyamas (2.32) as well.
When acting, speaking, or thinking against your values: The Yamas and
Niyamas give superb suggestions for living and being. However, the most important
suggestion is on what to do when you are not acting, speaking, or thinking in the
way you know you want, when not following the suggestions by the Yamas and
Niyamas. For example, you want to practice ahimsa, which is non-harming. But what
do you actually do when you have angry emotions towards somebody else?
Remind yourself, "This is not useful": When you know that your actions, speech,
or thoughts are not what you want, the suggestion is to repeatedly remind yourself
that this anger (or other example) is going in the wrong direction, and will bring you
nothing but unending misery. It can be as straightforward as silently repeating the
words to yourself, "Mind, this is not useful; this is going to bring me nothing
but more suffering, and lead me into greater ignorance of truth. Mind, you
need to let go of this."
Going in the right direction: This contrary training will gradually lead the mind in
the right direction. It is done gently and lovingly with yourself; it is not suppression
or repression of thoughts or emotions. This is further described in the next sutra
(2.34).
Page 143 of 270

Use your determination: In Yoga Sutra 1.20 there were five foundation practices
or attitudes suggested. These included cultivating memory and mindfulness (smriti),
developing the faith that you are going in the right direction (shraddha), and
committing the energy to go there (virya). To maintain an awareness of this kind of
faith and determination is an important part of actually practicing and living the
Yamas and Niyamas, rather than having them drift into the back of the mind as mere
data that has been studied and then forgotten.
Opposites for the individual Yamas and Niyamas: Each of the individual sutras
for the five Yamas and five Niyamas give guidance about cultivating the opposites:

2.34 Actions arising out of such negative thoughts are performed directly by oneself,
caused to be done through others, or approved of when done by others. All of these
may be preceded by, or performed through anger, greed or delusion, and can be
mild, moderate or intense in nature. To remind oneself that these negative thoughts
and actions are the causes of unending misery and ignorance is the contrary
thought, or principle in the opposite direction that was recommended in the previous
sutra.
(vitarkah himsadayah krita karita anumoditah lobha krodha moha purvakah mridu
madhya adhimatrah dukha ajnana ananta phala iti pratipaksha bhavanam)
• vitarkah = troublesome thoughts, deviating (from the yamas and niyamas)

• himsadayah = harmful and the others (himsa = harmful; adayah = et cetera,
and so forth)
• krita = committed (by oneself)
• karita = caused to be done (by others)
• anumoditah = consented to, approved of (when done by others)
• lobha = greed, desire
• krodha = anger
• moha = delusion
• purvakah = preceded by
• mridu = mild, slight
• madhya = middling
• adhimatrah = intense, extreme
• dukha = misery, pain, suffering, sorrow
Page 144 of 270

• ajnana = ignorance (a = without; jnana = knowledge)
• ananta = infinite, unending (an = un; anta = ending)
• phala = fruition, results, effects
• iti = thus
• pratipaksha = to the contrary, opposite thoughts or principles
• bhavanam = cultivate, habituate, thought of, contemplate on, reflect on
Two consequences: When acting, speaking, or thinking in opposite directions from

the Yamas (2.31) and Niyamas (2.32), as described in the sutra above (2.33), there
are two most undesirable consequences:
1. Infinite misery: When you feel the effects from injuring others, dishonesty,
stealing, uncontrolled senses, and possessiveness, the misery, pain, suffering,
and sorrow go on and on. A vicious cycle is set up where the colored thought
patterns or samskaras of the karmashaya (2.12) repeats itself, over and over.
This is the meaning of infinite misery; it doesn't stop; it just keeps recycling.
To break this cycle of karma (2.12-2.25) is a key point in Yoga. To break the
cycle first requires seeing clearly the fact that the cycle tends to just keep
repeating itself once it starts. To see a situation clearly is a prerequisite to
changing it.
2. Unending ignorance: When repeatedly moving in the direction of injuring
others, dishonesty, stealing, uncontrolled senses, and possessiveness, which
are away from, opposite to, or contrary to the Yamas (2.30) and Niyamas
(2.32), the mind becomes ever more clouded, not seeing the situation clearly.
As with the infinite misery mentioned above, there continues an ignorance
(2.5), a not-seeing, which self-perpetuates without end. The ignorance of not
seeing clearly (2.5) feeds on itself, and creates an ever more clouded mind
(1.4), which blocks the true Self (1.3). To clear the clouded mind is the task
of Yoga.
Karma article: See also the article on:

Karma and the Source of Actions, Speech, and Thoughts
Page 145 of 270

What does opposite direction mean?: When thinking of anger or hatred, for
example, it can seem that one should cultivate love, which is a good idea. However,
you may have noticed how hard it is to cultivate love for one with whom you are
intensely angry. The word opposite is used here to suggest that rather than going
into, or getting caught up in that anger, we move away from it, in the opposite
direction, which is not quite the same as saying we should cultivate love. Recall the
foundation principle that consciousness wraps itself around the thought patterns in
the mind field (1.4), and that this is the cause of suffering. When we unwrap our
attention from those thought patterns (1.2), we rest in our true nature (1.3). This is
the meaning of moving in the oppositedirection; it means moving away from the
entanglement of the negative. By moving away, we naturally experience the love.
While the example of ahimsa (non-injury) and love were used here, the same
principle applies to the other Yamas (2.30) and Niyamas (2.32) as well.
The opposite of hate is not love.

The opposite of hate is non-hate,
letting go, releasing of that hate.
Then, love naturally arises.
Page 146 of 270

It's all about coloring or klishta: This entire subject of cultivating opposites is the
same as the process of uncoloring the colored thought patterns, the klishta vrittis. It
means moving away from klishta (colored) to aklishta (uncolored). This was
described as a foundation practice of Yoga (1.5), and was described at its gross
levels in the earlier sutras of chapter 2 (2.1-2.9), and then in its subtler aspects in
the next few sutras (2.10-2.11). Breaking the subtle alliances of karma was then
discussed (2.12-2.25). This principle is extremely simple, yet can be extremely
difficult to comprehend initially.
Remind yourself, "This is not useful": When you know that your actions, speech,
or thoughts are not what you want, the suggestion is to repeatedly remind yourself
that this anger (or other example) is going in the wrong direction, and will bring you
nothing but unending misery. It can be as straightforward as silently repeating the
words to yourself, "Mind, this is not useful; this is going to bring me nothing
but more suffering, and lead me into greater ignorance of truth. Mind, you
need to let go of this."
27 types of negativity: In moving against the Yamas (2.30) and Niyamas (2.32),
there are 27 different varieties of negative actions, speech, or thoughts. It is very
useful to remain mindful of these, as this self-awareness is most important in being
able to train the mind in more positive and useful ways. There are three dimensions,
which when combined with one another, produce the 27 possibilities (3x3x3=27) of
not-useful or negative actions, speech, and thoughts:
1. 3 doers of action: yourself, recruiting another, or approving

2. 3 mental states: anger, greed, delusion
3. 3 intensities: mild, moderate, intense
Examples: Here are a few examples of how these might interact:
• You (yourself) may tell a little (mild) lie to someone so as to get something
that belongs to another (asteya, non-stealing), but that you want for yourself
(greed).
• You may have your spouse (another person) call your office to say you are
sick (satya, truthfulness) when you are (moderately) upset and dissatisfied
(delusion) with your boss or coworkers.
• You may smile (approve) and feel great (intense) satisfaction (with anger)
when someone you dislike (ahimsa, non-violence) gets a ticket from the
police (done by another) for driving too fast.
Being ever mindful: Being ever mindful of these three dimensions, and their 27
combinations is very useful in purifying and training the mind.
Being positive and joyful: Talking about 27 ways of negative thinking can itself
sound depressing (recall that such obstacles naturally come, 1.30-1.32). However,
the more this kind of self-awareness is practiced, the easier it becomes to focus on
the positive, useful thoughts and emotions. Joy more naturally comes, as the many
antics of the mind are increasingly seen to be nothing but humorous.
Three ways of negative actions: There are only three ways in which negative
actions operating against the Yamas (2.30) and Niyamas (2.32) can play out:
Page 147 of 270

1. Doing it yourself: You can carry out that negative action yourself, acting in
ways that are contrary to the principles such as those suggested in the Yamas
(2.30) and Niyamas (2.32).
2. Recruiting another person: You can get some other person to carry out the
action for you, either with or without the knowledge of anybody else. This
sometimes provides a false sense of not being responsible for the action.
3. Approving of another person's action: You can simply wait for some other
person to carry out a negative action of which you approve. This is like feeling
happiness when some perceived enemy gets the consequences you think he
or she deserves.
Effects of all three are the same: Whether you do it yourself, have somebody else
do it, or only approve of it, the internal consequences of these negative actions are
the same. In all three cases, the coloring (klishta, 2.3) of your deep impressions or
samskaras is the same. You bear the burden of that coloring for future karmas to
play out.
Three mental states: In moving against the Yamas (2.30) and Niyamas (2.32),
there are three associated mental states. The three are unique directions, and are
important to be aware of and witness in oneself. Anger is symptomatic of pushing
against; greed is symptomatic of pulling towards; and delusion is a confused state of
mind. To be ever mindful in a non-obsessive way of these three possibilities is very
useful.
• Anger: Anger is symptomatic of pushing against, or of aversion (dvesha),

one of the five kleshas (2.3). Pushing against or aversion is one of two
directions, the other of which is pulling towards. Notice in the article onkarma
and its sources that unfulfilled desires lead to anger and related emotions.
• Greed: Greed is symptomatic of pulling towards, or of attraction (raga),
another of the five kleshas (2.3). Pulling towards or attraction is one of two
directions, the other of which is pushing against. Notice in the article onkarma
and its sources that fulfilled desires lead to greed and related emotions.
• Delusion: Delusion is a general state of mind that might also accompany the
negative actions, speech, and thoughts that run contrary to the Yamas and
Niyamas (2.33).
Three intensities: The three intensities are known purely subjectively, and are
relatively easy to see with practice:
• Mild: Those not-useful tendencies opposed to the Yamas and Niyamas (2.33),
which are mild can be minimized or attenuated through meditation, as
described in sutra 2.11, eventually using the razor-sharp discrimination of
samyama (3.4-3.6). There may be a temptation to disregard these tendencies
because they are mild. However, getting such thoughts to a mild state so
that they can then be further reduced in meditation is an important part of
the process of breaking the alliance of karma (2.12-2.25). For mild
tendencies, it is extremely useful to remind oneself how the tendency is not-
useful, as described above in sutra 2.33.
• Moderate: Those negative or not-useful tendencies opposed to the Yamas
and Niyamas (2.33), which are mild can be dealt with somewhat as with
themild tendencies, and somewhat as with the intense tendencies. It is
Page 148 of 270

important to note that one desires to bring the moderate tendencies down to
the mild tendency, so that these might be dealt with in the inner chamber of
meditation.
• Intense: Those not-useful or negative tendencies, which are intense might
be very difficult to attenuate through meditation alone, although it might be
possible with intense dedication and determination. Most often, people find
themselves in an internal mental fight when trying to deal with
the intensetendencies during meditation. What is more available and
extremely useful for most people is to frequently remind oneself how the
tendency is not-useful, as described above in sutra 2.33. It is also very useful
to practice the means of stabilizing and clearing the mind as described in
sutras 1.30-1.32 and 1.33-1.39, particularly making the mind one-pointed as
described in sutra 1.32. The practices of kriya yoga, described in sutras 2.1-
2.9should also be practiced.
Actions, speech, and thoughts: The 27 types of negativity can involve actions, speech,
or thoughts, or some combination of them. One needs to be ever vigilant of these in daily
life and at meditation time. This vigilant self-awareness is done not with obsessiveness,
guilt or self-condemnation, but with gentleness, acceptance, and love towards oneself.
Page 149 of 270

Benefits from the Yamas and Niyamas
The first two rungs: The eight rungs or limbs were introduced in
sutra 2.29. The first two of these rungs or limbs are the Yamas and
Niyamas, which were briefly described in the previous section (2.30-
2.34). The individual Yamas and Niyamas are further described the
section and sutras below.
Reason for the 8 rungs of Yoga: The reason for practicing the eight
rungs or limbs of Yoga (2.29) is to develop attention as the tool for discriminative
knowledge (2.28), which is the means to liberation or enlightenment. The Yamas and
Niyamas build a foundation from which to do these subtle practices.
The five Yamas: The first rung is the five Yamas, which are considered codes of
restraint, abstinences, self-regulations, and involve our relationship with the external
world and other people (Scroll down or click the links to go to the sutras dealing with
the individual Yamas):

The five Niyamas: The second rung is the five Niyamas, which are the observances
or practices of self-training, and deal with our personal, inner world (Scroll down or
click the links to go to the sutras dealing with the individual Niyamas):

Benefits come from removal of identity and obstacles: As one practices the
Yamas and Niyamas, it appears that some secondary ability or benefit comes. This
process is described as attainment, fruits, acquisition, etc... However, it is important
to note that, while these are attainments in one sense, they really result from the
unfoldment of what is already there, by the removal of obstacles. At the beginning of
the Yoga Sutras this was described as disidentifying with the modifications of the
mind field (1.2). In a later sutra this process is described as being like a farmer
opening a sluice gate to allow the water to naturally flow, so as to irrigate a field
(4.3).
Page 150 of 270

2.35 As a Yogi becomes firmly grounded in non-injury (ahimsa), other people who
come near will naturally lose any feelings of hostility.
(ahimsa pratishthayam tat vaira-tyagah)
• ahimsa = non-violence, non-harming, non-injury

• pratishthayam = having firmly established, being well grounded in
• tat = that, of his or her
• vaira-tyagah = give up hostilities (vaira = hostility, enmity, aggression; tyaga
= abandon, give up)
Ahimsa brings peace from others: For one who increasingly experiences the
natural inner peace of a non-harming attitude, others give up their hostilities or
aggression in return. It is an automatic process, which we have all felt when in the
presence of a truly non-violent person.
Non-harming does not mean love: Non-harming and love are two different
things. It is not a practice whereby you are feeling the drive to harm others and you
practice love to stop that. Rather, the first step is to focus on the cessation of the
harming at the levels of actions, speech, and thoughts. Then, the natural love can
come shining through. This has extremely practical application in daily life. Trying to
directly cultivate love for a person you dislike might be extremely difficult, whereas
working on letting go of the negative is more direct or immediate. Then, it might
come more naturally to like or love that person. Take a look at the article on the five
sheaths, and notice that the level of bliss or love (ananda) is far deeper than the
mental level where the more surface emotions dance.
Cultivating opposites brings positive fruits: With each of the Yamas and
Niyamas, cultivating opposites of our negative habits or conditionings brings positive
fruits (2.33, 2.34).
• In the case of not-harming, one might have the inclination towards harming,
hurting, or injuring others to varying degrees, so as to get what one wants.
• In cultivating the opposite, or reminding oneself (2.33, 2.34) that such
behaviors, words, or thinking will only bring personal misery and suffering,
the ensuing letting go process allows a natural demeanor towards which
others drop any feelings of hostility or ill-will.
2.36 As truthfulness (satya) is achieved, the fruits of actions naturally result

according to the will of the Yogi.
(satya pratisthayam kriya phala ashrayatvam)
• satya = truthfulness, honesty

• pratisthayam = having firmly established, being well grounded in
• kriya = actions
• phala = fruition, results, effects
• ashrayatvam = come as a result of, are dependent on, are subservient to (the
Yogi)
Page 151 of 270

Satya brings whatever is willed: For one who increasingly practices honesty or
truthfulness in actions, speech, and thoughts, his or her will is naturally fulfilled.
fruits (2.33, 2.34).
• In the case of truthfulness, one might have the inclination towards

dishonesty to varying degrees, so as to get what one wants.
the ensuing letting go process allows a natural flow of goodness or positive
fruits to come.
Exercising care in speaking truth: Truth is concurrence between thought, word

and deed. It must be true to fact and at the same time pleasant. If by speaking the
truth, another is hurt it ceases to be truth and becomes himsa [harming]. There is a
story which illustrates this point:
In olden days there was a sage renowned for his austerities and observance of the
vow of truth. It so happened that once when he was sitting by his little hut, a
frightened man with a bundle ran past him and disappeared into a cave nearby. A
couple of minutes later there came a band of fierce robbers with gleaming knives,
apparently looking for this man. Knowing that the sage would not lie, they asked him
where the man with the bundle was hiding. At once, the sage, true to his vow of not
uttering falsehood, showed them the cave. The cruel robbers rushed into it, dragged
out the scared man, killed him mercilessly and departed with his bundle. The sage
never realised God in spite of his austerities and tenacity for truth for he had been
instrumental in the murder of a man. This is not the kind of truth that yoga requires.
It would have been better if the sage had remained quiet for that would have saved
the poor man. Great care is therefore to be exercised in speaking and each word
must be carefully weighed before it is uttered.
Relation of Truth and Non-Harming: One of the challenges, if not confusions, that
often happens with practicing satya (truthfulness) and ahimsa (non-harming) is how
to balance them. It's important to remember that non-harming is the central practice
of the five Yamas, and that the other four Yamas are in service of that. To not harm
or hurt others is the central goal that the others serve. Learning how to delicately
balance not lying while not being painfully honest with others is a real art of Yoga.
Think of the many situations in life when your so-called truthfulness could cause pain
to others, including simple examples such as your comments about a meal served at
a friend's home or what you might say if someone asked you about their physical
appearance or clothes when dressed for some special event? If your mind isn't--in
the moment--quick enough to artfully maneuver around such a situation, which
would you choose, to be painfully honest or marginally honest for the sake of not
hurting the other person? Sure, we'd like to be quick-minded enough to do both non-
harming and non-lying in perfect balance, but many of us don't yet have the skill of
the master, and need to be ever mindful of the most important practice, which is to
first and foremost to cause no harm. The same principle applies to practicing the
other of the four Yamas.
Page 152 of 270

2.37 When non-stealing (asteya) is established, all jewels, or treasures present
themselves, or are available to the Yogi.
(asteya pratisthayam sarva ratna upasthanam)
• asteya = non-stealing, abstention from theft

• sarva = of all
• ratna = jewels, treasures
• upasthanam = appear, come, approach to him or her, are available, present
themselves
Asteya brings treasures: When non-stealing (asteya) is established, all jewels, or

treasures present themselves, or are available to the Yogi. In other words, when the
heart is pure, all means will come.
fruits (2.33, 2.34).
• In the case of non-stealing, one might have the inclination towards taking
from others to varying degrees, so as to get what one wants.
the ensuing letting go process allows a natural flow of material and non-
material positive benefits to come, those which will help on the journey of life.
2.38 When walking in the awareness of the highest reality (brahmacharya) is firmly
established, then a great strength, capacity, or vitality (virya) is acquired.
(brahmacharya pratisthayam virya labhah)
• brahmacharya = walking in awareness of the highest reality, absolute reality,

remembering the divine, practicing the presence of God; continence
• virya = strength, vigor, vitality, courage
• labhah = is acquired, attained, gained
Brahmacharya brings virya: By remembering the highest energy or force of

reality, that energy is then not dissipated. As it is not dissipated, it is as if it is
growing, acquired, attained, or gained. Thus, we appear to gain virya, which is
strength, vigor, vitality, and courage. Actually, virya is an aspect of our subtler
nature, which has been there all along.
Remembering comes first: Celibacy is sometimes considered to be the practice of

brahmacharya. However, celibacy is not the cause, but the effect. The practice, or
cause, is of constant remembering of the highest reality, absolute truth, the divine,
or the presence of God. This remembrance is the cause, and the celibacy is the
effect. Since the effect might be so visible when watching a spiritual person, we can
accidentally reverse cause and effect, and try to practice mere restraint of sensual
urges. Once again, the practice of brahmacharya is walking in the awareness of the
Page 153 of 270

highest reality, absolute reality, remembering the divine, or practicing the presence
of God.
fruits (2.33, 2.34).
• In the case of mindfulness of higher truth, one might have the inclination
to forget this, so as to pursue desires in the physical world or its mental
counterpart in the inner world.
• In cultivating the opposite, or reminding oneself (2.33, 2.34) that such behaviors,
words, or thinking will only bring personal misery and suffering, the ensuing
letting go process allows a natural flow of energy that can be used in positive
ways.
2.39 When one is steadfast in non-possessiveness or non-grasping with the senses

(aparigraha), there arises knowledge of the why and wherefore of past and future
incarnations.
(aparigraha sthairye janma kathanta sambodhah)
• aparigraha = non-possessiveness, non-holding through senses, non-greed,

non-grasping, non-indulgence, non-acquisitiveness
• sthairye = upon being steady in, stability
• janma = birth, incarnation
• kathanta = how and from where
• sambodhah = complete knowledge of
Aparigraha brings the past and future: When one is steadfast in non-
possessiveness or non-grasping with the senses (aparigraha), there arises
knowledge of the why and wherefore of past and future incarnations.
fruits (2.33, 2.34).
• In the case of non-acquisitiveness, one might have the inclination towards

possessing name, fame, or worldly goods to varying degrees, so as to develop
an inner sense of individual identity.
process of letting go of these false possessions and identities allows there to be a
natural awareness of the breadth of the mind-field, revealing the content we
typically call past and future.
2.40 Through cleanliness and purity of body and mind (shaucha), one develops an
attitude of distancing, or disinterest towards one's own body, and becomes
disinclined towards contacting the bodies of others.
(sauchat sva-anga jugupsa paraih asamsargah)
• sauchat = by cleanliness, purification (of body and mind)
Page 154 of 270

• sva-anga = one's own body (sva = one's; anga = limbs, body)
• jugupsa = disinclined, distanced from, drawn away from
• paraih = and with that of others
• asamsargah = cessation of contact, non-association
Saucha brings disinterest in the physical: Through cleanliness and purity of

body and mind, the mind naturally begins toward the divine, and away from the
external, physical world.
fruits (2.33, 2.34).
• In the case of purity of body and mind, one might have the inclination
towards ignoring these cleansing processes, so as to engage in the actions of
the external world and our fulfillment of desires.
the ensuing letting go process allows a natural flow towards the inner reality
of the divine to come.
2.41 Also through cleanliness and purity of body and mind (shaucha) comes a
purification of the subtle mental essence (sattva), a pleasantness, goodness and
gladness of feeling, a one-pointedness with intentness, the conquest or mastery over
the senses, and a fitness, qualification, or capability for self-realization.
(sattva shuddhi saumanasya ekagra indriya-jaya atma darshana yogyatvani cha)
• sattva = purest of subtle essence, internal being

• shuddhi = purification of
• saumanasya = high-mindedness, cheerfulness, clarity, pleasantness,
goodness, gladness
• ekagra = one-pointedness (eka = one; agra = pointedness, intentness)
• indriya-jaya = control of the senses (indriya = active and cognitive senses;
jaya = control, regulation, mastery)
• atma = of the Self, center of consciousness
• darshana = realization, seeing, experiencing
• yogyatvani = to be fit for, qualified for
• cha = and
Saucha also brings five more benefits: In addition to the benefits cleanliness and
purity of body and mind described in the previous sutra (2.40), there are additional
benefits.
1. Purification of the subtle mental essence (sattva)

2. Pleasantness, goodness, gladness, high-mindedness, cheerfulness
3. One-pointedness with intentness
4. Conquest or mastery over the senses
5. Fitness, qualification, or capability for Self-realization
Page 155 of 270

There also comes a purification of the subtle mental essence (sattva), a
pleasantness, goodness and gladness of feeling, a one-pointedness with intentness,
the conquest or mastery over the senses, and a fitness, qualification, or capability for
self-realization.
fruits (2.33, 2.34).
• In the case of purity of body and mind, one might have the inclination
towards ignoring these cleansing processes, so as to engage in the actions of
the external world and our fulfillment of desires.
the ensuing letting go process also brings purification of the subtle mental
essence (sattva), a pleasantness, goodness and gladness of feeling, a one-
pointedness with intentness, the conquest or mastery over the senses, and a
fitness, qualification, or capability for self-realization.
2.42 From an attitude of contentment (santosha), unexcelled happiness, mental

comfort, joy, and satisfaction is obtained.
(santosha anuttamah sukha labhah)
• santosha = contentment
• anuttamah = unexcelled, extreme, supreme
• sukha = pleasure, happiness, comfort, joy, satisfaction
• labhah = is acquired, attained, gained
Santosha brings happiness and joy: From an attitude of contentment (santosha),

unexcelled happiness, mental comfort, joy, and satisfaction is obtained.
Contentment comes from within: We humans seem to always be seeking

satisfaction in the external world and our internal fantasies. Only when we
comfortably accept what we currently have will be able to do the practices that lead
to the highest realization.
fruits (2.33, 2.34).
• In the case of contentment, one might have the inclination towards

discontent and restlessness, as the wants and wishes of deep habit patterns
drives actions, speech, and thought.
the ensuing letting go process allows a natural flow of contentment, clarity,
cheerfulness, and high-mindedness to come.
Page 156 of 270

2.43 Through ascesis or training of the senses (tapas), there comes a destruction of
mental impurities, and an ensuing mastery or perfection over the body and the
mental organs of senses and actions (indriyas).
(kaya indriya siddhih ashuddhi kshayat tapasah)
• kaya = of the physical body

• indriya = active and cognitive senses
• siddhih = attainment, mastery, perfection
• ashuddhi = of impurities
• kshayat = removal, destruction, elimination
• tapasah = training the senses, austerities, ascesis
Tapas brings destruction of impurities: Through ascesis or training of the senses

(tapas), there comes a destruction of mental impurities, and an ensuing mastery or
perfection over the body and the mental organs of senses and actions (indriyas).
Self-training and the chariot: Self training is very important. Training the senses
is a subtler training, as these are the instrument of the mind, acting through the
vehicle of the body. There is an ancient metaphor of a chariot, in which the senses
(indriyas) are like the horses, the reins are the mind (manas), the driver is the
intelligence or intellect (buddhi), the chariot is the physical body, and the passenger
is the true Self, the atman. If the senses and mind are not trained, then the horses
run in random, uncontrolled directions. With self-training, the senses stay on course,
under the proper control of the driver.
fruits (2.33, 2.34).
• In the case of tapas or training the senses, one might have the inclination
towards allowing the senses to run wild in the external or mental worlds, so
as to experience whatever desires are calling out to be fulfilled.
letting go process allows the deep impressions or samskaras to naturally purify
and reduce their potency.
2.44 From self-study and reflection on sacred words (svadhyaya), one attains
contact, communion, or concert with that underlying natural reality or force.
(svadhyayat ishta samprayogah)
• svadhyayat = self-study, reflection on sacred words

• ishta = that which is preferred, chosen, predisposed towards
• samprayogah = connected with, in contact, communion
Svadhyaya brings inner communion: From self-study and reflection on sacred

words (svadhyaya), one attains contact, communion, or concert with that underlying
Page 157 of 270

natural reality or force towards which one is predisposed. Sva means "one's own,"
and adhyaya means "entering into" that.
fruits (2.33, 2.34).
• In the case of the self-study of svadhyaya, one might have the inclination
away from inner reflection and study of teachings, so as to focus on attaining
what one wants in the worldly sense.
the ensuing letting go process allows a natural contact, communion with the
higher reality or force towards which one is drawn.
2.45 From an attitude of letting go into one's source (ishvarapranidhana), the state
of perfected concentration (samadhi) is attained.
(samadhi siddhih ishvarapranidhana)
• samadhi = deep absorption of meditation, the state of perfected

concentration
• siddhih = attainment, mastery, accomplishment, perfection
fruits of practice
Ishvara pranidhana brings samadhi: From an attitude of letting go, practicing

the presence, dedication, or surrender into the creative source, causal field, God,
supreme Guru or teacher (ishvarapranidhana), the state of perfected concentration
(samadhi) is attained.
fruits (2.33, 2.34).
• In the case of ishvara-prandhana, practicing the presence, o or

surrender, one might have the inclination away from the inner creative
source, causal field, God, supreme Guru, or teacher, so as to seek what one
wants in the gross or subtle planes.
the ensuing letting go process allows a natural flow towards the deep
absorption or perfected state of samadhi.
Page 158 of 270

Page 159 of 270

Asana or Meditation Posture, Rung #3 of 8
Third rung is Asana: The third of the eight rungs (2.29) of Yoga is
Asana, or sitting posture for the later rungs. The word Asana comes
from the root ~as, which means "to sit".
Two essentials for posture: Yoga has been defined as the mastery
of the thought patterns of mind field (1.2), so that Self-realization can
be experienced (1.3). To be able to do the meditation practices that
allow this, it is essential that the posture be (2.46):
• Steady, and
• Comfortable
Two means of perfecting meditation posture: Steady and comfortable posture

comes through two means (2.47):
• Loosening of tension or effort to sit in the posture

• Allowing attention to merge with the infinite
Freedom from pairs of opposites: From the attainment of a perfected posture,

there arises an unassailable, unimpeded freedom from suffering due to the pairs of
opposites such as heat and cold, good and bad, or pain and pleasure (2.48).
2.46 The posture (asana) for Yoga meditation should be steady, stable, and
motionless, as well as comfortable, and this is the third of the eight rungs of Yoga.
(sthira sukham asanam)
• sthira = steady, stable, motionless

• sukham = comfortable, ease filled
• asanam = meditation posture (from the root ~as, which means "to sit")
Steady and comfortable: The two essential characteristics of the sitting posture for
meditation are that it must be:
• Steady, stable, motionless

• Comfortable, or filled with ease
Suggested postures: The sage Vyasa, commenting on this sutra, names several
postures, which are further described by Vachaspti Misra in the translation by Rama
Prasada:
• Padmasana is well-known [sitting posture]

• Virasana is that in which a sitting man [or woman] has one foot in contact
with the ground, and places the other over the partially inclined knee.
• Bhadrasana is that in which the sitting man [or woman] places the soles of
both feet joined together below the testicles [or genital area], and places both
hands with the fingers interlaced over that region.
Page 160 of 270

• Svastika is that in which the left foot is placed, a little downward inclined
between the right thigh and shank, and the right foot is placed in a similar
position between the left thigh and shank.
• Dandasana is practiced by sitting with thighs, shanks and feet stretched
straight along the ground with the ankles joined together, but the toes kept
apart.
• Paryanka is that in which the knees are extended and the arms are used to
lie upon.
• Sopasraya is that in which the tiger's skin or the deer skin or some cloth is
used to sit upon. [The skins were used over grass due to the coldness of the
ground, but these are not generally necessary now.]
• Kraunchanisadana and others of the same class are to be imitated from the
sitting postures of the Krauncha, the elephant, the camel.
• Samasamsthana is that in which the feet are so placed that the heels and
fore-parts of both are joined together with the feet a little bent.
• Sthirasukha is whatever posture may secure steadiness and ease. This is
approved by the writer of the aphorisms [Patanjali]. It is also described as
Yathasukha. This means any position that may secure ease.
Use any posture that brings steadiness and ease: Note the suggestion in the
last item noted above (Sthirasukha) that any posture may be used, which brings
steadiness and ease. This is a common suggestion in oral tradition, that the posture
might be varied, but that the key is that it must be steady and comfortable. Steady
is given to mean that the head, neck, and trunk must be aligned, leaving the natural
curve in the spine.
2.47 The means of perfecting the posture is that of relaxing or loosening of effort,
and allowing attention to merge with endlessness, or the infinite.
(prayatna shaithilya ananta samapattibhyam)
• prayatna = tension or effort (related to trying to do the posture)

• shaithilya = by relaxing, loosening, lessening, slackening
• ananta = infinite, endlessness
• samapattibhyam = by focusing attention on, by coalescence, coincidence,
merging
Two means of perfecting meditation posture: Steady and comfortable posture

comes through two means:
1. Loosening of tension or effort to sit in the posture

2. Allowing attention to merge with the infinite
A still higher degree of steadiness is attained by samyama (3.4-3.6) on the channel

below the throat, as noted in sutra 3.32.
Effortless attitude: Most of us have busy lives in which everything happens

because of a concerted effort to "make it happen!" It seems as if we
must dosomething if anything is to happen. Perfecting posture for meditation comes
not so much by doing but of not doing. Surely we have to put some effort into
training the body to sit straight and be aligned. However, after that is accomplished,
the next step is to learn to do nothing, allowing the posture to settle in for
Page 161 of 270

meditation. It is an active form of doing nothing, of consciouslyceasing to place any
effort into the posture. This conscious effort to release any form of effort can be felt
experientially, internally. You can know for yourself that this really is a valid, useful,
and key principle in developing a sitting posture for meditation.
Loosening of effort through attention: One way of loosening effort is to

systematically move attention through the body through a variety of relaxation
practices. By systematically moving attention and breathing smoothly, the releasing
of tension and effort comes easily. It is more a case of allowing than ofcausing the
release that leads to a perfected posture.
Focusing on the infinite: To focus on the infinite simply close your eyes, sit as
comfortably and erect as you can, and allow your attention to expand. Attention likes
to wrap itself around an object. Allow that object to be the whole of infinity. The
mind will not be able to do it, but the effort to do so will easily be seen to bring a
stability in the sitting posture. With a bit of experimentation, you can feel the effects
of this yourself.
Effortless and the infinite go together: By consciously, intentionally practicing

the effortlessness of posture, along with the focus on embracing the infinite, it
becomes self-evident how well these two work together. The expansion and letting
go bring a natural release, as the attention is ready to move inward to the next rung,
which deals with breathing and pranayama (2.49-2.53).
2.48 From the attainment of that perfected posture, there arises an unassailable,
unimpeded freedom from suffering due to the pairs of opposites (such as heat and
cold, good and bad, or pain and pleasure).
(tatah dvandva anabhighata)
• tatah = then, thereby, thence, from that

• dvandva = the pairs of opposites, the dualities, dichotomies
• anabhighata = unimpeded freedom from suffering, without effect or impact,
cessation of disturbance
Freedom from pairs of opposites: From the attainment of a perfected posture

(2.47), there arises an unassailable, unimpeded freedom from suffering due to the
pairs of opposites such as heat and cold, good and bad, or pain and pleasure. That
perfected posture comes from the two means of loosening of effort and focusing
attention on the infinite (2.47).
Page 162 of 270

Pranayama and Breath Control, Rung #4 of 8
Fourth rung is Pranayama: The fourth of the eight rungs (2.29) of
Yoga is Pranayama, which is regulating the breath so as to make it
slow and subtle (2.50), leading to the experience of the steady flow of
energy (prana), which is beyond or underneath exhalation, inhalation,
and the transitions between them (2.51).
The fourth Pranayama: The three pranayamas are exhalation,

inhalation, and the transition (2.50). However, the fourth pranayama
is that continuous prana which surpasses, is beyond, or behind the others (2.51).
Thinning the veil of karma: The experience and repeated practice of

this fourthpranayama thins the veil of karma, which usually clouds the inner light,
allowing that to come shining through (2.52).
Posture is the prerequisite: To successfully practice and attain the full benefits of
breath control and pranayama, it is necessary that it be built on the solid foundation
of a steady and comfortable sitting posture (2.46-2.48).
Pranayama is preparation for concentration: Through these practices and

processes of pranayama the mind acquires or develops the fitness, qualification, or
capability for concentration (dharana), which is the sixth rung (3.1-3.3).
See also:
• Sutra 1.34 on breath for stabilizing mind

• Soham Mantra Soham online Soham CD
• Breathing Practices and Pranayama
2.49 Once that perfected posture has been achieved, the slowing or braking of the
force behind, and of unregulated movement of inhalation and exhalation is called
breath control and expansion of prana (pranayama), which leads to the absence of
the awareness of both, and is the fourth of the eight rungs.
(tasmin sati shvasa prashvsayoh gati vichchhedah pranayamah)
• tasmin = upon that (perfection of meditation posture)

• sati = being accomplished
• shvasa = inhalation
• prashvsayoh = exhalation
• gati = of the uncontrolled movements
• vichchhedah = slowing, softening or braking of the force behind
• pranayamah = expansion of prana, regulation of breath
Slowing the force behind breath: Imagine that you are driving a car, and that
you quickly accelerate by firmly pressing the gas pedal with your foot. Imagine that
when you want to slow down, you sharply press your foot on the brake pedal. In
Page 163 of 270

both cases there is a firm pressure being exerted. Now, imagine that you
very gently press the gas pedal to accelerate, and that you very gently press the
brake pedal to slow down. You are using less force in both accelerating and
decelerating. That backing off, or slowing of the amount of force is what is done with
the exertion towards exhalation and inhalation (vichchhedah). Through that slowing
process, there is an expansion of awareness of the entire field of prana, which is
called pranayama.
Breathing and pranayama practices: This sort of slowing, softening or braking of

the effort in breath is used with such foundation practices as breath
awareness, diaphragmatic breathing, alternate nostril breathing, and two-to-one
breathing. The entire science of breath and pranayama rests on this foundation.
Eliminate the pause: One of the most important aspects of regulating the breath is
the elimination of the pause between breaths. The question of intentional breath
retention (kumbhaka) is a separate matter, and is built on a solid foundation of well
regulated breathing. By consciously practicing the elimination of the pause, allowing
the transitions between breaths to be very smooth, with a backing off of effort, a
deep sense of calm comes. This is the preparation for deep concentration and
meditation, which is described in sutra2.53.
Sandhya, ida and pingala: This deep calm is called sandhya, the wedding of sun
and moon, the energy flows of ida and pingala. From this place the mind only wants
to be quiet and calm, going inward to meditate, with the opening of sushumna. (See
the pages on describing ida and pingala and balancing ida and pingala)
Absence of awareness of breath: At some point the attention moves inward, past
the breath. The senses turn inward (pratyahara, 2.54-2.55) towards concentration,
meditation, and samadhi (3.1-3.3), the last three of the eight rungs of Yoga. When
this absence of awareness of breath happens, it is as if one forgets he or she is
breathing, although it is not a mere forgetting like when one is absent-minded.
Rather, it is a case of transcending breath awareness. This is similar to awareness of
body (2.46-2.48) falling away when attention becomes absorbed in the breath, and
to worldly awareness falling away when attention becomes absorbed in the body and
sitting posture. In this systematic process, attention moves inward through all the
levels of ones being.
One of the predictable obstacles: In earlier sutras (1.30-1.32) nine predictable

obstacles and four ensuing companions were described, one of which was
irregularities in the breath (1.31). Although one-pointedness was introduced as the
antidote (1.32) for all of those obstacles, a subtler, more specific approach is being
introduced here, which is more intimately involved with the obstacle of irregular
breath itself.
Awareness of breath: One of the finest methods there is to stabilize and calm the
mind is breath awareness. First, be aware of the transitions between the breaths,
and allow them to be smooth, without an abrupt transition, and without pausing
between breaths. Consciously practice seeing how delicately smooth you can make
the transitions. Allow the breath to be quiet, and to have no jerkiness.
Elongation of exhalation: Second, after establishing sound and steady awareness

of the breath, allow the exhalation to gradually elongate, such that the amount of
Page 164 of 270

time spent exhaling is longer than the amount of time inhaling. The air will move
outward more slowly with exhalation than with inhalation. Gradually allow the ratio
to be two to one, where the exhalation is approximately twice as long as the
inhalation. Pranayama is often translated as breath control. The rootayama actually
means lengthening. Thus, pranayama more specifically meanslengthening the life
force.
Not rechaka, puraka, and kumbhaka: There are other breathing practices that
include rechaka (exhalation), puraka (inhalation) and kumbhaka (intentional holding
of the breath). These practices are not the intent here in this sutra, particularly not
the practice of breath retention. Though these may be useful practices at some stage
of practice, they are not the subject of this sutra in relation to stabilizing the mind
and making it tranquil.
2.50 That pranayama has three aspects of external or outward flow (exhalation),
internal or inward flow (inhalation), and the third, which is the absence of both
during the transition between them, and is known as fixedness, retention, or
suspension. These are regulated by place, time, and number, with breath becoming
slow and subtle.
(bahya abhyantara stambha vrittih desha kala sankhyabhih paridrishtah dirgha
sukshmah)
• bahya = external
• abhyantara = internal
• stambha = holding, restraint, suspension, stationary, retention, cessation,
transition
• desha = place, spot, space, location
• kala = time, period, duration
• sankhyabhih = by these three, number, count of
• paridrishtah = regulated by, observed by
• dirgha = made long, prolonged, slow
• sukshmah = and subtle, fine
Train three aspects of breath: Three aspects of breath and prana are trained
when doing any of the specific breathing practices:
1. Exhalation: Training the exhalation is removing the jerkiness, allowing the

flow to be slow and deep, as well as diaphragmatic.
2. Inhalation: Training the exhalation also means eliminating jerkiness,
breathing slowly, and using the diaphragm.
3. Transition: Between exhalation and inhalation, and between inhalation and
exhalation there is a transition, which is experienced as suspension, retention,
or cessation, etc. The training of the transition is to make it very smooth, as if
there were no pause at all.
Suspension means transition: When the word stambha is translated as

suspension or retention, this can be taken to mean the intentional holding of the
Page 165 of 270

breath over some period of time, which is a practice called kumbhaka. However, it
is stambha that is used here, not kumbhaka. Between exhalation and inhalation
there is a transition when one is neither exhaling nor inhaling. Between inhalation
and exhalation there is also a transition when one is neither inhaling nor exhaling.
Slowing the breath: A slowing or braking process was described in the last sutra
(2.49). This gentle regulation and releasing of effort is very important to understand
and practice with all three aspects of breath: exhalation, inhalation, and transition.
Regulation by place, time, and number: During breathing practices, the cycles of
breath (exhalation, inhalation, and transition) are witnessed and regulated in three
ways:
1. Place (desha, spot, space, location): The awareness of breath or its flow of
energy is intentionally focused in some location, such as the diaphragm, one
or both nostrils, up and down the spine, throughout the whole body, or with
attention placed in one point (navel, heart, or eyebrow centers, etc.). The
different points of attention will bring different experiences and different
depths of benefit.
2. Time (kala, period, duration): The timing of exhalation, inhalation, and
transition are also consciously regulated. The pause between breaths is gently
eliminated, or later, in the case of kumbhaka practices, might be intentionally
lengthened. Exhalation and inhalation might be made of equal duration, or
exhalation might be lengthened, such as in two-to-one breathing. As the
pauses are eliminated, the exhalations and inhalations might become quite
slow, transcending the gross breath (2.51), and bringing a great peace to the
mind, leading to concentration and meditation (2.53).
3. Number (sankhyabhih, count): One may count the number of seconds or
heartbeats associated with inhalation and exhalation, causing the number to
be the same for exhalation and inhalation. For example, one may initially
count 6 seconds each for inhalation and exhalation, which is a total of 12
seconds per breath, or 5 breaths per minute. With two-to-one breathing, one
might exhale 8 seconds and inhale 4 seconds, which is also 12 seconds per
breath, or 5 breaths per minute. The counts may be made higher, allowing
the breath to be longer. Another way of counting is by measuring the distance
below the nostrils at which the flow of air can be felt with the hand or fingers.
The further the distance can be felt, the quicker the breath. The less the
distance the air can be felt below the nostrils, the slower the breath.
Slow and subtle are the goals: The goal of the practices are to make the breath
slow (dirgha, made long) and subtle (sukshmah, made fine). It is very useful to keep
in mind that these two are the goals, regardless of which specificbreathing and
pranayama practices are being done. It allows the mind to stay focused on why the
practices are being done, and how they fit into the scheme of the eight rungs of Yoga
(2.29), leading to deep meditation and samadhi (3.1-3.3).
Posture is prerequisite: To successfully practice and attain the full benefits of

breath control and pranayama, it is necessary that it be built on the solid foundation
of a steady and comfortable sitting posture (2.46-2.48). Surely one can do breathing
practices without the foundation of posture, but the benefits are not as rich.
Page 166 of 270

Diversity of views on pranayama: There are a wide range of opinions and
teachings about breathing and pranayama practices. Some are compatible and some
are conflictual, and it seems unlikely that the differences will, or can be completely
resolved and integrated. Understanding this allows one to be able to choose wisely
about which practices to follow, as well as how and when to implement them. Some
of the confusion stems from not understanding the subtler, more internal practices of
meditation, and thus believing that pranayama has solely to the more mechanical
aspects of muscular breath regulation. The deeper pranayama practices have more
to do with awareness than mechanics.
2.51 The fourth pranayama is that continuous prana which surpasses, is beyond, or
behind those others that operate in the exterior and interior realms or fields.
(bahya abhyantara vishaya akshepi chaturthah)
• bahya = external
• abhyantara = internal
• vishaya = region, spheres, realms, fields
• akshepi = going beyond, surpassing, setting aside
• chaturthah = the fourth
The fourth pranayama: The fourth pranayama is that continuous prana which
surpasses, is beyond, or behind those others that operate in the exterior and interior
realms or fields. It refers to that pure prana that is beyond the three aspects we
know as exhalation, inhalation, and transition between these. It is a process of
transcending breath as we usually know it, so as to drop into the energy of pure
prana that is underneath, or support to the gross breath. This comes after working
with the three pranayamas, and these rest on the foundation of the Yamas, Niyamas,
and Asana, which are the first three rungs of Yoga.
Like waves and the ocean: Imagine that you are sitting at the ocean, just where
the waves come ashore. When a wave comes, it washes over you and runs up the
beach. Then, the wave turns around, and recedes over you, going back to the ocean.
Then, the current turns again, and another wave washes over you. Over and over,
you experience this cycling process. This is like the breath, which exhales,
transitions, inhales, transitions, and then starts the process again. However, imagine
that you swam away from shore some distance, and dove down to the bottom
(wearing your scuba tank). There, you would sit on the bottom with no waves
coming or going. You might feel a very gentle motion, but very slight; you are
beyond, or deeper than the surface motion of the waves. So it is also with breath.
The fourth pranayama transcends the waves: Similarly, in the fourth

pranayama, your attention transcends the process of coming and going of exhalation
and inhalation, as well as the transitions between them. In the fourth pranayama,
you experience the prana itself as an ever existing force, beyond the surface
currents. Through that pranayama the veil of karmasheya (2.12) that covers the
inner illumination or light is thinned, diminishes and vanishes, allowing the inner
light to come shining through.
Page 167 of 270

2.52 Through that pranayama the veil of karmasheya (2.12) that covers the inner
illumination or light is thinned, diminishes and vanishes.
(tatah kshiyate prakasha avaranam)

• kshiyate = is destroyed, thinned, diminishes, vanishes
• prakasha = light, illumination
• avaranam = veil, covering
Results of the fourth pranayama: Through the experience and repeated practice
of that fourth pranayama the veil of karmasheya (2.12), which covers the inner
illumination or light is thinned, diminishes and gradually vanishes. The practice of
pranayama, and the repeated experiencing of the fourth pranayama (2.51) is a most
Page 168 of 270

significant part of breaking the alliance of karma, which was introduced in previous
sutras (2.12-2.25).
2.53 Through these practices and processes of pranayama, which is the fourth of the
eight steps, the mind acquires or develops the fitness, qualification, or capability for
true concentration (dharana), which is itself the sixth of the steps.
(dharanasu cha yogyata manasah)
• dharanasu = for concentration, for dharana

• cha = and
• yogyata = fitness, preparedness, qualification, capability
• manasah = mind
Fitness for concentration: Through these practices and processes of pranayama,

which is the fourth of the eight steps, the mind acquires or develops the fitness,
qualification, or capability for true concentration (dharana), which is itself the sixth of
the steps (3.1). Implicit in this is the fact that pranayama leads to the withdrawal of
the senses (pratyahara), which is described in the next two sutras (2.54-2.55).
Page 169 of 270

Pratyahara or Sense Withdrawal, Rung #5 of 8
Withdrawing the senses: Pratyahara is the withdrawal of the senses
(indriyas) of cognition and action from both the external world and the
images or impressions in the mind field (2.54). The senses are said to
follow the mind in the same way the hive of bees follows the queen
bee. Wherever she goes, they will follow. Similarly, if the mind truly
goes inward, the senses will come racing behind. Pratyahara is rung 5
of the 8 rungs.
Gaining mastery over the senses: Our senses seem to drag us around in the
external world, whether pursuing material objects, food, or circumstances related to
professional, social, or economic life. Through the routine practice of pratyahara at
daily meditation time, we gradually gain positive control (2.55) over the mind being
obsessively drawn towards all of those objects. This is a further refinement of
minimizing the coloring of the mind field (2.1-2.9), and the third Niyama, which is
Tapas, or training the senses (2.43).
First comes posture and breath: Sense withdrawal, pratyahara, rests on the solid
foundation of a steady, comfortable meditation posture (2.46-2.48), and smooth,
deep, quiet breath that has no pauses (2.49-2.53). Without these two steps, sense
withdrawal becomes a battle. With posture and breath regulated, pratyahara comes
much more naturally.
Preparing for samyama: Meditation posture, regulation of prana, and withdrawal

of the senses collectively set the stage for the higher practices of concentration
(3.1), meditation (3.2), and samadhi (3.3), which are together called samyama
(3.4). Samyama is the finer tool of the inner journey, and is the reason for doing the
first five rungs.
The willingness or unwillingness

to withdraw attention from sensory experience
is a significant dividing line between
those who experience true meditation and
those who experience only physical relaxation.
2.54 When the mental organs of senses and actions (indriyas) cease to be engaged
with the corresponding objects in their mental realm, and assimilate or turn back
into the mind-field from which they arose, this is called pratyahara, and is the fifth
step.
(sva vishaya asamprayoge chittasya svarupe anukarah iva indriyanam pratyaharah)
• sva = their own

• vishaya = objects, region, spheres, realms, fields
• asamprayoge = not coming into contact with, non-conjunction, cessation of
engagement
Page 170 of 270

• chittasya = of the mind field
• svarupe = own form, own nature (sva = own; rupe = form, nature)
• anukarah = imitate, resemble, follow, be engaged with
• iva = like, as though, as it were
• indriyanam = mental organs of actions and senses (indriyas)
• pratyaharah = withdrawal of the indriyas (the senses), bringing inward
See also the extensive article:

Sense withdrawal is a mental function: Withdrawing the senses does not mean
just regulating the physical sense organs, such as closing the eyelids or sitting
physically still. The senses are a mental function, and whenever that mental function
is drawn to the objects of the mind field, there is active engagement of the senses. It
doesn't really matter whether that mental object is coming from the outside (such as
through the eyes), or arising from the memory. It is this internal withdrawal of
sensory attention to the mental objects that is the process of pratyahara.
Indriyas are senses and actions: The senses that are withdrawn in pratyahara are
called indriyas, and involve both cognition and expression. There are five means of
cognition and five means of expression, and these are each aligned with the lower
five chakras. It is extremely important point to understand
that sensesor indriyas means cognition and expression. There is an indwelling
witness and an external world, and we are wanting to temporarily suspend all
interaction (sensory and expression) with the external, so as to experience the
depths of meditation. In addition to temporarily suspend external contact, we also
want to temporarily suspend sensory contact with the images and impressions that
arise in the mental field or on the mental screen. This pratyahara allows the depth of
the last three rungs of Yoga to come (3.1-3.3).
Page 171 of 270

Cessation of engagement, not suppression: Sense withdrawal means that the
senses cease to be engaged or connected to the objects traveling in the train of the
mind. It does not mean the suppression, repression, or stopping of those thoughts.
They may naturally slow down or decrease to some degree, but the method itself is
to break the contact, to cease connecting with the thought patterns. This means
allowing thoughts to flow without interruption, while the senses are simply not
diverted into those thoughts. (See the article onIntentionally Inviting Thoughts)
Following the queen bee: The senses are said to follow the mind in the same way
the hive of bees follows the queen bee. Wherever she goes, they will follow.
Similarly, if the mind truly goes inward, the senses will come racing behind.
Unwillingness to withdraw the senses: It is very common for people to be

completely unwilling to withdraw the senses, even to the point of intense anger at
any suggestion to do so. We can so cling to our sensory experience and the senses
themselves that we might insist that being in nature is called meditation, that
listening to music is called meditation, or that having internal visions is called
meditation.
Page 172 of 270

Clinging to sensing itself: Clinging to the senses does not just mean that we are
engaged with the objects of the external world. Withdrawal of the senses for
meditation does not just meaning closing the eyes and sitting in a quiet room.
Rather, the clinging has to do with attachment to the process of sensing itself, and
withdrawal of the senses literally means the cessation of seeking the sensing
experiences through those senses, in relation to both external physical objects and
internal mental objects. It means suspending all use of the inner instrumentsof
smelling, tasting, seeing, touching and hearing, whether directed to the outer or the
inner.
Dividing line between true meditation and mere relaxation: The willingness or
unwillingness to be open to this withdrawal is a significant dividing line between
those who experience the depths of meditation and those who merely achieve some
degree of mental relaxation. Very few will opt for the depths of meditation, which
comes with sense withdrawal or pratyahara. Others will pretend they are meditating,
even writing books about meditation, while actually experiencing only the surface
levels of physical relaxation.
2.55 Through that turning inward of the organs of senses and actions (indriyas) also
comes a supreme ability, controllability, or mastery over those senses inclining to go
outward towards their objects.
(tatah parama vashyata indriyanam)

• parama = highest, supreme, ultimate, perfected
• vashyata = mastery, control, being willed
• indriyanam = of the mental organs of actions and senses (indriyas)
Practice reduces sensory inclinations: The repeated practice of pratyahara at

meditation time brings a generalized lessening of the inclination of the senses being
drawn towards and into the objects of the mind field. As the tendency towards
the mental objects decreases with practice, the degree of mastery (vashyata)
increases to its highest (parama) level.
Mastery over inclination towards objects: As the inclination of the senses

towards the mental objects is mastered, there also comes regulation in relation to
the physical objects of the world as well.
Like breaking a bad habit: Think of some bad habit you want to break. If you just
stop the external action, the continued inner desire might lead to frustration. It is
better that the mental habit is broken and then the physical action part of the habit
comes naturally as a result of the mental control. In other words, if the mental
sensory engagement does not happen, neither will the physical. For meditation,
temporarily breaking the connection between the senses and their objects allows the
attention to be able to focus and go inward.
Page 173 of 270

Page 174 of 270
CHAPTER 3 of 4
Progressing
Vibhuti Pada
Progressing: Chapter 3 of the Yoga Sutras is entitled Vibhuti Pada,

which means the chapter on progressing. Chapter 3 starts by
presenting the last 3 of the 8 rungs of yoga, which are
concentration, meditation, and samadhi, collectively known as
samyama. The rest of the chapter explains how samyama is used
as the finer tool to remove the subtler veils of ignorance.
• Dharana, dhyana, and samadhi, rungs #6-8 of 8 (3.1-3.3)

• Samyama is the finer tool (3.4-3.6)
• Internal is seen to be external (3.7-3.8)
• Witnessing subtle transitions (3.9-3.16)
• Experiences from samyama (3.17-3.37)
• What to do with experiences (3.38)
• More from samyama (3.39-3.49)
• Renunciation and liberation (3.50-3.52)
• Higher discrimination (3.53-3.56)
Page 175 of 270

Dharana, Dhyana, Samadhi, Rungs #6, #7, and #8
The last three rungs of Yoga: Dharana (concentration), dhyana
(meditation), and samadhi are the final three rungs of Yoga.
• Dharana: Concentration is the process of

holding or fixing the attention of mind onto
one object or place. (3.1) (See also 1.30-
1.32)
• Dhyana: Meditation is sustained
concentration, whereby the attention continues to hold or
repeat the same object or place. (3.2)
• Samadhi: Samadhi is the deep absorption, wherein only the
essence of that object, place, or point shines forth in the
mind, as if the mind were devoid even of its own form. (3.3)
Stages of attention: It is attention itself, which is progressively moving inward

through these few stages:
• Attention leads to concentration (dharana). (3.1)

• Concentration leads to meditation (dhyana). (3.2)
• Meditation leads to absorption (samadhi). (3.3)
Related articles: See also the following articles on the objects of concentration,
meditation, and samadhi:
• 50+ Yoga Meditation Methods

• Types versus Stages of Meditation
• Five Universal Stages of Meditation
• 4 Steps of Meditation
• Seven Skills for Meditation
• What is Yoga Meditation?
• Short Course in Yoga Meditation

3.1 Concentration (dharana) is the process of holding or fixing the attention of mind
onto one object or place, and is the sixth of the eight rungs.
(deshah bandhah chittasya dharana)
• deshah = place, object, point, spot

• bandhah = binding to, holding, fixing, uniting
• chittasya = of the mind, consciousness
• dharana = concentration, focusing, directing attention
Page 176 of 270

Preparation for concentration: Concentration comes more easily with the effort
(1.20) to stabilize the mind (1.33-1.39), the minimizing of the gross colorings
through kriya yoga (2.1-2.2), and the first five of the eight rungs (2.29).
Without preparation: Without such preparation, the efforts to concentrate the

mind often lead only to an inner battle. The noisy mind leads people to say they
cannot meditate, and that they will meditate later in life, after all of their problems
are gone. There is some truth in such intuition, but the key is not to merely delay
meditation until some future time, which seems to never come. Rather, the truth of
the intuition is that preparation is needed. With preparation, concentration comes
much more naturally. Without the preparation, little or nothing happens of value.
Even brief concentration is success: It is also easy to think that a meditation

session was "not good" because it did not bring some deep sense of bliss. Actually,
when one understands the tremendous value of simple concentration training, then
even the brief, shallower practices are seen in a proper context of having positive
value. Even the few minutes, or few seconds where the mind is gently focused on its
chosen object are fruitful in the path of meditation. Each moment of positive
experience leaves its positive trace in the depth of the mind field. It may seem
invisible at first, but those moments add up over time, as concentration eventually
begins to become meditation which in turn sets the stage for glimpses of samadhi.
3.2 The repeated continuation, or uninterrupted stream of that one point of focus is
called absorption in meditation (dhyana), and is the seventh of the eight steps.
(tatra pratyaya ekatanata dhyanam)
• tatra = there, therein (in that place or desha of 3.1)

• ekatanata = one continuous flow of uninterrupted attention (eka = one;
tanata = continued directedness)
• dhyanam = meditation
Absorption in the object: The repeated concentration on the one object of

concentration is meditation. Typically, there is a moment of concentration, when
there are no distractions. Then, a moment later a distraction comes. Then, attention
lets go of the distraction, and returns to the object of concentration. However, when
that distraction does not happen, the continued concentration on the one object is
called meditation.
When the same object repeatedly comes: Another way of describing the process
of meditation is that there is an ongoing series of individual concentrations, rather
than one continuous concentration. If each of those concentrations is on the same
object, that is called meditation. Whether you prefer to think of it as one continuous
flow of concentration, or a series of individual concentrations on the same object, it
is the unbroken or undistracted characteristic of attention that allows concentration
to evolve into meditation.
Page 177 of 270

Observer, observing, and observed: With meditation, there is still an observer
observing an observed. When the observer becomes extremely absorbed in the
process of observing the object, the three collapse such that all there is only
awareness is the object. This is when meditation becomes samadhi.
Meditation is a tool: Meditation (along with concentration and samadhi) is a tool

for examining the inner world, so as to experience the center of consciousness (1.3).
Gross objects (2.1-2.9) and subtle objects (2.10-2.11) are systematically
experienced, examined and set aside with non-attachment (1.12-1.16), gradually
moving past the layers of ignorance or avidya (2.5). (See also the article
describing 50+ Objects of Meditation.)
3.3 When only the essence of that object, place, or point shines forth in the mind, as
if devoid even of its own form, that state of deep absorption is called deep
concentration or samadhi, which is the eighth rung.
(tad eva artha matra nirbhasam svarupa shunyam iva samadhih)
• tad = that
• eva = the same
• artha = object, place, point
• matra = only, alone
• nirbhasam = shines forth, appears
• svarupa = own form, own nature (sva = own; rupe = form, nature)
• shunyam = devoid of, empty
• iva = as if, as it were
• samadhih = meditation in its higher state, deep absorption of meditation, the
Observer, observing, and observed: With meditation, there is still an observer

observing an observed. When the observer becomes so absorbed in the process of
observing the object that there seems to be only the object, that is the beginning of
samadhi. It is as if the observer, the process of observing, and the object being
observed all three collapse in such a way that the only thing remaining is the object.
When this deep absorption happens, meditation becomes samadhi.
You're in samadhi right now: This is a little hard to believe, but at the present
moment you are in samadhi, and the object on which you are in samadhi is your
perception of who you are (1.4), in the context of how you believe the world to be.
In fact, you are pure consciousness, Self, Seer, etc. (1.3), but have difficulty
experiencing this because of the clouding (1.5) of the mind field. The tool of
meditation and samadhi is learned so as to be able to break these false identities.
Stages of samadhi: It is important to recall that there are stages of objects of

samadhi (1.17-1.18, 1.42) and that samadhi is not the end in itself, but is a tool that
is used along the way. (See also the article, Five Universal Stages of Meditation)
Samadhi becomes a tool: The ability to allow concentration to go into meditation,

and to then allow meditation to go into samadhi is a process calledsamyama, which
Page 178 of 270

is discussed in the upcoming sutras (3.4-3.6). This is used as the finer tool for the
subtler practices.

Page 179 of 270

Cluster 20: Sutras 3.4-3.6: Samyama is the Finer Tool
Samyama: Samyama is the collective practice (3.4) of concentration
(dharana, 3.1), meditation (dhyana, 3.2), and samadhi (3.3), which
are the sixth, seventh, and eighth of the eight rungs of Yoga.
Purpose of the first five rungs: The primary purpose of all the
preparation work and the first five rungs of Yoga is to build this tool
called samyama.
Samyama is for subtler practice: This tool is the means of reaching the ever
subtler levels of non-attachment, which was introduced near the beginning of the
Yoga Sutras as one of the primary practices (1.12-1.16). Samyama is applied to
numerous objects, which are outlined throughout the remaining sutras of Chapter 3
(3.17-3.37, 3.39-3.49).
Like the surgeon's scalpel: Samyama is like the surgeon's scalpel, the razor sharp
tool of discrimination (2.26-2.29) that is used for the deep introspection, which
eventually uncovers the jewel of the Self, in the core of our being. Once the inner
light dawns through samyama (3.5), it is used to examine the stages of subtle
objects (3.6), whether normally veiled or far away (3.26). The finest discrimination
finally leads to liberation (4.26).
Going past avidya or ignorance: This process of discrimination allows the yogi to
gradually move past the many forms of the four types of ignorance or avidya, which
are: (1) regarding that which is transient as eternal, 2) mistaking the impure for
pure, 3) thinking that which brings misery to bring happiness, and 4) taking that
which is not-self to be self. (2.5)
3.4 The three processes of dharana, dhyana, and samadhi, when taken together on
the same object, place or point is called samyama.
(trayam ekatra samyama)
• trayam = the three

• ekatra = together, as one
• samyama = dharana (concentration), dhyana (meditation), and samadhi
taken together
The last three rungs are known as samyama: Dharana (concentration), dhyana
(meditation), and samadhi are the final three rungs of Yoga, and are collectively
known as samyama.
• Dharana: Concentration is the process of holding or fixing the attention of

mind onto one object or place. (3.1)
• Dhyana: Meditation is sustained concentration, whereby the attention
continues to hold or repeat the same object or place. (3.2)
Page 180 of 270

• Samadhi: Samadhi is the deep absorption, wherein only the essence of that
object, place, or point shines forth in the mind, as if the mind were devoid
even of its own form. (3.3)
Stages of attention: It is attention itself, which is progressively moving inward

through these few stages:
• Attention leads to concentration. (3.1)

• Concentration leads to meditation. (3.2)
• Meditation leads to samadhi. (3.3)
Samyama is on the same object: The three stages of concentration, meditation,

and samadhi are applied on the same one object. In other words,attention is applied
to the object, leading to meditation on the object, and then to absorption
or samadhi with that object.
The object is then seen clearly: Through samyama the true nature of the object is
seen, and it is set aside (3.38) with non-attachment (1.15), as it is seen to be
another aspect of avidya or ignorance (2.5). In this process, the coloring of the
kleshas (1.5, 2.3) is weakened through stages (2.4).
3.5 Through the mastery of that three-part process of samyama, the light of
knowledge, transcendental insight, or higher consciousness (prajna) dawns,
illumines, flashes, or is visible.
(tad jayat prajna lokah)
• tad = of that
• jayat = achievement, mastery
• prajna = light of knowledge, transcendental insight, higher consciousness
• lokah = flashes, illumines, becomes visible, dawns
Light of knowledge is experienced: When the Yogi achieves samyama the light of
knowledge coming from that process becomes visible; the knowledge of samadhi is
experienced. The attainment of the experience of samadhi is not the end of practice,
but is a beginning of sorts.
Then comes mastery of samyama: As the Yogi practices and gradually attains
mastery over the process of samyama, the light of knowledge coming from that
samadhi also becomes increasingly clearer. The practice brings greater depth of
experience, insight, and realization.
3.6 That three-part process of samyama is gradually applied to the finer planes,
states, or stages of practice.
(tasya bhumisu viniyogah)
• tasya = its, of that

• bhumisu = to the planes, states, stages
Page 181 of 270

• viniyogah = application, practice
The finer states naturally come forward: When the practice of samyama is
applied to the finer states, the subtler aspects naturally reveal themselves during the
deeper practices. It does not necessarily mean that you will know the details of those
ahead of time. Rather, the inner journey itself reveals the subtler aspects.
The finer states are set aside: As those finer states come forward, they are
explored with the razor-sharp attention of samyama, and are set aside (3.38)
through the process of discrimination (2.26-2.29). They are each seen to not be the
truth, reality, or eternal Self that is being sought (1.3). This is an ever finer
application of the process of non-attachment (1.15-1.16).
Stages are usually not skipped: Typically, the stages are experienced one after
the other, as they reveal themselves, without skipping any of the stages of subtle
experience along the way.
We need not experience all the stages: Even though the subtle states naturally
come forward in a systematic order, it is not essential that we seek out and
experience each and every one of the stages. If one is practicing the higher
practices, such as with AUM and Ishvara (1.23-1.29), it is not necessary to seek out
the lower practices, such as the psychic powers from the subtle realm. The
sage Vyasa explains that samyama may not be needed on all of the stages because
proficiency might be attained through the gift of grace. He points out that, "Yoga is
to be known by Yoga, and Yoga itself leads to Yoga." Through the higher practices,
along with grace or gift of higher consciousness, God, or guru, both the lower and
higher revelations may come without going step by step through the subtle stages.
Page 182 of 270

Cluster 21: Sutras 3.7-3.8: Internal is Seen to be External
Skin is seen as the boundary: The skin of our body is usually seen
as the boundary line between inner and outer; the world isout there,
and the aspects of me are in here. In the beginning, it seems as if
stilling the body, calming the breath, and dealing with the senses
are inner practices.
The boundary systematically moves inward: However, the

perceptual boundary line itself moves inward as we move along the
steps of meditation. Once you move past the stilling of the physical body and are
well absorbed in awareness of the breathing process, it starts to seem as if the body
itself is external, or out there. When attention moves further inward, beyond the
breath and into the sensory processes of the mind, both the body and breath
are external, or out there.
Body, breath, and senses are external: Once the mind truly begins to be
concentrated (dharana, 3.1), the perceptual boundary between inner and outer has
moved significantly inward. The body, breath, and the sensory process themselves,
all three, seem to be external or out there, while we are at a doorway of the deeper
realities that now seem to be the only realities left, which are internal or in
here (3.7).
Meditation and samadhi become external: Compared to the seedless samadhi

(nirbija), the boundary line moves so far inward that even concentration, meditation
and the lower samadhis are external (3.8).
3.7 These three practices of concentration (dharana), meditation (dhyana), and

samadhi are more intimate or internal than the previous five practices.
(trayam antar angam purvebhyah)
• trayam = these three

• antar = more internal, inner, intimate
• angam = rungs, limbs, accessories, components, steps, parts, members,
constituents (2.28)
• purvebhyah = preceding, previous
Outer awareness falls away: When asana (postures), pranayama (breath/prana),

senses (pratyahara) are seen to be external, they have been left behind, and fall
away from awareness. This is much like the way the external world seems to vanish
for us when we are intimately involved with our body and breath awareness
practices. It is as if the body, breath, and senses no longer exist for us; we have
gone beyond them, now truly entering into the mind field. The mind field is now
perceived in a very different way, compared to the noisy, monkey mind when earlier
trying to just sit still.
Page 183 of 270

Concentration, meditation, and samadhi are intimate: When asana,
pranayama, and pratyahara (body, breath, senses) fall away, or are left behind, then
concentration (dharana), meditation (dhyana), and samadhi are seen as
quite intimate or internal. The boundary line between out there and in here has
significantly shifted; we are now ready to explore the subtler realities, and to begin
the process of setting those aside as well (vairagya, non-attachment, 1.15-1.16),
still seeking the eternal Self at the core of our being (1.3).
3.8 However, these three practices are external, and not intimate compared to
nirbija samadhi, which is samadhi that has no object, nor even a seed object on
which there is concentration.
(tad api bahir angam nirbijasya)
• tad = these, they

• api = even, also, compared to
• bahir = outer, external
• angam = rungs, limbs, accessories, components, steps, parts, members,
constituents
• nirbijasya = seedless samadhi, having no seed (nir = without; bijah = seed)
(1.51)
Dharana, dhyana, and samadhi also become external: The three part process
of concentration, meditation, and samadhi are practiced in relation to objects. Nirbija
samadhi is seedless samadhi (1.51), and has no object, not even the tiniest seed of
an object. From the vantage point of this seedless samadhi, the process of samyama
(dharana, dhyana, samadhi) comes to be seen as external, just like happened in the
case of the first five rungs, as mentioned in the last sutra (3.7). Thus, eventually, all
eight rungs of the Yoga Sutras come to be seen as external practices, when
considered in relation to nirbija samadhi.
Page 184 of 270

Page 185 of 270

Witnessing Subtle Transitions with Samyama
What is an object?: We normally think of an object as something

you can touch, or hold in your hand. However, anobject need not
necessarily be material in that sense.
Transition is an object: Think of a car, which is a material object.

When it is driving down the road, there is the kinetic energy of
motion. That motion itself is also an object of sorts; it is some-thing,
though having no molecules of its own. Now, imagine that your car
either accelerates or decelerates. The change, shift, or transition is, itself, a
separate object, though quite related to both the car as object, and the motion as
object.
Thoughts have transition: Similar to the car above, thoughts are also objects.
However, the thoughts in the mind field not only interact with one another; they also
come and go. Just imagine for a moment that you had mastery over that process of
the coming and going of the thoughts, the transitions. With mastery over
the transition process itself, you would gain tremendous insight and mastery over
the thoughts themselves, as well as the subtlest inner transitions of mental process.
Those subtle transitions are also objects themselves, subject to exploration and
witnessing, as well as to setting aside through non-attachment (1.15).
Three subtle transitions are witnessed: You become witness not only to
thoughts as we normally think of thoughts, but also to the transition process of how
they are coming, being, and going.
• Nirodhah: You become witness to the process of transitioning into mastery

over thought patterns (nirodhah-parinamah, 3.9, 1.2), since that transition is
an object.
• Samadhi: You become witness to the process of transitioning into the higher
state of meditation (samadhi-parinamah, 3.11), since that transition is an
object.
• Ekagra: You become witness to the process of transitioning into one-
pointedness of mind (ekagra-parinamah, 3.12), since that transition is an
object.
Mastery of transition brings mastery of thoughts: By mastering these three

types of transition process, mastery can be gained over all of the particular thought
patterns subject to these processes. It brings mastery over the life cycle process of
the countless objects of the mind field. Samyama was introduced as the finer tool
(3.4-3.6), and this process of dealing with transitions is a finer use of that tool. In
this way, we come to see that purifying the mind does not mean a detailed
psychological analysis of each thought, but rather, gaining mastery over the life cycle
of those thoughts.
Page 186 of 270

The transitions are later transcended: The inner journey of Yoga systematically
encounters and then moves through layer after layer of experience, each time
moving past another level of ignorance or avidya (2.5). While the mastery of the
subtle transitions described in this section brings such a new level, it too is only a
stage to experience. In the most subtle stages of practice, even these transitions are
transcended through dharma-meghah samadhi. (4.32)
Transitions: New Years and New Moments in Life and Meditation

The transition from one year to the next year happens in an infinitely
short moment that is actually non-existent in time. So too, there are
transitions in the moments of life and the moments of meditation.
Mindfulness of transitions in daily life and during meditation time is
extremely useful on the spiritual journey to enlightenment. The recording
ends with a 15-minute guided contemplative meditation on Transitions,
which begins at 54:42.
Podcast Date: Dec 30, 2006 Length 1:09:25
3.9 That high level of mastery called nirodhah-parinamah occurs in the moment of
transition when there is a convergence of the rising tendency of deep impressions,
the subsiding tendency, and the attention of the mind field itself.
(vyutthana nirodhah samskara abhibhava pradurbhavau nirodhah ksana chitta
anvayah nirodhah-parinamah)
• vyutthana = emergence, coming out, rising

• nirodhah = mastery, coordination, control, regulation, setting aside of
• abhibhava = disappearance, subsiding
• pradurbhavau = manifesting, appearance
• nirodhah = mastery, coordination, control, regulation, setting aside of
• ksana = with the moment, instant, infinitesimal time (3.53)
• anvayah = connection with, conjunction
• nirodhah-parinamah = transition to nirodhah (nirodhah = mastery,
coordination, control, regulation, setting aside of (1.2); parinamah
= transition, transformation, of change, result, consequence, mutative effect,
alteration) (2.15)
Letting go of the audience: Imagine that you are in a lecture hall several minutes
before the speaker has come to give his or her talk. All of the people are standing
around the lecture hall, and the room is filled with a loud rumble of the collective
voices of many conversations. You are watching this, taking it all in, with your mind
pulling your senses here and there. Then, the speaker enters the hall, walks to the
podium, and begins to speak. Two things happen simultaneously: your attention
moves away from all of the other people, while at the same time, your attention
becomes directed towards the speaker.
Mastery over transitions: The transition away from the people in the audience is
somewhat like nirodhah parinima (the transition of suspension), and the companion
transition of attention moving towards the speaker is somewhat likesamadhi
Page 187 of 270

parinima (the transition to absorption, 3.11). When the attention repeatedly remains
with the speaker, this is somewhat like ekagra parinima (the transition where the
same absorption repeatedly arises and subsides, 3.12). It is the mastery over that
process of transition itself that the Yogi is seeking. If you have mastery over these
processes of transition, then you have mastery over all of the thought patterns,
which might otherwise control your mind, thoughts, actions, and speech.
There is a convergence with the transitions: The samskaras or deep

impressions naturally arise through a transition phase between inactive and active.
Those samskaras also naturally return from the active phase to the inactive. When
there is a convergence (anyaya) of the attention with the risingand falling transitions,
a high degree of mastery comes. This is an extremely subtle process of samyama
(3.4-3.6).
3.10 The steady flow of this state (nirodhah-parinamah) continues by the creation of
deep impressions (samskaras) from doing the practice.
(tasya prashanta vahita samskarat)
• tasya = its (referring to the mind in the state of nirodhah-parinamah, in the

last sutra)
• prashanta = undisturbed, steady, continuous, peaceful, calm, tranquil
• vahita = flow
Creating subtle grooves in the mind field: More surface level, or worldly habits
often control our actions, speech, and thoughts. Here, at even this extremely subtle
level of practice, new habit patterns are intentionally formed as a result of repeated
practice. However, in this case we are intentionally forming extremely deep habit
patterns of how to stay in such a deeply tranquil state whenever we want. That deep
tranquility is the new habit pattern. Recall that one of the two foundation practices
(abhyasa and vairagya, 1.12-1.16) has to do with seeking stable tranquility (1.13).
3.11 The mastery called samadhi-parinamah is the transition whereby the tendency
to all-pointedness subsides, while the tendency to one-pointedness arises.
(sarvarathata ekagrata ksaya udaya chittasya samadhi-parinamah)
• sarvarathata = many pointedness, all pointedness, experiencing all points

• ekagrata = one-pointedness
• ksaya = dwindling, destruction, decay
• udaya = rising, uprising
• chittasya = of the consciousness of the mind-field
• samadhi-parinamah = transition to samadhi (samadhi = meditation in its
higher state, deep absorption of meditation, the state of perfected
concentration; parinamah = transition, transformation, of change, result,
consequence, mutative effect, alteration)
Page 188 of 270

All pointedness: The state of all-pointedness refers to the tendency of the mind to
be drawn in countless different directions. In the state of samadhi-parinamah being
described, this tendency towards all-pointedness subsides. It does not mean that
those countless objects themselves go away, as they are not destroyed. What it does
mean is that the inclination of the mind towards this stance of all-pointedness
subsides. In other words, it is only one thing that is subsiding, and that is the
tendency towards the endless diversity presented to the mind.
One-pointedness: The state of one-pointedness refers to the tendency of the mind

to concentrate or focus on a single point. If you observe your own mental
functioning, you can easily see both tendencies. The mind tends both to the diversity
of all-pointedness, as well as to one -pointedness. We all experience both of these
tendencies in daily life. Here in this sutra, it is this one-pointedness that is arising.
One rises, while the other falls: Here, in the high state of samadhi-parinamah,
there is witnessing of this transition into samadhi, whereby the all-pointedness
subsides, and the one-pointedness arises.
3.12 The mastery called ekagrata-parinamah is the transition whereby the same
one-pointedness arises and subsides sequentially.
(tatah punah shanta-uditau tulya-pratyayau chittasya ekagrata-parinimah)
• tatah = then
• punah = again, sequentially
• shanta-uditau = the subsiding and arising, past and present
• tulya-pratyayau = having similar
• ekagrata-parinimah = transition of one-pointedness (ekagrata = one-
pointedness; parinamah = transition, transformation, of change, result,
consequence, mutative effect, alteration)
Rising and subsiding of the same one-pointedness: In the last sutra, it was
described that all-pointedness subsided and one-pointedness arose. Now, in this
sutra, the subject is where that one-pointedness subsides, only to arise again. The
many-pointedness is not there, only the cycling and recycling of the one-
pointedness. It is this transition that is being witnessed.
Three transitions: Thus, we are referring to three forms of transition in sutras 3.9-
3.12. The first one related to the transition of the mastery of thought patterns itself.
The second related to the transitioning rise of one-pointedness of mind, along with
the subsiding of the many-pointedness. The third (in the current sutra) relates to the
transition of the repeated rising and subsiding of the same one-pointedness.
Mastery over transitions: Once again, this witnessing and mastery over transitions
themselves gives mastery over the underlying thought patterns and processes
themselves. In other words, master the transitions, and you master the thought
process; master the thought process, and you can go beyond, ultimately to
experience the center of consciousness (1.3).
Page 189 of 270

3.13 These three transition processes also explain the three transformations of form,
time, and characteristics, and how these relate to the material elements and senses.
(etena bhuta indriyasau dharma laksana avastha parinamah vyakhyatah)
• etena = by this, by these

• bhuta = elements
• indriyasau = mental organs of actions and senses (indriyas)
• dharma = form, quality
• laksana = time characteristics
• avastha = state of old or new, condition
• parinamah = transition, transformation, of change, result, consequence,
mutative effect, alteration
• vyakhyatah = are described
The transitions determine the more external: Three extremely subtle transitions
have been explained in the preceding sutras. This current sutra is emphasizing the
fact that those subtle transitions, in turn, directly impact the perception of the
slightly less subtle, or less internal processes of form, time, and condition.
Mastery over the elements and senses: While this sutra describes, in part, how
the transition process relate to the elements and the senses, the mastery of the
elements (bhutas) is explained in sutra 3.45, and the mastery of the senses
(indriyas) is explained in sutra 3.48.
3.14 There is an unmanifest, indescribable substratum or existence that is common

or contained within all of the other forms or qualities.
(shanta udita avyapadeshya dharma anupati dharmi)
• shanta = latent past

• udita = arising
• avyapadeshya = indescribable, unpredictable, unmanifest
• dharma = form, quality, characteristics
• anupati = closely following, common, conforming with all, contained in
• dharmi = the object containing the characteristics, substratum, existence
What is underneath all of this?: Three transitions have been described in the
sutras above, as well as three subsequent transformations, along with the fact that
these affect the elements and the senses. There is surely something in common,
within, a part of, or underneath all of them.
Find the substratum: The point of witnessing all of those subtle processes is to find
that substratum, the object underneath, that is common to all, is continuously
existent within them all, and unchanging in any of them. This is a further refinement
of the process described throughout Yoga of witnessing and setting aside that which
is not the eternal, indivisible reality of our true nature that we are seeking. After
everything else is eliminated (1.2), we experience the true Self (1.3).
Page 190 of 270

3.15 Change in the sequence of the characteristics is the cause for the different
appearances of results, consequences, or effects.
(krama anyatvam parinamah anyatve hetu)
• krama = sequence, succession, order

• anyatvam = distinctness, different phases
• parinamah = transition, transformation, of change, result, consequence,
mutative effect, alteration, natural laws or functions of nature
• anyatve = for the distinctness, differentiation
• hetu = the reason
Natural order: There is a natural flow or transformation in all levels of nature,

whether in gross or subtle planes of reality. These transitions are the foundations of
the principle of cause yielding effect. Some of these are known at the surface level
by all of us. The subtler transitions are known to the Yogis.
Remember non-attachment: Recall that one of the foundation principles of Yoga is

non-attachment (1.12-1.16). Also, recall that this is a process that evolves in stages,
and that here, in this section we are talking about extremely subtle processes.
Though the processes are subtle, the principles are the same. You witness, notice an
underlying reality, and let go of the more surface attachment.
A particular form comes from the sequence of states: Imagine that you are
able to meditate so quietly that you recognize that all of the objects of your
attachment were simply a result of a change of sequence in states. For example, clay
turns into pot (while remaining clay), and then, eventually turns back into clay. So it
is with all of the objects, whether objects in the external world, or object in the
mind. It is all a matter of changing form, or the sequence in which those forms are
seen. Gradually, the unchanging truth is revealed, underneath all of the apparent
change in successions of transformations of that uniform oneness.
3.16 By samyama on the three-fold changes in form, time, and characteristics, there
comes knowledge of the past and future.
(parinimah traya samyama atita anagata jnana)
• parinimah = transition, transformation, of change, result, consequence,

• traya = three
taken together
• atita = past
• anagata = future
• jnana = knowledge
Witnessing transitions tells the past and future: If you know the current state
of the transformations related to form, time, and characteristics (3.13), then you
Page 191 of 270

also have an understanding of the past from which they evolved, and the future
towards which they are evolving. The question is the degree to which you have
clarity about the current moment of these three.
Imagine a pot of boiling water: Imagine that you put a pot of cold water on a
stove, and you wondered how long it would take to come to a boil. If you knew the
nature of the current form, the time factors, and the characteristics you were dealing
with, you could calculate an answer (Of course, the principle of samyama is much
subtler). If you knew the exact temperature of the water, the BTU's of heat from the
fire, the barometric pressure, the heat conductivity of the pot, and other such
factors, you'd be able to calculate when the water would boil (presuming you
understood the formulas).
Letting go of the subtle abilities: This sutra is the first of many in Chapter 3 that
describe attainments, abilities, or powers that come with practices. The wise yogi
does not seek out such powers, but recognizes that they come along the way. Where
they are encountered, their value is in uncovering the potential colorings of
attraction and aversion (2.3), and the avidyas (2.5), so that these can be set aside
in non-attachment (1.15-1.16). Sutra 3.38 clearly points out the principle of
renouncing such powers.
Page 192 of 270

Cluster 23: Sutras 3.17-3.37: Experiences from Samyama
Setting aside the subtler experiences: There are numerous subtle
realm experiences that come to the yogi after the finer tool called
samyama (3.4-3.6) becomes available. Each of these, in their own
way, is experienced so as to uncover the truth (1.3) behind the false
identities (1.4).
The suggestion is to set aside (1.2) as not-self all of the levels of our
being and all the levels of discovery, seeing through the avidya or ignorance (2.5) by
a process of discrimination (2.26-2.29) and non-attachment (1.15).
Powers or impediments: While some people see the coming of these experiences
as powers (siddhis, psychic, or occult abilities) to be sought for furtherance of the
ego identity, the true yogi sees these as nothing but the subtler clouds of attraction
that are impediments to the realization of the Self. They are encountered,
experienced, understood, and set aside (1.2, 3.38).
Reading these sutras on experiences: When reading these sutras, it is important

to not feel that you must attain all of these experiences to progress on the path to
Self-realization. Remember, these experiences and practices are done with the tool
of samadhi, once that skill level is attained.
Seek the highest: There is a myth circulating that to experience the truth you must
first be completely, 100% purified, and that is simply not true. First seek the direct
experience of the of the spiritual mountain, and then learn to purify the subtler
aspects.
The later housecleaning: Surely there is stabilizing and purifying needed to attain
that direct experience, but the final house cleaning is pursued after that realization.
For some comfort in this, note that sutra 4.27-4.28 gives instructions on dealing
with breaches in enlightenment. It means that one is not expected to have completed
the process of purifying karma before realization of the highest, and that is good
news for aspirants.
3.17 The name associated with an object, the object itself implied by that name, and
the conceptual existence of the object, all three usually interpenetrate or commingle
with one another. By samyama on the distinction between these three, the meaning
of the sounds made by all beings becomes available.
(shabda artha pratyaya itaretara adhyasat samkara tat pravibhaga samyama sarva
bhuta ruta jnana)
• shabda = name of an object, word, sound

• artha = object implied, meaning
• pratyaya = idea, concept, conceptual existence
• itaretara = one another, of each with the others
• adhyasa = due to the convergence, coincidence, overlaying, interpenetrating,
superimposition, commingle
Page 193 of 270

• samkara = confusion, appearing to be one, mixed together
• tat = these
• pravibhaga = distinctions, differentiations, separate
taken together (3.4)
• sarva = all
• bhuta = of living being (beings that are in form, as bhuta = five elements)
• ruta = sounds produced, language, speech
• jnana = knowledge, meaning
Three kinds of table: The sutra speaks of three things: 1) the name associated
with an object, 2) the object itself implied by that name, and 3) the conceptual
existence of the object. To understand this, think of a table, and you will see that
there are these three parts:
1. Syllables: If you did not know English, you would hear the syllables
of tablespoken, but neither an image or a concept would come to mind. All
there would be for you is the sound.
2. Specific table: If you think of some specific table you know of, that table can
be in your memory without the need for the syllables. If you had never seen a
table, and did not know what it was used for, the concept of table-ness would
not be there either.
3. Table-ness: The third part is that there is the concept of table-ness that can
exist without the syllables, and without thinking of a specific table. In any
language the word for table would bring forward table-ness for those who
know that language. The principle of table-ness is there with all specific tables
you might think of or see.
The three parts of table converge: However, in day-to-day usage, all three of
these converge into one, unified experience, of table, in this example. However, the
yogi wants to go far beyond the world of appearances. In the practice of this sutra,
the samyama (3.4-3.6) is directed towards distinguishing these three. From that
samyama, greater, subtler insight is attained.
Sound vibration is subtle reality: Many meditative traditions and spiritual

traditions speak of the fundamental vibrations of the subtle and causal planes of
reality as being sound vibrations, word, or mantra. Here, in this sutra, the instruction
is that by discriminating between these three parts, the subtle sound is revealed,
and through that revelation, the meaning of the sound is attained.
Mantra: One very practical example of the relationship between name, object, and
conceptual existence is that of mantra. With mantra, one starts with the word or
phrase itself, allowing the others to gradually become revealed. One might have a
definition of sorts, but the real meaning comes in direct experience. Then comes the
clarity of the distinction, as the subtler spiritual significance of the mantra stands
alone. A most significant use of mantra was explained earlier in relation to OM
Mantra. (1.23-1.29)
Page 194 of 270

3.18 Through the direct perception of the latent impressions (samskaras) comes the
knowledge of previous incarnations.
(samskara saksat karanat purva jati jnanam)

• saksat = direct, immediate contact
• karanat = perception, experiencing
• purva = of previous
• jati = birth, incarnation
Samskaras lead to karma: The samskaras originally led to our karma, and
because of this the yogi wants to examine and eventually eliminate those samskaras.
(See the article on Karma and the Sources of Actions, Speech, and Thoughts)
Past life regression can create further bondage: To a typical person seeking
past life regression, there is a seeking out of a replay in the inner field of mind, so as
to increase knowledge about ourselves. This is the coming through into the conscious
state of the inner process from the subtle mind. It can have the effect of increasing
ego and ignorance, as it leads one to think that these past memories are part of our
self-definition. In effect, bondage of ignorance is increasing, not decreasing.
Samyama on the samskaras brings freedom: However, to the yogi doing

samyama (3.4-3.6) on these deeper samskaras themselves (deep impressions),
there comes increasing clarity about the way the samskaras have clouded the self-
identity and obscured Self-realization. Thus, these past identities are not reinforced,
but are attenuated (2.4) and set aside. They are not seen as self-identities, but as
incorrectly perceived false identities. This leads to lesser bondage and greater
freedom. (See also the article on Karma and the sources of Actions, Speech, and
Thoughts)
Attainments and obstacles: As with the other subtle experiences this is seen to be
both an attainment and an obstacle, and is set aside (3.38) with non-attachment
(1.15).
3.19 By samyama on the notions or presented ideas comes knowledge of another's

mind.
(pratyayasya para chitta jnana)
• pratyayasya = notions, presented ideas, of the content of the mind,

conceptions
• para = other
• chitta = of the mental images, consciousness, of the consciousness of the
mind-field
Ideas are presented onto our own mind field: We, as inner observer, are
actually watching the inner screen of our own mind field. Whether we are talking
Page 195 of 270

about the thought process of another person, or the data brought in through the
eyes, ears, or other senses, that information is imprinted on our own field of mind,
somewhat like a movie is projected on a screen. Then, we, as the inner observer,
experience the presentation on that screen. Here's a brief outline of this process:
1. Samskaras in the other mind: The deep impressions in the other person's
mind awaken and come forward into active mental process.
2. Presented ideas or notions: Having awakened, the mental process from
these impressions is now active in the field of mind of the other person.
3. Impressions coming to our mind: That mental process now comes to our
mind, as viewer, with which we practice samyama (concentration, meditation,
samadhi, 3.4-3.6)
Observing what's on the screen: If we observe the inner screen in visual terms,
we come to know the nature of the form, shape, and color of the objects on the
screen, and from that we can intuit the nature of the actual object itself. The same is
true for hearing. The important concept is that there is an intermediary, in that the
data is imported, it is presented on the screen, and then we experience. That mental
screen is the key concept.
Intuiting the thought impressions: If you observe the mental information on the
screen, you not only get information about the data on the screen, but also intuit the
nature of the source of that mental data, which is the mind of the other person. In
this way, you come to know the general state of the conscious mind of the other
person. However, you do not gain insight about the subliminal, deeper impressions
or samskaras that were the driving force behind those conscious thoughts (as
explained in the next sutra, 3.20).
Training our mind; not manipulating others: The point here is not to manipulate
other people through some sort of mind control. The value is in seeing the way that
your own mind is affected by the presented thoughts from others, along with the
insights about the other mind from which they are being projected. From that we can
deal with our own mental conditioning in response to that which might otherwise
control our own actions, speech, and thoughts.
We can then gain freedom from our conditioning: If we can do that

observation, we can gain insight about, and freedom from our own mental
conditioning that is normally unconscious. This is yet one more aspect of the
uncoloring (aklishta) of our own deep impressions, which has been mentioned
throughout the Yoga Sutras (1.5, 2.1-2.9). It is our reaction that is the mental
process to be purified. Recall that four attitudes were suggested in sutra 1.33 in
relation to other people. These were based on the conditioning of our own mind, not
changing the other people. Here, in Chapter 3 a subtler aspect of our mental
processing is being described. It leads to increasing freedom from attachments and
aversions (1.12-1.16).
(1.15).
Page 196 of 270

3.20 But the underlying support of that knowledge (of the other persons mind, in
3.19) remains unperceived or out of reach.
(na cha tat salambana tasya avisayin bhutatvat)
[Note: This sutra is not included in all renditions]
• na = not
• cha = but
• tat = that
• salambana = with support
• tasya = its
• avisayin = unperceived, not within reach, not being the subject of, absent
from
• bhutatvat = to be, beingness
The yogi is not viewing the other's deep impressions: The last sutra (3.19)
described how the yogi can become aware of another person's mind, by the method
of focusing on the effect (or imprint) of that other person's thought on the yogi's own
mind. Here, in sutra 3.20, it is being acknowledged that the observing yogi also does
not have access to the deeper source from which that thought process arose. Here is
the same brief outline of the process that was in 3.20:
1. Samskaras in the other mind: The deep impressions in the other person's
mind awaken and come forward into active mental process.
2. Presented ideas or notions: Having awakened, the mental process from
these impressions is now active in the field of mind of the other person.
3. Impressions coming to our mind: That mental process now comes to our
mind, as viewer, with which we practice samyama (concentration, meditation,
samadhi, 3.4-3.6)
In other words, by samyama on the presented ideas or notions (#2), there comes
knowledge about the nature of the mind of which the are a part. The deeper level of
samskaras, which are the source of that more surface knowledge, (#1) is not
available in this process of observation. Once again, the important part for our
own sadhana (practice) is in dealing with the coloring of our own reactions to the
mental process we experience.
(1.15).
3.21 When samyama is done on the form of one's own physical body, the
illumination or visual characteristic of the body is suspended, and is thus invisible to
other people.
(kaya rupa samyama tat grahya shakti tat stambhe chaksuh prakasha asamprayoga
antardhanam)
[Note: In some renditions this is sutra 3.20]
• kaya = body
Page 197 of 270

• rupa = form
• tat = that
• grahya = can be perceived, capable of receiving
• shakti = power, capacity
• tat = that
• stambhe = to be checked, suspended
• chaksuh = of the eye
• prakasha = light, illumination, visual characteristic
• asamprayoga = there being no contact, disconnected, separated contact
• antardhanam = invisibility, disappearance
See-ability is a characteristic associated with the body: One way to hold this
principle is to recall that objects are composed of five elements of earth, water, fire,
air and space. While the subject of this sutra is not directly the chakras, the element
of fire operates from the manipura (3rd) chakra. So also does thejnanendriya of
seeing relate to fire and that chakra. By reflecting on this for a while, you will come
to see that there is a relationship between the element of fire, which builds the body
(both subtle and gross), and the sense of seeing. Thus, we come to see that the
physical body contains a characteristic that can be called see-ability.
Withdrawing see-ability: Through samyama (3.4-3.6) on that form (which

contains the see-ability), that characteristic can be neutralized or withdrawn. In
effect, this makes the body invisible to other persons. There is a sort of logic twist
that is needed in understanding this. That is, the yogi is not adding the quality
of invisibility; rather he is withdrawing the quality of see-ability. Thus, once again, we
see the consistency of Yoga in encountering, examining, and setting aside qualities
(1.2, 3.38), so as to experience that which is subtler. Gradually, this process, in its
many forms, brings ever greater stability in being disconnected from false identities
(1.4), and dwelling in our true nature.
(1.15).
3.22 In the same way as described in relation to sight (3.21), one is able to suspend
the ability of the body to be heard, touched, tasted, or smelled.
(etena shabdadi antardhanam uktam)
[Note: This sutra is not included in all renditions]
• etena = by this
• shabdadi = sound and others
• antardhanam = disappearance, suspend, arrest
• uktam = is explained
The ability to be perceived is inherent in the object: In the same way that see-
ability is an inherent characteristic of the body, as described in the last sutra, so too
are hear-ability, touch-ability, taste-ability, and smell-ability inherent characteristics.
Page 198 of 270

Those inherent characteristics can be suspended: Thus, these can also be
suspended through samyama on the body in the context of those characteristics.
(1.15).
3.23 Karma is of two kinds, either fast or slow to manifest; by samyama on these
karmas comes foreknowledge of the time of death.
(sopakramam nirupakramam cha karma tat samyama aparanta jnanam aristebhyah
va)
[Note: In some renditions this is sutra 3.21 or 3.22]
• sopakramam = fast to fructify, quick to manifest, immediate, active

• nirupakramam = slow to fructify, dormant, less ative
• cha = or
• karma = action, fruits of action
• tat = that
• aparanta = death
• aristebhyah = by portents, foreknowledge
• va = or
Like boiling a pot of water: Imagine that you put a pot of cold water on a stove to
heat, and that you had complete information about all of the present conditions. You
knew the exact volume of the water, exact temperature, barometric pressure,
thickness of the pot, heat conductivity of the pot, and the exact amount of heat
coming from the stove. Presuming you had precise information, you could calculate
the exact moment that the water would come to a boil, and the exact moment that
the last drop of water would evaporate into the air. The key to doing this is that you
had accurate and complete information about the present state of all the factors, the
here and now of the situation.
Knowing the state of karmas predicts the outcome: Similar to the pot of water
example, if you know the precise situation of the samskaras, the deep impressions
that drive your karmas (actions), then future information comes. In the case of
water, it has to do with boiling. In the case of knowing the here and now of the
samskaras and karmas, what comes is the precise timing of the coming of the
departure called death.
(1.15).
Page 199 of 270

3.24 By samyama on friendliness (and the other attitudes of 1.33), there comes
great strength of that attitude.
(maitri dishu balani)
• maitri = friendliness (and others of 1.33)

• dishu = et cetera
• balani = power, strength
Samyama on an attitude brings strength: By samyama (3.4-3.6) on the feeling

of friendliness in relation to another person who is friendly comes great strength in
relation to having an attitude of friendliness.
A finer fulfillment of the four attitudes: In sutra 1.33, it was suggested that four
attitudes be cultivated to stabilize the mind. While that is done on a gross level
directly with other people, and in personal reflections, the deeper experience of
these practices comes with the ability to perform samyama (3.4-3.6) on these:
1. Friendliness/kindness (Samyama on friendliness itself): Samyama on

friendliness towards another person who is friendly brings great strength of
the attitude of friendliness. It is the feeling of friendliness itself that is the
object of the concentration, meditation, and samadhi.
2. Compassion/support (Samyama on compassion itself): Samyama on
compassion towards another person who is suffering brings great strength of
the attitude of compassion. It is the feeling of compassion itself that is the
object of the concentration, meditation, and samadhi.
3. Happiness/goodwill (Samyama on goodwill itself): Samyama on goodwill
towards another person who is virtuous brings great strength of the attitude
of goodwill. It is the feeling of goodwill itself that is the object of the
concentration, meditation, and samadhi.
4. Neutrality/acceptance (Samyama on acceptance itself): Samyama on
acceptance towards another person who is non-virtuous brings great strength
of the attitude of acceptance or equanimity. It is the feeling of acceptance or
equanimity itself that is the object of the concentration, meditation, and
samadhi.
Samyama on other attitudes: Any of the virtuous attitudes that the yogi wants to
cultivate can be done through deep meditation, by directly focusing on that attitude
through samyama (3.4-3.6). This is one of the reasons that it is said that meditation
is ultimately the highest form of therapy and self-transformation. It gives one the
ability to go directly to the core of the problem and the solution.
What about the fruits?: Think of all the benefits that might come from having
perfected friendliness, compassion, goodwill, and acceptance. Many, many fruits
would come. Recall the many fruits that were enumerated in sutras 2.35-2.45 in
relation to living the Yamas and Niyamas. When these fruits start to come, they
might be very alluring, and could easily pull one from the path of Self-realization.
This is the reason that non-attachment is an essential companion throughout the
journey and is one of the two foundation principles of Yoga (1.12-1.16).
Page 200 of 270

(1.15).
3.25 By samyama on the strength of elephants comes a similar strength.

(baleshu hasti baladini)
• baleshu = strength, power

• hasti = elephants
• baladini = power
Samyama on any form of strength: The elephant is an extremely strong animal

and is native to the many of the areas where sages have roamed for thousands of
years. Thus, the elephant is naturally seen as a symbol of strength. By samyama
(3.4-3.6) on the form of strength in the elephant, that form of strength comes. By
samayama on the strength of other animals, the sky, the oceans, or other objects, a
similar strength comes. Remember that we are talking about a very deep form of
attention, not merely reflecting on, and trying to pretend to have that strength.
Samyama means concentration, meditation, and samadhi, all three, on that object of
strength.
(1.15).
3.26 By directing the flash of inner light of higher sensory activity, knowledge of
subtle objects, those hidden from view, and those very distant can be attained.
(pravrittyah aloka nyasat suksma vyavahita viprakrista jnanam)
• pravrittyah = higher sensory activity, the inner light

• aloka = light, flashes, illumines, becomes visible, dawns (3.5)
• nyasat = by directing, focusing, projecting (through samyama)
• suksma = subtle
• vyavahita = hidden, concealed, veiled
• viprakrista = distant, remote
Sensation was used to stabilize the mind: The practice of pursuing subtler
sensory experience was started with sutra 1.35, for the purposes of stabilizing the
mind. In the sutras of that section, the aspirant would focus on one or the other of
several objects (1.33-1.39), or whatever was found to be pleasing (1.39).
Inner light was also used to stabilize the mind: Pursuing the inner light was
also one of the methods suggested to stabilize the mind in the earlier sutras (1.36).
Page 201 of 270

Thus, both the sensory awareness and light have had some foundation preparation
prior to the coming of these subtler practices in this current sutra. As is the case
throughout Yoga, the process is of starting with the gross or outer, and going ever
subtler and inner.
The inner light dawned: Later, after having learned to practice the eight rungs of
Yoga (2.26-2.29) for the purpose of attaining the skill of samyama (3.4-3.6), the
inner light fully dawned (3.5) through that practice of samyama.
Now that inner light is directed: Now, in this sutra (3.26) it is being explained
that this awakened inner light resulting from samyama, is itself directed
towardsany subtle object, even those which are normally hidden or are very distant.
The tool is now complete: In this way, the deeper exploration of the whole of the
subtleties can be explored. We now have completed the tool development process
(3.4-3.6). In the forthcoming several sutras some of those subtle objects are
enumerated. Once again, it is a process of encountering, experiencing, and
renouncing even these subtler experiences.
(1.15).
3.27 By samyama on the inner sun, knowledge of the many subtle realms can be
known.
(bhuvana jnanam surya samyamat)
• bhuvana = realms, universe, regions, subtle worlds

• surya = inner sun
Finding the sun: The inner sun is to be found only in meditation. It is accessible
through the sushumna channel, the thin milky white stream of energy that courses
through the center of the chakras. Through meditation on centers such as the heart
(anahata chakra) or the space between the eyebrows (ajna chakra), the sun will
eventually be revealed. To clear the clouded mind so as to be able to find this sun is
one of the key reasons for all of the various practices of Yoga.
The realms and non-attachment: The realms, regions, or universes are vast, and
for one seeking Self-realization these are encountered and set aside through higher
non-attachment (1.15-1.16) and grace. The commentary on this sutra by the
sage Vyasa describes seven such worlds (Many of the better translations include the
commentary by Vyasa).
Page 202 of 270

Gross, subtle, causal realms: For descriptions of the levels of the gross, the subtle
realms, the causal beyond, and also the higher consciousness, see these articles
elsewhere on the website:
• Levels and Dimensions of Consciousness

• OM and the 7 Levels of Consciousness
(1.15).
3.28 By samyama on the moon, knowledge of the arrangement of the inner stars can
be known.
(chandra tara vyuha jnanam)
• chandra = on the moon, lunar

• tara = of the stars
• vyuha = of the system, arrangement
Moon is a reflection of the sun: One who is not experiencing the self-illuminating
inner sun may experience the inner moon, which is but a reflection. Through
samyama (3.4-3.6) on that reflection, knowledge of inner stars is revealed.
Eventually that will lead back to the pursuit and attainment of the sun. As with the
sun, this inner moon can only be found in meditation. The stars are encountered,
experienced, and set aside through non-attachment (1.15-1.16) and grace.
(1.15).
3.29 By samyama on the pole-star, knowledge of the movement of those stars can
be known.
dhurve tad gati jnanam)
• dhurve = on the pole-star

• tad = their
• gati = movement
The stars move around a center: When the inner stars, points of light are known,
their movement can be experienced by focusing samyama (3.4-3.6) on the central
star, the pole-star. The stars are seen to be the subtle counterpart of the gross, and
Page 203 of 270

are encountered, experienced, and are also set aside through non-attachment (1.15-
1.16) and grace.
(1.15).
3.30 By samyama on the navel center, knowledge of the arrangement of the

systems of the body can be known.
(nabhi chakra kaya vyuha jnanam)
• nabhi = of the navel

• chakra = energy center, wheel, plexus
• kaya = of the body
• vyuha = of the system, arrangement
The center of the body's energy system: The thousands of energy systems
operate through this center, and thus samyama (3.4-3.6) on that center reveals the
nature of those systems. These too are encountered, experienced, and are also set
aside through non-attachment (1.15-1.16) and grace.
(1.15).
3.31 By samyama on the pit of the throat, hunger and thirst leave.
(kantha kupe ksut pipasa nivrittih)
• kantha = of the throat

• kupe = in the pit of
• ksut = hunger
• pipasa = thirst
• nivrittih = leave, retreat, cease
Cessation of thirst and hunger: Once again, an effect is attained by samyama

(3.4-3.6) on the related object. Samyama on the throat relates to, and causes the
cessation of thirst and hunger. Any sense of attainment related to this is also
experienced and set aside through non-attachment (1.15-1.16).
(1.15).
Page 204 of 270

3.32 By samyama on the tortoise channel, below the throat, steadiness is attained.
(kurma nadyam sthairyam)
• kurma = tortoise
• nadyam = pit, tube duct, channel
• sthairyam = steadiness
Attaining steadiness: By samyama on this energy channel (nadi), there comes

steadiness of a tortoise. Recall that a preliminary level of steadiness of meditation
posture is attained by focusing on the infinite (2.47).
(1.15).
3.33 By samyama on the coronal light of the head, visions of the siddhas, the
masters can come.
(murdha jyotisi siddha darshanam)
• murdha = crown of the head

• jyotisi = the bright effulgence, lucidity, luminosity, inner light, supreme or
divine light
• siddha = perfected ones, masters
• darshanam = vision
Visions of the masters: Visions of the perfected ones comes by following the inner
coronal light of the crown of the head, whether encountered at the crown or through
the ajna chakra, the eyebrow center.
(1.15).
3.34 Or, through the intuitive light of higher knowledge, anything might become
known.
(pratibhad va sarvam)
• pratibha = intuitive light or flash, light of higher knowledge, illumination

• va = or
• sarvam = all
Page 205 of 270

Higher intuition may come: Recall that at this point samyama (3.4-3.6) is
regularly within reach. At this stage, intuitive knowledge comes much more easily.
(1.15).
3.35 By practicing samyama on the heart, knowledge of the mind is attained.

(hirdaye chitta samvit)
• hirdaye = heart
• samvit = knowledge
Knowledge of the heart: By samyama on that knowledge of the heart, the field of
mind called chitta becomes known. The process of observing the functions of mind
begins at an early stage of stabilizing and clearing the mind, but here it is become
far more refined.
(1.15).
3.36 The having of experiences comes from a presented idea only when there is a
commingling of the subtlest aspect of mind (sattva) and pure consciousness
(purusha), which are really quite different. Samyama on the pure consciousness,
which is distinct from the subtlest aspect of mind, reveals knowledge of that pure
consciousness.
(sattva purusayoh atyanta asankirnayoh pratyaya avishesah bhogah pararthatvat
svartha samyamat purusha-jnanam)
• sattva = purity aspect of mind field or chitta, subtlest individuation

• purusayoh = purusha, pure consciousness
• atyanta = quite, extremely, totally, completely
• asankirnayoh = distinct, unmixed, not commingled
• pratyaya = presented idea, concept, conceptual existence
• avishesah = with no distinction, absence
• bhogah = experience
• pararthatvat = for the interest, existence, purpose of another
• svartha = for its own, self-interest
• samyamat = dharana (concentration), dhyana (meditation), and samadhi
• purusha = a consciousness, Self
Page 206 of 270

To have an experience, there has to be a partnership: First, think of two
different aspects of being: pure consciousness and the subtlest aspect of mind. If the
pure consciousness (purusha) were to stand alone (3.56), that would be the
enlightened state being sought by Yoga (1.3). The pure consciousness would simply
rest in its own pure being. However, for there to be experiences, whether pain or
pleasure, that pure consciousness has to make an alliance, or commingle with the
mind so as to have such experiences. If there were no mind, then there would be no
experience. This is a subtle aspect of the process of avidya or ignorance, where there
is a clouding of the underlying discrimination (2.3-2.6)
Then a presented idea can be experienced: With the coming of that alliance or
commingling of pure consciousness and subtlest mind, any idea or impression
presented, whether from the basement of the mind or the senses, can be
experienced. Without that alliance between consciousness and subtlest mind there
would be no experience. Either the mind would not operate due to the lack of
consciousness (like a bulb without electricity), or consciousness would rest in its
enlightened state (like electricity without a bulb).
The two are usually entangled: The pure consciousness and the subtlest mind are
usually quite entangled or enmeshed. This is actually the reason we do not
experience Self-realization (1.4). Once that most subtle entanglement happens, then
layer upon layer of further entanglement occurs, until we find ourselves lost in the
external world, trying to reverse the process, so as to find the Truth we intuitively
know we have lost.
Reversing the entanglement: Here, in this sutra, is being introduced the

extremely subtle samyama (3.4-3.6) that will break this finest, earliest stage of
enmeshment between the pure consciousness and mind (in the broadest sense of
mind). It is built on all of the earlier practices of stabilizing the mind, and purifying
the many levels. Now, at this level, the final barrier is being crossed. It happens by
the subtlest tool being focused on through samyama. Namely, purusha, or pure
consciousness itself becomes the object of meditation and samyama. (see the
article Prakriti and Its Evolutes: Returning to Self-Realization)
Can we do this from the beginning?: We might like to do this practice from the
very beginning of our practices, but very, very few have the clarity of mind for such
a practice. Theoretically, it is possible, but most will do better by systematically
purifying the many levels of mind so that this can be be done. Recall that subtle
discrimination was the very reason for the eight rungs of Yoga (2.26-2.29).
Buddhi as a tool and an obstacle: Recall the principle of buddhi being the aspect
of mind that knows, decides, judges, and discriminates. From the level of the
external world, trying to move inward, buddhi is an extremely useful and essential
tool. However, if we are eternally pure beings that are one with the whole of the
universe, then who carved up that universe in the first place? It was this same
buddhi, only the finest level, called sattvic buddhi (note the word sattva above in the
Sanskrit).
Page 207 of 270

3.37 From the light of the higher knowledge of that pure consciousness or purusha
(3.36) arises higher, transcendental, or divine hearing, touch, vision, taste, and
smell.
(tatah pratibha sravana vedana adarsha asvada varta jayanta)
• tatah = thence
• pratibha = intuitive light or flash, light of higher knowledge, illumination
• sravana = higher, transcendental, or divine hearing
• vedana = higher, transcendental, or divine touch
• adarsha = higher, transcendental, or divine vision
• asvada = higher, transcendental, or divine taste
• varta = higher, transcendental, or divine smell
• jayanta = proceed, arises, occur, produced
Using the gross and subtle senses as tools: The further inward one goes on the
journey, the greater are the tools for inquiry, as well as increasing distractions. The
senses (indriyas) operate not only at the gross level, but also at these very subtle
levels. Attention is trained in the external world so as to learn of the false identities
and set them aside with non-attachment. When that attention becomes very subtle,
the same process is repeated at those levels, revealing the false identities and
setting those aside as well.
(1.15).
Page 208 of 270

Cluster 24: Sutra 3.38: What to do with Subtle Experiences
Experiences are both attainments and obstacles: From the
perspective of the typical in-the-world mind, all of these subtle
experiences of Yoga coming from Samyama appear to be attainments,
powers, or psychic abilities to be pursued. From the perspective of
samadhi and Self-realization, these subtle experiences of Yoga are
considered to be obstacles (1.4), except in the sense that they reflect
steps along the way.
Neither pursue nor recoil: The yogi neither pursues these powers
for their own sake, nor recoils from them out of a misapplied spirit of renunciation.
As with all of the experiences of life, the yogi seeks neither attraction, nor aversion
(1.5-1.11,2.3). In this way, the path of non-attachment is followed to ever subtler
levels, and this non-attachment is one of the two foundation principles of Yoga (1.12-
1.16). Through discrimination (2.26-2.29), the path to the center of consciousness
becomes clearer and clearer. This includes non-attachment even to supremacy over
creation of all forms and states of existence, as well as higher knowledge (3.51).
Internal comes to be seen as external: To say that the subtle experiences are
obstacles is not merely a matter of their being negative in some way. Rather, as
glimpses of deeper meditation come, these experiences come to be seen
asexternal in relation to the true Self being sought. This foundation principle of the
internal coming to be seen as external was described as a foundation principle in
sutras 3.7-3.8. As this realization comes with object after object of subtler
exploration, ever deeper degrees of non-attachment (vairagya, 1.15) come,
ultimately leading to the realization of the true Self (1.3) through discrimination
(2.26-2.29).
3.38 These experiences resulting from samyama are obstacles to samadhi, but
appear to be attainments or powers to the outgoing or worldly mind.
(te samadhau upasargah vyutthane siddhayah)
• te = these (attainments)
• samadhi = meditation in its higher state, deep absorption of meditation, the
• upasrga = obstacles, hindrances, impediments
• vyutthana = to the outgoing mind, worldly mind
• siddhi = attainments, powers, perfections, subtle experiences, psychic
abilities
The nature of obstacles: The entire process of Yoga is one of removing obstacles
(1.2, 4.3), so that the true Self, which is there all along, can be revealed (1.3).
However, the allurements of the external world pale by comparison to the
allurements of the subtle world, where these so-called attainments, powers, and
psychic abilities abound. On the inner journey it is therefore imperative to
Page 209 of 270

increasingly, gently, systematically cultivate the levels ofnon-attachment or vairagya
(1.12-1.16), all the way up to supremenon-attachment or paravairagya (1.16).
Renouncing senses: Subtle experiences surely come for the yogi on the inner
journey. While it is said that they are to be renounced, this has special meaning.
First, think of sensory renunciation at the gross level. Imagine your favorite food
attachment, maybe some particular kind of sweet treat you eat all the time. If you
decide to quit eating that sweet, you give up the item itself, whether completely
stopping to eat it or cutting back, but do not give up your sense of taste. You may
give up the attachment to the tasting process, but the ability to taste, itself, does not
go away. The attachment is the key, not getting rid of either the object or the
sensory ability.
Renouncing attainments: Similarly, experiences such as those described in the

Yoga Sutras exist, and naturally start to come along the way. Saying that they are
renounced does not mean they go away. Rather, it means they become a responsibly
used part of the yogi's way of engaging with the outer and inner world. The abilities
are there, and become as much a part of life as are the grosser aspects of the senses
(indriyas), including the jnanendriyas of smell, taste, sight, touch, and hearing, as
well as the karmendriyas of elimination, procreation, motion, grasping, and
speaking. Whether those gross senses or the subtle attainments are used with or
without attachment is the question (1.12-1.16).
Each attainment reflects a level of passage: With a close reading and careful
reflection on the experiences described in the Yoga Sutras, along with some glimpses
of direct experience, it is evident that the attainments being mentioned are not just
randomly selected powers that are being described. Each of them reveals one form
or another of the evermore unfolding process of going inward, through the levels and
layers of our being. Each reveals one more aspect of experience and ourselves that
is encountered, examined, understood, and set aside.
We need not experience them all: In the process of moving inward it is not
essential that we seek out and experience each and every one of the attainments
mentioned. This is well described by the sage Vyasa in his commentary on applying
samyama (3.4-3.6) to the stages of practice (3.6). He explains that samyama may
not be needed on all of the stages because proficiency can be attained by other
sources, particularly through the gift of grace. He points out that, "Yoga is to be
known by Yoga, and Yoga itself leads to Yoga. One who remains steadfast in Yoga
always delights in it." To apply this in practice simply means to remain steadily
focused on the direct experience of the goal (1.3).
Page 210 of 270

Cluster 25: Sutras 3.39-3.49: More Attainments from Samyama
Continuation of attainments: The experiences and subtle practices
described in the immediately preceding sutras (3.17-3.37, 3.38) are
continued here in this section, in sutras 3.39-3.40.
About these sutras: The experiences and subtle practices in this

section are handled in the same way as in the previous section. For a
discussion of dealing with these subtle experiences, and on
approaches to reading these sutras, review the introduction to the section entitled
Experiences from Samyama, sutras 3.17-3.37.
What to do with these experiences: As with the experiences with those previous
sutras, so too are the experiences of 3.39-3.49 encountered, experienced, and
renounced (3.38).
3.39 By loosening or letting go of the causes of bondage and attachment, and by

following the knowledge of how to go forth into the passages of the mind, there
comes the ability to enter into another body.
(bandha karana shaithilyat prachara samvedanat cha chittasya para sharira aveshah)
• bandha = bondage, attachment

• karana = cause
• shaithilyat = relaxation, letting go, loosening
• prachara = passages, means of going forth, moving through
• samvedanat = by knowledge of
• cha = and
• para = another, other
• sharira = body
• aveshah = entering into
Entering another body: By loosening or letting go of the causes of bondage and

attachment, and by following the knowledge of how to go forth into the passages of
the mind, there comes the ability to enter into another body. The advanced yogi may
use this power to operate through another body in service of others, such as for
guiding sincere students of meditation.
(1.15).
3.40 By the mastery over udana, the upward flowing prana vayu, there is a cessation
of contact with mud, water, thorns, and other such objects, and there ensues the
rising or levitation of the body.
(udana jayat jala panka kantaka adisu asangah utkrantih cha)
• udana = one of the five prana vayus (upward flow of prana in the body)
Page 211 of 270

• jaya = by mastery
• jala = water
• panka = mud, as in a swamp
• kantaka = thorn
• adisu = and with others, et cetera
• asangah = no contact, no adhesion, cessation of contact
• utkrantih = rising, ascension, levitation
• cha = and
Rising or levitation: By the mastery over udana vayu there ensues the rising or
levitation of the body.
Udana vayu: Udana vayu is one of the five vayus. It operates from the throat and
drives exhalation, operating in conjunction with prana vayu, which deals with
inhalation. (See the Vayu section of Kundalini Awakening)
(1.15).
3.41 By mastery over samana, the prana flowing in the navel area, there comes
effulgence, radiance, or fire.
(samana jayat jvalanam)
• samana = one of the five prana vayus (prana in navel area)

• jaya = by mastery
• jvalana = effulgence, radiance, fire
Radiance or aura: By mastery over samana vayu, there comes a radiance or aura
around the body.
Samana vayu: Samana vayu is one of the five vayus. It operates from the navel
area, deals with digestion, and allows the mental discrimination between useful and
not useful thoughts. (See the Vayu section of Kundalini Awakening)
(1.15).
3.42 By samyama over the relation between space and the power of hearing, the
higher, divine power of hearing comes.
(shrotra akashayoh sambandha samyamat divyam shrotram)
• shrotra = ear, the power of hearing

• akasha = space, ether
• sambandha = over the relation
Page 212 of 270

• divyam = higher, divine
• shrotram = ear
Divine or psychic hearing: By samyama over the relation between space (one of
the five elements) and the power of hearing, the higher, divine power of hearing
comes.
Space, hearing, and the chakras: Space is one of the five elements (earth, water,
fire, air, space) and hearing is one of the five karmendriyas. Both of these operate
from the fifth chakra, which is at the throat. It is through samyama of one that
mastery over the other is attained. The same principle applies to the other elements,
karmendriyas, and jnanendriyas. (See the Chakras section of Kundalini Awakening)
(1.15).
3.43 By Samyama on the relationship between the body and space (akasha) and by
concentrating on the lightness of cotton, passage through space can be attained.
(kaya akashayoh sambandha samyamat laghu tula samatatti cha)
• kaya = body
• akasha = space, ether
• sambandha = relationship
• samyamat = dharana (concentration), dhyana (meditation), and samadhi
• laghu = light
• tula = cotton fiber
• samatatti = attainment, become one with
• cha = and
Moving through space: By Samyama on the relationship between the body and
space (akasha) and by concentrating on the lightness of cotton, passage through
space can be attained. While sutra 3.40 described levitation, this sutra describes
moving through space.
Note the quality of opposites: A universal principle is relatively easy to see in this
sutra. The samyama is on the relationship between the body and space. This results
in the body having a lightness that is likened to cotton. The samyama allows
a releasing or a cessation of the process of heaviness or earth element. Then, the
natural lightness is experienced. It is not that a new quality of lightness is being
attained or added on. Rather, it is a ceasing to be connected with the quality of earth
or heaviness of body. Over and over, this process or practice (1.2) of cessation of
identity (1.4) is repeated until the Self comes shining through (1.3).
(1.15).
Page 213 of 270

3.44 When the formless thought patterns of mind are projected outside of the body,
it is called maha-videha, a great disincarnate one. By samyama on that outward
projection, the veil over the spiritual light is removed.
(bahih akalpita vrittih maha-videha tatah prakasha avarana ksayah)
• bahih = external, outside, passing outward, projected outside

• akalpita = formless, outside, unimaginable, unidentified,
• maha-videha = great one existing without a body, disincarnate
• tatah = by that
• prakasha = spiritual light
• avarana = covering, veil
• ksayah = removed, destroyed
Removing the veil over the light: When the formless thought patterns of mind
are projected outside of the body, it is called maha-videha, a great disincarnate one.
By samyama on the process of that outward projection, the veil over the spiritual
light is removed.
(1.15).
3.45 By samyama on the five forms of the elements (bhutas), which are gross form,
essence, subtleness, interconnectedness, and its purpose, then mastery over those
bhutas is attained.
(sthula svarupa suksma anvaya arthavattva samyamad bhuta-jayah)
• sthula = gross
• svarupa = in its own nature, own form or essence; ( sva = own; rupa = form)
• suksma = subtle, astral
• anvaya = connectedness, conjunction, connection, interpenetration
• arthavattva = purposefulness
• bhuta = the elements (earth, water, fire, air, space)
• jayah = mastery
Breaking the alliance with the five elements: In the section entitled Breaking
the Alliance with karma (2.12-2.25), it was described that breaking the alliance
between the seer and the seen was the connection to be avoided (2.17). It also
explains that a part of this alliance to be broken has to do with the elements (2.18),
and the current sutra deals with breaking the alliance with the elements. The way in
which the elements arises from the transition process is described in3.13.
Page 214 of 270

(1.15).
3.46 Through that mastery over the elements, comes the abilities of making the
body atomically small, perfect, and indestructible in its characteristics or
components, as well as bringing other such powers.
(tatah anima adi pradurbhavah kaya sampad tad dharma anabhighata cha)
• tatah = by that
• anima = making miniature, atomic size
• adi = and others (other such powers)
• pradurbhavah = manifestion of
• kaya = body
• sampad = perfection
• tad = their
• dharma = characteristics, components
• anabhighata = non-resistance, without obstruction, indestructible
• cha = and
Powers with the body: Through that mastery over the elements, comes the
abilities of making the body atomically small, perfect, and indestructible in its
characteristics or components, as well as bringing other such powers.
Mastery over the five elements: In this sutra a generalized statement is being
made that a variety of experiences and abilities come from samyama on the five
elements (earth, water, fire, air, space), while specific comments were made in other
sutras (3.42, 3.43, 3.45). Recall that the inner process naturally unfolds through the
planes or states of subtle reality (3.6).
Evidence that mind is under control: While such mastery is not sought for its
own sake, it does indicate a level of mastery over the mind. It was pointed out in
Chapter 1 (1.40) that the ability to focus on the smallest and the largest is evidence
that the mind is truly under control.
(1.15).
3.47 This perfection of the body includes beauty, gracefulness, strength, and
adamantine hardness in taking the blows that come.
(rupa lavanya bala vajra samhanana kaya-sampat)
• rupa = form, beauty, appearance

• lavanya = gracefulness, charm, ability to attract
• bala = strength, energy
• vajra = adamantine, hardness
Page 215 of 270

• samhanana = ability to bear strokes or hardness
• kaya-sampat = perfection of the body
Perfections of the physical body: Perfection of the body (3.46) includes beauty,
gracefulness, strength, and adamantine hardness in taking the blows that come.
(1.15).
3.48 By samyama on the process of perception and action, essence, I-ness,

connectedness, and purposefulness of senses and acts, mastery over those senses
and acts (indriyas) is attained.
(grahana svarupa asmita anvaya arthavattva samyamad indriya jayah)
• grahana = process of perception and action

• svarupa = in its own nature, own form or essence; ( sva = own; rupa = form)
• asmita = I-ness, individuality
• anvaya = connectedness, conjunction, connection, interpenetration
• arthavattva = purposefulness
• samyamad = dharana (concentration), dhyana (meditation), and samadhi
• indriya = mental organs of actions and senses (indriyas)
• jayah = mastery
Samyama on perception and actions: Samyama on the five cognitive senses or

means of perception (jnanendriyas) brings mastery over those senses. Samyama on
the five means of actions (karmendriyas) brings mastery over those means of action.
However, these practices of samyama are purposively done in conjunction with ones
own individuality and essence. It is the samyama on the relationship, which is the
key. Repeatedly, the nature of relationship is examined in the Yoga Sutras, so that
the false identities can be broken (1.4), allowing the true Self to be experienced
(1.3), beyond the layers of ignorance or avidya (2.5).
Rising of the senses: The rising and falling of the senses (indriyas) is quite
significant, and was described in the transition process in 3.13.
Tapas and the senses: The practice of training the senses (tapas) was discussed
as part of the niyamas (2.41). [note mastery of senses in 2.41]
(1.15).
3.49 By that mastery over the senses and acts (indriyas), there comes quickness of
mind, perception with the physical instruments of perception, and mastery over the
primal cause out of which manifestation arises.
(tatah mano-javitvam virarana-bhavah pradhaua jayah)
Page 216 of 270

• tatah = by that
• manas = mind
• javitva = quickness, speed
• virarana-bhavah = perception with instrument of perception, i.e., with the
body or physical senses
• pradhaua = the primal cause out of which there is manifestation
• jayah = mastery
Fruits of mastery over the indriyas: From mastery over the five cognitive senses
(jnanendriyas) and the five means of action (karmendriyas) there comes quickness
of mind, perception with the physical instruments of perception, and mastery over
the primal cause out of which manifestation arises.
(1.15).
Page 217 of 270

Renunciation that brings Kaivalya or Liberation
Reaching the finest level of mind: In the preceding sutras (3.17-
3.37, 3.39-3.49), many types of experience were described. As these
are encountered, the yogi goes ever deeper into the levels of his or
her own being. Each is encountered, explored, experienced, and set
aside, so as to go still deeper (3.38). Finally comes the finest of the
levels of individuality, the sattvic buddhi. (3.50)
Distinction between sattvic buddhi and purusha: Here, in this

sutra, one not only experiences the discrimination between the subtlest aspect of
mind and consciousness itself (purusha), this distinction becomes well established.
(3.50)
With that comes mastery: When that subtle-most distinction has happened, and is
well established, there comes mastery over all forms or states of existence, as well
as over all forms of knowing. (3.50)
Renouncing that subtlety brings liberation: When even this finest distinction
between sattvic buddhi and purusha is set aside (1.15, 3.38), there comes absolute
realization or kaivalya (3.51).
Declining celestial invitations: The invitations of the disembodied or celestial

beings for experiences or powers are declined (3.52).
3.50 To one well established in the knowledge of the distinction between the purest
aspect of mind and consciousness itself, there comes supremacy over all forms or
states of existence, as well as over all forms of knowing.
(sattva purusha anyata khyati matrasya sarva-bhava adhisthatrittvam sarva-
jnatritvam cha)
• sattva = purity aspect of mind field or chitta, subtlest individuation, purest

aspect of buddhi
• purusha = pure consciousness
• anyata = distinction between, difference
• khyati = through knowledge, vision, discernment, correct cognition, clarity,
awareness
• matrasya = only, merely
• sarva-bhava = over all states or forms of existence, omnipotence (sarva =
all; bhava = states or forms of existence)
• adhisthatrittvam = supremacy
• sarva-jnatritvam = all knowingness, omniscience (sarva = all; jnatritvam =
knowingness)
• cha = and
Page 218 of 270

Reaching the finest level of mind: In the preceding sutras (3.17-3.37, 3.39-
3.49), many types of experience were described. As these are encountered, the yogi
goes ever deeper into the levels of his or her own being. Each is encountered,
explored, experienced, and set aside, so as to go still deeper. Finally comes the
finest of the levels of individuality, the sattvic buddhi.
Distinction between sattvic buddhi and purusha: Here, in this sutra, one not
only experiences the discrimination between the subtlest aspect of mind and
consciousness itself (purusha), this distinction becomes well established.
With that comes mastery: When that subtle-most distinction has happened, and is
well established, there comes mastery over all forms or states of existence, as well
as over all forms of knowing.
Subtlest level of discrimination: Initially, buddhi is utilized as the means that

decides, judges, and discriminates (2.26-2.29). When this discrimination is clouded,
we act out of our habit patterns, not from choice. Eventually, we come to see that it
was buddhi who carved up consciousness and the universe in the first place,
experiencing the many dualities. Here, when the sutra speaks of discriminating
between buddhi and purusha, this is what is being addressed. It is not referring to
buddhi at the surface level, such as deciding what is useful and not useful in our life
activities. Rather, it is the subtlest aspect of buddhi that is being discriminated as
different from purusha. This is the discrimination that leads towards liberation
(3.51).
(1.15).
3.51 With non-attachment or desirelessness even for that supremacy over forms and
states of existence and the omniscience (3.50), the seeds at the root of those
bondages are destroyed, and absolute liberation is attained.
(tad vairagya api dosa bija ksaya kaivalyam)
• tad = that
• vairagya = desirelessness, non-attachment, dispassion
• api = also, even
• dosa = impairment, bondage, defect, imperfection
• bija = seed
• ksaya = with the elimination, destruction
• kaivalyam = absolute liberation, independence, freedom
That mastery is subject to attachment: Recall that the fundamental trap is of

becoming entangled with the fluctuations of the mind field (1.4). Even this mastery
over all forms and states of existence and omniscience forms impressions in the
basement of the mind, and these are also subject to becoming colored (klishta) with
Page 219 of 270

attraction (2.7). The degree to which the yogi develops non-attachment becomes
ever subtler (1.15-1.16), all the way up to this finest level.
This non-attachment brings liberation: When the coloring (klishta) of this

attachment to mastery over all forms and states of existence and omniscience is
surrendered, and non-attachment ensues, there comes liberation. At the lesser levels
of attainment, the non-attachment opens the door to the next subtler layer, for
which the process must be repeated. However, at this subtlest level, there is no
more level, so there is final liberation between consciousness and the many
fluctuations of the mind field (1.3).
(1.15).
3.52 When invited by the celestial beings, no cause should be allowed to arise in the
mind that would allow either acceptance of the offer, or the smile of pride from
receiving the invitation, because to allow such thoughts to arise again might create
the possibility of repeating undesirable thoughts and actions.
(sthani upanimantrane sanga smaya akaranam punuh anista prasangat)
• sthani = celestial beings, those of high spiritual position, presiding deities,

devas
• upanimantrane = invitation, on being invited by
• sanga = association, coming together with, acceptance, attachment
• smaya = pride, smile of happiness
• akaranam = no cause, no reason for action, not entertain
• punuh = again, repeat, renew, revive
• anista = undesirable
• prasangat = possibility of being caught or having connection
Declining celestial invitations: As discrimination becomes increasingly finer, the

levels of the subtle realm are experienced, including encounters with the
disembodied or celestial beings. They might invite the sadhaka (practitioner) with
the experiences of the subtle realm. These invitations, experiences, or powers are
distractions, which block (1.4) the realization of the true Self (1.3), which is beyond
all experiences. Therefore, the invitations are declined in a spirit of non-attachment
(1.15), as are the other subtle experiences (3.38).
Greater experience brings greater attachment: Think of enjoyable experiences

in the external world. Is it not true that the more enjoyable the experience, the more
we cling to it and want to repeat it? One of the heights of the subtle experiences is
the encounter and welcome of the celestials, however you may personally
conceptualize such beings. Thus, it is one of the stronger distractions that we face on
the inner journey. We might feel a strong visceral response to the suggestion that
we turn away from such experiences. For this reason it is essential that we continue
to cultivate the discrimination to properly choose what path to follow and what to let
go of (2.26-2.29, 3.4-3.6).
Page 220 of 270

Higher Discrimination Through Samyama
The subtlest discrimination: Knowledge of the distinction between
the purest aspect of mind (sattvic buddhi) and consciousness itself
(purusha) brings supremacy over all forms or states of existence, as
well as over all forms of knowing, as was previously described (3.50).
It also brings absolute liberation: However, that discrimination

between that purest aspect of mind (sattvic buddhi) and
consciousness itself (purusha) will bring them to a point of equality. This brings
absolute liberation, independence, or freedom (kaivalya) (3.56).
Samyama on moments and succession: Experience comes like a movie, with

individual frames coming in a succession, which creates the appearance of reality. By
samyama on that inner process of mental construction, there comes higher
knowledge (3.53).
This applies to all types of objects: This process of moments and succession
occurs with all types of mental objects, regardless of how gross or subtle. Samyama
is practiced with all of these types or levels, bringing discrimination between objects
only appearing to be similar (3.54).
Transcendent knowledge and liberation: This process of subtle discrimination

brings the higher, intuitive, transcendent knowledge (3.55) and leads to final
liberation or kaivalya (3.56).
3.53 By samyama over the moments and their succession, there comes the higher
knowledge that is born from discrimination.
(ksana tat kramayoh samyamat viveka-jam jnanam)
• ksana = moment, instant, infinitesimal time (3.9)

• tat = its
• krama = sequence, succession
• viveka = discrimination, discernment
• ja = born of
• jnana = knowledge, gnosis
Moments and succession: Experience usually comes like a movie. It

onlyappears to be an unfolding process, whereas it is actually independent events. It
is like the movie film being many independent frames, all of which coexist on the
same reel. However, when you look at those frames sequentially, there is the
appearance of a uniform and unfolding event or process.
Beyond moments and succession: When samyama (3.4-3.6) is done on the

moments and the process of succession, the higher knowledge of what is reallygoing
on is revealed. One comes to see the nature of movie production of the mind and
Page 221 of 270

virtually the whole of the creation process. This opens the door to the realization of
the Truth (1.3).
This applies to all types of objects: Throughout the Yoga Sutras, particularly
Chapter 3, there are many different objects mentioned for exploration and setting
aside so as to go past ignorance (2.5) and false identities (1.4) to the true Self (1.3).
However, every one of those objects, regardless of its type or subtlety is constructed
in the same way, being moments of experience coming together in succession. Thus,
this process of applying samyama (3.4-3.6) to moments and succession is an
extremely subtle and far reaching practice, effecting all possible sequences of
experience or thought.
3.54 From that discriminative knowledge (3.53) comes awareness of the difference
or distinction between two similar objects, which are not normally distinguishable by
category, characteristics, or position in space.
(jati laksana desha anyata anavachchhedat tulyayoh tatah pratipattih)
• jati = genus, species, category, type

• laksana = time characteristics, appearance, distinctive mark
• desha = place, position in space
• anyata = distinction, separateness, difference
• anavachchhedat = undefined, not separated, indistinguishable
• tulyayoh = of two similar objects, the same category or class, equal
• tatah = thereby, from that
• pratipattih = knowledge distinction, distinguishable knowledge
Discrimination between similar objects: Coming with the ability to discriminate

between moments and succession (3.53) is an increasing ability to discriminate
between similar objects, which might usually be perceived as one and the same.
Gradually, this subtler discrimination leads one to see past the mere appearances,
and go to the subtler, underlying reality. Recall that this process was described
earlier in relation to separating a word or name going with the object, the meaning
or identity of that object, and the knowledge associated with that object (1.42).
Seeing past appearances: Through this process of seeing past appearances of the
nature of objects, all objects are gradually and systematically seen to be mere
constructs, and are set aside. Eventually the eternal consciousness is revealed (1.3).
3.55 That higher knowledge is intuitive and transcendent, and is born of

discrimination; it includes all objects within its field, all conditions related to those
objects, and is beyond any succession.
(tarakam sarva visayam sarvatha visayam akramam cha iti viveka jam jnanam)
• tarakam = transcendent, intuitional,

• sarva = all
• visayam = objects, conditions, pursuits
• sarvatha = in all ways, by all means
• visayam = objects, conditions, pursuits
• akramam = beyond succession, non-sequential
Page 222 of 270

• cha = and
• iti = this
• ja = born
• jnana = knowledge, gnosis
Higher knowledge comes from within: The higher knowledge is intuitive,

transcendent, or coming from within. It is revealed by discrimination between
objects (3.54), which rests on the ability to discriminate between moments and
succession (3.53). Saying that the higher knowledge is intuitive means that it is self-
existent rather than being constructed knowledge. Much of our worldly sense of
knowledge comes from combining different pieces of information, much like we
might combine different cooking skills and ingredients in a kitchen to construct a
meal. However, the higher knowledge is not constructed, but revealed by stepping
beyond the mere appearance of the moments and succession.
It is born of discrimination: Through the repeated process of discrimination, the

higher truth is born or revealed. Here again, birth is beyond used as a means of
expressing the coming out or coming forth process, rather than the process of
construction of parts.
Higher knowledge includes all the objects: As the meditator experiences this
truth beyond the objects, moments, and sequences, it becomes clear in direct
experience that the higher knowledge contains, or oversees all of the many objects,
their conditions, and sequences. It is seen that it is not a case where consciousness
not only permeates the objects, conditions, and sequences, but actually is the
supporting reality of their existence.
3.56 With the attainment of equality between the purest aspect of sattvic buddhi and
the pure consciousness of purusha, there comes absolute liberation, and that is the
end.
(sattva purusayoh suddhi samye kaivalyam iti)
• sattva = purity aspect of mind field or chitta, subtlest individuation, purest

aspect of buddhi
• purusayoh = pure consciousness
• suddhi = purity
• samye = equality
• kaivalyam = absolute liberation, independence, freedom
• iti = this, end, finish
Levels of discrimination: Discrimination is the finer tool for attaining

enlightenment (2.26-2.29), and is applied to the ever subtler levels of experience
(3.4-3.6).
The subtlest discrimination: Knowledge of the distinction between the purest

aspect of mind (sattvic buddhi) and consciousness itself (purusha) brings supremacy
Page 223 of 270

over all forms or states of existence, as well as over all forms of knowing, as was
previously described (3.50).
It also brings absolute liberation: However, that discrimination between

thatpurest aspect of mind (sattvic buddhi) and consciousness itself (purusha) will
bring them to a point of equality. This brings absolute liberation, independence, or
freedom (kaivalya).
This is the end: This absolute liberation or kaivalya is the end, the final state of the
Self in itself. Thus, the word iti is the last word of the sutra and of this chapter.

Page 224 of 270

Page 225 of 270
CHAPTER 4 of 4
Liberation
Kaivalya Pada
Final Liberation: Chapter 4 of the Yoga Sutras is entitledKaivalya

Pada, which means the chapter on final liberation. Chapter 4
explains how the mind is constructed and veils the inner light of the
Self. It describes how the yogi deals with the natural breaches in
enlightenment, and how the primal building blocks of the mind
resolve back into their cause, allowing final liberation.
• Means of attaining experience (4.1-4.3)

• Emergence and mastery of mind (4.4-4.6)
• Actions and karma (4.7-4.8)
• Subconscious impressions (4.9-4.12)
• Objects and the three gunas (4.13-4.14)
• Mind perceiving objects (4.15-4.17)
• Illumination of the mind (4.18-4.21)
• Buddhi and liberation (4.22-4.26)
• Breaches in enlightenment (4.27-4.28)
• Perpetual enlightenment (4.29-4.30)
• Knowables become few (4.31)
• Gunas after liberation (4.32-4.34)
Page 226 of 270

Cluster 28: Sutras 4.1-4.3: Means of Attaining Experience
Thinning the veils: These three sutras (4.1-4.3) explain methods of
opening the barrier or veil between our typical waking state of
consciousness and layers that are underneath, higher, or beyond
(4.1).
Barriers were built by a filling in process: These barriers are

constructed somewhat like a blue print of a house gradually getsfilled
in from the ground, to the foundation, to the walls, and then to the roof, so that
stage after stage, layer after layer, our final construction as a completed human
being takes place (4.2).
Reversing the process by removing the veil: By following that process of veiling
and projecting in reverse order, going inward instead of outward, Self-realization
comes. It does not mean disassembling the house, but tracing our awareness back
through the stages of construction.
Opening the gate of the Self: Experiencing the eternal Truth or Self is a process of
allowing the natural consciousness to flow forward, much like a farmer opening a
sluice gate to irrigate a field (4.3), rather than a process of further construction of
new information and identities. In other words, we cannot build or construct Self-
realization; we can only allow it to naturally flow forward when the barriers are
removed.
Meaning of Kaivalya: The fourth chapter of the Yoga Sutras is entitled "Kaivalya
Pada." The word "Kaivalya" literally translates as "isolation." It is usually taken to
mean liberation or enlightenment. However, the way in which "isolation" is a quite
effective term is that pure consciousness or purusha is now standing alone, separate
from all of the manifestations of prakriti, including literally all of the manifestations
or swirlings of all levels of the mind field. In Sutra 1.16 supreme non-attachment is
mentioned as a stage beyond the many other levels of attachment.
Sutra 4.32 explains how the primary elements called gunas have finished their
purpose and recede in perfect equilibrium into that from which they arose. These are
aspects or byproducts of the process of the isolation (kaivalya) of pure consciousness
(purusha).
See also the article on:

Sankhya, Purusha, and Prakriti
4.1 The subtler attainments come with birth or are attained through herbs, mantra,
austerities or concentration.
(janma osadhi mantra tapah samadhi jah siddhyayah)
• janma = birth
• ausadhi = herbs
• mantra = sound vibrations, incantations, divine word
• tapah = training the senses, austerities
• samadhi = deep concentration or entasy
• jah = born
Page 227 of 270

• siddhyayah = attainments, powers, perfections, subtle experiences, psychic
abilities
Five ways to thin the veil: Five methods are mentioned by which that barrier or
veil of ignorance (2.3) is thinned, or eventually removed entirely, allowing Self-
realization (1.3) and liberation (4.26). Here's the five ways of thinning the veil:
1. Birth (janman): Some rare ones are born with a natural ability to drop the
veil between the conscious and unconscious. Recall that in sutras 1.19-1.20,
two kinds of people were mentioned. First were those who naturally are
predisposed by virtue of having attained a high level of experience in a
previous life, though that experience was not complete. Second, were those
who (like most of us) need to follow a path of faith, energy, memory,
concentration, and knowledge. Here, in this part of the sutra, it is simply
being acknowledged that some experience beyond the barrier or veil by virtue
of birth.
2. Herbs (ausadhi): There is said to be an ancient elixir that when ingested,

breaks down the barrier. It is also said to be an inner elixir, in the subtle
aspect of our own being. At a more surface level, we are all familiar with the
way in which various drugs or chemicals break down the barrier between
conscious and unconscious. Throughout spiritual and religious history of
humanity, herbs have been used responsibly in this way by many
cultures. While we are not suggesting drug use here as a means to
spirituality, it would not be complete that it not be mentioned as one of the
ways people can remove the barrier between conscious and unconscious. In
light of herbs as a means of removing the barrier, it is imperative to
remember that the foundation principles are of non-attachment and attaining
a natural state of stable tranquility (1.12-1.16). The way in which the
ancients used such herbs is vastly different from drug abuse and addiction.
3. Mantra: Here, the use of mantra goes beyond being just a religious
affirmation or prayer, however pleasant and useful that may be. The constant
repetition or awareness of mantra is like the persistent tapping, tapping,
tapping on a closed door. Eventually the door is open. The mantra goes
further, not only opening the door, but also becoming a guide to the deepest,
subtlest, absolute reality from which it arose in the first place. For many
people, mantra is a very comfortable means of gradually, gently thinning that
barrier or veil between the known and unknown.
4. Training senses (tapas): It seems that we humans are ever engaged in our
relationship with the external world, except when we lose consciousness
completely in sleep. Tapas means training the senses, and this can be done
gently in daily life, or it can be done with great intensity through quite
austere practices. The principle is that, if you gently train your senses, your
attention will naturally, gently come inward. If you not only train your senses,
but strongly restrict the engagement of the senses, attention will decidedly
come inward. One is the gentle way, while one is living an active life in the
world. The other extreme is for those who have renounced the world and are
willing to suffer any consequence to substantially speed up the process of
Page 228 of 270

going inward to attain direct experience.
5. Concentration (samadhi): The path of samadhi is well outlined in the Yoga

Sutras, and in particular, is explained in the eight rungs of Ashtanga Yoga
(2.29). Systematically, step after step, the veils are encountered, explored,
pierced, and gone beyond, one after the other. Samyama is the three part
process of dharana (concentration), dhyana (meditation), and samadhi taken
together. When the samadhi of samyama is available, that is the finer tool
(3.4-3.6) for piercing the subtler veils that cloud (1.4) the center of
consciousness (1.3).
Siddhis are exposed: Siddhis (attainments, powers, perfections, subtle

experiences, psychic abilities) are exposed from the subtle level by the thinning of
the veils between the conscious and the unconscious. However, for the absolute
reality to be realized, there also has to be non-attachment (1.15), and setting aside
of experiences (3.38), so as to move ever closer to the direct experience of the
center (1.3). Otherwise, removing the veil in one of these five ways can serve only
to achieve subtle experiences and powers.
4.2 The transition or transformation into another form or type of birth takes place
through the filling in of their innate nature.
(jatyantara parinamah prakriti apurat)
• jatyantara = to another type of birth

• parinamah = transition or transformation
• prakriti = creative cause, subtlest material cause
• apurat = by the inflow or filling in process
Filling in is like the blueprint of a building: This process of filing in is somewhat

like having a blueprint of a building. First you design the building on paper, then you
go to the land to stake off the outline, start digging, and begin construction. Step
after step you fill in so as to complete the finished building as was started with the
blueprint. Similarly, we start with a blueprint in the causal level of our being, from
which we then "fill in" with the subtlest material (prakriti) so as to become a
complete, whole person.
Trace your way backwards for enlightenment: The significance of this filling
inprocess is in understanding that enlightenment comes by awareness tracing its way
back, in reverse order. While this current sutra is describing the filling inprocess as
the way in which manifestation occurs, it is the next sutra (4.3) that describes how
to reverse this filling in process, so as to realize the truth that has been there all
along. Recall that the first few sutras of the Yoga Sutras explains the process of
gaining mastery over the modifications of the mind field, and that then, the true Self
comes shining through (1.1-1.2).
Filling in comes with birth: The same process of filling in comes when one
incarnates into a body.
4.3 Incidental causes or actions do not lead to the emergence of attainments or

realization, but rather, come by the removal of obstacles, much like the way a
Page 229 of 270

farmer removes a barrier (sluice gate), so as to naturally allow the irrigation of his
field.
(nimittam aprayojakam prakritinam varana bhedas tu tatah ksetrikavat
• nimittam = incidental cause or instrument

• aprayojakam = which do not bring to action
• prakritinam = creative cause, subtlest material cause
• varana = obstacles
• bhedas = breaking through, removing
• tu = but
• tatah = that
• ksetrikavat = like a farmer
We are taught that only action brings learning: In daily life it seems that most
events happen because of some other action first occurring. We are trained from
birth that we must do something to cause some other thing to happen. There is
cause and effect; if we want an effect, we have to perform some causative action. If
we want to build a house, we have to bring together the bricks and boards and make
it all come together. This is the way we are taught in our families and schools, and
our society in general, whether building a house, a relationship, a family, or a
spiritual life. We are taught that we must learn more, so that we can build more.
While this is definitely true in the outer world, theopposite is true for the pursuit of
enlightenment.
Learning how to unlearn: When we apply this process of learning to our spiritual
evolution, we can easily, and mistakenly think that the process is the same. We can
unintentionally become mere actors on a stage, only pretending to be loving and
kind towards others. We develop a spiritual persona, as if this mask is the meaning
of enlightenment. What is more true, is that our innate nature is already pure,
perfect, or divine, etc. If that is so, then why do we not experience that, and have
that true Self directly emerge outward from the core of our being? The reason is
because of those obstacles or barriers that are blocking the inner light. What we
need to learn is how to remove those obstacles, so that the pre-existing reality within
can shine forth. It is not a process of learning, so as to build more, but a process of
learning how to unlearn, and experience what is already there.
Opening the sluice gate: This is where the story of the farmer comes in. A
farmer's field will have many many rows of plants, all of which need water. The
farmer does not just carry bucket after bucket of water to the plants, nor does he
walk around with a long hose for watering. Rather, he designs the rows of the field
so that there is a little door, or a pile of dirt at the beginning of each row; these are
called sluice gates. Imagine a small stream that pass by the area. When he wants
water to go down a certain row, he simple opens the door, or moves the little pile of
dirt away with his hand. Then the water naturally starts to flow down that row. The
plants are thus nourished.
Meditation is like opening the sluice gates: In meditation, we are not trying to
attain anything, but are trying to open the sluice gates. We cannot really attain
anything in meditation, but can only realize what is already there. This is why the
phrase Self-realization is used for enlightenment. We definitely have to learn the
methods and apply them, but it is imperative that we remember we are trying to
Page 230 of 270

open, encounter, and set aside, so that our true Self can come shining through, just
like the farmer watering the field by opening the sluice gate.
Page 231 of 270

Cluster 29: Sutras 4.4-4.6: Emergence and Mastery of Mind
Mind springs forth from I-ness: The mind springs forth from the
extremely fine sense of individuality or asmita. It is I-ness itself, that
is yet free from attractions, aversions, and fears. (4.4)
The one mind is the root of the many: The root aspect of mind
that emerges from individuality or asmita is the core out of which
there may emerge many clusters of mental identity. All of the mental
constructs of who we think we are, are false identities that are
secondary to that central mental identity. (4.5)
Cultivate the mind of meditation: What should one do with all of the currents and
cross-currents of mind? The practical wisdom of the three sutras in this section is to
cultivate the mind of a meditator, which is free from stored impressions and the play
of karma. (4.6)
4.4 The emergent mind fields springs forth from the individuality of I-ness (asmita).
(nirmana chittani asmita matrat)
• nirmana = produced, created, constructed, forming, arising, emerging

• chitta = minds, fields of consciousness
• asmita = I-ness
• matra = alone, individuality
Mind springs forth from I-ness: The mind springs forth from the extremely fine
sense of individuality or asmita. It is I-ness itself, that is yet free from attractions,
aversions, and fears.
Individuality and emerging identity: Recall that there are five colorings or
kleshas (2.3), and that these emerge sequentially. First is avidya, or
ignorance(2.4, 2.5), and then comes I-ness, individuality or asmita (2.6). Then after
there is an individuality, it starts to take on, or wrap itself (1.4) in all sorts of
attractions (2.7) and aversions (2.8). Finally, once all of this false identity has been
assumed, there is the fear of the loss of those identities (2.9). In such a way, the
mind emerges out of the subtler form. The advanced yogi has mastery even over
this process of mind emerging out of the root I-ness or asmita.
4.5 While the activities of the emergent mind fields may be diverse, the one mind is
the director of the many.
(pravritti bhede prayojakam chittam ekam anekesam)
• pravritti = activity,
• bhede = difference, distinction, diverse
• prayojakam = causing, directing
Page 232 of 270

• chitta = mind field
• eka = one
• anekesa = other, many, numerous
The one mind is the root of the many: The root aspect of mind that emerges
from individuality or asmita (4.4) is the core out of which there may emerge many
clusters of mental identity. All of the mental constructs of who we think we are, are
false identities that are secondary to that central mental identity.
4.6 Of these mind fields, the one that is born from meditation is free from any latent
impressions that could produce karma.
(tatra dhyana jam anasayam)
• tatra = of these
• jam = born
• anasayam = without stored impressions, free from karmic vehicles, without
deposit of past influences, without latency
Cultivate the mind of meditation: The practical wisdom of these three sutras is
contained here. What should one do with all of these currents and cross-currents of
mind? The thing to cultivate is the mind of a meditator, which is free from stored
impressions and the play of karma.
Page 233 of 270

Cluster 30: Sutras 4.7-4.8: Actions and Karma
The previous sutras (4.4-4.6) explained the emergence of mind and
the foundation for its mastery. Here, in the sutras of this section, are
described the nature of actions and karma.
Three kinds of actions: All actions are one of three kinds: white
(good, useful), black (bad, not useful), and mixed (shades of gray).
The white, black, or mixed actions each bring consequences and deep
impressions in the basement of the mind field. They later arise and
cause further actions in alignment with those impressions.
Breaking the cycle: The significance of understanding these three colorings and the
cycling process is in the next section (4.9-4.12), which talks about the subtler
aspects of the process, and how to break the chain of cycling and recycling.
4.7 The actions of yogis are neither white nor black, while they are threefold for
others.
(karma ashukla akrisnam yoginah trividham itaresam)
• karma = actions stemming from the deep impressions of samskaras

• ashukla = not white
• akrisnam = nor black
• yoginah = of a yogi
• trividham = threefold
• itaresam = of the others
Three kinds of actions: All actions are one of three kinds: white (good, useful),
black (bad, not useful), and mixed (shades of gray). All of us have an instinctive
sense of what is white, black, or mixed. The discrimination between these three
comes from the aspect of mind called buddhi.
The colored actions leave deep impressions: This is the important part of these
two sutras in this section. The white, black, or mixed actions each bring
consequences and deep impressions in the basement of the mind field. They later
arise and cause further actions in alignment with those impressions.
For advanced yogis, actions are not colored: If the advanced yogi has mastered
all levels of the inner process (1.2) then he or she is completely resting in awareness
of the true nature of the Self (1.3), and is not identified with the other thought
patterns (1.4). Then these three colorings of white, black, or mixed do not apply.
This can be difficult to understand without glimpses of direct experience.
For others: This ability to avoid coloring is most likely not the condition of those
who are reading this, so the other case is what is important. It means that actions
are white (good, useful), black (bad, not useful), or mixed (shades of gray) for the
majority of aspirants. In the next sutra, it is explained that the fruits from those
Page 234 of 270

actions are stored with corresponding colorings. Thus, when they eventually play
out, they will be colored as black, white, or mixed.
Learning a new habit: While most aspirants have the habit of black, white, or
mixed actions leading to consequences, a new habit can gradually be formed. Recall
that one of the two foundation principles is vairagya, or non-attachment (1.12-1.16).
As non-attachment gradually comes through the many practices, this habit of
coloring with consequences lessens. Gradually, there are fewer consequences or
colorings (kleshas, 1.5, 2.1-2.9), which come from actions.
Breaking the cycle: Descriptions of breaking the cycle will be continued in the next
section (4.9-4.12).
4.8 Those threefold actions result in latent impressions (vasanas) that will later arise
to fruition only corresponding to those impressions.
(tatah tad vipaka anugunanam eva abhivyaktih vasananam)
• tatah = from that, thence

• tad = that, their
• vipaka = fruition
• anugunanam = following, corresponding to, accordingly
• eva = only
• abhivyaktih = manifest
• vasananam = latent potencies, potentials, subliminal imprints
Impressions match the actions: Whether actions are white, black, or mixed, the
resulting deep impressions (vasana) will also be of a similar nature. They too will be
white, black, or mixed.
• White: Actions that are white (good, useful) result in deep impressions that
are also white (good, useful).
• Black: Actions that are black (bad, not useful) result in deep impressions that
are also black (bad, not useful).
• Mixed: Actions that are mixed (shades of gray) result in deep impressions
that are also mixed (shades of gray).
When those deep impressions once again arise to the surface, driving further actions,
speech, and thoughts, those too will have similar leanings. They can be altered
through sadhana (spiritual practices) and deciding to follow different courses of
actions.
Page 235 of 270

Cluster 31: Sutras 4.9-4.12: Subconscious Impressions
Memory and predisposition are in alignment: Because the
process of remembering (smriti) and underlying predispositions
(samskaras) are in alignment, when the right opportunities arise,
those two, once again, begin to play out in the actions in the external
world. It is as if there was no break, no gap, although there was. You
simply pick up where you left off. (4.9)
No beginning to the process predispositions: The will to live is

the primordial out-flowing of the urge to manifest. This eternal process of cause and
effect means that there is also no beginning to the process of deep habit patterns
(samskaras) springing forth into thoughts and actions, and their subsequent creation
of memories and impressions. (4.10)
Impressions leave when the chain leaves: Since the deep impressions or
predispositions are held together by the chain of cause, motive, substratum, and
object, they disappear when these four disappear. (4.11) Recall that this is the very
foundation of Yoga, that when these deep impressions are mastered (1.2), the Seer
or Self rests in its true nature (1.3).
Past and future are in the here and now: All of the characteristics, forms,
memories, deep impressions, etc., exist in the here and now, whether in active or
potential forms. The appearance of past and future comes from the condition, path,
or order in which they are sequenced. (4.12)

4.9 Since memory (smriti) and the deep habit patterns (samskaras) are the same in
appearance, there is an unbroken continuity in the playing out of those traits, even
though there might be a gap in location, time, or state of life.
(jati desha kala vyavahitanam api anantaryam smriti samskarayoh eka rupatvat)
• jati = type of existence, state of life, category of incarnation

• desha = of locality, space, place
• kala = of time, moment, point
• vyavahitanam = being distinct, separated, in between, gap
• api = even, although
• anantaryam = uninterrupted sequence
• smriti = of memory
• samskarayoh = deep impressions, imprints in the unconscious, deepest
habits, subliminal activators, traces
• eka-rupatvat = because of their sameness, similarity (eka = one; rupatvat =
formless)
Memory and predisposition are in alignment: Because the process of

remembering (smriti) and the underlying predispositions (samskaras) are in
Page 236 of 270

alignment, when the right opportunities arise, those two, once again, begin to play
out in the actions in the external world. It is as if there was no break, no gap,
although there was. You simply pick up where you left off.
Feeling of doing something before: It is very common for people to have deja vu
experiences, where it seems like something is familiar, some place, people,
circumstance, or activity. One of the ways this can happen is this process of memory
and samskara matching, and of continuity in the playing out of the actions (karmas).
The circumstances might not literally be the same, but the process of unfolding
karma is unbroken in the way described here, thus leading quite naturally to the
feeling of familiarity.
After your vacation: Imagine that you are working on some project at your job,
but that it is interrupted by a vacation of a few weeks. When you return to work, you
pick up where you left off. Two things were there. First, you had memory (smriti) of
what you were doing, and second, you had a driving force (samskara) in you to
complete the project. Both of these were similar to one another. Although there was
a gap in time (the vacation), the project went on when you returned, just as if you
had not been away.
After an change in your current life: Similarly, imagine that you were working on
some project, such as building a new house, but that your whole life situation
changed. You moved away from that city, went somewhere else, and started over.
When you started to build a new house in that new city, you once again picked up
where you left off, though in a different location and circumstance, and at a later
time. You had a memory of what you were doing, and a predisposition to do it, and
both of these matched one another.
After an incarnation: Similarly, imagine that you were living out certain
predispositions in your life and there were a gap not only of time and location, but
also circumstances and life form or incarnation. In other words, imagine that you
died and were reborn in a new body, at some future time, and in a different place.
You would have memories, though possibly vague or unconscious, and you would
have latent predispositions. You would have both of these, memories and
predispositions, just like with the vacation, or the building of the house.
4.10 There is no beginning to the process of these deep habit patterns (samskaras),
due to the eternal nature of the will to live.
(tasam anaditvam cha ashisah nityatvat)
• tasam = for these

• anaditvam = no beginning
• cha = and
• ashisah = will to live, desire for life
• nityatvat = eternal, permanent, perpetual
No beginning to the process predispositions: The will to live is the primordial

out-flowing of the urge to manifest. This eternal process of cause and effect means
that there is also no beginning to the process of deep habit patterns (samskaras)
Page 237 of 270

springing forth into thoughts and actions, and their subsequent creation of memories
and impressions (4.9).
The cycling process of deep impressions, actions, consequences, and storage of

memories is without beginning.
Self-realization is not from regression analysis: Therefore, the approach to

Self-realization is other than tracing back our individual personality development in
some linear regression of cause preceding effect. In some approaches of
psychological examination this might be a valid method, but not in the case of
seeking enlightenment. In spiritual matters, it ultimately provides little fruit to try to
figure out how we got to our present circumstances. It is far better to seek the direct
experience of the eternal core of our being (1.3), regardless of the nature of the
wrappings of false identities (1.4). With the removal of obstacles, that realization
naturally flows (4.3).
4.11 Since the impressions (4.10) are held together by cause, motive, substratum,
and object, they disappear when those deep impressions disappear.
(hetu phala ashraya alambana samgrihitatvat esam abhave tad abhavah)
• hetu = cause
• phala = motive
• ashraya = substratum
• alambana = object resting upon
• samgrihitatvat = held together
• esam = of these
• abhave = on the disappearance of
• tad = them
• abhavah = disappearance
Four parts interact: All of our false identities, attractions, aversions, or fears exist
along with an interplay of the process between four parts. These four hold together
the deep impressions or samskaras described in the last two sutras (4.9,4.10). When
these four are dissolved, the samskaras also dissolve. The four parts holding
together the samskaras are:
• Cause: One thought leads to another. An action brings a consequence. The

consequence gets stored in memory. It later gets triggered into more active
thoughts and actions. On goes the cycle, over and over. This is the process of
causation.
• Motive: Another part of the process, whether you conceptualize this in subtle
ways, or gross ways, such as brain neurons, is that actions, speech, and
thoughts come from a motivating process. This is somewhat self-evident; we
are all aware of this.
• Substratum: In all of these cases, however you may specifically
conceptualize it, there is the fact that every action, speech, or thought has
some other root entity or process. Again, with a bit of reflection, this is also
self evident.
Page 238 of 270

• Object: In all of these false identities, attractions, aversions, or fears there
are also objects, always, whether they are subtle objects of the mind, or their
related gross objects of the external world. They are there, and the interplay
with cause, motive, and substratum.
What if the substratum were gone?: Most of the time, we are caught up in the
soup of this concoction of cause, motive, substratum, and objects. However, what if
the substratum of samskaras were not there? Then, what would happen to these?
They would simply not be there for the perception of the yogi.
Then the cycle is broken: What would then happen to those deep impressions, if
the four part chain of cause, motive, substratum, and object were broken? Then, the
deep impressions would also cease to be repeatedly reinforced, which is what usually
happens in the cycle of actions, consequences, actions, consequences, etc..
Then comes Self-realization: When all of that is set aside (1.2), even for a short
time, the true Self comes shining through (1.3).
4.12 Past and future exist in the present reality, appearing to be different because of
having different characteristics or forms.
(atita anagatam svarupatah asti adhva bhedat dharmanam)
• atita = past
• anagatam = future
• svarupatah = in reality, in its own form
• asti = exist
• adhva = of the paths, conditions
• bhedat = being a difference
• dharmanam = characteristics, forms
Past and future are in the here and now: All of the characteristics, forms,
memories, deep impressions, etc., exist in the here and now, whether in active or
potential forms. The appearance of past and future comes from the condition, path,
or order in which they are sequenced.
Arranging your photo album: Imagine that you have a huge box of photographs
of people in a small community or extended family. Imagine that there are also
photographs of numerous places. Now, imagine that you arranged all of these in a
photo album, along with written captions. The way you arranged the photo album,
and the words you chose for the captions would determine the nature of the past, as
well as of the future. It is all a matter of arranging the here and nowphoto album.
This is the way the mind sorts its memories and projects its perception of the future.
To experience the absolute reality, Self, or center of consciousness, is to break the
chain of identity with the whole process of photo album building.
Page 239 of 270

Cluster 32: Sutras 4.13-4.14: Objects and the Three Gunas
All impressions manifest from the three gunas: All of the

subconscious mental impressions discussed in the last section (4.9-
4.12) are made of the same stuff. There is no more straightforward,
simple English way to say it. All of these subconscious mental
impressions manifest from the three primal elements or gunas. (4.13)
Characteristics appear as one unit: The three gunas (4.13) all

manifest together, and the result is the appearance of a single object, rather than
seeing the parts which make up the whole. Only the composite is seen, not the
components. (4.14)
Little to know, as the gunas recede: The subconscious impressions (which are all
constructed from these three gunas) are all witnessed by pure consciousness
or purusha (4.18). In these extremely subtle experiences or realizations, one comes
to see that there is really very little to know (4.31), and gradually the three gunas
recede back into the prakriti from which they arose, along with the realization of
4.13 Whether these ever-present characteristics or forms are manifest or subtle,

they are composed of the primary elements called the three gunas.
(te vyakta suksmah guna atmanah)
• te = they, these
• vyakta = manifest
• suksmah = subtle
• guna = elements, prime qualities, constituents, attributes; (three gunas of
sattvas, rajas, tamas)
• atmanah = the nature of, composed of
The photos are all made of ink: In the last section (4.9-4.12), the nature of the
subconscious impressions was described, including a statement that past and future
exist in the present reality, although appearing to be different because of having
different characteristics or forms. The metaphor of a photo album (4.12) was used to
describe how both past and future were like the photos all being in the here and
now photo album. However, in this current sutra (4.13), a new comment is being
added. That is, all of these different photos, whether appearing to be past or future,
and regardless of characteristics or form, are all madeentirely of ink, and nothing but
ink (Remember, this is a metaphor, and we are ignoring the fact that the ink is on
paper). In addition, the ink in all of the photos is only of three primary colors (blue,
yellow, red) and these create theappearance of different photos by virtue of the
different shapes in which the ink is formed.
Page 240 of 270

All mental impressions are made of gunas: In the case of the mental
impressions, all of the thought patterns (4.9-4.12) in the chitta (1.2) are made of the
same stuff, just as the photos are all made of ink. The nature of the stuff of which
the thought impressions are made, are called gunas, and are metaphorically like the
three primary colors (blue, yellow, red), which make up all of the photos. The three
gunas are sattvas, rajas, and tamas.
Three gunas: The three aspects or elements (gunas) of prakriti (the subtlest
primordial matter or primary constituent) are rajas, sattvas, and tamas:
Sattvas: The aspect of the subtlest primordial matter (prakriti), which has the
nature of existence, light, illumination, sentience, harmony, or clearing.
Rajas: The aspect of prakriti, which has the nature of activity, motion, energy,
movement, or changing.
Tamas: The aspect of prakriti, which has the nature of stability, stasis, darkness,
dullness, heaviness, insentience, obstructing, and veiling.
Equilibrium between the gunas: When there is perfect equilibrium between the
three gunas, there is no manifestation of the universe. It is only when there are
fluctuations or modifications (vikaras or vikritis) among them that there begins to be
manifestation.
Gunas are at all levels, including the subtlest: The principle of the three gunas
operate at all levels. For example, one might eat sattvic (light) food, rajasic (spicy)
food, or tamasic (heavy) food, which will lead to a sattvic (clear) state of mind, a
rajasic (restless) state of mind, or a tamasic (lethargic) state of mind. However, this
sutra (4.13) relates mostly to the subtlest operation of the three gunas, which is to
say that the subtlest, subconscious impressions are all entirely constituted
of only these three gunas.
The same core process of discrimination: Because of the veiling process of

ignorance or avidya (2.5), we do not usually see things as they are. We see only the
composite, which is a combination of the underlying parts, like the photo metaphor
above. This principle was also described in relation to gross thoughts and how
impressions, words, and meaning combined to form the appearance of a whole
(1.42). At both that grosser level and the subtlest level (the subject of these current
sutras) the core process is the same, and that is discrimination (2.26-2.29). We
separate this from that so that the underlying truth or reality can be seen. Ultimately
comes the discrimination between the seer and all forms ofseen objects. (1.3, 4.26)
Little to know, as the gunas recede: The subconscious impressions are made of
the three gunas of prakriti, and are all witnessed by pure consciousness
orpurusha (4.18). In these extremely subtle experiences or realizations, one comes
to see that there is really very little to know (4.31), and gradually the three gunas
recede back into the prakriti from which they arose, along with the realization of
Page 241 of 270

4.14 The characteristics of an object appear as a single unit, as they manifested
uniformly from the underlying elements.
(parinama ekatvat vastu tattvam)
• parinama = of change, transformation, result, consequence, mutative effect,

alteration
• ekatvat = due to oneness, uniformity, sameness, coordinated
• tattvam = essence, reality, that-ness
Characteristics appear as one unit: The three gunas (4.13) all manifest together,
and the result is the appearance of a single object, rather than seeing the parts
which make up the whole. Only the composite is seen, not the three components.
The inks appear as one picture: In the metaphor of a photo being a combination
of three colors of ink (4.13), this sutra is making note of the fact that when they
combine, there appears to our awareness only the one photo. The object in the
photo is taken to be a single object, while the underlying nature of the components
is obscured or not seen.
Seeing past the subtlest veil: When we come to see that one hundred percent of
the objects blocking the realization of the Self (1.4) are constructed only through the
interplay of the gunas, a very deep simplicity is seen in the process of Self-
realization. To become free from identity with the three gunas brings freedom from
all of their manifestations. Here, in this final chapter we are not just talking about
non-attachment of the grosser objects, such as food, money, or relationships, or
even subtle realm objects (1.15), but of the very finest forms of non-attachment and
transcendence of the subtlest building blocks of the mind and reality (1.16).
Page 242 of 270

Cluster 33: Sutras 4.15-4.17: Mind Perceiving Objects
Minds perceive differently: Although the same objects may be
perceived by different minds, they are perceived in different ways,
because those minds manifested differently. (4.15)
Objects are independent of minds: However, the object itself does

not depend on any one mind, for if it did, then what would happen to
the object if it were not being experienced by that mind? (4.16)
The coloring of mind determines perception: Objects are either known or not
known according to the way in which the coloring of that object falls on the coloring
of the mind observing it. In other words, it is the coloring of one's own mind that
determines perception. (4.17)
Reduce coloring to see clearly: In the previous sutras (4.13-4.14) the very subtle
building blocks (gunas) of the subconscious mental impressions are dealt with. Even
these most subtle elements, like the more surface thought patterns, are subject to
the same principle and practice of uncoloring (aklishta) the colored (klishta) thought
patterns (1.5-1.11). This process of uncoloring is a core principle of the science of
Yoga and has been described throughout the Yoga Sutra. (1.5,2.1-2.9, 2.10-
2.11, 2.12-2.13)
4.15 Although the same objects may be perceived by different minds, they are
perceived in different ways, because those minds manifested differently.
(vastu samye chitta bhedat tayoh vibhaktah panthah)

• samye = sameness
• chitta = minds, of the consciousness of the mind-field
• bhedat = diversity, difference
• tayoh = their, of the two
• vibhaktah = separation, division
• panthah = paths, levels of being, ways of perceiving
Think of meditating on a flower: Imagine that four people are sitting together,
meditating on the same object, a flower, for example. One person is meditating on
the beauty of the flower. A second person is meditating on the molecular structure of
the flower. A third person is meditating on the subtle essence of light that forms the
flower. A fifth fourth is meditating on the primal elements, the gunas, out of which
the flower manifested.
The flower is the same, while the minds differ: In this example, it is not the
flower which has changed. Rather, it is the nature of the four different minds that
determines the way the flower is experienced. Each of the four minds in this example
are operating from progressively deeper levels of being, and thus, the object
perceived is experienced at its different levels of manifestation.
Page 243 of 270

4.16 However, the object itself does not depend on any one mind, for if it did, then
what would happen to the object if it were not being experienced by that mind?
(na cha eka chitta tantram ched vastu tat pramanakam tada kim syat)
• na = not
• cha = and
• eka = one, single
• chitta = mind, of the consciousness of the mind-field
• tantram = dependent
• ched = if
• tat = that
• apramanakam = not cognized
• tada = then
• kim = what
• syat = exists, becomes
The flower does not depend on a mind: The flower that was used as an object of
meditation in the last sutra (4.15), is not dependent on any one mind. The
significance of this sutra is that in the last section (4.13-4.14) explained that the
characteristics of an object manifest from the gunas (4.13), and that, although they
manifest through many levels, they appear as a single unit. Because of that fact, it
can sound like the nature of the object is necessarily dependent on the person doing
the observing. This current sutra clarifies the practical point that the object is
independent. (Philosophers might have metaphysical debates about this point, but
Yoga focuses on the practical path of going beyond the levels of reality, so as to
experience the eternal center.)
4.17 Objects are either known or not known according to the way in which the
coloring of that object falls on the coloring of the mind observing it.
(tad uparaga apeksitvat chittasya vastu jnata ajnatam)
• tad = that, these, thereby

• uparaga = coloring, conditioning, reflection
• apeksitvat = due to need
• chittasya = of the mind, of the consciousness of the mind-field
• jnata = known
• ajnatam = unknown
The coloring of mind determines perception: Objects are either known or not
known according to the way in which the coloring of that object falls on the coloring
of the mind observing it. In other words, it is the coloring of one's own mind that
determines perception.
Reduce coloring to see clearly: In the previous section (4.13-4.14) the very
subtle building blocks (gunas) of the subconscious mental impressions are dealt with.
Even these most subtle elements, like the more surface thought patterns, are
subject to the same principle and practice of uncoloring (aklishta) the colored
(klishta) thought patterns (1.5-1.11). This process of uncoloring is a core principle of
Page 244 of 270

the science of Yoga and has been described throughout the Yoga Sutra. (1.5,2.1-
2.9, 2.10-2.11, 2.12-2.13)
Page 245 of 270

Illumination of the Mind
Consciousness is aware of the mind: The activities of the mind are
always known by the pure consciousness (purusha), because that pure
consciousness is superior to, support of, and master over the mind.
(4.18)
Mind is not self-illuminating: That mind is not self-illuminating, as

it is the object of knowledge and perception by the pure consciousness
(4.19). Nor can both the mind and the illuminating process be
cognized simultaneously (4.20). If one mind were illuminated by another, as its
master, then there would be an endless and absurd progression of cognitions, as well
as confusion (4.21).
Seeking consciousness alone: The well known phrase mind over matter is true
because, in a sense, mind is matter, in that all of its activities are composed of the
primal elements (the gunas of prakriti) (4.13-4.14). Mind appears to have its own life
solely because of the pure consciousness (purusha), which permeates it. Since the
mind is not self-illuminating, the Yogi seeks only to have the direct experience of the
pure consciousness. The very foundation of Yoga explains that Yoga is the mastery of
the modifications of the mind field (1.2), and that once this has occurred, the Seer or
Self rests in its true nature (1.3).
4.18 The activities of the mind are always known by the pure consciousness,
because that pure consciousness is superior to, support of, and master over the
mind.
(sada jnatah chitta vrittayah tat prabhu purusasya aparinamitvat)
• sada = always
• jnatah = are known
• chitta = of the mind, of the consciousness of the mind-field
• vrittayah = operations, activities, fluctuations, modifications, changes, or
various forms of the mind-field
• tat = their, that
• prabhu = master, superior, support of
• purusasya = pure consciousness
• aparinamitvat = changelessness, immutable
Consciousness is witness of the mind: The activities of the mind are always
known by the pure consciousness, because that pure consciousness is superior to,
support of, and master over the mind.
4.19 That mind is not self-illuminating, as it is the object of knowledge and

perception by the pure consciousness.
(na tat svabhasam drishyatvat)
• na = is not
• tat = it
• svabhasam = self illuminating (sva = own; abhasa = illumination)
Page 246 of 270

• drishyatvat = knowability
Mind is not self-illuminating: Mind is not self illuming because it is made

of stuff(the three gunas), just like the photos are made of ink (of three kinds). Mind
is made of the three gunas (4.13), and is not, in itself, consciousness. Rather,
consciousness (purusha) operates through the mind.
Mind is witnessed by consciousness: When the consciousness (purusha)

operates through the mind, it is also witness of the mind.
Mind is the object being witnessed: When consciousness (purusha) is witnessing

the mind, the mind is the object being witnessed. This is a key point here, so that
this is not mere philosophy, but a practical part of the subtlest meditation processes.
At some point, the mind itself is seen as an object of observation to be set aside with
non-attachment, just like the many surface level thought patterns of daily life are set
aside in the earlier or grosser stages of meditation. Now, the instrument of thinking
itself is being seen and transcended in the pursuit of the direct experience of pure
consciousness.
4.20 Nor can both the mind and the illuminating process be cognized simultaneously.
(eka-samaye cha ubhaye anavadharanam)
• eka-samaye = at the same time, simultaneously (eka = one; samaye = time,

condition)
• cha = and, nor
• ubhaye = both
• anavadharanam = cannot be cognized
Awareness of mind and witness don't coexist: It is not possible to be aware of

an object in the mind field at the same time there is awareness of one's true nature
as the illuminator of the mind.
4.21 If one mind were illumined by another, as its master, then there would be an
endless and absurd progression of cognitions, as well as confusion.
(chitta antara drishye buddhi-buddheh atiprasangah smriti sankarah cha)
• chitta = of the mind, of the consciousness of the mind-field

• antara = another
• drishye = seen, perceived
• buddhi-buddheh = knower of knowledge, perceiver of perception
• atiprasangah = endless, abundance, ad infinitum
• smriti = memory, remembering
• sankarah = confusion
• cha = and
Page 247 of 270

There is no endless chain of minds: If one mind were illumined by another, as its
master, then there would be an endless and absurd progression of cognitions, as well
as confusion.
The Yogi seeks only pure consciousness: Since the mind is not self-illuminating,
and there is not endless chain of minds, the Yogi seeks only to have the direct
experience of the pure consciousness or purusha (1.3).
Page 248 of 270

Buddhi, Discrimination, and Liberation
The nature of discrimination: The finest aspect of mind and
individuality is like the reflection in a mirror. It is there, yet not there;
you can see it, but you cannot grasp it. Discrimination has been
introduced as the means of Self-realization (2.26-2.29,3.4-3.6), and
in earlier sutras has been applied to gross and subtle levels of reality
and mind.
The finest discrimination: Here, in this section, the highest, or final stage of that
discrimination is described. It is the discrimination between the finest aspect of mind
and individuality, and pure consciousness (4.26).

4.22 When the unchanging consciousness appears to take on the shape of that finest
aspect of mind-field (4.18), then the experience of one's own cognition process is
possible.
(chitteh apratisamkramayah tad akara apattau sva buddhi samvedanam)
• chitteh = of the mind, of the consciousness of the mind-field

• apratisamkramayah = unchanging, not moving
• tad = that
• akara = form
• apattau = assumed, transformed into, reflection
• sva = own
• buddhi = knowing, knower
• samvedanam = knows, identifies, experience
Like the reflection on a mirror: Think of the reflection on a mirror. There appears
to be something there but try as you will, you cannot physically grasp the objects
that appear in the mirror. They are there, yet are not there. However, by virtue of
that reflection you are able to know, to experience. It is somewhat like that with
consciousness, or purusha. It provides the light or life force so that the subtlest
aspect of mind-stuff can operate, yet like with the mirror, it cannot itself be grasped
and is unchanging. It is as if the consciousness, though unchanged, wraps itself
around the subtle object called mind, and, in turn, all of the objects of the mind. This
has been described in the beginning of the Yoga Sutras as the essential obstacle to
be transcended, or disidentified with. (1.4).
The tool must be set aside: By realizing the extremely subtle nature of how the
consciousness allows the mind-field to be active, it is evident that to know the
absolute, unchanging Truth or Reality, one must let go of even this finest instrument.
Through that letting go, the experience of the unchanging, eternal consciousness is
there, standing alone, and this is the experience of Self-realization. It is the meaning
Page 249 of 270

of resting in one's True nature that is introduced in the beginning of the Yoga Sutras
(1.3).
4.23 Therefore, the mind field, which is colored by both seer and seen, has the
potential to perceive any and all objects.
(drastri drisya uparaktam chittam sarva artham)
• drastri = seer
• drisya = seen
• uparaktam = colored
• chittam = of the mind, of the consciousness of the mind-field
• sarva = any, all
• artham = objects
Seer can perceive anything: By virtue of the fact that both the seer and the
objects seen reflect in the same field of mind (4.22), the seer then has the potential
capacity to perceive any and all of the possible objects.
It is all set aside: However, understanding how the whole process of mind works,
including the way the seer sees the seen (2.17), and the nature of the colorings of
kleshas (1.5, 2.3), all of these objects are set aside in a spirit of non-attachment
(1.15, 1.16) so that there can be liberation (4.25, 4.26).
4.24 That mind field, though filled with countless impressions, exists for the benefit
of another witnessing consciousness, as the mind field is operating only in
combination with those impressions.
(tad asankheya vasanabhih chittam api parartham samhatya karitvat)
• tad = that
• asankheya = countless
• vasanabhih = latent potencies, potentials, subliminal imprints, impressions
• api = though, also
• parartham = for another
• samhatya = in combination with
• karitvat = action
Like electricity and a computer: Consciousness and a computer system work

somewhat similarly. A computer system has many different parts, but each one of
them has electricity flowing through it to varying degrees. There is information
presented visually through the monitor, and this comes from electricity. There is
sound coming out the speakers and this is also coming from electricity. When we ask
what is at the heart of the computer, we answer that it is the microchip, even though
many of us do not know what a microchip looks like. But there is something subtler
Page 250 of 270

than the microchip, and that is the electricity that is allowing the microchip to
operate.
Similarly, this sutra is pointing out that however subtle we go in our exploration of
the depths of the mind, that mind itself gets its life force from pure consciousness,
like the electricity and the computer. This pure consciousness is the Reality that we
want to experience, unalloyed even by the subtlest aspect of mental process. (No
metaphor is perfect, so it is important to note that while the computer operates for
the external user, it is the other way around with consciousness. The mind field
operates for the benefit of the consciousness.)
4.25 For one who has experienced this distinction between seer and this subtlest
mind, the false identities and even the curiosity about the nature of one's own self
come to an end.
(vishesa darshinah atma bhava bhavana vinivrittih)
• vishesa = distinction
• darshinah = of one who sees
• atma = Self
• bhava = in the nature of, in relation to
• bhavana = projection, feeling, reflection
• vinivrittih = complete cessation
The questions evaporate in understanding: All of the questions of life eventually

boil down to only a few, such as: Who am I? Where did I come from? Why am I
here? Where am I going? After the yogi has explored the many currents and cross
currents of the gross and subtle mind, there comes the realization of the
separateness from all of these levels and pure consciousness. It is then, that all of
these questions cease. It is not a case that they are analytically answered in logical
words. Rather, the questions are resolved; they simply evaporate in understanding.
4.26 Then the mind is inclined towards the highest discrimination, and gravitates
towards absolute liberation between seer and seen.
(tada viveka nimnam kaivalya pragbharam chittam)
Page 251 of 270

• tada = then
• nimnam = incline towards
• kaivalya = liberation, independence from
• pragbharam = gravitate towards
The final inclination: When even the subtlest questions of life subside (4.25), there
is only one direction left to go, and that is towards the realization of the absolute
reality that is beyond. This is not a case of a lethargic mind having no question about
the meaning of life; such a mind has not even entered the path of Self-realization.
Rather, it comes from having questioned, explored, searched, and longed, through
the gross, subtle, and causal levels, until finally, the point of the final discrimination
(2.26-2.29) stands in front of the seeker.

Page 252 of 270

Breaches in Enlightenment
Breaks in realization are predictable: One of the most unfortunate
misunderstandings of meditators is the incorrect belief that one must
entirely purify the mind before attaining direct experience. The fact
that Patanjali gives instructions for how to deal with breaches in
enlightenment should confirm that breaches or breaks are predictable.
Attaining higher experience through yogic discrimination is typically
followed by clouding over of that experience, and this is caused by the
existence of the coloring (klishta) of the samskaras that drive karma
(4.27).
Continue practices after direct experience: The important thing to know is how
to deal with those breaches of enlightenment, how to continue to work with
uncoloring of the colored deep impressions of the mind. This continued practice of
discriminating and uncoloring is the same method as was done to originally reduce
the coloring (4.28).
Seek the highest: Seek even one minute, one second of the direct experience of
the highest, before you have one hundred percent removed your karma, and then
continue to attenuate those deep impressions, though now having the certainty of
direct experience. The practices done after having attained direct experience are far
more fruitful, as the process and the goal are now much clearer.
4.27 When there are breaks or breaches in that high discrimination, other
impressions arise from the deep unconscious.
(tachchhidresu pratyaya antarani samskarebhyah)
• tachchhidresu = in the intervals, breaks, gaps, between

• antarani = other
• samskarebhyah = deep impressions, imprints in the unconscious, deepest
habits, subliminal activators, traces
Breaches in discrimination: The previous sutras (4.25-4.26) spoke of the higher

discriminations. There can even be breaks in those high states, wherein the many
deep impressions arise from the basement of the unconscious, just as was the case
prior to this high level of discriminative attainment. In other words, the clarity of
discrimination can once again be clouded over. This temporary loss of the ground
attained is one of the predictable obstacles of the path of enlightenment (1.30). The
way to deal with this is the same as it was before the discriminative enlightenment
(next sutra).
Page 253 of 270

4.28 The removal of those interfering thought patterns is by the same means by
which the original colorings were removed.
(hanam esam kleshavat uktam)
• hanam = removal
• esam = their
• kleshavat = like the previous colorings
• uktam = as has been described
Use the same method as before: With the breaches of discriminative

enlightenment (previous sutra), the method of removing those interfering
impressions is the same as it was in the first place. In other words, it is a process of
removing the coloring (klishta) (1.5, 2.3), as was described throughout the Yoga
Sutras. It includes dealing with the gross colorings (2.1-2.9), as well as the subtle
colorings (2.10-2.11, 2.12-2.25).
Breaches in realization are to be expected: To realize that this is how the

process works, is very beneficial for the student of meditation. It means that you can
clearly understand that you first want to attain the direct experience of the highest,
fully recognizing that there remains a purifying process to be done afterwards. It is
easy to fall into the trap of thinking that the highest direct experience first requires
the absolute perfection of personality, and this is definitely not the case. It is a
natural part of the process, that the higher experience is broken. If you know that,
you can move on to deal with those breaches.
First, seek the highest: First, you seek enough purity of mind and body that you
can experience the highest. Then, after that direct experience, the way in which you
relate to samskaras and karma is vastly different. You have glimpsed the highest,
and knowing that, the purifying process.
Page 254 of 270

Cluster 37: Sutras 4.29-4.30: Perpetual Enlightenment
Letting go of omniscience brings the highest: When there is no
longer any interest even in omniscience, there comes the samadhi
that brings an abundance of virtues like a rain cloud brings rain, which
is called dharma-meghah samadhi (4.29).
The end of the colorings: After that dharma-meghah samadhi, the

colorings of the kleshas and the karmas are removed (4.30). The
uncoloring of thoughts was described earlier in chapter 4 (4.17), as well as other
places throughout the Yoga Sutras (1.5, 2.1-2.9, 2.10-2.11, 2.12-2.13). Now, finally,
this core principle and practice of Yoga, that of uncoloring (aklishta) the colored
(klishta) thought patterns come to its end.

4.29 When there is no longer any interest even in omniscience, that discrimination
allows the samadhi, which brings an abundance of virtues like a rain cloud brings
rain.
(prasankhyane api akusidasya sarvatha viveka khyateh dharma-meghah samadhih)
• prasankhyane = highest knowledge, omniscience

• api = even
• akusidasya = having no interest remaining
• sarvatha = constant, in every way, always
• viveka-khyateh = discriminative knowledge (viveka = discriminative,
discernment; khyateh = knowledge, correct cognition, clarity, awareness)
• dharma-meghah= rain cloud of virtues (dharma = form, quality, virtues;
meghah = cloud)
Letting go of omniscience: There finally comes a point where discrimination has

so thoroughly set aside all which is not Self that even the interest in omniscience is
seen as only relatively real and not worthy of pursuit.
Then comes the highest virtues: From that non-attachment to omniscience there
comes the samadhi that brings an abundance of virtues like a rain cloud brings rain.
The Self may have been glimpsed before, but the colorings of the deep impressions
were still there. Now even those have been transcended.
4.30 After that dharma-meghah samadhi, the colorings of the kleshas and the
karmas are removed.
(tatah klesha karma nivrittih)
• tatah = thereafter
• klesha = colored, painful, afflicted, impure
• karma = actions stemming from the deep impressions of samskaras
Page 255 of 270

• nivrittih = cease, discontinue, remove
Burning the seeds of karma: This is the final dealing with the colorings (kleshas).
First, the mind was stabilized (1.33-1.39). Then these colorings were reduced in
their gross form (2.1-2.9), then they were dealt with in their subtle forms (2.10-
2.11, 2.12-2.25). These kleshas (colorings) moved through four stages (2.4) of
active, separated, attenuated, and then were reduced to seed form. Now, those
seeds are parched, so as to not be able to grow again.
Resting in your True nature: First, there were glimpses of Truth, which had the
effect of negating the obstacles (1.50). After a great deal of sadhana (spiritual
practices), there came a temporary discriminative enlightenment that was
accompanied by breaches (4.27-4.28). Now, with the neutralizing of the colorings of
the samskaras that cause karma, the realization is finally firm of ground. The yogi
rests in the True nature of the Self (1.3).
Page 256 of 270

Cluster 38: Sutra 4.31: Knowables Become Few
Seeing there is little to know: After the journey of self-exploration
through the gross and subtle levels of our being, there comes a point
of realizing that there is really little to know. Everything we know,
every object we perceive is seen to have arisen by the veiling process
that covers over some subtler object.
There never was much to know: The yogi comes to see that, not
only is there little more to know after having tread this journey, there
was, in fact, little to know in the first place. The construction of our
being was not so complicated after all.
This simplicity is inspiring: The recognition of this simplicity can be very inspiring
for the sadhaka (one who treads the path of sadhana, spiritual practices). It gives a
comforting reassurance that, while this world of names and forms appears to be
vast, with many, many things to learn, there is an underlying simplicity.
Enlightenment or Self-realization is not so far away; there is little to know.
Great ones say it is close: All of the great teachers have said this throughout
human history, in one voice, that the goal of the journey is not so far away. The path
may not be easy, but it is seen to be simple. As Swami Rama has said, "You really do
not need to know many things, but you definitely need to practice what you know."
4.31 Then, by the removal of those veils of imperfection, there comes the experience
of the infinite, and the realization that there is almost nothing to be known.
(tada sarva avarana mala apetasya jnanasya anantyat jneyam alpam)
• tada = then
• sarva = all
• avarana = veils, coverings
• mala = imperfections
• apetasya = removed
• jnanasya = knowledge
• anantyat = infinite
• jneyam = to be known
• alpam = little, almost nothing
By the removal of karma comes the infinite: Then, by the removal of those veils
of imperfection or karma (4.30), there comes the experience of the infinite, and the
realization that there is almost nothing to be known.
Integrating direct experience: When those veils are only temporarily removed or
set aside, the process of purifying continues, recalling that instructions were even
given on how to deal with breaches in enlightenment (4.27-4.28):
Page 257 of 270

1. Experience of the infinite: First comes the direct experience of the infinite.
It might be only a glimpse, but even that glimpse may qualitatively reveal the
height of Truth (1.3).
2. Then comes knowledge: One of the results of that direct experience is the
knowledge of the simplicity of things, that there really is little to know.
3. Then keep purifying: After that realization, we then continue with renewed
conviction the process of removing karma, etc.
4. Karma is removed: Finally, all karma is removed through the coming of the
rain cloud of virtues described in the previous sutra (4.30).
The joy of seeing there is little to know: The realization that there is little to
know is deliciously amusing, amazing, wonderful, and filled with joy. To see that
there never was so much to know is seen to be quite hilarious. These insights come
because of seeing the nature of the gunas (4.13-4.14), the way the subtle mind
operates (4.15-4.17, 4.18-4.21), and realizing the higher discrimination (4.22-4.26).
Page 258 of 270

Gunas and Liberation or Kaivalya
Gunas recede into their cause: Also resulting from that dharma-
meghah samadhi (4.29), the three primary elements or gunas (4.13-
4.14) will have fulfilled their purpose, cease to transform into further
transformations, and recede back into their essence. (4.32)
Breaking the pattern of time, space, and causation: The

sequencing process of moments and impressions corresponds to the
moments of time, and is apprehended at the end point of the
sequence. (4.33)
Consciousness in its true nature: When the primary elements (gunas) involve, or
resolve themselves back into that out of which they emerged, there comes
liberation, wherein the power of pure consciousness (purusha) becomes established
in its true nature. (4.34)

4.32 Also resulting from that dharma-meghah samadhi (4.29), the three primary
elements or gunas (4.13-4.14) will have fulfilled their purpose, cease to transform
into further transformations, and recede back into their essence.
(tatah kritarthanam parinama krama samaptih gunanam)
• tatah = then, by that

• krita = fulfilled
• arthanam = purpose
• parinama = transition, transformation, of change, result, consequence,
mutative effect, alteration (2.15, 3.9-3.16)
• krama = sequence, succession, order (3.15)
• samaptih = terminate, end
• gunanam = elements, prime qualities, constituents, attributes; (three gunas
of sattvas, rajas, tamas)
The gunas cease transformations: Also resulting from the dharma-meghah

samadhi (4.29), the three primary elements or gunas (4.13-4.14) will have fulfilled
their purpose, cease to transform into further transformations, and recede back into
their essence.
Discarding the cause for pain: The interplay of the three gunas were earlier seen
to be the cause for pain (2.15), and sadhana was done so as to discard this pain
before it comes (2.16).
Page 259 of 270

The end of the transitions: The coming of the dharma-meghah samadhi also
brings to an end the need for the three subtle transitions previously discussed (3.9-
3.16).
4.33 The sequencing process of moments and impressions corresponds to the

moments of time, and is apprehended at the end point of the sequence.
(ksana pratiyogi parinama aparanta nigrahyah kramah)
• ksana = moments
• pratiyogi = uninterrupted succession
• parinama = transition, transformation, of change, result, consequence,
• aparanta = end point, at the end
• nigrahyah = recognizable, apprehensible, comprehensible
• kramah = succession, process, course, order, series
Time, frames, and movies: We are all familiar with the phrases "beginning of
time" and "end of time." Here, in this sutra, time is being described as the
uninterrupted sequence or order of the many impressions in the field of mind. It is
this sequencing that brings the appearance of time. Think of a reel of movie film. You
can hold it, and all of the frames in your hand, at one moment of time, and yet,
when you play the movie through a projector, you create the appearance of time. It
is because of the sequencing of the frames, one after the other, that there appears
to be time.
Experience is at the end of the sequence: The "Aha!" moment of understanding

a sequence of moments, impressions, or frames comes at the end of the sequence.
Recall that great emphasis is placed on these transition moments in sutras (3.9-
3.16). When you can see these moments at the end of the sequence, you come to
understand the transformation process itself, and can see beyond the avidya or
ignorance (2.5) that veils (1.4) the true self (1.3).
Break the pattern of sequencing to transcend time: Most of the time, we are
caught up in time, identified with those thought patterns (1.4), whether gross or
subtle in nature. Now, in these last few sutras, all of those patterns have been
reduced to their primal reality, that of the three gunas. If you break the identity with
the patterns, and the sequencing process, then you break the process of time,
space, and causation.
4.34 When those primary elements involve, or resolve themselves back into that out
of which they emerged, there comes liberation, wherein the power of pure
consciousness becomes established in its true nature.
(purusha artha sunyanam gunanam pratiprasavah kaivalyam svarupa pratistha va
chiti shaktih iti)
• purusha = pure consciousness, Self

• artha = purpose, meaning
Page 260 of 270

• sunyanam = devoid
• gunanam = elements, prime qualities, constituents, attributes; (three gunas
of sattvas, rajas, tamas)
• pratiprasavah = involution, resolve, recede
• kaivalyam = absolute freedom, liberation, enlightenment (2.25)
• svarupa = own form
• pratistha = established
• va = or
• chiti = consciousness
• shaktih = power
• iti = the end, finis (to denote the end of the teachings)
When the gunas involve, liberation is realized: When those primary elements or
gunas (4.32) involve, or resolve themselves back into that out of which they
emerged, there comes liberation, wherein the power of pure consciousness
(purusha) becomes established in its true nature (1.3).
The enlightened Yogi: Such an enlightened Yogi is purely spontaneous, with no

actions whatsoever being motivated by the inner drives of samskaras and karma.
One hundred percent of actions are from the here-and-now response to the needs of
the moment, in relation to the service of other beings. This is easy for such a yogi,
as there is no I and no other; it is all a constant flow of pure, undivided
consciousness (purusha), that only seems to play, here, there, and everywhere.

Page 261 of 270

Appendix A: Q&A on Yoga Sutras
A pleasant way to learn: The following questions serve as an enjoyable way to
review the principles and practices of the Yoga Sutras of Patanjali The links take you
to the sutras that answer the questions. The questions are designed to focus on the
practical application of the teachings. This page can also be printed and used
effectively for group discussions.
Chapter 1: Concentration (Samadhi Pada)
1. The first word (Atha) suggests you have done prior ____ . (1.1)
2. Yoga is the ____ of the modifications of the mind field. (1.2)
3. With regulation of mind, the seer rests ____ . (1.3)
4. What is the central block to Self-realization? (1.4)
5. You want the ____ thoughts to become ____ . (1.5)
6. What three kinds of knowing do you want to converge? (1.7)
7. What are the two keys to mastering thought patterns? (1.12)

8. Practice means making choices which bring ____ . (1.13)
9. How long should you do that practice? (1.14)
10. The practice should be done without a ____. (1.14)
11. With what attitude should this practice be done? (1.14)
12. Through these efforts, the practice becomes ____. (1.14)
13. Through that practice a state of ____ comes. (1.15)
14. What are the four levels of concentration? (1.17)
15. What are the five efforts and commitments? (1.20)
16. Which of these do you personally need to focus on most? (1.20)
17. Contemplation on ____ is a direct route. (1.23-1.29)
18. The key of that practice is remembering the ____ . (1.28)
19. What are some of the nine predictable obstacles? (1.30)
20. What four problems come as a result of these nine? (1.31)
21. What is the one solution to these thirteen? (1.32)
22. On what four attitudes should one meditate? (1.33)
23. A good way to calm the mind is to regulate ____ . (1.34)
24. Meditation on ____ perception brings peace. (1.35)
25. Meditation on a ____ state of ____ brings stability. (1.36)
26. Contemplation on a mind free from ____ also works. (1.37)
27. Focusing on the states of ____ or ____ brings tranquility (1.38).
28. Or meditate on the object of your ____. (1.39)
29. Mind is controlled when it can focus on ____ and ____. (1.40)
30. Gradually mind becomes as clear as a ____ ____. (1.41)
Page 262 of 270

31. Gross concentration is a mixture of ____, ____, and ____. (1.42)
32. Exploring the subtle extends to unmanifest ____. (1.45)
33. The four types of objective concentration have a ____. (1.46)
Chapter 2: Practice (Sadhana Pada)
34. Kriya Yoga means the Yoga of ____. (2.1)

35. What are the three parts of Kriya Yoga? (2.1)
36. Practicing Kriya Yoga brings what two results? (2.2)
37. What are the five kleshas? (2.3)
38. Which of the five kleshas is the root of the others? (2.4)
39. What are the four types of adivya or ignorance? (2.5)
40. What is the mistake that allow I-ness to arise? (2.6)
41. Attachment rests on the inner memory of ____. (2.7)
42. Aversion rests on the inner memory of ____. (2.8)
43. What coloring is there even for the learned people? (2.9)
44. What is the means of further weakening subtle colorings? (2.10)
45. What is the means of bringing colorings to mere potential? (2.11)
46. In what two time periods are subtle colorings experienced? (2.12)
47. What three consequences come from these colorings? (2.13)
48. In what two ways are these consequences experienced? (2.14)
49. A wise person sees all worldly experiences as ____. (2.15)
50. Why does the wise person see experiences this way? (2.15)
51. Which worldly experiences does the Yogi seek to avoid? (2.16)
52. The connection between the ____ and the ____ is avoided. (2.17)
53. Objects are by nature ____, ____, or ____. (2.18)
54. Those objects are constituted of five ____ and ten ____. (2.18)
55. What are the two purposes of these objects? (2.18)
56. What are the four states of the prime elements or gunas? (2.19)
57. The seer is actually the ____ __ ____ itself. (2.20)
58. The essence or nature of objects exists for what reason? (2.21)
59. For whom do objects still exist once their nature is known? (2.22)
60. Why do the objects still exist for those other people? (2.22)
61. What alliance was needed for there to be Self-realization? (2.23)
62. What condition allows this alliance to appear to exist? (2.24)
63. Causing the absence of ____ brings the absence of ____. (2.25)
64. This absence leads to a state known as ____. (2.25)
65. What kind of knowledge brings liberation from this alliance? (2.26)
66. What are some of the insights coming from this knowledge? (2.27)
Page 263 of 270

67. What is the means of attaining the knowledge? (2.28)
68. Those practices bring ____, which culminates in ____. (2.28)
69. What are the eight rungs or limbs of Yoga? (2.29)
70. The first rung of Yoga is the five ____, which are ____. (2.30)
71. They become universal vows through what four conditions? (2.31)
72. The second rung is the five ____, which are ____. (2.32)
73. Failing to practice these ten comes because ____ happens. (2.33)
74. To correct this, you should cultivate ____. (2.33)
75. Such negative thoughts are through what three means? (2.34)
76. The negative thoughts bring what consequences? (2.34)
77. What is the meaning of an opposite thought? (2.34)
78. We should ____ ourselves of this opposite thought. (2.34)
79. With non-harming, how do other people then act? (2.35)
80. What is the result of truthfulness? (2.36)
81. What comes through practicing non-stealing? (2.37)
82. What comes through remembrance of the highest reality? (2.38)
83. What arises with non-acquisitiveness? (2.39)
84. Through purifying of body and mind, what attitude comes? (2.40)
85. What other five benefits come through this purifying? (2.41)
86. What is acquired through cultivating contentment? (2.42)
87. Training the senses brings mastery over ____ and ____. (2.43)
88. Training the senses also brings removal of ____. (2.43)
89. Through self-study and reflection one connects with ____. (2.44)
90. By letting go into the source, one attains the state of ____. (2.45)
91. The third rung of Yoga is ____. (2.46)
92. Meditation posture should be ____ and ____. (2.46)
93. What are the two means of perfecting meditation posture? (2.47)
94. What freedom comes from perfecting meditation posture? (2.48)
95. The fourth rung of Yoga is ____. (2.49)
96. The key is in doing what with the force behind breath? (2.49)
97. What are the three aspects of breath? (2.50)
98. In what three ways is breath regulated? (2.50)
99. The goal is that breath become ____ and ____. (2.50)
100. The ____ pranayama is beyond the other three. (2.51)
101. This is beyond both the ____ and ____ spheres. (2.51)
102. Through this practice the veil over ____ thins. (2.52)
103. That veil usually blocks ____. (2.52)
104. The fifth rung of Yoga is ____. (2.54)
Page 264 of 270

105. This has to do with the ____ senses, not just the physical. (2.54)
106. Indriyas relate to cognitive senses and instruments of ____. (2.54)
107. They are allowed to cease to be ____ with mental objects. (2.54)
108. These are allowed to do what in relation to the mind field? (2.54)
109. This brings mastery over senses going in what direction? (2.55)
110. With mastery the senses don't go ____ towards ____. (2.55)
111. What is the level of mastery that ultimately comes? (2.55)
Chapter 3: Progressing (Vibhuti Pada)
112. The sixth rung of Yoga is ____. (3.1)

113. The seventh rung of Yoga is ____. (3.2)
114. The eighth rung of Yoga is ____. (3.3)
115. Rungs six, seven, and eight together are called ____. (3.4)
116. What results come through this three part practice? (3.5)
117. That practice is applied to what? (3.6)
118. These three rungs are more ____ than the others. (3.7)
119. These three are ____ compared to ____ samadhi. (3.8)
120. What are the three subtle transitions? (3.9-3.16)

121. Nirodhah parinamah is about convergence of ____ and ____. (3.9)
122. This practice becomes steady by creating deep ____. (3.10)
123. Samadhi parinamah is when ____ subsides and ____ arises. (3.11)
124. Ekagra parinamah is when ____ subsides and arises. (3.12)
125. These three transitions explain what three transformations? (3.13)
126. They also explain the relationships to ____ and ____. (3.13)
127. There is an ____ contained within all forms or qualities. (3.14)
128. Change in ____ is the cause for different appearances. (3.15)
129. The experiences from samyama are both ____ and ____. (3.38)
130. Samyama on outward projection brings removal of ____. (3.44)

131. Samyama on the five elements brings mastery over ____. (3.45)
132. Samyama on the ten indriyas brings ____. (3.48)
133. Discrimination between ____ and ____ brings mastery over all. (3.50)
134. With non-attachment to that, ____ of bondage are destroyed. (3.51)
135. Through that non-attachment ____ is also attained. (3.51)
136. What is recommended for the invitations by celestials? (3.52)
137. Higher knowledge comes from samyama on ____ and ____. (3.53)
138. That leads to discrimination between two ____ objects. (3.54)
139. That knowledge is ____ and ____, and is born of ____. (3.55)
Page 265 of 270

140. That knowledge includes ____ objects within its field. (3.55)
141. That knowledge involves all ____ related to those objects. (3.55)
142. That knowledge is beyond any ____. (3.55)
143. With equality between ____ and ____, comes ____. (3.56)
144. With that equality there comes ____, and that is the ____. (3.56)
Chapter 4: Liberation (Kaivalya Pada)
145. What are five means of opening to subtle experience? (4.1)

146. Transition to another form happens by ____ __. (4.2)
147. Attainments or realization come by the ____ of obstacles. (4.3)
148. The mind fields spring forth from ____. (4.4)

149. Who is director of the many fields of mind? (4.5)
150. The mind field born from ____ is free from karma. (4.6)
151. The actions of Yogis are neither ____ nor ____. (4.7)
152. Those threefold actions result in ____ that later bear fruit. (4.8)
153. Those actions arise to fruition only ____ to those impressions. (4.8)
154. What do memory and samskaras have in common? (4.9)

155. Because of this, there is an ____ in their playing out. (4.9)
156. There is no ____to the process of these deep samskaras. (4.10)
157. What four things hold together the samskaras? (4.11)
158. When those four disappear, the ____ also disappears. (4.11)
159. Past and present exist in the ____, like a photo album. (4.12)
160. Past and present impressions appear different due to ____. (4.12)
161. The characteristics or forms are composed of ____. (4.13)

162. These separate characteristics appear as a ____. (4.14)
163. Different minds perceive the same object ____. (4.15)

164. Minds perceive differently because minds ____ differently. (4.15)
165. Does an object depend on any one mind for its existence? (4.16)
166. The way objects are perceived is due to the ____ of the mind. (4.17)
167. Activities of the mind are always known by ____. (4.18)

168. Pure ____ is superior to, support of, and master over ____. (4.18)
169. The mind is ____ self-illuminating. (4.19)
170. The mind exists for the benefit of a ____ consciousness. (4.24)
171. After discriminating between seer and seen ____ ends. (4.25)
172. Then mind is inclined towards the highest ____. (4.26)
173. Mind also gravitates towards ____. (4.26)
Page 266 of 270

174. With ____ in enlightenment, other ____ arise. (4.27)
175. Interfering thoughts are handled in the ____ way as before. (4.28)
176. Then the Yogi loses interest even in ____. (4.29)

177. From that losing of interest there comes ____ samadhi. (4.29)
178. After that level of samadhi the ____ are removed. (4.30)
179. By the removal of those veils comes experience of the ____. (4.31)
180. It also brings the realization there is ____ to be known. (4.31)
181. Also after that samadhi the ____ have fulfilled their purpose. (4.32)
182. Then they ____ to transform and ____ into their essence. (4.32)
183. When those elements resolve into their cause, ____ comes. (4.34)
Page 267 of 270

Appendix B: Seven Keys to Practicing the Yoga Sutras
Focus on a few key suggestions: One way of making the Yoga Sutras simpler
and more accessible is to initially focus on a small number of the more
straightforward, practical suggestions that contain foundation principles and
practices. Following are seven such practices that will open the door to the
deeper practices of the Yoga Sutras. Yoga Nidra CD
Swami Jnaneshvara
1. Make choices that lead to stable tranquility
2. Reaffirm your convictions regularly
3. Be vigilant about the coloring of thoughts
4. Use 1 simple solution for 27 forms of negativity
5. Train your mind to be one-pointed
6. Witness everything
7. Discriminate at all levels
1 Make choices that lead to stable tranquility: In yoga, one of

the central principles against which all decisions in life are made is
the question of what will bring you in the direction of a stable
tranquility (1.13). This is the meaning of the word abhyasa, which
means practices. Cultivating and training yourself in this art of
decision making will consistently lead you in the direction of inner
peace and Self-realization. Repeatedly ask yourself, "Is this useful
or not useful? Will this lead me in the right direction or the wrong
direction?" Then, you can move in that direction with conviction,
and in a spirit of non-attachment (1.15).
Some of the related sutras:

(1.13, 1.12-1.16)
2 Reaffirm your conviction regularly: Of the core attitudes to

develop and reaffirm, none is more important that virya, which
means the energy of conviction and persistence (1.20). Often we
seek the emergence of kundalini shakti, the spiritual awakening, but
the first form of that to emerge is sankalpa shakti, the shakti of
determination. It says, in a strong voice, "I can do it; I will do it; I
have to do it!" Perpetually having this attitude as a companion will
keep you going when the path seems to be filled with obstacles.
With this attitude, the same ego that is seen as an obstacle
becomes a best friend. Paradoxically, determination goes hand-in-
hand with letting go, surrender.

(1.20, 1.19-1.22)
3 Be vigilant of the coloring of thoughts: The joy of deeper

meditation comes through uncoloring (1.5) the mental obstacles
(1.4) that veil the true Self (1.3). This process of cultivating
Page 268 of 270

uncolored (aklishta) versus colored (klishta) thought patterns
permeates the Yoga Sutras and is a core principle of the practices.
It involves minimizing the gross colorings (2.1-2.9) and then
dealing with the subtler colorings (2.10-2.11), so that the alliance
with karma can be broken (2.12-2.25). It is extremely useful to be
ever mindful (1.20) of these colorings, particularly as they apply to
attractions, aversions, and fears (2.3). By being gently, lovingly
mindful of the colorings both in daily life and at meditation time,
they can gradually be attenuated (2.4). This increasingly thins the
veil over the true Self (1.3).

(1.5, 2.1-2.9, 2.10-2.11, 2.12-2.13)
4 Use 1 simple solution for 27 forms of negativity: There are

many positive suggestions in the Yoga Sutras for actions, speech,
and thoughts, including the five Yamas of non-harming,
truthfulness, non-stealing, remembering the creative force, and
non-acquisitiveness (2.30-2.34). However, we often are not able to
completely live up to these high standards. Whenever our actions,
speech, or thoughts are contrary to these principles, they may be
accompanied by anger, greed, or delusion. They may be mild,
medium, or intense. Thus, there are 27 combinations of these three
triads (2.34). Though we may never have counted the combinations
in this way, we are all familiar with the diverse way in which
negative emotions can cause problems. However, there is a single
principle in dealing with these that is elegantly simple (though
certainly taking a great deal of effort). That is, retrain the mind by
repeatedly reminding it that this is going in the wrong direction, and
will bring you nothing but unending misery (2.33, 2.34). While this
can sound so simple as to be of little use, it really is extremely
effective in clearing the mind, and is well worth studying closely and
practicing every day. It opens the door for subtler meditation.

(2.33, 2.34)
5 Train your mind to be one-pointed: There are several

predictable obstacles on the inner journey, according to Patanjali.
These include illness, dullness, doubt, negligence, laziness,
cravings, misperceptions, failure, and instability (1.30-1.32).
However, there is a single antidote that deals extremely effectively
with these, and that is to train the mind to be one-pointed (1.32).
Whether the means of one-pointedness is mantra, a short prayer, a
remembered principle, or being focused in the work you do, this
seemingly simple practice is profoundly useful. It must be practiced
and experienced to be fully appreciated.
Page 269 of 270

(1.30-1.32, 1.33-1.39, 2.41)
6 Witness everything: There is a single process that threads its way

throughout the Yoga Sutras. That is to systematically observe,
explore, set aside with non-attachment (1.12-1.16), and go beyond
each of the levels of reality and our own being. The meaning
ofwitnessing is a simple formula:
Witnessing = Observation + Non-attachment
To witness everything involves systematically disentangling from

the thought patterns (1.4), witnessing thoughts (1.6-1.11),
cultivating remembrance or mindfulness (1.20), moving through the
levels of awareness (1.17), and dealing with the gross (2.1-2.9),
the subtle (2.10-2.11), and the subtler (3.9-3.16). (See also the
article,Witnessing Your Thoughts)

(1.4, 1.6-1.11, 1.17, 2.1-2.9, 2.10-2.11, 3.9-3.16)
Article: (Witnessing Your Thoughts)
7 Discriminate at all levels: The entire science of Self-realization of

Yoga rests on discrimination (viveka). Discrimination is used to
make choices that bring stable tranquility (1.13). The purpose of
the eight rungs of Yoga is discrimination (2.26-2.29). Razor-like
discrimination (3.4-3.6) is used to separate the seer and
the seen (2.17), so as to break the alliance of karma (2.12-2.25),
and to get past the four mistakes of ignorance, or avidya (2.5). The
subtler discriminations involve many subtle experiences (3.17-
3.37, 3.39-3.49), as well as mind and consciousness (3.50-
3.52, 3.53-3.56), with the highest discrimination leading to
absolute liberation (4.22-4.26).
Ask yourself: One of the most simple, straightforward, and useful
ways to practice discrimination is to reflect on your actions, speech,
and thoughts, and ask yourself, "Is this useful or not useful? Helpful
or not helpful? Is this taking me in the right direction or the wrong
direction? Is it better that I do this or do that?" Measure your
responses on the basis of what brings you closer or further to Self-
realization. Ask yourself questions such as these, and answers will
definitely come through discrimination.

(1.13, 2.5, 2.17, 2.12-2.25, 2.26-2.29, 3.17-3.37, 3.39-3.49, 3.50-
3.52, 3.53-3.56, 4.22-4.26)
Page 270 of 270

Ys3 Commentary

Uploaded by

Copyright:

Available Formats

You might also like

Ys3 Commentary

Uploaded by

Document Information

Original Description:

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Ys3 Commentary

Uploaded by

Copyright:

Available Formats

Living the Yoga Sutras:

Practical Translations and Discussions

Commentaries: It's useful to have several different commentaries close at hand so

Acknowledgements: These interpretive translations and descriptions could not

Patanjali, Codifier of the Yoga Sutras

The longer history: "The tradition of India's philosophical lineages is lost in

Concentration: Chapter 1 of the Yoga Sutras is entitledSamadhi

The 51 sutras of Chapter 1 have been divided into 9 sections:

• What is yoga? (1.1-1.4)

(Yoga Sutra 1.1: Swami Rama)

Yogash chitta vritti nirodhah.

• Six Schools of Indian Philosophy

See also the article:

The goal of Yoga is Yoga, period. (more)

See also the article:

• atha = now, at this auspicious moment; implying the transition to this

(Yoga Sutra 1.1: Swami Rama)

See also the article:

Discipline and learning: To practice Yoga requires cultivating discipline and

To position the five states of mind on the fingers

Knowing where your mind is now

1. Kshipta/disturbed: The kshipta mind is disturbed, restless, troubled, wandering.

3. Vikshipta/distracted: The Vikshipta mind is distracted, occasionally steady or

4. Ekagra/one-pointed: The Ekagra mind is one-pointed, focused, and

The one-pointed mind is able to do the practices of concentration and meditation,

5. Nirodhah/mastered: The Nirodhah mind is highly mastered, controlled,

Transitions: New Years and New Moments in Life and Meditation

1.2 Yoga is the control (nirodhah, regulation, channeling, mastery, integration,

Nirodhah suggests self-training: This single sentence is a most succinct definition

Attitudes, efforts, and commitments: Five attitudes, efforts, and commitments

Stabilizing and clearing the mind: Preparatory practices including meditation on

Discrimination through eight rungs: Cultivating inner discrimination through the

• tada = then, at that time; at the time of concentration and meditation

The wave forgets the truth that it is ocean, thinking itself

See also the article:

• Six Schools of Indian Philosophy

• The 8 rungs and discrimination (2.26-2.29)

• vritti = of the operations, activities, fluctuations, modifications, changes, or

Five kinds of interfering thoughts: There are five types of

Witnessing, exploring, and uncoloring: By learning to explore and become

Most important concept: This uncoloring process is an extremely important

• vrittayah = the vrittis are

Some thoughts are colored

• Efforts and commitment (1.19-1.22)

To position the five kinds of thoughts on the fingers

Witnessing the five kinds of thoughts: By learning to observe the thinking

With mastery of witnessing: As that mastery comes within reach, we gradually

Without mastery of witnessing: Without that mastery, we become victims to our

• pratyaksha = direct perception or cognition

1.8 Incorrect knowledge or illusion (viparyaya) is false knowledge formed by

• viparyayah = unreal cognition, indiscrimination, perverse cognition, wrong

Classic examples: A classic example of the shifting perception is the

Clearing many levels of misperception: During the inner journey of Yoga

Misperceptions can cause colorings: The problem with these misperceptions is

• shabda = word, sound, verbal expression

The subtler examples: Eventually, as meditation deepens, we come to see ever

• abhava = absence, non-existence, non-occurrence, negation, voidness,

Sleep is actually an object: This might, at first glance, seem to be an insignificant