Patanjali Yoga Sutra - III - 14

The qualities and their substratum

Shantoditaavyapadeshya Dharmanupaati Dharmi|

Born out of a quiet mind, the qualities of the subcoscious mind follow a nature of their own, which is in tune with the changeless sustratum called the self. Dharma is the quality and Dharmi is the substratum. Heat is the Dharma of fire and fire is the Dharmi of heat. When the chitta becomes Satwic, it is well established in the Dharmi or the Atman, which is the changeless substratum that has witnessed all the changes of babyhood, childhood, youth, adoloscence, middle age and later old age.- SS

Patanjali Yoga Sutra - III - 13

What is within changes without too

Etena Bhutendriyeshu Dharma Lakshanaavastha Parinamaha Vyakhyathaha|

When the mind is modified through constant practice of the Yama, Niyama, Asana Pranayama, Pratyahara, Dharana, Dhyana and Samadhi into three states - Samadhi, an experience of dense consciousness, one-pointedness of mind and a cessation of thoughts, the functioning of the sense organse are also transformed.
What happens within is also expressed outside as Dharma, Lakshana and Avastha. With the mental transformation, the sense organs of perception and action also function according to thair dharma or nature and not according to the whims and fancies of the mind. They gain a proper definition of purpose and hence do not go astray. They are well settled in their own positions, contente to be where they are. There is no unchecked desire of its own to be fulfilled. They quieten down their role and obey the wisdom of the intellect-supported mind. - SS

Patanjali Yoga Sutra III - 12

All thoughts become one thought

Tatah Punaha Shantauditau Tulya Pratyayau Chittasyaikagrataparimanaha||

The next step in transformation of the mind is Ekagrata Chitta. The sub-conscious mind will become one-pointed with constant practice. In the earlier Sutra, Sri Patanjali says that there is an alternating of one good thought with a series of distractive thoughts. With practice of concentration on the one uplifting thought of a divine image or a mantra, that thought is very strong and even when that subsides, the other thought that rises is also the same uplifting thought. So this Sutra outlines the process of what happens step-by-step in meditation. - SS

Patanjali Yoga Sutra - III - 11

A mind game all the way

Sarvarthathaikagrathayoho Kshayaudayau Chittasya Samadhi Parinamaaha||

The Chitta is your sub-conscious mind which is a repository of millions of thought impressions that it has encountered through countless births. The moment you sit for meditation and try to make the mind one-pointed, all the other impressions will try to break loose and distract the mind into mindless pieces. But with consistent effort, it will again become one-pointed. So the play of one-pointedness and multi-pronged thoughts will continue until the practice deepens and the mind is able to gather itself completely and be firmly established. This is the mind game that we are all up to. Just like the little boy when told to sit down to study, would want to go to the toilet, then close the window, then switch on the fan and then sit down, open the book to hopefully study! this mind plays around like a little kid in the initial stages of meditation.
- SS

Patanjali Yoga Sutra III - 10

तस्य  परशान्त वाहित  संस्कारात् 

Tasya Prashanta Vahita Samskarath||

When the mind is stilled and quietened by restraint, it flows quietly like a river due to constant practice. At this stage, when the mind flows with a unified thought, no other disturbance can affect it. Samskara means to cleanse, purify and make good something. You take a stone and do enough Samskara to it and becomes a polished statue. In the same way, with constant practice of Vairagya - dispassion, the mind ceases to go behind likes and dislikes and flows with unity. Ramana Maharishi compares such a mind to a fall of melted ghee which is smooth and uninterrupted as it is viscous. Long periods of observation and training brings out this transformation.
- SS

Patanjali Yoga Sutra - III - 9



Vyuthana Nirodha Samskarayorabhibhavapradurbhavau Nirodhakshanacchittanvayo Nirodha Parinamaha||

व्युत्थाननिरोधसम्स्करयोरभिभावप्रादुर्भावौ निरोधाक्षनाच्चित्थान्वयो  निरोधपरिणामः 

The mind is fundamentally energy. It performs two types of actions - Vyuthana and Nirodha. Vedanta explains these two qualities of the mind as the Vikshepa and Avarana shakti of maya. Nirodha is like drawing   a circumference and Vyuthana is to project and throw thoughts, words and actions from the centre. The job of the circumference is like a fielder in cricket who prevents the ball from crossing the boundary. In a constant process of projecting from the centre and compressing from the circumference, the mind is transformed into a steady state of Nirodha or stillness. Another example - you have seen people at home or in hotels making dough for rotis - the flour is the mind and water is the vyuthana shakti. It is used in the motion of mixing, churning and rotating the flour evenly. Around the vessel, one hand keeps pushing all the dry flour into the watery content. At the end of this process, the flour and water join well to form a steady dough. That is Nirodha. Samskara means a constant and conscious action that creates a positive transformation of the object on which it is applied and in this case, it is the mind. It attains the primary requirement of a steady and controlled state if it has to be applied for any useful venture.
- SS.

Patanjali Yoga Sutra - III - 8

तदआपि बहिरंगम निर्बीजस्य
Even that is without

Even the earlier three states of concentration, meditation and merging with the object of meditation - Dharana, Dhyana and Samadhi are only an outward act when compared to Nirbeeja Samadhi - the absorbtion of the mind into a seedless state or a space in awareness where the seeds of thought even cease to exist, except the thought of "I Am," Seeds can survive only a little below the surface to have a possibility of sprouting.
- S.S.

Patanjali Yoga Sutra - III VI

Trayam Antarangam Purvebhyaha

The three paths of Dharana, Dhyana and Samadhi are classified as inner Sadhana.
We see many things in this world, made of names and forms. They create reactions in our mind too. So the names, forms and reactions, ultimately leave corresponding impressions in the chittam or the sub-conscious storehouse of memories. The impressions totally belong to us, though they have come from without.
It is a totally internal sadhana to meditate upon the self within upon which these impressions are super-imposed, just as a movie is projected on a white screen.
Dharana is steady concentration on the self. Dhyana is a contemplative meditation which is much more relaxed and softer than Dharana. Samadhi is a total absorbption in that self. All these are happening within the individual's mind and hence together, they become an antaranga sadhana. In short, you can practice these three and no one will ever know!
- Swahilya Shambhavi.

Patanjali Yoga Sutra - 3 - V

Distribution into the earth

Tasya Bhumishu Viniyogaha|

With the practice of Dharana - concentration, Dhyana - meditation and Samadhi - which is not so much a practice, but an automatic state of being on following the other steps of yoga, there is a dhara or a waterfall of energy for the individual to use. This waterfall of grace is shared with the Earth and its beings. So the result of all our spiritual practices is to help us to become quiet and unagitated and keep others too in a state of non-agitation.

- Swahilya Shambhavi.

Patanjali Yoga Sutra - III - V

Tajjayath Pragnyallokaha

With practice of Samyama i.e. Dharana - concentration, Dhyana - meditation and Samadhi - the culmination of the mind in state of cosmic consciousness, the person attains to a steady wisdom with certainty. I narrate here a dream that I had this morning of Thursday, January 12. I was preparing to write an exam in Tamil grammar (may be because the previous night I read about the Sage Agastya and his writing a text on Tamil Grammar!). Till after an hour of the examination, I was filling ink in my pen and the ink was mushy. I spent one hour writing nothing. When I saw the first question for the exam I hadn't prepared much for, it said - "Explain the grammatical expression for the word Siva." I began writing - Va is for Vasanas and Si is for Chit. The moment I wrote Chit, I woke up from the dream. I knew it was a dream! Same way I thought, when you are surrounded by thoughts of self-realisation and realised beings, there is the awakening of Chit or consciousness in you. That awakening shows to you that this world is a dream. After I knew that the dream was a dream, it made it meaningless to continue writing the exam. Likewise, when you know this world you live in is a dream, life becomes meaningless, but yet you play on as it is not a dream for the other players in the game! - Swahilya Shambhavi.