Patanjali

Who They Were

The sage who systematized yoga philosophy in the Yoga Sutras, the foundational text of Raja Yoga. In just 196 aphorisms, Patanjali mapped consciousness with scientific precision, defining yoga as 'the cessation of the fluctuations of the mind' (chitta vritti nirodha). His eight-limbed path (Ashtanga Yoga) provided a complete methodology for achieving samadhi—meditative absorption and liberation—that remains the basis of yoga practice worldwide.

The Yoga Sutras: Science of Consciousness

Historical Context: Yoga practices existed for millennia before Patanjali, mentioned in the Upanishads and developed in various lineages. Patanjali's genius was systematization: organizing diverse practices into coherent philosophy and methodology. Tradition holds he was an incarnation of the cosmic serpent Shesha (Vishnu's couch) and also authored texts on Sanskrit grammar and Ayurvedic medicine. Whether one person or composite, 'Patanjali' represents the crystallization of yoga wisdom.

Core Teachings: The Yoga Sutras teach: 1) Yoga is mental cessation—'Yogas chitta vritti nirodha' (1.2). Yoga isn't poses but stopping mind's fluctuations. When thoughts cease, awareness recognizes its true nature. 2) Five types of vritti—correct knowledge, misconception, imagination, sleep, and memory. All mental content falls into these categories. Understanding this is diagnostic: which vritti dominates your mind now? 3) Abhyasa and Vairagya—practice (abhyasa) and non-attachment (vairagya) are the twin means. Practice builds the muscle of attention; non-attachment prevents grasping at experience. Both are necessary. 4) Klesha and Karma—suffering arises from five kleshas (afflictions): ignorance, ego, attachment, aversion, and clinging to life. These create karmic impressions (samskaras) that perpetuate cycles. Yoga uproots kleshas, freeing from karma.

Esoteric Significance: Patanjali reveals: 1) Consciousness is scientific subject—the Sutras treat mind with precision comparable to physics. Variables are identified, states categorized, methods specified. This isn't vague mysticism but systematic investigation. 2) The witness is always free—awareness (Purusha) is distinct from mind (Prakriti). Suffering arises from confusing them. Realizing their difference is liberation. 3) Siddhis are real but secondary—Book III describes supernatural powers (reading minds, invisibility, etc.) arising from practice. Patanjali acknowledges these but warns: they're obstacles if pursued for ego. 4) Kaivalya is the goal—the final state is 'isolation' (kaivalya)—not loneliness but the aloneness of pure awareness knowing itself. This parallels Buddhist nirvana, Jain moksha, and Advaita's sahaja samadhi.

Practical Applications: 1) Study the Sutras—with commentary (I.K. Taimni's 'Science of Yoga,' Edwin Bryant's translation, or Swami Satchidananda's interpretation). Each sutra is seed for extensive contemplation. 2) Observe your vrittis—moment by moment, notice which mental fluctuation is occurring. This is beginning of chitta vritti nirodha: awareness of vrittis weakens their grip. 3) Balance abhyasa and vairagya—in practice: steady, sustained effort (abhyasa) plus letting go of expectations (vairagya). Neither rigid straining nor lazy passivity. 4) Identify your kleshas—which affliction dominates you? Ignorance (mistaking impermanent for permanent)? Ego (over-identification with self-image)? Attachment? Aversion? Self-diagnosis is first step to uprooting.

The Eight Limbs: Ashtanga Yoga

Historical Context: Patanjali organized yogic practice into eight limbs (ashtanga), forming a complete path from ethical foundations through meditation to liberation. This became the standard framework for traditional yoga, though modern 'yoga' often focuses only on the third limb (asana). The eight limbs are: Yama (restraints), Niyama (observances), Asana (posture), Pranayama (breath control), Pratyahara (sense withdrawal), Dharana (concentration), Dhyana (meditation), Samadhi (absorption).

Core Teachings: The eight limbs teach: 1) Ethics are foundation—yamas (non-violence, truthfulness, non-stealing, continence, non-greed) and niyamas (purity, contentment, discipline, self-study, surrender to God) must precede higher practices. Without ethical grounding, yogic powers become dangerous. 2) Asana is steady seat—Patanjali devotes only three sutras to posture: it should be stable and comfortable. The purpose is preparing the body to sit still for meditation, not fitness or flexibility. 3) Pranayama manipulates life-force—breath control affects prana (vital energy). Through specific techniques, the yogi stills prana, which stills mind. This is why breath and mental state correlate. 4) The internal limbs—pratyahara, dharana, dhyana, and samadhi form progressive inward movement: withdrawing senses from objects, fixing attention on single point, sustained meditation on that point, and finally absorption where meditator and meditated merge.

Esoteric Significance: Ashtanga encodes: 1) Moral causality—ethics aren't arbitrary rules but laws as binding as gravity. Violating yamas creates karma and mental disturbance that prevent meditation. This is why spiritual development requires ethical development. 2) Energy precedes consciousness—pranayama's placement before meditation indicates: calm the energy body before attempting to calm mind. Modern yoga's emphasis on asana misses the crucial role of pranayama. 3) Samyama as yogic power—dharana + dhyana + samadhi practiced together on any object (samyama) reveals that object's secrets and grants siddhis. This is the 'yoga of knowledge,' knowing anything by becoming one with it. 4) Progressive integration—the limbs don't replace each other but integrate. The samadhi-master still practices yama. Higher includes lower, transcends but doesn't discard.

Practical Applications: 1) Assess your limb development—where are you in the eight limbs? Neglecting foundations while pursuing advanced practices causes problems. Build from yama upward. 2) Practice genuine pranayama—learn from qualified teacher. Techniques like nadi shodhana (alternate nostril breathing), kapalabhati (skull-shining breath), and kumbhaka (retention) have specific effects. Pranayama is as important as asana. 3) Pratyahara practice—sense withdrawal is neglected limb. Practice: close eyes, systematically withdraw attention from sounds, sensations, thoughts. Yoga nidra incorporates pratyahara. 4) Dharana leads to dhyana—concentration (dharana) on any object, maintained, becomes meditation (dhyana). Choose an object: breath, mantra, image. Hold attention. When attention becomes effortless, you've entered dhyana.

Samadhi and Liberation: The Ultimate Goal

Historical Context: The Yoga Sutras culminate in descriptions of samadhi (absorption) and kaivalya (liberation). Patanjali distinguishes types of samadhi: samprajnata (with object/seed) and asamprajnata (without object/seedless). The former includes vitarka (with thought), vichara (with subtle reflection), ananda (with bliss), and asmita (with I-am-ness). Beyond all these is nirbija samadhi—seedless absorption in which even the subtlest impressions are dissolved.

Core Teachings: Samadhi teachings include: 1) Samadhi is absorption, not trance—the meditator merges with meditation object so thoroughly that subject-object distinction dissolves. This isn't unconsciousness but super-consciousness. 2) Stages of refinement—from gross object (vitarka) to subtle object (vichara) to pure bliss (ananda) to pure being (asmita), samadhi refines until even these subtle objects dissolve. 3) Samskaras must be burned—even deep samadhi leaves latent impressions (samskaras) that eventually resurface. Only nirbija samadhi, which burns all seeds, produces permanent liberation. 4) Kaivalya is the Self knowing Itself—in final liberation, Purusha (consciousness) stands alone (kaivalya), no longer identified with Prakriti (nature/mind). This is not nothingness but pure awareness aware of itself.

Esoteric Significance: Samadhi/kaivalya reveal: 1) The goal exists—unlike philosophies denying transcendent states, yoga affirms: complete liberation is possible in this life (jivanmukti). It's rare but achievable. 2) The path is lawful—samadhi isn't mystical accident but result of systematic practice. Follow the method, attain the result. This scientific quality distinguishes yoga from mere aspiration. 3) Individuality persists—Patanjali's Samkhya framework maintains distinction between individual Purushas (unlike Advaita's single Brahman). Liberation is individual soul's freedom, not dissolution into cosmic unity. 4) Powers are byproducts—siddhis (supernatural powers) arise in samadhi but aren't the goal. Patanjali calls them obstacles. This emphasizes: liberation, not powers, is the aim. Powers tempt the ego; liberation transcends ego.

Practical Applications: 1) Aim for samadhi—whatever your meditation practice, know that absorption is possible and is the goal. Don't settle for relaxation or stress reduction; these are preliminary. 2) Recognize samadhi glimpses—moments of complete absorption do occur: in creative flow, deep love, nature immersion. These are tastes of samadhi. Cultivate them; extend them. 3) Work with samskaras—notice how past impressions arise in meditation and life. These are samskaras. Observe without reacting; this weakens them. Deep samadhi will eventually burn them entirely. 4) Don't chase siddhis—if unusual experiences or abilities arise, neither grasp nor fear. They're signposts, not destinations. The ego loves powers; the Self wants only freedom.