The Yoga Sutras of Patanjali

From the Lesson

In 196 brief aphorisms, the Yoga Sutras of Patanjali map the complete journey from ordinary consciousness to liberation. Compiled around 400 CE, this foundational text of classical yoga has shaped spiritual practice across millennia and cultures. Yet despite its influence, the Sutras remain enigmatic—terse threads requiring commentary to weave into comprehensible teaching.

Virtually nothing is known about Patanjali historically. Tradition sometimes identifies him with a grammarian of the same name, but this is uncertain. What matters is the teaching itself: a systematic, practical guide to stilling the mind and recognizing pure awareness.

The Sutras synthesize earlier traditions—Samkhya philosophy, Buddhist meditation practices, and Vedic ritual knowledge—into a coherent system. Unlike devotional paths emphasizing divine grace, Patanjali presents yoga as technology: specific practices producing specific results, available to any dedicated practitioner regardless of belief.

The Definition of Yoga

The text opens with its most famous sutra:

"Yogas chitta vritti nirodha" (1.2) "Yoga is the cessation of the fluctuations of mind-stuff."

Chitta encompasses mind in all its aspects: conscious, subconscious, memory, imagination. Vrittis are the modifications, fluctuations, or waves that continuously arise in this mind-stuff. Nirodha means cessation, stilling, restraint.

When the waves settle, what remains?

"Tada drashtuh svarupe avasthanam" (1.3) "Then the Seer rests in its own nature."

The "Seer" (drashtu) is pure consciousness—purusha in Samkhya terminology. Normally, consciousness identifies with the fluctuations of mind, mistaking itself for thoughts, emotions, and perceptions. Yoga reveals that consciousness is distinct from its contents.

The Five Vrittis

Patanjali classifies all mental modifications into five categories:

1. Pramana (Valid cognition): Knowledge through direct perception, inference, or reliable testimony 2. Viparyaya (Error): Mistaken understanding not corresponding to reality 3. Vikalpa (Imagination): Verbal knowledge without corresponding reality—concepts, fantasies 4. Nidra (Sleep): The modification that has absence as its object 5. Smriti (Memory): Retention of past experiences

All experience consists of these vrittis in various combinations. Yoga does not suppress them by force but allows them to settle naturally through practice and non-attachment.

The Five Kleshas: Roots of Suffering

Chapter 2 identifies five afflictions (kleshas) that perpetuate suffering:

1. Avidya (Ignorance): The root affliction—not knowing our true nature. Specifically, mistaking the impermanent for permanent, the impure for pure, suffering for pleasure, the not-self for Self.

2. Asmita (Ego): False identification of pure awareness with the instruments of experience (body, mind, intellect).

3. Raga (Attachment): Clinging to pleasure, the habitual pursuit of what has given pleasure before.

4. Dvesha (Aversion): Pushing away pain, the habitual avoidance of what has caused suffering before.

5. Abhinivesha (Clinging to life): The instinctive fear of death, present even in the wise.

Avidya is the root; the others are its branches. Remove ignorance, and the entire tree of suffering falls. The practices of yoga progressively weaken the kleshas until they "become like burned seeds"—incapable of sprouting into further bondage.

Ashtanga: The Eight Limbs

Patanjali presents the eightfold path (ashtanga)—eight interconnected limbs of practice:

1. Yama (Restraints): Ethical foundations governing relationship to others - Ahimsa: Non-violence in thought, word, and deed - Satya: Truthfulness - Asteya: Non-stealing - Brahmacharya: Conservation of vital energy (traditionally, celibacy or sexual moderation) - Aparigraha: Non-possessiveness, non-grasping

2. Niyama (Observances): Personal practices for self-discipline - Saucha: Purity of body and mind - Santosha: Contentment - Tapas: Discipline, austerity, "heat" of practice - Svadhyaya: Self-study, study of scriptures - Ishvara pranidhana: Surrender to the Divine

3. Asana (Posture) "Sthira sukham asanam" (2.46): "Posture should be steady and comfortable."

In Patanjali's context, asana means primarily meditation posture—the ability to sit comfortably for extended practice. Later traditions elaborated this into the extensive physical practices of hatha yoga.

4. Pranayama (Breath Control) Regulation of prana (life force) through breath practices. Pranayama purifies the energy body and prepares the mind for concentration. Patanjali notes that pranayama "removes the covering over inner light" (2.52).

5. Pratyahara (Sense Withdrawal) The bridge between external and internal practices. The senses are withdrawn from external objects, like a tortoise retracting its limbs. Attention becomes available for internal focus.