The Three Transformations: Part I
Samaadhi Parinaam and Nirodha Parinaam
Om Sri Gurubhyo Namah. Salutations to all the teachers.
एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याता।Etena bhootEndriyeshu dharmaLakshanaAvashtaaParinaamaa vyaakhyaataaBy these [Nirodha, Samaadhi, and Ekaagrataa Parinaam], the threefold transformation of matter and the senses, across characteristic, state, and temporal condition is explained.
- Yoga Sutra, 3.13
From the point of view1 of Yoga, there are three possible axes along which change can occur. This applies to all objects in the world, including the mind. They are:
Dharma (
धर्म): Primary characteristicLakshanaa (
लक्षणा): StateAvasthaa (अवस्था): Temporal condition
These three axes correspond to three possible transformations of mind (along these axes), wherein the mind becomes increasingly inward and focused.
These three transformations are known as:
Nirodha Parinaam (निरोध परिणामः): The “Mastery” Transformation
Samaadhi Parinaam (समाधि परिणामः): The Samaadhi Transformation
Ekaagrataa Parinaam (एकाग्रता परिणामः): The One-Pointedness Transformation
These three types of changes, along the three axes of change - characteristic, state, and condition - occur not only in meditation, but also in our day-to-day lives. However, noticing them requires a fine-tuned level of attention, that can be brought about through a regular practice of meditation.
By understanding the nature of these three types of changes, we can train our minds to accelerate progress in Yoga.
In today’s article, we will discuss the first two of these transformations - Samaadhi and Nirodha Parinaam.
As always, if you have any questions, please do not hesitate to reach out by responding directly to this email, or by clicking the button below:
Samaadhi Parinaam: The Samaadhi Transformation
सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः।SarvaArthataEkaagratayoh kshayaUdayau chittasya samaadhiParinaamahWhen the [propensity of mind towards] all-pointedness sets and the [propensity towards] one-pointedness rises, this transformation of the mind is known as Samaadhi Parinaam (ie. the “Samaadhi” Tranformation).
- Yoga Sutra, 3.11
Do you have control over your mind? After all, it is your mind.
Try this experiment. We will do it three times, with a slight variation each time.
Variation #1:
Set a timer for three minutes, and set an intention to focus on counting your breath. In and out together count as one; then the next inhale and exhale together count as two, and so on.
Close your eyes, and once the timer begins, notice what happens. If you lose count, start again.
What did you notice?
Did you notice an urge to speed up your breathing? Did you feel an urge to look at the time, or open your eyes?
If not, did you notice other thoughts? Or perhaps, did you lose count?
Variation #2:
Set a timer for three minutes, and set the same intention - to focus on counting your breath. This time, in counts as one, and out counts as two; then the next inhale is three, and the next exhale is four, and so on.
Again, close your eyes, and once the timer begins, notice what happens. If you lose count, begin again.
What was different this time? Did you find it easier than the first attempt? Let us make it even simpler.
Variation #3:
Again, set a timer for three minutes, with the same intention. For this final time, the inhale is 1 and 2, and the exhale is 3 and 4. The next inhale is 5 and 6, the next exhale is 7 and 8.
Once again, start the timer, close your eyes and notice what happens.
Was it easier to keep count this time?
The scattered mind can be compared to an untrained horse who wants to run wild. It will run in every direction, and will be difficult to catch. This propensity of the mind to scatter known as sarvaarthataa, or “every object-ness.”
If you tied an untrained horse on a short rope, it will struggle, and try with all its might to break free of its constraints. The mind is the same way. If it is scattered, and you try to constrain it too tightly, it will rebel.
The mind’s rebellion comes in the form of boredom, the desire to open the eyes, fidget, get up and move around, or thoughts like “is it over yet?”, “how much time is left?”, “this is too difficult”, and so on.
To deal with this, we must meet the mind where it is.
In order to tame a wild horse, one must begin by running, or riding another horse, to keep up with it as best as possible, so that the rope can be tied around its neck. This is like trying to figure the “speed” of the scattered mind - that is, the speed at which it jumps from one thought to the next. We can find this by gradually increasing the speed at which we intentionally jump between thoughts. Eventually, we land at a speed where the mind seems less likely to scatter.
Next, the wild horse is tied to a very long rope. This way, it feels as though it has sufficient freedom to run around, and so, it does not try to break the rope. Rather, it just changes directions within its bounds.
With the mind, this looks like setting a wide boundary for what you consider to be the “object” of meditation - your aalambanaa, or support.
For example, if you are using the breath, rather than restricting the mind to only the feeling of air at the tip of your nostrils, expand the constraints. Perhaps include the movement of the belly, the sensations in the chest, the sound of your breath, the sensations in the throat, and anything else you deem fit, in addition to the air at the tip of the nostrils.
This way, the mind is given sufficient room to wander - it may automatically flit between the nostrils, the sound, the throat, the belly, but it will be easier to keep within conscious control - that is, within what you, the Yogi, deem to be the boundary within which it can wander.
With the wild horse, the rope is gradually shortened. Day by day, it gets shorter and shorter, until eventually, the horse is content living within a few feet of rope. At this point, the horse has been trained.
Similarly, with the mind, you can gradually reduce the boundary of what you consider to be the aalambanaa. With the breath, for example, gradually eliminate allowable aspects. You may restrict it only to the sensations of texture, anywhere in the body. Then restrict it only to the sensations in the head area. Then, finally, restrict it only to the sensation of air at the nostrils.
You can do this with any other object as well.
For example, if you use an image of a deity as your aalambanaa, you can start by including the entire image - the feet, the legs, the hands, the stomach, the head, the crown, the eyes, and so on, allowing the mind to wander within this boundary. Then, gradually restrict it to only parts of the image above the waist, then only to the head, then only to the eyes.
With a mantra, you may begin by allowing the mind to jump between the meaning, the mental image of the deity or the words, the sounds of the words, and the feeling it generates. Gradually, you can reduce the “allowable” aspects until it is restrained to only the aspect you deem to be within your aalambanaa.
This change in the propensity of the mind from sarvaarthataa (all object-ness) to ekaagrataa (one-pointedness) is known as Samaadhi Parinaama, or the “Samaadhi Transformation.”
P: So just focusing on an object is Samaadhi?
Jogi: Technically speaking, this Parinaam, or transformation, corresponds to Savitarka Samapatti - where the mind is absorbed in the object along with the word and idea. This is the stepping stone to Samaadhi. The next step uses the same transformation, leaning further into the object and excluding the word and idea. This next step is the first “true” Samaadhi, and the stage of absorption that corresponds to it is called Nirvitarka Samapatti.
This Parinaam, or transformation, goes further than simply the first stage, and is responsible for all the subsequent stages of Samaadhi as well.
What’s more, any time the all-pointed propensity of the mind sets (like the sun “sets”), and the one-pointed propensity of mind rises, that transformation is known as the Samaadhi Parinaam.
P: This happens in my day to day life too, not just in meditation. Is it still Samaadhi Parinaam?
Jogi: Yes. Samaadhi Parinaam is the name of any mental transformation where the all-pointed nature sets and the one-pointed nature rises. While it is responsible for Samaadhi, it is also responsible for general focus - as in when you find yourself engaged in a movie, a book, playing with a puppy, or even thinking or talking about a person that you dislike.
Nirodha Parinaam: The “Mastery” Transformation
व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः।VyutthaanaNirodhaSamskaarayorAbhibhavaPraadurbhaavau nirodhaKshanaChittaAnvayo nirodhaParinaamah[When the] gesticulating impressions arise and the inward impressions fall at the moment of mastery, this is known as the Nirodha Parinaam [or the “Mastery” Tranformation].
- Yoga Sutra, 3.9
Consider your experience of focusing on the breath for three minutes at the beginning of this article, and compare it to the experience of having a fun conversation with your friends. In which experience do you think three minutes would feel longer?
Alternatively, consider the experience of reading a dense book versus watching reels tailored for you on Instagram or TikTok. In which case was it easier to retain attention?
In these examples, we can see that certain experiences have a more immediately “engaging” quality to them than others. In some, it feels like we must put in a mental effort in order to sustain attention, while in others, attention automatically flows towards the object. Why is this the case?
Attention is like water that flows along set pathways.
We set these pathways - called samskaaras - through repetition (abhyaas), and get rid of old pathways through letting go (vairaagya). However, it seems as though some types of objects are somehow more engaging than others, regardless of the pathway. For example, it seems that no matter how much a person is used to reading dense books of philosophy, an algorithm-tailored TikTok or Instagram reel will pull their attention.
The reason for this is that the mind has an innate tilt towards the objects of the world which match our tendencies and result in sense enjoyment. This is called bhoga.2 What’s more, the more changeful they are, the easier it is for attention to stick to them.
Specifically, the world has the quality of constant changefulness, or impermanence. The mind is automatically drawn to change, due to the innate quality of sarvaarthataa, or all-pointedness.
This impermanence, as we have seen, results in suffering. However, due to avidya, we confuse ourselves into thinking that it will generate happiness.
“The whole world yearns after freedom, yet each creature is in love with its chains; this is the first paradox and inextricable knot of our nature.”
- Sri Aurobindo
To make this clear, consider the following hypothetical.
Imagine you have achieved a perfect state of happiness in the world, whatever that may mean for you. The conditions are just right, and you are perfectly happy.
Now since everything in the world is impermanent, this perfect state is bound to change. As a result, even this apparently “perfect” state will be the cause for suffering before, during, and after it has appeared. That is, you will hanker for it before it has arrived (suffering or incompleteness, ie. dukkha), you will wish that it doesn’t disappear once it is there (more dukkha), and once it is gone, you will lament the loss and wish for it to return (even more dukkha). In this way, all objects of the world - even those that cause us the most apparent happiness - are ultimately shrouded in suffering, like honey mixed with poison.
We hanker for permanence, but in our avidya, the means we use to achieve permanence are themselves impermanent. As a result, any attempt to use bhoga to achieve happiness is doomed to failure.
प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यं।PrakaashaKriyaaSthitiSheelam bhootaIndriyaAatmakam bhogaApavargaArtham drishyamThe seen (ie. Prakriti) is composed of the elements and the sense organs, which are of the nature of illumination (ie. sattva), activity (ie. rajas), and stasis (ie. tamas), and is for the purpose of [either] sensory experience or freedom.
- Yoga Sutra, 2.18
Said another way, there are only two possible directions in which the appearance of this world can cause the mind to tilt - towards the world (called bhoga), or towards the Self (called apavarga).
These two directions are diametrically opposed to each other.
“Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: For where your treasure is, there will your heart be also.
No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other.
Ye cannot serve God and mammon [ie. greed for wealth, money, or power].
Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?”
- Matthew, 6:19-26
For different people, different types of objects fall in different places along this spectrum, and the particular place along this spectrum can be determined by the degree of effort that it takes to sustain concentration on it, when compared to something else.
P: My friend loves romantic comedies, and I love sci-fi movies. I have a hard time focusing on rom-coms, but my friend has a hard time focusing on sci-fi movies. How can I tell which one is more Bhoga versus more Apavarga?
Jogi: This is a great example. For your mind, focusing your attention on sci-fi is more bhoga, and focusing your attention on rom-coms is more apavarga, provided you are doing so with the intention to train the mind.
P: So it’s not the objects themselves, but the intentionality of focusing my attention on the objects that is classified as bhoga or apavarga?
Jogi: Exactly so. Training your mind is apavarga, but allowing the mind to go where it naturally flows is bhoga.
P: So then if I practice meditation a lot, and my mind naturally flows into a state of Samaadhi, if I allow my attention to naturally flow into Samaadhi, that is also bhoga?
Jogi: Absolutely! Samaadhi - in particular the six Sabeeja Samaadhis - are also objects, although more subtle. The bliss from Samaadhi can also become an addiction, although a rarified and subtle one. Ultimately, however, allowing attention to flow long its grooves without an effort to let go of it, is always bhoga.
P: So then what’s the point of practicing Yoga, if it is ultimately just another form of bhoga?
Jogi: What would you do instead?
P: Enjoy my life - eat good food, watch good movies, drink, and so on.
Jogi: Allowing your attention to go in the direction of these objects is more bhoga than Yoga.
P: And what’s wrong with that?
Jogi: Bhoga ultimately results in suffering.
P: But if Yoga is also just another form of bhoga, wouldn’t that also ultimately result in suffering?
Jogi: Only if you remain attached to it.
P: So then can’t I enjoy the world without being attached to it?
Jogi: Absolutely - that is Yoga. But can you truly remain unattached? Most often, we are like milk mixed into water. We are the milk, and the water is the world. Once we come out of meditation and go into the world, we get mixed up in it. On the other hand, through Yoga, we can train ourselves to be more like butter. When butter goes into water, it does not mix, although it may appear in the same container. This is Yoga.
“The wild geese do not intend to cast their reflection. The water has no mind to retain their image.”
- Zen Proverb
This is the distinction between bhoga and apavarga.
Allowing the mind to get attached - that is, move on auto-pilot in the direction that it is used to - is bhoga.
However, we can use this propensity of the mind to our advantage, like tilting the see-saw in the image above towards the right, and allowing gravity to do the rest. Then, the mind will naturally flow in the direction of apavarga.
However, at the very end, there will be a tendency to get attached to the method itself. As discussed last week, when this final attachment is released - with Para-Vairaagya - then liberation, then liberation, apavarga, arises.
Vyutthaana samskaaras - the outward, gesticulating tendencies - are those samskaaras which lead us towards bhoga.
On the other hand, nirodha samskaaras - the inward, or “mastery” tendencies - are those samskaaras that lead us in the direction of apavarga.
However, ultimately, even the nirodha samskaaras are released with the most nirodha of all nirodha samskaaras - Para-Vairaagya, in order for liberation to arise.
The transformation of mind where Vyutthaana Samskaaras subside and Nirodha Samskaaras arise is known as Nirodha Parinaam, or the “Mastery Transformation.”
This can occur during meditation, but also happens in day-to-day life.
For example, if you are actively practising the Yama of non-violence despite being tempted by the delicious meat in front of you, or if you are actively practising the Niyama of tapas by fasting, taking a cold shower, or waking up early in the morning to practice Aasana instead of remaining comfortably under the covers.
The two transformations here3 - Nirodha and Samaadhi - are both necessary in order to achieve the state of inward focus required to deepen meditation. Additionally, being able to notice these changes, and learning how to trigger them in your mind, can unlock a way to accelerate and deepen your practice such that it feels like less of an uphill battle and more like a downhill stroll.
Next week, we will discuss the interplay of these two types of transformations - Nirodha Parinaam and Samaadhi Parinaam, and how they play out in the experience of the practitioner.
Until next week:
Notice which objects pull your attention more easily than others. What are some things you can do to trigger the Nirodha Parinaam more frequently in your life? Take notes to find patterns!
Recap this article on abhyaas, or practice, and re-evaluate your daily practice through this new lens: Are you helping to train the mind to let go of tendencies that are not useful, and create tendencies that are useful?
The 4 Keys to Practice
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Next week: The three transformations: Part II
The word darshana, or point of view, is the traditional name for the different schools of philosophy in the so-called “Hindu” system. This is meant to indicate that they all hold truth, they are just viewing the same truth from different points of view - as in the story of the blind men and the elephant discussed here:
As an aside, this innate tendency of the mind is the logical justification for reincarnation in Yoga, and the other orthodox “Hindu” schools. All effects must have a cause of the same nature (ie. a mango tree must sprout from a mango seed, not from nothing, nor from an apple seed, nor the seed of a banyan tree). In this way, given that we have a direct experience of this outward (vyutthaaana) pull towards the world, it must be the result of a past cause - klishta-vrittis (ie. the experience of objects coloured with attraction, aversion, fear, or “I am”-ness). Since the outward tendencies appear to exist even at birth, and because the cause must pre-exist the effect in the same locus, the mind (here, the antakaharana) must have pre-existed the birth of the body.
The third transformation - ekaagrataa parinaam - is also necessary, but is more of a deep dive into what one-pointedness truly means from the perspective of time. We will discuss this transformation in a future article.