Yoga Sutras of Patanjali by Shahid Khan

26. Nov 2020

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By Shahid Khan - Yogveda Yoga - Yoga University Switzerland.

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Samadhi Pada.

 

Sutra I.1

अथ योगानुशासनम्॥१॥- atha yoga-anusasanam

Now begins the teachings of Yoga.

 

Now, in this moment when you are present you are capable to learn the teaching of Yoga.

 

Now the teachings of yoga begin.

 

In this moment that you are present, you can learn the teachings of yoga.

 

Sutra I.2

योगश्चित्तवृत्तिनिरोधः॥२॥ yogas-citta-vrrtti-nirodhah

Yoga is attained when the modes of consciousness are pacified.

 

Experience through the 5 senses creates disturbance in consciousness. Disturbances in consciousness is Mind. The practice of Yoga is to pacify and silence the "Vrittis" to reach the state of Yoga or union between the personal consciousness "Antaratma" and Universal consciousness "Parmatma".

 

Yoga is achieved when the modes of consciousness are stilled.

 

Experience through the 5 senses leads to disturbances of consciousness. Disorders in consciousness are mind. The practice of yoga consists in pacifying and silencing the "vrittis" to attain the state of yoga or union between the personal consciousness "antaratma" and the universal consciousness "parmatma".

 

Sutra I.3

तदा द्रष्टुः स्वरूपेऽवस्थानम्॥३॥ tada drastuh svarupe vasthanam

Then the Seer becomes his true nature.

 

When the "Vrittis" the modes of consciousness are pacified through the practice of Yoga the Seer "Yogi" becomes one with his true nature, that is pure consciousness and is not disturbed by the fluctuations of the mind.

 

Then the seer becomes his true nature.

 

When the "vrittis" pacify the modes of consciousness through the practice of yoga, the seer "yogi" becomes one with his true nature, which is pure consciousness and is not disturbed by the fluctuations of the mind.

 

Sutra 1.4

वृत्तिसारूप्यमितरत्र॥४॥ vrrtti sarupyam-itaratra

Otherwise the Seer is identified with the Vrittis the modifications in consciousness.

 

If the Seer or a Yogi is not in his true nature "Yoga" he or she is identifying with the different modifications in consciousness called the Mind.

As I explained in the 2nd Sutra, still consciousness is Yoga, movement in consciousness through experience creates mind.

 

Otherwise the seer is identified with the Vrittis of the shifts in consciousness.

 

When the seer or a yogi is not "yoga" in his true nature, he identifies with the various changes in consciousness called mind.

As I explained in the 2nd Sutra, awareness is still yoga, movement in awareness through experience creates mind.

 

Sutra I.5

वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः॥५॥ vrrttayah pancatayyah klistaklistha

The modes of consciousness "Vrittis" that construct the mind are five, they can lead to misery or non-misery.

 

Through disturbances in consciousness the "Vrittis" are created and they are clawed the mind. There are five basic modes of the mind that can lead to misery or non-misery.

 

The modes of consciousness "Vrittis" that construct the mind are five, they can lead to misery or non-misery.

 

The "Vrittis" arise from disturbances of consciousness and they scratch the mind. There are five basic modes of the mind that can lead to misery or non-misery.

Experience, through the five senses creates ripples in Consciousness and it is called Mind

Sutra 1.6

प्रमाणविपर्ययविकल्पनिद्रास्मृतयः॥६॥ pramana viparyaya vikalpa nidra smrrtayah

The "Vrittis" are: Right knowing, Wrong knowing, Imagination, Dreamless sleep and Memory.

 

Experience through the five senses creates ripples in consciousness and that is Mind. The basic modes or divisions within the Mind are only five but there are countless sub-divisions created from them.

The five modes of the mins are: Right Knowing, Wrong Knowing, Imagination, Deep Dreamless Sleep and Memory.

 

The "Vrittis" are: Right Knowledge, Wrong Knowledge, Imagination, Dreamless Sleep and Memory.

 

Experience through the five senses creates ripples in consciousness and that is spirit. The basic modes or divisions within the mind are only five, but there are innumerable divisions created from them.

The five modes of the minutes are: right knowledge, wrong knowledge, imagination, deep dreamless sleep and memory.

The Five Vrittis

 

Sutra I.7

प्रत्यक्षानुमानागमाः प्रमाणानि॥७॥ pratyakya-anumana-agamah pramanani

Direct perception, inference and knowledge from Spiritual Scriptures are Pramana.

 

What constitutes Pramana?

Pranmana is right knowing or right knowledge. how do we perceive right knowledge?

Pratyakya: Direct perception and proof, that which is right before the eyes, you see and and know it is the first.

Anumana: Inference, Conclusion reached by evidence and reasoning is the second.

Agamah: The teachings from valid spiritual scriptures id the third.

 

Direct perception, inference and knowledge from the Spiritual Scriptures are Pramana.

 

What is pramana?

Pranmana is right knowledge or right knowledge. How do we perceive right knowledge?

Pratyakya: Direct perception and evidence, see what is right in front of your eyes and know that it is the first.

Conclusion: The conclusion drawn through evidence and reasoning is the second.

Agamah: The teachings of valid spiritual scriptures are the third.

 

Sutra I.8

विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम्॥८॥ viparyayo mithya-jñanam-atadrupa pratistham

Viparyaya is wrong knowing, perverted knowing and wrong knowledge, the opposite of Pramana: right knowing or right knowledge.

 

Viparyaya, the second mode of the Mind is wrong knowing, it originates from a perverted mental center. even if all the facts are in front of a Vipryaya person he or she will see it in a wrong way. it is kind of mental illness.

 

Viparyaya is wrong knowledge, perverse knowledge and wrong knowledge, the opposite of pramana: right knowledge or right knowledge.

 

Viparyaya, the second mode of mind, is wrong to know, it comes from a perverted mental center. Even if all the facts are in front of a vipryaya person, he or she will get it wrong. It's a kind of mental illness.

 

Sutra I.9

शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः॥९॥ sabda-jñana-anupati vastu-sunyo vikalpah

Words without any content is "Vikalpa" Imagination.

 

The third mode of mind is "Vikalpa" Imagination. Imagination has no reality to it, A person can imagine any thing and there are no limits to it. In imagination a person can create their own world and live in it and talk to themselves as if it is real, it is real for them but any one looking at them thinks different.

On the other hand there is creative imagination, many great inventions have come through imagination.

 

Words without content are "Vikalpa" Imagination.

 

The third type of mind is "Vikalpa" Imagination. Imagination has no reality. A person can imagine anything and there are no limits. In imagination, a person can create and live in their own world and talk to themselves as if it were real, it's real to them, but everyone who looks at them thinks differently.

On the other hand, there is creative imagination, many great inventions have come about through imagination.

 

Sutra I.10

अभावप्रत्ययालम्बना वृत्तिर्निद्रा॥१०॥ abhava pratyayalambana vrrttirnidra

Nidra is a state of sleep that has no "Vrittis" modes of mind, or dreamless sleep.

 

When sleeping we have different states of sleep, light sleep, deep sleep, sleep with dreams. If the mind is working too much we have more dreams. if the mind is relaxed we have fewer dreams. If the modes of the mind "Vrittis" are still we have no dreams.

The is very close to the state of Yoga but with one major difference, we are not aware of it. In the state of Yoga we are aware that the modes of the mind are still.

So Nidra is a Vritti where there are no Vrittis.

 

Nidra is a sleep state in which there is no "vrittis" mode or dreamless sleep.

 

When we sleep we have different sleep states, light sleep, deep sleep, sleep with dreams. When the mind works too much, we have more dreams. When the mind is relaxed, we have fewer dreams. If the modes of mind are still "Vrittis" then we have no dreams.

This is very close to the state of yoga, but with one big difference we are not aware of it. In the state of yoga we are aware that the modes of mind are still.

So Nidra is a Vritti where there are no Vrittis.

 

Sutra I.11

Anu-bhuta-visaya-asampramosah smrrtih

The ability to remember past experiences is Smriti - Memory.

 

As I explained before, disturbance in consciousness through experience creates "Vrittis" and that is mind. To recall past experiences is memory "Smriti". this is the fifth "Vritti".

 

The ability to remember past experiences is Smriti - remembrance.

 

As I have explained before, disturbance of consciousness through experience creates "vrittis" and that is mind. Remembering past experiences is remembrance "Smriti". This is the fifth "Vritti".

 

Sutra I. 12

अभ्यासवैराग्याभ्यां तन्निरोधः॥१२॥ abhyasa vairagyabhyam tannirodhah

By constant repetitive practice and dispassion the "Vrittis" can

be restrained.

 

Constant repetitive practice "Abhayasa" and dispassion "Vairagya" are the means to restrain the modes of the mind and clam them.

To learn any thing constant repetitive practice is necessary, just by reading a book one cannot learn any practical subject, constant and repetitive practice is needed. the more you can practice the better you will get. There is a slight problem when you get good or very good in what you do, the ego get big that leads to delusion.

"Vairagya" dispassion or non-attachment to the result of the intense practice is necessary so that the ego does not get inflated.

 

Through constant, repeated practice and dispassion, the "Vrittis" can

be held back.

 

Constant repetition "Abhayasa" and dispassion "Vairagya" are the means to limit and suppress the modes of the mind.

Learning something requires constant, repeated practice. You cannot learn a practical subject just by reading a book. Constant and repeated practice is required. The more you can practice, the better you will become. There's a little problem when you get good or very good at what you do. The ego grows large, which leads to delusion.

"Vairagya" passion or non-attachment to the result of intense practice is necessary lest the ego be inflated.

 

Sutra I.13

तत्र स्थितौ यत्नोऽभ्यासः॥१३॥ tatra sthitau yatno-'bhyasah

Constant repetitive practice is "Abhyasa".

 

Abhayasa and Vairagya are the foundations of the complete yoga practice.

There are many techniques in the Yoga Sutras of Patanjali and all require the foundation of Abhyasa and Vairagya. Abhyasa is the, whatever technique you are using in Yoga to keep the "Vrittis" calm, keep on practicing it repetitively till you perfect it.

 

Constant repetition practice is "Abhyasa".

 

Abhayasa and Vairagya are the foundations of all yoga practice.

There are many techniques in the Yoga Sutras of Patanjali and all require the foundation of Abhyasa and Vairagya. Abhyasa is the technique you use in yoga to keep the "vrittis" still. Practice them repeatedly until you perfect them.

 

Sutra I.14

स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूथिध sa tu dirghakala nairantarya satkara-asevito drrdhabhumih

Practice under a long period of time with devotion to get a firm ground.

 

"Abhaysa" constant repetitive practice for long periods of time establishes a firm ground or foundation to attain Yoga.

 

Practice diligently over a long period of time to get a firm footing.

 

"Abhaysa" constant repetition over long periods of time creates a firm ground or foundation for attaining yoga.

 

Sutra I.15

दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम् ॥१५॥ drsta-anusravika-visaya-vitrsnasya vasikara-samjna vairagyam

Non-attachment is when a yogi is free from objects experienced through the senses.

 

All external experiences are made through the senses. The internal experience of the self through the practice of Yoga to attain Yoga does not require senses as senses are outward bound.

"Vairagya" dispassion or non-attachment is when the mind is free from objects of then senses experienced through, touch, taste, smell, sight and sound.

 

Non-attachment is when a yogi is free from objects experienced through the senses.

 

All external experiences are made through the senses. The inner experience of self through the practice of yoga to attain yoga does not require the senses as the senses are outward bound.

"Vairagya" dispassion or non-attachment is when the mind is free from objects of the senses experienced through touch, taste, smell, sight and sound.

 

Sutra I.16

तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम्॥१६॥ tatparam purusa-khyateh guna-vaitrsnyam

The highest form of non-attachment is attained by realizing the Purusa.

Then the craving for the gunas cease.

 

In Samkhaya all creation comes through the "Purusha" the supreme intelligence and "Prakriti" the creative force of the Universe.

The Purusha has the code of all that has ever existed, is existing and that will exist in the future but by itself cannot do any material transformation. It needs Prakrati of mother nature for that. Purusha provides the code and Prakrati creates the Universe with all in it.

Prakrati has three energies that she uses to make any transformation which are called "Gunas" qualities. they are "Satva" Purity, "Rajas" movement and "Tamas" inertia. All material world is mad of these three Gunas. we experience time because of the Gunas. Our behavior is governed by the gunas.

The practice of Yoga is to unite with "Purusha" and then Yoga is attained.

Once Purusha is realized the Gunas have no governance on a Yogi anymore, the highest from of non-attachment is not being affected by the Gunas.

"In the Yoga Teacher Training the Yoga Sutras are explained in great detail"

 

The highest form of non-attachment is attained through the realization of Purusa.

Then the craving for the gunas ceases.

 

In Samkhaya, all creation comes through the "Purusha," the supreme intelligence, and "Prakriti," the creative power of the universe.

The Purusha has the code of everything that has ever existed, existed and will exist in the future, but by itself cannot perform material transformation. It takes Prakrati from Mother Nature for that. Purusha provides the code and Prakrati creates the universe with everything in it.

Prakrati has three energies that she uses to perform each transformation called the "Gunas" qualities. They are "Satva" purity, "Rajas" movement and "Tamas" inertia. All the material world is crazy about these three gunas. We experience time because of the gunas. Our behavior is determined by the Gunas.

The practice of yoga is to unite with "purusha" and then yoga is attained.

Once Purusha realizes that the gunas no longer have government over a yogi, the supreme of non-attachment is no longer influenced by the gunas.

"In the yoga teacher training, the Yoga Sutras are explained in great detail."

 

Sutra I.17

वितर्कविचारानन्दास्मितारूपानुगमात् संप्रज्ञातः ॥१७॥ vitarka-vicara-ananda-asmita-rupa-anugamat-samprajñatah

Positive logic, Positive thought, Bliss, right Ego leads to Samadhi with props.

 

This is a first technique explained in the Yoga Sutras to reach Samadhi known as "Samprajnatah Samadhi" a Samadhi with props.

The technique starts with Positive logic "Vitarka". Any conclusion that ends in a positive solution is "Vitarka", any conclusion that ends in a negative conclusion is "Kutarka".

Positive logic leads to Positive thought "Vicara" Positive thought leads to Bliss and Bliss leads to right Ego "Asmita". The soul or "Atma" is also the right Ego realizing that leads to "Samprajnatah Samadhi".

 

Positive logic, positive thinking, bliss, right ego leads to samadhi with props.

 

This is a first technique explained in the Yoga Sutras to attain samadhi, known as "samprajnatah samadhi", a samadhi with props.

The technique begins with the positive logic "Vitarka". Any conclusion ending in a positive solution is "Vitarka", any conclusion ending in a negative conclusion is "Kutarka".

Positive logic leads to positive thinking "Vicara" Positive thinking leads to bliss and bliss leads to right ego "Asmita". The soul or "Atma" is also the correct I-realization that leads to "Samprajnatah Samadhi".

 

Sutra I.18

विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्य।॥ृ॥१ virama-pratyaya-abhyasa-purvah samskara-seso-'nyah

There is another "Samadhi" total concentration that is attained by repetitive practice to cease all mental activity but the mental impressions still remain.

 

By practicing a different method another Samadhi is attained called "Asamprajnath" in which after constant repetitive practice all mental activity ceases but mental impressions still remain.

 

There is another "Samadhi" concentration that is achieved through repeated practice to stop all mental activity, but the mental impressions remain.

 

By practicing another method, another samadhi is attained called "Asamprajnath" in which, after constant repetition, all mental activity ceases but the mental impressions still remain.

 

Sutra I.19

भवप्रत्ययो विदेहप्रकृतिलयानाम्॥१९॥ bhava-pratyayo videha-prakrrti-layanam

"Vedhas" the one who's has transcended the body, "Prakrati-Laya" the one who is merged with nature, one can be born these two qualities.

 

In the Sutra 1.12 I explained that "Abhayasa" constant repetitive practice followed by "Vairagya" are the foundations of Yoga practice.

 

Sutra 1.18 explains, by practicing a different technique with "Abhyasa" "Asamprajnath" samadhi is attained. If Abhayasa is not followed by Vairagya the mental impressions remain, (Sutra 1.18) and this becomes the cause of rebirth.

 

"Vedhas" the one who has transcended the body, "Prakrati-Laya" the one who has merged with nature, one can be born of these two qualities.

 

In Sutra 1.12 I explained that "Abhayasa" are constant repetition practices followed by "Vairagya" which are the foundations of yoga practice.

 

Sutra 1.18 explains that practicing another technique with "Abhyasa" achieves "Asamprajnath" Samadhi. If Abhayasa is not followed by Vairagya, the mental impressions remain (Sutra 1.18) and this becomes the cause of rebirth.

 

Sutra I.20

श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतर॥षक sraddha-vvrya-smriti samadhi-prajna-purvaka itaresa

To others this Samadhi comes through faith, inner strength, memory, total concentration, and true insight.

 

The second technique to attain Samadhi called as "Asamprajnath" is through Faith, if a Yogini or Yogi has faith or trust in the process inner strength follows, inner strength gives mindfulness and true memory, with that follows Asamprajnath Samadhi and a true insight of the true self of the "Atma" or Soul.

 

"Samprajnath Samadhi" is prescribed or recommended for aspirants who are inclined to understanding with logic or logical people. "Asamprajnath Samadhi" is recommended to aspirants who are inclined to intuition.

 

For others, this samadhi comes through trust, inner strength, remembrance, total focus, and true insight.

 

The second technique to attain samadhi, referred to as "Asamprajnath", is faith. When a yogini or yogi has faith or faith in the process, inner strength follows, inner strength gives mindfulness and true memory, followed by asamprajnath samadhi and a true insight into the true self of the "atma" or soul.

 

"Samprajnath Samadhi" is prescribed or recommended for aspirants who tend to understand with logic or logical people. "Asamprajnath Samadhi" is recommended for aspirants inclined to intuition.

 

Sutra I.21

तीव्रसंवेगानामासन्नः॥२१॥ tivra-samveganam-asannah

Success in Yoga is close to those who are intense in their practice.

 

After giving two techniques, Maharishi Patanjali says if your yoga practice is intense and energetic the results of your practice are close. Though you should not think of the result when you practice.

 

Success in yoga comes close to those who are intense in their practice.

 

After giving two techniques to Patanjali, Maharishi says that when your yoga practice is intense and vigorous, the results of your practice are close together. However, when practicing, you should not think about the result.

 

Sutra I.22

मृदुमध्याधिमात्रत्वात् ततोऽपि विशेषः॥२२॥ mrdu-madhya-adhimatratvat-tato'pi visesah

The results vary according to the practice, mild, medium or intense.

 

Success in Yoga depends on the practice, if the practice is mild the success is far, if the practice is medium the result is closer, if the practice in intense success in Yoga is close.

 

Results vary by practice, mild, moderate, or intense.

 

Success in yoga depends on practice, when practice is mild success is far, when practice is medium the result is nearer, when practice in intense success in yoga is near.

 

Sutra I.23

ईश्वरप्रणिधानाद्वा॥२३॥ isvara-pranidhand-va

Or/even by total devotion to Isvara

 

Samadhi can even be attained by total devotion to Isvara.

This is "Bhakti Yoga" explained even by Lord Krishna in the Bhagvad Gita.

What is Isvara? the next sutras will explain that.

 

Or/even through total devotion to Isvara

 

Samadhi can be attained even through total devotion to Isvara.

This is "Bhakti Yoga" explained even by Lord Krishna in the Bhagvad Gita.

What is Isvara? The next sutras will explain this.

 

Sutra I.24

क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईॵશ्ॵश्ॵश्ॵॵष klesa karma vipaka-asayaih-aparamrrstah purusa-visesa isvarah

 

Isvara is a special entity, Purusa, (I explained Purusa and Prakriti in Sutra 1.16), he is untouched and beyond "Klesas" (Sutra 2.3) afflictions of the mind "Karma" the law of cause and effect, "vipaka-asayaih" or "Samskaras" latent impressions in the wheel of all lives.

 

Isvara is a special entity, Purusa (I explained Purusa and Prakriti in Sutra 1.16), he is unaffected and beyond "Klesas" (Sutra 2.3) sufferings of the mind "Karma" the law of cause and effect, "Vipaka-Asayaih" or "Samskaras" latent impressions in the wheel of all lives.

 

Sutra I.25

तत्र निरतिशयं सर्वज्ञबीजम्॥२५॥ tatra niratisaim sarvajña-bijam

Within him is the complete manifestation of the seed of omniscience.

 

Isvara is the intelligence that governs the universe, all that has ever been, that is and that will ever be, he has the code of it. It's like a perfect program that is all knowing.

The seed of knowledge is full and perfect within him.

 

In him is the full manifestation of the seed of omniscience.

 

Isvara is the intelligence that rules the universe, everything that ever was, that is and always will be, he has the code of it. It's like a perfect program that knows everything. The seed of knowledge is full and perfect in him.

 

Sutra I.26

पूर्वेषाम् अपि गुरुः कालेनानवच्छेदात्॥२६॥ sa purvesam-api-guruh kālena-anavacchedat

He is the Gurus of all Gurus and is not bound to time.

 

Isvara, being the seed and source of all knowing and knowledge is the Guru of all Gurus ever existed and Gurus that will ever exist. Isvara has always existed and is un-dying and beyond time. The practice of Yoga leads to the knowing or self-realization of Isvara within our self. Thus the understanding 'Aham Brahmasmi' I am Bhrama or Isvara.

 

He is the gurus of all gurus and not bound by time.

 

Isvara, the seed and source of all knowledge and knowledge, is the guru of all gurus ever existing and gurus ever existing. Isvara has always existed and is immortal and beyond time. The practice of yoga leads to realization or self-realization of Isvara within our Self. So understanding 'Aham Brahmasmi' I am Bhrama or Isvara.

 

Sutra I.27

तस्य वाचकः प्रणवः॥२७॥ tasya vacakah pranavah

His essence is the vibration of Om

 

The sound or the vibration that follows after chanting om is the presence of Isvara. all sounds come from this primordial sound or the mother of all sounds.

it is heard every where when meditated upon. The easiest way to experience that is listening to a crush or a temple bell when it is silent in the evenings or early mornings, after the sound of the bell a vibration follows, that is the vibration of Om. This is the reason many spiritual places and practices have a bell to meditate upon.

 

Its essence is the vibration of Om

 

The sound or vibration that follows after Om is chanted is the presence of Isvara. All sounds come from this primal sound or the mother of all sounds.

it is heard everywhere when meditated upon. The easiest way to experience this is to listen to a swarm or temple bell when it's quiet in the evening or early morning. After the sound of the bell comes a vibration, ie the vibration of Om. This is why many spiritual places and practices have a bell for meditation.

 

Sutra I.28

तज्जपस्तदर्थभावनम्॥२८॥ taj-japah tad-artha-bhavanam

Repeat it "OM" and meditate upon its vibration.

 

Repeat the mantra "Om" correctly and with awareness and mindfulness and meditate upon the vibrations that follow the sound after repeating "Om".

 

Repeat "OM" and meditate on its vibration.

 

Repeat the mantra "Om" correctly and with awareness and mindfulness, and after repeating "Om" meditate on the vibrations that follow the sound.

 

Sutra I.29

Home tatah pratyak-cetana-adhigamo-'py-antaraya-abhavas-ca

Chanting Om removes the obstacles and leads to self-realization.

 

The vibrations that follow after chanting the divine mantra "OM" clean the subtle energy channels of the body thus removing the obstacles that are in the or avoid a yogi from practicing yoga, when the obstacles are cleared, this open the parh to self-realization .

 

 

Chanting Om removes the obstacles and leads to self-realization.

 

The vibrations that follow after chanting the divine mantra "OM" cleanse the subtle energy channels of the body, thus removing the obstacles that are in the yogi or prevent a yogi from practicing yoga. When the obstacles are removed, this opens the parh to self-realization.

 

Sutra I.30

व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः ॥३०॥

vyadhi styana samsaya pramada-alasya-avirati bhrantidarsana-alabdha-bhumikatva-anavasthitatvani citta-viksepah te antarayah

The obstacles in the way to self realization are, disease, apathy, doubt, carelessness, laziness, sensuality fixation, false perception, inability to attain any progress in yoga practice and restlessness. 

 

Above, are the obstacles in your yoga practice, please read them carefully and understand what is avoiding you to practice yoga.

 

The obstacles on the way to self-realization are illness, apathy, doubt, neglect, laziness, sensuality fixation, misperception, inability to make progress in yoga practice, and restlessness.

 

Above are the obstacles in your yoga practice. Please read them carefully and understand what is preventing you from practicing yoga.

 

Sutra I.31

दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः ॥३१॥ duhkha-daurmanasya-angamejayatva-svasaprasvasah viksepa sahabhuvah

Sorrow, frustration, restlessness in the body and irregular rhythm in breathing are the consequences of the obstacles mentioned in the previous sutra.

 

Sadness, frustration, restlessness in the body and irregular rhythm of breathing are the consequences of the hindrances mentioned in the previous sutra.

 

Sutra I.32

तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः॥३२॥ tat-pratisedha-artham-eka-tattva-abhyasaa

To remove the blockages, "abhyasa" constant practice on a one or single principle should be done.

 

The mind is constantly absorbing impressions and inputs from the senses. this makes the is a constant motion without and grounding or anchor. It keeps on moving from one impression to the other within seconds. The process of unstable motion goes on all day and night while sleeping and dreaming. This is a reason we have the blockages we have mentioned above in the sutra 1.31

To cure the blockages the Yogi should concentrate on one principle.

 

In order to remove the blockages, "abhyasa" should be practiced constantly according to one or a single principle.

 

The mind is constantly taking in impressions and inputs from the senses. This makes that is a constant movement without and grounding or anchor. It moves from one impression to another in a matter of seconds. The process of unstable movement continues day and night while you sleep and dream. This is one reason why we have the blocks that we mentioned above in Sutra 1.31

To heal the blockages, the yogi should focus on one principle.

 

Sutra I.33

मैत्रीकरुणामुदितोपेक्षणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम् ॥३३॥ maitri karuna mudito-peksanam-sukha-duhkha punya-apuaya-visayanam bhavanatah citta-prasadanam

 

By cultivating these attitudes a yogi can attain undisturbed calmness.

Friendliness towards the happy.

Compassion towards the unhappy.

Delight towards the virtuous.

Indifference towards the unvirtuous.

 

By cultivating these attitudes, a yogi can attain undisturbed rest.

kindness to the fortunate.

compassion for the unfortunate.

delight in the virtuous.

indifference to the vice.

 

I.34

प्रच्छर्दनविधारणाभ्यां वा प्राणस्य॥३४॥ pracchardana-vidharana-abhyam va pranasya

The mind can be pacified by exhaling the breath out and then retaining that.

 

This is a very useful technique if the mind is not calm. After inhaling, exhale and retain that state without inhaling as long as you can. It calms the mind.

 

The mind can be stilled by exhaling and then holding the breath.

 

This is a very useful technique when the mind is not calm. After inhaling, exhale and maintain this state without inhaling as long as possible. It calms the mind.

 

Sutra I.35

विषयवती प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी ॥३५॥ visayavati va pravrrtti-rutpanna manasah sthiti nibandhin

Stability of the mind can also be attained by concentration on a single object.

 

Stability of mind can also be achieved through concentration on a single object.

 

 

विशोका वा ज्योतिष्मती॥३६॥ visoka va jyotismati

Meditating on the inner flame that is free from sorrow.

 

A Yogi can attain tranquility by meditating on the inner flame or the soul that if free from sorrow and pain.

 

Meditate on the inner flame that is free from sadness.

 

A yogi can attain stillness by meditating on the inner flame or soul that is free from sorrow and pain.

 

Sutra I.37

वीतरागविषयं वा चित्तम्॥३७॥ vitaraga visayam va cittam

Contemplating on becoming free from desires also brings tranquility to the mind.

 

Contemplating becoming free of desires also brings calmness to the mind.

 

Sutra I.38

स्वप्ननिद्राज्ञानालम्बनं वा॥३८॥ svapna-nidra jñana-alambanam va

Tranquility of the mind can also be achieved by contemplating on dreams or dreamless sleep.

 

Calmness of mind can also be achieved by contemplating dreams or dreamless sleep.

 

 

Sutra I.39

यथाभिमतध्यानाद्व॥३९॥ yatha-abhimata-dhyanad-va

Tranquility of the mind can also be achieved by meditating on an object of ones liking.

 

Stillness of mind can also be achieved by meditating on an object that pleases one.

 

Sutra I.40

परमाणु परममहत्त्वान्तोऽस्य वशीकारः४०॥ paramanu parama-mahattva-anto-'sya vasikarah

By gaining tranquility of the mind (through the techniques mentioned above) a Yogi gains mastery over/from the atomic particle till the infinite.

 

By attaining stillness of mind (through the techniques mentioned above), a yogi attains mastery over/from the atomic particle to infinity.

 

Sutra I.41

क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनतासमापत्तिः ॥४१॥

ksina-vritter-abhijatasy-eva maner-grahitrr-grahana-grahyesu tatstha-tadañjanata samapattih

When the vrittis are pacified, the yogis mind becomes clear as a crystal reflecting the subject who perceives, the process of perception and the object of perception as one with any separation.

 

When the Vrittis are stilled, the yogi mind becomes clear as a crystal reflecting the perceiving subject, perceiving process, and perceiving object as one with each separation.

 

 

Sutra I.42

तत्र संकीर्णा सवितर्का समापत्तिः ॥४२॥

tatra sabdartha-jñana-vikalpaih samkirna savitarka samapattih

Savitarka (with reason or logic) Sampatti is a Samadhi where the sound, the meaning of the sound and the result or the effect of the sound remains in a mixed state and a Yogi cannot differentiate between them.

 

Savitarka sampatti is a samadhi in which the sound, the meaning of the sound, and the result or effect of the sound remain in a mixed state and a yogi cannot distinguish between them.

 

 

Sutra I.43

स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥४३॥

smrrti-parisuddhau svarupa-sunyeva-arthamatra-nirbhasa nirvitarka

Samadhi without reason or logic is Nirvitark Sampatti. This is attained when the memory is purified and the object of concentration shines alone without the superficial knowledge of its name or quality.

 

Once the memory is purified through meditation, a yogi realizes the true nature of an object. An apple is a meme for a fruit, an apple does know or care if its called an apple or orange. Its a practical knowledge it define that particular fruit. Once the memory is purified and the Yogi reaches Nirvitark Sampatti, only the true nature of an apple remains without its name or quality.

 

Samadhi without reason or logic is Nirvitark Sampatti. This is achieved when the memory is purified and the object of concentration shines alone without the superficial knowledge of its name or quality.

 

Once memory is purified through meditation, a yogi realizes the true nature of an object. An apple is a meme for a fruit, an apple knows or cares if it's called an apple or an orange. It is practical knowledge that defines that particular fruit. Once the memory is purified and the yogi attains nirvitark sampatti, only the true nature of an apple remains without name or quality.

 

Sutra I.44

एतयैव सविचारा च सूक्ष्मविषया व्याख्याता ॥४४॥ etayaiva savicara nirvicara ca suksma-visaya vyakhyata

In higher states of Samadhi, Savicara "with contemplation" Nirvicara "without contemplation" the objects of meditation are subtle.

 

In higher states of samadhi, savicara "with contemplation" nirvicara "without contemplation", the objects of meditation are subtle.

 

Sutra I.45

सूक्ष्मविषयत्वं चालिङ्गपर्यवसानम्॥४५॥ suksma-visayatvam-ca-alinga paryavasanam

In the highest state of Samadhi, the object of concentration is subtlest and undefinable.

 

In the highest state of samadhi, the object of concentration is subtle and undefinable.

 

Sutra I.46

ता एव सबीजः समाधिः॥४६॥ ta eva sabijas-samadhih

This Samadhi is called Samadhi with seeds.

 

The Samadhis explained in the sutras above are known as Samadhis with seeds, it means they cannot lead to liberation or Moksha. Kaivalya or Nirvana. As the seeds remain they can sprout in action when the time is ripe.

 

This samadhi is called samadhi with seeds.

 

The samadhis explained in the above sutras are known as samadhis with seeds. This means that they cannot lead to liberation or moksha. Kaivalya or Nirvana. If the seeds are left, they can sprout into action when the time is right.

 

 

Sutra I.47

निर्विचावैशारद्येऽध्यात्मप्रसादः॥४७॥ nirvicara-vaisaradye-'dhyatma-prasadah

When the Yogi attains Nirvacara Samadhi in a flow with interruptions, the clarity of the Soul is experienced.

 

When the yogi attains nirvacara samadhi in an intermittent flow, clarity of the soul is experienced.

 

Sutra I.48

ऋतम्भरा तत्र प्रज्ञा॥४८॥ rtambhara tatra prajña

 

The knowledge gained from the Samadhi mentioned above is filled with truth.

 

The knowledge gained from the above samadhi is full of truth.

 

Sutra I.49

श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् ॥४ ९॥ saruta-anumana-prajña-abhyam-anya-visaya visesa-arthatvat

This Samadhi is higher than the one gained through inference and testimony.

 

Samadhi gained through inference and testimony is about objects, Nirvacara Samadhi is on a much higher level as it is beyond objects and logic.

 

This samadhi is higher than that gained by inference and testimony.

 

Samadhi gained through inference and testimony is about objects. Nirvacara Samadhi is on a much higher level as it is beyond objects and logic.

 

Sutra I.50

तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी॥५०॥ tajjas-samskaro-'nya-samskara pratibandhi

The impressions that arise from Nirvacara Samadhi erase the older latent impressions.

 

Once a Yogi attains Nirvacara Samadhi (Samadhi without contemplation) the older world craving Samskaras or impressions in the mind are erased and replaced.

 

The impressions arising from Nirvacara Samadhi erase the older latent impressions.

 

Once a yogi attains nirvacara samadhi (samadhi without contemplation), the older world that calls for samskaras or impressions in the mind is erased and replaced.

 

Sutra I.51

तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः१५ tasyapi nirodhe sarva-nirodhan-nirbijah samadhih

On attaining Nirvacara Samadhi some latent impressions are still, when all the impressions are erased, Nirbija Samadhi (without seed) is attained.

 

Thus ends the teachings of Samadhi Pada.

 

This ends the teaching of Samadhi Pada.

 

Sadhana Pada

 

Sutra II.1

तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः॥१॥ tapah svadhyay-esvarapranidhanani kriya-yogah

Austerity, self-study and experiencing the inner divine are the aspects of Kriya Yoga.

 

The word Kriya Yoga has been coined around by many and even used as a specific Yoga method, Patanjali gives a clear definition of what is Kriya Yoga.

"Tapah" is intensive practice of the aspects of Yoga, whatever technique a Yogi may adapt to given in the Yoga Sutras.

 

"Svadyaya" When you practice anything intensively you know the object of practice completely, in the practice of Yoga, it is the Yogini or the Yogi themselves. Intensive practice of your self revels your self.

 

"Isvara-Pranidhanani" is surrender to the divine or experience the divine, in this case its both as it would lead to the same result.

 

It's a natural process, In the practice of Yoga, the object and the subject of practice is the same, the Yogi. When the Yogi practices Yoga its a process of self study to transform the self, this transformation leads to the experience and union to the divine energy of the individual soul with the universal soul "AntarAtma and PramAtma" this union is Yoga and this from practice is Kriya Yoga.

 

Austerity, self-study, and experiencing the inner divine are the aspects of Kriya Yoga.

 

The word Kriya Yoga has been coined by many and even used as a specific yoga method. Patanjali gives a clear definition of what Kriya Yoga is.

"Tapah" is an intense practice of aspects of yoga, to which technique a yogi can adapt, given in the Yoga Sutras.

 

"Svadyaya" When you practice something intensely, you know the object of practice completely. In the practice of yoga, it is the yogini or yogi themselves. Intensive practice of your self revels in you.

 

"Isvara-Pranidhanani" is surrender to the Divine or experiencing the Divine, in this case both, since it would lead to the same result.

 

It's a natural process. In the practice of yoga, the object and subject of the practice are the same, the yogi. When the yogi practices yoga, it is a process of self-study to transform the self. This transformation leads to the experience and union of the divine energy of the individual soul with the universal soul "AntarAtma and PramAtma". This union is yoga and this practice is kriya yoga.

 

Sutra II.2

समाधिभावनार्थः क्लेशतनूकरणार्थश्च॥२॥ samadhi-bhavana-arthaa klesa tanu-karana-arthas-ca

The practice of Kriya Yoga reduces the klesas "afflictions of the mind" and leads to Samadhi.

 

The practice of Kriya Yoga reduces the klesas "afflictions of the mind" and leads to samadhi.

 

Sutra II.3

अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः॥३॥ avidya-asmita-raga-dvesa-abhinivesah klesah

Non-Knowledge, Ego, Attachment and Passion, Aversion and Fear of Death are the afflictions or sufferings of the mind.

 

There are five afflictions or sufferings that human beings live through in their lives.

1. Avidya- Non-knowledge of themselves. This is the root of all suffering. If you don't know your self you will create a pseudo self and whatever experience you make will be through the glass of your self knowledge.

2. Asmita ego. The pseudo self you create when you don't know your self.

3. Raga-Passion and attachment, the false ego or the pseudo self feeds on passion and attachment.

4. Dvesa aversion. Attachment leads to aversion and hate.

5. Abhinivesa - Fear of death. All the afflictions lead to fear of death.

Ignorance, ego, attachment and passion, aversion and fear of death are the afflictions or sufferings of the mind.

 

There are five afflictions or sufferings that people go through in their lives.

Avidya - ignorance of oneself. This is the root of all suffering. If you don't know yourself, you will create a pseudo-self and every experience you have will go through the glass of your self-knowledge.

Asmita ego. The pseudo-self you create when you don't know yourself.

Raga passion and attachment, the false ego or pseudo-self feed on passion and attachment.

Dvesa dislike. Attachment leads to aversion and hatred.

Abhinives - fear of death. All suffering leads to fear of death.

 

Sutra II.4

अविद्याक्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम् ॥४॥ avidya ksetram-uttaresam prasupta-tanu-vicchinn-odaranam

Avidya, ignorance of one's own being is the mother for all Klesas. whether they dormant, weak, alternating of full in action.

 

Avidya is the source of al klesas, Vidya means knowledge and Avidya means non-knowledge or ignorance. Here in the context of Yoga it means being ignorant of who you are. We all have an understanding of who we are in terms of gender, ethnicity, profession, name and so on but we don't know who we really are. The goal of yoga is to know who we really are. If we don't know who we really are we will live our lives and take decisions seeing through the colored glass of who we think we are, that creates other klesas and miseries in life.

 

Avidya, ignorance of self is the mother of all klesas. whether they are dormant, weak, alternately in full action.

 

Avidya is the source of Al Klesas, Vidya means knowledge and Avidya means ignorance or ignorance. Here in the context of yoga, it means not knowing who you are. We all have an understanding of who we are in terms of gender, ethnicity, occupation, name, etc., but we don't know who we really are. The goal of yoga is to know who we really are. If we don't know who we really are, we will live our lives and make decisions by looking through the colored glass of who we believe we are, creating other klesas and misery in life.

 

Sutra II.5

अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या ॥५॥

anitya-asuci-duhkha-anatmasu nitya-suci-sukha-atmakhyatir-avidya

 

Avidya is: Believing that the impermanence is permanent. Believing that is impure is pure. Believing that misery is happiness and believing that the ego is the real self.

 

Avidya is believing that impermanence is permanent. To believe that is impure is pure. Believing that misery is happiness and believing that ego is the real self.

 

Sutra II.6

दृग्दर्शनशक्त्योरेकात्मतेवास्मिता॥६॥ drrg-darsana-saktyor-ekatmata-iva-asmita

Egoism is confusing the Seer (pure consciousness-Soul) with the sense of seeing.

 

We see the world and understanding with the sense of seeing and eyes.But the Seer being the sense of seeing is always the Soul or pure consciousness. If we only see the any object through the eyes and and interpret it with personal judgement, that is egoisim. An object remains always remains the same no matter what the personal judgment is.

 

Egoism confuses the seer (pure consciousness soul) with the sense of sight.

 

We see the world and understanding with the sense of sight and the eyes. But the seer, which is the sense of seeing, is always the soul or pure consciousness. If we only see the object through the eyes and interpret it with personal judgment, then that is egoism. An object always remains the same, no matter what one's personal judgement.