Day 41

Sutra 1.41

क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनतासमापत्तिः॥४१॥

kṣīṇavṛtterabhijātasyeva maṇegrahītṛgrahaṇagrāhyeṣu tatsthatadañjanatāsamāpatti


  1. Complete absorption on an object of meditation occurs when the mind is free from activity and like a jewel completely transparent, taking the shape of whatever the object {whether knower, means, or knowledge}.- CT
  2. Just as the naturally pure crystal assumes shapes and colors of objects placed near it, so the yogīs mind, with its totally weakened modifications, becomes clear and balanced and attains the state devoid of differentiation between knower, knowable, and knowledge. This culmination of meditation is samādhi. -SS
  3. Samāpatti, complete absorption of the mind when it is free from its vrittis, occurs when the mind becomes just like a transparent jewel, taking the form of whatever object is placed before it, whether the object be the knower, the instrument of knowledge or the object of knowledge. -EFB


kṣīṇa- weakened
vṛtteḥ- fluctuating states of the mind
abhijātasya -of high quality (transparent) 
iva- like
maṇi- of a jewel
grahītṛ- the knower
grahaṇa- the instrument of knowledge
grāhyeṣu- in the object of knowldege
tat- that
stha-situted, remaining, staying
añjanatā- colored influenced
samāpattiḥ- engrossment, complete absorption on an object

Key Concepts:

The list that we are discussing now is the means for cultivating a peaceful mind. 

  1. one-pointedness, fixing the mind on one object {OM being the highest object} 1.32
  2. appropriate attitudes of friendliness, compassion, delight, and dispassion 1.33
  3. working with the breath 1.34
  4. one-pointedness on a supersensuous experience 1.35
  5. one-pointedness on a luminous and brilliant cognition 1.36
  6. one-pointedness on a great soul 1.37
  7. one-pointedness on dreams and deep sleep 1.38    
  8. one-pointedness on anything that resonates with you 1.39   

In Sutra 1.40 Patanjali explains that by practicing one-pointedness (through any of the means described in Sutra 1.32-1.39) the yogī develops mastery of concentration, mastery over the mind.

When this mastery of mind is attained, then one’s mind becomes like a jewel. When a red rose is placed beside a crystal, the jewel reflects the red of the rose. When the mind is clear of all vṛttis, then it is like a jewel reflecting whatever its object. 


Sāmapatti is the complete identification of the mind with the object of meditation. There is some overlap here with sāmadhi. Sāmadhi is the goal of yoga, in Patanjali’s system. Sāmadhi when all activity of the mind is stilled. 

Another way to consider this sutra is as a way of developing rituals in your mind. By focusing the mind on particular tasks, on particular objects, then there is not the time or the opportunity for the mind to do other activities or focus on other objects.

This teaches us that when we want to transform ourselves, we must transform our patterns. To transform our patterns we can simply introduce new patterns, rather than trying to break the old. In this way, we naturally evolve. When we try to force ourselves into a habit that we are not ready for {that we haven’t mentally embodied or one that is motivated by something less than sattvic} we may possibly create a conflict within ourselves that turns into a disease of body/mind. Patanjali suggests that we must introduce a new activity, that is motivated by a genuine and heartfelt intention, and then allow that activity to gain momentum using our power of our will and self-discipline in a slow but continual way until it takes over all other activities.


1. Sankalpa

2. Prayer Ritual

3. Asana:

Practice 5X Rounds

4. Mantra:

  1. Use your mantra. 
  2. Say your mantra to yourself 5 times out loud. 
  3. Say your mantra in a whisper 5 times. 
  4. Say your mantra silently in your mind 5 times.      

*When you catch your mind engaged in an activity that you find harmful, use your mantra to reset your mind. 

5. Pranayama:


Kapalabhati is the skull shining breath or breath of fire. This increases ones energy and internal fire, boosting metabolism and digestive fire. It is considered a purification practice because of its powerful ability to clear the nadīs. It increases oxygen levels in the body and clears the mind as it send prāṇa up from the pelvic floor to the crown (skull shining) 

  1. Start ujjayi, create a nice long breath, balancing the inhalation and exhalation. 
  2. Visualize the space two fingers below your navel. If it is hard to visualize, touch the space between the navel and pupil bone.  
  3. Let this place be where you initiate the breath. 
  4. Take three large inhalations followed by exhalations out of the mouth. 
  5. On the next breath, inhale half way. 
  6. Focus only on the exhale, strongly pull the low belly in to exhale. Let the inhale be spontaneous. 
  7. Do 40 to 50 pulses. Take a full inhale. Take a full exhale and engage mahabandha (see above), retaining the breath as long as is comfortable.
  8. Lift the chin. Inhale. 
  9. Take a few normal breaths. Repeat for a total of 3 rounds. 
  10. Sit for a few moments, allowing your body to breath naturally. 

6. Meditation:

  1. Draw your attention into yourself. Removing your awareness of the objects of your senses.
  2. Focus your minds eye on your object of meditation .
  3. Practice for 10 to 20 minutes. (commit to a time and set a timer)
  4. When you feel your mind wander be so gentle in bringing it back. *Remember we are like infants in this journey. Treat yourself as you would your own child. 
  5. End by touching your heart and repeating your name 3 times. 

7. Reflection

We all have habits, things that we do ritually. I like to call them rituals. We have physical rituals ones that we do daily, weekly, monthly, yearly or even hourly. We have emotional rituals experienced by the way that we feel when we remember the past it and superimpose it onto the current. We also have mental rituals seen in the we interpret, rationalize, and create our experience. Whether we recognize it or not our life is made up of our rituals. If we are constantly participating in ritual, then why not do it mindfully? Why not be intentional in all of our rituals?

Ritual Building

  1. Grab a piece of paper. 
  2. Make three columns, physical, emotional, mental. 
  3. In each column write down all of the current rituals that you participate in that you find questionable (meaning that you are not sure if it is harmful to you experiencing your own peace.)
  4. Turn the paper over. On this side do the same thing but this time list all of the rituals (list both your current rituals and ones you wish to adopt) that you find positive.
  5. Choose one ritual that you would like to let go of. (I know you maybe eager to choose more than one but just do one at a time.)
  6. Next, choose one ritual that you can start to replace it with. It can be something that you already do that you want to do more or something new. It needs to be able to replace the other. For instance, if you want to let go of watching tv, choose something to replace it that can be done when you would normally watch tv. If you want to choose to let go of an emotional coping mechanism, such as eating, choose another way to cope such as exercising. If you choose to let go of negative self-talk, create a mantra to implement when you catch yourself. 
  1. In the reflection exercise did you find any habits [mental/emotional/physical] that you would like to let go of?
  2. What are some habits that you would like to cultivate and turn into routine or ritual?
  3. What ritual did you choose to let go of?
  4. What ritual would you like to replace it with?
  5. How do you plan to implement this new ritual in the place of the old?

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