Discriminative Knowledge YS III - 55

Yoga Sutra III- 55- TARAKAM SARVA VISAYAM SARVATHA VISAYAM AKRAMAM CETI VIVEKAJAM JNANAM - The discriminative knowledge that simultaneously comprehends all objects in all conditions is the intuitive knowledge which brings liberation.

Swami Satchidananda translated the above sutra without commentary.

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

Ordinary knowledge based on sense-perception is a sequence. We learn one fact about a given object, then another fact, then more and more facts. But the yogi who possesses discriminative knowledge understands objects totally and immediately. If, for example, he meets another human being, he knows him at once in all his past and future modifications, as a baby, a youth, an adult, and an old man. Such knowledge is infinite; it is within eternity, not time. It delivers a man from the bondage of karma and ignorance.

See related posts:

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

Distinguish Between The Real & Unreal YS III - 54

Yoga Sutra III - 54 - JATI LAKSANA DESAIR ANYATANAVACCHEDAT TULYAYOS TATAH PRATIPATTIH - Thus, the indistinguishable differences between objects that are alike in species, characteristic marks and positions become distinguishable.

Swami Satchidananda translated the above sutras without commentary.

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

"Suppose you took two exactly similar, newly minted coins, showed first one, then the other; then changed them behind your back and showed them again. The yogi who had made this samyama would, according to Patanjali, be able to tell you correctly which one you had showed him first.

The spiritual value of this power of discrimination lies, of course, in one's ability to distinguish always between the Atman and the non-Atman, the outward appearance, however deceptive the latter may be."

See related posts:

• Mastery of Samyama Yields Truth YS III - 5
• Samyama - Last Three Limbs of Yoga YS III - 4

Single Moments/Sequence in Time YS III - 53

Yoga Sutra III- 53 - KSANA TAT KRAMAYOH SAMYAMAD VIVEKAJAM JNANAM - By samyama on single moments in sequence comes discriminative knowledge.

Swami Satchidananda translated sutra 53 without commentary.

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

"By making samyama on single moments and on their sequence in time, the yogi comes to realize that the entire universe passes through a change within every single moment. Hence, he understands that the nature of the universe is transitory. This understanding is what is meant by discriminative knowledge. Because the yogi's mind is not subject to the illusion of 'time', he can understand the real nature of his experiences. The rest of us, who think in terms of time-sequences, are constantly generalizing our sensations, mentally carrying over the sensations of one moment into the next and the next. We say, 'I was sad the whole afternoon,' when in fact, we were only sad at 2:15, 3:01, and so forth." Thus we are deluding ourselves and suffer imaginary pain.

"For suffering is largely composed of our memory of past pain and our fear of repeated pain in the future, and this memory and this fear are dependent on our consciousness of a time-sequence.

See Samyama - Last Three Limbs of Yoga YS III - 4.

Be Careful of Pride YS III - 52

Yoga Sutra III- 52- STHANYUPANIMANTRANE SANGA SMAYAKARANAM PUNAR ANISTA PRASANGAT - The Yogi should neither accept nor smile with pride at the admiration of even the celestial beings, as there is the possibility of his getting caught again in the undesirable.

Swami Satchidananda translated sutra 52 without commentary.

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

" 'The invisible beings in high places' are the fallen yogis already referred to (I,19) who have reached the state of disincarnate gods or become merged in the forces of Nature. Such beings have failed to find liberation precisely because they yielded to temptation of the psychic powers. " We are told that "The great Hindu teachers all believe that a yogi's spiritual development might be interfered with by external forces - by the disincarnate gods, by beings on the psychic or subtle place of matter, or by earthbound spirits. And this belief is symbolized in the traditional Hindu ritualistic worship,". (This is described in the commentary which is not not covered in this is post.)

We are told "Up to a certain point, temptation increases with spiritual growth. As the aspirant ceases to be a mere beginner and gains some mystical experience, his personality becomes magnetic. He finds that he can exert psychological power over others, and also sexual attraction. At the same time, his own senses grow keener and more capable of enjoyment." This is where it becomes easy to get caught up in power and sex relationships and thus forgets his original purpose. "The very people who are drawn to him because of his godlike quality they see in his nature may be the ones who are most responsible for his gradual alienation from God."

Finally we are informed that "no one who seeks Brahman ever comes to an evil end." If such a lapse takes place, it is believed that the spiritual aspirant will eventually get back on the path.

See related post:

Rebirth - YS I-19

YS III - 50, 51

Yoga Sutra III- 50 -SATTVA PURUSANYATAKHYATIMATRASYA SARVA BHAVADHISTHATRTVAM SARVAJNATRTVAM CA - By recognition of the distinction between sattva (the pure reflective nature) and the Self, supremacy over all states and forms of existence [omnipotence] is gained as is omnisicience.

Yoga Sutra III - 51 - TAD VAIRAGYAD API DOSA BIJA KSAYE KAIVALYASM - By non-attachment even to that [all these siddhis], the seed of bondage is destroyed and thus follows Kaivalya (Independence).

Swami Satchidananda translated sutra 50 without commentary. In regard to sutra 51 he states "This means that all these siddhis are beautiful, but they will bind us, because siddhis are the outcome of the mind. The mind wants something. It wants to achieve this or that. What for? To be proud of itself. It develops ego. It makes your "I" and "mine" bigger. Selfish desires are still there. If you are after siddhis like astral traveling, clairvoyance and clairaudience, I ask you why. You may say, 'Oh, I thought I could help people.' I say that is just an excuse. You want to show you can do something. You want to be proud of it."

Swami Satchidananda then asks are siddhis bad, and if so why do they exist. He answers that the siddhis are beautiful and good when they come to you. When we run after them then it is bad. "That's all the difference. Let the siddhis come and beg,..." We are also told that the siddhis are "God's powers, by-products of the search for Him. Let them come after you."

Finally he tells us "Patanjali clearly explains these things, because as a scientist he has to place the facts before his students. But is is not that he is encouraging you to acquire siddhis. That is the beauty of Patanjali. He is not hiding anything." The possibilities are given to us, but don't run after them as we can get hurt.

For the above sutras there is only a commentary on Yoga Sutra III- 51 from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood:

We are told "The 'seed of evil' is ignorance." It is because of this ignorance that we forget the we are the "Atman" and creates a separate ego-personality. "Of all powers, the psychic powers are, from the standpoint of the ego, the most desirable;". "The yogi who has held even these powers within his grasp and nevertheless renounced them, has rejected the ultimate temptation of the ego. Hence he is free from bondage."

Mastery, Perfection and Nature YS III- 47, 48, 49

Yoga Sutra III- 47 - RUPA LAVANYA BALA BAJRASAM HANANATVANI KAYASAMPAT - Beauty, grace, strength, and adamantine hardness constitute bodily perfection.

Yoga Sutra III - 48 GRAHANA SVARUPASMITANVAYARTHAVATTVA SAMYAMAD INDRIYA JAYAH - By samyama on the power of perception and on the essential nature, correlation with the ego sense and purpose of the sense organs, mastery over them is gained.

Yoga Sutra III- 49 - TATO MANOJAVITVAM VIKARANABHAVAH PRADHANA JAYAS CA - From that, the body gains the power to move as fast as the mind, ability to function without the aid of the sense organs, and complete mastery over the primary cause (Prakriti).

Swami Satchidananda translated the above sutras without commentary.

For the above sutras there is a commentary on Yoga Sutra III- 48 and 49 from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood.

"Aphorism 48 describes a progressive samyama on all the separate phases of an act of cognition.

The power of using the sense-organs outside the confines of the body, mentioned in aphorism 49, enables one to exercise clairvoyance and clairaudience. Mastery of Prakriti, the primal cause, gives the yogi control of all the effects evolved from Prakriti - in other words, control of Nature."

See related posts:

• Rebirth - YS I-19
• Asamprajnata or Non-distinguished Samadhi YS- I-18...
• Samprajnata (Distinguished) Samadhi-YS I -17
• Avoidable Pain - YS - II - 16, YS II - 17
• The Four Stages of the Gunas YS II - 19
• The Seen - Nature of the Gunas YS II - 18
• Viveka - Discrimination YS II - 26
• Independence of the Seer YS II - 25
• Because of Ignorance - YS II - 24
• Samyoga - Union YS II - 23
• Maya - Illusion YS II - 22
• The Witness - YS II - 21

Mastery Over Elements YS III - 45, 46

Yoga Sutra III- 45 - STHULA SVARUPA SUKSMANVAYARTHA VATTVA SAMYAMAD BHUTAJAYAH - By samyama on the gross and subtle elements and on their essential nature, correlations and purpose, mastery over them is gained.

Yoga Sutra III - 46 - TATO'NIMADI PRADURBHAVAH KAYA SAMPAT TADDHARMANABHIGHATAS CA - From that comes attainment of anima and other siddis, bodily perfection and the non-obstruction of bodily functions by the influence of the elements. [Note: The eight major siddhis alluded to here are: anima (to become very small); mahima (to become very big); laghima (very light); garima (heavy); prapti (to reach anywhere); prakamya (to achieve all one's desire); isatva (ability to create anything); vasitva (ability to command and control everything.)]

Swami Satchidananda translated the above sutras without commentary.

For the above sutras there is only a commentary on Yoga Sutra III- 46 from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood.

"Not only can the yogi become as tiny as an atom but as huge as a mountain, as heavy as lead, or as light as air. And the elements cease to obstruct him. He can pass through a rock. He can hold his hand in fire, unburned. He can walk through water, unwetted. He can stand against a hurricane."

By Samyama... YS III - 42, 43,44

Yoga Sutra III- 42- SROTRAKASAYOH SAMBANDHA SAMYAMAD DIVYAM SROTRAM - By samyama on the relationship between the ear and ether, supernormal hearing becomes possible.

Yoga Sutra III- 43 - KAYAKASAYOH SAMBANDHA SAMYAMAL LAGHU TULA SAMAPATTES CAKASA GAMANAM - By samyama on the relationship between the body and ether, lightness of cotton fiber is attained, and thus traveling through the ether becomes possible.

Yoga Sutra III- 44 BAHIR AKALPITA VRTTIR MAHAVIDEHA TATAH PRAKASAVARANA KSAYAH - By samyama on thought waves unidentified by and external to the body [mah-videha, or the great bodilessness], the veil over the light of the Self is destroyed.

Swami Satchidananda translated the above sutras without commentary.

For the above sutras there is only a commentary on Yoga Sutra III- 44 from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood.

"Like aphorism 39, this refer to the yoga power of withdrawing the mind from one's own body in order to make it pass into the body of another. In this state of withdrawal, the 'Great Disincarnation,' the mental coverings composed of rajas and tamas dwindle away and the light of sattva is revealed."

See related post:

• Superphysical Senses & Siddhis - YS III - 37, 38, ...

The Atman is Not Sattva Guna YS III - 35, 36

Yoga Sutra III- 35- HRDAYE CITTA SAMVIT - By samyama on the heart, the knowledge of the mind-stuff is obtained.

Yoga Sutra III - 36 - SATTVA PURUSAYOR ATYANTASAMKIRNAYOH PRATYAYAVISESO BHOGAH PARARTHAT SVARTHASAMYAMAT PURUSA JNANAM - The intellect and the Purusha (or Atman) are totally different, the intellect existing for the sake of the Purusha, while the Purusha exists for its own sake. Not distinguishing this is the cause of all experiences; and by samyama on the distinction, knowledge of the Purusha is gained.

Swami Satchidananda translated the above sutras without commentary.

For the above sutras there is only a commentary on Yoga Sutra III- 36 from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood. - "In the ordinary state of consciousness, the highest enjoyment we can know is the joy inspired by the guna of sattwa. This seems to us, in our ignorance, to be identical with the joy of the pure Atman; but it is not. Sattwa, even in its purest state, is still a guna; and sattwic joy still contains a measure of egotism. What we have to understand is that the gunas are only agents of the Atman, and that sattwic joy is only a pale reflection of the joy of the Atman, which is without egotism and entirely independent of the gunas. By making this samyama and discriminating between Atman and sattwa, the yogi passes beyond earthly enjoyment into the joy of the Atman itself."

See related posts:

• The Four Stages of the Gunas YS II - 19
• The Seen - Nature of the Gunas YS II - 18

Samyama on the Kuma Nadi YS III - 32

Yoga Sutra III- 32- KURMANADYAM STHAIRYAM - By samyama on the kurma nadi (a subtle tortoise-shaped tube located below the throat, motionlessness in the meditative posture is achieved.

Swami Satchidananda translated the above sutras without commentary.

For the above sutra the only commentary from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood is:

"The motionlessness, for example, of the snake or the lizard. This enables the yogi to meditate undisturbed by the involuntary movement of the body."

See related post:

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

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

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."

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-...

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."

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