Yoga Sutras of Patanjali

Yoga Defined

Subhash Mittal919-926-9717 subhash@yogawithsubhash.com

http://www.integralyogastudio.com/ http://yogawithsubhash.com/

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Invocation to Sage Patanjali

योगेन चित्तस्य पदेन वािाां | मलां शरीरस्य ि वैद्यकेन || योऽपाकरोत्तां प्रवरां मनुीनाां | पतञ्जललां प्राञ्जललरानतोऽ्स्म ||

yogena chittasya padena vAchAM | malaM sharIrasya cha vaidyakena ||

yo.apAkarottaM pravaraM munInAM | pata~njaliMprA~njalirAnato.asmi ||

"I respectfully bow down with folded hands and offer my salutations to Sage Patanjali, the highest among the Munis(sages), who has presented the remedies for removing the impurities of the body through his treatise on Ayurveda, of language through his treatise on grammar (PatanjalaMahabhashya) and the impurities of the Chitta (mind field) through his treatise on Yoga (Yoga Sutras of Patanjali)."

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Sutra 1.1

अथ योगानुशासनम॥्१॥Atha yogAnushAsanaM

Here now is the exposition/discipline of Yoga (1.1)

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Yoga defined – Sutra 1.1

• Here, now (Atha): Authority of teacher, Qualification of student, Auspicious Commencement of subject

• ‘Yoga’: derived from root ‘yuj’ meaning either ‘samadhi’ (natural state of the spiritual self) or ‘union’ depending upon context

• Five states of the mind: kshipta(disturbed/scattered), mudha (somnolent/dull), vikshipta (partially distracted), ekagra (one-pointed), niruddha (fully controlled)

• Disturbed mind = disequilibrium of the three gunas

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Sutra 1.2

योग्चित्तवतृ्तत्तननरोधः॥२॥“yogash-chitta-vritti-nirodhaH”

Yoga is the control of the modifications (vrittis) of the mind-field (chitta) (1.2)

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Yoga defined (Sutra 1.2)

• Mind-field: cognitive mind + intellect + ego + storage (memories, impressions, unfulfilled desires)

• Modifications (vrittis) caused by the three gunas– sattva (purity), rajas (activity), tamas(stagnation)

• Vritti: when the intellect takes on the same form as the object perceived, it is called a vritti

• Control: dissolution of the gunas into their source, leading to final stage of ‘samadhi’

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Sutra 1.3

तदा द्रष्ुः स्वरूपेऽवस्थानम॥्३॥“tadA drashTuH svarUpe-avasthAnaM”

Then the seer rests in its own true nature (1.3

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Yoga defined (Sutra 1.3)

• Then: when the mind’s fluctuations are controlled

• Sankhya philosophy: Purusha (pure consciousness), prakriti (matter)

• Seer = purusha/soul/atma/self: ever-pure, ever-free, unblemished, untouched, without regard to time, space or association with matter

• Own true nature: total isolation (kaivalya) – ‘seer’ is totally detached from the intellect

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Sutra 1.4

वतृ्तत्तसारूप्यलमतरत्र॥४॥“vritti-sArUpyaM itaratra”

Otherwise, one remains identified with the modifications of the mind-field (1.4)

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Yoga defined (Sutra 1.4)

• Otherwise: when the fluctuations of the mind are not controlled

• Identification with the mind-body complex makes the self appear to be limited

• Ego, the main cause of this identification

• Patanjali’s warning: control the mind and remain ever peaceful, joyful; or allow the mind to control you which results in suffering

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Sutra 1.5

वतृ्तयः पञ्ितय्यः ्ललष्ा्ललष्ाः॥५॥vRuttayaH panchataiyaH kliShtaaklishtaaH

The mental modifications are fivefold and are painful or not-painful (1.5)

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Modifications of the Mind (Sutra 1.5)

• Painful vrittis are caused by ‘kleshas(afflictions) (ch. 2)’ and cause further ‘kleshas’ – leading to accumulation of Karma and continuous bondage

• Unafflicted vrittis are driven by ‘sattva’ gunaand help cleanse the mind

• Impressions (samskaras) are the intangible and inactive state of vrittis, and vrittis are tangible and active outcome of samskaras

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Sutras 1.6, 1.7

प्रमाणत्तवपयययत्तवकल्पननद्रास्मतृयः॥६॥pramANaviparyayavikalpanidrasmRutayaH

These are correct cognition, misconception, fantasy, sleep and memory (1.6)

प्रत्यक्षानुमानागमाः प्रमाणानन॥७॥pratyakShaanumaanaagamaaH pramaaNaani

Correct cognition is based on direct perception, valid inference and verbal testimony (1.7)

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Correct Cognition (Sutra 1.7)

• Direct perception (pratyaksha): the vrittiproduced in the mind when an object is perceived through the senses

– It determines the ‘specific’ – you see a man and you know it is John

– All the senses must experience the object the same way at all times

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Inference, verbal testimony (Sutra 1.7)

• Inference (anumana): cognizes the generic nature primarily

– You hear footsteps and you infer a man is walking

• Verbal testimony (agamaH): the vritti of acquiring the meaning through words spoken by an accomplished person who has seen or inferred the subject matter

– Includes knowledge revealed through scriptures

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Sutra 1.8

त्तवपयययो लमथ्याज्ञानमतद्रपूप्रनतषठम॥्८॥viparyayomithyaajnaanamatadrUpapratishThaM

Misconception is illusory knowledge based upon what is other than itself (1.8)

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Misconception (viparyaya) – Sutra 1.8

• It is misconception because it can be refuted, contradicted and annulled by correct cognition

– Someone with double vision sees two moons –can be refuted by the sight of a single moon

• Ignorance is the cause of the five afflictions (kleshas) (ch. 2) – ignorance, I-am-ness, attachment, aversion, fear of death

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Sutra 1.9

शब्दज्ञानानुपाती वस्तुशून्यो त्तवकल्पः॥९॥shabdaj~jaanaanupaatI vastushUnyo vikalpaH

Fantasy (imaginary cognition), empty of substance, is caused by words and concepts (1.9)

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Fantasy (vikalpa) – Sutra 1.9

• Not a result of Correct Cognition or Inference; only driven by words without an actual object

– The word ‘time’ is not an object but creates a vritti– concept of time, when heard

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Sutra 1.10

अभावप्रत्ययालम्बना वतृ्तत्तननयद्रा॥१०॥abhaavapratyaalambanaa vRuttirnidraa

Sleep is the modification engendered by the absence of mental contents (1.10)

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Sleep (nidra) – Sutra 1.10

• Sleep is a vritti because you can look back and say, “I slept well” etc.

• No other vrittis are present during deep sleep (dream may be thought of as ‘imaginary cognition’)

• An obstruction in the path of meditation and needs to be avoided

• Dominated by the guna ‘tamas’

• Consciousness remains active during sleep

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Sutra 1.11

अनुभूतत्तवषयासांप्रमोषः स्मनृतः॥११॥anubhUtaviShayaasampramoshaH smRutiH

Memory is the not letting go of an object or image of subjective experience (1.11)

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Memory (smriti) – Sutra 1.11

• Memories are a result of all the five vrittis

• Like other vrittis, memory may result in pleasure or pain

• Cognition creates impression (samskara) which manifests as memory in the mind

• Intelligence records the process and instrument of cognition (e.g., a sound or a sight); the actual form (the actual words or object) form the memory

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Sutras 1.12, 1.13

अभ्यासवैराग्याभ्याां त्न्नरोधः॥१२॥abhyaasavairaaj~jaabhyaaM tannirodhaHThe restraint of these mental modifications comes through assiduous practice (abhyasa) and dispassionate detachment (vairagya) (1.12)

तत्र ्स्थतौ यत्नोऽभ्यासः॥१३॥tatra sthitau yatno’bhyaasaHPractice (abhyasa) is the continuous effort to abide in a steady state (1.13)

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How to achieve Nirodhah - Practice and Detachment – Sutras 1.12, 1.13

• Stillness is the one-pointedness of the mind when it is without rajasic and tamasic vrittis

• One who is neither pleased or displeased on receipt of sensory input which is pleasant or unpleasant is called calm (has steady mind)

• Effort: zeal and enthusiasm, courage, steadfastness and patience, pursuit of spirituality, and attitude of service

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Sutra 1.14

स तु दीर्यकालनैरन्तययसत्कारासेत्तवतोदृढभूलमः॥१४॥sa tu dIraghakaalanairantaryasatkaaraasevitodRuDhabhUmiH

This is indeed firmly grounded when it is persistently exercised for a long time, without interruption, and with earnest, reverential attention and devotion (1.14)

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Practice (Abhyasa) – Sutra 1.14

• Interruption in practice allows accumulation of negative vrittis negating earlier gains

• Reverence entails ascetic practice (tapas), control over sexual passion, knowledge and unflinching faith

• Long time could mean multiple lives!

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Sutra 1.15

दृष्ानुश्रत्तवकत्तवषयत्तवतषृणस्य वशीकारसांज्ञा वैराग्यम॥्१५॥dRushtaanushravikaviShayavitRushNasyavashIkaarasaMj~jaa vairaagyam

Detachment (vairagya) is the consciousness of perfect mastery in one who has ceased to crave for objects, seen or unseen (1.15)

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Dispassionate Detachment (Vairagya) –Sutra 1.15

• Perceptible objects of attraction may include persons of opposite sex, food, drink, music etc

• Imperceptible attractions may include paradise or heaven, achievement of ‘siddhis’ etc.

• Considered the lower form of ‘vairagya’ and has these steps: initial effort, ascertainment, pertains to a single sense (ie, mind) only, perfect mastery

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Sutra 1.16

तत्परां पुरुषख्यातेगुयणवैतषृ्यम॥्१६॥tatparaM puruShakhyaaterguNavaitRushNyam

That is the supreme dispassion when there is cessation of all craving for the attributes (gunas), owing to discernment of the Self (purusha) (1.16)

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Supreme Detachment – Sutra 1.16

• This level of control leads to final stages of ‘samadhi’

• Complete discriminative power (viveka) has been established

• The ‘gunas’ have merged back into their source (prakriti)

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