Samyama on Strength YS III - 25

Yoga Sutra III- 25 - BALESU HASTI BALADINI - By samyama on the strength of elephants and other such animals, their strength is obtained.

Swami Satchidananda - "That means you do samyama on a very strong animal; for example, an elephant. It is not that the elephant should come to you, but the strength of the elephant. If you do samyama on the Rock of Gibraltar, you will become real rocky. That means you become so heavy. You just simply stand on the scale and weigh 110 pounds. Stand on it doing samyama on the Rock of Gibraltar, the balance will immediately burst. In the same way, if you do samyama on a feather, the balance will record only zero. You can lighten yourself; you can make yourself heavy. It's all achieved by samyama. Do it; try it. Nice things will happen."

The following posts start with the beginning explanations of samyama:

• Practice in Stages YS III - 6
• Mastery of Samyama Yields Truth YS III - 5
• Samyama - Last Three Limbs of Yoga YS III - 4

As you can see there are many more sutras relating to samyama.

Samyama on Friendliness - YS III - 24

Yoga Sutra III - 24 - MAITRYADISU BALANI - By samyama on friendliness and other such qualities, the power to transmit them is obtained.

Swami Satchidananda translated the above sutra without commentary.

From "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood:

"The reference here is to aphorism 33 of chapter 1: 'friendliness toward the happy, compassion for the unhappy, delight in the virtuous.' The yogi who masters this samyama has the power of giving joy to everyone he meets, and relieving from pain and care."

See the related post Undisturbed Calmness YS I - 33

Two Kinds of KarmaYS III - 23

Yoga Sutra III- 23-SOPAKRAMAM NIRUPAKRAMAM CA KARMA TAT SAMYAMAD APARANTA JNANAM ARISTEBHYO VA - Karmas are of two kinds: quickly manifesting and slowly manifesting. By samyama on them, or on the portents of death, the knowledge of the time of death is obtained.

Swami Satchidananda translated the above sutra without commentary.

From "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood:

"Portents of death include various physical and psychical phenomena, together with visions of supernatural beings. (It is better not to be too explicit here, lest the reader should alarm himself unduly!) Hindus believe that it is very important to know the exact hour of one's death in advance, because the thoughts one is thinking at that moment will be some degree the nature of one's afterlife."

See related posts:

• Pleasure and Pain - YS II- 14
• Roots and Fruits YS II- 13
• Karma Past, Present & Future - YS II - 12

Invisible, Hearing and the Senses YS III - 21, 22

Yoga Sutra III-21- KAYRUPA SAMYAMAT TADGRAHYA SAKTI STAMBHE CAKSUH PRAKASAMPRAYOGE-NTARDHANAM - By samyama on the form of one's body, [and by] checking the power of perception by intercepting light from the eyes of the observer, the body becomes invisible.

Yoga Sutra III- 22- ETENA SABDADYANTARDHANAM UKTAM - In the same way, the disappearance of sound [touch, taste, smell, etc.] is explained.

Swami Satchidananda - "Oh boy! Do you want to become invisible? When you want to see something, the form comes onto the retina, gets recorded, and then you see the image. Until that is done, you cannot see. So, if by samyama on my own body, I disconnect the light that would affect your retina, no image will be formed on your retina, and you won't see any form."

From "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood the comment for YS III - 22 is:

" In other words, it is possible for the yogi, while remaining present in the room, to obstruct the outward manifestation of his body in such a way that the senses of of other people will be able to detect it. The reality behind the outward manifestation will remain, but, since this reality cannot be detected by the gross sense-organs of others, the yogi will become unseen, unheard, unfelt and so on."

By Samyama... YS III - 19, 20

Yoga Sutra III-19 - PRATYAYASYA PARACITTA JNANAM - By samyama on the distinguishing signs of others' bodies, knowledge of their mental images is obtained.

Yoga Sutra III-20- NA CA TAT SALAMBANAM TASYAVISAYI BHUTATVAT - But this does not include the support in the person's mind [such as the motive behind the thought, etc.], as that is not the object of the samyama.

Swami Satchidananda translated the above sutras without commentary.

From "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood the only comment is:

"In order to know the contents of another man's mind, the yogi would have to make a second samyama on the heart (aphorism 35 of this chapter)."

Direct Perception Through Samyama - YS III - 18

Yoga Sutra III - 18 - SAMSKARA SAKSATKARANAI PURVA JATIJANANAM -By direct perception, through samyama, of one's mental impressions, knowledge of past births is obtained.

Swami Satchidananda translated the above sutra without commentary.

From "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood:

The interpretation of the above sutra is : By making samyama on previous thought-waves, one obtains knowledge of one's past lives.

The commentary is :

"When a thought-wave subsides, it remains within the mind, in a minute, subtle form. Therefore, it can be revived as a memory. And this memory can be made to extend backward into previous incarnations."

See related post:
Memory - Smritih YS I - 11

Samyama on the Word YS III - 17

Yoga Sutra III- 17 - SABDARTHA PRATYAYANAM ITARETARADHYASAT SAMKARAS TAT PRAVIBHAGA SAMYAMAT SARVA BHUTA RUTA JNANAM - A word, its meaning, and the idea behind it are normally confused because of superimposition upon one another. By samyama on the word [or sound] produced by any being, knowledge of its meaning is obtained.

No comment is made for this sutra by Swami Satchidananda .

The commentary from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood is as follows:

"Ordinarily, we are aware of no distinction between hearing a sound of a word, understanding what it means, and reacting, in one way or another, to the information it contains. If someone shouts 'fire' we jump to our feet in an instant. But the yogi is able to separate these three functions. By making this samyama, he can understand foreign languages and the sounds made by all kinds of animals."

See related post:

• Samyama - Last Three Limbs of Yoga YS III - 4

Samyama and Siddhis YS III - 16

Yoga Sutra III- 16 - PARINAMA TRAYA SAMYAMAD ATITANAGATA JNANAM - By practicing samyama on the three stages of evolution comes knowledge of past and future.

Swami Satchidananda - "In this and in the following Sutras, Patanjali describes various samyamas and the siddhis which will result."

The commentary from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood is as follows:

"Patanjali now begins to describe the various occult powers and the methods by which they are acquired. All authorities, including Patanjali himself, regard occult powers as the greatest stumbling blocks in the path to the truth. " The commentary states that Sri Ramakrishna called the occult powers "Heaps of rubbish" and that Buddha told his disciples never to put faith in miracles "but to see the truth in the eternal principles. Christ spoke sharply against those who 'seek for a sign,' and it is unfortunate that his strictures were not taken more seriously to heart by his followers."

"Occult powers do, however, exist, and Patanjali, in his comprehensive treatise on yoga psychology, obviously cannot ignore them." Swami Prabhavananda and Christopher Isherwood state that they translate the following Yoga Sutras ( aphorisms) " for the sake of completeness," but doing so with a minimum of technical explanation. "The sincere spiritual aspirant can have very little concern with such matters."

In the last part of the commentary, it is pointed out how "In the West these powers are hardly exhibited and that there is a good deal of skepticism as well. We are told these power are all within each of us, however, western man has made the choice to concentrate on production of the mechanical as opposed to the psychological powers. So instead of :

• telepathy - telephone
• levitation - helicopter
• clairvoyance - television

Finally, we are told that even though we may regret materialism by such a choice, it might be the better of two evils. "A community of degenerated yogis, using psychic powers for business and political ends, would be even more unpleasant to live in than our own atom-wielding world." Ultimately, instead of hankering over psychic powers we should turn our attention back to the true path of spiritual growth. Patanjali's warning: "They are the powers of the worldly state, but they are obstacles to samadhi."

See related posts:

• Tapasah - Austerities YS II - 43
• Still Posture - Still Mind YS II - 47

Change of Phases - Different Stages YS III - 15

Yoga Sutra III-15 - KRAMANYATVAM PARINAMANYATVE HETUH - The succession of these different phases is the cause of the differences in stages of evolution.

Swami Satchidananda translated the above sutra without commentary.

The commentary from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood is as follows and includes the previous sutra 14:

"Every object within the realm of differentiated matter has attributes and is a compound object, since it is made of the three gunas in varying combination. As has already explained in chapter 1, the attributes of an object vary and change according to the action of the gunas and the constitution of the samskaras. Any object that can change into any other object. Therefore, the enlightened yogi sees no essential difference between a piece of gold and a lump of mud. Hence, he acquires complete dispassion toward the objects of the phenomenal world."

See related posts:

• An Unattached View YS II - 15
• The Four Stages of the Gunas YS II - 19
• The Seen - Nature of the Gunas YS II - 18
• Decline in Distractions - One-Pointedness YS III-...

Prakriti - Nature YS III - 14

Yoga Sutra III- 14 - SANTODITAVYAPADESYA DHARMANUPATI DHARMI - In the substratum (Prakriti) that by nature goes through latent, uprising and unmanifested phrases.


Swami Satchidananda does not comment on this sutra. He just translates it. However, you can see his comments related to Prakriti in the following :

• Samprajnata (Distinguished) Samadhi-YS I -17
• Asamprajnata or Non-distinguished Samadhi YS- I-18...
• Rebirth - YS I-19
• Avoidable Pain - YS - II - 16, YS II - 17
• The Seen - Nature of the Gunas YS II - 18
• The Four Stages of the Gunas YS II - 19
• The Witness - YS II - 21
• Maya - Illusion YS II - 22
• Samyoga - Union YS II - 23
• Because of Ignorance - YS II - 24 Independence of the Seer YS II - 25

Beyond Change YS III - 13

Yoga Sutra III - 13 - ETENA BHUTENDRIYESU DHARMA LAKSANAVASTHA PARINAMA VYAKHYATAH - By this [what has been said in the preceding three Sutras], the transformations of the visible characteristics, time factors and conditions of elements and senses are also described.

Please note that the following sentence is from the translation of this sutra in "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood - In this state, it passes beyond the three kinds of changes which take place in subtle or gross matter, and in the organs: change of form, change of time and change of condition.

Here again Swami Satchidananda does not comment on this sutra. He just translates it.

The commentary from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood is as follows:

A lump of gold is given as an example as we are told "Change of form occurs when the gold is made first into a bracelet and then into an earring. Change of time occurs as it gets older. Change of condition occurs when the bright gold becomes dull, or wears thin. Similar changes occur in subtle matter and in the thought-waves of the mind. The thought-waves may be of different kinds, may refer to different periods of time, and may vary in intensity. But the mind, in the state of samadhi, is beyond all three kinds of changes."

Decline in Distractions - One-Pointedness YS III- 9, 10, 11, 12

Yoga Sutra III- 9 - VYUTTHANA NIRODHA SAMSKARAYOR ABHIBHAVA PRADURBHAVAU NIRODHA KSANA CITTANVAYO NIRODHA PARINAMAH - The impressions which normally arise are made to disappear by the appearance of suppressive efforts, which in turn create new mental modifications. The moment of conjunction of mind and new modifications is nirodha parinama.

Yoga Sutra III- 10 - TASYA PRASANTA VAHITA SAMSKARAT - The flow of nirodha parinama becomes steady through habit.

* (When the suppression of thought-waves becomes continuous, the mind's flow is calm) [from HTKG]

Yoga Sutra III - 11 - SARVARTHATAIKAGRATAYOH KSYAYODAYAU CITTASYA SAMADHIPARINAMAH - When there is a decline in distractedness and appearance of one-pointedness, then comes samadhi parinamah (development in samadhi).

Yoga Sutra III - 12 - SANTODITAU TULYAPRATYAYAU CITTASYAIKAGRATAPARINAMAH - Then again, when the subsiding past and rising present images are identical, there is ekagrata parinama (one-pointedness).

Swami Satchidananda does not comment on this sutra. He just translates it..

The commentary on all four sutras above from (*) "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood is as follows:

"It has been said that if the mind can be made to flow uninterruptedly toward the same object for twelve seconds, this may be called concentration. If the mind can continue in that concentration for twelve times twelve seconds (i.e., two minutes and twenty-four seconds), this may be called meditation. If the mind can continue in that meditation twelve times two minutes and twenty-four seconds (i.e., twenty-eight minutes and forty-eight seconds), this will be called lower samadhi. And if the lower samadhi can be maintained for twelve times that period ( i.e., five hours, forty-five minutes, and thirty-six seconds), this will lead to nirvikalpa samadhi."

Further on Samyama - YS III - 8

Yoga Sutra III - 8 TAD API BAHIRANGAM NIRBIJASYA - Even these three external to the seedless samadhi.

Swami Satchidananda - "When these three are compared with the preceding five steps, they are more internal. But when they are compared with nirbija samadhi, they become external and gross."

From "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood:

" The practice of samyama leads to the lower samadhi. But the 'seedless' samadhi (nirvikalpa) demands a further and even more intense spiritual effort. (YS I-51) We are told that the nearly everything form this point on is Patanjali recapuitulation what has been given in the previous sutras.

Related post:

Nirbija - Seedless Samadhi YS I - 51

Samyama - Internal Limbs of Yoga YS III - 7

Yoga Sutra III - 7 -TRAYAM ANTARANGAM PURVEBHYAH - These three [dharana, dhyana and samadhi] are more internal that the preceding five limbs.


Swami Satchidananda tell us "In Ashtanga Yoga, dharana, dhyana and samadhi are the more antaranga, or inner practices. Even to practice yama and niyama, you need the outside world. How will you practice non-injury if there is nothing outside to injure? How to deal with the outside world is taught through yama and niyama. Even your body is an outside world for you, so in asana you do something with your body; in pranayama you do something with your prana; in pratyahara you do so mething with your senses. But dharana, dhyana and samadhi are totally inward. They are on the mental level. That is what Patanjali means by saying these three are more inner than the preceding five."

From "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood we are told that the first five limbs of yoga are only a training ground for the aspirant in preparation of samyama (concentration, meditation and absorption). "The mind and senses have to be purified by the cultivation of ethical virtues and the whole organism has to be strenghtened in order that it may be able to undergo the tremendous experiences that await it. " We are further informed that this is just the beginning and even in samyama perfection is just the beginning. "For whenever we are inclined to feel proud of some tiny indication of spiritual growth in ourselves, we shall do well to remember Brahmananda's amazing and sobering words : 'Spiritual life begins after samadhi.' "

See related posts:

• The Eight Limbs of Yoga - YS II - 28, 29
• Yama - Abstinence YS II - 30
• Niyama - The Observances - YS II - 32
• Asana - Posture YS II - 46
• Pranayama - Breath Control YS II - 49
• Pratyahara - Withdrawal of the Senses YS II - 54
• Dharana - Concentration YS III - 1
• Dhyana - Meditation YS III - 2
• Samadhi - Contemplation YS III - 3
• Samyama - Last Three Limbs of Yoga YS III - 4

Practice in Stages YS III - 6

Yoga Sutra III- 6 - TASYA BHUMISU VINIYOGAH - It is practice is to be accomplished in stages.

There is no commentary on this sutra from Swami Satchidananda.

However, there is a commentary from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood. They tell us that "Patanjali warns us not to go too fast. It is no use of attempting meditation before we have mastered concentration. It is no use trying to concentrate upon subtle objects until we are able to concentrate upon gross ones. Any attempt to take a short cut to knowledge of this kind is exceedingly dangerous." An example is given of having psychic experiences under the influence of drugs. It is pointed out that we cannot get lasting spiritual benefits in this way and that " a relapse of complete agnoticism "despair usually follows .

Another example of "the Vishnu Purana, one of the Hindu scriptures, teaches the practice of meditation by stages, beginning with the worship of God with form and culminating in the realization of oneness of Atma and Brahma..."

See related posts:

• The Eight Limbs of Yoga - YS II - 28, 29
• Samyama - Last Three Limbs of Yoga YS III - 4

Mastery of Samyama Yields Truth YS III - 5

Yoga Sutra III- 5 - TAJJAYAT PRANJNALOKAH - By the mastery of samyama comes the light of knowledge.

Swami Satchidananda - "This means that the truth behind the object on which we do samyama becomes known to us. That is what we call discovery. The truth was 'covered' before; now we 'dis-cover' it. It's not that anyone creates anything new. Some truth was hidden. By samyama, we understood what it was. That's the true meaning of discovery."

See related post: Samyama - Last Three Limbs of Yoga YS III - 4

Samyama - Last Three Limbs of Yoga YS III - 4

Yoga Sutra III- 4 - TRAYAM EKATRA SAMYAMAH - The practice of these three [dharana, dhyana and samadhi] upon one object is called samyama.

Swami Satchidananda tells us that siddhis come from practicing the last three limbs of yoga [dharana, dhyana and samadhi]. "You dive deeply into an object or idea, and it releases its secrets. In a way, scientists have done samyama on the atomic paricles. The particles released their energy, and the scientists got the knowledge of them. They accomplished the truth behind the particles. Samyama is usually done on objects or ideas connected with some results. When the results come, you call them siddhis or vibhuti."

Related posts:

• Dharana - Concentration YS III - 1
• Dhyana - Meditation YS III - 2
• Samadhi - Contemplation YS III - 3
• The Eight Limbs of Yoga - YS II - 28, 29

Samadhi - Contemplation YS III - 3

Yoga Sutra III- 3 - TAD EVARTHAMATRA NIRBHASAM SVARUPA SUNYAM IVA SAMADHIH - Samadhi is the same meditation when there is the shining of the object alone, as if devoid of form.

Swami Satchidananda tells us that there is not much he can say about this one. "You will easily understand when you have a little experience. Meditation culminates in the state of samadhi. It's not that you practice samadhi. Nobody can consciously practice samadhi. Our effort is there only up to meditation." He tells that we can put all our effort into dharana and it becomes effortless in dhyana, knowing you are in meditation. "But in samadhi, you don't even know that . You are not there to know it because you are that. " Samadhi is when you become what you think. Swami Satchidananda informs us that in meditation there are three things: the meditator, the meditation and the focus of meditation. "In samadhi there is neither the object or the meditator. There is no feeling of 'I am meditating on that.' "

An scientific analogy is given of alkaline solution being poured into an acidic solution until ultimately there is no more acid solution, just alkaline. So think of the Lord as the alkali and you and He becomes one. "That's samadhi." Swami Satchidananda tells us that it's hard to put into words (about samadhi) and that if we keep working at it, we will know what samadhi is. He reminds us of the four samadhis previously mentioned in Yoga Sutra Book I:

• savitaraka samadhi - with form
• savichara samadhi- with idea
• sa-ananda samadhi - with bliss
• sa-asmita samadhi - with pure ego

"All these four still leave some parts of the mind with hidden desires. You are not completely free. The ideas in the mind are not completely roasted. They could still germinate again. That's why all these four are called sabija samadhi. " Bija means seed, so the sprouting tendency is still there. But once those seeds are completely roasted, they won't germinate. Then that is seedless samadhi (nirbija samadhi or nirvikalpla samadhi).

The commentary ends with us being informed that the burnt seeds (mental seeds) makes the difference between ordinary people and jivanmuktas (liberated beings). The jivanmuktas are living liberated people and that liberation is not to experience when you die. "When living, you should be liberated. Jivan-mukta: mukta means liberated, jivan, while living. That is the final state of samadhi."

"Samadhi is, in fact, much more than a perception; it is direct knowledge." - "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood.

See related posts:

• The Eight Limbs of Yoga - YS II - 28, 29
• The Mind as A Crystal YS I - 41
• Savitarka Samadhi YS - I - 42
• Nirvitarka Samadhi YS I - 43
• Reflective - Super 0r Non- Reflective Samadhi
• Samadhis with Seed YS I - 46s YS ...
• Nirvichara Samadhi YS I- 47
• Samprajnata (Distinguished) Samadhi-YS I -17
• Asamprajnata or Non-distinguished Samadhi YS- I-18...
• Rebirth - YS I-19

Dhyana - Meditation YS III - 2

Yoga Sutra III - 2 - TATRA PRATYAYAIKATANATA DHYANAM - Dhyana is the continuous flow of cognition toward that object.

Swami Satchidananda commences his commentary with "The Hindu scriptures give a beautiful example of this ' continuous flow'. They say it is like pouring oil from one pot into another. It is a continuous string; it doesn't break. The mind is fixed."

Swami Satchidananda tells us that dhyana is "Communication between meditator and object of meditation is steady. Normally, what we are doing when we say we are meditating is dharana." After long practice of dharana, gradually the 'flow of cognition' gets a little longer and it becomes dhyana."

Swami Satchidananda gives us some clues to know that we have really meditated like the following:

• If we set an alarm for an hour and then it goes off and we feel that the alarm went off too soon, then that was meditation. However, if five minutes feels like an hour, that was not meditation but concentration.
• No time or space constraints. Forgetting about the body. The mind transcends body consciousness. A comparison to deep sleep is given in the fact that you are not aware of the your body in deep sleep.
• "In the beginning you feel so light when you transcends the body."
• Sometimes you get beautiful visions
• Even with no visions, you might see beautiful lights
• Hearing beautiful sounds like the ocean, a flute, a gong

Swami Satchidananda says he doesn't usually like to mention the various signs as one might tend to imagine it them. These signs should just happen naturally.

We are reminded in "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood that :

Patanjali's definition of dhyana does not correspond to our usual understanding of the word meditation. It's not like you think you are meditating on "Christ" and fixing your mind on his form, thinking of his teaching, miracles and disciples. This meditation in the Christ example " is only a mere preliminary to what may be properly called dharana and dhyana."

Dharana - Concentration YS III - 1

Yoga Sutra III - 1 - DESABANDHAS CITTASYA DHARANA - Dharana is the binding of the mind to one place, object or idea.

Swami Satchidananda - "When the chittam, or sum-total of the mind, is being bound by one thing or bound in one place, it is in dharana. In other words, in dharana you are training the mind. It is the beginning of meditation. Concentration is the beginning of meditation, meditation is the culmination of concentration."

We are reminded that our mind is always running and that within a fraction of a second it goes to something else. To start to practice dharana, concentration, it is easier to concentrate on physical objects, symbols or idols as opposed to abstract. While looking at an object, tradak, or gazing comes in handy.

"Tradak is actually gazing at something, sometimes without even blinking. Don't strain the eyes. Just look at your object as long as you can. You'll be able to look longer if you put your mind on the idea behind the object (like a rose): how beautiful it is, what a great gift has come from a thorny bush, etc. Like that, associated ideas will come in. " Eventually the gazing will be forgotten, although you would still be gazing without blinking. When you do close your eyes, attempt to bring a mental picture of what you were focusing on. You might see it and then lose it. With practice you will be developing that impression in your mind. Swami Satchidananda uses the example of photography for us to understand the picture, the film and how it is developed.

"As you think, so you become." Swami Satchidananda is telling us that as we perform an action physically, we can sit back and try to remember the whole thing in our mind in proper sequence. Once it becomes easy, we don't even need to do the physical action anymore. He also explains the nature of the mind wandering. He tells us not to get frustrated, and never give up. "And never think, 'Oh, I am unfit for meditation.' That is the biggest mistake many people make." He reminds us of Book I, Sutra 14: "Practice becomes firmly grounded when well attended for a long time, without break and in all earnestness." "This very practice itself is called concentration: The mind running, your bringing it back; its running, your bringing it back."

"Training your mind to meditate is what is called dharana."

See related posts:

• Dharana - YS II - 53
• Distractions and Dharana
• Practice Concentration YS I - 32
• Are you Aware of Your Senses?
• Concentrate on a Pure Soul YS I - 37
  

Yoga Sutra Book III - Vibhuti Pada

Yoga Sutra - Book Three - Vibhuti Pada - Portion on Accomplishments

Before Swami Satchidananda goes on to comment on the Third Book (section) of The Yoga Sutras of Patanjali, he tells us that this book is called Vibhuti Pada. "The vibhuti are all the accomplishments which come as by-products of your Yoga practice. They are also sometimes called the siddhis, or supernatural powers. These powers begin to come with the practice of the final three limbs of Raja Yoga: dharana (concentration), dhyana (meditation), and samadhi (contemplation)."

From the Wikipedia, under Yoga Sutras of Patanjali - Vibhuti is the Sanskrit word for "power" or "manifestation". 'Supra-normal powers' (Sanskrit: siddhi) are acquired by the practice of yoga. The temptation of these powers should be avoided and the attention should be fixed only on liberation.

There is a note for books three and four from Swami Satchidananda telling us he has translated on all the sutras, but has chosen not comment on all of them. The ones he has commented on are the ones he feels most useful for the understanding of Yoga aspirants. For more information on the sutras he did not comment on, a selected reading section includes books that has comments.

Related post:

• The Eight Limbs of Yoga - YS II - 28, 29

Pratyahara - Supreme Mastery YS II - 55

Yoga Sutra II- 55 - TATAH PARAMA VASYATENDRIYANAM - Then follows supreme mastery of the senses.

Swami Satchidananda tells us "By proper practice of Pratyahara, your senses come fully under your control. They become obedient horses, taking you wherever you want. You become a complete master over them." He informs us that we should not feel like we losing anything by avoiding sensual pleasures, but instead, even though we may feel tension at first, later we can really feel proud of gaining mastery over the senses. Satisfying the senses gives momentary pleasure followed by a great dejection afterward. "The happiness we can receive by mastery lasts longer than temporary joys." " If you are free from your own mind and senses, nothing can bind you; then you are really free." We are told that even imperial power or dictatorship can never bind us as a result of this mastery of the senses. This mastery is everyone's birthright. "If we have that control, we can do whatever we want, find peace and joy within and share the same with all humanity."

This sutra ends the second book (Book Two) Sadhana Pada (portion on practice) of the Yoga Sutras of Patanjali. Stay tuned - the accomplishments or benefits of the practice will follow.

See related posts:

• Pratyahara - Withdrawal of the Senses YS II - 54
• Are you Aware of Your Senses? YS I -35
• The Eight Limbs of Yoga - YS II - 28, 29

Pratyahara - Withdrawal of the Senses YS II - 54

Yoga Sutra II- 54 - SVA VISAYASAMPRAYOGE CITTA-SVAPRUPANUKARA IVENDRIYANAM PRATYAHARAH - When the senses withdraw themselves from the objects and imitate, as it were, the nature of mind-stuff, this is pratyahara.
Swami Satchidananda starts his commentary with "With pranayama, the mind is still not completely fit, because there are other things that will try to pull the mind here and there---namely, the senses. " He tell us how the senses will tell the mind "Ah, there is a wonderful thing in this showcase. Come on, why not buy it?" Or something might smell great, the mind might be quiet, but the nose will be activated, the tongue will salivate, the eyes will want to see what is smelling good. "We must have a good rein over these turbulent senses."

"In the Bhagavad Gita the battle with the senses is explained, in an esoteric way, as a battlefield. The battlefield is the world, the turbulent life which distracts us. Arjuna, the individual self, is confused by it and goes to the Lord, Sri Krishna, for help." After Krishna becomes his charioteer, Arjuna becomes more steadfast and calm when Krishna has the reins of the chariot's white horses, symbolized by the eyes, nose, ears, tongue and sense of feeling. The senses are referred to as the pancha indriyas, or the five sensory organs. "These organs should be offered to the Lord's service. When they are engaged in that manner they are controlled." We are told that unless the five sensory organs are properly controlled or engaged, "they will always drag the mind outside."

Swami Satchidananda informs us that "The senses are like a mirror. Turned outward, they reflect the outside; turned inward, they reflect the pure light." Further more he tells us that the senses are like a gateway allowing the externals into the mind. And since the mind takes form of what it sees (the law of perception) "when we have sense control we only allow the mind to take the forms we want." He gives examples of how the senses are made to engage in spiritual pursuits in the Hindu system ( in the temples).

At the end of the commentary Swami Satchidananda states "Pratyahara is another way of controlling the mind." Gaining mastery in pratyahara is not easy and one shouldn't delude themselves even after a few years, as one can slip . In order to achieve full value of Yoga, all the precautions should be adhered to qualify ourselves. "We shouldn't go to extremes but should have limitations."

Related posts:

• Are you Aware of Your Senses? YS I -35
• The Eight Limbs of Yoga - YS II - 28, 29
  

Dharana - YS II - 53

Yoga Sutra II- 53 - DHARANASU CA YOGYATA MANASAH - And the mind becomes fit for concentration.

"If the prakasa avarana is removed, although the mind is not completely annihilated, its density is reduced and it becomes more capable of practicing dharana" - Swami Satchidananda
"The mind gains the power of concentration (dharana)." - "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood Patanjali defines dharana in more detail in the first sutra of the third chapter (YS III - 1).

See related posts:

• Distractions and Dharana
• Practice Concentration YS I - 32
• Are you Aware of Your Senses?
• Concentrate on a Pure Soul YS I - 37

Prakasa - The Light Revealed YS II - 52

Yoga Sutra II- 52 - TATAH KSIYATE PRAKASAVARANAM - As a result, the veil over the inner Light is destroyed.

"Patanjali now comes to the benefit of pranayama. We destroy the veil that covers the inner light. Prakasa, the light within, is covered by a veil of mental darkness. What is the best way to remove a veil? By pulling the threads out, one by one, until it exists no more. The mind is a veil woven of thoughts. It has no substance by itself. If we pull the thoughts out one after the other, when they have all been removed, there is no mind left." - Swami Satchidananda

Swami Satchidananda gives a few analogies of different substances arranged in different ways and shapes, having different names and appearances, but still made of the same substance. " Our basis is the Self. As long as we identify with the body or mind, we feel we are mortal. Pranayama indirectly helps us to understand the Oneness, the never-changing One, because it removes the veil. And it is an easy practice. Not many people come to meditation class, but hundreds and thousands come for asanas and pranayama."

The following statement comes from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood on this sutra:

" 'The Inner Light' is the light of spiritual discrimination between the Real and the unreal. 'The covering' is made up of ignorance produced by our past karmas. As the mind becomes purified through the practice of pranayama, this ignorance is gradually dispelled."

Related posts:

• Pranayama - Breath Control YS II - 49
• Modifications of the Life Breath YS II - 50
• Kevela Kumbhaka - Fourth Kind of Pranayama YS II -51
• The Eight Limbs of Yoga - YS II - 28, 29
• Asana - Posture YS II - 46
• Karma Past, Present & Future - YS II - 12
• Blissful Light Within YS I - 36

Kevela Kumbhaka - Fourth Kind of Pranayama YS II - 51

Yoga Sutra II- 51 - BAHYABHYANTARA VISAYAKSEPI CATURTHAH - There is a fourth kind of pranayama that occurs during the concentration on an internal or external object.

Swami Satchidananda tells that the fourth kind of pranayama referred to in this sutra occurs automatically. In this pranayama practice we do not have to concentrate on retention because it happens automatically just by mind concentration on an object or idea. This process is called kevala kumbhaka, which is an easy unintentional retention that usually happens in deep meditation. "When we are deeply interested in something we are reading, the breath stops. If we at that time we look at the breath, we will hardly be breathing." It is when we are interrupted in our concentration that we sigh, making up for that retention. We are given the example if we hear terrible news, our breath stops suddenly as a result of the mind's thought process is halted. After the news we take a deep breath.

Swami Satchidananda informs us that this is a good thing when kevala kumbhaka happens during our japa or meditation and it won't happen until our system is ready. "If we are deep enough, the breath might even stop for a few minutes. In samadi it stops for several hours. People don't die, because there is no wastage of energy. It is being reserved." We are given examples that under normal conditions when we are expending a lot of energy, more must be put back into our systems. Just like a battery in a car that maintains the different functions, the dynamo within the engine compartment puts in more current, so the battery maintains its life. If there is overload of current from the dynamo, the battery overheats and dies. We don't have a dynamo mechanism to limit our energy, like a car. We only have ourselves to monitor the energy.

So the analogy is given of switching off the engine when the car is parked and no wastage of energy from the battery, in the same way we conserve our human electricity - prana- with our breathing system. "Our breathing system is the dynamo. We inhale in order to take in more prana to maintain the battery at a certain level. " When the body is quiet and we do not talk, we reserve energy. "If we keep the body still, we conserve energy; but still the mind moves and consumes a little energy, so we still have to breathe in. If we do not even think, there is no wastage at all and breathing is unnecessary. Kumbhaka is automatically achieved."

The commentary ends informing us that the mind and prana are inseparable. We are asked which is subtler, the mind or the breath? Which is easier to handle, the subtle or the gross? "Always the gross thing." It's easier to control our prana in a grosser manifestation than in a subtle one. Thus "we learn to control the physical body, then the movement of the breath, then the senses, and finally the mind. It is very scientific, gradual and easy."

See related posts:

• Mantra
• Reflection upon Meaning YS I - 28
• Take a Deep Breath! YS I - 34

Modifications of the Life Breath YS II - 50

Yoga Sutra II-50 - BAHYABHYANTARA STAMBHA VRTTIR DESAKALA SAMKHYABHIH PARIDRSTO DIRGHASUKSMAH - The modifications of the life-breath are either external, internal or stationary. They are to be regulated by space, time and number and are either long or short.

Swami Satchidananda begins his commentary informing us that in this sutra Patanjali speaks about breath retention in both the exhalation and inhalation. He gives us a warning that - "ONE SHOULD BE VERY CAREFUL ABOUT RETENTION." We are told that retention should be practiced properly with personal guidance "without going beyond what a teacher tells us. The prana is very powerful energy. We shouldn't play with cobras without proper cobra training nearby."

Swami Satchidananda tells us "According to Patanjali, there are three types of pranayamas:"

• bahya vritti - inhaling
• abhyantara vritti - exhaling
• stambha vritti - retention

We are told that normally only the inward retention of breath is taught because it is easy and safe. Later on after the benefit of the inward retention is experienced, we are told that we can practice the outward retention. Swami Satchidananda tells us that Patanjali also includes variations on the pranayamas according to the :

• desa - place (This refers to where we place our attention while breathing like the base of the spine, the middle spine or higher.)
• kala - time (The reference here is to the timing of how long we retain the breath.)
• samkhya - count (The amount of counts with which the breath is taken in, held and let out is the reference here.)

Swami Satchinanda then refers to the practice of nadi suddhi, alternate nostril breathing, where the ratio is kept one to two. "If we take the breath in for a count of five, we send it out for a count of ten." He explains that we are not sending out the double amount of breath, instead we are sending out the breath twice as slowly and it entered. "Thus we can gain control over our exhalation. Usually we exhale more quickly than inhale. In this practice, we try to reverse that procedure and gain mastery over the involuntary muscles." Click here for a quick video link demonstration on basic nadi suddhi.

We are also informed that by regulating the prana we regulate our minds because the two are connected. "If one is controlled, the other is automatically controlled as well. That is why pranayama is given by Patanjali and is so very important." Swami Satchidananda highlights the importance of control and discipline as being necessary in our lives. Without discipline nothing would be achieved and points out that even the universe (the sun, moon and earth) functions due to discipline. "Do all these disciplines exist to enslave us? No; they are for our own safety." He uses an example of his love of pressing the gas peddle (to go faster driving), however, he is grateful for discipline enforced by the radar or helicopter control so that he does not speed.

Sukha poorvaka, a breath practice that is an easy comfortable pranayama , is touched upon at the end of the commentary. Similar to nadhi suddhi, but without the retention. Swami Satchidananda says that sukha poourvaka is an easy comfortable breathing practice with the inhalation/exhalation ratio of one to two. You can start with five counts in and ten out, gradually increasing it to a ten to twenty ration. Then after practicing this ratio for a while, then you can include the retention like inhale ten counts, retain five counts, exhale for twenty. "Then keeping the ten:twenty ratio, we can increase the retention gradually from five to fifteen, then to twenty-five, to forty and stop there. From that point on, the number of pranayamas we do should be increased."

The commentary ends with Swami Satchidananda telling us that "Sometimes people read a one:four:two ratio in a Yoga book and immediately begin their practice there. This can be unhealthy and dangerous. It's not the ratio with which you practice this pranayama that will help you, but the amount of pranayamas you do at a stretch. So, even without retention if we can do thirty or forty nadi suddhis at a stretch it will be very beneficial."

See related posts:

• Pranayama - Breath Control YS II - 49
• The Eight Limbs of Yoga - YS II - 28, 29

Pranayama - Breath Control YS II - 49

Yoga Sutra II- 49 TASMIN SATI SVASA PRASVASAYOR GATI VICCHEDAH PRANAYAMAH - That [firm posture] being acquired, the movements of inhalation and exhalation should be controlled. This is pranayama.

Swami Satchidananda says that "After mastering the posture, we must practice control of the prana by controlling the motions of the inhalation and exhalation." He states that there is a misconception that pranayama means holding the breath for as long as possible. That is not the case. "Prana is the cosmic force without which nothing moves or functions." Analogies are given that prana is like gasoline that moves a car and electricity makes light possible. We are told that prana moves our thoughts. By pranayama we deal directly with this cosmic force and it takes time to control it. We are also informed that we have a reserve of prana like a car as reserve tank that can be opened if the gas runs out.

We learn from this commentary that we have been given a reserve tank that is hundreds of times greater than what we normally use. This is what is called the kundalini, or coiled force. Swami Satchidananda says that people talk about arousing the kundalini, but if they cannot even deal with their everyday force, why even attempt to do that?. "One should only do it after qualifying and preparing himself or herself." It is for our own safety that he tells us that. This reserve is released automatically when the time is right. Warning: "One shouldn't awaken it prematurely by practicing difficult or violet breathing exercises.

Related posts:

• The Eight Limbs of Yoga - YS II - 28, 29


• Take a Deep Breath!

Anabighatah - Undisturbed YS II - 48

Yoga Sutra II- 48 - TATO DVANDVANABHIGHATAH - Thereafter, one is undisturbed by the dualities.

[This sutra is still addressing asana, the third limb of yoga]

Swami Satchidananda --"If you make the posture firm and comfortable, then you are not affected by the dualities. Neither heat or cold, praise nor censure, profit nor loss will affect you. You are neutral. Whether someone blesses or curses you, praises or pulls you down, whether you gain or lose a million dollars--you will be neutral. Just by posture alone you can rise above the dualities, because the mind is under your control. Even if it wants to cry it will ask your permission first. 'There is something to cry over. Can I cry?' 'Yes. Otherwise, people will think you are crazy. Come on, cry a little.' Just to be with the world, sometimes we must cry when other people are crying, but still we can be in control. Sometimes we must show anger. But these emotions should only come out for our use, with our permission."

The following statement comes from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood on this sutra:

"Such complete mastery of the body does not, of course, come through posture alone. It arises from a state of absorption in the consciousness of God. Patanjali goes on to describe the further practices which are necessary in order to reach this state."

See related posts:

• Still Posture - Still Mind YS II - 47
• Asana - Posture YS II - 46
• The Eight Limbs of Yoga - YS II - 28, 29