The fourth Chapter: KAIVALYA PADA - On Inner Freedom

Verse 4.1 

जन्मौषणधभन्त्रतऩ्सभाणधजा् णसद्धम् ॥ १॥

janmaushadhimantratapahsamadhijah siddhayah

The Siddhis (powers) are attained by birth, chemical means, power of words, mortification or concentration.

There are five types of accomplished yogis (siddhayah) :

1 by birth with aspiration to become perfect (janma)

2 by spiritual experience gained through herbs, drugs or elixir (ausadha)

3 by incantation of the name of one's desired deity (mantra)

4 by ascetic devotional practice (tapas)

5 by profound meditation (samadhi)

There is an important distinction between these means of spiritual accomplishment.

Followers of the first three may fall from the grace of yoga through pride or negligence. 

The others, whose spiritual gains are through tapas and samadhi, do not. They become masters, standing alone as divine, liberated souls, shining examples to mankind.

Nandi, Ramakrishna Paramhansa, Sai Baba of Shirdi and Ramana Maharshi were accomplished yogis by birth.

PATANJALI YOGA SUTRAS 

Verse 3.56

सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यम् 

sattva-puruṣayoḥ śuddhisāmye kaivalyam ॥56॥

By the similarity of purity between the Sattva and the Purusa comes Kaivalya.

When the vestures of the soul are equal in purity to that of the soul, there is harmony between them. There comes freedom, kaivalya, of the seer, uncontaminated by the qualities of nature.

By yogic discipline, the veil of ignorance is lifted from the intelligence. This is the real and true light: vivekaja jnanam, illuminative consciousness. It becomes equal to that of the light of the soul, purusha. 

The distinction between

intelligence and consciousness comes to an end. Both dissolve in the beacon light of the soul. They are isolated from contact with nature's objects. The seeds of affliction are burnt up. 

Now the Soul shines in its pristine form, in its pure effulgence: it reigns supreme. This is kaivalya, the indivisible state of existence.

PATANJALI YOGA SUTRAS 

Verse 3.54

जातिलक्षणदेशैः अन्यताअनवच्छेदात् तुल्ययोः ततः प्रतिपत्तिः ॥५४॥

jāti-lakṣaṇa-deśaiḥ anyatā-anavacchedāt tulyayoḥ tataḥ pratipattiḥ ॥54॥

Those which cannot be differentiated by species, sign and place, even they will be discriminated by the above Samyama.

Verse 3.55

तारकं सर्वविषयं सर्वथाविषयमक्रमंचेति विवेकजं ज्ञानम् ॥५४॥

tārakaṁ sarva-viṣayaṁ sarvathā-viṣayam-akramaṁ-ceti vivekajaṁ jñānam ॥55॥

The essential characteristic of the yogi's exalted knowledge is that he grasps instantly, clearly and wholly, the aims of all objects without going into the sequence of time or change.

The misery that we suffer comes from ignorance, from non- discrimination between the real and the unreal. We all take the bad for the good, the dream for the reality. 

Self is the only reality, and we have forgotten it. Body is an unreal dream, and we think we are all bodies. This non-discrimination is the cause of misery, and it is caused by ignorance. When discrimination comes it brings strength, and then alone can we avoid all these various ideas of bodies. 

This ignorance arises through differentiating by species, sign or place. For instance, take a cow. The cow is differentiated from the dog, as species. Even with the cows alone how do we make the distinction between one cow and another? By signs. 

If two objects are exactly similar they can be distinguished if they are in different places. When objects are so mixed up that even these differentiate will not help us, the power of discrimination acquired by the above-mentioned practice will give us the ability to distinguish them. 

The highest philosophy of the Yogi is based upon this fact, that the Purusa is pure and perfect, and is the only “simple” that exists in this universe. The body and mind are compounds,

and yet we are ever identifying ourselves with them. That is

the great mistake that the distinction has been lost. When this power of discrimination has been attained, man sees that everything in this world, mental and physical, is a compound, and, as such, cannot be the Purusa.

Saving, because the knowledge takes the Yogi across the ocean of birth and death. The whole of Prakriti in all its states, subtle and gross, is within the grasp of this knowledge. There is no succession in perfection by this knowledge: it takes in all things simultaneously, at a glance.

Exalted in understanding, clear in action, he dominates and transcends nature and reaches, through yogic practices, the light of the Atman.

PATANJALI YOGA SUTRAS 

Verse 3.52

स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात् ॥५२॥

sthāny-upa-nimantraṇe saṅga-smaya-akaraṇaṁ punar-aniṣṭa-prasaṅgāt ॥52॥

When approached by celestial beings, there should be neither attachment

nor surprise, for undesirable connections can occur again.

Verse 3.53

क्षणतत्क्रमयोः संयमात् विवेकजंज्ञानम् ॥५३॥

kṣaṇa-tat-kramayoḥ saṁyamāt vivekajaṁ-jñānam ॥53॥

By making Samyama on a particle of time and its multiples comes discrimination.

Celestial beings try to seduce the yogi from the grace of yoga. The yogi must maintain his hard-won freedom, and must not fall victim to temptations that can pull him down from the height of spirituality.

Like, celestial beings try to lure the successful yogi to his doom. If he submits to their blandishments, he is again caught in sensory pleasures and afflictions, and falls from the grace of yoga.

There are four types of yogis. They are known as prathama kalpika, madhubhamika, prajnajyoti and atikrantabhavaniya. 

Prathama kalpika yogis have worked hard in their yogic practices, and the power of progress has just begun to dawn. 

Madhubhamika yogis have learned to differentiate between citta and the seer and try to gain further mastery.  

The prajnajyotis have succeeded in subjugating the elements of nature, the qualities of the senses of perception, mind and desires and have realized the seer, 

while the atikrantabhavaniyas have attained the highest knowledge of the seer and have the power of paravairagya (highest dispassion).

Patanjali warns all classes of yogis not to let themselves be enticed into angelic 'traps', but to distance themselves from these divine temptations so that their hearts have no room to harbor undesirable feelings and urges.

Patanjali now shows an altogether different method of reaching samadhi:

by sanyama on the continuous flow of moments which move in a succession known as time, the yogi gets direct understanding of time and relativity.

From this, he recognizes that a moment in time is timeless, and that this timelessness is real and eternal, while its movement is confined to the past and the future. Movement is timebound, transient and ever-changing. The moment is everlasting, changeless, sacred: it is, in fact, the secret of samadhi.

The moment is unconditioned reality, while the sequence of moments is conditioned reality; it is relative to the absolute and illusory. This realization is termed exalted intelligence.

In moment, neither psychological nor chronological time is felt. 

Moment comes between rising impressions and their restraints and vice-versa: it is a quiet intervening state, auspicious and pure, and is to be stabilized, prolonged and expanded so that consciousness becomes absolute.

This is vivekaja jnana, the gateway to kaivalya. The yogi has learned the orderly sequence of practice and of time, and now cannot be trapped by the temptations of celestial beings. (But, should this happen, he is reminded to

pursue his sadhana, and to keep Self-Realization as his goal.)

As the atom is the minutest particle of matter, the moment is the minutest particle of time. The moment is singularly alone. Moments succeed one another in sequence, and these sequences put together constitute time. Thus the spokes of moments move into the wheel of time. The movement of mind in a continuum is psychological time. The movement of moments in present, past and future is chronological time.

The yogi keeps aware of the moment and thus conquers psychological and chronological time. He remains attentive to the moment, and does not allow his attention to slip into the movement of moments. He remains undisturbed, and with the loss of the time factor too. Then, he catches sight of the soul. This is vivekaja jnana, exalted intelligence, the secret and sacred knowledge.

PATANJALI YOGA SUTRAS 

Verse 3.50

सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाअधिष्ठातृत्वं सर्वज्ञातृत्वं च ॥५०॥

sattva-puruṣa-anyatā-khyātimātrasya sarva-bhāvā-adhiṣṭhātr‌tvaṁ sarva-jñātr‌tvaṁ ca ॥50॥

Only one who knows the difference between the illuminative intelligence and the purusha attains supreme knowledge of all that exists and all that manifests.

Verse 3.51

तद्वैराग्यादपि दोषबीजक्षये कैवल्यम् ॥५१॥

tad-vairāgyād-api doṣa-bīja-kṣaye kaivalyam ॥51॥

By giving up even these comes the destruction of the very seed of evil; he attains Kaivalya.

When we have conquered nature, and realised the difference between the Purusa and nature, that the Purusa is indestructible, pure and perfect, when the Yogi has realised this, then comes omnipotence and omniscience.

He attains aloneness, independence. Then that man is free. When he gives up even the ideas of omnipotence and omniscience, there will be entire rejection of enjoyment, of the temptations from celestial beings. When the Yogi has seen all these wonderful powers, and rejected them, he reaches the goal. What are all these powers? Simply manifestations. They are no better than dreams. Even omnipotence is a dream. It depends on the mind. So long as there is a mind it can be understood, but the goal is beyond even the mind.

From renunciation springs eternal emancipation, unalloyed purity. This is kaivalya. The self, now, has achieved absolute independence and abides in its own nature.

PATANJALI YOGA SUTRAS 

Verse 3.48

ग्रहणस्वरूपास्मिताअवयार्थवत्त्वसंयमातिन्द्रिय जयः ॥४८॥

grahaṇa-svarūpa-asmitā-avaya-arthavattva-saṁyamāt-indriya jayaḥ ॥48॥

By making Samyama on the objectivity, knowledge and egoism of the organs, by gradation comes the conquest of the organs.

Verse 3.49

ततो मनोजवित्वं विकरणभावः प्रधानजयश्च ॥४९॥

tato mano-javitvaṁ vikaraṇa-bhāvaḥ pradhāna-jayaś-ca ॥49॥

From that comes glorified mind, power of the organs independently of the body, and conquest of nature.

In perception of external objects the organs leave their place in the mind and go towards the object; that is followed by knowledge and egoism. When the Yogi makes Samyama on these by gradation he conquers the organs.

 Take up anything that you see or feel, a book, for instance, and first concentrate the mind on the thing itself. Then on the knowledge that it is in the form of a book, and then the Ego that sees the book. By that practice all the organs will be conquers.

When the properties of organs have been conquered, and both body and mind is purified, the self perceives directly and quickly, independent of nature. Body, senses, mind stand equal to the seer in their movements, and the soul drinks its own sweetness. 

Sage Vyasa, commenting on this state, calls it madhu pratika (madhu = sweetness, honey; pratika = turned towards). The taste of honey is the same from whichever side of the comb it is drawn. 

Similarly, the organs of action and senses of perception, body and mind are made as pure as the soul when they are transformed to the level of the soul. In this spiritual elation, they lose interest in sensual gratification and pleasure. Each cell reflects the light of the pure Self and each cell drinks the nectar of the soul. This is madhu pratika.

PATANJALI YOGA SUTRAS 

Verse 3.46

ततोऽणिमादिप्रादुर्भावः कायसंपत् तद्धरानभिघात्श्च ॥४६॥

tato-'ṇimādi-prādurbhāvaḥ kāyasaṁpat tad-dharānabhighātśca ॥46॥

From that comes minuteness, and the rest of the powers, “glorification of the body,” and indestructibleness of the bodily qualities.

Verse 3.47

रूपलावण्यबलवज्रसंहननत्वानि कायसंपत् ॥४७॥

rūpa-lāvaṇya-bala-vajra-saṁhananatvāni kāyasaṁpat ॥47॥

The glorifications of the body are beauty, complexion, strength, adamantine hardness.

The yogi can reduce himself to the size of an atom, or expand. He can become light or heavy. He can pierce rocks, have access to everything and master everything.

From samyama on the elements, their counterparts, forms, conjunctions and

fruits, the yogi develops the eight supernatural powers and gains perfect wealth of the body without falling victim to the obstacles posed by the elements. 

This is said to be the best wealth of the body: perfection and freedom from all hindrances.

This sutra indicates that by the conquest of the elements a yogi gains mastery in three fields. The first is the acquirement of the eight supernatural powers. The second is perfection of the body, which means that earth does not soil him, water dampen him, or fire burn him. Wind cannot move him and space can conceal his body anywhere at any time. The third is immunity from the play of the elements and their characteristics, and from the obstructions and disturbances which they create.

The body becomes indestructible; fire cannot injure it. Nothing can injure it. Nothing can destroy it until the Yogi

wishes. “Breaking the rod of time he lives in this universe with his body.” In the Vedas it is written that for that man there is no more disease, death or pain.

PATANJALI YOGA SUTRAS 

Verse 3.44

बहिरकल्पिता वृत्तिः महाविदेहा ततः प्रकाशाअवरणक्षयः ॥४४॥

bahir-akalpitā vr‌ttiḥ mahā-videhā tataḥ prakāśa-āvaraṇa-kṣayaḥ ॥44॥

By samyama on mahavideha (the disembodied state), where consciousness acts outside the body, the veil covering the light of illumination is destroyed

Verse 3.45

स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमात् भूतजयः ॥४५॥

sthūla-svarūpa-sūkṣma-anvaya-arthavattva-saṁyamāt bhūtajayaḥ ॥45॥

By making Samyama on the elements, beginning with the gross, and ending with the superfine, comes mastery of the elements.

By samyama on the consciousness, the yogi lives without a body; this is something that is unimaginable, yet it is a fact. It is a siddhi, called mahavideha.siddhi or great discarnation. It removes the veil covering the light of illumination. The yogi in this state has true and pure intelligence. 

If consciousness moves outside the body but abides in the body, it is called an imaginable state. When the same consciousness moves outside the body, independent of and without abiding in it, it is an unimaginable state. In mahavideha, the yogi disconnects his body from consciousness, so that afflictions do not influence him. He is beyond the gunas. In this non-attached state, citta becomes divine and universal and can absorb anything in space without the use of the body, senses, or ego.

By restraint, the yogi gains control over the gross and subtle elements of nature, their forms and gunas, as well as their purpose.

The Universe is made from the constituents of the basic elements of nature, earth (prthvi) , water (jal), fire (tejas), air (vayu) and ether (aksha) . Each element possesses five attributes, mass (sthula) , subtlety (sukshma) , form (svarupa) , all-pervasiveness or interpenetration (anvaya) , and purpose or fruition (arthavatva) .

The characteristic of the gross forms of elements are solidity, fluidity, heat, mobility and volume. Their subtle counterparts are smell, taste, sight, touch and sound. Their all-pervasiveness or interpentration are the three gunas, and their purpose is either worldly enjoyment or freedom and beatitude.

PATANJALI YOGA SUTRAS 

Verse 3.42

श्रोत्राअकाशयोः संबन्धसंयमात् दिव्यं श्रोत्रम् ॥४२॥

śrotra-ākāśayoḥ saṁbandha-saṁyamāt divyaṁ śrotram ॥42॥

By making Samyama on the relation between the ear and the Akasa comes divine hearing.

Verse 3.43

कायाकाशयोः संबन्धसंयमात् लघुतूलसमापत्तेश्चाअकाश गमनम् ॥४३॥

kāyākāśayoḥ saṁbandha-saṁyamāt laghu-tūla-samāpatteśca-ākāśa gamanam ॥43॥

By making Samyama on the relation between the Akasa and the body the Yogi becoming light as cotton wool goes through the skies.

There is the Akasa, the ether, and the instrument, the ear. By making Samyama on them the Yogi gets divine hearing; he hears everything. Anything spoken or sounded miles away he can here.

This is one of the supernatural powers called laghima, or becoming as light as cotton.

In the puranas, it is said that Lord Hanuman (son of the Wind God) jumped up to the sky to fetch the sun, which he thought was an apple.

There is also the story from the Ramayan that he leaped to the Himalayas to fetch the elixir of life, called sanjeevani to save the life of Lord Rama's brother who was wounded in a fight with Ravana's son. Narada, who composed the Bhakti Satras, is said to wander in the three worlds from time immemorial to this day.

This Akasa is the material of this body; it is only Akasa in a certain form that has become the body. If the Yogi makes Samyama on this Akasa material of his body, it acquires the lightness of Akasa, and can go anywhere through the air.

PATANJALI YOGA SUTRAS 

Verse 3.40

उदानजयाअत् जलपण्खकण्टकादिष्वसङ्गोऽत्क्रान्तिश्च ॥४०॥

udāna-jayāat jala-paṇkha-kaṇṭakādiṣv-asaṅgo-'tkrāntiśca ॥40॥

By conquering the current called Udana the Yogi does not sink in water, or in swamps, and he can walk on thorns.

Verse 3.41

समानजयाज्ज्वलनम् ॥४१॥

samāna-jayāj-jvalanam ॥41॥

By the conquest of the current Samana he is surrounded by blaze.

By samyama on udana vayu, the yogi can make his body so light that he is able to walk over water, mud and thorns without coming in contact with them. He can make prana ascend through brahmarandhra and so die at will.

It is said in 3. 37 verse that the yogi has the power of knowing the Tanmatras, sound, touch, sight, taste and smell, which are the counterparts of the elements, while 3 40-43 speak of the conquest of the elements water, fire, air and ether.

Prana is usually translated as 'breath', yet this is only one of its manifestations in the human body. If breathing stops, so does life. Ancient Indian sages knew that all functions of the body were performed by five types of vital energy (prana vayus) : prana, apana, samana, udana and vyana.

 They are specific aspects of the one vital cosmic force, the primeval principle of existence in all beings. The functions of the five prana vayus were described in 3.32 verse.

In pranamaya, prana vayu is activated by the inbreath and apana vayu by the outbreath. Vyana is essential for the functioning of prana and apana, as it is the medium for transferring energies from one to the other. Udana raises the energy from the lower spine to the brain.

This sutra explains the powers gained by the yogi who masters udana vayu: he raises the energy, and is then able to walk over water.

By the conquest of samaa vayu, the yogi gains control over the element of fire (tejastattva).

The middle of the torso is the region of samana which stokes the gastric fire, aiding digestion and maintaining harmonious functioning of the abdominal organs. It controls the functioning of the heart, and through it the life force.

Kapila, the founder of samkhya philosophy, seems to have had the power of emitting fire from his eyes, which burnt the sons of King Sagara. 

The Maharastrian saint jnaneshwar who wrote a translation and commentary on the Bhagavad Gita, also had this power. Nearer our time, it is said that a pupil of Sri Ramakrishna used to light the path for his master on a dark night.

PATANJALI YOGA SUTRAS 

Verse 3.38

ते समाधवुपसर्गा[ः]व्युत्थाने सिद्धयः ॥३८॥

te samādhav-upasargā[ḥ]-vyutthāne siddhayaḥ ॥38॥

These are obstacles to Samadhi; but they are powers in the worldly state.

Verse 3.39

बद्न्हकारणशैथिल्यात् प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः ॥३९॥

badnha-kāraṇa-śaithilyāt pracāra-saṁvedanācca cittasya paraśarīrāveśaḥ ॥39॥

When the cause of bondage has become loosened, the Yogi, by his knowledge of manifestation through the organs, enters another’s body.

If the Yogi knows all these enjoyments of the world it comes by the junction of the Purusa and the mind. If he wants to make Samyama on this, that they are two different things, nature and soul, he gets knowledge of the Purusa. 

From that arises discrimination. When he has got that discrimination he gets the Pratibha, the light of supreme genius. These powers, however, are obstructions to the attainment of the highest goal, the knowledge of the pure Self, and freedom; these are, as it were, to be met in the way, and if the Yogi rejects them, he attains the highest. If he is tempted to acquire these, his farther progress is barred.

The Yogi can enter a dead body, and make it get up and move,

even while he himself is working in another body. Or he can enter a living body, and hold that man’s mind and organs in check, and for the time being act through the body of that man. That is done by the Yogi coming to this discrimination of Purusa and nature.

 If he wants to enter another’s body he makes a Samyama on that body and enters it, because, not only is his Soul omnipresent, but his mind also, according to the Yogi. It is one bit of the universal mind. Now, however, it can only work through the nerve currents in this body, but when the Yogi has loosened himself from these nerve currents, he will be able to work through other things.

PATANJALI YOGA SUTRAS 

Verse 3.36

सत्त्वपुरुषायोः अत्यन्तासंकीर्णयोः प्रत्ययाविशेषोभोगः परार्थत्वात्स्वार्थसंयमात् पुरुषज्ञानम् ॥३६॥

sattva-puruṣāyoḥ atyantā-saṁkīrṇayoḥ pratyayāviśeṣo-bhogaḥ para-arthat-vāt-sva-arthasaṁyamāt puruṣa-jñānam ॥36॥

Enjoyment comes by the non-discrimination of the

very distant soul and Sattva. Its actions are for another; Samyama on this gives knowledge of the Purusa.

Verse 3.37

ततः प्रातिभस्रावाणवेदनाअदर्शाअस्वादवार्ता जायन्ते ॥३७॥

tataḥ prātibha-srāvāṇa-vedana-ādarśa-āsvāda-vārtā jāyante ॥37॥

From that arises the knowledge of hearing, touching, seeing, tasting, and smelling, belonging to Pratibha.

Since it serves the purposes of the Self and nature, pure intelligence and the

seer appear to be one, but they are quite distinct from each other.

 By samyama on that which exists for itself, comes knowledge of the soul.

The refined illuminative intelligence (sattva buddhi) is free from egoism. It is quite distinct from the light of the soul. Samyama on one's own self brings to light the difference between intelligence and self and crowns the yogi with the knowledge of the soul. 

This sutra, by the use of the word svartha for the seer and parartha for the intelligence, clearly shows the difference between the two. 

Failure to discriminate between them leads to entanglement in worldly pleasures. Knowing the distinction enables one to enter the gates of the self.

Though the refined illuminative intelligence is the pinnacle of nature, it is subject to varied experiences. The soul being immutable, its light is constant, steady and unalterable. To the sadhaka, the intellect appears to be purusha. By samyama, the yogi has to disentangle the knot that binds the intellect and the self, and isolate the refined intelligence. From this comes isolation of the senses, mind and ego, and finally the realize of the light of the soul.

Through the dawn of the self-luminous light of intuitive understanding, divine perceptions in hearing, feeling, seeing, tasting and smelling, beyond the range of ordinary perceptions, arise of their own accord.

As the mind is the centre of the functions of the senses of perception, it limits their powers of hearing, feeling, seeing, tasting and smelling. When the limitations of the mind are removed, the yogi contacts the very core of

his being, and has direct, divine perceptions independent of the sense organs.

He is able to hear, feel, see, taste and smell through unlimited space.

PATANJALI YOGA SUTRAS 

Verse 3.34

प्रातिभाद्वा सर्वम् ||34||

prātibhād-vā sarvam ॥34॥

Through the faculty of spiritual perception the yogi becomes the knower of all knowledge.

Verse 3.35

ह्र्डये चित्तसंवित् ||35||

hrḍaye citta-saṁvit ॥35॥

By samyama on the region of the heart, the yogi acquires a thorough knowledge of the contents and tendencies of consciousness.

A yogi can intuitively perceive anything and everything. By samyama on the effulgent light, he becomes the knower of all knowledge. All knowledge is mirrored in a yogi.

In short, as day follows the dawn, impulsive nature is transformed into intuitive thought through which the yogi possesses universal knowledge. It is the conquest of nature.

The seat of purusha is the heart. It is anahata cakra, the seat of pure knowledge as well as of consciousness. By samyama, a yogi can become aware of consciousness and of true, pure knowledge. He learns to unfold and tap the source of his being, and identify himself with the Supreme.

PATANJALI YOGA SUTRAS 

Verse 3.32

कूर्मनाड्यां स्थैर्यम् ॥३२ ् ॥

kūrma-nāḍyāṁ sthairyam ॥32॥

On the nerve called Kurma (comes) fixity of the body.

Verse 3.33

मूर्धज्योतिषि सिद्धदर्शनम् ॥३३॥

mūrdha-jyotiṣi siddha-darśanam ॥33॥

On the light emanating from the top of the head sight of the Siddhas.

By mastery over kurma nadi, the yogi not only keeps his physical body immobile like a tortoise, alligator or snake, but also has the power to hibernate mentally by completely immobilizing the functions of the body and intellect.

 Karma nadi corresponds to the epigastric region ( it is the upper central region of the abdomen).

Siddhas are those who have perfected themselves in the field of enlightenment.

Murdhajyoti represents the ajna cakra of the yoga texts.

A yogi can develop a balanced head , and from his visions of siddhas, yogis and Acharya's (great teachers) he may obtain guidance and inspiration to further his sadhana.

PATANJALI YOGA SUTRAS 

Verse 3.30

नाणबचिे कामव्यहऻानभ ू ॥३० ् ॥

nabhichakre kayavyoohajnanam

On the navel circle (comes) the knowledge of the constitution of the body.

Verse 3.31

कण्ठकूऩ ऺे णत्पऩासाणनव ु णत्त् ॥३१ ृ ॥

kanthakoope kshutpipasanivrittih

On the hollow of the throat (comes) cessation of hunger.

By samyama on the navel area or nabhi cakra, also called manipuraka chakra, a yogi can gain perfect knowledge of the constitution of the human body.

He knows the activities of his each and every cell and therefore becomes a master of his own body.

According to yoga texts, the navel is known as kandasthana (kanda = egg or bulb; sthana = region). 

The root of all the nerves is in the navel. From the navel, 72,000 root nerves (in hath a yoga terminology, nadis) branch out.

Each root nerve is connected with another 72,000 nerves.

These 72,000 multiplied by another 72,000 branch off into various directions, supplying energy to the entire system.

By samyama on the pit of the throat, the yogi overcomes hunger and thirst.

By samyama on the pit of the throat (khechari mudra) , a yogi can arrest pangs of hunger and thirst and conquer them.

Kantha kapa stands for the vishuddhi chakra of later yoga texts, which is said to be situated in the region of the pit of the throat.

 PATANJALI YOGA SUTRAS 

Verse 3.27

भुवज्ञानं सूर्येसंयमात् ॥२७॥

bhuva-jñānaṁ sūrye-saṁyamāt ॥27॥

By making Samyama on the sun, (comes) the knowledge of the world.

Verse 3.28

चन्द्रे तारव्यूहज्ञानम् ॥२८॥

candre tāravyūha-jñānam ॥28॥

On the moon, (comes) the knowledge of the cluster of stars.

Verse 3.29

ध्रवु तद्गणतऻानभ े ॥२९ ् ॥

dhruve tadgatijnanam

On the pole star (comes) the knowledge of the motions of the stars.

Surya, sun is pratyaksha Parabrahmam, physical manifestation of brahman, so making samyama on the sun, knows the knowledge about the world because when brahman is known, everything ( including knowledge of the world) also known.

In the last sutra, 

the Sun, surya, refers to the core of one's being self, brahman.

 

The moon, chandra, refers to the mind.

 The solar plexus ( pingala nadi) is situated in the region of the trunk; 

the lunar plexus ( Ida nadi) has its seat in the cerebrum. 

By samyama on that region, the yogi gains further knowledge.

The mind is equated with the moon which cools the solar system; the lunar plexus, Ida nadi maintains a steady, constant temperature in the body even

though the seasonal temperature varies. It also controls and directs the parasympathetic system and regulates the functioning of the central nervous system.

The galaxies of stars stand for galaxies of thought-waves which, like stars, twinkle, disappear, reappear and shine forth once again.

By samyama on the Pole Star (dhruva nakshatra) , a yogi knows the movements of stars and their effect on the events of the world. 

Dhruva also stands for (ajna chakra) as well as the tip of the nose (nasagra). The yogi will know beforehand his own destiny as well as that of others.

King Uttanapada had two wives, Suntti and Suruchi. Though Suntti was the queen, the king was very fond of his second wife Suruchi. Each of them had a son. The elder one was Dhruva and the younger one was Uttama. One day Prince Uttama was playing sitting on his father's lap. 

Dhruva too came to sit on his father's lap; but Suruchi, the mother of Uttama pulled him away, scolding him that he had to do tapas to take birth in her in order to have the privilege. 

Dhruva went to his own mother, narrated the incident and begged her to permit him to go to the forest to do tapas and to gain the kingdom. It so happened that the saptarishis, the seven stars of the constellation ,Ursa Major, gave him a mantra and with that mantra, he steadfastly prayed to Lord Vishnu to bless him with the kingdom. 

Lord Vishnu was pleased by his steadfast tapas at such a youthful age; He granted his wish and named a star after him, Dhruva Nakshatra, known to all of us as the Pole Star.

PATANJALI YOGA SUTRAS 

Verse 3.25

बलेषु हस्तिबलादीनी

baleṣu hastibalādīnī ॥25॥

By making Samyama on the strength of the elephant, etc., that strength comes to the Yogi.

Verse 3.26

प्रवृत्त्यालोकन्यासात् सूक्ष्माव्यावहितविप्रकृष्टज्ञानम् ॥२६ ् ॥

pravr‌tty-āloka-nyāsāt sūkṣmā-vyāvahita-viprakr‌ṣṭa-jñānam ॥26॥

By making Samyama on that effulgent light comes the knowledge of the fine, the obstructed, and the remote.

When a Yogi has attained to this Samyama and wants strength, he makes a Samyama on the strength of the elephant, and gets it. Infinite energy is at the disposal of everyone, if he only knows how to get it. The Yogi has discovered the science of getting it.

When the Yogi makes Samyama on that effulgent light in the heart he sees things which are very remote, things, for instance, that are happening in a distant place, and which are obstructed by mountain barriers and also things which are very fine.

PATANJALI YOGA SUTRAS 

Verse 3.23

सोपक्रमं निरुपक्रमं च कर्म तत्संयमातपरान्तज्ञानम् अरिष्टेभ्यो वा 

sopa-kramaṁ nirupa-kramaṁ ca karma tatsaṁyamāt-aparāntajñānam ariṣṭebhyo vā ॥23॥

Karma is of two kinds, soon to be fructified, and late to be fructified. By making Samyama on that, or by the signs called Aristha, portents, the Yogis know the exact time of separation from their bodies.

Verse 3.24

मैत्र्यदिषु बलानि

maitry-adiṣu balāni ॥24॥

He gains moral and strength by perfecting friendliness and other

virtues towards one and all.

When the Yogi makes a Samyama on his own Karma, upon those impressions in his mind which are now working, and those which are just waiting to work, he knows exactly by those that are waiting when his body will fall. 

He knows when he will die, at what hour, even at what minute. The Hindus think very much of that knowledge or consciousness of the nearness of death, because it is taught in the Gita that the thoughts at the moment of departure are great powers in determining the next life.

The yogi who perfects friendliness, compassion and benevolence, and who regards things impartially without becoming involved, keeps his consciousness free of desire, anger, greed, lust, pride and envy. 

With his mind cleansed of such weaknesses, an amiability evolves which spreads happiness to all.

His equipoise of mind creates a graceful disposition of heart.

PATANJALI YOGA SUTRAS 

Verse 3.21

कायरूपसंयमात् तत्ग्राह्यशक्तिस्तम्भे चक्षुः प्रकाशासंप्रयोगेऽन्तर्धानम् ॥२१॥

kāya-rūpa-saṁyamāt tat-grāhyaśakti-stambhe cakṣuḥ prakāśāsaṁprayoge-'ntardhānam ॥21॥

By control over the subtle body, the yogi can suspend at will the rays of

light emanating from himself so that he becomes invisible to onlookers. He

may again make himself visible by bringing back the power of perceptibility.

Verse 3.22

etena shabdadyantardhanamuktam

By what has been said the disappearance of sound and other tanmatras can be understood.

When the yogi performs samyama on his own body, then suddenly the power of receiving the form stops and there in no contact between the eyes of observers and the body of the yogi. He thus becomes invisible. This is a well-known siddhi or psychic power. It is a frightening practice. 

When a form dissolves before

one’s eyes, it is as frightening as the coming of death. An object becomes visible when the light rays reflected from its surface enter the eye of an observer.

 If the light is stopped by the power of samyama, then one can become invisible.

In yoga there are five tanmatras or subtle forms of the elements. The roopa tanmatra becomes the object of the yogi’s samyama. First the yogi practises samyama on his body with a mirror, then there is suspension of the power of receiving roopa, or form. For some time there is no contact between the observer and the body of the yogi. 

Thus, the physical body first becomes invisible to the yogi himself and afterwards through practice it becomes invisible to others. This is because there is no connection between the object and the observer. Thus this involves meditation on the physical form as seen in a mirror.

By practising samyama on your own form, you can make yourself invisible.

Now in this sutra it is said that in the same manner, by performing samyama on sound, touch, taste, etc., those faculties can be made to disappear. In a similar way, the yogi can stop other sensations also and control the phenomena concerning them.

PATANJALI YOGA SUTRAS 

Verse 3.19

प्रत्ययस्य परचित्तज्ञानम् ॥१९॥

pratyayasya para-citta-jñānam ॥19॥

He acquires the ability to understand the minds of others.

Verse 3.20

न च तत् सालम्बनं तस्याविषयी भूतत्वात् ॥२०॥

na ca tat sālambanaṁ tasya-aviṣayī bhūtatvāt ॥20॥

A yogi who is able to read the minds of others in general, can also, if necessary, precisely identify specific contents which are beyond the reach of the mind.

Through his purity of consciousness, the yogi realizes directly the nature of his own mind and consciousness, and also that of others.

The word sakshatkaranat used in 3.18, means seeing reality. 

The word pratyaya means perceiving the content of the mind. Both convey the same meaning. By mastery over his own mind and consciousness, the yogi develops clairvoyance and can read the minds of others.

He would not know the contents of the mind by making a Samyama on the body. There would be required a twofold Samyama, first on the signs in the body, and then on the mind itself. The Yogi would then know everything that is in that mind, past, present, and future.

PATANJALI YOGA SUTRAS 

Verse 3.17

शब्दार्थप्रत्ययामामितरेतराध्यासात्संकरः तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम् ॥१७॥

śabdārtha-pratyayāmām-itaretarādhyāsāt-saṁkaraḥ tat-pravibhāga-saṁyamāt sarvabhūta-ruta-jñānam ॥17॥

Words, objects and ideas are superimposed, creating confusion; by samyama, one gains knowledge of the language of all beings.

Verse 3.18

संस्कारसाक्षात्करणात् पूर्वजातिज्ञानम् ॥१८॥

saṁskāra-sākṣātkaraṇāt pūrva-jāti-jñānam ॥18॥

Through direct perception of his subliminal impressions, the yogi gains

knowledge of his previous lives.

Conventional usage of a word, its fundamental meaning, content and feeling may all coincide, or may be confused due to intermixture or superimposition.

The same word may convey altogether different meanings in another language.

A perfect yogi acquires accurate knowledge of the meaning and feeling of any sound or word, in any language produced by any being.

We do not ordinarily differentiate between a word, its original purpose and meaning, and its contemporary usage; they are considered by those of average intellect to coincide. A cultured intellect, however, may penetrate deeply to understand just what is conveyed by the sound, meaning and sense of a word. 

An accomplished yogi intuitively perceives and precisely distinguishes the meaning and feeling of each word or sound uttered by any living being, according to how they express themselves.

The yogi is able to recollect the impressions of past incarnations which have moulded his present life. In the continuity of life, instinct, memory and desire play important roles. 

Memory belongs to the subconscious mind, and the fruits of desires (pains and pleasures experienced in the present life as a result of good and bad actions in past lives) to the unconscious.

When a yogi is free from all instincts and desires, he sees directly, independent of memory, and of feelings of joy or sorrow. Through intuition, in the orderly sequence of time, he actually sees his past lineage and future status, and also the lives of others.

PATANJALI YOGA SUTRAS 

Verse 3.15

क्रमान्यत्वं परिणामान्यतेवे हेतुः ॥१५॥

kramānyatvaṁ pariṇāmānyateve hetuḥ ॥15॥

Successive sequential changes cause the distinctive changes in the consciousness.

Verse 3.16

परिणामत्रयसंयमाततीतानागत ज्ञानम् ॥१६॥

pariṇāmatraya-saṁyamāt-atītānāgata jñānam ॥16॥

By mastery of the three transformations of nature (dharma), quality (lakshana) and condition (avastha) , through samyama on the nirodha, samadhi, and ekagrata states of consciousness, the yogi acquires knowledge of the past and the future.

Differences in changes in consciousness are caused by the changing order of sequence In the method of practice.

According to the sequence of practice, distinct transformations take place.

In yoga practice a regular sequence must also be followed. The sadhaka first acquires restraint in consciousness (nirodha parinama) in order to experience tranquillity (samadhi parinama) . Then he proceeds towards the 'one without a second', the seer (ekagrata parinama). Only then does he become a fulfilled yogi (krtarthan)

There is a logic to the involutionary spiritual journey, just as there is in the growth of a plant from seed, to stem, to bud, to flower, to fruit. The original, pure consciousness which we trace through Patanjali's method is the seed of transformation in oneself. Our own self is the maker of our own spiritual destiny.

Now Patanjali's explains the properties of yoga, commonly known as supernatural powers, which accrue by transformations of consciousness.

In 3.14, the words santa (appeasement) , udita (generation) and avyapadesya (non-manifestation) were used for the past, present and future. 

3 .15 verse speaks of the order of sequence from the source (dharmi) , involving time and effort for transformation. By following this order, the sadhaka observes the natural flow of the present moving into the past, to manifest later as the future, and thereby gains mastery over time.

In this sutra, Patanjali's begins to identify the accomplishments which come to the aspirant who has advanced in yogic discipline. The first is the awareness of time. The yogi's consciousness has crossed the frontier of time: he sees time as ever flowing. Hence he has knowledge of past and future.

He perceives the orderly sequence of the present slipping into the past, and rolling towards the future; he knows time, its meaning and its impact.

The so-called supernatural powers, discussed from 3.16 to 3.50, are evidence that the sadhaka's yoga practices are correct.

 He is advised to intensify them with sustained faith and enthusiasm and to be indifferent to his achievements, so as to avoid deteriorating into affliction, fluctuation and self-gratification.

PATANJALI YOGA SUTRAS 

Verse 3.13

एतेन भूतेन्द्रियेषु धर्मलक्षणावस्था परिणामा व्याख्याताः ॥१३॥

etena bhūtendriyeṣu dharma-lakṣaṇa-avasthā pariṇāmā vyākhyātāḥ ॥13॥

Through these three phases, cultured consciousness is transformed from its

potential state (dharma) towards further refinement (lakshana) and the zenith of refinement (avastha). In this way, the transformation of elements, senses and mind takes place.

Verse 3.14

शानोदिताव्यपदेश्यधर्मानुपाती धर्मी ॥१४॥

śān-odita-avyapadeśya-dharmānupātī dharmī ॥14॥

The substrata is that which continues to exist and maintain its characteristic

quality in all states, whether manifest, latent, or subdued

The three stages of transformation described in 3 .9-12 affect the entire being: organs, senses, body and mind, and bring about a stable, steady state of consciousness.

Both purusha and prakruti are eternal. Purusha remains eternally changeless.

Prakrti goes on eternally changing due to the interaction between its own gunas of sattva, rajas and tamas.

Earth, water, fire, air and ether; their counterparts smell, taste, sight, touch and sound; the senses of perception and organs of action; mind, intelligence, and ego are all parts of nature. Ego and intelligence are sensitive and subtle. They accumulate experiences of objects perceived through the senses of perception, organs of action and mind. 

These experiences vary according to their relation to circumstances. In this way, consciousness is limited by the qualities of nature. It is also linked with time as it oscillates with thoughts of past, present and future.

The two analogies that.follow will help to explain the concepts of property (dharma) , changes (lakshana) and condition (avasthii) .

The dust of clay is formed into a lump, to make a pot. The dust of the clay is its property (dharma) , the lump is the modification (lakshana) and the pot is the final condition (avasthii) . If the potter wants to change the pot's pattern, he breaks it down to its original state for re-shaping it. 

A man may be a son, brother, nephew, brother-in-law, son-in-law, father, uncle, father-in-law, or grandfather, but he is still the same man. The man is the dharma, the original substance; his different relationships with others the lakshana; and his culminating state the avastha.

Dharma parinama is the knowledge of Prakriti;ti and purusha; lakshana parinama is the way one makes use of them; and avastha parinama is steadily maintaining them, once they have been cleansed of trial and error, in the established state. 

In this way the elements, organs of action, senses of perception and mind are transformed: purusha is recognized and understood. All these transformations are stabilized, and the changing states in body, mind and ego come to an end, enabling the sadhaka to rest in the eternal changeless purusha. The search terminates and the duality between the seeker and the sought ends as the seer realizes that he alone was the seeker, seeking his own form, svarapa. From now on, he drinks the nectar of his own self generating pure fragrance.

The substratum of nature remains the same for all time, though transformations take place. The moulding of consciousness takes place owing to the changes in the gunas of nature.

In 3.9 Patanjali explains the three phases of thoughts as rising, being restrained and the pauses between the two.

In 3 . 10, he describes these pauses as tranquil consciousness. If these pauses are prolonged, all pointedness and one-pointedness meet, and there is no room for rising or subsiding of thoughts (3 . 1 1 ) . Sutra 3.12 explains that maintaining these quiet moments brings about a balanced state of consciousness, which is described in 3 .13 as a cultured and harmonious state. Rising and restraining thoughts are the tendencies (dharma) of the citta, and the tranquil state is its characteristic quality (dharmi) .

The rising citta is felt in the sensory body. Citta then appears at the external level as bahirahga citta. Watching the movement of rising thoughts is an external or bahirahga sadhana.

 The delicate restraint of rising thoughts moves citta inwards from the peripheral body: this is inner or antarahga sadhana. Stabilizing the tranquillity that takes place in the intervals is innermost or antaryami sadhana: that state is considered to be an auspicious moment of consciousness.

A person who has undergone childhood is santa, because that childhood stage has passed and is over. As one stands at the threshold of youth, he is in the present or udita state. In course of time, one moves towards old age, which has yet to come: this is avyapadesya, old age which is still in an unmanifested form and indistinct. But the person remains the same through all these changes. That unchanging person is dharmi.

The properties of nature exist for the purpose of one's evolution and involution. Mind, being a part of nature, is bound by the spokes of the wheel of time.

If an aspirant sows the right seed through knowledge and discrimination (viveka) he reaps the fruit of self-realization through ekagrata.

 He becomes the force which distinguishes between the

hidden properties and the transformations of nature. He recognizes his true, pure state of existence which is changeless and virtuous. This is the fruit earned through the judicious effort of sadhana.

The import of this sutra can be used to practical advantage while practising

Asana, pranayama or meditation. If we observe the various scattered dust cells lying latent in the body, and charge them so that they cohere (lump of clay), we can feel the inner unity and transform body, breath and consciousness into designs in the form of different asanas and Pranayamayas as the potter forms his clay into a variety of shapes.

PATANJALI YOGA SUTRAS 

Verse 3.11

सर्वार्थता एकाग्रातयोः क्षयोदयौ चित्तस्य समाधिपरिणामः ॥११॥

sarvārthatā ekāgrātayoḥ kṣayodayau cittasya samādhi-pariṇāmaḥ ॥11॥

The weakening of scattered attention and the rise of one-pointed attention

in the citta is the transformation towards samadhi

Verse 3.12

ततः पुनः शातोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः ॥१२॥

tataḥ punaḥ śātoditau tulya-pratyayau cittasya-ikāgratā-pariṇāmaḥ ॥12॥

When rising and falling thought processes are in balance, one-pointed consciousness emerges. Maintenance of awareness with keen intensity from one-pointed attention to no-pointed attentiveness is ekagrata parinama.

Consciousnes swing between multi-faceted and one-pointed attention.

When one-pointed attention is established, multi-faceted attention disappears;

Observing these alternations and learning to hold steadfastly to singlepointed attention is the second phase of the transformation: samadhi parinama. 

Citta has two properties, dispersiveness (sarvarthata citta) and onepointedness (ekagrata citta) , with which it can direct its attention externally or internally. It can fuse these two powers into one, to move towards spiritual absorption.

Citta takes the form of any object seen, observed or thought of. It can spread itself as much as it desires. When it spreads, it is multi-faceted; when it remains steadily focused, it is one-pointed. When it is scattered, distraction and restlessness set in. This restlessness can be subdued, but nothing which exists can be destroyed; it can only be transformed: made to disappear or fade by thoughtful attention, enabling the stream of conscious restfulness to flow steadily. 

In this way, consciousness is influenced by its own action.

It forms the habit of absorption in a single thought, which prepares one for spiritual absorption. This type of attention, samadhi parinama, stabilizes the state of restfulness.

In nirodha parinama, the emergence of thought-waves is restrained and stilled. In samadhi parinama, the intervals between the emergence and the restraint of thoughts and vice versa are studied. From this study emerges a stillness which leads to silence. One should know that stillness is rigidity

and silence is passive and meditative. 

In the state of silence, the fragrance of the soul emerges as the centre of attention. This is ekagrata parinama

Even in this focus on the property of citta alone, the sensitivity of attention may be intense or light. To maintain a steady, uninterrupted flow and intensity of attention in citta is the third phase of transformation.

At times, consciousness is thoughtfully silent but then it suddenly gushes out into vibrant activity. In a split second, this activity may be controlled and balance regained. This control requires effort, and effort involves time.

By skilful practice, the depth of silence which at first appears only in glimpses, is made to permeate and fill the entire citta. Then the feeling of time disappears. Past and future are reabsorbed into the timeless.

Mind and time are interdependent. As the moments of the mind come to an end, so does time. Citta and the seer (atman) are the two sharp edges of a blade. In one-pointed attention (ekagrata samskara) the energies of the seeker and the seer become one.

PATANJALI YOGA SUTRAS 

Verse 3.9

व्युत्थाननिरोधसंस्कारयोः अभिभवप्रादुर्भावौ निरोधक्षण चित्तान्वयो निरोधपरिणामः ॥९॥

vyutthāna-nirodha-saṁskārayoḥ abhibhava-prādurbhāvau nirodhakṣaṇa cittānvayo nirodha-pariṇāmaḥ ॥9॥

Study of the silent moments between rising and restraining subliminal impressions is the transformation of consciousness towards restraint

Verse 3.10

तस्य प्रशान्तवाहिता संस्कारत् ॥१०॥

tasya praśānta-vāhitā saṁskārat ॥10॥

The restraint of rising impressions brings about an undisturbed flow of

tranquillity.

That is to say, in this first state of Samadhi, the modifications

of the mind have been controlled, but not perfectly, because if they were, there would be no modifications. 

If there is a modification which impels the mind to rush out through the senses, and the Yogi tries to control it, that very control itself will be a modification. One wave will be checked by another wave, so it will not be real Samadhi, when all the waves have subsided, as control itself will be a wave. Yet this lower Samadhi is very much nearer to the higher Samadhi than when the mind comes bubbling out.

The flow of this continuous control of the mind becomes steady when practices day after day and the mind obtains the faculty of constant concentration.

PATANJALI YOGA SUTRAS 

Verse 3.7

त्रयमन्तरन्गं पूर्वेभ्यः ॥७॥

trayam-antarangaṁ pūrvebhyaḥ ॥7॥

These three (dharana, dhyana and samadhi) aspects of yoga are internal, compared to the former five.

Verse 3.8

तदपि बहिरङ्गं निर्बीजस्य ॥८॥

tadapi bahiraṅgaṁ nirbījasya ॥8॥

Similarly, samyama is external when compared to seedless (nirbija) samadhi

Compared to the former five aspects of yoga, it may be seen that dharana, dhyana and samadhi are more subtle, internal, intimate and subjective practices.

The first five, which deal with the seen or cognizable sheaths, are called the external quest. 

-Yama purifies the organs of action; 

- Niyama, the senses of perception; 

- Asana cleanses the physical and organic aspects of the body; 

- Pranayama stops wastage of energy and increases stamina; 

- Pratyahara cleanses the mind.

More intimately, dharana, develops and sharpens intelligence, dhyana purifies consciousness and samadhi leads mind towards the Atman. 

These three are directly involved in the subtle sheaths of mind, intelligence and consciousness and are very close to the spiritual heart. They directly affect the spiritual path, and are therefore called the inner quest, or sabija samadhi, because the sadhaka now has one-pointed consciousness.

In samadhi pada, Patanjali explained that truth-bearing wisdom (rtambhara prajna) is the threshold between sabija and nirbija samadhis.

Here he describes samyama as the penultimate step towards nirbija samadhi.

Even this perfection of dharana, dhyana and samadhi appears external to one who has experienced the seedless samadhi, the direct vision of the soul.

Sutras 3.7-8 describe the distinction between sabija and nirbija samadhi.

Surra 3.7 explains that the conquest of the vehicles of nature and of nature itself is of the foremost importance in opening the gates of kaivalya. 

In 3.8 verse it is said that as samyama is dependent on a support or a form, it is called 'external' compared to nirbija samadhi. Once the vehicles of nature (body, organs of action, senses of perception, mind, intelligence, reason) cease to function, the soul (Atman) shines forth, and the sadhaka dwells in kaivalya and not on its threshold.

Sleep comes naturally when mental activities cease without effort. In the same way, perfection in sabija samadhi takes one towards the seedless state of samadhi or kaivalya, as effortlessly as falling asleep.

PATANJALI YOGA SUTRAS 

Verse 3.5

तज्जयात् प्रज्ञालोकः ॥५॥

tajjayāt prajñālokaḥ ॥5॥

From mastery of samyama comes the light of awareness and insight

Verse 3.6

तस्य भूमिषु विनियोगः ॥६॥

tasya bhūmiṣu viniyogaḥ ॥6॥

Samyama may be applied in various spheres to derive its usefulness

When mastery of integration (samyama) is achieved, the lustre of wisdom and insight shine brilliantly, reconciling the known with the knowable and revealing the self.

Awareness and cognition become firmer and sharper through direct spiritual perception. Ordinarily, our intelligence flits from object to object and from place to place, making it impossible to penetrate fully any one thing. In samyama, the knower comes closer and closer to the known and, merging in it, loses his separateness.

Patanjali explains that this insight and wisdom are to be properly distributed in the various spheres of one's life.

Samyama can be applied in various spheres. In samadhi pada, concepts such as pratyaya and various aspects of sampraajata samadhi and nirbija samadhi

 But one who has not mastered the lower stages cannot attain the higher, nor can he skip the intermediate stages. If each stage is followed in turn, one becomes acquainted with them by degrees and full insight develops.

Full insight may also dawn by the grace of God, won through one's previous virtuous karmas. Vamadeva, Prahlada, Sukadeva and Ramakrishaa in the past, and Aurobindo, Ramana Maharshi and Mahatma Gandhi of the present century were such great personalities who had the blessings of God and attained fullness of knowledge.

This sUtra affirms that no-one can expect success or mastery without regular practice, and also warns one not to jump to higher stages of practice without first establishing a firm foundation through the primary steps of yoga

PATANJALI YOGA SUTRAS 

Verse 3.3

तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिवसमाधिः ॥३॥

tadeva-artha-mātra-nirbhāsaṁ svarūpa-śūnyam-iva-samādhiḥ ॥3॥

When the object of meditation engulfs the meditator, appearing as the subject, self-awareness is lost. This is samadhi.

Verse 3.4

त्रयमेकत्र संयमः ॥४॥

trayam-ekatra saṁyamaḥ ॥4॥

These three together - dharana, dhyana and samadhi - constitute integration

or samyama.

When the attentive flow of consciousness merges with the object of meditation, the consciousness of the meditator, the subject, appears to be dissolved in the object. 

This union of subject and object becomes samadhi.

When the object of contemplation shines forth without the intervention of one's own consciousness, dhyana flows into Samadhi.

Uninterrupted flow of attention dissolves the split between the object seen and the seer who sees it. Consciousness appears to have ceased, and to have reached a state of silence. It is devoid of 'I', and merges into the core of the being in a profound state of serenity.

 In samadhi, awareness of place vanishes and one ceases to experience space and time.

Samyama is a technical word defining the integration of concentration (dharana) , meditation (Dhyana) and absorption (samadhi).

 In samyama the three are a single thread, evolving from uninterrupted attention to samadhi.

Dharana is single-pointed attention. It modifies into dhyana by being sustained in time whilst dissolving its one-pointed character implicit in the word 'concentration'. When it becomes all-pointed, it leads to total absorption (samadhi) . 

Continuous prolongation of these three subtle aspects of yoga thus forms a single unit, called samyama. Samyama, is a state of immobility, and a samyami is one who subdues his passions and remains motionless.

The following analogy shows the organic relationship between dharana, dhyana and samadhi. When one contemplates a diamond, one at first sees with great clarity the gem itself. Gradually one becomes aware of the light glowing from its centre. As awareness of the light grows, awareness of the stone as an object diminishes. 

Then there is only brightness, no source, no object. When the light is everywhere, that is samadhi.

As dharana is external to dhyana, dhyana to samadhi, samadhi to samyama and samyama to nirbija samadhi, so the mind is external to intelligence, intelligence to consciousness and consciousness to the seer.

Dharana ,dhyana and samadhi intermingle to become samyama, or integration.

The intermingling of mind, intelligence and consciousness is samyama of the three. The vision of the seer is equivalent to nirbija samadhi.

PATANJALI YOGA SUTRAS 

Chapter - 3 Vibhuti-Pada

In this pada Patanjali speaks of the properties of yoga and the art of integration (smhyama) through concentration, meditation and profound absorption.

Verse 3.1 

देशबन्धः चित्तस्य धारणा ॥१॥

deśa-bandhaḥ cittasya dhāraṇā ॥1॥

Fixing the Mind on one point or region is concentration (dharana)

Verse 3.2

तत्र प्रत्ययैकतानता ध्यानम् ॥२॥

tatra pratyaya-ikatānatā dhyānam ॥2॥

A steady, continuous flow of attention directed towards the same point or region is meditation (dhyana)

Dharana means focus of attention. Focusing the attention on a chosen point or area, within or outside the body, is concentration. By it the functions of the mind are controlled and brought to one point.

Once mastery of the five stages of yoga from yama to pratyahara is achieved, the art of focusing the mind and consciousness is undertaken. 

Dharana is established when the mind learns to remain steady on its own, or hold on to an unmoving object.

Through the practice of yama and niyama, the sadhaka develops emotional stability. 

Through asana, he keeps his body, the abode of the soul, free from disease. 

In pranamaya, he learns to stop the dissipation of energy by regulating its flow for proper distribution throughout his body and mind.

Through pratyahara, he develops willpower, detaches himself from the organs of senses and acquires clarity of thought. 

This is the beginning of culturing the mind. Once he has become indifferent to worldly matters, he is fit to proceed on the inner quest, enriching the mind through dharana.

Dhyana and samadhi lead the mind on the innermost quest

(antaratma sadhana) , to the self itself.

The mind tries to think of one object, to hold itself to one particular spot, as the top of the head, the heart, etc., and if the mind succeeds in receiving the sensations only through that part of the body, and through no other part, that would be Dharana.

When the mind succeeds in keeping itself in that state for some time it is called Dhyana (meditation).

Dhyana.

Dhyana is a state of absence of mind. Beyond mind stage is Dhyana.

No sensations. No thoughts. What's left is mind has completely become absorbed in mindless state. This stage is Dhyan which is our natural state.

PATANJALI YOGA SUTRAS 

Verse 2.55

ततः परमावश्यता इन्द्रियाणाम् ॥५५॥

tataḥ paramā-vaśyatā indriyāṇām ॥55॥

Pratyahara results in the absolute control of the sense organs

The effect of pratyahara is felt when the senses are mastered, and the mind

is ripe and avid for its spiritual quest.

When the senses have ceased to run after pleasures obtained from the

phenomenal world, they can be yoked to serve the soul

Sadhana pada instructs the sadhaka how to survey his own weaknesses in each domain - moral, physical, physiological and intellectual - and how to eliminate them, since they are not conducive to yogic discipline and spiritual Liberation.

Yama develops the art of living in society honestly;

 Niyama, that of cleansing one's impurities.

Asana eliminates physical and mental perturbations,

pranayama maintains harmony and prevents dissipation of the flow of vital energy, making the mind a fit instrument for meditation.

Pratyahara sublimates both senses and mind.

Thus ends the external quest (bahiranga sadhana) . Now the sadhaka crosses the threshold of the internal quest (antaranga sadhana) of yoga.

Here ends the exposition on sadhana pada, the second chapter of Patanjali's Yoga Satras.

Indeed. Pratyahara can be practised by sadhakas. One can start even if there is very little control on senses. Pratyahara is complete withdrawl of senses from sense objects. Sadhaka refuses to give the food (any sensual stimulation) to mind and that naturally turns the attention inwards. 

How long and easily this practice can be maintained successfully, depends on ripeness of mind. When repeated long/intense and dedicated perseverance and practice (of Pratyahara) is done, it inevitably shall result in absolute sense control.

PATANJALI YOGA SUTRAS 

Verse 2.53

धारणासु च योग्यता मनसः ॥५३॥

dhāraṇāsu ca yogyatā manasaḥ ॥53॥

The mind also becomes fit for concentration

Verse 2.54

स्वविषयासंप्रयोगे चित्तस्य स्वरूपानुकारैवेन्द्रियाणां प्रत्याहारः ॥५४॥

svaviṣaya-asaṁprayoge cittasya svarūpānukāra-iv-endriyāṇāṁ pratyāhāraḥ ॥54॥

Withdrawing the senses, mind and consciousness from contact with external objects, and then drawing them inwards towards the seer, is pratyahara

When we watch a television program, we have no trouble identifying places, persons, animals, mountains, and so on. Through becoming involved with the program, we identify with what we are seeing and begin to feel an emotional response. Actually what we are looking at are not places, persons, animals, or mountains, but points of light on a tube in a little box. The confusion that is necessary to enjoy a television program is similar to bewilderment or ignorance, where the very vividness or intensity of the images of the mind’s lucidity overpowers the mind.

Withdrawing the mind from indentity with such objects , ideas etc and taking it away from external samsara towards seer is pratyahara.

Pranayama is not only an instrument to steady the mind, but also the gateway to concentration, dharana.

Once the new light of knowledge has dawned through the practice of pranayama, the mind is fit and competent to move on towards the realization of the Atman.

The implication here is clear that the sadhaka who had to struggle initially to cultivate a yogic way of life by self-discipline and study, now finds his efforts transformed into a natural zeal to proceed in his sadhana.

Now the mind is able to concentrate and the senses no longer importune the mind for their gratification. They lose interest in the tastes and flavours of their respective objects, and are drawn back from the external world in

order to help the mind in its inner quest. This is pratyahara.

This is the foundation of the path of renunciation. As a bird cannot fly if one of its wings is cut off, so is it in the case of the sadhaka. The two wings

of yoga are practice, from yama to pranayama, and renunciation, from pratyahara to samadhi. 

Then the yogi dwells in his self, perceiving all things directly, without the intervention of citta, the mind faculty.

In normal daily life, consciousness helps the senses see the objects of the

world with thoughts of acquisition, rejection and resignation. 

They become hypnotized by them, and are drawn outwards, towards pleasure. In pratyahara, the senses are directed inwards, towards the realization of the soul.

Pratyahara is the withdrawal of the mind from its contact with the senses of perception and organs of action; then its direction is towards the soul.

The relationship between the mind and the senses is aptly compared to that of bees following the queen bee. If the queen bee moves, the others

follow. Then she rests, the others rest. They do not function independently of their queen. 

Similarly, when the mind stops, the senses, too, stop functioning.

This is pratyahara. It is the beginning of man's return journey towards his self, It is the science of restraining the senses by depriving them of that which feeds them, the external objective world. 

It frees them, by withdrawing the supply of nourishment in the form of desires and their satisfactions.

By controlling the senses and mind, the sadhaka draws citta towards its source - the soul, atma.

PATANJALI YOGA SUTRAS 

Verse 2.51

बाह्याअभ्यन्तर विषयाक्षेपी चतुर्थः ॥५१॥

bāhya-ābhyantara viṣaya-akṣepī caturthaḥ ॥51॥

The fourth type of pranayama transcends the external and internal pranayamas, and appears effortless and non-deliberate.

Verse 2.52

ततः क्षीयते प्रकाशाअवरणम् ॥५२॥

tataḥ kṣīyate prakāśa-āvaraṇam ॥52॥

Pratayama removes the veil covering the light of knowledge and heralds the

dawn of wisdom

The fourth type of pranamaya goes beyond the regulation or modulation of breath flow and retention, transcending the methodology given in the previous sutra. 

It is a state similar to kevala kumbhaka, which is mentioned in the hathayoga texts and in the yoga upanishads.

When the movement of the breath functions without one's volition or effort, the fourth stage of pranayama has been reached. 

The movements of the mind cease. The flows of vital energy, intelligence and consciousness come to a standstill except for subliminal impressions.

This is like virama pratyaya, as explained in 1.18. A state of pause is experienced, in both the breath and the mind. From this springs forth a new awakening and the light of intelligence vigorously penetrates the sadhaka's innermost being.

Since this fourth stage contains no restrictions, it transcends the range of movements described in the pranamaya of 2 .50 verse. It is therefore a 'seedless' (nirbija) pranamaya.

Its practice destroys illusion, consisting of ignorance, desire and delusion which obscure the intelligence; and allows the inner light of wisdom to shine.

As the breeze disperses the clouds that cover the sun, pranayama wafts away the clouds that hide the light of the intelligence.

In the Yoga Chudamani Upanishad, it is said that there is no discipline higher than pranayama It is called an exalted knowledge (mahavidya) , a royal road

to well-being, freedom and bliss.

PATANJALI YOGA SUTRAS 

Verse 2.49

तस्मिन् सति श्वासप्रश्वास्योर्गतिविच्छेदः प्राणायामः ॥४९॥

tasmin sati śvāsa-praśvāsyor-gati-vicchedaḥ prāṇāyāmaḥ ॥49॥

Pranayama is the regulation of the incoming and outgoing flow of breath

with retention. It is to be practised only after perfection in asana is attained.

Verse 2.50

बाह्याअभ्यन्तरस्थम्भ वृत्तिः देशकालसन्ख्याभिः परिदृष्टो दीर्घसूक्ष्मः ॥५०॥

bāhya-ābhyantara-sthambha vr‌ttiḥ deśa-kāla-sankhyābhiḥ paridr‌ṣṭo dīrgha-sūkṣmaḥ ॥50॥

Pranayama has three movements: prolonged and fine inhalation, exhalation and retention; all regulated with precision according to duration and place.

It is interesting to note that Patanjali expressly advises the sadhaka to do pranayama only after attaining perfection in asana.

Normally the flow of breath is unrestrained and irregular. Observing these variations, and conditioning the mind to control the inflow, outflow

and retention of the breath in a regular, rhythmic pattern, is pranayama.

Prana is an life energizing force which creates a magnetic field in the form of the Universe and plays with it, both to maintain, and to destroy for further creation. It permeates each individual as well as the Universe at all levels. 

It acts as physical energy; as mental energy, where the mind gathers information; and as intellectual energy with a discriminative faculty, where

information is examined and filtered. This same prana acts as sexual energy, spiritual energy and cosmic energy. 

All that vibrates in the Universe is prana: heat, light, gravity, magnetism, vigour, power, vitality, electricity, life and

spirit are all forms of prana. It is the cosmic personality, potent in all beings and non-beings. It is the prime mover of all activity. It is the wealth of life.

This self-energizing force is the principle of life and of consciousness. It is the creation of all beings in the Universe. All beings are born through it and live by it. 

When they die, their individual breath dissolves into the cosmic breath. Prana is not only the hub of the wheel of life, but also of yoga. Everything is established in it. It permeates life, creating the sun, the moon, the clouds, the wind, the rain, the earth and all forms of matter.

 It is both being (sat) and non-being (asat) . Each and every thing, or being, including man, takes shelter under it. Prana is the fundamental energy and the source of all knowledge.

Prana (energy} and citta (consciousness) are in constant contact with each other. They are like twins. Prana becomes focussed where citta is, and citta where prana is. 

In yogic texts, it is said that as long as the breath is still,

prana is still, and hence citta is still. All types of vibrations and fluctuations come to a standstill when prana and citta are steady and silent.

The wise yogis studied this connection between breath and consciousness and advocated the practice of pranayama to stabilize energy and consciOusness.

The word pranayama consists of two components, prana and ayama..

Prana is energy, when the self-energizing force embraces the body. 

Ayama means stretch, extension, expansion, length, breadth, regulation, prolongation, restraint and control. 

When this life-energizing force embraces the body with extension, expansion and control, it is pranayama.

There are two types of retention in pranayama. They are the interruption of the breath flow following either the in- or outbreath. 

The movements of the breath and the pauses between them are regulated and prolonged according to the capacity of the lungs, the duration and measured regulation of the breath and the degree of refinement 

Mastery is attained by practising in harmony, with rhythmic regulation (paridrasta).

Focus on the regulation of breath (prana vrtti} , exhalation (bahya vrtti) , inhalation (antara vrtti) and retention (stambha vrtti) is called sabtja (seed)

pranayama as attention is on the breath itself.

Inhalation moves from the core of being - the seer - towards the consciousness. As mahat or cosmic intelligence is the first principle for nature's activity, its individual counterpart, citta, acts to stir the soul to activity.

The inbreath is made to touch the five sheaths of the body: anandamaya,

vignanamaya, manomaya, pranayamaya and annamaya, while the outbreath touches in the reverse order.

Bracing of the inbreath is the evolution of the soul or the ascending order of the purusha. When the self comes in contact with the physical body, inhalation is complete. Here, the purusha embraces prakrti. 

The outbreath moves from the external body towards the seer, layer after layer. It is involution, or the descending order of prakrti to meet its Lord, purushia.

 If the inbreath is the divine union of purusha with prakrti, the outbreath is the union of prakrti with purush. Retention of the former is antara kumbhaka, retention of the latter is bahya kumbhaka. If inhalation establishes consecration of the seer (svarupa pratiatha}, exhalation frees one from the four aims of life.

Patanjali related pranayama isnt breathing exercise. Inhalation and exhalation- surpassing this is pranayama.

Normally breath flows in ida and pingala. When prana flows in sushumna one surpasses inhalation and exhalation and that's pranayama.

How to channelise prana in sushumna learn from a guru

Prana. Prana is cosmic force by which entire life forms is pervaded.

First moola -> pranava -> prana -> jeeva. This is manifested order. 

Prana is Brahman itself. What comes in goes out is prana, what you see is prana , what you don't see also prana.

This prana when parked in head gives samadhi. So restraining movement of prana and parking it in head is pranayama

This prana has an activating force within the plain of samsara to distinguish itself from living and non living.

PATANJALI YOGA SUTRAS 

Verse 2.47

प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम् ॥४७॥

prayatna-śaithilya-ananta-samāpatti-bhyām ॥47॥

Perfection in an asana is achieved when the effort to perform it becomes

effortless and the infinite being within is reached.

Verse 2.48

ततो द्वङ्द्वानभिघातः ॥४८॥

tato dvaṅdva-an-abhighātaḥ ॥48॥

From then on, the sadhaka is undisturbed by dualities

The sadhaka can be considered firm in his postures when persevering effort is no longer needed. In this stability, he grasps the physiology of each asana and penetrates within, reaching the minutest parts of the body. 

Then he gains the art of relaxation, maintaining the firmness and extension of the body and consciousness. In this way he develops a sensitive mind. 

With this sensitivity, he trains his thinking faculty to read, study and penetrate the infinite. He is immersed in the boundless state of oneness which is indivisible and universal.

 In yoga and in asana perfection must be attained through perseverance, alertness and insight. 

Without these we remain dull and make no progress Surrender to God alone does not make us perfect, although it helps us to forget the stresses of life and of our efforts, and guides us towards humility even when perfection in asana has been attained.

When the sadhaka has reached that state of balance, attention, extension, diffusion and relaxation take place simultaneously in body and intelligence, and they merge in the seat of the soul.

 This is a sign of release from the dualities of pleasure and pain, contraction and extension, heat and cold, honour and dishonour, etc.

Perfection in asana brings unalloyed happiness, blessedness and beatitude.

The effect of asana is to put an end to the dualities or differentiation between the body and mind, mind and soul. 

None of the pairs of opposites can exist for the sadhaka who is one with body, mind and soul.

When body, mind and soul unite in a perfect posture, the sadhaka is in a state of beatitude. In that exalted position, the mind, which is at the root of dualistic perception, loses its identity and ceases to disturb him. 

Unity is achieved between body and mind and mind and soul. There is no longer joy or sorrow, heat or cold, honour or dishonour, pain or pleasure. This is perfection in action and freedom in consciousness.

PATANJALI YOGA SUTRAS 

Verse 2.45

समाधि सिद्धिःईश्वरप्रणिधानात् ॥४५॥

samādhi siddhiḥ-īśvarapraṇidhānāt ॥45॥

Surrender to God brings perfection in samadhi

Verse 2.46

स्थिरसुखमासनम् ॥४६॥

sthira-sukham-āsanam ॥46॥

Asana is perfect firmness of body, steadiness of intelligence and benevolence of spirit.

Samadhi is attained through clarity of intelligence and intensity in thought to surrender to God. The power of samadhi comes to him who takes refuge in God.

Surrender to God releases the sadhaka from the bondage of earthly desires, leads to the renunciation of sensuous desires and finally attains Moksha.

Sutras 2 .46-48 define asana and the effects of its practice.

The definition of asana is given as follows: whatever asana is performed, it should be done with a feeling of firmness, steadiness and endurance in

the body; goodwill in the intelligence of the head, and awareness and delight in the intelligence of the heart.

This sutra defines the perfected asana. From the very first sutra Patanjali demands the highest quality of attention to perfection. This discipline and attention must be applied to the practice of each asana, to penetrate to its very depths in the remotest parts of the body. 

Even the meditational asana has to be cultivated by the fibres, cells, joints and muscles in cooperation with the mind. If asanas are not performed in this way they become stale and the performer becomes diseased (a rogi) rather than a yogi.

Nor does asana refer exclusively to the sitting poses used for meditation.

Some divide asanas into those which cultivate the body and those which are used in meditation. But in any asana the body has to be toned and the mind tuned so that one can stay longer with a firm body and a serene mind.

Asanas should be performed without creating aggressiveness in the muscle

spindles or the skin cells. Space must be created between muscle and skin

so that the skin receives the actions of the muscles, joints and ligaments.

In addition the practice of a variety of asanas clears the nervous system, causes the energy to flow in the system without obstruction and ensures an even distribution of that energy during pranayama.

Usually the mind is closer to the body and to the organs of action and perception than to the soul. As asanas are refined they automatically become

meditative as the intelligence is made to penetrate towards the core of being.

Each aasana has five functions to perform. These are conative, cognitive, mental, intellectual and spiritual. Conative action is the exertion of the organs of action. Cognitive action is the perception of the results of that

action. When the two are fused together the discriminative faculty of the mind acts to guide the organs of action and perception to perform the asanas more correctly; the rhythmic flow of energy and awareness is experienced.

 A pure state of joy is felt in the cells and the mind. The body, mind and soul are one. This is the manifestation of dharana and Dhyana in the practice of an asana.

PATANJALI YOGA SUTRAS 

Verse 2.43

कायेन्द्रियसिद्धिरशुद्धिक्षयात् तपसः ॥४३॥

kāyendriya-siddhir-aśuddhi-kṣayāt tapasaḥ ॥43॥

Self-discipline (tapas) burns away impurities and kindles the sparks of

divinity.

Verse 2.44

स्वाध्यायादिष्टदेवता संप्रयोगः ॥४४॥

svādhyāyād-iṣṭa-devatā saṁprayogaḥ ॥44॥

Self-study leads towards the realization of God or communion with one's desired deity.

Self-discipline destroys all impurities, perfecting the body, mind and senses,

so that consciousness functions freely and attains divinity.

Study of the Self has two paths. One is for communicating from the skin,

through the inner sheaths towards the seer; the other from the seer to the

outer layer of his abode. Though consciousness exists in the body, it needs to be tapped through the practice of asana and pranayama, in which the intelligence acts as a bridge to connect awareness of the body with the core and vice versa. 

This connecting intelligence alone brings harmony of body,

mind and soul, and intimacy with the Supreme Soul (Istadevata).

Traditionally, svadhyaya has been explained as the study of the sacred scriptures and recitation of mantra, preceded by the syllable AUM/om namah shivay / hare Krishna mahamantra , through which the sadhaka gains a vision of his or chosen deity, who fulfils all his desires.

PATANJALI YOGA SUTRAS 

Verse 2.41

सत्त्वशुद्धिः सौमनस्यैकाग्र्येन्द्रियजयाअत्मदर्शन योग्यत्वानि च ॥४१॥

sattva-śuddhiḥ saumanasya-ikāgry-endriyajaya-ātmadarśana yogyatvāni ca ॥41॥

When the body is cleansed, the mind purified and the senses controlled,

joyful awareness needed to realize the inner self, also comes.

Verse 2.42

संतोषातनुत्तमस्सुखलाभः ॥४२॥

saṁtoṣāt-anuttamas-sukhalābhaḥ ॥42॥

From contentment and benevolence of consciousness comes supreme happiness

By this practice the Sattva material will prevail, and the mind will become concentrated and cheerful. The first sign that you are become Spiritual is that you are becoming cheerful.

A pleasurable feeling is the nature of the Sattva. Everything is pleasurable to the Sattvika man, and when this comes, know that you are progressing in Yoga. All pain is caused by Tamas, so you must get rid of that; moroseness is one of the results of Tamas. 

The strong, the well-knit, the young, the healthy, the daring alone are fit to be Yogis. To the Yogi everything is bliss, every human face that he sees brings cheerfulness to him.

That is the sign of a virtuous man. Misery is caused by sin, and by no other cause. What business have you with clouded faces; it is terrible. 

If you have a clouded face do not go out that day, shut yourself up in your room. What right have you to carry this disease out into the world? 

When your mind has become controlled you will have control over the whole body; instead of being a slave to the machine, the machine will be your slave. Instead of this machine being able to drag the soul down it will be its greatest helpmate.

Through cleanliness of the body, contentment is achieved. Together they ignite the flame of tapas, propelling the sadhaka towards the fire of knowledge.

This transformation, which indicates that the sadhaka is on the right path of concentration, enables him to look inwards through Self-study

(svadhyaya) and then towards Godliness.

A purely sattwic outlook makes one see only the feel positive in everything. Those people who tell themselves they owe it to—the world? themselves? their growing children? society? their self-respect?—to see the dark side of everything haven’t nearly the impact on everything and everybody that those have whose outlook on life is sattwic and forever cheerful.

All good things, moreover, come from sattwa: sense mastery, concentration, inner communion. All these things follow from having a pure consciousness. One cannot attain true happiness by merely hoping for it, gloomily! One must decide to be happy if he would go beyond contentment and achieve a state of vital, vibrant happiness. Happiness doesnt depend on who you are or what you have, it solely depends on what you think. Think that you are happy, you will eventually be happy. Happiness always instantaneous.

Happiness will elude a man who in spite of having everything in abundance, craves for more. Contentment is the most essential quality for a man. Without this, a man cannot be happy.

PATANJALI YOGA SUTRAS 

Verse 2.39

अपरिग्रहस्थैर्ये जन्मकथंता संबोधः ॥३९॥

aparigraha-sthairye janma-kathaṁtā saṁbodhaḥ ॥39॥

Knowledge of past and future lives unfolds when one is free from greed for possessions.

Verse 2.40

शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः ॥४०॥

śaucāt svāṅga-jugupsā parairasaṁsargaḥ ॥40॥

Cleanliness of body and mind develops disinterest in contact with others for

self-gratification.

When one is steady in living without surplus possessions and without greed, one realizes the true meaning of one's life, and all life unfolds before one.

Perseverance in this austerity leads to knowledge of one's past and future lives which appear like reflections in a mirror. When the sadhaka i s free of worldly aspirations, he is a krtarthan (a happy and satisfied person).

Aparigraha means not only non-possession and non-acceptance of gifts, but also freedom from rigidity of thought. 

Holding on to one's thoughts is also a form of possessiveness, and thoughts, as well as material possessions, should be shunned. Otherwise they leave strong impressions on the consciousness and become seeds to manifest in future lives. 

These cycles of life continue until the sadhaka is totally clean and clear in thoughts, words and deeds.

Aparigraha is the subtlest aspect of yama, and difficult to master. Yet, repeated attempts must be made to gain pure knowledge of 'what I am' and

'what I am meant for'.

This discriminative thinking helps one to plan one's future lives from this present life.

Purity and cleanliness protect the body and make it a fit home for the seer.

Consequently it no longer leans towards sensual pleasures and tends to refrain from contact with other bodies.

Although he recognizes that the body is perishable, the sadhaka does not regard it with disgust or distaste, but keeps it clean and pure out of respect for the dweller, purusha, within. To that extent, he respects the body as a temple.

As a temple is kept clean each day, the inner body, the temple of the soul, should be bathed with Asanas and pranayama. 

They cleanse the body physically, physiologically and intellectually. The body, having its own intelligence, develops its potential to change its behavioural patterns. It helps the sadhaka to detach himself from sensual desires, and guides him towards the holder of the body, the soul.

Thus, sauca, cleanliness makes the body a fit instrument for the pursuit of spiritual knowledge.

PATANJALI YOGA SUTRAS