Sūtra 3.1

Sanskrit text, Unicode transliteration and English translation of Sūtra 3.1:

देशबन्धश् चित्तस्य धारणा ॥ ३.१ ॥

deśabandhaś cittasya dhāraṇā || 3.1 ||

deśaḥ-bandhaḥ—fixity in one place. Steadfastness, cittasya—of the mind, dhāraṇā—concentration.

1. Concentration is the steadfastness of the mind.—107.

The Sankhya-pravachana commentary of Vyasa

[English translation of the 7th century commentary by Vyāsa called the Sāṅkhya-pravacana, Vyāsabhāṣya or Yogabhāṣya]

[Sanskrit text for commentary available]

The five external means of attainment have been described. Concentration (dhāraṇā) is now discussed. ‘Concentration is the steadfastness of the mind.’ Concentration means the mind becoming fast in such places as the sphere of the navel, the lotus of the heart, the light in the brain, the fore-part of the hose, the fore-part of the tongue, and such like parts of the body; or by means of the modifications only in any other external object only.—107.

The Gloss of Vachaspati Mishra

[English translation of the 9th century Tattvavaiśāradī by Vācaspatimiśra]

Trance (samādhi) and the means of its attainment have been described in the first and second chapters. In the third chapter are to be described the attainments which follow in their wake and which are the means of generating faith. The attainments are achieved by Saṃyama. Saṃyama consists of concentration, meditation and trance together. As means for the achievement of attainments, these three accessories are more intimate than the five external ones, and thus being internal, they are described here, in order that they may be specifically mastered. Among these too, concentration, meditation and trance are related to one another as cause and effect consecutively, and their order of causation is fixed. The order is respected here in the enumeration. Therefore concentration is described first. Thus the Bhāṣyakāra says:—‘The five external means, etc.’ ‘Concentration is the steadfastness of the mind.’ He enumerates the places for concentration in the body:—‘The sphere of the navel, etc.’ ‘Such like parts of the body’ indicate the palate, &c. He describes the external objects:—‘Or any other external object.’ It is not possible for the mind to come into relationship with the external objects bodily; hence is it said: ‘By means of the modifications only.’

On this subject also says the Purāṇa

“Having mastered the breath by means of controlling the processes of breathing, and having likewise subjected the senses to the mind by the practice of making their activity dependent upon the process of thought, he should let his mind rest upon some auspicious object.” The external auspicious objects are the Golden Foetus (Hiraṇyagarbha), Indra and Prajāpati, etc.

Further the following is said there:—

“The personified appearance of the Lord leaves no room for the desire to possess any other object of concentration. The fact of the mind being held fast there is what is called concentration. And, O king, hear what that personified appearance of the Lord is that should be meditated upon; there can be no concentration without something upon which the mind may rest. The face is cheerful and pleasing to the mind, the eyes are full of freshness and depth like lotus-leaves, the cheeks are beautiful, the forehead is bright and high, the ears are symmetrical and well-adorned by drops, the neck is long like the shell of a conch; the auspicious sign of fortune, the Śrīvatsa, marks his chest; with a deep navel and deep furrows appearing in the abdomen; with eight or four arms hanging from his body; sitting with thighs and shanks, evenly placed, and feet placed in the form of a Svastika, Such is the appearance of Viṣṇu clad in clean yellow garb, adorned with beautiful head-dress, armlet, bracelet, etc.; carrying his bow, the Śārṅga, his discus, his club, his sword, his conch-shell and his rosary of Rudrākṣa. He has become Brahma. With mind merged in Him, let the Yogī devote himself to meditating upon Him. Let him apply his mind to him so long as his concentration becomes well established. Practising this concentration or doing some other work in accordance with his own wishes, so long as the mind learns not to get away from the object of concentration, the Yogī should in that state consider his concentration achieved.—1.