Yoga Sutras of Patanjali 

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196 steps to Samadhi समाधि (Liberation)

 

A Structured Path Through the Yoga Sutras of Patañjali

 

Chapter 1: Samadhi Pada समाधि पादः 

 

Sutra 1: Sanskrit: अथ योगानुशासनम्। atha yogānuśāsanam

Translation: Now, the discipline of yoga begins.

Interpretation: This sutra marks the formal beginning of the teachings on yoga. The word "atha" (now) signifies readiness and auspiciousness, 

indicating that the student is prepared to embark on the journey of yoga. It sets the stage for the systematic exploration of the mind, consciousness, and liberation.

 

Sutra 2: Sanskrit: योगश्चित्तवृत्तिनिरोधः। yogaś citta-vṛtti-nirodha

Translation: Yoga is the stilling of the fluctuations of the mind.

Interpretation: The essence of yoga is to calm the mind and bring it to a state of stillness. The "fluctuations" (vrittis) refer to the constant stream of thoughts,

emotions, and perceptions that arise in the mind. 

By quieting these fluctuations, one can experience the true self (purusha).

 

Sutra 3: Sanskrit: तदा द्रष्टुः स्वरूपेऽवस्थानम्। tadā draṣṭuḥ svarūpe 'vasthānam

Translation: Then, the seer abides in its own true nature.

Interpretation: When the mind is still, the true self (purusha) is revealed. The "seer" is the pure consciousness, which is distinct from the mind and its activities. 

This sutra emphasizes the goal of yoga: self-realization.

 

Sutra 4: Sanskrit: वृत्तिसारूप्यमितरत्र। vṛtti-sārūpyam itaratra

Translation: At other times, the seer identifies with the fluctuations of the mind.

Interpretation: When the mind is active, the true self becomes entangled with its thoughts and emotions. 

This misidentification is the root of suffering. Yoga helps us disentangle the self from the mind.

 

Sutra 5: Sanskrit: वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः। vṛttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ

Translation: The fluctuations are fivefold and can be either painful or non-painful.

Interpretation: The mind’s activities are categorized into five types: correct knowledge, misconception, imagination, sleep, and memory. 

These can either lead to suffering (painful) or be neutral (non-painful).

 

Sutra 6: Sanskrit: प्रमाणविपर्ययविकल्पनिद्रास्मृतयः। pramāṇa-viparyaya-vikalpa-nidrā-smṛtayaḥ

Translation: The five fluctuations are correct knowledge, misconception, imagination, sleep, and memory.

Interpretation: This sutra elaborates on the five types of mental activities:

• Pramana: Correct knowledge (perception, inference, testimony).

• Viparyaya: Misconception (false knowledge).

• Vikalpa: Imagination (conceptualization without reality).

• Nidra: Sleep (a state of mental inactivity).

• Smriti: Memory (recollection of past experiences).

 

Sutra 7: Sanskrit: प्रत्यक्षानुमानागमाः प्रमाणानि। pratyakṣa-anumāna-āgamāḥ pramāṇāni

Translation: Correct knowledge comes from perception, inference, and testimony.

Interpretation: Valid knowledge is derived from three sources:

• Pratyaksha: Direct perception (sensory experience).

• Anumana: Inference (logical reasoning).

• Agama: Testimony (reliable sources, such as scriptures).

 

Sutra 8: Sanskrit: विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम्। viparyayo mithyā-jñānam atad-rūpa-pratiṣṭham

Translation: Misconception is false knowledge based on incorrect perception.

Interpretation: Misconception arises when reality is misperceived, such as mistaking a rope for a snake. 

This sutra highlights the importance of discernment in avoiding false knowledge.

 

Sutra 9: Sanskrit: शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः। śabda-jñāna-anupātī vastu-śūnyo vikalpaḥ

Translation: Imagination is knowledge based on words that have no real substance.

Interpretation: Imagination is conceptual and not grounded in reality. 

For example, the idea of a "unicorn" exists only in the mind and has no corresponding object in the world.

 

Sutra 10: Sanskrit: अभावप्रत्ययालम्बना वृत्तिर्निद्रा। abhāva-pratyaya-ālambanā vṛttir nidrā

Translation: Sleep is a state of mind that is based on the absence of thought.

Interpretation: Sleep is a mental state characterized by inactivity. Although it provides rest, it is still a fluctuation of the mind and not a state of true stillness.

 

Sutra 11: Sanskrit: अनुभूतविषयासंप्रमोषः स्मृतिः। anubhūta-viṣaya-asaṃpramoṣaḥ smṛtiḥ

Translation: Memory is the retention of past experiences.

Interpretation: Memory is the recollection of previous experiences. It shapes our perception of the present and influences our actions.

 

Sutra 12: Sanskrit: अभ्यासवैराग्याभ्यां तन्निरोधः। abhyāsa-vairāgyābhyāṁ tan-nirodhaḥ

Translation: The fluctuations of the mind are stilled through practice and detachment.

Interpretation: The mind can be calmed through two key practices:

• Abhyasa: Consistent effort and practice.

• Vairagya: Detachment from desires and outcomes.

 

Sutra 13: Sanskrit: तत्र स्थितौ यत्नोऽभ्यासः। tatra sthitau yatno 'bhyāsaḥ

Translation: Practice is the effort to achieve stability.

Interpretation: Abhyasa (practice) requires sustained effort to cultivate mental stillness. It is not a one-time event but a continuous process.

 

Sutra 14: Sanskrit: स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः। sa tu dīrgha-kāla-nairantarya-satkāra-āsevito dṛḍha-bhūmiḥ

Translation: Practice becomes firmly established when it is done for a long time, without interruption, and with sincerity.

Interpretation:

Consistency, dedication, and sincerity are essential for success in yoga. Long-term practice leads to a stable and focused mind.

 

Sutra 15: Sanskrit: दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम्। dṛṣṭa-anuśravika-viṣaya-vitṛṣṇasya vaśīkāra-saṁjñā vairāgyam

Translation: Detachment is the mastery of desire for objects seen or heard.

Interpretation: Vairagya (detachment) involves letting go of cravings for worldly objects, whether perceived directly or described by others. It is a key step toward mental stillness.

 

Sutra 16: Sanskrit: तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम्। tat-paraṁ puruṣa-khyāter guṇa-vaitṛṣṇyam

Translation: Supreme detachment is the absence of desire for the gunas (qualities of nature) due to knowledge of the self.

Interpretation: Ultimate detachment arises when one realizes the true self (purusha) and transcends attachment to the gunas (sattva, rajas, and tamas).

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