After talking about the Types of Samadhi,Patanjali now goes deeper into the difference between on who has attained Samadhi,and those who attain it for a flash or intermittently.
The Five sheaths are,
Annamaya Kosa, Of Food
Pranamaya Kosa, Of Vital Breath,
Manomaya Kosa, Of Mind,
Vigyanamaya Kosa, Of Intellect and
Anandamaya Kosa Of Bliss.
The Atman is covered , as it were, by these sheaths.
Brahman is beyond these.
One who attains Samadhi goes beyond these sheaths.
It also describes The Sthula Sareera( Gross Body) The Sooksma sareera(The Subtle Body)
Hinduism also describes Sthula Sareera and Sookshma Sareera.
The attachment to the Physical Body or identifying the Atman or self with the Body is called the’ Dehatma Buddhi’
However much one tries various Yogas, this Dehatma Buddhi is difficult to get rid of.
Even those who attain Samadhi for a brief period of Time or for some time continuously are not cured of this Dehatma Buddhi.
Only those who are totally immersed in Samadhi( they can also carry out day-to-day activities of the Physical world) are the true Yogins.
Others are those who are unable to leave the Dehatma Buddhi.
These people know the limitations of the Physical World, know that they are still in the grip of Dehatma Buddhi; but they will be connected to the Sukshma Sareera and be one with nature or Prakriti.
They are called Prakitilayars, one who is in tune with Nature.
Being connected and rooted to Suksma Sareera, they can not get rid of the subtle impressions created by the Physical activities.
Hence, they have to face the consequences of their actions and they carry Vaasanas or the remnants of Impressions.
So they are caught in the web of Samsara, of Births and deaths
Real Yogic State is attained only when one leaves the impressions,Chitta Vruttis.
This is possible only when one performs actions without attachment, as Lord Krishna explains in The Bhagavad Gita.
This detachment is the prerequisite for Yoga Sadhana.
I.19. bhava pratyayo videha prakṛtilayānāṁ
bhava = objective existence, becoming
• pratyayah = cause, cognitive principle, content of mind, cognition
• videha = bodiless, disembodied
• prakriti = creative cause, subtlest material cause, nature
• layanam = dissolved, merged into
When such impressions remain, one retains the possibility (and the cause) of birth, even
after being freed from the present body and after becoming integrated with one’s own or
the cosmic nature. For, such impressions or memories nurture and perpetuate the
awareness of continued personal existence.