patanjali's Yogas Sutras




Extract verses 1-20


Samadhi Superconscious states and how to experience them


1. Now begins the instruction in yoga, in accordance with established tradition. The word now indicates a propitious time for this information to be taught to sincere seekers of truth who are receptive to learning.


In this text, yoga normally means samadhi: the complete union of one's attention and consciousness with an object of contemplation. Superconscious samadhi is superior to ordinary, confused and fragmented states of consciousness. Reference to an established tradition indicates that what is described is useful knowledge that was known by others.


2. Samadhi is experienced when fluctuations and changes in the meditator's consciousness are reduced and pacified.


This sutra describes the specific means by which the ultimate goal of practice is realized. Samadhi occurs when the movements and changes (vrittis) of individual consciousness (chitta) are weakened, pacified and dormant (nirodha).


3. The seer then consciously remains in his own nature [essence]


The seer is the Self-identity of the meditator who perceives what is observed or experienced. When the wave-like changes and transformations that occur in the mind and awareness cease, the realization of the Self (conscious experience accompanied by knowledge of one's essence as being) dominates.


4. At other times, a person is inclined to identify with changes and transformations in mind and consciousness.


A meditator can enjoy a clear state of superconsciousness while attention is internalized, and still be drawn to and identified with the changing influences that arise in mind and consciousness after meditation practice.
When Self-realization is stable, the contents of mind and consciousness can be seen objectively.


5. Mental changes are fivefold. They can cause pain or pleasure, depending on the prevailing circumstances that allow their effects to be actualized.


They can have the potential to cause pain, be impure and restrictive; or not cause pain, be pure and not hinder our powers of perception or faculties from functioning.


6. The five kinds of transformations that alter mind and consciousness are 1) the processes that take place when valid knowledge is acquired; 2) illusion; 3) false beliefs; 4) sleep; 5) memory.


These transformations are described in the following sutras.


7. The three ways of acquiring valid knowledge are direct perception, inference as the result of observation, and learning from others who have knowledge.


Direct perception results from immediate knowledge of what is observed. When circumstances or concepts are analyzed and we use our reasoning powers to determine what is true, what we believe to be true should be carefully examined and verified. Learning from others who are educated is a convenient way to acquire reliable knowledge. For a determined person on the spiritual path, an educated guru can be helpful. If such a master is not at hand, useful knowledge can be acquired through direct perception, resulting from intellectual inquiry, intuitive perception, or personal experience.


8. Illusions are erroneous perceptions.


Erroneous or incomplete perception of what is observed gives rise to illusions that can be retained in the mind as false information that interferes with rational thinking.
The main obstacle to Self-realization is an imperfect sense of one's own identity. When this error is corrected, the truth-seeker's consciousness is restored to wholeness without delay. The ultimate goal of right spiritual practice is to see through and transcend the illusory sense of self.


9. False beliefs are erroneous mental concepts. Hallucinations and fantasies are entirely subjective perceptions that have no basis in reality.


Erroneous ideas and beliefs cloud and distort consciousness, interfere with rational thinking, hinder efforts to know what is true, and can lead to reckless and unpredictable behavior.
Hallucinations are phenomena produced by the mind and brain that can manifest as mental or audible voices that seem real, visions, or other distortions of perception.


Fantasies arise when attention and imagination are not under control.


The seeker of truth must avoid false beliefs, hallucinations and fantasies by cultivating psychic health, being willing to confront and discern what is true, adhering to a meaningful regimen of activity counterbalanced by interludes of rest and healthy leisure, and nurturing spiritual awareness.


10. Sleep is a modification of the power of cognition.


The powers of cognition (perception that gives knowledge) are usually limited when we sleep to allow the body to restore itself and the mind to organize newly acquired information. As we become more spiritually aware, we can have a superconscious sleep instead of identifying with subconscious or unconscious states.


11. Memories are mental impressions of previous perceptions.


All perceptions leave impressions in the mind that can be aroused (brought to waking consciousness) and have influence even when we are not aware of them. Influential memories accumulated over a period of time carry a karmic (potentially active) condition. If they are allowed to be influential, their effects can be constructive and life-enhancing, or restrictive and overwhelming. If their effects are constructive and improve existence in line with our main goals, we can allow them to be influential. How to eliminate the causes of overwhelming subconscious influences forever is described in the following sutra.


12. The overwhelming influences of mental impressions should be diminished, weakened and eliminated through the practice of meditation and cold detachment.


Both disciplines should be used appropriately.


13. Alert concentration on a chosen object is meditation.


because of our natural inclination to be attentive to what is perceived, the easiest way to avoid being influenced by overwhelming mental changes is to concentrate on what is most valuable. Contemplating in meditation the pure, conscious essence of our being and the reality of God, that is the greatest value.


14. Meditation becomes stable through dedicated and persistent practice.


Beginning meditators are usually advised to sit for twenty or thirty minutes to give the body time to relax, to allow the mind to calm down, the attention to focus, and a clear state of mind and awareness to prevail. Devotional ardour, together with a firm resolve that gives strength and motivation, soon enables the meditator to establish himself firmly in his practice.


15. Cool detachment enables us to control cravings, appetites and instinctive impulses.


Self-control is essential for those who aspire to Self- and God-realization. Objective, rational, unemotional observation of our thoughts, feelings and inclinations enables us to see them with detachment, make the right choices, live as we really want to, and meditate with ease.
In everyday life, as well as in meditation, it can be helpful to discard what is not essential or important. In meditation, it's best to let go of subjective thoughts, feelings and perceptions.


16. Greater detachment [and easier practice] results from the realization of the Self, which makes a person insensitive to the influences of cosmic forces.


Transformations and changes in the mind and consciousness can also be caused by subtle influences from cosmic forces governed by the three fundamental attributes of the Cosmic Soul.
The Sanskrit names for these three attributes are sattwa, rajas and tamas. Sattwa influences purify the mind, clarify consciousness and enhance the powers of intellect and intuition. Rajasic influences stimulate and energize the mind, emotions and body. Tamasic influences obscure consciousness, blunt the mind, disturb the powers of intuition and intellect, and give rise to thoughts and feelings of apathetic indifference.
When sattvic influences predominate during meditation, we tend to be inspired and alert, concentration is more easily focused, and superconscious states can be experienced. When we're not meditating, sattwic influences help us to adopt a balanced lifestyle and to be optimistic and cheerful.
Rajasic influences stir up emotions, agitate the mind and easily distract attention. Tamasic influences can cause feelings of heaviness and a tendency to be passive or semi-conscious. It is possible to resist and diminish these influences, by concentrating with inspired intention and fervent devotion until a superconscious state is experienced
superconscious state is experienced.


17. As the fluctuations of consciousness lose their influence, a person may experience samadhi accompanied by subtle thoughts, partial knowledge of the Self, and perceptions of beauty.


This is a preliminary stage during which various perceptions are present, including random thoughts and feelings that may be subtle. Although this samadhi may be accompanied by pleasant perceptions, it has changing characteristics and is influenced by cosmic forces regulated by the gunas. Although it can provide useful realizations and perceptions of possibilities yet to be realized, it does not liberate our consciousness. It should not be regarded as the ultimate attainment, nor should it be allowed to cause attachments to feelings or subtle perceptions.


The four preliminary stages of samadhi that can be experienced are:


1. The comparative stage with thoughts, ideas, memories and feelings that bring pleasure or enjoyment. A person may tend to compare his or her perceptions with earlier meditative perceptions, or with what others have said about superconscious states.


2. The non-comparative stage without memories or ideas interfering with contemplative concentration. Attention and awareness are so absorbed in the object of contemplation that any sense of difference or dissimilarity is absent.


3. The reflective stage examines the subtle essences or attributes of what is being contemplated, with the presence of feelings or emotions. A person may explore the subtle aspects of mind, intellect, ego, the processes of cosmic manifestation, or higher realities.


4. At the stage of spontaneously revealed knowledge, subtle essences and aspects of consciousness are directly understood. What was previously merely observed is unmistakably reflected in the meditator's consciousness.
Beyond these stages lies the pure realization of unity without the support of an object of perception. When this realization is perfect and permanent, it persists beyond the practice of meditation in the course of ordinary activities. Constant realization of Self and God culminates in the liberation of consciousness.


18. The other [higher] samadhi leaves constructive impressions in the mind.


The influences of constructive superconscious impressions resist the binding subconscious conditionings that have been imprinted in the mind by ordinary experience, and weaken, neutralize and dissolve them all.


19.From samadhi without complete awareness, a person can progress to subtler states of samadhi, or find themselves involved in the coarser characteristics of nature and its actions.


When Self-realization is not perfect, even if thoughts and other objects of perception are not observed, a meditator may still be preoccupied with examining the subtle characteristics of nature. From this level, a person can transcend all objects of perception or become involved in them.


20. Higher samadhi is preceded by disciplined effort, conscientious meditative practice, awareness, clear memory [of earlier subtle perceptions], unshakable faith, and the unveiling and emergence of innate knowledge.


Disciplined, concentrated effort is essential on the spiritual path, and meditation practice must be conscientious. Awareness provides useful knowledge. Clear memories of pre-existing inner perceptions support our present efforts. Unshakable faith eliminates the possibility of doubt and indecision about spiritual practice. Innate knowledge is revealed and emerges as a result of right practice, superconscious influences, and the occurrence of spontaneous awakenings of the soul.
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Translated into French with the kind permission of Roy Eugene Davis.

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