The Yoga Sutras

The Sutras are built on a foundation of Samkhya doctrine. The division into the Eight Limbs ( Sanskrit Ashtanga ) of Yoga is evocative of Buddha ‘s Baronial Eightfold Path ; inclusion of Brahmaviharas ( Yoga Sutra 1:33 ) besides shows Buddhism ‘s influence on parts of the Sutras.

In the Yoga Sutras, Patanjali prescribes attachment to eight “ limbs ” or stairss ( the amount of which constitute “ Ashtanga Yoga ” , the rubric of the 2nd chapter ) to hush one ‘s head and accomplish kaivalya. The Yoga Sutras organize the theoretical and philosophical footing of Raja Yoga, and are considered to be the most organized and complete definition of that subject.

Yoga Sutras of Patanjali is a book of 195/6 separate phrases that are designed to be easy to memorise. Because it is a work that is every spot as much a portion of modern yoga as it was a portion of the birth of yoga, this peculiar book is held in really high regard in the yoga universe.

Philosophic Background

There are several philosophical constructs, which were pondered over by assorted schools of idea around 600 B.

C. to 400 A.D. in eastern part of the universe. The school of Samkhya is one of those philosophical systems.

Samkhya, marks the shifting of thought from Vedic ‘monism ‘ to the construct of dualism as the primary cause of the existence.

In Samkhya doctrine it separating between Self ( Spirit/Consciousness Purusha ) and Matter/Nature ( Prakrti ) is of cardinal importance to Samkhya Philosophy. Samkhya Philosophy elaborates a cardinal dualism between such cognizant Selfs and all the phenomena that is presented to such Selfs by Matter/Nature.

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Such phenomena of Matter/Nature includes contemplations of the mind, the module that makes things personal ( the I-Maker/Ahamkara ) , the instinctual head ( manas ) , the capacities to comprehend sense informations, the capacities to move, the rules of the elements of sense perceptual experience, and the gross elements. These arise when Prakriti is in the presence of a Purusha, and they become intermeshed and entangled when there is mis-identification between Prakriti and Purusha. False confusion between the Self and what is non the Self is considered the cardinal ignorance that perpetuates bondage in this universe. Liberation is sought by going cognizant of such differentiations on a really deep degree of personal cognition, so that one may finally utilize the great module of the head — rational contemplation ( Buddhi/Mahat ) — without erroneously placing it with the Purusha, and so the effects of such web will unknot and one will no longer be bound by embodiments or confused by Prakriti

In Samkhya doctrine a guna is one of Prakriti ‘s three “ inclinations ” : tamas, sattva, and rajas. Guna is the inclination of the head and non the province. For case, sattva guna is that force which tends to convey the head to pureness but is non purity itself. Similarly rajas guna is that force which tends to convey the head to execute some action but is non action itself.

  • Sattva ( originally “ being, being, entity ” ) has been translated to intend balance, order, or pureness. This typically implies that a individual with more of Sattva has a positive or even orderly province of head. Such a individual is psychologically sort, composure, qui vive and thoughtful.
  • Rajas leads one to activity. This type of activity is explained by the term Yogakshem. Yogakshem is composed of two words: Yoga and Kshem. Yoga in the present context is geting something that one does non hold. Kshem means losing something that one already has. Rajas is the force that creates desires for geting new things and frights for losing something that 1 has. These desires and frights lead one to activity.
  • Tamas has been translated to intend “ excessively inactive ” , negative, unenrgetic, dull, or decelerate. It is the quality of inactiveness which provides coherency for all things. Mentally, it is associated with darkness, psychotic belief, or ignorance. A tamas quality besides can connote that a individual has a suicidal or entropic province of head. That individual is invariably prosecuting destructive activities.

Vedanta maintains that Brahman is the lone Immaterial Sentient Existence ; and being non-material and simple, It has to be all pervading and the merely One Reality. Before everything at that place exists Reality as Absolute Consciousness. The ‘Will ‘ to go many is the beginning of manifest existence. The Will evolves as Illusion: the Maya. ‘Absolute Consciousness, Brahman, willed to go many ‘ , this is Maya. Maya is the cosmic semblance that creates ignorance and veils the vision of the Lone Reality. Due to the power of Maya, the Same Oneness is perceived as multiplex existence. Absolute Consciousness was ne’er modified, is non modified, and will non be modified. This is the footing of Advaita Vedanta. Based on their experiences the ‘seers ‘ or ‘rishis ‘ of ancient ages came to the decision that the full manifest existence is the illusive look of One Substance -the Absolute Universal Consciousness. Samkhya with it ‘s double doctrine is said to be the foundation of The Yogasutras and Purusa and Prakriti are a cardinal portion of the text.

The beginning of the Yoga Sutras of Patanjali is the subject of some argument among both historiographers and practicians. For case, there are some people who recognition the authorship of this set of sutras to a syntactician named Patanjali. Later, though, a timeline was constructed that showed that to be improbable. Within the yoga community, though, many say that Patanjali was really merely a compiler and that before the work was written, the Sutras were merely memorized and passed down between instructor and pupil. Timelines do, though, suggest this text was constructed in about the 2nd century B.C.

An nonsubjective survey might good propose that Patanjali lived within even a more tight scope of 200 BC to 200 AD ( or around the clip of Jesus ) , than some common guesss ( as if he were the second century BCE syntactician by the same name ) or even the 2nd or 3rd centuries CE based on the day of the months of the first extant commentary ( by Vyasa ) .


Atha = now, Yoga = Of Yoga, Anusasanam = expounding or direction.

Now the expounding of Yoga is being made.

( Patanjali Ch-1, Vs-1 )

“ The name of this text is named utilizing Sanskrit words: yoga, is a mentality wherein you are able to derive command of feelings and ideas likewise. Sutra literally means “ thread. ” This yarn is fundamentally the connexion between the sutras in the work. These Sutras are merely combinations of words threaded together – sometimes non even good formed sentences with topics, predicates and so on. Within the infinite of these 196 short Sutras, the full scientific discipline of Yoga is clearly delineated: its purpose, the necessary patterns, the obstructions one may run into along the way, their remotion, and precise descriptions of the consequences that will be obtained from such patterns. ” ( Sri Swami Satchidananda – The Yoga Sutras of Patanjali – Ch-1, Pg-1 ) .

Give a brief sum-up of the four chapters

The sutras in the text are divided into four books ( chapters ) . Fifty one of the sutras are contained in the book called Samadhi Pada, 50 five of them are in Sadhana Pada, 50 six are besides in Vibhuti Pada, and thirty four of the sutras can be found in Kaivalya Pada. Yoga Sutras Chapter 1 – Concentration Samadhi Pada

The book Samadhi Pada contains sutras that are most considered cardinal to yoga. It emphasizes that yoga is about subject and that it is the ability to get the hang your feelings and ideas. Many of the most celebrated yoga sutras come from this peculiar book

Concentration: Chapter 1 of the Yoga Sutras is entitled Samadhi Pada, which means the chapter on concentration. Chapter 1 describes yoga, witnessing five sorts of ideas, uncoloring ideas, the duplicate rules of pattern and non-attachment, the phases of concentration, attempts and committednesss, obstructions and solutions, and agencies and consequences of stabilising the head.

Yoga Sutras Chapter 2 – Practice Sadhana Pada

In the Sadhana Pada, there is much about pattern since the Sanskrit word “ sadhana ” really does average pattern. This chapter is where Kriya Yoga and the eight limbs of yoga foremost look. These facets reflect the thought that yoga is both altruistic and religious.

Practices: Chapter 2 of the Yoga Sutras is entitled Sadhana Pada, which means the chapter on patterns. Chapter 2 lineations specific tools of attending that are used to consistently carve out, or cut away the obstructions of the interior mental shield that is barricading the visible radiation of the Self within. This includes the first 5 of the 8 rounds of yoga, known as ashtanga yoga.

Yoga in the signifier of action ( kriya yoga ) has three parts:

  1. Training and sublimating the senses ( tappa ) ,
  2. Self-study in the context of instructions ( svadhyaya ) ,
  3. Devotion and allowing travel into the originative beginning from which we emerged ( iswara pranidhana ) .

( tapah svadhyaya ishvara-pranidhana kriya-yogah )

  • Tapah = literally ‘heat ‘ accepting the purifying facets of painful experience, sublimating action, developing the senses
  • Svadhyaya = lit ‘one ‘s ain ‘ or self-study in the context of instructions, recollection of sacred word or mantra
  • Iswara = originative beginning, causal field, supreme Guru or teacher. Omniscient

But non Omnipotent

  • pranidhana = practising the presence, dedication, devotedness, resignation of fruits of pattern, or contemplation.
  • Kriya-yogah = yoga of pattern, action, mental purification

Kriya Yoga: When believing about life and religious patterns, it is easy so to remind yourself of this foundation by internally stating such words as, “ I need to develop my senses, explore within, and allow travel of these fond regards and antipathies. ” Contained in a simple sentence like this is the lineation of Kriya Yoga ( that simple sentence contains tapas, svadhyaya, and ishvara pranidhana ) .

Iswara pranidhana: The accent of iswara pranidhana pattern is the release or resignation that is done in a sincere, dedicated, or devotional attitude. It is easy to acquire caught up in arguments over the nature of God, Guru, originative beginning, and teacher. Yoga is really wide and non-sectarian, go forthing it unfastened to each single how to comprehend these worlds. The more of import portion is that of allowing go instead than keeping on to the images and desires of the senses ( tappa ) and the personal features and make-up uncovered through self-contemplation ( svadhyaya ) .

Iswara: In the Upanishads, the word Iswara is used to denote a province of corporate consciousness. Therefore, The Lord is non a being that sits on a high base beyond the Sun, Moon, and stars ; Iswara is really the province of Ultimate Reality. But due to the deficiency of direct experience, The God has been personified and given assorted names and signifiers by faiths throughout the ages. When one expands one ‘s single consciousness to the Universal Consciousness, it is called Self-fulfillment, for the person ego has realized the integrity of diverseness, the really implicit in rule, or Universal Self, beneath all signifiers and names. This is the cardinal difference between monism and dualism, one is basically theistic and the other is non.

Yoga Sutras Chapter 3 – Progressing Vibhuti Pada

The Vibhuti Pada can be translated “ power. ” The functions of the sutras in this peculiar book are to depict and assist the Berra to accomplish full consciousness through yoga. It is basically about achieving higher degrees of consciousness of one ‘s ego.

Progressing: Chapter 3 of the Yoga Sutras is entitled Vibhuti Pada, which means the chapter on come oning. Chapter 3 starts by showing the last 3 of the 8 rounds of yoga, which are concentration, speculation, and samadhi, jointly known as samyama. The remainder of the chapter explains how samyama is used as the finer tool to take the subtler head coverings of ignorance.

The last three rounds of Yoga: Dharana ( concentration ) , dhyana ( speculation ) , and samadhi are the concluding three rounds of Yoga.

Dharana: Concentration is the procedure of keeping or repairing the attending of head onto one object or topographic point.

Dhyana: Meditation is sustained concentration, whereby the attending continues to keep or reiterate the same object or topographic point.

Samadhi: Samadhi is the deep soaking up, wherein merely the kernel of that object, topographic point, or point radiances Forth in the head, as if the head were barren even of its ain signifier.

Phases of attending: It is attending itself, which is increasingly traveling inward through these few phases:

Attention leads to concentration ( dharana ) .

Concentration leads to speculation ( dhyana ) .

Meditation leads to soaking up ( samadhi ) .

Yoga Sutras Chapter 4 – Liberation Kaivalya Pada

Meaning of Kaivalya: The 4th chapter of the Yoga Sutras is entitled “ Kaivalya Pada. ” The word “ Kaivalya ” literally translates as “ isolation. ” It is normally taken to intend release or enlightenment. However, the manner in which “ isolation ” is a rather effectual term is that pure consciousness or purusha is now standing entirely, separate from all of the manifestations of prakriti, including literally all of the manifestations or swirlings of all degrees of the head field. In Sutra 1.16 supreme non-attachment is mentioned as a phase beyond the many other degrees of fond regard. Sutra 4.32 explains how the primary elements called gunas have finished their intent and recede in perfect equilibrium into that from which they arose. These are facets or by-products of the procedure of the isolation ( kaivalya ) of pure consciousness ( purusha ) . Purusa is literally liberated from its fond regard to Prakriti.

The intent of the whole of creative activity is to give us a context for understanding what we are and what we are non. When we understand that, so there is kaivalya, and prakrti has fulfilled its intent. A individual who experiences kaivalya sees prakrti, the stuff universe, merely as it is, with no intending beyond that.

Kaivalya describes the consequence on the personality of being in a uninterrupted province of samadhi. This is the province of inner freedom that yoga strives for. A individual in the province of kaivalya understands the universe so good that he stands apart from it in the sense that he is non influenced by it, although he may good be in a place to act upon the universe. Peoples in kaivalya behave like normal people, but they do non transport the load of the universe on their shoulders. They live in the universe, but they are non capable to it. They are non free from animal perceptual experience or free of the organic structure, they have a “ pes ” in both “ universes ” . Wherever they happen to be, they are certain of themselves. That is kaivalya. External forces have no power over a individual like this, though he knows the external universe really good.

Choose two of the undermentioned subjects:

  • Yogic construct of the head
  • The Kleshas
  • Kriya Yoga
  • Significance of Iswara
  • The Siddhis

The Yogic construct of the head


Yogas = Yoga, Chitta = of the head material, Vritti = alterations, Nirodhah = restraint.

The restraint of the alterations of the head material is Yoga

( Patanjali Ch-1, Vs-2 )

In this Sutra Patanjali gives the end of Yoga. For a acute pupil this one Sutra would be plenty because the remainder of them merely explicate this one. If the restraint of the mental alterations is achieved one has reached the end of Yoga. The full scientific discipline of Yoga is based on this. Patanjali has given the definition of Yoga and at the same clip the pattern. “ If you can command the rise of the head into ripplings, you will see Yoga ” ( Sri Swami Satchidananda – The Yoga Sutras of Patanjali – Ch-1, Pg-3,4 ) .

“ Normally, the word Yoga is translated as “ brotherhood ” , but for a brotherhood there should be two things to unify. In this instance, what is to unify with what? So here we take Yoga to intend the Yogic experience. The extraordinary experience gained by commanding the alterations of the head itself is called Yoga ” ( Sri Swami Satchidananda – The Yoga Sutras of Patanjali – Ch-1, Pg-4 ) .

There is a Sanskrit expression ; “ Mana eva manushyanam karanam bandha mokshayoho. ” “ As the head, so the adult male ; bondage ; or release are in your head. ” If you feel bound, you are bound. If you feel liberated you are liberated. Thingss outside neither bind nor liberate you ; merely your attitude toward them does that.

These vrittis, or mental activities/modifications, are said to be either painful, or non painful. They are quintuple: –


Pramana = right cognition ; Viparyaya = misconception, Vikalpa = verbal psychotic beliefs, Nidra = slumber, Smritayah = memory

The are right cognition, misconception, verbal psychotic belief, slumber and memory

( Patanjali Ch-I, Vs-6 )

Patanjali explains that right-knowledge can be acquired by direct perceptual experience, illation, or testimony. In other words, one can sail the ocean personally and convey back direct cognition, or one can hear of the travels undertaken by another crewman adventurer, or one can read the book written by the crewman on his return. Even right-knowledge is nevertheless limited as the original crewman still can non cognize everything at that place is to cognize about the ocean he is researching.

Wrong-knowledge is likened to the psychotic belief we experience when we see something and believe it to be something else, such as a serpent in the dark which proves to be nil but a rope when seen in daytime.

Imagination is perceptual experience which is coloured by notional ideas or dreams. The woolgathering stage of sleep known as the REM stage is littered with random idea forms, but even the deep-sleep phase, which leaves no witting hint in the head, is really a phase of idea. The slumberer knows nil, but knows that he knew nil on waking. All immaterial idea is temporarily suspended and merely the idea of emptiness remains to go forth an feeling on waking.

Memory is the procedure of retrieving past experience. Each memory is foremost processed to do it toothsome, and so filed for future mention, go forthing an feeling in the head. These feelings can either stay on the surface of the head and be recalled at will, or drop to the underside where they take root.

Patanjali describes the restless head as surpassing ( paranga cetana ) and the quiet inward-turned head as ( pratyak cetana ) I.29. When the head focuses on external influences the Self appears to presume the signifiers and images projected by the head. When the vritti activities are quietened through sensory backdown, concentration, and speculation, adult male is said to rest in his true nature.

Patanjali gives us two tools which will assist us command the head – abhyasa or regular, sustained pattern, and vairagya, a procedure of withdrawal from objects of desire, which is attained as a direct consequence of abhyasa. Patanjali likens both provinces of head to a mirror. When the mirror is dust-covered or smeared, it reflects a deformed image of whatever it reflects. When the mirror is cleaned the image is reflected without deformation, reflecting in its ain kernel – samadhi. Patanjali concludes by stating that success in Yoga depends on the strength of our desire for enlightenment, and the sum of attempt we are prepared to set into our pattern.

The Siddhis


Kaya = organic structure, Indriya = senses, Siddhi = supernatural powers, Asuddhi = drosss, kshayat = due to devastation, Tapasah = asceticisms.

By asceticism, drosss of the organic structure and senses are destroyed and occult powers gained.

( Patanjali Ch-2, Vs-43 )

Siddhi is a Sanskrit word that literally means “ accomplishment ” , “ attainment ” , or “ success ” . It is besides used as a term for religious power ( or psychic ability ) . The term is used in that sense in Hinduism and Tantric Buddhism. These religious powers purportedly vary from comparatively simple signifiers of second sight to being able to levitate, to be present at assorted topographic points at one time, to go every bit little as an atom, to happen objects, to hold entree to memories from past lives, and more.

There are many positions of achieving Siddhis. One school of idea provinces that they are a normal set of happenings that should non be focused upon because they will draw one from the way. Other positions hold that each siddhi should be pursued because it will let one to understand the power of the Godhead. Siddhis may happen in many ways: of course though the bureau of karma, as a consequence of extended pattern ( sadhana ) , through strict asceticisms ( tapasya ) or by grace. They are frequently mentioned in concurrence with Riddhi ( pl Riddhis ) , which means stuff or worldly wealth, power, epicurean life styles, etc.


Trayam = the three ; Ekatra = upon one object ; samyama = the pattern of dharana, dhyana and samadhi.

The pattern of these three ( dharana, dhyana and samadhi ) upon one object is called samyama.

( Patanjali Ch-3, Vs-4 )

From the pattern of samyama, come the siddhis. You dive profoundly into an object or thought, and it releases its secrets. In a manner, scientists have done samyama on the atomic atoms. The atoms released their energy, and the scientists got the cognition of them. They accomplished the truth behind the atoms. Samyama is normally done on objects or thoughts connected with consequences. When the consequences come, you call them siddhis or vibhuti. ( Patanjali Ch-3, Pg-177 ) .


Tad = that ; Vairagyat = by non fond regard ; Api = even ; Dosha bija = seed of bondage ; Kshaye = destroyed ; Kaivalyam = independency.

By non fond regard even to that ( all these siddhis ) , the seed of bondage is destroyed and therefore follows Kaivalya ( Independence )

( Patanjali Ch-3, Vs-51 )

“ This means that all those siddhis are beautiful, but they will adhere us, because siddhis are the result of the head. The head wants something. It wants to accomplish this or that. What for? To be proud of itself, It develops ego, It makes your “ I ” and “ mine ” bigger, Selfish desires are still at that place. ”

“ So are the siddhis bad? If so why are they at that place? I say they are non bad. They are beautiful ; they are good. When? They come to you. When you run after them they are bad. That ‘s all the difference. Let the siddhis semen and beg. ” Do n’t go a slave or attached to siddhis allow them come to you and be used as tools ( Sri Swami Satchidananda – The Yoga Sutras of Patanjali – Ch-3, Pg-199,200 ) .

Nine chief Siddhis

  • Parkaya Pravesha: Parkaya Pravesh means one ‘s psyche come ining into the organic structure of some other individual. Through this cognition even a dead organic structure can be brought to life.
  • Haadi Vidya: This Vidya or cognition has been mentioned in several ancient texts. On geting this Vidya, a individual feels neither hunger nor thirst, and can stay without eating nutrient or imbibing H2O for several yearss at a stretch.
  • Kaadi Vidya: Merely as one does non experience hungry or thirsty in Haadi Vidya, likewise in Kaadi Vidya a individual is non affected by alteration of seasons, i.e. by summer, winter, rain, etc. After carry throughing this Vidya, a individual shall non experience cold even if he sits in the snow-laden mountains, and shall non experience hot even if he sits in the fire.
  • Vayu Gaman Siddhi: Through this Siddhi a individual can go capable of winging in the skies and going from one topographic point to another in merely a few seconds.
  • Madalasa Vidya: On carry throughing this Vidya, a individual becomes capable of increasing or diminishing the size of his organic structure harmonizing to his want. Lord Hanuman had miniaturized his organic structure through this Vidya while come ining the metropolis of Lanka.
  • Kanakdhara Siddhi: One can get immense and limitless wealth through this Siddhi.
  • Prakya Sadhana: Through this Sadhana a Yogi can direct his adherent to take birth from the uterus of a adult female who is childless or can non bear kids.
  • Surya Vigyan: This solar scientific discipline is one of the most important scientific disciplines of ancient India. This scientific discipline has been known merely to the Indian Yogis ; utilizing it, one substance can be transformed into another through the medium of Sun beams.
  • Mrit Sanjeevani Vidya: This Vidya was created by Guru Shukracharya. Through it, even a dead individual can be brought back to life.

I recognise some of these Siddhis from the Shaman rites that are carried out, for illustration the native Americans used rituals/dances and enchantments to empthise and take on the features and power of wolves and bird of Joves, have oning plumes and or wolf hide etc. to assist raise the powers.

( vitamin D ) List the Yama and niyamas and give a brief interlingual rendition of their names. Do you experience they are regulations to be observed? Or are they the consequence of sustained pattern of yoga?


There are many readings of and sentiments about the Yama and niyamas. While the ancient Indian text, the Bhagavata Purana assigns 12 yogic restraints the Parashar Smriti, another text, puts frontward 10. But the Yama as described in Patanjali ‘s Yoga Sutras there are merely five, which are besides known as the great cosmopolitan vows or the sarvabhauma Maha vratas, because they are non limited by either category, credo, clip or fortunes. They are the guidelines for how we interact with the outer universe, the societal subjects to steer us in our relationships with others. These five are:

  • Ahimsa ( non-violence ) ,
  • Satya ( truthfulness ) ,
  • Asteya ( non-stealing ) ,
  • Brahmacharya ( celibacy ) and
  • Aparigraha ( non-covetousness )


The niyamas are the 2nd components of Ashtanga Yoga. How we interact with ourselves, our internal universe. The niyamas are about self-regulation-helping us maintain a positive environment in which to turn. Their pattern harnesses the energy generated from the cultivation of the earlier Yama. Harmonizing to sage Yajnavalkya, there are 10 niyamas and the Bhagavad Gita lists 11 components. But Patanjali names merely five:

  • Shaucha or pureness,
  • Santosha or contentment,
  • Tapa or asceticism,
  • Swadhyaya or self-cultivation and
  • Ishwar-Pranidhan or speculation on the Divine

The Benefits of Practicing Yamas and Niyamas:

The Yama and niyamas aid in pull offing our energy in an integrative mode, complementing our outer life to our inner development. They help us see ourselves with compassion and consciousness. They help in esteeming the values of this life, in equilibrating our interior growing with outer restraint. In short they help us to take a conscious-life.

Yamas and niyamas are non approximately right and incorrect. They are about being honest with the true Self. Populating harmonizing to these rules are about populating our lives in a better manner, about traveling towards an apprehension, about doing it possible to ‘connect ‘ with the Divine.

Specify the footings dharana, dhyana and samadhi. Briefly summarise the differences between them.

The last three rounds of Yoga: Dharana ( concentration ) , dhyana ( speculation ) , and samadhi are the concluding three rounds of Yoga.

Dharana: Concentration is the procedure of keeping or repairing the attending of head onto one object or topographic point.


Desabandhah = adhering to one topographic point ; chittasya = of the head ; dharana = concentration.

Dharana is the binding of the head to one topographic point, object or thought.

( Patanjali Ch-3, Vs-1 ) .

Dhyana: Meditation is sustained concentration, whereby the attending continues to keep or reiterate the same object or topographic point.


Tatra = therein ; Pratyaya = flow of knowledge ; Ekatanata = continued ; Dhyanam = speculation.

Dhyana is the uninterrupted flow of knowledge toward that object.

( Patanjali Ch-3, Vs-2 ) .

Samadhi: Samadhi is the deep soaking up, wherein merely the kernel of that object, topographic point, or point radiances Forth in the head, as if the head were barren even of its ain signifier.


Tad eva = that ( speculation ) itself ; Arthamatra = the object entirely ; Nirbhasam = reflecting ; Svarupa = of its ain signifier ; Sunyam = devoid of ; Iva = as if samadhih = contemplation.

Samadhih is the same speculation when there is the shinig of the object entirely, as if devoid of signifier.

( Patanjali Ch-3, Vs-3 ) .

The differences between Dharana, Meditation and Samadhi are elusive but profound, in my position they are more complimentary than different, they are like a two dimensional saber saw, when joined up becomes 3-dimensional.

In Dharana you are developing the head. It is the beginning of speculation. Concentration is the beginning of speculation. Normally, we see our head running here and at that place. When we try to repair it on one thing, within a fraction of a 2nd we see it someplace else, maintaining it fixed on one thing is concentration.

Meditation is the apogee of concentration, uninterrupted flow ; it is like pouring oil from one pot into another. The head is fixed ; communicating between meditator and object is steady.

Time and infinite has no significance in speculation ; when you feel five proceedingss as an hr, you are non chew overing ; you are still concentrating, whereas when an hr feels like five proceedingss that is speculation.

Meditation culminates in the province of Samadhih. One ca n’t consciously pattern Samadhih. In Samadhih there is neither the object nor the meditator. There is no feeling of “ I am chew overing on that ” .

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The Yoga Sutras. (2017, Aug 12). Retrieved from

The Yoga Sutras
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