Samkhya-Yoga-Kundalini
This article discusses the final three limbs of yoga, which were classified earlier as illumination of understanding. The sutras touch on dharana, dhyana, and samadhi lightly here, with just enough information for the yogi to begin the practice. More thorough explanations can be found in elsewhere in the Yoga Sutras and in other texts.
Deśa-bandhaś-cittasya dhāraṇā
Dharana is binding the mind to [one] place.
In modern language, dharana is concentration, focusing the mind on one thing. It is the first step in the process of meditation, in which we strive to keep the mind focused, being mindful of when it strays, and bringing it back to the object of concentration. In modern times, this is a common skill that’s necessary in all types of work and play. It may not have been as common in Patanjali’s time.
For the purposes of yoga, the real question is, what place? What should we focus on and for what purpose? What are the objects of meditation? There is a lot of discussion of this both in the Yoga Sutras and in related texts. This will be included in the Intermediate I level material. For examples of suitable objects for meditation, click here.
Tatra pratyaya-ekatānatā dhyānam
In that (concentration), dhyana [is when] the thoughts continue as one.
Here, Patanjali defines dhyana as a continuation of dharana, when the mind is concentrated and the thoughts that arise are related to the object of focus, without straying from it. This definition is unique to the 8 limbs. The term dhyana is used in at least three more ways, both in the Yoga Sutras and in related texts. This will be discussed further at Intermediate II.
Tad-eva-artha-mātra-nirbhāsaṁ sva-rūpa-śūnyam-iva samādhiḥ
So also, [with] the object only shining forth, as if [the mind is] empty of its essence, is samadhi.
Samadhi is the highest form of object-focused meditation, in which the yogi has gone beyond words and the thinking mind, as if he is not even aware of himself, and is able to directly comprehend the true nature of the object of concentration. This again is discussed further at Advanced level.
Trayam-ekatra saṁyamaḥ
The three together [on one object] is samyama.
Samyama is a technical term used to describe meditation on a single object that progresses from dharana through dhyana to samadhi.
Taj-jayāt-prajña-alokaḥ
Succeeding in that, the light of transcendental insight [is revealed].
This is a succinct statement of what is meant by illumination of understanding. In the processes of meditation described here, the yogi is seeking a type of insight that goes beyond what can be achieved through the thinking mind alone. His understanding becomes like a transparent crystal that has been refined to the point where it perfectly reflects the light “shining forth” from the object of concentration.
Tasya bhūmiṣu viniyogaḥ
The application of that (samyama), [proceeds in] stages.
Trayam-antar-aṅgaṁ pūrvebhyaḥ
The previous three (dharana, dhyana, and samadhi) are the inner members.
Of the eight limbs, the five discussed earlier are the outer limbs. Dharana, dhyana, and samadhi are the inner limbs.
Tad-api vahir-aṅgaṁ nirbījasya
These also are the outer members with respect to the seedless.
Just when we thought we were finished, Patanjali has said, not so fast. There’s more to it. The stages of meditation that have been described here are classified as sa-bija, that is, with seed. The Sutras are telling us that there is another class of practice that is nir-bija, without seed. The concepts of sabija and nirbija can be somewhat controversial. The practices described here must be mastered before the nirbija practice can begin.
Sutra 3.8 concludes the 8 Limbs portion of the Yoga Sutras.