तस्य भूमिषु विनियोगः।।

Patanjal Yoga-Sutra : vibhUtipad --

6-7-8-9-10-11-12

पातञ्जल योग-सूत्र : विभूतिपाद --

६-७-८-९-१०-११-१२

तस्य भूमिषु विनियोगः।।६।।

(तस्य भूमिषु विनियोगः।।)

साधनपाद २६ / Sadhanapada 26 

विवेकख्यातिरविप्लवा हानोपायः।।२६।।

तस्य सप्तधा प्रान्तभूमिः प्रज्ञा।।२७।।

One has to apply the attention upon the धारणा / dhAraNA ध्यान / dhyAna, and समाधि / samadhi in the field of प्रज्ञा / wisdom with the help of the विवेक / viveka. प्रज्ञा / Wisdom refers to the  earlier योग-सूत्र ६ / Aphorism 5 of this Chapter : तज्जयात् प्रज्ञालोकः।।५।।

The three, namely the धारणा / dhAraNA, the ध्यान / dhyAna and the समाधि / samAdhi are inner practices / aspects of योग / while the earlier five namely :

The यम / Yama, the नियम / niyama, the आसन / Asana, the प्राणायाम / PrANAyama and the प्रत्याहार / pratyAhAra are the outer aspects / practices of योग / Yoga. This has been pointed out in the next following योग-सूत्र / Yoga-Sutra :

त्रयमन्तरङ्गं पूर्वेभ्यः।।७।।

(त्रयं अन्तरङ्गं पूर्वेभ्यः।।)

त्रयं - The 3 - dhAraNA dhyAna and samAdhi are the -

अन्तरङ्गं - inner, 

पूर्वेभ्यः - in comparison to the earlier :

Yama niyama Asana prANAyama and pratyAhAra. 

तदपि बहिरङ्गं निर्बीजस्य।।८।।

(तदपि बहिरङ्गं निर्बीजस्य।।)

Still these 3 aspects are external / outer to the higher aspect of the Yoga that is called the निर्बीजः / nirbeejaH, because in that kind of Yoga the very seed of ignorance and the क्लेश / Klesha is burnt down.

The 3 aspects are external in this way that practicing them has the limited benefits. At this state where the ignorance and क्लेश / Klesha still persist, the practicing of these 3 doesn't reveal the light of प्रज्ञा / Wisdom. The  संस्कार SanskAra is the latent, hidden very बीज / beeja / seed that keeps and preserves the ignorance and the क्लेश / Klesha, -intact.

परिणाम-त्रयं 

संस्कार / sanskAra -  the cumulative effect of the tendencies that remain as the residual consequence is the seed that is to be dealt with in order to attain the Realization / मुक्ति / the desired result.

व्युत्थाननिरोधसंस्कारयोररभिभवप्रादुर्भावौ निरोध-क्षण-चित्तान्वयोनिरोध-परिणामः।।९।।

(व्युत्थान-निरोधसंस्कारयोः अभिभव-प्रादुर्भावौ निरोध-क्षण-चित्त-अन्वयः निरोध-परिणामः।।)

व्युत्थान  - the arising of the sanskAra is called the अभिभव - प्रादुर्भाव, because they are the वृत्ति  / vritti, of the repetitive kind. 

निरोध - the cessation of the effect of the संस्कार / sanskAra is called निरोध / nirodha / stoppage.

By regular practicing of this निरोध / nirodha, the exact point where and whenever it is  required, it is the निरोध-क्षण-चित्त अन्वयः or the निरोध-परिणामः / the nirodha pariNAmaH (of the  चित्त / the mind) 

Having attained this skill, one can control and check the flow of latent tendencies or the SanskAra. This is kind of harmony of the mind with respect to tendencies. 

तस्य प्रशान्तवाहिता संस्कारात् ।।१०।।

(तस्य प्रशान्तवाहिता संस्कारात्।।)

This harmonic flow of sanskAra is what is meant by  प्रशान्तवाहिता  / prashAnta-vAhitA.

This was about the :

निरोध परिणामः / nirodha PariNAmaH. 

The next is about the :

समाधि-परिणाम: / samAdhi pariNAmaH.

सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्यसमाधिपरिणामः।।११।।

(सर्वार्थता-एकाग्रतयोः क्षय-उदयौ चित्तस्यसमाधि-परिणामः।।)

सर्वार्थता - sarvArthatA - inclusiveness of all aspects,

एकाग्रता - ekagratA - one pointd attention, 

क्षय - loss,  dissolution, 

उदय - Arising.

When the attention (mind)  is focused, and one-pointed this is called समाधि परिणाम: / the samAdhi-pariNAmaH (of the चित्त / the mind)

The next and the third is described in the following  योग-सूत्र / Yoga-Sutra :

शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः।।१२।।

(शान्त-उदितौ तुल्यप्रत्ययौ चित्तस्य एकाग्रतापरिणामः।।)

शान्त / shAnta उदित / udita, तुल्यप्रत्ययौ / tulya-pratyayau.

When the mind stays peaceful, unaffected in the case of arising or dissolving of वृत्ति / vritti, it is called :

एकाग्रता परिणामः / the ekAgratA pariNamaH of  the चित्त / the mind). 

These three aspects of परिणाम / pariNAm  attributes could be explained by the analogy of Cricket. An expert cricket-player may be expert in batting, bowling or fielding.

These three skills, batting, bowling and the fielding are independent of one- another. While batting, a batsman may not be a good bowler, while a good bowler may or may not be a good batsman. Again a fielder may or may not be either equally good a batsman or a bowler. But all could be a good player. 

In comparison, as is said in The योग-सूत्र ४ / Aphorism 4 of this विभूतिपाद / vibhUtipad :

त्रयमेकत्र संयमः।। ४।।

The synthesis of the three attributes परिणाम /  pariNAma together is संयम / samyama.

Another analogy could be of an artist of the drama or the cinema. Such an artist could be either a singer, dancer or actor. One may or may not have all the three skills. A rare one may have all the three and could assemble them too. Such an artist is प्रवीण / maestro.

संयम / samyama is such a skill.

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते।।

तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्।।५०।।

(श्रीमद्भगवद्गीता, अध्याय २, Shrimadbhagvadgita - Chapter 2, Stanza 50) 

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