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The two sutras, 7 and 8 of the Vibhuti Pada are the comparison of antaranga and bahiranga. Why it is antaranga and why it is bahiranga? What is the difference? That comparative study is done in these particular two sutras of the Vibhuti Pada of Maharshi Patanjali’s Yoga Darshana. Sutra 7 and Sutra number 8.
The 7th sutra is
त्र॒यमन्तरङ्गं॑ पूर्वे॒भ्यः ॥ ३.७॥
Trayam antarāṅgam pūrvebhyaḥ
त॒द॒पि ब॒हि॒र॒ङ्गं नि॑र्बीज॒स्य ॥ ३.८॥
Tadapi bahiraṅgaṁ nirbījasya
Trayam is the three, antarāṅgam internal, Trayam antarāṅgam - the core, the inward, the inside one, pūrvebhyaḥ preceding, previous, the earlier ones. So the meaning is, the three are more internal than the earlier ones. The three means dharana, dhyana, samadhi. These are more internal than the earlier.
Then the Sutra number 8 is tad api bahiraṅgaṁ nirbījasya. Tad means even api that, tad api - event that, bahiraṅgam external part, nirbījasya, seedless. So even these three, that is dharana, dhyana, samadhi, are external, bahiraṅgam compared to nirbījasya. How beautiful it is. We think or we thought that dharana, dhyana, samadhi are the deepest but compared to nirbīja, these three are also bahiraṅgam. And there is something more deeper. What a wonderful way of presenting by Maharshi Patanjali.
So the 7th sutra is trayam antarāṅgam pūrvebhyaḥ, dharana, dhyana, samadhi are internal or antarāṅgam of the earlier pūrvebhyaḥ - yama-niyama-āsana-prāṇāyāma-pratyāhāra for that these three are internal. These three mental processes are deeper, internal, essential core of the preparatory, the bahiraṅgas.
But the whole process of samyama takes place in the realm of the mind. And no part of the visible man is involved in it. It is very very important. To emphasize the antarāṅgam whatever we see as a human being, whatever we perceive physically, is not involved at all. Our own legs, our own hands, our own eyes, nothing connected to the body is involved in the process of samyama.
And even if we say that inside the body, apart from the body, separated from the body, the mind, even in that, the dharana, dhyana, samadhi, comparatively that is antarāṅgam. That is why it is called as antarāṅgam.
This should not however be considered to mean that the first five stages are external in relation to the last three and they are not essential. They are essential. In fact, without the preparatory work, this could not have been achieved. That is what we have understood. So trayam antarāṅgam pūrvebhyaḥ it is.
And the more important is the process and the transformations which were taking place and happening in the dharana, dhyana and samadhi and that is where the importance sutra was mentioned that compared to the previously given, this is internal. So trayam antarāṅgam pūrvebhyaḥ.
And then the next one, tad api bahiraṅgaṁ nirbījasya. tad api, even that means, tad api word came after explanation of the samyama. So even samyama process, even the process of dharana, dhyana, samadhi, tad api is bahiraṅgam. Bahiraṅgam to what? Compared to what? With reference to what? It is bahiraṅgam with reference to nirbījasya. Tad api bahiraṅgaṁ to nirbījasya. That means even the process of dharana, dhyana, samadhi and put together the samyama, is bahiraṅgam only, but with reference to nirbījasya. Nirbhīja it is, seedless, bahiraṅgam - aṅgam and bahiraṅgam external to even the state of seedlessness. And that is a very important factor which is to be understood in this important sutra that this is also external to the nirbījasya because even in dharana, even in dhyana, even in samadhi, there is a bija, the fact that there is a bija is understood, that there is a process, there is a transformation from one to the other.
And from that one to other, for example, as we have seen, when the citta is focusing on the object of concentration, it gets disturbed. Disturbed means it goes to some other thought which is not connected to the object of concentration. But after some time, the time gap returns back to its object of concentration. Same thing in the meditation, dhyana, it is one with that, that thought, the bīja is there even in samadhi it is there, of course in samyama all the process. So as long as that object and the bīja, the seed is there, that having the seed is external to still deeper state of not having the seed. Having an object is still a bahiraṅga compared to the stage, compared to the state where there is no object. No object or objectless state is more antarāṅga than having an object. This is the difference between the earlier bahiraṅga and now even samyama is a bahiraṅga compared to the seedless. How beautiful. What a depth of study Maharshi Patanjali is presenting in front of us. He is opening up page after page, layer after layer, stage after stage, unraveling our own consciousness, our own citta, like peeling off the layers of an onion. And that is an important dimension to be understood. So these two sutras, Sutra 7 and 8, trayam antarāṅgam pūrvebhyaḥ, tadapi bahiraṅgaṁ nirbījasyaare comparatively comparisons between the antarāṅga and bahiraṅga, and bahiraṅga within antarāṅga, and antarāṅga within antarāṅga, and antarāṅga within the bahiraṅga. What a wonderful suggestion for a sādhaka to contemplate, to practice, and to move forward further into the practice of yoga. And let us see further sutras.
To Be Continued.. ---------------------------------------
These are transcription of session delivered by Vice-President of Vivekananda Rock Memorial & Vivekananda Kendra, Sri M. Hanumantha Rao Ji.
Audio Link - https://youtu.be/a_RZQDkhWUE?si=bRIYwb7PY871Uk00
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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्धयसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥
Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26
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