Patañjali’s Yoga Sūtras 1.17–1.22: Stages of Samādhi, Grades of Students
Understanding the Depths of Meditation and the Qualities of a Seeker
Introduction
In the last article, we explored the twin pillars of yoga: abhyāsa (steady practice) and vairāgya (non-attachment). These form the foundation for quieting the mind-field (citta).
Now, in Sūtras 1.17 to 1.22, Patañjali takes us deeper into the nature of samādhi, the stages through which it unfolds, and the qualities that define different types of seekers.
📖 Missed the first part? Read Sūtras 1.1–1.5 here.
Audio Recordings for Sūtras 1.17–1.22
🎧 Listen – Vaishali’s Recitation
🎧 Listen – Rohit’s Recitation
Sūtra 1.17
Devanāgarī
वि॒त॒र्कवि॒चा॒रा॒नन्दा॒स्मि॒तारूपा॒नु॒ग॒मात् स॑म्प्रज्ञा॒तः ॥ १.१७॥Transliteration
vitarkavicārānandāsmitārūpānugamāt saṁprajñātaḥ || 1.17 ||Chanting
vi-tar-ka-vi-cā-rā-nan-dā-smi-tā-rū-pā-nu-ga-māt sam-pra-jñā-taḥMeaning
Cognitive absorption (saṁprajñātaḥ) is accompanied by forms (rūpa) of reasoning (vitarka), reflection (vicāra), bliss (ānanda), and the sense of I-ness (asmitā).
Audio Recordings
🎧 Listen – Vaishali’s Recitation
🎧 Listen – Rohit’s Recitation
Chanting Tips
Emphasize the long ā sound to smoothly transition between each word:
vi-cā-rā-nan-dā-smi-tā-rū-pā-nu-ga-māt
Grammatical Breakdown
vitarka (वितर्क)
Meaning: Discursive thought; deliberation; conjecture
Form: Masculine noun; part of compound
Origin: From prefix vi- (asunder, away) + tarka (conjecture, speculation), from root √tark (to reason, reflect)
Context: Refers to the gross-level process of logical reasoning or consideration associated with an external object.
vicāra (विचार)
Meaning: Subtle reflection; mode of proceeding
Form: Masculine noun; part of compound
Origin: From vi- (asunder, away) + cāra (motion), from root √car (to go, to move)
Context: Reflects the analytical or refined movement of thought directed toward subtle or inner realities.
ānanda (आनन्द)
Meaning: Bliss; happiness; enjoyment
Form: Masculine noun; part of compound
Origin: From ā- (toward, unto) + nanda (delight), from root √nand (to rejoice)
Context: Denotes the inner joy or sattvic pleasure that arises during meditative absorption.
asmitā (अस्मिता)
Meaning: I-am-ness; subtle ego-sense
Form: Feminine noun; part of compound
Origin: From asmi (I am) + suffix -tā (state of being); a Dvandva (copulative) compound
Context: Indicates the subtle sense of individuality or ego that persists even in deep states of absorption.
rūpa (रूप)
Meaning: Form; appearance; nature
Form: Neuter noun; part of compound
Origin: From root √rūp (to form, to shape)
Context: Describes the particular character or type of samādhi experienced in each stage.
anugamāt (अनुगमात्)
Meaning: Following; accompanied by; in association with
Form: Ablative singular; masculine noun
Origin: From anu- (after, along) + gama (going), from root √gam (to go); a Tatpuruṣa compound
Context: Indicates the causal or sequential relationship—these qualities accompany or precede saṁprajñāta samādhi.
saṁprajñātaḥ (संप्रज्ञातः)
Meaning: Cognitive absorption; samādhi with awareness of an object
Form: Masculine noun; nominative singular
Origin: From sam- (together) + pra- (forth) + jñāta (known, understood), from root √jñā (to know)
Context: Refers to the meditative state characterized by clear awareness and discernment of a meditative object, arising from association with vitarka, vicāra, ānanda, and asmitā.
Commentary & Insights
This sūtra introduces saṁprajñāta samādhi, a type of deep meditative absorption where the mind remains aware of an object. It unfolds in four progressive layers:
Vitarka – contemplation of gross objects
Vicāra – contemplation of subtle objects
Ānanda – contemplation centered in bliss
Asmitā – contemplation on the pure I-sense
All four are states where the mind remains active and directed toward an object.
1. Savitarka Samādhi (with gross object)
Object of focus: Tangible, perceptible objects (e.g., breath, a mantra, the image of a deity, or a flame)
Nature: Concentration mingled with name, object, and its knowledge
Example: Seeing and meditating on a physical form like a flame or deity image
Commentary: This is the most external stage of cognitive samādhi. The mind engages with gross forms by associating name, form, and knowledge. Even when the object is subtle (like breath), the attention still mingles with language and identity—"this is breath," "I am breathing." When such association persists, it is Savitarka. When the verbal and conceptual overlay is removed, it becomes Nirvitarka Samādhi.
2. Savicāra Samādhi (with subtle object)
Object of focus: Subtle objects (e.g., tanmātras — elemental essences like sound, touch, form — or internal faculties such as mind or ego)
Nature: Involves analytic or contemplative awareness of inner processes
Example: Meditating on the essence of sound (śabda tanmātra) or tracing the activity of the mind itself
Commentary: This level of concentration leaves behind gross forms and contemplates the inner structure of experience. The mind inquiries into the source of perception and sensation. Vicāra means reflective investigation, often experienced as silent inner analysis. Though more subtle than Vitarka, it still involves the triad of name, idea, and object. When this layer of reflection is transcended, the samādhi becomes Nirvicāra.
3. Sānanda Samādhi (with bliss)
Object of focus: Feeling of bliss arising from sattvic stillness and internal absorption
Nature: Meditative absorption in the quiet joy of inner calm
Example: Meditating on the peaceful joy that emerges after pratyāhāra (sense withdrawal) or during prāṇāyāma (breath control)
Commentary: This level of concentration leaves behind gross forms and contemplates the inner structure of experience. The mind inquires into the source of perception and sensation. Vicāra means reflective investigation, often experienced as silent inner analysis. Though more subtle than Vitarka, it still involves the triad of name, idea, and object. When this layer of reflection is transcended, the samādhi becomes Nirvicāra.
4. Sāsmita Samādhi (with I-sense)
Object of focus: Pure I-sense or ego principle without any associations (Mahat-tattva)
Nature: Awareness centered on the knower rather than the known
Example: Meditating on the inner sense of “I am” without content
Commentary: This is the most subtle of the four. The yogi no longer concentrates on experiences or feelings but turns attention to the source of awareness—the bare sense of "I." This is not puruṣa itself, but the reflection of puruṣa in buddhi, sometimes called Mahat in Sāṅkhya philosophy. This subtle ego is the last veil before the true Self. Though still a form of samādhi with an object, it prepares the yogi for the jump to asamprajñāta, where even this sense of self dissolves.
These four stages form the ladder of saṁprajñāta samādhi. Though each is a profound meditative achievement, they are still tied to objects within the field of prakṛti. They must be passed through with awareness and care. When all supports drop away and the mind ceases entirely, the next phase—asamprajñāta samādhi—can begin.
Sūtra 1.18
Devanāgarī
वि॒रा॒मप्रत्यया॒भ्या॒सपू॒र्वः सं॒स्कारशे॒षोऽ॒न्यः ॥ १.१८॥Transliteration
virāmapratyayābhyāsapūrvaḥ saṁskāraśeṣonyaḥ || 1.18 ||Chanting
vi-rā-ma-prat-ya-yā-bhyā-sa-pūr-vas saṁs-kā-ra-śe-ṣo-nyaḥMeaning
The other (asamprajñāta samādhi) preceded by practice of cessation (virāma-pratyaya) has residuum of only latent impressions (saṁskāra-śeṣa)
Audio Recordings
🎧 Listen – Vaishali’s Recitation
🎧 Listen – Rohit’s Recitation
Chanting Tips
Make sure to articulate each ya in prat-ya-yā clearly and separately.
Enunciate the exhalant bha in bhyā-sa by releasing a gentle puff of air.
pūrvaḥ becomes pūr-vas due to classical Sanskrit chanting rules.
Grammatical Breakdown
virāma (विराम)
Meaning: Cessation; termination; end
Form: Masculine noun; first part of compound
Origin: From vi- (asunder, away) + rāma (rest), from root √ram (to stop, to set at rest)
Context: Indicates the halting or complete cessation of mental activity, central to the attainment of higher samādhi.
pratyaya (प्रत्यय)
Meaning: Mental impression; basis; content of awareness; firm conviction
Form: Masculine noun; compound element
Origin: From prati- (toward, against, back) + aya (going), from root √i (to go); a Dative Tatpuruṣa compound
Context: Refers to the subtle cognitive content or seed that underlies the experience of cessation in meditation.
abhyāsa (अभ्यास)
Meaning: Sustained practice; repeated exercise; discipline; study
Form: Masculine noun; compound element
Origin: From abhi- (toward) + āsa (seat), from root √ās (to sit, to stay quietly)
Context: Points to the disciplined and repeated effort that prepares the ground for the cessation of mental fluctuations.
pūrvaḥ (पूर्वः)
Meaning: Former; prior; preceding
Form: Masculine adjective; nominative singular
Origin: From root √pūrv (to be earlier); an Instrumental Tatpuruṣa compound
Context: Indicates that such cessation-based samādhi is preceded by prolonged practice (abhyāsa).
saṁskāra (संस्कार)
Meaning: Latent impression; habitual potency; subliminal conditioning
Form: Masculine noun; compound element
Origin: From sam- (together) + kāra (doing), from root √kṛ (to do, to form)
Context: Refers to the impression left by past actions that condition future tendencies, even after cessation.
śeṣaḥ (शेषः)
Meaning: Remainder; residue
Form: Masculine noun; nominative singular; modifies saṁskāra
Origin: From root √śiṣ (to leave, to remain); a Bahuvrīhi (descriptive) compound
Context: Describes the subtle residue of saṁskāras that persists even after mental fluctuations cease.
anyaḥ (अन्यः)
Meaning: The other (state); different
Form: Masculine adjective; nominative singular
Origin: From anya (other, different)
Context: Refers to asaṁprajñāta samādhi—the non-cognitive state that is preceded by abhyāsa and virāma, and leaves only saṁskāra behind, as noted by Vyāsa.
Commentary & Insights
This sūtra introduces asamprajñāta samādhi, a deep meditative state where the mind becomes completely still. Unlike the previous samādhi (saṁprajñāta), which involves active focus on an object like breath, subtle elements, bliss, or the sense of "I," this state has no object at all. The mind no longer engages with anything. Only the most subtle impressions, called saṁskāras, remain.
The word virāma-pratyaya refers to the gentle tendency or momentum toward stopping. It is not a thought in the usual sense but a quiet, underlying inclination in the mind to rest and let go. When practiced again and again, and combined with para-vairāgya (supreme detachment), it leads to a state where all mental activity fades away, but awareness does not.
In this state, only latent impressions are left. These are like seeds of past mental activity that are no longer active but have not yet fully disappeared. The mind is not producing new thoughts, but traces of old tendencies still remain. This is what is meant by saṁskāra-śeṣa—a state where the mind is deeply at rest, but subtle impressions continue quietly beneath the surface.
This state does not come easily. It follows a long period of inner work, including letting go even of advanced meditative experiences like bliss or the sense of "I am." The yogi reaches a point where even the purest experiences are set aside, and the mind drops into stillness. This is not unconsciousness. It is a very subtle awareness where there are no rising thoughts, and the yogi is fully present.
The tradition describes two types of arrested states:
One where impressions remain and may resurface.
One where even these impressions are gone, and the stillness is permanent.
Most yogis first reach the first kind. Here, the active mind is suspended, but old impressions still exist. These can surface again. In the second type, which is more advanced, even those impressions are dissolved. This leads to total freedom, known as Kaivalya or liberation.
Asamprajñāta samādhi is not just a blank or a pause. It is a stable state where the mind rests in its source. It is free from external distractions, internal thoughts, and even the subtlest attachments. From this state, the final freedom of yoga becomes possible.
Sūtra 1.19
Devanāgarī
भ॒वप्र॒त्य॒यो विदेहप्रकृति॑लया॒नाम् ॥ १.१९॥Transliteration
bhavapratyayo videhaprakṛtilayānām || 1.19 ||Chanting
bha-va prat-ya-yo vi-de-ha pra-kṛ-ti-la-yā-ṇāmMeaning
Videha (disembodied beings) or prakṛtilaya (those merged in primordial nature) [attain samādhi] through latent impressions (bhava-pratyaya).
Audio Recordings
🎧 Listen – Vaishali’s Recitation
🎧 Listen – Rohit’s Recitation
Chanting Tips
Make sure to articulate each ya in prat-ya-yo clearly.
Pay attention to the short a vs. long ā in la-yā-ṇām.
Grammatical Breakdown
bhava (भव)
Meaning: Existence; becoming; coming into being
Form: Masculine noun; compound element
Origin: From root √bhū (to be, to exist, to become)
Context: Refers to the latent impression or drive toward becoming or rebirth—what perpetuates the cycle of saṁsāra.
pratyayaḥ (प्रत्ययः)
Meaning: Cognitive principle; mental content; intention; basis
Form: Masculine noun; nominative singular
Origin: From prati- (toward, against) + aya (going), from root √i (to go); a Genitive Tatpuruṣa compound
Context: That which gives rise to or sustains the state of samādhi—here, the subtle intention or latent impression underlying future becoming.
videha (विदेह)
Meaning: Disembodied; bodiless; incorporeal
Form: Masculine adjective/noun; part of compound
Origin: From vi- (without) + deha (body), from root √dih (to smear, anoint); a Dvandva (copulative) compound
Context: Refers to yogis who no longer inhabit a physical body due to mastery over the senses and deep meditative absorption.
prakṛti-layānām (प्रकृतिलयानाम्)
Meaning: Of those merged into prakṛti (primordial nature)
Form: Compound noun; genitive plural
Origin: From prakṛti (nature): pra- (before, forward) + kṛti (act of doing), from root √kṛ (to do, to make); + laya (absorption), from root √lī (to melt, to cling); suffix -ānām (genitive plural); a Bahuvrīhi (descriptive) compound
Context: Refers to advanced yogis who have dissolved into the primal elements or principles of nature due to profound concentration. These beings, though absorbed, still retain latent tendencies (pratyaya) for becoming.
Commentary & Insights
This sūtra describes another category of beings who attain deep meditative states not through conscious effort but through bhava-pratyaya—latent tendencies rooted in past experiences. These beings fall into two types:
Videha: Yogis without a physical form, having transcended the senses and bodily existence.
Prakṛtilaya: Those who have become absorbed in prakṛti, or primordial nature, without reaching the realization of puruṣa (pure consciousness).
Though both attain a state that appears like liberation, it is not final. The deep impressions of ignorance (bhava) still remain, and because there is no clear realization of puruṣa, these individuals are eventually drawn back into the cycle of birth.
Their state is similar to kaivalya, but it is not final liberation. It is temporary and conditioned by past saṁskāras. Once the momentum of those impressions fades, they return to the cycle of birth and experience. Sāṅkhya-sūtras says: those who are in their elemental state emerge again as submerged men do from water.
Classical commentaries emphasize that para-vairāgya (supreme detachment) and viveka-khyāti (discriminative knowledge) are needed to go beyond this. Otherwise, even subtle absorption can lead to rebirth.
Thus, this sūtra offers a caution: advanced states are not the end. Even the refined meditative states can become detours on the path to liberation.
Sūtra 1.20
Devanāgarī
श्र॒द्धावी॒र्यस्मृ॒तिस॒मा॒धिप्र॒ज्ञापूर्वक इ॑तरे॒षाम् ॥ १.२०॥Transliteration
śraddhāvīryasmṛtisamādhiprajñāpūrvaka itareṣām || 1.20 ||Chanting
śrad-dhā-vīr-ya-smṛ-ti-sa-mā-dhi-prajñā-pūr-va-ka i-ta-re-ṣāmMeaning
For others (referring to other than those mentioned in 1.19), [nirodha] is preceded by unwavering faith (śraddhā), energy (vīrya), memory (smṛti), deep meditation (samādhi), and wisdom (prajñā).
Audio Recordings
🎧 Listen – Vaishali’s Recitation
🎧 Listen – Rohit’s Recitation
Chanting Tips
Enunciate the exhalant dh in śrad-dhā and sa-mā-dhi with a soft breathy release.
Emphasize the long ū in pūr-va-ka to maintain correct vowel length.
Grammatical Breakdown
śraddhā (श्रद्धा)
Meaning: Faith; confidence; trust; reverential certainty
Form: Feminine noun; nominative singular
Origin: From √dhā (to place) + śrat (truth)
Context: Trust in the path and the teachings, forming the emotional foundation of yoga.
vīrya (वीर्य)
Meaning: Energy; strength; power; vigor
Form: Neuter noun; nominative singular
Origin: From root √vīr (to be strong or heroic); from vīra (brave or eminent man, hero)
Context: The strength and dynamism needed to apply oneself consistently to practice.
smṛti (स्मृति)
Meaning: Memory; mindfulness; recollection
Form: Feminine noun; nominative singular
Origin: From root √smṛ (to remember)
Context: Recollection of teachings and experiences; the ability to maintain steady awareness over time.
samādhi (समाधि)
Meaning: Absorption; meditative concentration; putting together
Form: Masculine noun; nominative singular
Origin: From sam- (together) + ā- (toward) + dhi (from √dhā, to place); compound often treated as feminine in usage
Context: The complete placement of attention—one-pointed focus and integration of consciousness.
prajñā (प्रज्ञा)
Meaning: Higher wisdom; insight; intuitive knowledge
Form: Feminine noun; nominative singular
Origin: From pra- (before, forward) + root √jñā (to know, understand); a Dvandva (copulative) compound
Context: The insight that arises from deep meditation and self-awareness.
pūrvakaḥ (पूर्वकः)
Meaning: Preceded by; accompanied by
Form: Adjective; masculine nominative singular
Origin: From pūrva (before) + suffix -kaḥ (agentive); an Instrumental Tatpuruṣa compound
Context: Indicates that these five qualities—śraddhā, vīrya, smṛti, samādhi, and prajñā—are necessary prerequisites.
itareṣām (इतरेषाम्)
Meaning: Of others
Form: Pronoun; masculine genitive plural
Origin: From itara (other)
Context: Refers to those aspirants (itareṣām) for whom samādhi does not arise spontaneously, but is preceded by the cultivation of these five supportive qualities.
Commentary & Insights
Tranquility that is experienced by the mind through reverential faith (śraddhā) sustains a yogin like a loving mother. This kind of faith gives rise to energy (vīrya), which supports sustained memory (smṛti), leading to a calm and collected mind conducive to deep absorption (samādhi). In such a mind dawns the light of discriminative knowledge (prajñā), through which the yogin understands the real nature of things. By retaining that knowledge and cultivating detachment from all knowables, the yogin attains asamprajñāta samādhi.
Patañjali outlines five inner faculties that prepare the yogin for this state:
1. Śraddhā (Faith)
Śraddhā is deep inner confidence. It is not mere curiosity or blind belief. It is a calm, steady trust that what you are pursuing is true and meaningful. Many people hear teachings or read scriptures and gain knowledge, but that knowledge may only satisfy the intellect. True faith begins when that knowledge brings quietness to the mind and a sense of reverence. From this, a love for the path grows. You begin to seek not just information, but a deeper connection with the truth. Śraddhā is what transforms intellectual interest into sincere commitment.
2. Vīrya (Energy)
Vīrya is the strength to keep practicing, even when it is difficult. When the mind is tired, distracted, or tempted to give up, vīrya brings it back to the path. This kind of strength grows out of faith. Just as physical strength builds gradually with effort, spiritual energy builds through daily discipline—by resisting laziness, training the senses, and showing up consistently. Where there is faith, energy follows. And as effort deepens, energy becomes more steady and reliable.
3. Smṛti (Memory)
Smṛti means the act of remembering what matters. It is not just remembering ideas, but staying connected to the experience of meditation or contemplation. Smṛti helps you return again and again to a state of focus. It becomes the habit of one-pointedness. This can be practiced in daily life by remembering God, or a sacred truth. One way is through the repetition of OM, imagining the divine presence within, and carrying that memory with you.
You can also use smṛti to reflect on the nature of the five elements, the senses, the ego, and the intellect—training the mind to see clearly what is Self and what is not. The highest form of smṛti is the continuous remembrance of the difference between puruṣa and prakṛti. Over time, this remembrance becomes steady—even while walking, working, or resting.
In Buddhist traditions, memory is also seen as essential. Texts like the Bodhicharyāvatāra describe how constant self-observation strengthens clarity and stillness. Watching your thoughts carefully might seem like being scattered, but if your goal is to remain aware, the process is actually unified and focused. Smṛti brings purification, alertness, and the ability to stop distraction as soon as it appears.
4. Samādhi (Concentration)
As memory becomes stable, the mind naturally gathers into stillness. Samādhi is the deep focus that comes from this stability. In this state, the yogin may still see and hear, but the outer world no longer agitates the mind. Thoughts arise, but they leave no mark. This is not forgetfulness—it is complete presence. The mind becomes pure, quiet, and unwavering, resting in the awareness of its own nature.
5. Prajñā (Wisdom)
Prajñā is the clear understanding that arises in a purified and concentrated mind. It is the insight that sees what is real and what is not. It recognizes that the feeling of being a doer or knower belongs to the mind—not to the Self. As this clarity deepens, even refined spiritual concepts begin to fade. The yogin begins to rest in pure awareness, untouched by thoughts. This prepares the way for asamprajñāta samādhi—a state where even discriminative knowledge dissolves, and only silent being remains.
Together, these five qualities form a staircase leading toward liberation. They are interdependent: faith fuels energy; energy sustains memory; memory fosters focus; focus leads to wisdom. And wisdom ultimately reveals the truth that cannot be grasped by the mind alone.
Sūtra 1.21
Devanāgarī
तीव्रसंवेगाना॑मास॒न्नः ॥ १.२१॥Transliteration
tīvrasaṁvegānāmāsannaḥ || 1.21 ||Chanting
tī-vra-saṁ-ve-gā-nāmā-san-naḥMeaning
[Samādhi is] close [for those who practice with] intense vigor.
Audio Recordings
🎧 Listen – Vaishali’s Recitation
🎧 Listen – Rohit’s Recitation
Chanting Tips
Emphasize the long ī in tī-vra.
Clearly chant the long ā in gā-nāmā.
Pronounce both n sounds in san-naḥ distinctly.
Grammatical Breakdown
tīvra (तीव्र)
Meaning: Strong; intense; acute
Form: Masculine adjective
Origin: From root √tiv (to be sharp)
Context: Describes the strength or intensity of the aspirant’s effort.
saṁvegānām (संवेगानाम्)
Meaning: Of the intense or vehement ones
Form: Masculine noun; genitive plural
Origin: From sam (together) + vega (impetuosity, excitement), from root √vij (to be agitated, tremble); Karmadhāraya compound
Context: Related to Pāli word for "shock" or "thrill". Refers to aspirants filled with fervent drive and burning intensity in their pursuit of spiritual realization.
āsannaḥ (आसन्नः)
Meaning: Near; proximate
Form: Masculine adjective; nominative singular
Origin: From ā (hither, unto) + sanna (set down), from root √sad (to sit)
Context: Suggests that realization or samādhi is close for those with strong inner intensity.
Commentary & Insights
The word saṁvega carries a deep and layered meaning. It is not just effort, but a combination of urgency, faith, and emotional intensity. In the Buddhist tradition too, saṁvega refers to a spiritual restlessness that drives one to escape the cycle of suffering. Here in the Yoga Sūtras, it signifies a momentum—a growing force that builds as the practitioner continues with devotion and detachment.
Those who possess this inner fire do not linger or waver. Their practice gathers speed, like a wheel that turns faster as it moves forward. Such yogins are not casual in their efforts. Their minds are steady, and their hearts are fully turned toward liberation.
Sūtra 1.22
Devanāgarī
मृ॒दुम॒ध्या॒धिमा॒त्र॒त्वात् ततोऽपि॑ विशे॒षः ॥ १.२२॥Transliteration
mr̥dumadhyādhimātravat tatopi viśeṣaḥ || 1.22 ||Chanting
mr̥-du-madh-yā-dhi-mā-tr-tvat tato-pi vi-śe-ṣaḥMeaning
Therefore, [there is] also difference because of mild, moderate, and intense [practitioners].
Audio Recordings
🎧 Listen – Vaishali’s Recitation
🎧 Listen – Rohit’s Recitation
Chanting Tips
Pronounce r̥ like ri in mr̥-du.
Emphasize long ā in madh-yā-dhi-mā-tra.
Grammatical Breakdown
mṛdu (मृदु)
Meaning: Mild; soft; weak
Form: Masculine adjective
Origin: From root √mṛd (to trample down)
Context: Describes a practitioner whose effort is gentle or less intense.
madhya (मध्य)
Meaning: Moderate; middle
Form: Masculine adjective
Origin: Denotes something standing between two extremes
Context: Refers to a practitioner with balanced or average intensity.
adhimātratvāt (अधिमात्रत्वात्)
Meaning: Because of being above measure
Form: Masculine noun in ablative singular
Origin: adhi (over, on) + mātra (measure, quantity) from root √mā (to measure) + suffix -tva (quality of being)
Context: Indicates that the distinctions arise due to varying degrees of intensity or ardor.
tataḥ (ततः)
Meaning: Hence; from that
Form: Indeclinable adverb
Origin: From tad (that) with ablative suffix -tas
Context: Indicates a result or continuation from what was previously stated.
api (अपि)
Meaning: Also; indeed
Form: Indeclinable particle
Origin: Common Sanskrit particle used for emphasis or inclusion
Context: Emphasizes that distinctions even exist within those who are intense.
viśeṣaḥ (विशेषः)
Meaning: Distinction; difference; peculiarity
Form: Masculine noun in nominative singular
Origin: vi- (asunder, away) + śeṣa (remainder), from root √śiṣ (to leave)
Context: Refers to the specific differentiations among types of aspirants.
Commentary & Insights
There is a difference even among those who possess saṁvega. The classifications are:
Mṛdu – Mild effort: steady but slow progress
Madhya – Moderate effort: balanced, more noticeable movement
Adhimātra – Intense effort: rapid advancement due to focused, all-consuming practice
The point is not to compare oneself with others, but to honestly observe the intensity of one's own path. Those who burn with sincere, deep yearning and whose lives are aligned fully with their practice tend to progress faster.
Ancient commentators clarify that while all levels can lead to the goal, the intensity of one's energy (vīrya), clarity (prajñā), and recollection (smṛti) determine the trajectory. Just as a fire's heat increases with fuel, so does the transformative power of yoga when the aspirant brings their whole being to it.
Sattvika śraddhā, or reverential faith established in clarity and steadiness, is considered the most effective foundation for concentration. When combined with powerful energy such as the decision to renounce all other pursuits and dedicate oneself fully to stilling the mind, it becomes the quickest path to realization. Among types of knowledge, constant remembrance of the fundamental principles of reality and the divine is regarded as the highest. Of the various samādhis, saṁprajñāta is the most refined among the seeded (savīja) types, while asaṁprajñāta is the most exalted among the seedless (nirvīja). These are considered the best means to reach kaivalya, the ultimate freedom that is the true aim of yogic concentration.
Summary
These sūtras described the stages of samādhi and the inner qualities needed to attain them, ranging from subtle analysis to pure I-sense, from steady faith to intense inner drive. Together, they offer a map of the yogic journey and the varying speeds with which it may unfold.
In the next article, we will explore the sacred syllable Om (praṇava), and its role as the object of meditation and symbol of the Self.
