The three mental processes of Dharana, Dhyana and Samadhi constitute Yoga
proper and the five preceding Angas may be considered as merely preparatory. The
whole process of Samyama takes place in the realm of the mind and no part of the
visible man is involved in it. That is why it is called Antarangam. This should not,
however, be considered to mean that the first five Angas which are external in relation
to the last three are in any way not quite essential. In fact, without the preparatory
work involved in the former it is impossible to undertake the more subtle and difficult
task involved in the latter. At least, the essential conditions which it is the object of
the first five Angas to bring about must be produced though not necessarily by exactly
the same means. They may be brought about by other Yogic practices or by Isvara-
Pranidhana as pointed out in I-23.
- Even that (Sabija Samadhi) is external to the Seedless (Nirbija Samadhi).
The subject of Nirbija Samadhi has already been dealt with in connection with
I-51. Various other matters connected with Nirbija Samadhi will also be discussed in
Section IV. This Sutra has been introduced here only to emphasize the distinction be-
tween Sabija and Nirbija Samadhi and to bring home to the student that Nirbija
Samadhi is a more advanced stage on the path of Self-realization than Sabija Samadhi.
Sabija Samadhi is concerned with knowledge and powers exercised within the realm of
Prakrti on this side of the gate which leads to Kaivalya. Nirbija Samadhi, on the other
hand, aims at transcending the realm of Prakrti and living in the state of Enlighten-
ment implied in Kaivalya. The latter, therefore, is naturally internal in relation to the
former. The Purusa has first to conquer all the realms of Prakrti through Sabija
Samadhi and then, after conquering these realms, to gain complete Self-realization
which makes him not only the Lord of these realms but also independent of them.