Chapter-3, Sutra 02

Patanjali Yogasutra 3.2

(Dhyana)

तत्र प्रत्ययैकतानता ध्यानम् || ३.२ ||

"Dhāraṇā (concentration) when maintained in an unbroken flow or continuity of mental focus on the object is called Dhyāna (meditation)."

In this Sutra, Patanjali defines "Dhyāna" (meditation) as a state where the mind remains continuously focused on a single object without any distraction. The term "प्रत्ययैकतानता" refers to the uninterrupted flow of consciousness or mental patterns. When the mind achieves a state of such sustained focus, free from interruption, the practice transitions from "Dhāraṇā" (concentration) to "Dhyāna" (meditation). This means that Dhyāna involves not just focusing on an object, but maintaining that focus in a continuous, undisturbed manner, which deepens the meditator's absorption in the object.

Dhyāna is considered an advanced stage of meditation in the path of yoga. It is a link between concentration (Dhāraṇā) and the final state of meditation (Samādhi). The uninterrupted flow of Awareness means that the meditator does not waver between the object and external distractions. Instead, the meditator's Consciousness becomes fully absorbed in the object of focus, moving toward a union between the subject (meditator) and the object of meditation. The mind, in this state, ceases to oscillate and remains in a steady and calm state of observation.

This state of Dhyāna is essential in progressing toward deeper spiritual insight or Samādhi, where the meditator transcends the duality of subject and object entirely. Dhyāna is also mentioned as part of the "Ashtanga Yoga" (eight-limbed path), specifically as the seventh limb. Patanjali emphasizes that mastering Dhyāna is crucial to Realizing the True Self beyond the physical and mental layers.

Swami Vivekanand said:

"The mind tries to think of one object, to hold itself to one particular spot, as the top of the head, the heart, etc., and if the mind succeeds in receiving the sensations only through that part of the body, and through no other part, that would be Dharana, and when the mind succeeds in keeping itself in that state for some time it is called Dhyana 

(meditation)."

Comparison with Similar Verses:

Bhagavad Gita 6.19

"यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता।

योगिनो यतचित्तस्य युञ्जतो योगमात्मनः॥"

"Just as a lamp, situated in a windless place, does not flicker—this is the comparison used to describe the yogi whose mind is controlled, who practices union with the Self."

Here, Lord Krishna compares the mind in meditation to a flame that does not flicker, symbolizing the steadiness and continuous focus of Dhyāna. Similar to Patanjali's description of unbroken mental flow, this verse emphasizes the need for unwavering attention during meditation.

Mundaka Upanishad 3.1.8

"यदा पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम्।

तदा विद्वान् पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति॥"

"When one perceives the golden-hued creator, the Lord, the source of Brahman, the wise one shakes off virtue and vice, becoming free from impurities, and attains Supreme Unity."

This Upanishadic verse discusses the deep spiritual vision achieved through meditation. When the meditator’s mind is steady and undistracted, the experience of the Divine Self (Brahman) arises. The description parallels 

Dhyāna's role in leading to the Ultimate Union (Samādhi) 

by transcending dualities.

Yoga Vashishta 5.78.10

"चित्तस्यैकाग्रतायाः फलमुक्तं परं पदम्।

येन चित्तं निरालम्बं निराकारं प्रसन्नधीः॥"

"The fruit of one-pointedness of the mind is said to be the Supreme State, where the mind becomes unsupported, formless, and perfectly tranquil."

This verse from the Yoga Vashishta mirrors the teachings of Patanjali, where one-pointed concentration (चित्तस्यैकाग्रता) leads to the highest spiritual attainment. The emphasis here is on achieving a formless, tranquil state of mind, aligning with Dhyāna's continuous and undisturbed focus.

In these comparative verses, the continuity of focus and steadiness of mind are central to meditation practices across different Vedic and Yogic texts. All describe the deepening of meditative states as key to Realizing Higher Truths and attaining Self-Realization.

Chapter-3, Sutra 01

Patanjali Yogasutra 3.1

(Dharana)

देशबन्धश्चित्तस्य धारणा || 3.1 ||

"Concentration (Dharana) is the binding of the mind to a particular space or region."

In this Sutra, Patanjali introduces the first step of the internal limbs of yoga, known as "Dharana." The term "Dharana" refers to concentration or focus, and Patanjali defines it as the act of fixing the mind to a specific point or area (deshabandha). The

key here is that the mind is trained to rest on a single object or location, allowing a steady and uninterrupted flow of attention. This practice of focusing on one point is crucial because it serves as the foundational step for deeper meditative states.

Dharana differs from the ordinary concentration we experience in day-to-day life. Instead of fluctuating attention, it demands a sustained focus, requiring the yogi to resist distractions. By narrowing down the mind's scattered tendencies, the yogi gains control over the vrittis

(fluctuations of Consciousness), eventually preparing the mind for the next stages of meditation (Dhyana) 

and absorption (Samadhi). In essence, Dharana is the training ground for deeper spiritual states and the cultivation of a one-pointed mind.

The practice of Dharana is not just about controlling the mind, but about creating a seamless connection between the object of concentration and the mind. 

When successfully practiced, the mind becomes entirely absorbed in the chosen object, leading to the gradual dissolution of the observer-observed distinction. This absorption paves the way for higher yogic practices like Dhyana and Samadhi, which are part of the eight limbs of yoga as outlined by Patanjali.

Comparative Context from Vedic Texts

Mundaka Upanishad 2.2.9

यदा पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम्। तदा विद्वान् पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति॥

"When one sees the golden-hued creator, the Purusha, the Source of Brahman, then the Wise One, having shaken off both merit and demerit, becomes stainless and reaches the Supreme State of Equality."

This verse from the Mundaka Upanishad resonates with the idea of Dharana as it speaks to the state where the practitioner becomes fully focused and absorbed in the Supreme Reality (the Purusha 

or Brahman). Just as Dharana 

involves concentrating the mind on a single point, this Upanishadic verse describes the aspirant who, through concentration, perceives the divine and transcends worldly distinctions, attaining purity and unity with the supreme.

Bhagavad Gita 6.13

समं कायशिरोग्रीवं धारयन्नचलं स्थिरः। सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्॥

"Let him firmly hold his body, head, and neck erect and still, gazing at the tip of his nose without looking in any other direction."

In this verse from the Bhagavad Gita, Krishna instructs Arjuna on the practice of Dharana through the physical aspect of yoga. Here, the focus is on the discipline of fixing attention on the breath and body posture while directing concentration toward the tip of the nose. This practice of unwavering focus is a form of Dharana and represents a preparatory step toward meditation, as echoed in Patanjali's definition of concentrating on a specific region or object.

Laghu Yoga Vashishta 6.1

चित्तं निःशेषतां याति धारयित्वैकत: सदा। ततश्चिन्त्ये विचार: स्यात् तेन सत्यं प्रकाशते॥

"When the mind is completely fixed on one point always, only then can reflection on the object arise, and through that reflection, the Truth is revealed."

In the Yoga Vashishta, the emphasis on Dharana is profound. Here, the verse highlights that when the mind is continually bound to one point, only then does deep contemplation arise, leading to the revelation of Truth. This aligns with Patanjali's teaching on Dharana, where continuous focus paves the way for deeper states of meditation, and ultimately, the Realization of Higher Truths.

In comparison, all these Vedic and yogic teachings emphasize the necessity of sustained, focused attention as the key to spiritual advancement. Whether in the form of Dharana as described by Patanjali, or as the reflective concentration found in the Upanishads, Bhagavad Gita, and Yoga Vashishta, the principle remains consistent: concentration of the mind on a singular point is the foundation for attaining deeper insights and Spiritual Realization.

Chapter-3, Introduction

Introduction to Patanjali Yogasutra Chapter-3: 

Vibhooti Pada

The third chapter of the Patanjali Yogasutra is known as the Vibhooti Pada (विभूतिपाद), which translates to the "Chapter on Powers" or "Accomplishments." 

This chapter delves into the mystical and supernatural powers (siddhis) that can arise

as a result of intense yogic practices. The word Vibhooti refers to greatness, power, or manifestation, and in the context of this chapter, it highlights the extraordinary capabilities that unfold when the mind is mastered.

However, Patanjali's teachings stress that these powers are merely by-products of spiritual progress and can become distractions if pursued for their own sake. The ultimate goal remains Kaivalya, or Realization, which is discussed in the fourth and final chapter of the Yogasutra.

Key Themes of Vibhooti Pada

The Vibhooti Pada introduces three key practices known as Samyama (संयम) that are essential for attaining mastery over the mind and cultivating these powers. These practices are:

Dharana (Concentration): The practice of focusing the mind on a single object.

Dhyana (Meditation): The uninterrupted flow of concentration on the object.

Samadhi (Absorption): The merging of the meditator and the object of meditation, resulting in a deep state of unity.

When these three—Dharana, Dhyana, and Samadhi—are practiced together, they are referred to as Samyama. Mastery of Samyama brings about profound insight and control over the mind, body, and the external world.

Sutras from Vibhooti Pada

Here are a few key Sutras from this chapter that illustrate its theme:

Sutra 3.1 - Dharana

"देशबन्धश्चित्तस्य धारणा || 3.1 ||"

"Dharana is the fixing of the mind on a single object."

This Sutra introduces the first step of Samyama, where the mind is concentrated on a specific point or object, marking the beginning of the process of internal focus.

Sutra 3.2 - Dhyana

"तत्र प्रत्ययैकतानता ध्यानम् || 3.2 ||"

"Dhyana is the continuous flow of cognition towards that object."

This Sutra explains Dhyana as the practice of sustained focus on the object of meditation, where the mind maintains an unbroken stream of concentration without distraction.

Sutra 3.3 - Samadhi

"तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः || 3.3 ||"

"Samadhi is the state where only the object shines forth in the mind, and the Self-Awareness of the meditator is lost."

In this Sutra, Patanjali describes 

Samadhi as the culmination of concentration, where the meditator and the object of meditation become one, and all duality between the two dissolves.

Sutra 3.16 - Knowledge of Past and Future

"परिणामत्रयसंयमाततीतानागतज्ञानम् || 3.16 ||"

"By performing Samyama on the three transformations (time, nature, and qualities), knowledge of the past and future is obtained."

This Sutra demonstrates the kind of supernatural Knowledge that can arise from mastering 

Samyama. Through deep concentration on the changes occurring in time, one gains insight into the past and future.

Sutra 3.17 - Understanding the Meaning of Sounds

"शब्दार्थप्रत्ययानामितरेतराध्यासात् सङ्करः तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम् || 3.17 ||"

"By performing Samyama on the relationship between words, their meaning, and the idea behind them, knowledge of all forms of communication from all beings is gained."

This illustrates how Samyama can reveal extraordinary insights into communication and language, allowing the yogi to understand the sounds and expressions of all beings.

Conclusion

The Vibhooti Pada focuses on the siddhis, or supernatural powers, that can manifest through the mastery of Samyama. These powers, though impressive, are seen as potential obstacles to the Ultimate Goal of Spiritual Realization. Patanjali consistently reminds the practitioner to remain detached from these powers, as they can lead to ego and attachment. The true objective remains Kaivalya, or absolute freedom, which lies beyond the realm of these temporary accomplishments.

This chapter not only provides a roadmap for the inner mastery of Consciousness but also serves as a cautionary guide, urging practitioners to stay focused on their Ultimate Spiritual Goals, rather than getting lost in the allure of power.