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

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

Tapasah - Austerities YS II - 43

Yoga Sutra II- 43- KAYEDRIYA SIDDHIR ASUDDHI KSAYAT TAPASAH - By austerity, impurities of body and senses are destroyed and occult powers are gained.

Tapasya (tápasya) in Sanskrit means "heat". In Vedic religion and Hinduism, it is used figuratively, denoting spiritual suffering, mortification or austerity, and also the spiritual ecstasy of a yogin or tāpasá (a Vrddhi derivative meaning "a practitioner of austerities, an ascetic").

Swami Satchidananda says "The direct meaning of tapas is "to burn," as was discussed in the first Sutra of this portion." Examples of tapas are given :

• physical tapas or fasting - burns away excess fat with toxins that have accumulated in the body.


• mental tapas - burning all old impressions


• verbal tapas - observing silence to control speech

He says when we burn, pain and heat are felt and we undergo suffering. "So, tapas also means to accept suffering. If someone suffers, he or she is blessed, because by that suffering some impurities are purged out." Swami Satchidananda says that we should never run from pain and how our lives are filled with hundreds of opportunities for tapas. Washing a piece of cloth is given as an example of going through tapasya to become pure. "The mind must be washed, squeezed, tossed, dried and ironed" like the cloth. We are informed that people who cause us pain are actually helping to purify us. If we still get upset from insults, our mind is not yet strong.

"Adapt, adjust, accommodate. Bear insult. Bear injury. That is the highest sadhana (spiritual practice)." was what Swami Satchidananda's Master told him. It is easy sadhana to go in a corner and say a mantra, however, to keep a serene mind when insulted is higher than saying a thousand rosaries of japa. "That is tapasya. The power to control the body and senses comes by tapasya."

"The practice of self-discipline refines our sense-perceptions and even our physical substance until we become aware of latent psychic powers, such as the power of clairvoyance, telepathy, levitation, etc. " - "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood

See related posts:

• Niyama - The Observances - YS II - 32
• The Eight Limbs of Yoga - YS II - 28, 29
• Mantra

Santosha - Contentment - YS II - 42

Yoga Sutra II- 42 - SAMTOSAD ANUTTAMAH SUKHA LABHAH - By contentment, supreme joy is gained.

Santosha (सन्तोष), contentment, is one of the niyamas of Yoga.
According to the Wikipedia definition, contentment (also called complacence) is the neuro-physiological experience of satisfaction and being at ease in one's situation, bodymind (cf. John Money[1]), body, and/or mind.

Swami Satchidananda - "As a result of contentment, one gains supreme joy. Here we should understand the difference between contentment and satisfaction. Contentment means just to be as we are without going outside things for our happiness. If something comes, we let it come. If not, it doesn't matter. Contentment means neither to like or dislike."

An additional view of this sutra from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood is:

"It is well worth analyzing the circumstances of those occasions on which we have been truly happy. For, as John Masefield says, 'The days that make us happy make us wise.' When we review them, we shall almost certainly find that they had one characteristic in common." It is pointed out that it was when we lived in the depths of the present moment, not being anxious of the past or future. "This is what Patanjali means by contentment."

Also our attention is directed to happiness we get "from the satisfaction of a desire", which although being very vivid, is comparatively short in duration. For as one desire is satisfied, another one arises producing anxiety, thus a shadow that accompanies it. We are told that if we compare our memories of satisfaction versus contentment, we will see that the satisfaction wanes whereas the contentment moments remain throughout the years.

See related posts:

• The Eight Limbs of Yoga - YS II - 28, 29
• Niyama - The Observances - YS II - 32

Purity -Benefits -YS II - 41

Yoga Sutra II-41 - SATTVASUDDHI SAUMANASYAIKAGRYEN-DRIYAJAYATMADARSANA YOGYATVANI CA - Moreover, one gains purity of sattva, cheerfulness of mind, one-pointedness, mastery over the senses, and fitness for Self-realization.

Swami Satchidananda tells us for this sutra that once there is an understanding of the body, the heart is purified as well. With a pure heart, one is always happy and concentration of the mind comes automatically. He points out that "an impure mind runs here and there, forcing us to bring it back again and again." The senses get controlled and the comes fitness for Self-realization which is referred to as Atma darshana yogyatvani. "These are all benefits of following niyama's first observance, purity. Just be pure in thought, word and deed." He says that this easy, however, the ego doesn't want us to accept things easily. "If we can practice purity for just one day, we will really enjoy the benefits."

"Purity of mind shows itself in a man's mood. He becomes increasingly dominated by sattva, the guna of illumination and peaceful happiness." - "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood

Related posts:

• Sauchat - Purification YS II - 40
• Niyama - The Observances - YS II - 32
• The Eight Limbs of Yoga - YS II - 28, 29

Sauchat - Purification YS II - 40

Yoga Sutra II- 40-SAUCAT SVANGA JUGUPSA PARAIR ASAMSARGAH - By purification arises disgust for one's own body and for contact with other bodies.

Swami Satchidananda has such an interesting commentary on this sutra which is now the beginning of the second limb of yoga - the niyamas (observances). Just covering the basic parts of it, he begins with "When saucha, or purity, is observed, it makes you feel that even your own body is impure.* Every minute there are secretions. Impurities are eliminated every second." He continues describing what the the skin does - like sweat, dirt, and how we attempt to hide the dirt. He says that once we begin realize that we are not the body, "we won't be interested in bringing two bodies together any more." Swami Satchidananda gives us an analogy of "there being no difference between the body and a cloth. One is a skin shirt; the other, is a cotton shirt".

It is pointed out that "The real union is not the union of two bodies, one masculine and one feminine. " Tantric Yoga is misinterpreted as pertaining to sexual union. "The Tibetan Tantric system speaks of Siva and Shakti--Siva being the masculine aspect; Shakti, the feminine. This doesn't refer to physical forms but to the positive and negative forces within each individual." Swami Satchidananda says "We should be sure of the esoteric meaning in the scriptures. If we take only the surface meaning we might be misled. " He elaborates that " offering fruits at the alter" refers our offering the fruits of our actions to God. In addition, he says that in ancient times every scripture had esoteric meanings purposely so that not everyone understood them. Once purity of mind obtained, then the meanings of these things will be revealed to us. "When the disciple is ready, the guru comes." So when we have that purity we will become ready to tune into our true nature.

*[part of the Editor's Note of this sutra referring to the "disgust" of the body is that it is not the same as "aversion" and that the human birth, according to sages and scriptures, is essential so that the soul can attain spiritual realization. "With realization, comes the percepti0n that the body is the temple of the Divine Consciousness and is, in fact, nothing but that same Divine Consciousness."]

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

" The physical body is the grossest and the most outward manifestation of our consciousness. As a man's mind becomes purified, he naturally loses his sense of identification with his body. Therefore he grows indifferent to it, regarding it as a mere external garment which is neither new or clean." The desire for the bodies of others ceases as he no longer associates their bodies with the consciousness that inhabits them. When the Atman is known to be everywhere and in everything, " why should two outer coverings embrace?"

See related post:

• Niyama - The Observances - YS II - 32
• The Eight Limbs of Yoga - YS II - 28, 29

Reflecting - Pratipaksha Bhavana (continued) YS II - 34

Yoga Sutra II- 34 - VITARKA HIMSADAYAH KRTA KARITANUMODITA LOBHA KRODHA HOHA PURVAKA MRDU MADHYADHIMATRA DUHKHAJNANANANTA PHALA ITI PRATIPAKSHA BHAVANAM - When negative thoughts or acts such as violence, etc. are caused to be done or even approved of, whether incited by greed, anger or infatuation, whether indulged in with mild, medium or extreme intensity, they are based on ignorance and bring certain pain. Reflecting thus is also pratipaksha bhavanam.

Swami Satchidananda states that this sutra is a further explanation of pratipaksha bhavanam (entertaining a counter-idea). Swami Satchidananda's commentary for the sutra tells us that "We need not even cause the pain directly for the reaction to occur. We can effect this just by approving of another's painbearing actions due to our avariciousness, anger or ignorance."

So in other words, even when we don' t directly cause others pain we can still contribute to it. And thus, if we reflect on what the consequences of what our actions could cause, even indirectly, a reflection of this is considered pratipaksha bhavanam.

The following quotations from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood gives similar commentary:

"Everything we do, say or think, or even indirectly cause or passively sanction, will inevitably produce consequences -- good, bad, or composite-- and these consequences will react in some measure upon ourselves. Our most secret ill-wishes towards others , our remotest permission of evil done to others, can only end up hurting us, by increasing our own ignorance and pain. This is the absolute law of Nature. If we could remember it always, we should learn to control our tongues and our thoughts."

Niyama - The Observances - YS II - 32

Yoga Sutra II - 32 - SAUCHA SAMTOSHA TAPAH SVADHYAYESVARAPRANIDHANANI NIYAMAH - Niyam consists of purity, contentment, accepting but not causing pain, study of spiritual books and worship of God [self-surrender].

The next and second limb of yoga which is niyama, concerning the observances. Swami Satchidananda tells that with the five points of yama and the five points of niyama can be likened to the ten commandments of the Christian and Jewish faith, as well as the Buddhist ten virtues. Swami Satchidananda reminds us that there is no religion that does not have " moral or ethical codes." "All spiritual life should be based on these things. They are the foundation stones without which we can never build anything lasting."

There is a little more commentary on this sutra from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood in regard to purity. Purity is spoken about as cleanliness of both physical and mental. If man regards his body as the dwelling- place of the Self or Atman, he would want to naturally keep his body and mind clean. The external cleanliness of the body makes us feel better, thus affecting the mind. Then there is commentary regarding the internal organs being cleansed and using proper diet. "We must regulate our reading, our conversation, and indeed, our whole intake of mental 'food.' " They state in regard to cleanliness, what matters is our own attitude and keeping constant alertness and discriminative awareness.

Related posts:

• The Eight Limbs of Yoga - YS II - 28, 29
  
• Yama - Abstinence YS II - 30

Independence of the Seer YS II - 25

Yoga Sutra II- 25 - TAD ABHAVAT SAMYOGABHAVO HANAM TAT DRSEH KAIVALYAM - Without this ignorance, no such union occurs. This is the independence of the Seer.

Swami Satchidananda says "More simply, once the junction created by ignorance is removed, the Seer rests in his own true nature. The Purusha is always like that; although temporarily it appears to be bound by Prakriti." In other words, the Self appears to be bound by nature. "We should not only understand this theoretically" but also understand this in all our experiences, our actions, our ups and downs. We should keep asking ourselves, "Who am I?" "Who is happy?" "Who is unhappy?" When we keep this in mind, ask the questions and be vigilant, we will see that we are the knower and who we really are is not diminished by the outer circumstances.


In the continuation of the summary, Swami Satchidananda says "The Vedantins say, "Aham sakshihi." This means "I am the eternal witness." Just knowing this will help us out on many situations in life. If we are upset over something, we can ask who is upset? Even with pain we can have this attitude like if our finger gets burned, who is burned? This process becomes a meditative focus that helps us to see "Who" is at the effect in these situations.

Swami Satchidananda humorously gives an example of telling us he used to treat scorpion stings, which are very painful. He said the quickest way relieve someone from the pain was to put a few drops of salt solution in their eyes. Even though it had nothing to do with the sting, it diverted the attention away from the sting to the eye. And by the time the stinging eye was relieved, the scorpion sting was forgotten. "The attention is instantly transferred. So everything is relative." Once our minds, or attention is shifted, whatever was focused on before is forgotten. "A man is according to his mind", therefore, bondage and liberation is our own minds. It is only when we transcend the mind that we are free from all these troubles. The commentary ends where even if we reach that transcendence of mind and becoming free that instead of being idle, we can help others who are still bound.


In "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says that they are bewildered by what Patanjali is saying in this sutra. To them, Patanjali appears to be accepting and even approving of this ignorance. "Surely, ignorance is undesirable? Surely, it would have been much better if we had never become alienated from the Atman, never ceased to be aware of our real nature?" They further comment that this bewilderment they are experiencing is another product of this same ignorance. "Rooted in maya, we cannot hope to understand maya or judge the "justice" or 'injustice" of its bondage by our little relative, ethical standards."

They continue on commenting that all they can see for certain is that great saints who became liberated did not look back on their struggles lamenting with bitterness and regret. Instead of looking at maya with horror, they looked at it as fascinating and as an amusing play. The final conclusion is that instead of wasting time on reasoning and philosophizing, it is better to keep our eyes on those that have gone before us reaching the end of the journey. They are "beckoning us on to follow them." Their triumph is our reassurance that ultimately all is for the best.

See related posts:

• The Seer or Purusha YS II - 20
• The Witness - YS II - 21
• Maya - Illusion YS II - 22
• Samyoga - Union YS II - 23
• Because of Ignorance - YS II - 24
  
  
  
  
  

The Four Stages of the Gunas YS II - 19

Yoga Sutra II- 19 -VISESAVISESA LINGAMATRALINGANI GUNA PARVANI - The stages of the gunas are specific, non-specific, defined and undefinable.

Swami Satchidananda comments that in this sutra that Patanjali analyzes Prakriti , nature, a little more. As seen in the above sutra, there are stages of the gunas (qualities of nature). Swami Satchidananda starts with the reverse order of the stages of nature , Patanjali presented, first with the the unmanifested, or avyakta, where nature is in a static or undefinable condition. The second is a slightly manifested stage (defined), whereas the third is a more developed stage forming the subtle senses, buddhi and mind. "And the fourth stage of nature is the gross objects of which we can hear, feel, see, touch, smell and taste." It is further explained that it is normal that we can understand things that can be seen and if we develop subtler perception we can see subtler things.

In "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood has the translation of this sutra as THE GUNAS PASS THROUGH FOUR STAGES- GROSS, SUBTLE, PRIMAL AND UNEVOLVED.

The comment here is that Patanjali is summarizing what was explained in Yoga Sutra I-17. When the universe exists in its potential form (unevolved) "the gunas are in perfect equilibrium". As the universe starts to manifest or evolve, the guna balance is disturbed and the cosmic ego-sense begins to dawn. The next stage is when the gunas are in combinations that form the mind and the inner essences of things (subtle and undefined). Finally, when the universe has become the external physical manifestation, the gunas are now described as gross or "defined".

See related posts:

• Samprajnata (Distinguished) Samadhi-YS I -17
• Asamprajnata or Non-distinguished Samadhi YS- I-18...

Avoidable Pain - YS - II - 16, YS II - 17

Yoga Sutra II-16 - HEYAM DUHKHAM ANAGATAM - Pain that has not yet come is avoidable

From the book "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood, for this sutra says that the karma "which we are creating now - 'the pain which is yet to come' - can be avoided." They are saying this can be done not by ceasing to act but by not having a desire or attachments to our actions. "If we can dedicate the fruits of actions to God, we will gradually unwind the wheel of karma and thus avoid its pain."

Yoga Sutra II- 17 - DRASTR DRSYAYOH SAMYOGO HEYA HETUH - The cause of that avoidable pain is the union of the Seer (Purusha) and see (Prakriti, or Nature).

Swami Satchidananda states "First, Patanjali tells us the reason for this pain." Its cause is the union of the Seer and the seen. Yoga philosophy speaks of two important things: one is the Purusha, the other is the Prakriti. The Purusha is the true Self." The Prakriti is who sees and is everything else. Swami Satchidananda tells us that this is our dilemma in that we are always identifying with what is seen (with what we possess). In other words uniting the two as one. He says that as the Self all things are possessed by us. The dilemma is pointed out in an example of saying the body is slim as opposed to saying "I" am slim. The question is who is slim? "This identification with other things is the cause of all our pain." If we realize this then the changing of things and circumstances will never cause us pain because we know that these occurrences is not who we really are.


Swami Satchidananda ends the commentary telling us to "Stay in your true Self" and that "You are the knower." The key here is to realize "Who is the loser?" No matter what we will realize that we are still here, we didn't lose ourselves.

Ego - Meditation YS II- 10, YS II - 11

Yoga Sutra II- 10 - TE PRATIPRASAVA HEYAH SUKSMAH - In subtle form, these obstacles can be destroyed by resolving them back into their primal cause [the ego].

Yoga Sutra II- 11 -DHYANA HEYAS TAD VRTTAYAH - In the active state, they can be destroyed by meditation.

Swami Satchidananda comments on the above sutras above together. In Yoga Sutra II- 10 he speaks about breaking the ego and likens it to a pot. The ego has the "smell "of thoughts and in order to get rid of the impressions of the thoughts, one has to break the pot (ego) . He then uses the analogy of using meditation as a process to understand the thoughts and to clean them up. When uprooting a tree, the branches are cut first and then the roots of the tree are dug up.

From the book "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood, for these sutras they start with the latter sutra to the former one. Instead of starting with the subtle, the gross form of the fully developed obstacle is to be overcome first. Then when they (the obstacle or klesas) exist vestigially as tendencies (samskaras), they are only destroyed "when the mind is resolved back to its cause, that is, into Prakriti, from which the mind was projected." This the process that leads to samadhi.

Attachment and Aversion YS II-7 - YS II - 8

Yoga Sutra II-7 - SUKHANUSAYI RAGAH- Attachment is that which follows identification with pleasurable experiences

Yoga Sutra II- 8 -DUHKHANUSAYI DVESAH - Aversion is that which follows identification with painful experiences.

Sukha, a Sanskrit word in the Wikipedia is defined as
“happiness" or "ease" or "pleasure" or "bliss." Dukha in sanskrit is defined as "uneasy". Swami Satchidananda comments on these two sutras together (as they are two sides of the same coin). He reminds us "that happiness is always in us as the true Self", however "We attach ourselves to pleasure because we expect happiness from it". This pleasure is from outside of us. Things that make us unhappy and are painful we attempt to avoid. He says that attachment and aversion are impediments to the spiritual path. Swami Satchidananda paints a picture of the musk deer with the analogy of the musk being compared to the happiness we all have inside and running around looking for it on the outside.

In the book "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood, for both of these sutras are basically similar agreeing (with what Swami Satchidananda says above) that these are obstacles to enlightenment."The spiritual aspirant must not love the things of this world too much; but he must not hate them either." Aversion is a form of bondage which ties us to what we hate of fear. They explain that this is the reason that what you have an aversion to will show up again and again in various aspects of our lives as long we resist it.

Keen, Intent, Time and Practice YS I-21,22

Yoga Sutra I-21 - TIVRA SAMVEGANAM ASANNAH - To the keen and intent practitioner this [samadhi] comes very quickly.

Yoga Sutra I- 22 - MRDU MADHYADHIMATRATVAT TATO'PI VISESAH - The time necessary for success further depends on whether the practice is mild, medium or intense.

There are no comments here from Swami Satchidananda on these two sutras, just the translations. However in the book "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood, they say for these sutras "Theoretically, there is no reason why we should not achieve the perfect state of yoga within the space of a single second-- since the Atman is eternally within us and our ignorance to this fact could be instantaneously dispelled."

They go on to say that it is our past karmas, present fears and desires and the relative strength of our energies that retard our progress. They say no time period can be put on when this state could be achieved. For some of us it might take months, years or even lifetimes and it all depends on us individually. All they can say that "no effort , however small, is wasted, and the harder we try, the sooner we shall succeed."

The Mind as A Crystal YS I - 41

Pantanjali's Yoga Sutra I-41 KSINA VRTTER ABHIJATASYEVA MANER GRAHITR GRAHANA GRAHYESU TATSTHA TADANJANATA SAMAPATTIH - Just as the naturally pure crystal assumes shapes and colors of objects placed near it, so the Yogi's mind, with its totally weakened modifications, becomes clear and balanced and attains the state devoid of differentiation between the knower, knowable and knowledge. This culmination of meditation is samadhi. (transliteration by Swami Satchidananda)

Swami Satchidananda says if you develop one idea or use one particular method through constant meditation, "all other thoughts and desires will gradually die away." It's like once you pay attention to something constantly, your awareness of all else withers away. Our habits that we don't want will wither and die if we don't give them the opportunity to manifest. So we don't have to fight the habit, just cultivate a proper one. So in regard to the crystal taking on the color of what is near it, if you place purple color near a crystal (like a clear quartz crystal) it will take will appear purple. In the same way once the mind accepts the your idea of meditation, it takes that form. The end result of meditation is samadhi which is a higher level of concentrated meditation. The Wikipedia defines samadhi "as a non-dualistic state of consciousness in which the consciousness of the experiencing subject becomes one with the experienced object,[2] and in which the mind becomes still (one-pointed or concentrated)[3] though the person remains conscious. "

Another way to say this sutra is "Just as the pure crystal takes color from the object that is nearest to it, so the mind, when it is cleared of thought-waves, achieves sameness or identity with the object of its concentration. This may be either a gross object, or the organ of perception, or the sense of ego. This achievement of sameness of identity with the object of concentration is known as samadhi." - transliteration by Swami Prabhavananda and Christopher Isherwood of "How To Know God - The Yoga Aphorisms of Patanjali". You can click here to hear a little from Swami Prabhavananda addressing the Yoga Sutras.

Regardless of which transliteration you like, the bottom line is do the process. For this New Year 2009, this is a perfect way to start it off and continue. I wish you a Happy New Year and I warmly invite you to join me in Salutations New Year 2009! Come and tune up your body so you can help the process of meditation. You can also go to http://www.bometernally.com/