YOGA SŪTRAS OF PATAÑJALI
SECTION II. PRACTICE
The Mental Afflictions
1. Yoga practice is austerity, self-inquiry, and devotion to God.
2. The goal is to diminish the afflictions and promote samādhi.
3. The five afflictions are: ignorance, egoism, craving, aversion, and clinging.
4. Ignorance is the fertile ground for the other afflictions, be they latent, diminished, interrupted, or active.
5. Ignorance is to consider the impermanent, impure, painful non-self as the Permanent, Pure, Blissful Self.
6. Egoism is to regard the Seer and the capability of seeing as one.
7. Craving is a consequence of pleasure.
8. Aversion is the consequence of pain.
9. Fear of death is firmly established in all, even the wise, due to an inborn inclination.
10. When those afflictions are diminished, they can be overcome by returning to one’s original state.
11. Those fluctuations are eliminated by meditation.
2. The goal is to diminish the afflictions and promote samādhi.
3. The five afflictions are: ignorance, egoism, craving, aversion, and clinging.
4. Ignorance is the fertile ground for the other afflictions, be they latent, diminished, interrupted, or active.
5. Ignorance is to consider the impermanent, impure, painful non-self as the Permanent, Pure, Blissful Self.
6. Egoism is to regard the Seer and the capability of seeing as one.
7. Craving is a consequence of pleasure.
8. Aversion is the consequence of pain.
9. Fear of death is firmly established in all, even the wise, due to an inborn inclination.
10. When those afflictions are diminished, they can be overcome by returning to one’s original state.
11. Those fluctuations are eliminated by meditation.
Section II focuses on the practice of Yoga and begins with an outline of the preliminary practices. These three practices are austerity, which builds self-control through non-indulgence in sense objects; self-inquiry, which is the process of distinguishing between non-self and Self; and devotion to God, which was detailed in Section I. 23-29. The goal of these practices is to support samādhi by diminishing the mental afflictions (kleśas).
Ignorance, or the misidentification of non-self as Self, is the first and the origin of all the afflictions. Egoism or I-making is to consider the Knower, the Self and the instrument of knowing, the mind as one. Craving or desire comes from the memory of pleasurable experiences and, likewise, aversion comes from the memory of unpleasant experiences. All living beings are born with a desire for existence and a fear of extinction, so clinging to physical life is a natural outgrowth of ignorance.
Ignorance, or the misidentification of non-self as Self, is the first and the origin of all the afflictions. Egoism or I-making is to consider the Knower, the Self and the instrument of knowing, the mind as one. Craving or desire comes from the memory of pleasurable experiences and, likewise, aversion comes from the memory of unpleasant experiences. All living beings are born with a desire for existence and a fear of extinction, so clinging to physical life is a natural outgrowth of ignorance.
Karma And Latent Impressions
12. The stored consequences of actions (karma) which are rooted in afflictions, will be experienced in a known or an unknown life.
13. The effects of that affliction-rooted karma are birth, duration of life, and the experience of their fruits.
14. Those fruits are either pleasure or pain, based on whether their source is virtuous or sinful actions.
15. Due to the consequences of latent impressions, the sorrow from hardship, and from being opposed to the fluctuations in the qualities of
nature the discriminating yogi sees everything as unpleasant.
16. Future misery can be avoided.
17. The cause of that misery, which is to be avoided, is the union of the Seer and the seen.
18. The seen is by nature brightness, activity, and inertia consisting of gross elements and sense organs for the purpose of experience and spiritual fulfillment.
19. The stages of the qualities of nature are: distinctive (gross), indistinctive (subtle), single-indicator (buddhi), and undifferentiated (non-manifest).
20. The Seer is the absolute witness, pure consciousness, and always aware.
21. The nature of the seen is only to serve That.
22. Although it (objectivity) has ceased for the one who has accomplished the goal, it does not vanish due to commonality with everyone else.
13. The effects of that affliction-rooted karma are birth, duration of life, and the experience of their fruits.
14. Those fruits are either pleasure or pain, based on whether their source is virtuous or sinful actions.
15. Due to the consequences of latent impressions, the sorrow from hardship, and from being opposed to the fluctuations in the qualities of
nature the discriminating yogi sees everything as unpleasant.
16. Future misery can be avoided.
17. The cause of that misery, which is to be avoided, is the union of the Seer and the seen.
18. The seen is by nature brightness, activity, and inertia consisting of gross elements and sense organs for the purpose of experience and spiritual fulfillment.
19. The stages of the qualities of nature are: distinctive (gross), indistinctive (subtle), single-indicator (buddhi), and undifferentiated (non-manifest).
20. The Seer is the absolute witness, pure consciousness, and always aware.
21. The nature of the seen is only to serve That.
22. Although it (objectivity) has ceased for the one who has accomplished the goal, it does not vanish due to commonality with everyone else.
Karma, the consequences of one’s actions that are based on the afflictions, is experienced in this, known or in a future, unknown life. Those consequences affect one’s birth in higher or lower life forms, the duration of that life, and the experience of pain or pleasure in those lives. Because of the binding nature of karma and latent impressions; the sorrow that comes from the hardships of everyday life; and the impermanent, ever-changing nature of the world the discriminating yogi concludes that the entire material universe is, by nature, unpleasant. This does not mean that the yogi does not recognize that there are pleasurable experiences in life, but these experiences are fleeting and all living beings naturally seek everlasting happiness, which cannot be achieved in this world. Therefore the conclusion is that worldly experience only produces frustration and misery, a misery that can be avoided by realizing the difference between the Seer and the seen. The Seer is the Self, Being-Awareness-Bliss, pure consciousness. Mind and body are perceived objects – the seen.
Sūtra 18 describes the nature of the seen, the objective world, which is composed of three guṇas or qualities, which are brightness (sattva) activity (rajas) and inertia (tamas). According to Yoga philosophy, physical matter is composed of these three qualities. They manifest as the gross elements, the sense powers, and the mind. Sūtra 19 lists the four stages or levels of matter: gross, subtle, intellect, and non-manifest. Buddhi or intellect is called “single-indicator” because it reflects the pure consciousness of Puruṣaḥ, the Self. The purpose of the material universe is to provide Puruṣaḥ with experience and, ultimately, the realization of Itself. And although the world of objectivity has fulfilled its purpose and is insignificant to the one who has realized Truth, the universe still exists due to its being a function of the universal consciousness.
Sūtra 18 describes the nature of the seen, the objective world, which is composed of three guṇas or qualities, which are brightness (sattva) activity (rajas) and inertia (tamas). According to Yoga philosophy, physical matter is composed of these three qualities. They manifest as the gross elements, the sense powers, and the mind. Sūtra 19 lists the four stages or levels of matter: gross, subtle, intellect, and non-manifest. Buddhi or intellect is called “single-indicator” because it reflects the pure consciousness of Puruṣaḥ, the Self. The purpose of the material universe is to provide Puruṣaḥ with experience and, ultimately, the realization of Itself. And although the world of objectivity has fulfilled its purpose and is insignificant to the one who has realized Truth, the universe still exists due to its being a function of the universal consciousness.
Yoga Practice, Detachment, And Liberation
23. The association of the two energies, object and subject, is the origin of perceiving one’s true nature.
24. The cause of that association is ignorance.
25. From cessation of that (ignorance) comes the cessation of that association and the state of complete detachment, which is liberation of the Seer.
26. Pure discriminative wisdom is the means to that liberation.
27. Realization of that ultimate state is a sevenfold process.
28. From practice of the limbs (aspects) of Yoga comes the destruction of impurity and the light of knowledge culminating in that discriminative wisdom.
24. The cause of that association is ignorance.
25. From cessation of that (ignorance) comes the cessation of that association and the state of complete detachment, which is liberation of the Seer.
26. Pure discriminative wisdom is the means to that liberation.
27. Realization of that ultimate state is a sevenfold process.
28. From practice of the limbs (aspects) of Yoga comes the destruction of impurity and the light of knowledge culminating in that discriminative wisdom.
As previously stated, associating the Self with the intellect (Buddhi) is the affliction of egoism. This association is not like the mixing of two substances, as it is the product of ignorance and therefore unreal. But this association can also lead to Self-realization. By analyzing this relationship carefully, one comes to realize that the body and mind are objects and that the Self is the true subject. This leads to the destruction of ignorance and the realization of the Seer, Puruṣaḥ. The text calls the state of liberation “kaivalya” or complete detachment, because the liberated is detached from the bonds of karma and the Self is no longer “united” with the intellect. Of course, the Self is never really bound or liberated; it is actually the individual person who is liberated by realizing his unreality.
Sūtra 27 states that final realization comes after a progression through seven stages. According to Yoga tradition, these stages are accompanied by the attainment of certain insights. The main point is that awakening may come in stages.
Sūtra 27 states that final realization comes after a progression through seven stages. According to Yoga tradition, these stages are accompanied by the attainment of certain insights. The main point is that awakening may come in stages.
The Limbs of Yoga
29. The eight aspects of Yoga are: restraints, observances, posture, breath-control, withdrawal from sense objects, concentration, meditation, and samādhi.
30. Non-violence, truthfulness, not stealing, chastity, and non-possessiveness are the restraints.
31. These great practices are universal and not limited by class, place, time, or custom.
32. Cleanliness, contentment, austerity, self-inquiry, and devotion to God are the observances.
33. When thoughts conflicting with these principles arise, contemplate their opposite.
34. Acts of violence, etc., whether performed directly, instigated, or sanctioned are preceded by thoughts of greed, anger, and delusion, which are either mild, medium, or intense. The opposite thought, “These produce unending sorrow and ignorance,” should be contemplated.
35. In the presence of one who is firmly established in non-violence, hostility is left behind.
36. For one who is firmly established in truthfulness, there is a connection between actions and their fruits.
37. For the one who is firmly established in not stealing, the best of everything comes to him.
38. The one who is firmly established in chastity acquires inner strength.
39. The one who is steadfast in non-possessiveness gains full understanding about life.
30. Non-violence, truthfulness, not stealing, chastity, and non-possessiveness are the restraints.
31. These great practices are universal and not limited by class, place, time, or custom.
32. Cleanliness, contentment, austerity, self-inquiry, and devotion to God are the observances.
33. When thoughts conflicting with these principles arise, contemplate their opposite.
34. Acts of violence, etc., whether performed directly, instigated, or sanctioned are preceded by thoughts of greed, anger, and delusion, which are either mild, medium, or intense. The opposite thought, “These produce unending sorrow and ignorance,” should be contemplated.
35. In the presence of one who is firmly established in non-violence, hostility is left behind.
36. For one who is firmly established in truthfulness, there is a connection between actions and their fruits.
37. For the one who is firmly established in not stealing, the best of everything comes to him.
38. The one who is firmly established in chastity acquires inner strength.
39. The one who is steadfast in non-possessiveness gains full understanding about life.
Section II began by defining Yoga practice as austerity, self-inquiry, and devotion to God. These three observances are meant to diminish the mental afflictions and to promote samādhi. Now the text is expanding on that definition and describing Yoga as having eight “limbs” or aspects.
The first of these aspects is restraint from unethical behaviors, such as violence, lying, etc. These restrictions should be applied regardless of social status, location, or tradition. And not only is one restricted from committing unethical actions, but the yogi should not instigate or approve of the unethical behavior of others. Unethical behavior is the product of greed, anger, and delusion, so if one feels these types of thoughts arise, they should counteract them with an opposite thought. One such thought is that sinful actions lead to suffering and further delusion.
The text goes on to list other benefits from following the restraints. Sūtra 36 states that the yogi understands the connection between actions and their consequences, therefore he is truthful in all his actions. This understanding can also apply to all the restraints.
The first of these aspects is restraint from unethical behaviors, such as violence, lying, etc. These restrictions should be applied regardless of social status, location, or tradition. And not only is one restricted from committing unethical actions, but the yogi should not instigate or approve of the unethical behavior of others. Unethical behavior is the product of greed, anger, and delusion, so if one feels these types of thoughts arise, they should counteract them with an opposite thought. One such thought is that sinful actions lead to suffering and further delusion.
The text goes on to list other benefits from following the restraints. Sūtra 36 states that the yogi understands the connection between actions and their consequences, therefore he is truthful in all his actions. This understanding can also apply to all the restraints.
The Observances
40. From cleanliness comes a disgust for one’s own body, which leads to disinterest in other bodies.
41. Also, purity of character, right understanding, one-pointed concentration, conquest of the senses, and fitness for Self-realization.
42. From contentment one acquires unsurpassed joy.
43. From austerity and the elimination of impurity comes mastery of the body and sense organs.
44. From self-inquiry one is united with that Revered Deity.
45. From devotion to God samādhi is attained.
41. Also, purity of character, right understanding, one-pointed concentration, conquest of the senses, and fitness for Self-realization.
42. From contentment one acquires unsurpassed joy.
43. From austerity and the elimination of impurity comes mastery of the body and sense organs.
44. From self-inquiry one is united with that Revered Deity.
45. From devotion to God samādhi is attained.
The text continues detailing the benefits of the aspects of Yoga with the observances listed in sūtra 32. The first benefit of cleanliness is that by keeping one’s own body clean, the yogi recognizes the impure and unclean nature of all physical bodies. This leads to a lack of attraction and a disinterest in intimate contact with other bodies. Sūtra 41 makes it clear that cleanliness is not limited to hygiene, but also applies to purity of mind.
The final three observances were detailed at the beginning of the chapter. The Revered Deity of sūtra 44 is Puruṣaḥ, the Divine Self. From dedication to That, samādhi and Self-realization is attained.
The final three observances were detailed at the beginning of the chapter. The Revered Deity of sūtra 44 is Puruṣaḥ, the Divine Self. From dedication to That, samādhi and Self-realization is attained.
Meditative Posture
46. Meditative posture should be steady and comfortable.
47. Relaxation of effort is necessary for absorption into The Infinite.
48. From that (correct posture) comes immunity to the pairs of opposites.
47. Relaxation of effort is necessary for absorption into The Infinite.
48. From that (correct posture) comes immunity to the pairs of opposites.
The next aspect of the eightfold Yoga practice is posture (Āsana). Āsana literally means sitting (from the Sanskrit root ās, to sit) so the context of posture in this system is meditative posture. This is quite different from the practice of Haṭha Yoga, where āsana refers to maintaining certain bodily positions as an austerity or for exercise.
Meditative posture should be both stable and comfortable, as it needs to be maintained for fairly long periods of time. A difficult, uncomfortable posture is not conducive to concentration. Correct posture overcomes distractions from the pairs of opposites, such as heat and cold, pain and pleasure, etc.
Meditative posture should be both stable and comfortable, as it needs to be maintained for fairly long periods of time. A difficult, uncomfortable posture is not conducive to concentration. Correct posture overcomes distractions from the pairs of opposites, such as heat and cold, pain and pleasure, etc.
Breath Control
49. On that being established, then comes breath-control, which is the interrupted movement of inhalation and exhalation.
50. Breath control involves the place, duration, and number of exhalation, inhalation, and the pause in the breathing process.
51. The fourth (type of control) surpasses the realm of exhalation and inhalation.
52. From that, the veil to illumination is thinned.
53. And the mind becomes fit for concentration.
50. Breath control involves the place, duration, and number of exhalation, inhalation, and the pause in the breathing process.
51. The fourth (type of control) surpasses the realm of exhalation and inhalation.
52. From that, the veil to illumination is thinned.
53. And the mind becomes fit for concentration.
Next is Prāṇāyāma or breath control, which involves controlled inhalation, exhalation, and, usually, the suspension of the breath. These are regulated by calculating the timing of the three phases, as well as the number of controlled breaths. The place referred to in sūtra 50 is the location of concentration during practice. The fourth kind of control is of prāṇa or the subtle energy in the body. Breath control, along with the other aspects of Yoga, is meant to aid concentration that leads to samādhi and enlightenment.
Withdrawal of The Senses
54. Withdrawal from sense objects is as if, in being separated from their objects, the senses imitate the true nature of consciousness.
55. From that, comes complete control of the sense organs.
55. From that, comes complete control of the sense organs.
The next aspect is the withdrawal from sense objects. The mind follows the senses, which follow sense objects. As a result, attention is always going outward. When one turns his attention within, the mind is no longer focused on the sense objects. Sūtra 54 describes this being as if the senses resembled one’s true nature. That is, when the mind is withdrawn from objectivity and becomes still it reflects the Self, Whose nature is awareness.
Go to Section III
