Chapter 90GENERATING THE MOOD FOR YOGAThe eight limbs of yoga, beginning with yama and ending with samadhi, have been
classified by Patanjali into two groups—the external and the internal. The first five
stages are regarded by him as external, and the last three as internal. The sutra goes
thus: trayam antaraṅgaṁ pūrvebhyaḥ (III.7). Yama, niyama, asana, pranayama,
pratyahara are the external aspects of yoga, whereas dharana, dhyana and samadhi
are the internal aspects of yoga. Or, we may say, the first five stages are preparations
for the practice, while the last three are the actual practice. The sutra, trayam
antaraṅgaṁ pūrvebhyaḥ, means that the three—namely, dharana, dhyana and
samadhi—are the internal features of yoga compared to the five which are the
external features.
Tadapi bahiraṅgaṁ nirbījasya (III.8), says the next sutra. Even these three, which are
the internal aspects of yoga, are really external compared to the last stage of yoga,
which is the absorption of the individual in the Universal, called the nirbija state.
From the standpoint of nirbija, or the last point of experience, everything is
external—even concentration, even meditation, even the attempt of the mind to
absorb itself in the object in samyama. All these are processes or approaches to an
experience which transcends all processes. The last experience cannot be regarded as
a process. It is not a practice, it is not an effort, it is not anything that we do—it is
that which we ‘are’. Everything else is of the nature of an effort or an endeavour in
the name of practice, or in the form of any other preparatory exercise or discipline.
Compared to that, everything becomes external.
All the eight stages may be regarded as external from the point of view of the last
thing, which is the final aim of yoga, because the disciplines, which are the stages of
the practice, are intended to bring about a kind of experience in oneself. It does not
mean that we will be putting forth effort forever. The effort has to cease one day,
when the purpose of the effort is fulfilled. We work hard so that we may achieve
something. When the achievement is there, the work is over. The effort does not any
more continue. It is not required. Likewise, the external practices as well as the
internal processes in all the eight stages—the entire practice which is called yoga—is
the propelling medium of the individual soul to fix itself in the Infinite. Patanjali tells
us that notwithstanding the fact that dharana, dhyana and samadhi are internal and
very difficult processes in yoga compared to the other five which are preceding and
preparatory, yet, in spite of that, even these three which are internal are external
compared to the last spiritual experience.
Now we are told what happens to the mind when it actually enters into meditation,
when it reaches the point when samyama is practised. When we are in right earnest
with an object, and samyama on that particular object is going on, what is happening
to the mind inside? Some changes must be taking place. What are those changes?
There are certain transformations which the mind undergoes during the process of
samyama. These transformations are called parinamas in the language of Patanjali.
There are various types of parinama, or transformation, all which tend towards the
final goal which is the aim of yoga. The sutrakara tells us that there are various types
of transformations, such as nirodha parinama, samadhi parinama, ekagrata
parinama, dharma parinama, lakshana parinama and avastha parinama. These