Sublime

Samādhi in general might best be understood in terms of the goal of yoga: the state when all vṛttis of the mind have been stilled. Samāpatti is, more specifically, the complete identification of the mind with the object of meditation. Put simply, the former is the more general or overall state of the stilled mind, the latter the more specific conte

According to Krishnamacharya’s biography,1 the Yoga Korunta contained not only the vinyasa system but also the Yoga Sutra of Patanjali and its commentary, Yoga Bhasya, compiled by the Rishi Vyasa. These were bound together in one volume. We can see from this that, in ancient times, what are today regarded as two systems that only share the same nam

ananda—the bliss of Being.

So, too, in the Vedanta the whole world is seen as the lila and the maya of the Self, the first word meaning “play” and the second having the complex sense of illusion (from the Latin ludere, to play) magic, creative power, art, and measuring—as when one dances or draws a design to a certain measure.

That is why the entire Yoga is based on citta vṛtti nirodhaḥ. If you control your mind, you have controlled everything. Then there is nothing in this world to bind you.