Yoga Sutra

Patanjali has often been called the founder of Yoga because of his work called the Yoga Sutra. While this is not fully correct -- his work is a treatise on Raja Yoga, built on the foundations of Samkhya and the Hindu scripture of the Bhagavad Gita -- he is certainly a major figure among the great Hindu thinkers and certainly is the father of Raja Yoga as its compiler. Besides the Bhagavad Gita, Yoga is found in the Puranas, Vedas and Upanishads.

There is some confusion as to which Patanjali was the author of this book. He has been identified with a grammarian by the same name, but the grammarian's dates do not match the age of the work as determined by the internal evidence. It's safe to assume that the Sutras were written somewhere between 200 BC and 300 AD.

The techniques described in the book come under the heading of raja yoga, or the royal path to union with the divine. In essence it is mind training more than body training. Patanjali's Yoga Sutras fall under the six darshanas of Hindu or Vedic schools and is a milestone in the history of Yoga along with the Bhagavad Gita and Hatha Yoga Pradipika.

A compilation of Yogic thought that is largely Raja Yogic in nature, it was codified some time between the 2nd century BC and the 3rd century by Patanjali, and prescribes adherence to "eight limbs" (the sum of which constitute "Ashtanga Yoga") to quiet one's mind and merge with the infinite. These eight limbs not only systematized conventional moral principles espoused by the Gita, but elucidated the practice of Raja Yoga in a more detailed manner. Indeed, his "eight-limbed" path has formed the foundation for Raja Yoga and much of Tantra Yoga (a Hindu deific, Shiva-Shakti yoga system) and Vajrayana Buddhism (Buddhist Tantra Yoga) that came after. It goes as follows:

While Patanjali accepts the idea of what he terms "ishwar-devata" (worship of deities as manifestations of the single Brahman), his "ishwar" is not a conventional God and speaks more to a universal Brahman, an impersonal, unknowable, infinite force that is all and transcends all.

The Sanskrit word sutra means "thread" or "aphorism" and for that reason the work is sometimes translated as the Yoga Aphorisms. Patanjali created 4 chapters or books (Sanskrit pada), containing in all 195 aphorisms, divided as follows:

Samadhi Pada

yogi

samadhi

Sadhana Pada

Sadhana

kriya yoga

ashtanga yoga

Kiraya yoga

karma yoga

Bhagavad Gita

Arjuna

Ashtanga yoga

Yama = abstentions

ahimsa = abstention from violence = non-violence to all beings
satya = abstention from lying = truth
asteya = abstention from theft
brahma charya = abstention from sexual activity = continence
aparigraha = abstention from possessions

Niyama = observances

Saucha = purity
Santosha = contentment
Tapas = austerities
Svadhyaya = study
Ishvarapranidhana = surrender to God

Asana - Postures of the body
Pranaiama - Control of prana or vital breath
Pratyahara - Removing sense impressions from their objects; it's almost an extreme "chillin' out" where the effect is removed from what we perceive with our senses
Dharana - Fixing the attention on a single object; concentration
Dhyana - Meditation
Samadhi - Super-conscious state or trance

Vibhuti Pada

Vibhuti is the Sanskrit word for "power" or "manifestation". This book describes the "higher" states of awareness and the techniques of yoga to attain them.

Kaivalya Pada

emancipation

moksha

The Yoga Sutras are in fact a collection of aphorisms that define synthetically and by sequential logical steps, a practical model for the consciousness-Nature and individual consciousness, how these are related, how is possible to understand and interfere with the elements of this model, and what is the outcome.

The text emphasizes a non-mental way of knowledge as alternative form of knowledge. The procedure to achieve this type of knowledge is schematically outlined in Yoga Sutras, as application of the principle that a steady concentration on a certain object allows identification of the concentrating subject with the object itself and with the process of concentrating. This allows the subject to gain direct knowledge of the object by identification with it, rather than by indirect means, i.e. through mental elaboration of the sense perception of the object. Such process, called samadhi, occurs only when the concentration on the object neutralizes the mental activity, whose waves prevent the individual consciousness to fuse with that of the object.

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The Yoga Sutras : English Version

Book I : Consciousness and Superconsciousness (Samadhi Pada)

Now to explain yoga.
Yoga is the cessation (nirodha) of the modes of mind (chitta vritti).
Then consciousness takes on its true nature.
At other times consciousness is identified with the modes of mind.
There are five such modes which can either be painful or not painful.
The modes are right knowledge, wrong knowledge, imagination, dreamless sleep and memory.
The sources of right knowledge are by direct perception, or by logical analysis, or from the testimony of authorities.
Wrong knowledge is a false interpretation not corresponding with the actual nature of the object.
Imagination is the ideas which arise from knowledge conveyed by words.
Dreamless sleep is the mode of mind during the natural absence of a conscious object.
Memory is the calling up of an object from past experience.
The control of these modes is achieved by practice (abhyasa) and nonattachment (vairagya).
Practice is concentrated effort to keep the mind steady.
It becomes firmly grounded when carried out for a long time without interruptions and with earnest attention.
Nonattachment is the consciousness of being free from desires for worldly things either experienced or heard about.
The highest nonattachment comes from the knowledge of the Soul ( Purusha ) which brings victory over natural processes (gunas).
The first level of superconsciousness (samprajnata samadhi) is attained progressively in four stages. These are by questioning, by discrimination, by the experience of supreme bliss, and finally by the realisation of the unity of the universe with consciousness.
In the higher level (asamprajnata samadhi) there is an absence of all modes of mind and only subconscious impressions (samsaras) are retained in the mind. This comes from the constant practice of the highest type of nonattachment.
Its inferior form is attained by those who are beyond consciousness of the body but become merged in Nature (prakritilayanam)
For others this samadhi is attained by total trust, great energy, recollection, regular practise of meditation, and discriminative knowledge.
This samadhi is soon achieved by those who practise intensively.
Even these will gain superior results depending on whether they do mild, moderate, or extremely intensive practice.
Perfection is also attained by devotion to the Lord (Ishvara pranidhanad).
Ishvara is a special Purusha untouched by afflictions, actions and their results, or unconscious tendencies.
In Ishvara the seed of knowlege is developed to its utmost limit.
Being beyond time Ishvara is the Master of masters.
The word expressing Ishvara is Aum (or OM).
One should constantly repeat and listen attentively to Aum while meditating on its meaning.
From this comes the awakening of a higher consciousness, and also the destruction of the obstacles to meditation.
The obstacles, or mental distractions, are sickness, laziness, doubt, lack of attention and enthusiasm, lack of energy, sensuality, false perception, and failure to attain or maintain concentration.
The symptoms of a distracted mind are grief, anxiety, trembling, and irregular breathing.
To overcome these symptoms one should meditate on one particular truth (ekatattva).
By cultivating feelings of friendship toward the happy, compassion toward the unhappy, joy toward the virtuous, and indifference toward the wicked, the mind becomes purified and calm.
Also the mind becomes calm by regulating the expulsion and retention of the breath (pranayama).
Or the mind becomes controlled and stable through the changes produced by extraordinary sense perceptions.
Or by meditating on the shining Inner Light (jyotismatee) which is beyond all suffering.
Or by meditating on one who has attained desirelessness.
Or by meditating on the subconscious knowledge gained from dreams or dreamless sleep.
Or by meditating on anything which particularly appeals.
By such meditations the yogi gains mastery over all from the atomic to the infinite.
The yogi whose mind retains only one object of concentration becomes identified with either the knowable object, the method of knowing, or the knower, as pure crystal becomes coloured by objects placed nearby.
The first stage of this mode of concentration is when the name, meaning, and knowledge of an object are intermingled. This is called superconsciousness "with questioning" (savitarka samadhi).
The second stage, superconsciousness "beyond questioning" (nirvitarka samadhi), is attained when memory is so controlled that the object of concentration is known directly without interference from memories of it.
Two higher stages of superconsciousness where the object of concentration is a subtle element (suksam visayam) are explained in a similar way. These are superconsciousness "with meditation" (savichara samadhi) and superconsciousness "beyond meditation" (nirvichara samadhi).
The province of the subtle elements extends up to the very essence of Nature ( prakriti ).
All these stages of superconsciousness are called samadhis "with seed".
With the pure flow of consciousness in nirvichara samadhi comes a spiritual clarity.
And in this stage intuitive knowledge becomes identical with natural law.
Because this intuitive knowledge is specific and complete, it differs in essence from knowledge gained from scriptures or by logical analysis.
The mental impression arising from nirvichara samadhi prevents all other impressions.
With the control even of that impression all impressions cease and that samadhi is called "without seed" (nirvikalpa samadhi).

Book II : Ways To Attain Yoga (Sadhana Pada)

Practical ways to attain Yoga (union of consciousness with the Infinite) are through ascetic disciplines (tapas), study and meditation on Aum (svadhyaya), and by devotion to the Lord (Ishvara). [Refer to Book I:23-28.] These are the preliminary steps (kriya yoga).
The purpose of kriya yoga is to bring about superconsciousness and to weaken the afflictions.
The afflictions are ignorance, ego-consciousness, desire, aversion, and the clinging-to-life instinct.
Ignorance is the cause of the other afflictions whether they are dormant (exist in potential form in the subconscious), weakened (rendered non-operative through meditation), overpowered (the yogi counters them by cultivating the opposite tendencies), or fully operative.
Ignorance is regarding the non-eternal as eternal, the impure as pure, the distressing as pleasurable, and the not-Self as Self.
Ego-consciousness is the apparent identification of the Perceiver with the instruments of perception.
Desire is that which dwells upon pleasure.
Aversion is that which dwells upon pain.
The clinging-to-life instinct, springing up of its own nature, remains even in the wise.
When the afflictions are in potential form they should be overcome by resolving them into their natural cause (prakriti).
The gross effects produced by the afflictions in their fully operative form should be overcome by meditation.
The result of past experience of the afflictions is that tendencies (karmas) are stored in the subconscious mind which causes suffering both in this life and the life to come.
As long as the storehouse of karmas exists, they will bear fruit in the next birth, length of life, and experiences of pleasure and pain.
These fruits will result in pleasure or pain according as to whether their cause is from virtue or vice.
But, to the discriminating yogi, all material experience is considered painful since by natural processes (guna vritti) the painful consequences of change, anxiety, and new tendencies (samsaras) happen.
What is to be avoided is pain not yet come.
The cause of avoidable pain is the identifying of the experiencer with the object of experience.
The objective world has the nature of illumination, activity, and stability (gunas), and comprises the physical elements as well as the senses. Its purpose is for the sake of experience and the liberation of the experiencer.
The four aspects of Nature are gross (or general), subtle (or specialised), the once resolvable (or primal) and the irresolvable (or unevolved).
The Seer (Purusha), although pure consciousness only, sees through the senses and mind which becomes coloured by the object.
The visible universe exists for the sake of the Seer.
Although the visible universe has ceased to exist for those who have achieved enlightenment, it still exists because it is common to all other experiencers.
The relationship between the Seer and Nature (prakriti) is that of the owner and the owned, and this causes identification of the Self and not-Self.
The cause of that identification is ignorance.
When this ignorance is absent the identification is also removed, and the Seer attains absolute freedom (kaivalya).
This ignorance (and consequent identification) is removed by unwavering discriminative knowledge of the Seer and Nature.
The yogi develops this perfect knowledge through seven stages.
The practice of the things subservient to Yoga gives the light of knowledge which destroys the impurities preventing complete discriminative knowledge.
The things sudservient to Yoga (called the eight limbs of yoga) are :
1. yama - ethical restraints
2. niyama - ethical observances
3. asana - postures
4. pranayama - breath and prana control
5. pratyahara - control of the senses by the withdrawal of prana from them
6. dharana - single-point concentration
7. dhyana - unbroken concentration (meditation)
8. samadhi - superconsciousness.
The yamas are nonviolence (ahimsa), truthfulness (satya), non-stealing (asteya), continence (bramacharya), and nonpossessiveness (aparigraha).
The practice of these is not limited by rank, place, time, or circumstance. They are the universal great vows.
The niyamas are purity (shaucha), contentment(samtosa), ascetic disciplines (tapas), study and meditation, and devotion to Ishvara. [Refer to Book II:1 concerning kriya yoga.]
To counteract destructive attitudes one should cultivate thoughts of the opposite kind.
These destructive attitudes, as for example thoughts of violence, whether they are done, caused to be done, or merely approved of; whether motivated by greed, anger, or preceded by ignorance; and whether mild, moderate, or extreme will result in infinite suffering and ignorance. Therefore one should cultivate thoughts of the opposite kind.
When nonviolence is firmly established then all living beings will cease to feel enmity in one's presence.
When truth is firmly established then all actions will bear fruit.
When non-stealing is firmly established then all prosperity approaches.
When continence is firmly established the vigor is gained.
When nonpossessiveness is firmly established then knowledge of former lives is gained.
From purity comes protection of one's own body and disinclination for contact with others.
On the purification of the sattva one obtains serenity, power os single-point concentration, control of the senses, and fitness for direct perception of Self.
Contentment brings supreme happiness.
Ascetic disciplines bring perfection of the body and senses due to the destruction of impurities.
By study and meditation comes a direct realisation of one's preferred Deity.
By devotion to Ishvara comes the perfection of meditation (samadhi). [Refer to Book I:23-28]
Postures (asanas) should be steady and pleasant.
Asanas are mastered by relaxed effort and remaining unaware of the body.
From that one is no longer disturbed by the dualities (ie. pairs of opposites such as hot/cold, pleasure/pain, etc.)
On asanas being mastered there follows control of the movements of inspiration and expiration which is called pranayama.
Modes of pranayama are when the breath is restrained externally (ie. after expiration), or internally (ie. after inspiration), or totally (ie. in mid-motion). Each mode is regulated by place (ie. the place in the body the prana is held), by the length of time held, and by the number of times performed, which can either be long or short.
The fourth mode of pranayama is breath or prana restraint between the outer and inner spheres. [Requires commentary]
From the mastery of pranayama comes the removal of ignorance covering the light of higher consciousness.
And fitness of mind for single-point concentration (dharana).
When the psychic energy used by the senses is withdrawn from their sense-objects, then it becomes identical to mental energy. This process is called pratyahara.
From that comes supreme control over the senses.

Book III : Powers (Vibhuti Pada)

This will appear presently..

After the Bhagavad Gita, the next seminal work on Hindu Yoga is Patanjali's "Yoga Sutra."

The Yoga Sutras form the theoretical and philosophical base of all Raja yoga. It can still today be considered the most organized and complete definition of the Raja yoga discipline.

Yoga Sutra

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See also