Here is proof that MMY adhered to Patanjali’s definition of sanyama. YS 3.1 deša-bandhaš-cittasya-dhâranâ : deša = locus, place, spot : bandha = bind, fasten, cohere : chitta = individual consciousness : dhâranâ = holding, focusing Dhâranâ is binding the mind to a place (or “Holding” is the placement of consciousness) Vyasa sez: Dharana is binding the mind to a place. It is binding the mind, AS A PURELY MENTAL PROCESS, to the navel circle, the heart lotus, the light in the head, the tip of the nose, the tip of the tongue, and other such locations; and to external objects. Shankara sez: Dhâranâ is binding the mind to one place. Binding to one place means binding it there and it is the mind that is to be bound. The commentator (Vyasa) gives details, binding to the navel circle all the vital currents meet there in the form of a circle, so it is called the circle of the navel. On the form of the heart lotus, the light in the head. The door of the nadi nerve-channel of the head is radiant, and so it is called a light. To the tip of the nose, the tip of the tongue, and to other such locations, and to external objects, such as the moon. To these the mind is bound. The mental process (vritti) of the mind, held in those places without being dispersed, is called dhâranâ, as a purely mental process. It functions simply as the IDEA of that place without any disturbance or viksepa. YS 3.2 tatra pratyaya-ekatânatâ dhyânam tatra = therein or “in regard to” pratyaya = idea, notion eka = one tânatâ = extension, stretching (here one-directionality)
dhyâna = meditative absorption Continuity of the mind there is meditation.