The Yoga Sutras of Patanjali Chapter One Samadhi Pada

Commentary: Or we can remediate (pratisedha) the distraction and interruptions (viksepa) of the citta-prasadanam (the graceful flow divine consciousness stemming from the param-purusha or Maheshvara) directly through consciously regulating (vidharanabhyam) the expiration (prachchhardana) of the breath (pranasya) thus spelling death to the interruptions to the flow of divine consciousness. Since the mind rides on the waves of conditioned prana, by holding out the breath, the karmic mind patterns are emptied, released, and stilled. This practice empties the distractive thought processes and releases them on the exhalation, thus getting down to the underlying core energetics where the normal distractions of the ordinary discursive mind and emotions have causally rode, which this practice effectively annuls.

Here we are not merely discussing the control of the outward bound breath (pracchardana) alone, but more so the outward bound energy, as the exhalation corresponds to outward flowing of energy which in turn correlated directly to the dissipation and distraction of prana and consciousness (cit-prana). Thus a key practice in yoga is given by Patanjali here; i.e., the remediation and regulation of suffering and distraction by retaining the energy (prana) inside, rather than simply a practice of controlling or holding the breath out (bahya kumbhaka). Pracchardana also means to vomit out or to expire. Prana means energy or life force.

The word, prana, can be broken down to "pra", meaning to bring forth; while "na" means vibration. Prana is the underlying energy of all existence as well as consciousness. As such it is the animating principle of Spirit as it manifests in the body. We have mentioned previously and will mention it again that it is a law of existence that where the mind's attention goes, so does one's energy. Taken as a unit, this is called the cit-prana. Here Patanjali is saying that by controlling the outflow of the prana and regulating that, then the citta is stabilized, clarified, and readied for samadhi. This works with the underlying energy behind the negative thought patterns and allows us to release them.

Thus the outflow of the breath, being associated with release and relaxation, it is used to release the negative energy, thoughts, and emotions which interrupt the Divine mind-stream. Since breath is related to our basic energy, in this light then, we can also understand how we can can regulate the cit-prana and soothe and clarify the mind by bringing our awareness back to the exhalation of the breath and the regulation of the breath. This will bring freshness and clarification to the mindstream.

Thus as a practical method as in meditation and in daily life, we can go back to the breath as a gross way of redirecting our awareness from outward flows toward sense objects (vishaya) or external events (visayanam) so in turn preventing any interruption of the Divine mood or chitta-prasadanam. Thus in meditation we release the negative thought with the exhalation (pracchardana) and holding it outside gently (vidharanabhyam). Thus Patanjali refers to the emphasis on the exhalation to release negative thoughts or attachment in general so it gently dissolves into a subtle external release into emptiness. This is akin to the well known Buddhist practice of Patanjali's day called anapana-sati which observes the breath, except here in Sutra I.24 the expulsion process is emphasized to effect release. In laya yoga, one can add the visualization of blackish air to the exhalation and whitish air to the inhalation, sounds and so forth, eventually seeking through the breath heightened balance, equipoise, equality, self supporting mutual steadiness, symmetry, synchronicity, synergy, and continuity permeating body, breath, energy, and mind with the greater mindfield.

However this works far better if we keep in mind that this is an indirect substitute for the direct regulation of the primary cit-prana by the param-purusa, Maheshvara as are all practices. In fact the practices are necessary precisely because this divine breath has become discontinuous. This is to be taken as one out of many practices. It is necessary to remind the beginner that the goal is balance, hence this practice must be done with pranic awareness. For example if one is already very relaxed, cool, or sleepy, holding the breath out will v=crete more unbalance. In that case the yogi may need to hold the breath in (hold after inhalation instead of after exhalation). If in doubt practice even circular nd continuous breath as in Sutra I.31.

This is why success in pranayama (see Pada II: Sutras 49-53) is entirely dependent upon first developing a direct experiential sensitivity to and conscious relationship with the prana and its source. After practice one realizes that the wavelike operations of the mind (cit-vrtti) are dependent upon the operations of the prana. the vibrations of the prana are available through the vibrations in the air. By refining the air and prana -- by making then increasingly subtle, eventually the mind opens up to its vast potential. This requires a requisite amount of direct experiential sensitivity -- of inner wisdom. Through yogic practices as given by Sri Patanjali such as asana, pranayama, pratyahara, dharana, and dhyana , this awareness will become naturally developed and will guide the aspirant from within.

As the mind empties, as the breath empties, as the prana becomes less than subtle (empty), as the mental objects dissolve, then samadhi dawns as we are filled with Divine vibration (spanda). Further practice thus focuses cultivating this samadhi to be continuous without interruption. As an extension of this see the practices of pranayama (energy extension) and pratyhara (balancing and cultivating the awareness/attention and biopsychic energy and moving such for inner transformation) in Pada II and the practice of dharana in Pada III.

 

Sutra I. 35 Vishayavati va pravrttir utpanna manasah sthiti-nibandhani

Commentary: This is mindfulness or awareness (vipassana). If the ordinary dualistic mind (manas) wanders from one thought object to another (vishayavati), one way to bind and redirect it and thus gain steadiness of the mind, while preventing the wavering cycle of attaching to an endless succession of further attachments, is to focus the wandering mind from such attachment to objects (vishayavati) through a technique which concentrates on one object at a time only. An example would be tratak, a mantra, or yantra, or any other focused concentration technique.

This tames the waves of the vrtti and causes a stability (sthiti) of the ordinary mind (manas), thus allowing it a chance to calm down and become clarified. Although here the vrtti are not destroyed but simply pacified and reduced (there is still attachment to an object present), never-the-less the mind has been stilled quickly and easily through this simple implementation. Then higher techniques may be applied. Thus manasah sthiti-nibandhani firmly establishes the mind in a stable base made fit for meditation. It is another practice in which one unites and focuses the cit-prana in order to cultivate samadhi.

Similar parallel corresponding techniques in astanga yoga (expounded in Pada II and Pada III) are pratyhara, dharana, and samyama. Pratyahara is bringing one's attention, energy, and awareness back inside and up to one's internal energy self regulatory centers. Dharana is concentration which is a preliminary to dhyana. In dharana the sadhak (practitioner) first focuses the mind on external (coarse) objects of the senses (vishaya) such as candles, flowers, pictures, mantra (japa), mandalas, tip of the nose, etc. Later one focuses on the more subtle and internal objects such as the breath, the chakras, the energy bodies, yantras, internal and/or psychic sounds, bandhas, mudras, etc. One is able to move from the gross (vitarka) to the more subtle (vicara) and eventually dissolve this inherently dualistic object orientation allowing us to then enter into the transpersonal non-dual space where meditation. Samyama is outlined in detail in Pada III.

From this stillness of mind the other techniques of yoga can be applied to move one even closer to objectless and formless samadhi eventually taking one step at a time. In our path to samadhi, we can first steady the wandering mind (manas) and our wandering internal energies by first limiting its excursions, then through concentration (dharana) on chosen objects that reflect the innate wisdom, then we gradually removing all object relationships, attachments, limitations, and impositions of duality as we go from the coarse and outer to the subtle and inner and then beyond even the most subtle -- all inclusive of both inner and outer -- the ultimate samadhi, nirbij-samadhi.

 

Sutra I. 36 visoka va jyotismati

Commentary: In short looking/searching out, and listening for the light, hence bringing it in, the inner light which removes the darkness will lead. This is another simple method "of holding the space" while allowing for change. Clarifying the restless mind is to "re-mind" oneself of the innate light (prakasa) of self luminous clear lucidity within all things which liberates afflictions and suffering. All this will help create clarity, self confidence, remove obscurations and dross, and thus prepare the mind for meditation and samadhi. Here awareness is turned back into its Source. This magnifies the light exponentially. This sutra is a clear reference to an innate eternal unconditional joy and ultimate happiness that is not dependent upon events and our reactions to them or judgment. Make no mistake!

 

Sutra I. 37 Vita-raga-visayam va cittam

Also from cultivation, association, and intercourse with and/or reflection of (visayam) those dear friends of the path who have achieved release (vita-raga). Those whose HeartMind's who have achieved clear lucidity, mirror that back into our own lives -- they act as clear channels and vehicles of its further expression.

Commentary: Especially in the beginning of our spiritual practice when the pathways call to be opened up -- when the mind still is heavily addicted and afflicted with kleshas and vrtti, it is very helpful to not only to associate with spiritual friends who are on the path who reflect, reinforce, and remind us of light, love, clarity, and grace, but also to avoid people and situations who being dominated by similar kleshas (ignorance, fears, jealousies, hatred, anger, desire, greed, and the like) to our own might reinforce our negative tendencies and illusions.

Before each and every practice if not throughout the day, the yogis of the three times (those who are thus gone) who have passed through the veil -- the beings of eternal light are available for help if we ask for their aid and invite them in (invoke them). Also living is a spiritual community helps. One may also reflect on isvara, the param purusa, the ishta deva, the clear self luminous light free from all attachment (emptiness) which the essence of one's own true nature. Such practices as well as Arati and guru yoga invoke the eternal teacher of even the most ancient teachers (isvara) into our lives. this is darshana -- partaking of the light of the light and incorporating it into oneself by self acknowledgement.

For example in guru yoga, one invokes the timeless and formless intrinsic all pervading wisdom which the guru (as the remover or darkness) invokes. Thus the guru simply acts as transmitter, vehicle, or mirror for that which is entirely pure, timeless, universal, and unbiased. Thus we can invoke that same imperishable light which is latent inside, which is available to us always at any time, whether or not we receive darshan from an enlightened teacher (keeper of the light which removes darkness) in physical proximity, whether we use images, pictures, mantras, mystical diagrams, or communion with the formless self effulgence directly.

This can also be taken as advice for new practitioners to cultivate the company of the wise who will acknowledge and reflect back to you the truth of who you truly are and what truly is; while avoiding needless contact with those who are jealous, greedy, prideful, confused, and who will reinforce and project on to you your false identifications, limitations, and conditioned "self".

also see I.19, III.43, III.46.

 

Sutra I. 38 Svapna-nidra-jnanalabanam va

Or (va) cultivation of wisdom of direct experience (jnana) is available while sleeping (nidra) turning normal dreams (svapna) into lucid dreams (jnanalabanam).

Commentary; Every night we sleep and dream. This is a wonderful opportunity when the will, the intellect, and limited belief systems rest and no longer dominate our experience. Normally when this limitation disappears, our cognitive faculty is given up as well so that the dreams are not integrated, but are relegated to a subconscious level. But if we are able to relax the mind while remaining conscious and aware, but at the same time watch the mind make its apparently random associations then a higher trans sequential knowledge (janam-alabanam) far deeper than the straight plane three dimensional daytime consciousness will come forth allowing us to glean information, instruction, and perform duties from the dream state as an astral body. this in turn will augment and extend our awareness and lucidity in daily life. The lucidity that links both dream and ordinary wakefulness is eventually disclosed as the clear light that knows no sorrow. Yoga nidra is similar where the yogi enters this dream state consciously in order to interact in the fourth and greater dimensions (turiya). See I.10 for the "vrtti of sleep (nidra).

There is a well known hatha yoga practice called yoganidra, which is deeply relaxing, yet one does not lose consciousness. It is designed in order to experience a state deeper than the ordinary superficial aspects of the physical body and ordinary mentation by focusing on the marma points and then nadis (energy channels). Here one utilizes asana, pranayama, pratyhara, and dharana (as inner visualization) all at once to access the yantra or sacred mandala where the physical body, energy body, mental body, and wisdom body are potentially capable of energizing and invoking as a portal. Here deep rest and astral travel are both made possible. Knowledge of the future, the past, and distant places are experienced directly. The mind and nervous system abide in deep rest and harmony according to how much attention one gives to the practice.

 

Sutra I. 39 Yathabhimata-dhyanad va

Commentary: Va means or. thus this sutra is the last of a list of practices that prepares the mind (citta-vrtti) for samadhi (dhyana being the last and most important). Yatha is simply an indicative meaning, "as". Thus the key word is abhimata-dhyana. Abhimata means drawn to, desired, longed for, wished for, most agreeable. Thus it means that we should customize our meditation to be most effective for our individual constitution. Dhyana is meditation. By meditation Patanjali means silent seated practice where the mind is extended (tanata) from subject/object duality (objects) to more subtle than subtle objects (sunya). That leads one into the highest samadhi. See Yoga Sutra II.11 and III.2 for more on dhyana.

The literal translation is “or from meditation as is suitable or as one is "drawn to” which indicates a natural (sahaj) type of meditation or pure abiding.

There are many types of meditation differing in specific characteristics of preparation, beginning, duration, finishing, etc. Here Patanjali is saying that one shoe does not fit all and there is no exclusive supreme method, but one must explore and choose the method of meditation which the HeartMind is attuned to the most -- the one which brings forth clarity and peace and leads toward samadhi. Why limit oneself? One thus needs to customize one's personal meditation practice to make it fit into one's unique circumstances in order for it to serve your highest potential by listening within for guidance.

All the following sutras in Samadhi Pada refer to realizing the supreme goal of yoga, nirbija samadhi, through the process of meditation (dhyana). Make no mistake about it!

 

Sutra I. 40 Paramanu-parama-mahattvantah asya vasikarah

Commentary: Through the knowledge gained from meditation by knowing our own mind, the practitioner gets to know the true nature of all finite (anu) phenomenon from the most minute (anu) to the most large (mahattvanto) extending into the very limits (antah) of existence (parama). Here the instrument of seeing is being gradually perfected to the point that the lens no longer creates a distortion. Things then are perceived as they are by a mind that has reached lucidity through meditation, but at this stage the true nature of the mind is still not known, just the nature of "things". When they are known in the holographic sense -- in terms of the objectless, formless (nirguna) non-dual siva/sakti wholeness, then a freedom from their influence is established (vasikarah). Such extrinsic situations can no longer negatively influence the mind and thus nirbija samadhi will be near.

All objects are held together by energy fields. Even the physicists know that what we call the physical or solid world is really all moving/fluid being comprised of empty space, electrons, neutrons, protons, and such, all configured in specific energy patterns forming the characteristics of what we call elements, compounds, DNA, cells, tissues, organs, glands, nerves, brains, animals, people, and objects of perception -- all a product of millions of years of co-evolution emanating from Source. All of creation is moving/dancing and can only be fully related to as a whole -- in context of All Our Relations. A problem of cognitive dissonance and fractualization arises when the conditioned dualistic mind artificially attempts to freeze this process through conditioned thought patterns (vrtti), but through meditation this fascination with the physical is abandoned and eventually dislodged. We then become free from the illusion of materiality. Solid matter as apparent physical "objects" then becomes only a small minded and limited way of seeing things, identifying, and/or relating.

In meditation as the dualistic fixations with apparently separate objects fade, they are gradually replaced by the the universal vision which penetrates and unites the spaces between the smallest atom and the wholeness of the entire created universe all the way to Source. In short, through effective meditation practices all dualistic fixations of objective knowledge eventually become dislodged as clarified Heart Consciousness as universal non-dual awareness arises. First extrinsic or coarse perception is noticeably improved and one is able to separate the actual event or situation from any emotional/samskaric reaction to it. Later the samskaric seeds themselves are removed through continued practice.

This is another reference to the liberating power of remembering or affirming the Great Integrity in All Our Relations - The inherent implicate order of the All and Everything found in the Great Integrity and that One that is contained in everything. Such is the multidimensional non-dualistic holographic reference field that is indigenous/inherent, natural/unconditioned, unlimited/universal and not contrived or biased in anyway. That is at the same time a sutric reference to the profound experiential unity of the micro/macrocosm.

Sutra I. 41 Ksina-vrtter abhijatasye va maner grahitr-grahana-grayeshu tat-stha-tad-an janata samapattih

When the vrtter (recurring patterns of the mind-field) have become almost entirely subjugated, stilled, dissolved, or considerably subsided (kshina), then a stable and still (tat-stha) alignment and synchronicity (samapattih) between the seer (grahitr), the seen (grahyeshu), and the process of seeing (grahana) is attainable (tat-stha). This is to say that pre-existing boundaries have become removed and a deeper non-dual inherent integrity (tad-an janata samapattih) is recognized between the process of cognition, that which is cognized, and the cognizer. When that natural connection is stabilized, bridged, brought together, and harmonized (samapatti). Instead of operating as seemingly separate elements of a dualistically perceived cognitive function, they evolve into and activate a previously dormant trans-cognitive non-dual synergistic function, so that the preexisting individual colorings (tat-stha-tad-an janata) of the mind are now transformed to reflect a greater holographic light, likened (iva) to a nobly born translucent and reflective radiance (abhijatasye) of a crest jewel (manes).

Commentary: Here the conditioned state of the vrttis have become weakened (ksina-vrtter) and thus the illusory dualistic and fractual splits of a delusional separate or "small self" identification (of the grasper of gross objects to be grasped at) has become loosened and begins to fall away. The doorway into the hologram (Samadhi) thus becomes more visible and accessible. This jewel has always been present since beginningless time, rather the mind's eye has been clouded through negative conditioning and has ignored its natural splendor. Nothing new has been fabricated, nothing needs to be added, nor taken away, rather the natural state of the true self shines forth recognized as a resplendent as-it-is.

Simultaneously as this samapatti (unitive non-dual natural recollection) coalesces, a cleansing of the ordinary dualistic mindfield occurs allowing for the possibility that the self luminous light of pure awareness can shine through. Here the Clear Light of the Immanent Universal Cit shines through a cleansed or translucent mind-field (citta-vrtti) like the colorings of a highly polished and reflective jewel (maneh). The mind's eye is no longer distracted or fixated upon a separate object and a separate observer, nor the seen or the seer, nor the process of seeing, because those limitations, which were based in duality, have become liberated by a clarified and stabilized unified continuous field of recollected consciousness, albeit universal clear-lIght has not yet fully dawned, because even this attainment is seen as a limited temporary fixation, which although expansive, must still be further purified and refined through the various steps outlined by Patanjali in Sutras I.42.

Grahana refers to the act of grasping, apprehending, comprehending, cognition, seeing, or observing an object. Grahyeshu refers to the object which is grasped, seized, apprehended, that which is cognized, seen, or observed; and Grahitr refers to the grasper, taker, one who apprehends an object, one who sees or cognizes or the observer. So as you can see this is headed toward a state of subject/object non-duality. At first this non-dual realization is limited, partial, and unstable, however, later when having gone beyond the most subtle distinctions (nirvicara), ultimate realization is made possible, where our transpersonal non-dual true nature sparkles forth and lights our path as unconditioned and unfabricated primordial awareness. An example may be found in love. At first one may become attached to a spouse because of social pressures, tradition, contractual relationships, convenience, or pleasure. After awhile some genuine affection may occur. But later if one is able to breakdown the defenses, fear, self cherishing boundaries, and superficial differences, then all limits/boundaries breakdown in favor of a functional inter-personal relationship becomes activated, in contrast with a co-dependent relationship based on dualistic individual need, fear. or asmita. Genuine unselfish love is then realized and as long as one does not become attached to what is impermanent. then no suffering will occur. Here alignment with our true nature (swarupa-sunyam) in samadhi is becoming more closely approximated, synchronized, aligned with, harmonized, and self-radiant. The ego having stepped out of the way, shadow life is transformed into open sky. Nothing is hidden from this universal and all pervasive Eye. In the fractals of the hologram/holygram, all parts reflect the unbroken integrity of the whole; every thing and being are interconnected.

Tulku Urgyen Rinpoche, "Repeating the Words of the Buddha", page 34.

Through authentic yogic practice, the negative influences of the vrtti (spinning of the discolored/tainted consciousness) become weakened, thus allowing the light of pure undistorted consciousness (cit) to shine forth even more. Here Patanjali begins describing the process of union (or coalescence) going from coarse mental states (vitarka), to nirvitarka (devoid of coarse objectivity), to subtle (vicara), and finally beyond even the most subtle (nirvicara) void of subject/object duality. Obstructions having been cleared, light and love naturally co-arise.

Christopher Chapple in his book; The Yoga Sutras of Patanjali", Sat Guru Publ. Delhi, 1990 comments:

See also Sutras II.20 and II.21