The Yoga Sutras of Patanjali

Patanjali states quite clearly that the essential practice of yoga (in order to dissolve the citta-vrtti) is an intense focused non-attachment to results (abhyasa-vairagyabhyam). Hence yoga is a process oriented practice, not a goal oriented practice. Some say there are two proficient methods that dissolve, cancel, and void the vrtti i.e., vairagya (the continuous practice of letting go, non-attachment, or non-expectation) and abhyasa (the continuous application of focused intent in our yoga practice). If the yoga practice is rooted in non-dual original wholesomeness, then the view is found in the path, and the path reveals the fruit. It is not goal oriented, but merely allows for the deepening of non-dual, natural, and innate luminosity and compassion to shine through, as the false identifications, obstructions (kleshas), samskaras, vasana, and citta-vrtti are released. Taken as a whole "abhyasa-vairagyabhyam" really is meant to be a single integrated powerful practice. In short, in process orientation the fruit is always in sight, as it guides the practice/path. The context is always boundless – samadhi.

Increasing levels of non-attachment to objects and events are are clarified and revealed until the greatest freedom of lineration is achieved in I.18 and I.19, which is transconceptual and transcognitive (asamprajnata). This is culminated as supreme surrender of the egoic mindset, selfish motivation, and striving, which is equated as ultimate love in action.

Failing this liberation through supreme (asamprajnata) non-attachment to objects (non-dual realization), then Patanjali says that one must then intensify one's practice (I.22). We will actually see later that the entire remainder of the Yoga Sutras deals with letting go (releasing) our attachment and fetishes upon objects - coarse (vitarka) or even the most subtle (vicara). This surrender to the highest principle of self luminous love, can be applied in all yogic practices, such as in asana practice as well as at the end of dharana, where we surrender the dualism of any subject/object duality as well as the identity of the observer of the object of concentration into an objectless/goalless state beyond "even the most subtle" where all separation is melted down in the universal heart space. HERE, through successful dhyana, all mental patterns and thought modifications (vrtti) no longer arise from past karmic accumulations. There is no longer anything at all left to let go of -- no residues. Freedom from attachment is realized (vaitrsnyam). Asamprajnata samadhi is essentially the non-dual state where grasping, discomfort, and craving cease while a sense of wholesomeness and freedom pervades. There are two kinds of asamprajnata samadhi. One is with seed (sabija samadhi) which is temporary (one still returns to the dualistic world and wavers back and forth). The other is without seed (nirbija samadhi). Patanjali considers nirbija samadhi the ultimate crown of yoga.