The Yoga Sutras of Patanjali are an ancient and foundational text of Yoga. In Indian philosophy, Yoga is one of the six orthodox philosophical schools. Although brief, the Yoga Sutras have had an enormous influence on yoga philosophy and practice, remaining relevant even today from the era it was first composed.
Let’s delve into this fascinating work of these sutras.
The Yoga Sutras were compiled by the sage Patanjali in India during the early centuries CE. Patanjali synthesized and organized knowledge about yoga from much older traditions.
There are varying counts of sutras: 195 (according to Vyāsa and Krishnamacharya) and 196 (according to others, including BKS Iyengar).
Patanjali’s work is best known for its reference to Ashtanga yoga, the eightfold path of practice culminating in samadhi (absorption or stillness).
· These eight elements are:
1. Yama: Abstinences
2. Niyama: Observances
3. Asana: Yoga postures
4. Pranayama: Breath control
5. Pratyahara: Withdrawal of the senses
6. Dharana: Concentration of the mind
7. Dhyana: Meditation
8. Samadhi: Ultimate absorption
The main aim of practice is kaivalya, which involves discerning purusha (the witness-consciousness) from prakriti (the cognitive apparatus) and freeing purusha from prakriti’s defilements . The Yoga Sutras build upon Samkhya notions of purusha and prakriti and are often seen as complementary to it.
Historical Context:
· The Yoga Sutras fell into relative obscurity for nearly 700 years (from the 12th to 19th century).
· Their resurgence occurred in the late 19th century due to efforts by Swami Vivekananda, the Theosophical Society, and others.
· Today, the Yoga Sutras are considered foundational in classical Yoga philosophy.
Whether you’re a seasoned yogi or just curious, exploring the Yoga Sutras can deepen your understanding of the ancient wisdom that continues to shape modern yoga practice.
The Yoga Sutras of Patanjali is a collection of Sanskrit sutras (aphorisms) that delve into the theory and practice of yoga. Compiled by the sage Patanjali in India, this ancient text synthesises and organizes knowledge about yoga from older traditions. Patanjali's yoga sutras are a comprehensive guide to the philosophy and practice of yoga.
The main aim of practice is kaivalya, which involves discerning purusha (the witness-consciousness) from prakriti (the cognitive apparatus) and freeing purusha from prakriti’s defilements.
The Four Chapters of the Yoga Sutras:
- Samadhi Pada
The Samadhi Pada is the first chapter in the yoga sutras of Patanjali. It discusses the essential nature of yoga and offers a detailed explanation of the practice of yoga.
- Sadhana Pada
The Sadhana Pada is the second of four chapters in the yoga sutras of Patanjali. It discusses the practice of yoga and offers a detailed explanation of the benefits of yoga.
- Vibhuti Pada
The Vibhuti Pada is the third chapter in the yoga sutras of Patanjali. It discusses the powers one can attain through yoga practice and offers a detailed explanation of yoga philosophy, focusing on the last two Limbs of Yoga; The first of which is Dhyana (mindful meditation or contemplation), and The eighth, and final stage of Ashtanga, Samadhi (ecstasy)
- Kaivalya Pada
The Kaivalya Pada is the fourth and final chapter in the yoga sutras of Patanjali. It reflects on what is achieved by one’s mind, thus preparing you for complete and utter liberation (moksha). It’s the last stage of yoga and the grand finale of the sutras.
1. The Samadhi Pada is the first chapter of Patanjali’s Yoga Sutras
It serves as the foundation for the practice of yoga and the attainment of a state of meditative absorption known as “samadhi.”
अथ योगानुशासनम् ॥ १.१॥ योगश्चित्तवृत्तिनिरोधः ॥ १.२॥
तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥ १.३॥ वृत्तिसारूप्यमितरत्र ॥ १.४॥
वृत्तयः पञ्चतय्यः क्लिष्टाऽक्लिष्टाः ॥ १.५॥ प्रमाणविपर्ययविकल्पनिद्रास्मृतयः ॥ १.६॥
प्रत्यक्षानुमानागमाः प्रमाणानि ॥ १.७॥ विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम् ॥ १.८॥
शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥ १.९॥ अभावप्रत्ययालम्बना वृत्तिर्निद्रा ॥ १.१०॥
अनुभूतविषयासम्प्रमोषः स्मृतिः ॥ १.११॥ अभ्यासवैराग्याभ्यां तन्निरोधः ॥ १.१२॥
Purpose of Yoga:
Patanjali explains that the purpose of yoga is to quiet the fluctuations of the mind (vrittis) in order to experience the true nature of the self. This is achieved through the practice of “samadhi,” a state of deep concentration and meditation where the individual’s consciousness merges with the object of focus, transcending the sense of separation between the observer and the observed.
Chitta-Vritti-Nirodha: A central concept in this chapter is “chitta-vritti-nirodha,” which refers to the stilling or calming of the mind-stuff (chitta). By achieving this stillness, one can experience higher states of consciousness.
Obstacles and Solutions: Patanjali discusses obstacles that hinder the attainment of samadhi, including desires, attachments, and aversions. He presents a path for overcoming these obstacles through the practice of “abstinences” (yamas) and “observances” (niyamas).
Types of Samadhi:
- Savikalpa Samadhi: A state of concentrated and still mind, where the merger with the object of focus is not yet complete.
- Nirvikalpa Samadhi: The mind is fully absorbed and merged with the object of focus, leading to a complete dissolution of the sense of self.
In summary, the Samadhi Pada establishes fundamental principles of yoga, emphasizing the importance of quieting the mind and attaining self-realization through the practice of samadhi.
Sadhana Pada is the second chapter of Patanjali’s Yoga Sutras.
In this chapter, Patanjali provides practical guidance on techniques and practices to still the mind and achieve meditative absorption. Let’s explore some key points.
Patanjali addresses the five hindrances (kleshas) that hinder yoga practice:
1. Ignorance
2. Egoism
3. Attachment
4. Aversion
5. Fear of death
अथ साधनपादः ।
तपः स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥1॥ समाधिभावनार्थः क्लेशतनूकरणार्थश्च ॥2॥
अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः ॥3॥ अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम् ॥4॥
अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या ॥5॥ दृग्दर्शनशक्त्योरेकात्मतेवास्मिता ॥6॥
सुखानुशयी रागः ॥7॥ दुःखानुशयी द्वेषः ॥8॥
स्वरसवाही विदुषो உपि तथारूढो உभिनिवेशः ॥9॥ ते प्रतिप्रसवहेयाः सूक्ष्माः ॥10॥ ध्यानहेयास्तद्वृत्तयः ॥11॥
The Vibhuti Pada is the third chapter of Patanjali’s Yoga Sutras.
In this chapter, Patanjali explores the extraordinary powers known as siddhis, which can be attained through the practice of yoga. However, it’s essential to understand that these powers are not the ultimate goal of yoga; they are incidental outcomes of the practice. Patanjali warns against becoming fixated on siddhis, as they can divert practitioners from the true aim of yoga: self-realization and liberation (also known as “kaivalya”).
The Vibhuti Pada enumerates various siddhis, including the ability to change physical size, become invisible, pass through solid objects, and command the elements.
Importantly, while these powers exist, they are considered secondary or peripheral benefits derived from spiritual discipline. Patanjali emphasizes that practitioners should prioritize the ultimate goal of yoga over the pursuit of peripheral abilities. While these powers are not the ultimate goal of yoga, they are incidental outcomes of the practice1. Let’s explore some of the other sutras from this chapter:
Let’s explore the sutras:
1. Sutra 3.1 (Dhāraṇā—concentration):
Sanskrit: देशबन्धः चित्तस्य धारणा॥
- Concentration is focusing the mind on a particular point.
- The mind has reached the ability to be directed when direction towards a chosen object is possible in spite of many other potential objects within the reach of the individual.
- Dhāraṇā is the mind’s (citta’s) fixation on a particular point in space.
- Dhāraṇā is the binding of the mind to one place, object, or idea.
- Concentration is the confining of the mind within a limited mental area (object of concentration).
Veda Vyasa suggests that dhāraṇā consists of holding or fixing the mind on various points in the body or external objects. The chosen object of concentration can be a seen object, a concept, or an idea, but it must be free of excessive attachment, repulsion, or fear. In posture-based yoga, a first step toward concentration is observation of the body and breath, which is accessible to any yoga student.
2. Sutra 3.2 (Samyama—integration):
Sanskrit: त्रयमेकत्र संयमः॥
- The three together constitute integration.
- The simultaneous practice of concentration, meditation, and profound absorption is called samyama.
- Samyama is the combined practice of concentration, meditation, and absorption.
- Samyama is the integration of concentration, meditation, and absorption.
- The three together constitute samyama.
Samyama is a powerful technique that allows the yogi to explore the deeper layers of consciousness and gain insight into the nature of reality.
3. Sutra 3.3 (Taj-jayāt prajñālokaḥ):
Sanskrit: तज्जयात्प्रज्ञालोकः॥
- From mastery over that comes knowledge of higher realms.
- By mastering samyama, one gains knowledge of higher realms.
- Through mastery of samyama, one attains knowledge of higher planes.
- By mastering samyama, one gains insight into higher states of consciousness.
- From mastery over samyama comes knowledge of higher realms.
This sutra suggests that by practicing samyama, the yogi gains access to higher dimensions of existence.
4. Sutra 3.4 (Trayam antar-aṅgam purvebhyaḥ):
Sanskrit: त्रयमन्तरङ्गं पूर्वेभ्यः॥
- These three are internal limbs compared to the previous ones.
- These three are inner practices compared to the preceding ones.
- These three are inner aspects in contrast to the earlier practices.
- These three are internal practices compared to the previous ones.
- These three are inner practices in relation to the preceding ones.
Patanjali emphasizes that samyama is an inner practice that goes beyond external actions.
The Kaivalya Pada is the fourth chapter of Patanjali’s Yoga Sutras.
This forms the foundation of classical yoga philosophy. Let’s delve into its essence:
- Objective of Liberation: The Kaivalya Pada emphasizes that the ultimate goal of yoga is liberation or “kaivalya.” In this state, one’s consciousness becomes completely free from the entanglements of the ego and illusions of the mind1.
- Detachment (Vairagya): A crucial concept explored in this chapter is “vairagya,” which translates to “detachment.” It involves relinquishing attachment to material possessions and ego-driven pleasures, shifting focus toward the spiritual realm.
- Overcoming Fear of Death (Abhinivesa): The Kaivalya Pada asserts that yoga aims to overcome the fear of death and embrace life’s impermanence as part of the journey toward liberation.
Beyond individual liberation, yogis should strive to share the wisdom and benefits of yoga with others, becoming catalysts for liberation in their fellow beings.
In summary, the Kaivalya Pada illuminates the pursuit of liberation as the ultimate goal of yoga, where genuine tranquillity and profound happiness reside.
The term “Kaivalya” translates to “solitude” or “detachment” in Sanskrit. In this context, it refers to the isolation of purusha (the individual soul) from prakṛti (the material world). The Kaivalya Pada explores the path to liberation from rebirth and freedom from suffering.
Here are some key sutras from the Kaivalya Pada:
Janmauṣadhimantratapassamādhijāḥ siddhayaḥ जन्मौषधिमंत्रतपसमाधिजाः सिद्धयः (1.1):
- The attainment of spiritual powers (siddhis) arises from birth, herbs, mantras, austerities, or meditative absorption.
Jātyantarapariṇāmaḥ prakṛtyāpūrāt जात्यन्तरपरिणामः प्रकृत्यापूरात् (1.2):
- The transformation of one’s nature occurs due to the influence of time and the inherent tendencies (prakṛti).
Nimittamaprayōjakaṃ prakṛtīnāṃvaraṇabhēdastu tataḥ kṣētrikavat निमित्तमप्रयोजकं प्रकृतिनावरणभेददस्तु तत: क्षेत्रिकावत् (1.3):
- The cause of the manifestation of different forms (nimitta) is the distinction between the coverings of prakṛti, similar to a farmer’s field.
Nirmāṇachittānyasmitāmātrāt निर्माणचित्तन्यास्मितामात्रात् (1.4):
- The mind (chitta) is formed by the mere reflection of the sense of “I-ness” (asmitā).
Pravṛttibhēdē prayōjakaṃ chittamēkamanēkēṣām प्रवृत्तिभेदे प्रयोगकं चित्तमेकमनेकेशम् (1.5):
- The various modifications of the mind (chitta vṛttis) serve as the impetus for different actions.
Tatra dhyānajamanāśayam तत्र ध्यानजमनशयम् (1.6):
- The seed of meditation (dhyāna) is born from these mental modifications.
Karmāśuklākṛṣṇaṃ yōginaḥ trividhamitarēṣām कर्मशुक्लकृष्णं योगिनः त्रिविधमित्रेशम् (1.7):
- For yogis, actions are of three types: white (pure), black (impure), and mixed.
Tatastadvipākānuguṇānāmēvābhivyaktirvāsanānām ततस्तद्विपाकानुगुणाणामेवभिव्यक्तिर्वासनम् (1.8):
- The fruition of actions and latent impressions (vāsanās) manifests according to their inherent qualities.
Jāti dēśa kāla vyavahitānāmapyānantaryaṃ smṛtisaṃskārayōḥ ēkarūpatvāt जाति देश काल व्यवहितानामप्यनन्तर्यं स्मृतिसंस्कारयोः इकाररूपत्वत् (1.9):
- Due to the uninterrupted flow of memories and impressions, the mind perceives objects as continuous, even when separated by birth, place, or time.
Tāsāmanāditvaṃ chāśiṣō nityatvāt तस्मानदित्वं चाशिशो नित्यत्वत् (1.10):
- The mind’s continuity is eternal, beginningless, and unchanging.
योगेन चित्तस्य पदेन वाचां । मलं शरीरस्य च वैद्यकेन ॥ योऽपाकरोत्तमं प्रवरं मुनीनां । पतञ्जलिं प्राञ्जलिरानतोऽस्मि ॥ आबाहु पुरुषाकारं शङ्ख चक्रासि धारिणम् सहस्र शिरसं श्वेतं प्रणमामि पतञ्जलिम्॥ अनन्ताय नागराजाय नमो नमः ।|
