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Online Courses from Swami Jnaneshvara and Abhyasa Ashram
Yoga
Sutras 1.33-1.39:
Stabilizing
and Clearing the Mind
(Previous
Next Main)
 Preparing for subtler practices: Stability and clarity of mind are
necessary before being able to experience the
subtler meditations or samadhi (1.40-1.51,
2.12-2.25, 3.4-3.6).
One-pointedness brings fitness for meditation: The specialized training
of an olympic athlete rests on a
solid foundation of generalized physical fitness.
Similarly, generalized training
in one-pointedness is necessary so that meditation practices can
advance. The particular methods suggested in these Sutras relate to
the removal of obstacles through one-pointedness, as suggested in the
previous sutras (1.30-1.32). Here are
suggestions of Sutras 1.33-1.39:
- Four attitudes with people: The
first method deals with meditation on four types of attitudes towards
people, including friendliness or lovingness, compassion or support,
happiness or goodwill, and neutrality or acceptance (1.33).
- Five suggestions for focus:
Five specific suggestions of objects for focus of attention are given,
including breath awareness, sensation, inner luminosity, contemplation
on a stable mind, and focusing on the stream of the mind (1.34-1.38).
-
Whatever you choose: Lastly, you might practice one-pointedness on
whatever you find pleasing and useful (1.39).
Don't skip the basics: Skipping such basic training of the mind
is tempting, but is a serious mistake for a student of meditation, and might
result in meditation becoming nothing but a fight with your mind.
Few will go beyond these: Many schools of meditation emphasize only one method, such as meditation on
kindness (1.33), breath (1.34), or
some other object (1.39), failing to note that, while
extremely useful, these are only preparatory practices for the subtler
meditations and samadhi, as described in later chapters (Ch
2, Ch 3, Ch
4). Most people will settle for the calming benefits of the
preparation, and will not pursue the subtler meditations that lead to
Self-realization.
Stabilizing versus discriminative
knowledge: It is very important to note that these contemplations are
used to stabilize and clear the mind. The later practices are used for
discriminative knowledge (2.26-2.29. 3.4-3.6).
For example, if you are contemplating on friendliness (1.33),
this is not being done to discriminate that it is a part of avidya
or ignorance (2.5), and thus, set
aside. In the later practices, you are discriminating and setting
aside (3.4-3.6) what is due to avidya
or ignorance (2.5).
Meditation Practice: There is a
meditation practice described in the Bindu article, which draws upon the
nine practices outlined in Yoga Sutras 1.33-1.39:
Meditation Practice from Bindu article
top
1.33
In relationships, the mind becomes purified by cultivating feelings of
friendliness towards those who are happy, compassion for those who are
suffering, goodwill towards those who are virtuous, and indifference or
neutrality towards those we perceive as wicked or evil.
(maitri karuna mudita upekshanam sukha duhka punya apunya vishayanam
bhavanatah chitta prasadanam)
- maitri = friendliness,
pleasantness, lovingness
- karuna = compassion,
mercy
- mudita = gladness,
goodwill
- upekshanam = acceptance,
equanimity, indifference, disregard, neutrality
- sukha = happy,
comfortable, joyous
- duhka = pain, misery,
suffering, sorrow
- punya = virtuous,
meritorious, benevolent
- apunya = non-virtuous,
vice, bad, wicked, evil, bad, demerit, non-meritorious,
- vishayanam = regarding
those subjects, in relation to those objects
- bhavanatah = by
cultivating habits, by constant reflection, developing attitude,
cultivating, impressing on oneself
- chitta = mind field,
consciousness
- prasadanam = purified,
clear, serene, pleasant, pacified, undisturbed, peaceful, calm
Each attitude is a type
of meditation: Each of these four attitudes (friendliness, compassion,
goodwill, and neutrality) is, in a sense, a meditation unto itself. While
it is actually a preparation practice, it has become popular to use the
word meditation in a very broad way, rather than as the specific
state of dhyana (3.2), as normally
used by the yogis. Some schools of meditation base their entire approach
on one or more of these four attitudes. However, to the seeker of the
absolute reality (1.3), these are
practiced as valuable steps along the journey, but not the end itself.
Getting free from
negativity with other people: In sutra 2.33-2.34,
the question is posed as to what to do when one does not act or think in
accordance with yogic values such as non-violence, but rather, has
negative emotions. What is one to do with such strong negative thought
patterns? The suggestion is made in those sutras, that we cultivate an
opposite attitude by reminding ourselves (through internal dialogue) that holding onto this negative
attitude is going to do nothing but bring unending pain and misery (2.34). It also points
out that, in terms of the inner reaction and effects, there is really no
difference between three kinds of actions:
- We, ourselves carrying out such a negative
act
- Soliciting another
person to do it
for us, or
- Approving of the act when it happens,
but without our effort.
To work with these four
attitudes of friendliness, compassion, goodwill, and neutrality
specifically, we can make much easier progress with the practices of the
yamas (2.30) and the instructions
to cultivate the opposite when we become negative (2.34).
Four perceptions of other
people to cultivate: Here, in this practice, four specific types of
people are mentioned (happy, suffering, virtuous, non-virtuous), how we perceive them, and what attitudes we might
cultivate to stabilize, purify, or calm our own mind (attitudes of
friendliness, compassion, goodwill, and neutrality).
These four encompass most
of our relationships: By memorizing these
four, and actively observing them in daily life, and during daily quiet
time, it is much easier to see the vagaries of the mind, and to regulate
them. Having a short list of four makes the process pretty easy to do.
Many, if not most or all, of our relationship challenges with people
encompass one or more of these four.
Have a specific antidote
for each: Having a specific attitude to
cultivate for each of the four also makes cultivating change much easier
to do. It does not mean that you replace all of your other fine ideas
about how to have good people relationships, but these four sure do make a
useful practice.
Towards
those who are happy or joyful |
| We
might feel: |
Better
to cultivate: |
Resistance/distance:
Remember
how it is that sometimes when you are not having such a good day,
you might resist being around other people who are feeling happy
or joyful. It is very easy to unintentionally have a negative
attitude towards them at such a time, even if they are your
friends or family members. This is not to say that your mind is
being 100% negative, but it is the tendency, however small, that
we want to be mindful of. It is not about setting ourselves up for
an over expectation of perfection, but a gradual process of
clearing the clouded mind so that meditation can deepen.
|
Friendliness/kindness:
If
you are mindful about this normal tendency of the mind, then you
can consciously cultivate an attitude of friendliness and kindness
when you are
around these happy people, or when you think about them. This
conscious act of being mindful of the negative tendency of mind,
and actively promoting the positive and useful has a stabilizing
effect and brings inner peace and calm. It is being mindful that
the mind often holds both sides of the attraction and aversion,
positive and negative. Here, we want to be aware of both, but
cultivate the positive and useful.
|
Towards
those who are in pain or suffering |
| We
might feel: |
Better
to cultivate: |
Imposition/frustration:
You
might normally think of yourself as being a loving, caring,
compassionate person. Yet, notice how easy it is to feel the
opposite when someone around you is sick. You have other plans and
suddenly some family member gets sick, or there is an extended
illness in the family. Surely you care for them,
but it is also a habit of the mind to feel somewhat imposed upon.
Again, we are not talking about some 100% negativity or
psychopathology. These are normal actions of mind that we are
systematically trying to balance and make serene.
|
Compassion/support:
It
is good to observe that inclination of the mind, however small. It
just means to be mindful of it, while at the same time consciously
cultivating compassion and support for others who are suffering. It does not
mean acting, or suppressing the contrary thoughts and emotions. It
does mean being aware, and lovingly choosing to act out of love.
Again, we want to be mindful of the habits of mind. Unawareness
leaves disturbances in the unconscious that will disturb
meditation. Awareness allows freedom and peace of mind.
|
Towards
those who are virtuous or benevolent |
| We
might feel: |
Better
to cultivate: |
Inadequate/jealous:
We
all want to be useful, to be of service to our families, friends,
and other people, whether in our local community or across the
world. Often we privately may feel there is more we could do, but
that we are just not doing it. Jealousy and other negative
emotions can easily creep in when somebody else is sincerely
acting in virtuous or benevolent ways. We can unconsciously push
against such people, whether we know them, or they are publicly
known people.
|
Happiness/goodwill:
Better
that we cultivate attitudes of happiness and goodwill towards such
people. It is not always easy to cultivate such positive attitudes
when, inside, we are feeling negative. But something very
interesting happens as we become a neutral, non-attached witness
to our inner process. That is, humor comes; the mind is seen to be
a really funny instrument to watch, in all of its many antics.
Then the happiness and goodwill seems to come naturally.
|
Towards
those who we see as bad or wicked |
| We
might feel: |
Better
to cultivate: |
Anger/aversion:
Most
of us have some limits of what we find as acceptable behavior. We
might sincerely hold the belief that all people are pure at their
deepest level. Yet, are there not some individuals you think to be
dishonest, cruel, mean, or even wicked, or evil? Are there not
some behaviors that you consider so outside of acceptable conduct
that it strongly causes you to feel anger and frustration? Even if
you really feel strongly about some other person in this way, is
it not also true that you, yourself, carry the burden of this? How
to be free from that is the question.
|
Neutrality/acceptance:
To counterbalance the negative feelings toward someone you feel is
bad, wicked, or lacking in virtue, the antidote is to cultivate an
attitude of neutrality, indifference, acceptance, or equanimity.
It can be difficult to cultivate this attitude, since it might
make us think we are approving of their bad behavior. We seek the
neutrality of inner balance and equanimity, which does not mean
approving of the person's actions. In fact, cultivating
attitudes of neutrality might go a long way in being able to cause
change. It surely helps to stabilize and clear the mind for
meditation.
|
Intentional meditation on these four
attitudes: During daily meditation time, it can be very useful to
spend some time reflecting on these four attitudes. You might do them all,
or you might practice with only one of them for an extended period of
time. Simply choose one of the four attitudes and allow some person or
persons to arise in the mind field. You will notice your reactions, the
coloring mentioned earlier (1.5). As your attention rests on that inner
impression of that person, allow yourself to cultivate the positive or
useful attitude. Gradually, the negativity or coloring weakens or
attenuates (2.4). This is
part of the preparation for meditation.
Talk to yourself:
When you notice any of the negative attitudes above, it is very useful to
literally remind yourself that this is not useful (2.33). You might literally say
to yourself, "Mind, this is not useful. This attitude is going to
bring nothing but pain. You need to let go of this." It is also good
to remind yourself, "I need to cultivate friendliness with this
person" (compassion, goodwill, or neutrality).
What to do with really "bad"
people: It is common for meditators to question these four attitude
meditations in relation to really "bad" people such as certain
political or religious leaders, present or historical. How can I feel
friendliness, compassion, goodwill, or acceptance towards someone like
"him?" I'll not mention any names here, but you can easily think
of some of them yourself. It can sound like Yoga is suggesting that we
agree with, or validate the behavior of such people, which is not the
case. The questions of approving of behavior and dealing with our own
internal states are very different issues.
Sometimes I find that shallow
understanding is a good tool for deeper understanding. Without using
examples of known historical or present public figures, instead ask yourself how
useful it would be to continue to hold animosity towards some childhood
friend who did something to hurt you. That person is far in your distant
past, yet here is the mind continuing to hold on to that coloring of aversion. We
each get to decide whether holding on to this kind of mind impression is
serving us, or whether we would prefer that the coloring drift away,
leaving the mere memory to be neutral. Choice rests with each of us. The
uncoloring approach is a part of yoga. (For more info on the uncoloring,
see sutras 1.5 and 2.1-2.9,
as well as the article on Uncoloring Your Thoughts.)
How these attitudes are
mastered: While these four practices are used from the very
beginning to stabilize and clear the clouded mind, the practice becomes
far more subtle in later stages of meditation. Once there is an ability to perform
samyama (3.4-3.6), then each of these
four become objects themselves for examination with the razor-sharp focus
and absorption of samadhi. This later practice, done with this subtler,
finer intensity brings the perfection of that
attitude. This process is described in sutra 3.24.
top
1.34
The mind is also calmed by regulating the breath, particularly attending
to exhalation and the natural stilling of breath that comes from such
practice.
(prachchhardana vidharanabhyam va pranayama)
- prachchhardana = gentle
exhalation through the nostrils
- vidharanabhyam =
expansion or regulation, control
- va = or (or other
practices in 1.34-1.39)
- pranasya = of prana
Awareness
of breath: One of the finest methods there is to stabilize and calm
the mind is breath awareness. First, be aware of the transitions between
the breaths, and allow them to be smooth, without an abrupt transition,
and without pausing between breaths. Consciously practice seeing how
delicately smooth you can make the transitions. Allow the breath to be
quiet, and to have no jerkiness.
Elongation of exhalation:
Second, after establishing sound and steady awareness of the breath, allow
the exhalation to gradually elongate, such that the amount of time spent
exhaling is longer than the amount of time inhaling. The air will move
outward more slowly with exhalation than with inhalation. Gradually allow
the ratio to be two to one, where the exhalation is approximately twice as
long as the inhalation. Pranayama is often translated as breath
control. The root ayama actually means lengthening.
Thus, pranayama more specifically means lengthening the life force.
Not rechaka, puraka, and kumbhaka:
There are other breathing practices that include rechaka (exhalation),
puraka (inhalation) and kumbhaka (intentional holding of the breath).
These practices are not the intent here in this sutra, particularly not
the practice of breath retention. Though these may be useful practices at
some stage of practice, they are not the subject of this sutra in relation
to stabilizing the mind and making it tranquil.
See also:
top
1.35
The inner concentration on the process of sensory experiencing, done in a
way that leads towards higher, subtle sense perception; this also leads to
stability and tranquility of the mind.
(vishayavati va pravritti utpanna manasah sthiti nibandhani)
- vishayavati = of the
sensing experience
- va = or (or other
practices in 1.34-1.39)
- pravritti = higher
perception, activity, inclinations
- utpanna = arising,
appearing, manifesting
- manasah = mind, mental,
manas
- sthiti = stability,
steadiness, stable tranquility, undisturbed calmness
- nibandhani = firmly
establishes, causes, seals, holds
Meditation on the means of sensing:
This practice is on becoming aware of the
inner process of sensation (not merely the objects), using the five cognitive senses
(indriyas) of
smelling, tasting, seeing, touching, and hearing. It does not mean
pursuing the object that you are experiencing, such as the sound you are
hearing or the image you are seeing. Rather, it means trying to become
aware of sensing itself. Initially, the sensing is at a more surface or
gross level. Ultimately, the intent of the practice is to witness the
higher or subtler inner senses.
See also the paper on the senses:
The Ten Senses or Indriyas
top
1.36
Or concentration on a painless inner state of lucidness and luminosity
also brings stability and tranquility.
(vishoka va jyotishmati)
- vishoka = state free
from pain, grief, sorrow, or suffering
- va = or (or other
practices in 1.34-1.39)
- jyotishmati = the bright
effulgence, lucidity, luminosity, inner light, supreme or divine light
Concentration on painless inner
luminosity: The easiest way to practice this is to
place your attention in the space between the breasts, the heart center.
Simply imagine that there is a glowing luminosity there, about the size of
the palm of your hand. Whether or not you literally see with your inner
eye is not important; the practice works either way. Maintain an
inner attitude that it does not matter what other thoughts, images,
impressions or memories might arise in the mind field; you will hold that
stance that these will not disturb or distract you. Stay only with that
glowing inner luminosity in the heart.
top
1.37
Or contemplating on having a mind that is free from desires, the mind gets
stabilized and tranquil.
(vita raga vishayam va chittam)
- vita = without, devoid
of
- raga = attachment,
desires, attraction
- vishayam = objects of
the senses
- va = or (or other
practices in 1.34-1.39)
- chittam = of the
consciousness of the mind-field
Imagine a mind free from desire: One way to do this practice is to think
of some great sage, yogi, or spiritual person you respect. Simply imagine
what their mind would be like if they were sitting quietly for meditation.
Then, pretend that your own mind is as quiet as you think his or hers
would be. It is a trick of your own mind to imagine in this way, but it is
an extremely useful practice for stabilizing your own mind.
Imagine your own mind free from
desire: Another method is to imagine what your
own mind would be like if it were temporarily free from any desires,
wants, wishes, attractions, aversions, or expectations. It is like a game
you are playing with yourself, wherein you see if you can pretend that
your mind is in this tranquil state. With a little practice, this works
amazingly well.
top
1.38
Or by focusing on the nature of the stream in the dream state or the
nature of the state of dreamless sleep, the mind becomes stabilized and
tranquil.
(svapna nidra jnana alambanam va)
- svapna = dream (focusing
on the nature of the state of dreaming itself, not the content of
dreams)
- nidra = sleep (focusing
on the state itself, as an object)
- jnana = knowledge,
study, investigation, awareness, observation
- alambanam = having as
support for attention, object of concentration
- va = or (or other
practices in 1.34-1.39)
Meditation on the states of the
unconscious: Focusing on the stream of the
dream state or the nature of dreamless sleep will stabilize the
mind and make it stable. It is extremely important to note that this is
not meaning dreaming or dream analysis. To learn to allow these streams to
flow, and to witness that stream is very calming. To witness the stream is
a stabilizing influence, not a deep meditation or samadhi beyond the mind.
For more information about the dream
state in relation to the waking state and the deep sleep state, see these
articles:
top
1.39
Or by contemplating or concentrating on whatever object or principle one
may like, or towards which one has a predisposition, the mind becomes
stable and tranquil.
(yatha abhimata dhyanat va)
- yatha = as, according to
- abhimata = one's own
predisposition, choice, desire, want, like, familiarity, agreeableness
- dhyanat = meditate on
- va = or (or other
practices above in sutras 1.34-1.39)
Meditate on the object of your
predisposition: This sutra is making it very clear that
the key principle in the stabilizing of the mind and the removal of
obstacles is one-pointedness. Obviously, saying that one may focus on any
object or principle that one feels predisposed towards is a broad
statement. Wisdom should guide the choice of object for concentration.
We already know this: Virtually
everybody already knows this principle of focusing on something enjoyable
as a means of stabilizing the mind. However, the relative usefulness of
the object chosen is a very different matter. Watching television, playing
a game, listening to music, having a conversation, or many other
activities may concentrate the mind enough to partially let go of the
mental chatter from the activities of the day. While the principle of
one-pointedness is in all of these, and may have some benefit, the
meditator will learn to choose more refined objects to stabilize the mind
for meditation. Remember, in this section and sutra we are talking about
stabilizing and clearing the mind, not about deep meditation itself. This
level of one-pointedness provides the stable foundation for the subtler
meditation practices.
Mantra: One of the finest means of
focusing, training and stabilizing the mind is through mantra. See the
articles listed on the Index of
Mantra Articles.
Online practices: There are
several online practices that are beneficial for one-pointedness.
Particularly useful from the standpoint of experimenting with online
practices are the Soham Mantra and the Gazing practices. See the Index
of Interactive/Online Practices.
Meditation Practice: There is a
meditation practice described in the Bindu article, which draws upon the
nine practices outlined in Yoga Sutras 1.33-1.39:
Meditation Practice from Bindu article
The
next sutra is 1.40
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presenting the ancient Self-Realization path of
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our sadhana or practices is the highest
Joy that comes from the Realization in direct experience of the
center of consciousness, the Self, the Atman or Purusha, which is
one and the same with the Absolute Reality.
This Self-Realization comes through Yoga meditation of the Yoga
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intense devotion of Samaya Sri Vidya Tantra, the three of which
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We employ the classical approaches of Raja, Jnana, Karma, and Bhakti
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