6.1 Samadhi Pada: Definition of Yoga, Chitta Vrittis & Abhyasa-Vairagya

6.1 Samadhi Pada: Definition of Yoga, Chitta Vrittis & Abhyasa-Vairagya

The Patanjali Yoga Sutras (PYS) compiled by Maharshi Patanjali stands as the definitive classical text of Raja Yoga and one of the six orthodox systems (Shat-Darshana) of Indian philosophy. The treatise is structured into 196 aphorisms (sutras) distributed across four distinct chapters (Padas):

1. Samadhi Pada (51 Sutras): Focuses on the definition of Yoga, the nature of mind-stuff (Chitta), mental modifications (Vrittis), methods of mental control (Abhyasa and Vairagya), Ishvara, obstacles (Antarayas), and states of meditative absorption (Samadhi).
2. Sadhana Pada (55 Sutras): Outlines practical spiritual disciplines including Kriya Yoga, the theory of afflictions (Pancha Kleshas), Karma Siddhanta, the fourfold diagnostic model (Heya, Hetu, Hana, Hanopaya), and the first five limbs (Bahiranga) of Ashtanga Yoga.
3. Vibhuti Pada (56 Sutras): Details the internal limbs (Antaranga Yoga: Dharana, Dhyana, Samadhi), their unified application (Samyama), and supernormal spiritual attainments (Siddhis / Vibhutis).
4. Kaivalya Pada (34 Sutras): Explores the nature of liberation (Kaivalya), latent impressions (Samskaras), the mind's reflection of consciousness, and the absolute independence of Purusha.

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The Definition of Yoga & The Seer's State

Maharshi Patanjali introduces the quintessential definition of Yoga in the second sutra of Samadhi Pada:

"योगश्चित्तवृत्तिनिरोधः"
(Yogash chitta vritti nirodhah — PYS 1.2)

Etymological & Structural Breakdown

• Chitta: The composite mind-stuff consisting of three internal instruments (Antahkarana):
  • Manas: The lower sensory-desire mind that processes sensory inputs and generates options.
  • Buddhi: The higher intellect responsible for judgment, discrimination (Viveka), and decision-making.
  • Ahamkara: The ego-sense or self-identity that claims ownership of experiences ("I am", "Mine").
• Vritti: Literally means 'whirlpool' or 'turnings'. It refers to all cognitive modifications, thought-waves, emotional fluctuations, and perceptual states that arise within Chitta.
• Nirodha: The process of restriction, mastery, intentional stillness, and ultimate cessation of all mental fluctuations.

When mental fluctuations are completely restrained, Patanjali describes the ultimate spiritual result in PYS 1.3:

"तदा द्रष्टुः स्वरूपेऽवस्थानम्" (Tada drashtuh svarupe 'vasthanam — PYS 1.3)

In this state of Nirodha, the true Self or Seer (Drashta / Purusha) abides in its own innate, pristine spiritual nature. Conversely, when vrittis are active (PYS 1.4: Vrittisarupyam itaratra), the Seer falsely identifies with the fluctuating states of the mind, resulting in existential bondage and suffering.

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The Five Chitta Vrittis (Mental Modifications)

Patanjali classifies all mental modifications into five distinct categories (PYS 1.5–1.11). These vrittis can be either Klishta (afflicted, causing pain and generating karmic binding) or Aklishta (unafflicted, non-binding, promoting spiritual clarity):

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The Five Chitta Bhoomis (Mental Planes of Vyasa Bhashya)

In his authoritative commentary Yogabhasya, Maharshi Vyasa elucidates five developmental planes or stages of the mind (Chitta Bhoomis):

1. Kshipta (Restless / Distracted): Dominated by Rajasic energy. The mind constantly jumps between external sensory objects, exhibiting extreme instability and emotional turbulence.
2. Mudha (Infatuated / Dull): Dominated by Tamasic energy. Characterized by lethargy, sleepiness, ignorance, confusion, and psychological inertia.
3. Vikshipta (Gathered / Occasionally Focused): Dominated by Sattva, but intermittently disrupted by Rajas. The mind experiences temporary moments of concentration, but easily slips back into distraction.
4. Ekagra (One-pointed): Sattva prevails entirely. The mind focuses continuously on a single object or concept without distraction. This plane is the prerequisite for Samprajnata Samadhi.
5. Niruddha (Restrained / Stilled): All vrittis are suspended, leaving only latent impressions (Samskaras). This represents the state of Asamprajnata Samadhi or Nirbija Samadhi, leading directly to Kaivalya.

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Dual Pillars of Mind Control: Abhyasa & Vairagya

Patanjali declares in PYS 1.12 that the stillness of all vrittis is achieved through two complementary means:

"अभ्यासवैराग्याभ्यां तन्निरोधः" (Abhyasavairagyabhyam tannirodhah — PYS 1.12)

1. Abhyasa (Spiritual Practice)

Abhyasa is defined as the continuous, persistent effort to secure stability and stillness of the mind (PYS 1.13: Tatra sthitau yatno 'bhyasah). For practice to become firmly grounded, Patanjali highlights three essential criteria:

"स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः"
(Sa tu deerghakala-nairantarya-satkara-asevito dridhabhumih — PYS 1.14)

• Deerghakala: Cultivated over a long, uninterrupted period of time.
• Nairantarya: Maintained without break or interruption.
• Satkara-sevita: Practiced with earnest devotion, deep reverence, and total sincerity.

2. Vairagya (Dispassion / Detachment)

Vairagya is the conscious cessation of attachment toward worldly and heavenly desires. Patanjali categorizes Vairagya into two distinct stages:

• Apara Vairagya (Lower Detachment — PYS 1.15): Mastered state of consciousness (Vashikara-samjna) wherein one develops complete indifference toward seen worldly objects (Drishta) and heard scriptural pleasures (Anushravika). Classical commentaries outline 4 progressive sub-stages: Yatamana (initial effort), Vyatireka (sorting active attachments), Ekendriya (attachment lingering only in the mind), and Vashikara (complete conquest over desires).
• Para Vairagya (Higher Detachment — PYS 1.16): The ultimate non-thirst (Gunavitrishnayam) for the three Gunas (Sattva, Rajas, Tamas) resulting from the direct realization of pure Consciousness (Purushakhyater). Para Vairagya leads directly to seedless absorption (Nirbija Samadhi).

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Concept of Ishvara & Omkara

In PYS 1.23, Patanjali presents devotion to God (Ishvara Pranidhana) as a direct pathway to quicken the arrival of Samadhi. In PYS 1.24, Patanjali provides an exact philosophical definition of Ishvara:

"क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः"
(Kleshakarmanvipakasayair aparamrstah purusavisesah isvarah — PYS 1.24)

• Definition: Ishvara is a distinct, supreme Spirit (Purusha-vishesha) who remains forever untouched (aparamrishtah) by afflictions (Kleshas), actions (Karma), karmic fruits (Vipaka), and latent karmic repositories (Ashaya).
• Characteristics of Ishvara:
  • He is the unsurpassed seed of all omniscience (PYS 1.25: Tatra niratishayam sarvajna-bijam).
  • He is the unconditioned Teacher of even the earliest ancient masters, being unconditioned by time (PYS 1.26: Sa purvesam api guruh kalenanavacchedat).
  • The Sacred Symbol: The designating word for Ishvara is the sacred sound Omkara / Pranava (PYS 1.27: Tasya vacakah pranavah).
• Practice & Result: The practitioner must engage in Taj-japas tad-artha-bhavanam (PYS 1.28)—the repetition of Om while continuously reflecting upon its profound divine meaning. This practice turns the consciousness inward (Pratyak-chetana) and leads to the total destruction of spiritual obstacles (PYS 1.29).

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Antarayas (Obstacles) & Sahabhuvas (Companions of Distraction)

When mental discipline falters, nine internal obstacles (Antarayas or Chitta-vikshepas) arise to cause distraction (PYS 1.30):

                    ┌─────────────────────────────────────────┐
                    │       9 ANTARAYAS (PYS 1.30)           │
                    └────────────────────┬────────────────────┘
                                         │
 ┌───────────────────┬───────────────────┼───────────────────┬───────────────────┐
 │ 1. Vyadhi         │ 2. Styana         │ 3. Samshaya       │ 4. Pramada        │ 5. Alasya         │
 │ (Physical Illness)│ (Mental Torpor)   │ (Doubt / Skeptic) │ (Carelessness)    │ (Physical Lethargy)│
 └───────────────────┴───────────────────┴───────────────────┴───────────────────┴───────────────────┘
 ┌───────────────────┬───────────────────┬───────────────────┬───────────────────┐
 │ 6. Avirati        │ 7. Bhranti-darsana│ 8. Alabdhabhumi.. │ 9. Anavasthitatva │
 │ (Sensual Desire)  │ (False Perception)│ (Non-attainment)  │ (Instability)     │
 └───────────────────┴───────────────────┴───────────────────┴───────────────────┘

1. Vyadhi: Physical disease or bodily imbalance.
2. Styana: Mental sluggishness, dullness, or indisposition to work.
3. Samshaya: Skepticism, indecision, or doubt regarding spiritual practice.
4. Pramada: Carelessness, negligence, or lack of attention toward Sadhana.
5. Alasya: Physical lethargy or bodily laziness resulting from heavy Tamas.
6. Avirati: Sensual craving or inability to abstain from worldly attachments.
7. Bhranti-darshana: Delusion or false perception regarding spiritual truths.
8. Alabdhabhumikatva: Inability to attain or step onto a higher stage of meditative absorption.
9. Anavasthitatva: Instability or inability to retain a newly attained spiritual level.

The 4 Sahabhuvas (PYS 1.31)

Accompanying these nine primary obstacles are four involuntary physical and emotional symptoms (Sahabhuvas):

• Dukha: Internal suffering, sorrow, or psychological pain.
• Daurmanasya: Mental dejection, despair, or depression.
• Angamjayatva: Unsteadiness or trembling of the physical limbs.
• Shvasa-prashvasa: Irregular, erratic inhalation and exhalation.

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Remedies: Ekatattva Abhyasa & Chitta Prasadana

To overcome these nine obstacles and their companions, Patanjali prescribes two fundamental approaches:

1. Ekatattva Abhyasa (PYS 1.32)

"तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः" (Tat-pratishedhartham eka-tattvabhyasah — PYS 1.32)

The practitioner must focus intensely upon a single principle, technique, or sacred object (Ekatattva) to cultivate mental stability and break the habit of sensory fragmentation.

2. Chitta Prasadana (Four Mental Attitudes — PYS 1.33)

To pacify social and emotional friction, Patanjali introduces four specific psychological attitudes (Chitta Prasadana) toward four classes of human beings:

"मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम्"
(Maitri-karuna-muditopeksanam sukha-dukkha-punyapunyavisayanam bhavanatas cittaprasadanam — PYS 1.33)

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Summary of Exam-Key Points

• Patanjali Yoga Sutras features 196 sutras across 4 Padas; Samadhi Pada has 51 sutras.
• Yoga is defined as Chitta Vritti Nirodha (PYS 1.2), bringing the Drashta to its Svarupa (PYS 1.3).
• The 5 Vrittis are Pramana (3 sub-types), Viparyaya, Vikalpa, Nidra, and Smriti.
• Vyasa's 5 Chitta Bhoomis are Kshipta, Mudha, Vikshipta, Ekagra, and Niruddha.
• Abhyasa requires Deerghakala, Nairantarya, and Satkara-sevita; Vairagya culminates in Para Vairagya (Gunavitrishnayam).
• Ishvara is defined in PYS 1.24; His sacred sound is Pranava (Om).
• There are 9 Antarayas and 4 Sahabhuvas; overcome by Ekatattva Abhyasa and Chitta Prasadana (Maitri, Karuna, Mudita, Upeksha).