Yoga Sutras of Patanjali

Yoga Defined

Subhash Mittal 919-926-9717  [email protected] http://www.integralyogastudio.com/  http://yogawithsubhash.com/

1 Invocation to Sage Patanjali

योगेन चित्तस्य पदेन वािा車 | मल車 शरीरस्य ि वै饍यकेन || योऽपाकरोत्त車प्र वर車 मनु ीना車 | पत祍जलल車 प्रा祍जललरानतोऽ्स्म|| yogena chittasya padena vAchAM | malaM sharIrasya cha vaidyakena || yo.apAkarottaM pravaraM munInAM | pata~njaliM prA~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 (Patanjala Mahabhashya) and the impurities of the Chitta (mind field) through his treatise on Yoga (Yoga Sutras of Patanjali)."

2 Sutra 1.1

अथ योगानुशासनम॥् १॥ Atha yogAnushAsanaM Here now is the exposition/discipline of Yoga (1.1)

3 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

4 Sutra 1.2

योग्चित्तवत्तृ त्तननरोधः॥२॥ “yogash-chitta-vritti-nirodhaH” Yoga is the control of the modifications (vrittis) of the mind-field (chitta) (1.2)

5 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’

6 Sutra 1.3

तदा द्रष्ुः स्व셂पेऽवस्थानम॥् ३॥ “tadA drashTuH svarUpe-avasthAnaM” Then the seer rests in its own true nature (1.3

7 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

8 Sutra 1.4

वत्तृ त्तसा셂प्यलमतरत्र॥४॥ “vritti-sArUpyaM itaratra” Otherwise, one remains identified with the modifications of the mind-field (1.4)

9 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

10 Sutra 1.5

वत्तृ यः प祍ितय्यः ्ललष्ा्ललष्ाः॥५॥ vRuttayaH panchataiyaH kliShtaaklishtaaH The mental modifications are fivefold and are painful or not-painful (1.5)

11 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’ guna and help cleanse the mind • Impressions (samskaras) are the intangible and inactive state of vrittis, and vrittis are tangible and active outcome of samskaras

12 Sutras 1.6, 1.7

प्रमाणत्तवपयय त्तवक쥍पननद्रास्मतृ यः॥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)

13 Correct Cognition (Sutra 1.7)

• Direct perception (pratyaksha): the vritti produced 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

14 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

15 Sutra 1.8

त्तवपयय ो लमथ्याज्ञानमतद्रपू प्रनतषठम॥् ८॥ viparyayo mithyaajnaanamatadrUpapratishThaM Misconception is illusory knowledge based upon what is other than itself (1.8)

16 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

17 Sutra 1.9

शब्दज्ञानानुपाती वस्तुशून्यो त्तवक쥍पः॥९॥ shabdaj~jaanaanupaatI vastushUnyo vikalpaH Fantasy (imaginary cognition), empty of substance, is caused by words and concepts (1.9)

18 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

19 Sutra 1.10

अभावप्रत्ययालम्बना वत्तृ त्तननद्रय ा॥१०॥ abhaavapratyaalambanaa vRuttirnidraa Sleep is the modification engendered by the absence of mental contents (1.10)

20 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

21 Sutra 1.11

अनुभूतत्तवषयास車प्रमोषः स्मनृ तः॥११॥ anubhUtaviShayaasampramoshaH smRutiH Memory is the not letting go of an object or image of subjective experience (1.11)

22 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

23 Sutras 1.12, 1.13

अभ्यासवैराग्याभ्या車 त्न्नरोधः॥१२॥ abhyaasavairaaj~jaabhyaaM tannirodhaH The restraint of these mental modifications comes through assiduous practice (abhyasa) and dispassionate detachment (vairagya) (1.12)

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

24 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

25 Sutra 1.14

स तु दीर्कय ालनैरन्तयसय त्कारासेत्तवतो 饃ढभूलमः॥१४॥ sa tu dIraghakaalanairantaryasatkaaraasevito dRuDhabhUmiH 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)

26 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!

27 Sutra 1.15

饃ष्ानुश्रत्तवकत्तवषयत्तवतषृ णस्य वशीकारस車ज्ञा वैराग्यम॥् १५॥ dRushtaanushravikaviShayavitRushNasya vashIkaarasaMj~jaa vairaagyam Detachment (vairagya) is the consciousness of perfect mastery in one who has ceased to crave for objects, seen or unseen (1.15)

28 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

29 Sutra 1.16

तत्पर車 पु셁षख्यातेगुणय वैतषृ ्यम॥् 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)

30 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)