The Book on the assimilation of what thinks it perceives,
with the source of perception.
Annotated through Ten Themed Sections
1. Nirodha or Containment – verses 1-4
2. Citta or Psyche – verses 5-11
3. Abhyāsa & Vairāgya or Practice & Dispassion – verses 12-16
4. Saṃprajñāta or Total Knowing – verses 17-19
5. Śraddhā or Faith – verses 20-22
6. Īśvara or the Lord – verses 23-28
7. Vikṣepa or Distraction – verses 29-31
8. Eka Tattva or One Principle – verses 32-39
9. Sabīja or With Seed – verses 40-46
10. Nirbīja or Without Seed – verses 47-51
Nirodha or Containment verses 1-4
Follow the Teachings of Yoga.
Yoga arises from the containment of,
Our propensity to fluctuate.
From this state,
Clarity of being,
As vision is from the source of perception.
At all other times,
We identify with the fluctuations.
Second Theme – Citta or Psyche verses 5-11
These fluctuations fall into five groups
and can be helpful or unhelpful.
The five groups are
deep sleep and
Right perception is through the
Wrong perception is false knowledge that has no basis.
Imagination is knowledge that comes from words empty of substance.
Deep sleep is the obscuring of the fluctuations,
resulting in the non-appearance of mental activity.
Memory is the retention of the outcome of our experience of an object.
By both practice and dispassion these fluctuations are contained.
Practice is the effort to remain there.
this stage becomes firm when attended to
over a long time,
with care and
Absence of thirst towards objects,
whether material or spiritual,
is the acknowledgement of the mastery of dispassion.
The higher dispassion,
arising from a recognition of the true self,
is an absence of thirst,
even for the play of matter.
Fourth Theme – Saṃprajñāta or Total Knowing verses 17-19
Total knowing follows the form of
deliberation on gross objects,
reflection on subtle objects,
the feeling of pure joy and
the sense of pure ‘I’ am-ness.
Other than this is the practice where only tendencies remain,
it is preceded by the cessation of psychic activity.
However psychic activities will re-emerge,
for those who are discarnate,
or absorbed in the process of matter.
Fifth Theme – Śraddhā or Faith verses 20-22
It is near for those with extreme intensity.
Hence also the distinctions of
Sixth Theme – Īśvara or the Lord verses 23-28
Or from dedication to the highest self.
This highest self is distinctive in its awareness,
Within it the seed of omniscience is unsurpassed.
It is also the teacher for all previous teachers,
because it transcends time and space.
Its syllables are sacred.
To realize its purpose,
practice repetition of sacred syllables.
Seventh Theme – Vikṣepa or Distraction verses 29-31
From that turning inwards,
awareness is attained
and the non-appearance of the interventions.
These interventions that distract the psyche from attaining awareness are
non-attainment of a state and
unsteadiness in body and inhalation and exhalation,
are symptoms of the distractions.
For the purpose of counteracting the distractions,
cultivate a practice on a single noble principle.
The psyche can be calmed by cultivating as a practice,
friendliness, compassion, gladness and disinterest,
within happiness, suffering, virtue and vice.
Or it can be through a practice that,
both lengthens the exhalation and holding out of the breath.
Or it can be on the finer levels of the senses,
as an object to bind the mind,
from which stability arises.
Or it can be on that inner radiance which is free from sorrow.
Or it can be taking as an object,
a psyche free from the distractions of attraction.
Or it can be by resting on knowledge of dreams and deep sleep.
Or it can be from meditation on what is appropriate.
Ninth Theme – Sabīja or With Seed verses 40-46
A person who has mastery of concentration can range their attention,
whether on subtle objects,
or on gross objects.
When the fluctuations are reduced,
the psyche becomes as if a transparent gem,
able to assume the colour of whatever object is placed before it;
that coming together of,
that which is grasping,
the process of grasping
and that which is grasped,
is a state of meditational unity.
There are stages to this coming together;
the first stage in meditational unity
is deliberation on a gross object,
intermixed with words, purpose, knowledge and imagination
around the gross object,
it is called unrefined deliberation.
The next stage is refined deliberation on a gross object,
it is when the memory is purified,
as if empty of its own content,
so that only the true nature of the gross object shines forth.
By these same steps the process of reflection on a subtle object is explained,
firstly in an unrefined stage of reflection,
intermixed with words, purpose, knowledge and imagination around that object,
and then in a refined stage,
with a purification of memory,
so as if empty of its own content;
in the refined stage of reflection,
only the true nature of the subtle object shines forth.
The ultimate limit of gross and subtle objects,
as choices for meditational unity,
is the unmanifest state of matter.
These choices for meditational unity on gross or subtle objects,
are all seen as integration with seed.
Tenth Theme – Nirbīja or Without Seed verses 47-51
On the maturation of meditational unity,
up to the stage of refined reflection on a subtle object,
the serenity is from the inner essence.
the experience of knowing carries a universal truth.
It is other than knowing based on oral transmission and inference,
as the purpose of the object is directly experienced.
The tendencies born from that experience of knowing oppose other tendencies.
When even these tendencies of knowing are contained all is contained;
this is integration without seed.
Thus Patañjali’s view of Yoga in the Book on Integration.
– September 20th 2017