To accomplish this stilling of the mind, a twofold method is prescribed: persistent practice (abhyāsa) and non-attachment (vairāgya). These two work together to subdue the tendencies of the mind and create the conditions necessary for samādhi to arise.

The chapter then elaborates on the types of samādhi, beginning with saṁprajñāta samādhi—which includes various stages involving reflection on gross and subtle objects—and leading into asaṁprajñāta samādhi, a higher state in which even the impressions of previous experiences are silenced. These are not abstract ideals; they are described as attainable by practitioners through progressive refinement of consciousness.

Types of aspirants are also identified: those born with inherent spiritual tendencies (bhava-pratyaya yogins), and those who must cultivate the path through faith, energy, memory, deep contemplation, and wisdom. The speed of progress depends on the intensity of one’s aspiration, and practitioners are grouped accordingly—mild, moderate, or intense.

The chapter then introduces the concept of Īśvara—a unique puruṣa untouched by afflictions, karma, or the residues of memory. Īśvara is said to be the eternal teacher of all ancient sages, and his signifying symbol is the sacred mono-syllabic sound OM. By repeating and meditating on OM, and through surrender to Īśvara (Īśvara-praṇidhāna), the practitioner’s mind becomes purified and steady, leading to the state of samādhi.

As the path deepens, the aspirant must be aware of various obstacles (antarāyas) that can arise—such as illness, doubt, negligence, laziness, sensual indulgence, erroneous perception, failure to progress, and instability in meditation. These obstacles manifest in forms such as mental distress, physical discomfort, or disturbed breathing. To overcome them, a method of one-pointed concentration (ekatattva-bhāvanam) is advised.

The text provides several means to purify and pacify the mind (citta-parikarma): cultivating friendliness toward the joyful, compassion for the suffering, joy in the virtuous, and equanimity toward the impure. Additional methods include breath awareness, inner illumination, contemplation of serene minds, and concentration on dreams or intuitive flashes. These practices help to stabilize attention and prepare the ground for deeper states of absorption.

The chapter also presents the concept of Samāpatti—a state of coalescence where the mind becomes so clear and still that it perfectly reflects the object of meditation, like a transparent jewel. This state evolves through stages—from deliberative and reflective to blissful and purely subjective—until even the subtlest mental constructs dissolve.

Beyond these lies meditation on subtle objects, which leads to a profound clarity of consciousness. The culmination is a state in which the mind is no longer colored by its own tendencies and becomes a pure instrument of direct perception.

As the practitioner enters deeper states of nirvicāra samāpatti, a special kind of insight arises—ṛtambharā prajñā, or truth-bearing wisdom. This knowledge is not derived from inference or tradition but springs directly from the clarity of meditative absorption. Yet even this highest wisdom leaves a subtle impression, and eventually, even that must be transcended.

The journey of Samādhi Pāda culminates in the attainment of nirbīja samādhi, or seedless absorption—where all impressions have been silenced/transcended. This is the ultimate absorption, beyond all forms and functions of mind. In this stillness, the true Self shines in its own light—free, undisturbed, and fully realized.

OM Tat Sat Iti

The chapter then explains that the subtlest forms of kleśas are removed by a process of returning inward into stillness through deep meditation. While gross kleśas can be weakened by austerity and ethical living, the subtle tendencies dissolve only through the absorption of the mind into its source. It further describes the link between these afflictions and the cycle of karma—that every action, motivated by these kleśas, leaves impressions that ripen into future birth, experience, and lifespan.

It is explained that as long as the root cause—ignorance—remains, the impressions of karma continue to bear fruit across future lives, shaping one’s birth, lifespan, and experiences of pleasure and pain. Future suffering, however, is avoidable—but only through inner purification and true understanding. The root cause of suffering is further identified as the mistaken identification of the seer (puruṣa) with the seen (prakṛti). As clarity deepens, the yogi recognizes that even pleasant experiences are ultimately unsatisfying and turns inward in search of lasting freedom.

Following this, the chapter discusses the nature and purpose of the seen (dṛśya)—that is, the entire material universe (prakṛti), including the body, senses, and mind—which exists to serve the dual purpose of experience and liberation for the seer.

It then reflects on the essential nature of the seer (puruṣa), who is pure consciousness, unchanging and distinct from the mind. Liberation is described as arising from clear discrimination (viveka-khyāti) between the seer and the seen, resulting in the cessation of false identification and the end of suffering.

Thereafter, it presents the seven stages of insight (prājñā-bhūmi) that unfold in a yogi’s inner journey, culminating in final discrimination. The yogi who has developed this clear discernment moves beyond karma and reaches the threshold of liberation.

Finally, the chapter presents the foundational structure of Aṣṭāṅga Yoga, the eightfold path, and elaborates on the first five limbs—the bahiraṅga sādhana or external practices. Through consistent and dedicated practice of these limbs, impurities are gradually diminished and vanish, kindling the knowledge all the way up to the illumination of discriminative wisdom.

Yama – universal restraints, which include non-violence, truthfulness, non-stealing, celibacy/moderation, and non-possessiveness. These are emphasized as mahā-vratas, or great vows, applicable to all, regardless of time, place, or context.

Niyama – personal observances, including purity, contentment, austerity, self-study, and surrender to Īśvara.

Āsana – posture, defined not by complexity but by steadiness and comfort. Mastery of āsana leads to a state where effort is relaxed and meditation becomes natural.

Prāṇāyāma – the regulation of breath, which follows the establishment of a steady posture. It includes measured inhalation, exhalation, and retention, leading to the inward turning of the mind and clarity of consciousness.

Pratyāhāra – withdrawal of the senses from their objects, a state where the senses no longer follow external stimuli but rest in the mind. This marks the transition to the internal limbs of yoga and prepares the practitioner for deeper absorption.

 

OM Tat Sat Iti

It opens by completing the discussion of the final three limbs of Aṣṭāṅga Yoga—known as the antaraṅgas—and then unifies them into a singular practice: samyama, the key instrument for gaining deep yogic insight. When practiced, samyama becomes a powerful tool for accessing subtler levels of experience. Mastery of this triad brings forth the light of inner wisdom (prajñā). Though subtler than the previous limbs, samyama is still considered external when compared to seedless samādhi.

The text then turns inward, describing the transformation of the mind-field (citta) through various modes of change:

• Nirodha-pariṇāma marks the growing dominance of the tendency
  toward stillness, leading to a natural and uninterrupted flow of calm (praśānta-vāhitā).
• Samādhi-pariṇāma refers to the transformation wherein distractions fade and the mind moves toward absorption.
• Ekāgratā-pariṇāma indicates the establishment of one-pointed  concentration.

These inner shifts are correlated with the universal process of change, which unfolds through dharma (substratum), lakṣaṇa (qualities), and avasthā (states). By applying samyama to the nature of change itself, the yogi gains insight into the past and future.

With this foundation, the core theme of the chapter begins: the diverse applications of samyama give rise to extraordinary abilities:

• Samyama on the relationship between sound, meaning, and intention grants knowledge of all forms of communication.
• On latent impressions (saṁskāras), it reveals memories of past lives.
• On the mind of another, it unveils their mental processes—not the content, but the structure of thought.
• On the distinction between the observer and the observed, it deepens detachment and insight.

By withdrawing the light of perception from the body through samyama, the yogi becomes invisible. Applying it to karma grants knowledge of death and omens. On the brahma-vihāras—love, compassion, etc.—it cultivates their corresponding powers. Inner strength is developed through focus on the vitality of animals like elephants.

By projecting the light of awareness (pravṛtti, as mentioned in Sutras 1.35–1.36), the yogi gains knowledge of things that are subtle, hidden, or distant.

The chapter continues with samyama applied to cosmic and elemental principles:

• On the sun, it yields knowledge of the cosmic order;
• On the moon, knowledge of the stars;
• On the pole star, understanding of their motions.

Further:

• Samyama on the navel brings knowledge of bodily systems;
• On the throat, freedom from hunger and thirst;
• On the chest, mastery of bodily steadiness;
• On the crown of the head, perception of siddhas—accomplished beings.

Focusing on the heart brings insight into the nature of consciousness. Discriminating between sattva and puruṣa yields knowledge of the Self. As this mastery deepens, divine powers such as clairaudience and clairvoyance arise—but the yogi is cautioned that these too must ultimately be transcended.

Loosening the bonds of ego and understanding the vital flows (pravṛtti) enables entry into another’s body. Mastery over udāna allows the yogi to rise above obstacles or levitate; samāna kindles inner brilliance. Samyama on the relationship between body and space produces lightness and freedom of movement. Attuning to subtle hearing brings perception of divine sounds. These powers, though refined, still belong to the domain of prakṛti (nature).

With these accomplishments, the yogi’s body becomes perfected—strong, graceful, and luminous. Actions arise effortlessly; the will manifests spontaneously. The senses become refined and extraordinarily effective.

Ultimately, however, the supreme attainment lies not in these powers, but in the clarity of viveka-khyāti—the discriminative knowledge that distinguishes the seer (puruṣa) from the seen (prakṛti). When this clarity becomes uninterrupted and unwavering, liberation (kaivalya) is near.

The chapter culminates in describing the final unfoldment of yogic realization. As viveka-jñāna (discriminative insight) becomes fully purified, it transcends linear, conceptual knowledge and unfolds into a timeless, all-encompassing clarity. In this highest state, when the reflective quality of the mind (sattva) matches the purity of puruṣa, their distinction becomes fully revealed. The mind, now free from all impressions, turns inward and dissolves into stillness. The yogi abides in kaivalya—absolute freedom, untouched by thought, time, or nature.

OM Tat Sat Iti

Such causes are not activated externally; rather, the yogi simply removes the obstacles—like a farmer who only breaks the barrier for water to flow. The mind can then give rise to other minds from its own asmitā, which can animate separate bodies. These minds are still guided by the one original citta.

Among these, the nirmāṇa-citta (mind born of samādhi) remains free of karmāśaya (residual impressions). The karma of a yogi is not śukla (white), kṛṣṇa (black), or miśra (mixed), unlike the actions of others. From these actions arise vāsanā—latent tendencies—which unfold according to the qualities of the vipāka (fruit).

Because smṛti (memory) and saṁskāra are of the same nature, distance in jāti, deśa, or kāla (category, place, or time) makes no difference—the impressions remain. Since expectation (āśayāḥ) is beginningless, so too are vāsanāḥ. Yet, they arise only when the necessary causes (hetu), fruits (phala), substratum (āśraya), and supports (ālambana) are present. Without these, vāsanā does not appear.

Even so, their atītānāgata (past and future) aspects remain real due to the bheda (diversity) in the flow of dharma (processes or attributes). These dharma arise from the guṇa—either manifest or subtle. Because each transformation (pariṇāma) of the guṇa is unique, the identity of an object is defined.

The text then examines how even with the same object, different citta experience it differently—showing that perception is subjective. An object’s existence cannot depend on one citta alone, for when that citta is not perceiving, the object still remains. What determines knowledge is the reflection (pratibimba) that appears in citta.

The operations of citta are always known to puruṣa, the unchanging draṣṭṛ (Seer). But citta itself is not svasaṁvedya (self-luminous); it is seen. It cannot perceive both the object and itself at once. Nor can one buddhi be known by another in an endless chain—this would lead to infinite regress and saṁkara (confusion) of smṛti.

Instead, the puruṣa, though itself changeless and untouched, reflects the form of its buddhi and becomes jñātā (knower). The citta colored by both draṣṭṛ and dṛśya becomes capable of perceiving all. Even if it holds infinite vāsanā, it functions only in service to another—puruṣa—because it is part of an aggregate.

Once the distinction (viveka) between puruṣa and citta is fully realized, all further viveka-khyāti (discriminative inquiry) ends. Then, citta is drawn toward kaivalya. However, due to old saṁskāra, thoughts may still arise in the gaps—like when a monk wanders for alms.

The text then defines how these remaining thoughts must be removed like the kleśa (afflictions), as taught earlier. When even the desire for vivekaja-jñāna (enlightenment through discriminative knowledge) fades, then comes dharma-megha samādhi—the cloud of virtue, bestowing knowledge of all dharma.

At this point, both kleśa and karma cease. Then, jñāna becomes free from āvṛtti (coverings) and infinite. There remains little left to know. With this, the flow of guṇa-pariṇāma (transformation of guṇas) comes to an end.

The text finally describes krama, the sequence of transformation, as the grasping of kṣaṇa (moments) in a distinct and ordered way. When guṇa dissolve back into their origin, having served the purpose of puruṣa, there is kaivalya—the supreme aloneness. Then puruṣa is established in its svarūpa (own true nature), utterly free and self-contained.

OM Tat Sat Iti