Our own plain rendering: Or, the mind can be steadied by meditating on whatever object one finds most helpful or pleasing.

The Universal Option

In this sutra, Patanjali offers the ultimate flexibility: yathā-abhimata (as per one's liking). After listing several specific techniques—japa, breath, subtle senses, light, holy exemplars, and dream states—he acknowledges that individuals have different temperaments. If none of the previous methods work, the practitioner is free to choose any object that helps the mind reach a state of dhyāna (meditation). Vyasa states that this is a broad "catch-all" instruction, provided that the object is virtuous and leads to stability. The goal is the state of concentration, and the means can be adapted to the individual's nature.

The Importance of 'Abhimata' (The Pleasing)

Why does Patanjali emphasize that the object should be "pleasing" or "agreeable"? Vachaspati Mishra explains that the mind naturally flows toward what it likes. By choosing an object that is naturally attractive to the practitioner, the effort required to maintain focus is reduced. In classical yoga, fighting the mind can sometimes create more tension (vikṣepa). Using an abhimata object is a skillful way to "coax" the mind into stillness. Edwin Bryant notes that this demonstrates the practical and non-dogmatic nature of Patanjali's system. The focus is on the psychological result: sthiti (stability).

The Limits of Choice

While the choice is open, it is not without constraints. Vijnanabhikshu and other traditional commentators clarify that the object should not be one that increases passion (rāga) or anger (dveṣa). It must be an object that leads to a sattvic state. For example, one might choose a beautiful flower, a sacred symbol, or a concept like "compassion." I.K. Taimni suggests that the "pleasing" nature of the object ensures that the practitioner stays with the practice long enough for it to become abhyāsa (firmly grounded). This sutra is a reminder that the path of yoga is personal and should be adapted to one's own constitution and inclinations.

Finding Your Personal Anchor

This practice is about self-discovery and finding the "key" that fits your own mental lock. It requires experimentation and honest self-assessment.

The Five-Step Practice of Personal Choice

1. Inventory of Focus: List 3-4 objects or concepts that naturally make you feel calm, inspired, or focused. They could be natural objects, sounds, or abstract ideas.
2. Trial Period: Choose one and commit to focusing on it exclusively for three days during your meditation sessions.
3. Assessing Stability: After three days, ask: "Did my mind stay on this object more easily than others? Did it reduce my vikṣepa (distractions)?"
4. Committing to the One: Once you find your yathābhimata object, stop experimenting. The goal is not to find new things, but to stay with one thing (eka-tattva).
5. Deepening the Dhyāna: Treat this object with the same reverence you would a traditional mantra. Let the mind become absorbed in its qualities until the distinction between you and the object begins to soften.

The Misreading of 'Whatever I Want'

A common error is to interpret this as "I can meditate on anything, even my favorite food or my career goals." In the context of classical yoga, the purpose of meditation is to transcend the ego, not to reinforce it. Meditating on objects of desire will only increase rāga and lead to more distraction in the long run. The object must be one that leads the mind away from worldly entanglements.

The Trap of Chronic Switching

Another misreading is to use this sutra as an excuse to change your meditation object every time you get bored. Yathābhimata is meant to help you find a stable focus, not to encourage a "buffet style" of meditation where you jump from one thing to another. Swami Satchidananda often said that if you dig ten shallow wells, you will never find water. You must choose one spot (your abhimata) and dig deep.