Yōga Sūtras of sage Patanjali

Following is an attempt to render Patanjala Yōga Sūtras in simple English. The corresponding Yōga Sūtras are referenced using subscripts for study purpose.

Overview and Summary of Yōga

[In the first chapter, a quick overview of the practice of Yōga is given. The next three chapters are essentially an elaboration on the principles outlined in the first chapter.]

Following is the self-discipline of 'Yōga'_(1.1). Yoga is restraining activity of consciousness._(1.2). When conciousness is restrained, one resides in the observer state_(1.3). At other times, conciousness assumes the form of involved activity_(1.4).

Activities are of five types, subdivided into those that are difficult to perform and those that are not so difficult_(1.5). They are right perception, misunderstanding, illusion, sleep, and dwelling in memory_(1.6). Right perception is that which could be inferred by direct validation, or that which could be deduced through inferred logic, or that knowledge passed down as authentic by dear ones_(1.7). Misunderstanding is false knowledge inferred by seeing form, which is not_(1.8). Illusion is inferred knowledge through words in the absence of an actual object_(1.9). Absence of interest and lethargy is sleep_(1.10). Experiencing topics that are not slipping away is dwelling in memories_(1.11).

One can restrain the activities by practice and dispassion_(1.12).

• Practice is the steady exertion towards restraining conciousness_(1.13). It becomes firmly grounded when it has been cultivated uninterruptedly, with humility, over a long period of time_(1.14).
• Dispassion is withdrawing from the craving of topics that are experienced, grasped through sensual percept of the scene, and heard of_(1.15). From it stems knowledge of the supreme-being and indifference to qualities (mode of goodness, passion and ignorance)_(1.16).

Equanimous states 'with-form accompanied by knowledge' are progressively deliberation on logic, deliberation on topic, and happy awareness of 'I am'_(1.17). Other conscious state 'different from with-form' occurs by practice of cessation of thought, after the previous imprints are exhausted_(1.18). This becomes the cause for experiencing form without body and the final disintegration of material body_(1.19).

Equanimous state with conscious knowledge and others are obtained by keen interest, reverence, bravery, and introspection_(1.20). The goal is achieved with speed by applying intensely_(1.21). The intensity of practice can be classified as mild, medium, or superior_(1.22). Indeed, it is attainable by devotional surrender to Īśvara_(1.23).

The specialty of the being, known as Īśvara, is not to be touched by obstacles, fruits of activities, and desires_(1.24). In Īśvara the seed of omniscience is ever infinite_(1.25). Īśvara is the teacher to ancients as well, as he is not bound by time_(1.26). Īśvara is conveyed by the syllable 'Ōm'_(1.27). By repeated utterance of 'Ōm', one understands and feels Īśvara_(1.28). From it comes the realization of the living essence and also absence of interruptions_(1.29).

Disturbances of consciousness because of interruptions manifest as disease, apathy, doubt, negligence, idleness, lack of control, erroneous perception, carelessness, desire to take up the key role, and unsteadiness_(1.30). Sorrow, weakness of mind, trembling, fast breathing, and distraction accompany the disturbances of consciousness_(1.31).

Practice on one principle to eliminate such disturbances_(1.32). Cultivate the attitude of friendship towards those who are happy, kindness towards those who are in misery, joy towards those who are benevolent, and indifference towards those who are evil. From it, one's consciousness becomes serene._(1.33). Serenity of conciousness improves also by exhalation and retention of breath_(1.34).

Resulting state of consciousness is not bound by worldly topics and activities_(1.35). Such a state is without misery and luminous_(1.36). Such a state becomes free from passion and craving for topics_(1.37). Such a consciousness is aware of dream and sleep state_(1.38).

Such is the preferred opinion on meditation_(1.39). From it comes the control over the smallest of small particles, and the greatest of great principles_(1.40).

As consciousness improves with progressively weakened activities, a new state of consciousness emerges, where the grasper, the grasped object, and the power of grasping exist in perfect balance, just like a bead seamlessly colored_(1.41). In this stage, the meaning of the word, its knowledge, and its imagination mixed with each other results in equilibrium state with right-logic_(1.42). When the previous impressions are purified, the objects knowledge alone is perceived without the support of physical form. It is called an equanimous state without the need for logical debate _(1.43). We must understand the next stages of consciousness 'equilibrium state with the right enquiry on a topic', and 'equilibrium state without the need for an enquire on a topic', respectively, along with their subtle difference, similar to the difference stated previously_(1.44). It finally culminates in the understanding of the subtle principle of the topic, which is without distinguishing form_(1.45).

All the above equilibrium states are with seed_(1.46). By practicing meditation on the topic of 'ādhyātma' i.e 'being and supreme-being', and reaching the 'equilibrium state where there is no need to enquire on the topic' of 'ādhyātma' profound knowledge is received with grace_(1.47). Such a consciousness is brimming with honest action and wisdom_(1.48). The wisdom received in such a state differs from scriptures, inference, and others, and gives a special understanding of underlying principles on the topic_(1.49). The imprint born from it unbinds the other imprints_(1.50). When the imprints from the 'equilibrium state without the need to enquiry on adhyātma' are also restrained, everything becomes restrained, resulting in the 'equanimous state wihtout the need for a seed'_(1.51).

Prerequsites, Preparation, and Entering the meditation

[The first chapter ends with a summary of Yōga where the final state is the equilibrium state without the need for a seed. To stay in this state naturally requires constant practice, termed 'Kriya-Yōga'. It has three parts outlined in the next two sutras: practice, self-study, and devotion to īswara. Further sutras starting 2.3 are an elaboration on practice. 'self-study' and 'devotion to īswara' must be cultivated in parallel. They are implied and not elaborated further in the sutras.]

The path of Yōga with action comprises internalizing the gained knowledge with practice, self-study, and devotion to īswara_(2.1). This is to bring the attitude conducive to the equilibrium state and to weaken the causes of obstacles_(2.2).

The five obstacles in the path are_(2.3):

1. Ignorance (avidya): It is the breeding ground for other obstacles that are dormant, weak, intermittent, or fully active_(2.4). It understands that which is not permanent as permanent, that which is unclean as clean, that which is misery as pleasure, that which is not self as self_(2.5).
2. Ego (asmita): It unites the act of observing, the perceived seen, and the person observing - as if one single self_(2.6).
3. Passion (raga): It stems from the experience of pleasure_(2.7).
4. Hatred (dveṣa): It stems from the experience of misery_(2.8), and
5. Hankering to live (abhiniveśa): It is the deep-rooted craving for life, the self-born taste, that flows even in the knowledgeable_(2.9).

These five obstacles must be destroyed in its subtle form by cessation of their production_(2.10). The meditation destroys such tendencies, which causes obstacles_(2.11). These obstacles are rooted in actions performed with expectation, consciously or unconsciously, in various births. They must be experienced with pain_(2.12). When the root-cause of obstacles and its imprints remain, it results in birth, a span of life, and life experiences_(2.13). In turn they yield fruits. Virtuous action resulting in delight, non-virtuous actions resulting in extreme torture, because of cause and effect_(2.14). The resulting heat, the imprints on the mind, and the experienced frustration caused by resisting actions born out of qualities - all are nothing but misery for the one who has discrimination_(2.15).

One should avoid the misery yet to come_(2.16). The union of observer with the observed is the cause and must be destroyed_(2.17). Observed sensual percept of the scene is for the purpose of fulfillment, experience, and is driven by senses. It is made of light, action, state, character, and the five elements_(2.18). The variation in the proportions of qualities results in the experiences that are special, not so special, forms with gender and those without gender_(2.19).

The observer, (the Ishwara), is simply observing, and is pure. Even then, the one who sees later, (the Jeeva) undergoes the mental modifications_(2.20). Once the purpose of Kaivalya, i.e. liberation, is fulfilled, the ignorance is lost. But it continues to operate in other ordinary common people_(2.22). Therefore, only the atman, i.e Ishwara, is understood to be the observer, and not the Jeeva who suffers_(2.23).

The understanding of the essence of one's own self, and that of the master, and the understanding of both their powers, is obtained by Samyoga, i.e. in-unison _(2.23). Its cause (for not being in unison) is ignorance (avidya)_(2.24). Absence of ignorance results in destruction of obstacles to being in-unison. From it seer obtains ultimate happiness (kaivalyam)_(2.25). Uninterrupted discriminative knowledge and abandonment of pursuit of fame - are the solutions_(2.26). Discriminative knowledge's seven-fold dwelling spheres provide insight_(2.27).

By following the limbs of Yoga, the impurities arising out of wrong knowledge diminish; light of knowledge shines forth_(2.28). The eight libs of Yoga are:

1. Self-restraint (yama)
2. Fixed rules (niyama)
3. Posture (āsana)
4. Regulation of breath (prānāyāma)
5. Withdrawal of senses (pratyahara)
6. Wearing the topic (dharana)
7. Repeatedly dwelling on the topic (dhyana)
8. Equivalence state (samadhi)_(2.29)

Their further elaboration is as follows:

1. Self-restraint (yama): Nonviolence (ahimsa), being benevolent (satya), non-stealing (asteya), continence (brahmacharya), and not possessing (aparigrahaha) are the Vows of self-restraint (yama)_(2.30). The great vows (yama) apply everywhere, unconditionally, and are not bound by class, space, time, and circumstances_(2.31).
2. Fixed rules (niyama): Cleanliness, contentment, austerity, self-study, and surrender to Īswara are the rules (Niyama)_(2.32).
How to practice Self-restraint and fixed rules, and the benefits obtained are further elaborated:
• When troubled by illogical thoughts or over thinking, counter it by opposing thoughts_(2.33). Overthinking (illogical thinking), violence and other defects, whether done directly, performed through others, or performed through influence; under the influence of greed, anger, or delusion; whether mild, moderate, or intense; results in endless pain and ignorance. Hence, counter it by opposing thoughts_(2.34).
• When non-violence is firmly established, in its presence, hatred is given up_(2.35).
• When one is established in truth and benevolence, the actions yield lasting results_(2.36).
• When non-stealing is firmly established all precious gems come near_(2.37).
• When continence (brahmacharya) is firmly established, one gains vigor_(2.38).
• When non-possession is practiced with steadfastness, the story regarding cause of birth is revealed_(2.39).
• By the practice of cleanliness of one's own body parts, one develops aversion to contact or intercourse with others_(2.40).
• Through purification, when saatwik quality and cheerful mind set is established, one gains single pointed focus, victory over senses, and the ability to directly perceive the self_(2.41).
• From contentment, one gets superior happiness_(2.42).
• The practice results in a reduction of impurities and mastery over body and senses_(2.43).
• By self-study, communion with one's own preferred deity is established_(2.44).
• Surrender to Īshwara, the Lord, gives mastery of samādhi_(2.45).
3. Posture (āsana): That which gives steady comfort is the posture (āsana)_(2.46). Also, it should be possible to relax the effort while maintaining the infinite absorption (in a posture)_(2.47). Consequently, (by mastery over posture) one is not affected by conflicts_(2.48).
4. Regulation of breath (prānāyāma): Along with (steady āsana) accomplish breaking the pace of inhalation and exhalation - this is prānāyāma, the regulation of breath_(2.49). The acts of suspending air outside or inside must be regulated based on place, time, and counts, making it prolonged and subtle_(2.50). That which is beyond the subject of outside, and inside (suspension prāna) is the fourth_(2.51). From it is removed the veil covering the brightness_(2.52). Also, provides the mind the ability to wear specific topic (for prolonged duration)_(2.53).
5. Withdrawal of senses (pratyāhāra): Ensuring perceived forms and its topics do not come in contact with consciousness is pratyāhāra or withdrawal of senses_(2.54). From it comes the highest control over the senses_(2.55).
6. Wearing the topic (dharana): Binding the consciousness to a region is dhārana_(3.01).
7. Repeatedly dwelling on the topic (dhyana): Staying there, with firm conviction, with single focus uninterruptedly, is dhyāna_(3.02).
8. Equivalence state (samadhi): When that (object of meditation) is comprehended with its understanding only, without form, it is Samādhi._(3.03)

Technique of Samyama and the Special Powers!

Samyama: The three, i.e. dhāraṇā, dhyāna, and samādhi together at once is Samyama (together-controlled)_(3.04). By Samyamah's mastery comes knowledge world_(3.05). Mastery of Samyama can be applied in various spheres_(3.06).

The three steps of dhāraṇā, dhyāna, and samādhi are internal compared to previous steps i.e. yāma, niyama, āsana, pranayama, and prtyāhāra_(3.07). In the same way, dhāraṇā, dhyāna, and samādhi are external limbs compared to seedless-samadhi_(3.08).

Practice of Samyama progresses in following stages:

1. Effect-of-Restraint (nirōdha-parināma): Restraining of emerging thoughts caused by previous imprints, they disappear and appear due to momentary restraint of consciousness is called nirōdha-parināma, i.e. effect of restraint_(3.09). Because of 'Effect-of-Restraint' consciousness becomes peaceful-flow, emerging from previous imprints_(3.10).
2. Effects-of-Samādhi (samādhi-pariṇāmaḥ): Practice of single pointed attention at all times results in reduction of arousal of consciousness, called samādhi-pariṇāmaḥ, i.e. Effects-of-Samādhi_(3.11).
3. Effect-of-One Pointed Attention (ēkāgratā-pariṇāmaḥ): Then, again, weighing in on the arousal and paused states of the consciousness, with firm conviction, ēkāgratā-pariṇāmaḥ, i.e. effect of one pointed attention is obtained_(3.12).
4. Person in tune with Dharma (Dharmi): "By these effects, the body and senses display characteristics of being in tune with dharma" - it is thus stated_(3.13). When thoughts during peaceful state, aroused state, as well as those about to come in the future are all in tune with dharma, the person is said to be dharmi, one who follows dharma_(3.14).
5. Sequesncing has an impact: Change in the sequence of effects, i.e. nirodha, samādhi, and ēkāgratā causes change in final outcome_(3.15).

Samyama on various principles results in different special capabilities:

1. By the integration (samyama) of three effects: nirodha-parināma, samādhi-pariṇāmaḥ, ēkāgratā-pariṇāmaḥ; one gets knowledge of the past and the future_(3.16).
2. The word, the meaning, and the belief, though different being imposed on each other get mixed up; By integrating their distinct understanding one gains knowledge of all beings and their characteristic activities_(3.17).
3. By direct perception of previous impressions (and its samyama), one gets the knowledge of his previous births_(3.18).
4. By samyama of one's faith one gains the knowledge of their consciousness_(3.19). That being the topic of other living beings, is irrelevant. One does not take support of it_(3.20).
5. By samyama of physical body form, suspending eye's ability to grasp, obstructing the contact of light with eyes, disappearance (of object) is achieved_(3.21).Similarly, sound and other disappearances are explained_(3.22).
6. By samyama on the acts or duties performed, its implications, and non-implications, one gains knowledge of death, as well as impending outcomes_(3.23).
7. By practicing samyama on friendship one gains strength_(3.24).
8. By practicing samyama on strength one gains the strength of an elephant_(3.25).
9. By practicing samyama on the inherent arisings and its projections one gains understanding of subtle concealed remote intents_(3.26).
10. By practicing samyama on the sun one gains the knowledge of the world_(3.27).
11. By practicing samyama on the moon one gains the knowledge of star systems_(3.28).
12. By practicing samyama on the polestar one gains the understanding of its relative motion_(3.29).
13. By practicing samyama on the navel center one gains the knowledge of the physical body system_(3.30).
14. By practicing samyama on the hollow of the throat, disengagement from hunger and thirst_(3.31).
15. By practicing samyama on the base channel one gains firmness_(3.32).
16. By practicing samyama on the light in the head one gets the direct vision of achievers_(3.33).
17. By practicing samyama on the innate talent one verily gains everything_(3.34).
18. By practicing samyama on the heart one understands the coverings of Chitta_(3.35).
19. By practicing samyama on (i) satva (and other qualities), (ii) the awareness of Purusha being unmixed and distinct in the end state, and (iii) the experiences of oneself being not special compared to others - one gains the knowledge of purusha, the being_(3.36). From it, one develops an extraordinary capacity to hear, feel, see, taste, and smell_(3.37). The cause of bondage being loosened and having sensitivity to the passage, it becomes possible for Chitta to enter other bodies_(3.39).
20. By mastery over the life force that moves up (udāna) one can travel over water, mud, and thorns, without coming in contact with them_(3.40).
21. By mastery over the life forces that balances (samāna) one becomes radiant_(3.41).
22. By practicing samyama on the relationship between sky and hearing, one gains divine hearing_(3.42).
23. By practicing samyama on the relationship between body and sky one can become as light as cotton fiber and can travel in the sky_(3.43).
24. By practicing samyama on external unimagined activities and the great non-body (the spirit), the veil that covers the effulgent, is removed_(3.44).
25. By practicing samyama on the understanding behind gross form and subtle constitution, one gains victory over elements_(3.45). From it appears the power over minute principles and the body wealth as its dharma no more abstained_(3.46). The bodily wealth consists of beauty, grace, strength, and firmness like a diamond_(3.47).
26. By practicing samyama on the purpose of coming together of - power of cognition, one's true nature, and ego, one gains victory over senses_(3.48). From it comes the swiftness of mind, non-instrumentality mindset, and victory over the primary cause_(3.49). Such Sātvik soul by discerning the differences alone gets supremacy over all states of mind and the ability to understand everything_(3.50).

Rising of these powers can become hindrances in samādhi_(3.38). Having detachment to even these powers, defective seed being removed, one obtains kaivalya_(3.51). If solicited by those in a position of power due to their company, one should not do their bidding, as the undesirable can strike again_(3.52). By having samyama continuously, moment to moment, one gains special discriminative knowledge_(3.53). From such an understanding, one will be able to evaluate even objects undifferentiated by class, characteristics, place, and others_(3.54).

“Illuminating every topic, at all times, in any order” – such is the born continuous discriminative knowledge!_(3.55) When such sātvik person becomes pure because of equanimity, he/she is said to be in Kaivalya_(3.56).

How to apply the technique of Samyama to attain the ultimate goal, i.e. Kaivalya?

The perfected abilities, i.e. siddhis, are obtained either by birth, or by medicine, or by repetition of mantra, or by practice, or by equanimity of mind_(4.01).

Effects due to birth are fulfilled by nature_(4.02). To unveil the covering, nature is only incidental and not much useful, just like a cultured agriculture field_(4.03).

The repetition of mantra is already explained in sutras 1.23-1.29.

Further practice of meditation is elaborated below, which helps the Yōgi to get rid of past imprints:

1. The Chitta becomes many due to past imprints: The Chittas are built from ego only_(4.04). Differentiation of causes of activities is useful for Chitta, which is one though manifests as many_(4.05).
2. How the past imprint works: Of these causes of activities, meditation is the activity that is without destruction_(4.06). The imprints of actions created by Yogi are neither white nor black, while it is three types for others, i.e. satvic, rajasic, and tamasic_(4.07). When these ripen, they express their tendencies according to their qualities alone, based on the previous imprints_(4.08). Though separated by birth, space, and time, the memory and past imprints are uninterrupted and remain in the same form_(4.09). Memory, ego and imprints along with desire to live are without beginning and is always present_(4.10). The cause takes its shelter in anticipated results, supported by its intense attraction; by eliminating the need for fruits, these effects get eliminated_(4.11). The past and the future, in its potent form, exist now as per dharma, though the condition is different_(4.12). They express themselves as per the subtle qualities of innate being_(4.13). When causal effects come together, objects manifest from principle_(4.14).
3. Culturing of Chitta results in avoidance of new, and killing of past imprints: Though object remain same, due to variance in Chitta, they are perceived differently_(4.15). and, if there is no single chitta, dependent object not being evidenced, then what would happen?_(4.16) Then conditioned by passion and expectations, the object grasped by the Chitta is known, yet unknown_(4.17). The Purusha always knows the activities of the Chitta, being its master, and not being affected by its cause_(4.18). That Chitta is not self-illumined when perceived_(4.19). Also concurrently, Chitta cannot wear two topics_(4.20). When the Chitta is observed internally, the intellect is used to intellectualize itself, which becomes overdoing because of mixed up memories_(4.21). When the Chitta is made unwavering, then, having recognized the form, its self-intelligence is balanced_(4.22). The observer and the observed being colored uniformly, the Chitta can comprehend all aspects_(4.23). Even though that Chitta is afflicted by innumerable past imprints that are variegated, for the sake of higher understanding, it operates by killing them_(4.24).
4. Towards the continuous discriminative dharma-mēgha-samādhi: With that special ability to observe, the feeling of I and other emotions are subdued_(4.25). Then, possessing the flow of discriminative knowledge, the Chitta becomes inclined towards Kaivalya_(4.26). But that flow of discriminative knowledge is broken, in the intervals, because of past imprints_(4.27). As one progresses, destruction of all these obstacles in stated_(4.28). When the wisdom born of meditative absorption is devoid of selfish interest, then it is established in the continuous discriminative cloud of dharma samadhi, called dharma-mēgha-samādhi_(4.29).
5. Towards the final Kaivalya: From dharma-mēgha-samādhi comes the freedom from impediments and also freedom from the effects of past actions_(4.30). Then, having dissolved all the veils of impurities, one understands the knowable to be infinite and our knowledge is finite_(4.31). From it comes the attitude to be humble, and the end to the process of generating effects due to qualities_(4.32). "Moments, its dependent existence, its effects, and its end," - are perceived in order_(4.33).The end desirable goal of the soul is achieved when devoid of qualities, returning to original, one is established in the state of kaivalya. That is the power of Chitta_(4.34).

Thus, ends Yōga Sūtras of Sage Patānjala.