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hinduonline.co

http://www.hinduonline.co/DigitalLibrary/SmallBooks/PatanjaliYogaSutraSwamiVivekanandaSanEng.pdf

Patanjali Yoga Sutras 4 reaching, the goal. This statement, though, apparently, very nice, is also absurd, because there is no such thing as motion in a straight line. Every motion is in a circle. If you could take up a stone, and project it into space, and then live long enough, that …

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hua.edu

https://www.hua.edu/product/the-yoga-sutras-of-patanjali/

The Yoga Sutras of Patañjali is a foundational text for understanding the world of Yoga. Today, Yoga has a worldwide following and has become a household word. Some 300 million people practice Yoga in the world, with close to 40 million in the US alone. As it entered the popular consciousness worldwide, the ancient practices of Yoga have undergone significant changes. Yoga’s moorings in ...

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himalayanacademy.com

https://www.himalayanacademy.com/saivite-scriptures/patanjalis-yoga-sutras/

1 Samādhi pāda (Meditative Absorption) 1 Samādhi pāda (Meditative Absorption) Commentary The first chapter is about the deepest forms of meditation which are called samadhi. Sutra 1.1 atha yogānuśāsanam normal text italics Now, the exposition of yoga. normal text Commentary In Hindu scripture, the earliest usage of the term “yoga” as applied to spiritual endeavor has the meaning of  “the control of the mind and senses.” That is the sense in which the term “yoga” is used in Patanjali’s Yoga Sutras Sutra 1.2 yogaścittavṛttinirodhaḥ Yoga is the restraint of mental activities. Commentary Our minds are generally busy in one type of mental activity or another. We are remembering events from the past, thinking about current tasks or theorizing about possible future events. The practices of yoga are designed to enable us to eliminate these mental activities all together.   Sutra 1.3 tadā draṣṭuḥ svarūpe ‘vasthānam Then awareness abides in its essential form. Commentary When mental activity is restrained, the soul’s faculty that witnesses thoughts, naturally turns in on itself. And it remains temporarily aware only of itself until thoughts again arise. Sutra 1.4 vṛtti sārūpyamitaratra At other times awareness takes on the form of the mental activities. Commentary It is the nature of the witness consciousness of the soul that it not only observes mental activities but also identifies with those activities. A simple example is the idea of experiencing happiness. We say “I am happy.” Awareness has taken on the form of happiness.  Sutra 1.5 vrittayaḥ pañcatayaḥ kliṣṭākliṣṭāḥ There are five types of mental activities, and they are either detrimental or conducive to the practice of yoga. Commentary The study of scripture, sattvic thoughts, are an example of thoughts that are conducive to the practice of yoga. Thoughts of attraction to a worldly object, a rajasic thought, are detrimental to the practice of yoga. Sutra 1.6 pramāṇa viparyaya vikalpa nidrā smṛtayaḥ They are correct knowledge, misconception, imagination, sleep and memory. Commentary This five-fold division of mental activities provides a useful categorization system for analyzing and subsequently restricting one’s thoughts. Sutra 1.7 pratyakṣānumānāgamāḥ pramāṇāni Correct knowledge is based on perception, inference and testimony. Commentary The first source of correct knowledge is that we can perceive something directly and correctly. For example, we see a building on fire. We’re perceiving the fire; that’s a correct perception. If it was a larger fire it could be at a distance and we could perceive the smoke. We could infer that there’s a fire. This is using inference to obtain correct knowledge. We could also meet someone we trust who tells us that there’s a fire over there. We’re getting knowledge based upon valid testimony which is the third source. Sutra 1.8 viparyayo mithyājñānamatadrūpapratiṣṭham Misconception is false knowledge not based on the actual appearance of something. Commentary For example, in a dimly lit street we see an object and think it is a snake when it is actually a rope. The object exists, but we have misinterpreted its nature. Sutra 1.9 śabdajñānānupātī vastuśūnyo vikalpaḥ Imagination is following verbal knowledge that is devoid of an actual object.  Commentary Fantasy is one form of imagination. If you have ever visited Disneyland, it has a separate realm called Fantasyland featuring characters such as Mickey Mouse and Tinker Bell who are pure make believe. They are nonexistent.  Sutra 1.10 abhāvapratyayālambanā tamovrittirnidrā Sleep is the mental activity based on the absence of other mental content. Commentary The Sutra is, of course, referring to deep sleep or dreamless sleep and what is experienced in it.  Sutra 1.11 anubhūtaviṣayāsaṃpramoṣaḥ smṛtiḥ Memory is the retention of the experienced objects. Commentary As many mental activities, vrittis, are of the nature of memory, this is an important category to learn to identify and restrain.  Sutra 1.12 abhyāsavairāgyābhyām tannirodhaḥ The restraint of these mental activities is achieved through practice and dispassion. Commentary If the question was asked, how do we make progress in restraining these five activities, a common answer given would be practice. This Sutra is pointing out that in addition to practice, the other important component is dispassion. In other words, the reason many of these mental activities are occurring is because of our our attraction toward someone or something. Sutra 1.13 atra sthitau yatno ‘bhyāsaḥ Practice is the exertion to achieve steadiness in the state of restraint. Commentary The Sutra is defining what we’re trying to do. The point of yoga is to sit with a controlled mind without losing control. You want to achieve steadiness. Practice is the effort to achieve that. Sutra 1.14 sa tu dīrghakālanairantaryasatkārādarāsevito dṛḍhabhūmiḥ But this practice becomes firmly grounded only after it has been cultivated uninterruptedly and with devotion for a long time. Commentary This Sutra is stating that we will be successful if we do the practice with devotion and consistently for long periods of time. It is not a quick process, but rather takes time. Sutra 1.15 dṛṣṭānuśravikaviṣayavitṛṣṇasya vaśikārasamjñā Dispassion is the knowledge of mastery of one who is without thirst for objects that are seen or heard about. Commentary Progress in yoga is not possible if our mind is constantly externalized by objects or people to whom it is strongly attracted whether actually seen or simply heard about. Some commentators consider what is heard to mean what is described in scripture such as the heavenly worlds. Sutra 1.16 tatparaṃ puruṣakhyāterguṇavaitṛṣṇyam The supreme state of dispassion is the non-thirsting for the gunas which arises from the perception of the purusha.  Commentary  When the spiritual awakening takes place of the purusha experiencing its own nature, there is a natural loss of interest in all of prakriti’s manifestations. This is called paravairagya—the supreme state of dispassion. Sutra 1.17 vitarkavicārānandāsmitārūpānugamātsaṃprajñātaḥ Samadhi that is accompanied by vitarka, vichara, ananda or asmita is samprajnata. Commentary In ordinary  perception the subject and the object are always distinct. The distinguishing factor of the perspective of samadhi is the experiential identification of the subject and object.  Sutra 1.18 virāma pratyayābhyāsapūrvaḥ saṃskāraśeṣo ‘nyaḥ The other, asamprajnata samadhi, follows the former upon the practice of the notion of cessation and has only samskaras as residuum. Commentary In these two Sutras Patanjali is introducing the focus of the chapter which is on samadhi. Samadhi is the ultimate goal of the practice of yoga, the highest attainment. Here he is introducing samadhi in a simple way. More information is given later on in the chapter. In samprajnata samadhi when all mental activity is restricted without gross or subtle objects or even ananda and asmita present, that samadhi becomes asamprajnata. In other words, the approach to the deepest samadhi is by giving up something you are already experiencing rather than by attaining something new. Sutra 1.19 bhavapratyayo videha prakṛtilayānām The samprajnata samadhi of those who have merged into prakriti and of those who are bodiless is due to the notion of becoming.  Commentary This Sutra describes the samadhi of yogis who have opted for attainments rather than renunciation. Comparing Sutras 18 and 19 it can be seen that opting for attainments is found in the phrase bhava pratyaya “notion of becoming” whereas attainment of samadhi has the phrase virama pratyaya “notion of cessation.” Sutra 1.20 ṣraddhāvīryasmṛtisamādhiprajñāpūrvaka itareṣām The asamprajnata samadhi of the others is preceded by faith, energy, mindfulness, samprajnata samadhi and mystical insight. Commentary The qualities of faith, energy and mindfulness can lead to samprajnata samadhi and mystical insight which then can lead to asamprajnata samadhi. Sutra 1.21 tīvrasaṃvegānāmāsannaḥ Asamprajnata samadhi is near to those who are intensely committed  to their practice of yoga.  Commentary Committed is a translation of samvega. Hariharananda gives this explanation: “The word ‘Samvega’ is a technical term in the science of Yoga. We find it in Buddhist literature also. It means not only detachment, but also aptitude combined with a feeling of reverence in devotional practice and the resultant ardor to hasten forward. It is like gathering momentum as you proceed. Endowed with latent impression of detachment and full of enthusiasm and energy, when the devotee constantly engages himself with intensity in attaining the path of liberation, he acquires momentum as he advances.” Sutra 1.22 mṛdumadhyādhimātratvāttato ‘pi viśeṣaḥ Even among these, there is a further differentiation of intense commitment into degrees of modest, medium and extreme.  Commentary This further differentiation among yogis influences how imminent the attainment of samadhi is. Sutra 1.23 īśvarapraṇidhānādvā Or asamprajnata samadhi is near through devotion to Ishvara. Commentary Commentator Vyasa explains: “Through a special kind of devotion called Isvara-pranidhana, on the part of the devotee, Isvara inclines towards him and favors him with grace for fulfillment of his wish. From such grace also a Yogin obtains samadhi and its result, the attainment of the state of liberation, becomes imminent.” Sutra 1.24 kleśakarmavipākāśayairaparāmṛṣṭaḥ puruṣaviśeṣa īśvaraḥ Ishvara is a special purusha because he is unaffected by the kleshas, karma and its fruition and by stored samskaras. Commentary Though Ishvara is a purusha as are ordinary humans, Ishvara is distinct. Two distinctions are mentioned in this Sutra. The first is not being affecting by the five kleshas which are ignorance, identification with I-am-ness, attraction, aversion, and clinging to life. Karmas can each be divided into two categories: arabdha, “begun,” “undertaken,” karma that is ripening; and anarabhda, “not commenced,” “dormant,” seed or stored karma. Ishvara is not affected by either. Sutra 1.25 atra niratiśayaṃ sarvajñabījam In Him the seed of omniscience is unsurpassed. Commentary This Sutra points out a further distinction which is related to knowledge. Whereas the ordinary purusha is in the process of increasing its knowledge, Ishvara is in the state of knowing everything—sarvajnana.  Sutra 1.26 sa eṣa pūrveṣāmapi guruḥ kālenānavacchedāt Ishvara was also the guru of those who lived earlier by virtue of His temporal continuity. Commentary This Sutra is pointing out that the original source of knowledge concerning yoga is Ishvara, not a human being. One of the common representations of Ishvara as teacher is the murti of Dakshinamurti in which Lord Siva is depicted sitting under a banyan tree, silently teaching four rishis at His feet. Sutra 1.27 tasya vācakaḥ praṇavaḥ His symbol is the pranava. Commentary As knowledge at its deepest level is omniscience, and is a description of Ishvara, sound at its deepest level is the AUM, the primal sound and is also an accurate description of Ishvara.  Sutra 1.28 tajjapastadarthabhāvanam Perform japa of the pranava while contemplating on its meaning. Commentary There are a number of meanings attributed to the mantra AUM.  One of them can be chosen to keep in mind while performing japa of the mantra.  For example, AUM is explained in the the Mandukya Upanishad as standing for the whole world and its parts, including past, present and future. Sutra 1.29 tataḥ pratyakvetanādhigamo ‘pyantarāyābhāvaśca Thence follows the attainment of inner consciousness and also the disappearance of the obstacles. Commentary The simple practice of chanting AUM takes one into higher states of consciousness. Being in a higher state, many of the obstacles mentioned in the next Sutra are not present.  Sutra 1.30 vyādhi styāna saṃśaya pramādālasyāvirati bhrāntidarśanālabdhabhūmikatvānavasthitatvāni cittavikṣepāste’ntarayaḥ Sickness, apathy, doubt, carelessness, laziness, sensual indulgence, false perspective, non-attainment of the stages of yoga and instability in these stages are the distractions to the mind and are the obstacles. Commentary The obstacles tend to be present when an individual is uninspired about his or her yoga practice. The Sutras coming up give eight different practices for uplifting oneself to a higher state of consciousness in which the obstacles naturally fall away.  Sutra 1.31 duḥkha daurmanasyāṅgamejayatva śvāsa praśvāsā vikṣepa sahabhuvaḥ Sorrow, dejection, trembling limbs and ordinary inhalation and exhalation accompany these distractions. Commentary This Sutra points out that being in an uninspired state not only affects one emotionally and mentally in a negative way but physically as well. Sutra 1.32 tat pratiṣedhārtham eka tattvābhyāsaḥ In order to counteract these distractions, one should practice concentrating on a single subject. Commentary This practice for overcoming the obstacles works easiest if the subject chosen to concentrate upon is one that the individual really enjoys. It is easy to concentrate on what we enjoy and that concentration soon leads to upliftment.  Sutra 1.33 maitrī karunā muditopekṣānāṃ sukha duḥkha punyāpunyā viṣayānam bhāvanātaś citta prasādanaṃ The projection of friendliness, compassion, gladness, and equanimity respectively towards the joyful, sorrowful, meritorious and non-meritorious calms the mind. Commentary Projecting friendliness, compassion and gladness to the people we interact with is a practice that uplifts us spiritually. And in the process not to let interaction with a non-meritorious person upset us, is where equanimity fits in. Sutra 1.34 pracchardana vidhāranābhyāṃ vā prāṇasya Or by exhaling and restraining the breath. Commentary Pranayama, regulation of breath is a standard way in for quieting the mind. Breath and mind are interrelated. The mind can easily be calmed by regulating the breath.  Sutra 1.35 viṣayavatī vā pravṛttir utpannā manasaḥ sthiti nibandhanī Or focus on a sense object arises and this causes steadiness of the mind.  Commentary Examples would be a particularly beautiful sight or a captivating smell can uplift our state of mind.  Sutra 1.36 viśokā vā jyotiṣmatī Or when experiencing thoughts that are sorrowless and illuminating. Commentary The practice of vichara can give rise to mystical insights and thus the distractions naturally fall away. Sutra 1.37 vīta rāga viṣayaṃ vā cittam Or when the mind has as its object those who are free from desire. Commentary Same idea as the last Sutra. Sutra 1.38 svapna nidrā jñānālambanaṃ vā Or when the mind is resting on the wisdom arising from dreams and sleep. Commentary Again the same idea. Sutra 1.39 yathābhimatadhyānādvā Or through a meditation of one’s inclination. Commentary This is the idea that we would choose a meditation that we would find interesting and would easily lead to upliftment.  Sutra 1.40 paramāṇuparamamahattvānto ‘sya vaśīkāraḥ His mastery extends from the most minute to the greatest magnitude. Commentary An advanced adept of yoga can successfully focus on objects from the smallest to the largest. Sutra 1.41 kṣīṇavṛtterabhijātasyeva maṇergrahītṛgrahaṇagrāhyeṣu tatsthatadañjanatā samāpattiḥ When mental activities have dwindled,  the mind’s stability on and coalescence with the object of meditation, like pure crystal, whether it be the grasper, the grasping or the grasped, is called samapatti.  Comment: Patanjali is returning to the topic of samadhi and providing further details on the vitarka and vichara stages of samprajñata samadhi. To the phrase like pure crystal, some translators add the phrase which takes on the reflection and color of proximate objects. If you place a red flower in front of a pure crystal, the shape and color of the flower will show in the crystal. This is what happens to the mind in this practice. It is filled only with the idea of the red flower. The mind and the flower have coalesced.  The coalescence has three aspects to it which are the subject, the process of experience and the object experienced. These are known respectively as grasper, grasping and grasped.   Sutra 1.42 tatra śabdārthajñānavikalpaiḥ saïkīrṇā savitarkā samāpattiḥ That samapatti in which there is intermixed a gross object’s name, the object itself and conceptual knowledge of the object is called savitarka. Commentary The commentators use a cow as an example. “When in the mind of a yogin engrossed in the thought of a cow, there is the mingling of the word (cow), the object meant (the animal itself) and the idea of the cow , it is called savitarka samapatti.” Sutra 1.43 smṛtipariśuddhau svarūpaśūnyevārthamātranirbhāsā nirvitarkā On the purification of memory which has become, as it were, empty of its essence and when the object alone shines forth, that samapatti is called nirvitarka. Commentary Eventually the cogitation process is transcended and the knowledge of the object remains without the words. This Sutra is describing the nirvitarka stage of the process. It is also explained as taking the object out of time and space or becoming the object. Sutra 1.44 etayaiva savicārā nirvicārā ca sūkṣmaviṣayā vyākhyātā In the same way, samapatti of subtle objects is described as savichara and nirvichara. Commentary The second type, vichara, is focused on an internal or mental object. First is the savichara stage of the process. Eventually the reflection is transcended and the knowledge of the object remains. This is the nirvichara stage of the process.  Sutra 1.45 sūkṣmaviṣayatvaṃ cāliïgaparyavasānam And the subtle objects terminate in the undifferentiate.  Commentary This Sutra is indicating that any subtle object can be traced back to its ultimate source which is the undifferentiate.  Sutra 1.46 tā eva sabījaḥ samadhiḥ These are the samadhis that are with object.  Commentary The four types of samapatti given all have an object which is the focal point of the practice. Savitarka and nirvitarka utilize gross objects. Savichara and nirvichara utilize subtle objects. Sutra 1.47 nirvicāravaiśāradye ‘dhyātmaprasādaḥ When there is lucidity in nirvichara samadhi, there is clarity of the inner being. Commentary The translators explain that the word for lucidity, vaisharadya, refers to the extraordinary brightness of the autumnal sky of north India.  Sutra 1.48 ṛtaṃbharā tatra prajñā In that state, mystical insight is truth-bearing. Commentary This knowledge is considered truth-bearing in that it discloses the contemplated object as it is, in a flash of insight and without any mental distortions. Sutra 1.49 śrutānumānaprajñābhyāmanyaviṣayā viśeṣārthatvāt The scope of this mystical insight is distinct from the insight gained from scripture and inference owing to its particular purposiveness. Commentary The particular purposiveness is explained in the next Sutra. Sutra 1.50 tajjaḥ saṃskāro ‘nyasaṃkārapratibandhī The samskaras born from that mystical insight obstruct the other samskaras. Commentary Samskaras are imprints left on the subconscious mind by experience. However, they are also activators, constantly propelling consciousness into action. In this regard they are described as subliminal activators. The idea here is that through practice of nirvichara samapatti a new samskara has been created that is more powerful than others and that it is of the nature to draw us inward in deep meditation rather than outward into external activities.  Sutra 1.51 tasyāpi nirodhe sarvanirodhānnirbījaḥ samādhiḥ When these are restrained, the entire mind is restrained and samadhi is then without object.  Commentary When the impulse to go deeply within is replaced by simply being deeply within, the resulting samadhi is described as objectless. 2 Sādhana-pāda (Practice) 2 Sādhana-pāda (Practice) Commentary The second chapter is about sadhana,“effective means of attainment”, and refers to specific religious disciplines. The purpose of the practice is twofold—achieving samadhi and lessening the five wrong cognitions. Sutra 2.1 tapaḥsvādhyāyeśvarapraṇidhānāni kriyāyogaḥ Kriya yoga is comprised of austerity, self-study and devotion to Ishvara. Commentary In modern Hindu teachings, the most common use of the term kriya yoga is to refer to a breathing technique, pranayama. Here, however, the term kriya yoga simply means the “yoga of action.” Kriya can have the sense of religious action and therefore kriya yoga could also be rendered in English as “the yoga of religious action.” The concept of austerity, tapas, may bring to mind images of yogis in the Himalayas living in a cave or bathing in the winter in the freezing waters of the Ganges. Though tapas does include these intense practices, it also includes easier ones that can be done by all. A simple form of tapas is sacrifice. Sacrifice is the act of giving up to a greater power a cherished possession be it money, time, intelligence or a physical object to manifest a greater good.  The commentators describe self-study, svadhyaya, as recitation (japa) of the sacred syllable AUM and other similar mantras and as the study of the sacred lore on liberation. (moksha shastra). Though yoga as taught today tends to altogether leave out the concept of the Personal God, Ishvara, the Yoga Sutras give worship of and cultivating devotion to Ishvara a place of importance.  Sutra 2.2 samādhibhāvanārthaḥ kleśatanūkaraṇārthaśca This yoga has the purpose of bringing about samadhi and attenuating the kleshas. Commentary Though the grammar of this Sutra gives the initial impression that the two goals of bringing about samadhi and weakening the kleshas are separate from one another, on further reflection it can be seen that to achieve samadhi it is necessary to first attentuate the influence of the kleshas. Thus another way of stating the purpose of kriya yoga is that it is the “yoga of purification” through religious observances. Sutra 2.3 avidyāsmitārāgadveṣābhiniveśāḥ kleśāḥ Ignorance, I-am-ness, attraction, aversion, and clinging to life are the five kleshas.  Commentary These five kleshas can all be attenuated by the practice of kriya yoga. Ultimately, the kleshas can be completely obliterated through the experience of dharma megha samadhi. Sutra 2.4 avidyā kṣetramuttareṣāṃ prasuptatanuvicchinnodārāṇām Ignorance is the field of the other kleshas, whether dormant, attenuated, intercepted, or activated.  Commentary Commentators indicate the kleshas are dormant in a baby, attenuated by yogic practices, intercepted when one temporarily blocks another, or fully activated in an average person who is not even trying to control them. Sutra 2.5 anityāśuciduḥkhānātmasu nityaśucisukhātmakhyātiravidyā Ignorance is the seeing of that which is eternal, pure, joyful and the soul in that which is ephemeral, impure, sorrowful and not the soul. Commentary In common usage “ignorance” refers to not knowing how to do something such as being ignorant about caring for dairy cows. Ignorance of the type mentioned in this Sutra is different. It is referring to looking at something and totally mistaking its nature.  Sutra 2.6 dṛgdarśanaśaktyorekātmatevāsmitā I-am-ness is the identification as it where of the powers of vision and visioner. Commentary Visioner, of course, is the purusha. The powers of vision is referring to our intellect, buddhi.  Sutra 2.7 sukhānuśayī rāgaḥ Attraction is that which rests on pleasant experiences. Commentary Of course, an individual is attracted to a multitude of objects and individuals not previously experienced. What this Sutra is saying is that one’s strongest attractions are based on memories of having experienced pleasure. Sutra 2.8 duḥkhānuśayī dveṣaḥ Aversion is that which rests on sorrowful experiences. Commentary When the concept of being detached is initially thought about, it would be common to focus solely on lessening our attachment to what we consider pleasurable. However, strong attachments also exist to our memories of what caused us suffering, such as mistreatment from our parents. It is necessary to also detach from these memories of suffering. Sutra 2.9 svarasavāhī viduṣo ‘pi samārūḍho ‘bhiniveśaḥ Clinging to life, flowing along by its own momentum, is rooted thus even in sages. Commentary This Sutra is pointing out that the dread of death is found in everyone, even the wisest of men.  Sutra 2.10 te pratiprasavaheyāḥ sūkṣmāḥ These kleshas in their subtle form are overcome by the process of involution within the individual.  Commentary Involution takes place when kaivalya, liberation, is achieved.  Sutra 2.11 dhyānaheyāstadvṛttayaḥ The mental activities produced by these kleshas are overcome through meditation. Commentary When the tendency to a worldly activity is present in our thoughts, it can be overcome through insights generated in meditation. Sutra 2.12 kleśamūlaḥ karmāśayo dṛṣtādṛṣṭajanmavedanīyaḥ The kleshas are the root source of the stored karma, and this may be experienced in the present visible birth or in an unseen future birth.  Commentary The kleshas are also the causes of our actions that relate to worldly pursuits. All such actions create a karma.  Sutra 2.13 sati mūle tadvipāko jātyāyurbhogāḥ So long as this root source exists, there also is fruition from it of one’s class, life span and life experiences. Commentary This Sutra is stating that our karma determines our birth status, span of life and experiences in that life.  Sutra 2.14 te hlādaparitāpaphalāḥ puṇyāpuṇyahetutvāt These are pleasant or unpleasant as the fruit of meritorious and non-meritorious actions respectively. Commentary This is the traditional explanation of the law of karma. The karmic reaction created by meritorious actions are pleasant experiences in the future. The karmic reaction created by nonmeritorious actions are unpleasant experiences in the future. Sutra 2.15 pariṇāmatāpasaṃskāraduḥkhairguṇavṛttivirodhācca duḥkhameva sarvaṃ vivekinaḥ Men of discrimination see sorrow in all experience, whether from the sorrow of impermanence, from the anguish coming from samskaras or from the gunas causing conflicting mental activities. Commentary An ordinary person focuses on the initial enjoyment that comes from experiences. A wise man, however, looks at it from the opposite point of view which is that all experiences eventually lead to sorrow. Sutra 2.16 heyaṃ duḥkhamanāgatam That which is to be overcome is sorrow that is yet to come. Commentary This is accomplished by acting free from the influences of the kleshas. Sutra 2.17 draṣṭṛdṛśyayoḥ saṃyogo heyahetuḥ The identity of awareness, the experiencer, with what is experienced is the cause of that which is to be overcome.  Commentary The idea of awareness, the experiencer, mistakenly identifying with what is experienced is found in a number of Sutras each of which gives emphasis to a different aspect of this phenomena. This Sutra brings out the aspect of  the core cause of the pattern of not understanding the true nature of  actions based in ignorance, I-am-ness, attraction, aversion and clinging to life can all be traced to the mistaken identify of the experiencer for what is experienced. Sutra 2.18 prakāśakriyāsthitiśīlaṃ bhūtendriyātmakaṃ bhogāpavargārthaṃ dṛśyam What is experienced has the character of brightness, activity, and inertia. It is embodied in the elements and the sense organs. Its purpose is to provide both experience and liberation. Commentary Brightness (sattva), activity (rajas), inertia (tamas) is referring to the three gunas. Note the dual nature of the world: experience and liberation. Each purusha needs a certain amount of experience in the world before it is ready to transcend the world through achieving liberation. Sutra 2.19 viśeṣāviśeṣaliṅgamātrāliṅgāni guṇaparvāni The levels of the gunas are the particularized, the unparticularized, the differentiate and the undifferentiate. Commentary The process of evolution, creation, starts at the level of the undifferentiate and works outward to finally reach the particularized. The process of involution starts at the level of the particularized and works inward to finally reach the undifferentiate.  Sutra 2.20 draṣṭā dṛśimātraḥ śuddo ‘pi pratyayānupaśyaḥ Awareness, which is the sheer power of seeing, although pure, perceives the mind’s content.  Commentary Awareness views the contents of the mind. In doing so, it is unchanged.  Sutra 2.21 tadartha eva dṛśyasyātmā The essential nature of the seen is only for the sake of awareness.  Commentary As mentioned in a previous Sutra, the “seen” provides awareness with both experience and liberation. This Sutra is emphasizing that the “seen” has no purpose in and of itself. Its purpose comes from the purusha utilizing it to gain experience and eventual liberation.   Sutra 2.22 kṛtārthaṃ prati naṣṭamapyanaṣṭaṃ tadanyasādhāraṇatvāt Although what is seen ceases to exist for one whose purpose has been accomplished, it has nevertheless not ceased to exist altogether as for others it remains the common experience. Commentary In achieving moksha we rise above the realm of prakriti and its manifestations and only experience purusha. Prakriti, for the liberated, is no more but for everyone else it is still there. Sutra 2.23 svasvāmiśaktyoḥ svarūpopalabdhihetuḥ saṃyogaḥ The notion of identity is the means of understanding the essential nature of the power of the owner and that of the owned. Commentary Saying the same thing as before however this Sutra adds the idea of power, Shakti. Sutra 2.24 tasya heturavidyā The cause of this identity is ignorance. Commentary Also stated before.  Sutra 2.25 tadabhāvātsaṃyogābhāvo hānaṃ taddṛśeḥ kaivalyam With the disappearance of this ignorance, the identity also disappears. This is total cessation of bondage, the aloneness, kaivalya, of the power of awareness. Commentary This is the first Sutra to give a description to what happens to awareness when it no long identifies with the seen which is that the “power of awareness is alone.” Sutra 2.26 vivekakhyātiraviplavā hānopāyaḥ The means of attaining cessation is the unceasing vision of discernment. Commentary This relates back to the earlier Sutra mentioning cessation and gives us a specific practice for achieving kaivalya which is the unceasing discrimination as to the difference between the seer and the seen. Subsequent Sutras give other methods.  Sutra 2.27 tasya saptadhā prāntabhūmiḥ prajñā For one with this unceasing vision of discernment, there arises in the last stage mystical insight which is sevenfold.  Commentary Commentator Vyasa gives a list of seven. There is no need to go through them all. I thought just the seventh one would be enough which is: “in the seventh state the insight reveals purusha abiding in-itself, pure and alone.” Sutra 2.28 yogāṅgānuṣṭhānādaśuddhikṣaye jñānadīptirāvivekakhyāteḥ When the limbs of yoga are practiced, impurities are destroyed and radiant wisdom manifests leading up to the vision of discernment. Commentary This begins the section on the limbs of yoga. Practice causes three events to happen: First, impurities dwindle. Second, radiant knowledge manifests. Third, the ability to discriminate between the the seer and the seen manifests. Sutra 2.29 yamaniyamāsanaprāṇāyāmapratyāhāradhāraṇādhyānasamādhayo’ṣṭāvaṅgāni Yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi are the eight limbs of yoga. Commentary Here all eight limbs are mentioned. As there are eight limbs, Classical Yoga is also referred to as ashtanga yoga.  Sutra 2.30 ahiṃsāsatyāsteyabrahmacaryāparigrahā yamāḥ Noninjury, truthfulness, nonstealing, divine conduct, and noncovetousness are the yamas. Commentary The yamas are the “ethical restraints”  which are the necessary foundation for the other seven limbs. Without their practice, no sustainable progress can be made in the more advanced practices. Patanjali only has five yamas. This expands into ten by the time of the various Yoga Upanishads such as the Sandilya. Sutra 2.31 jātideśakālasamayānavacchinnāḥ sārvabhaumā mahāvratam These are valid in all spheres irrespective of one’s class, place, time, or circumstance, and constitute the great vow. Commentary This means, of course, we have to always be upholding them—no exceptions. Sutra 2.32 śaucasaṃtoṣatapaḥsvādhyāyeśvarapraṇidhānāni niyamāḥ Purity, contentment, austerity, self-study and devotion to Ishvara are the niyamas. Commentary The second limb are the religious observances. They cover a diversity of important practices. Patanjali also only has five niyamas. This expands into ten by the time of the various Yoga Upanishads such as the Sandilya. Sutra 2.33 vitarkabādhane pratipakṣabhāvanam For the repelling of unwholesome deliberation, one should cultivate the opposite. Commentary Here are two examples of cultivating opposites. The first is to replace the idea of harming someone with negative words with the idea of helping them through encouraging words. The second idea is replacing the idea of coveting what another has by finding a way to give something to them such as through hospitality.  Sutra 2.34 vitarkā hiṃsādayaḥ kṛtakāritānumoditā lobhakrodhamohapūrvakā mṛdumadhyādhimātrā duḥkhājñānānantaphalā iti pratipakṣabhāvanam Unwholesome deliberations, such as harming someone and so forth, whether done, caused to be done, or approved, whether arising from greed, anger or infatuation, whether modest, medium or extreme, find there unending fruition in ignorance and sorrow. This is why one must cultivate their opposites.  Commentary Usually when karma is thought about it is in the context of an individual performing an action and that action causing a reaction in the future. This Sutra points out the subtleties that even if you don’t perform the act  yourself but have caused others to do it or approved others to do it, that also creates a reaction in the future.  Sutra 2.35 ahiṃsāpratiṣṭhāyāṃ tatsannidhau vairatyāgaḥ When a yogi is established in noninjury, all enmity is abandoned in his presence. Commentary This is the first of five Sutras that shows the benefit of mastering each of the yamas.  Sutra 2.36 satyapratiṣṭhāyāṃ kriyāphalāśrayatvam When a yogi is established  in truthfulness, he ensures the fruition of actions. Commentary The idea here is that the power of truthfulness makes easier the successful completion of a course of action.  Sutra 2.37 asteyapratiṣṭhāyāṃ sarvaratnopasthānam When a yogi is established in non-stealing, all jewels appear for him. Commentary Again a benefit is given. Sutra 2.38 brahmacaryapratiṣṭhāyāṃ vīryalābhaḥ When a yogi is established in divine conduct, great vitality is acquired. Commentary Again a benefit is given. Sutra 2.39 aparigrahasthairye janmakathaṃtāsambodhaḥ When a yogi is steadfast in noncovetousness, knowledge comes of the wherefore of his births.  Commentary Again a benefit is given. Sutra 2.40 śaucāt svāṅgajugupsā parairasaṃsargaḥ Through purity one develops a distaste for one’s body and for physical contact with others. Commentary This is the first of the niyama list. As with the yamas, a benefit for each is given. Sutra 2.41 sattvaśuddhisaumanasyaikāgryendriyajayātmadarśana-yogyatvāni ca Furthermore, purity of the buddhi, one-pointedness, mastery of the sense organs and the capability of atma darshana are achieved. Commentary Further benefits are listed. The last statement, fitness for atma darshana, conveys the necessity of purity for experiencing the nature of the purusha. Sutra 2.42 saṃtoṣādanuttamasukhalābhaḥ Through contentment unsurpassed joy is gained. Commentary Again the benefit is given. Sutra 2.43 kāyendriyasiddhiraśuddhikṣayāt tapasaḥ Through austerity, due to the removal of impurities, perfection of the body and the sense organs is gained.  Commentary Again the benefit is given. Sutra 2.44 svādhyāyād iṣṭadevatāsaṃprayogaḥ Through self-study a connection is established with one’s chosen Deity.  Commentary Svadhyaya includes repetition of mantras. This Sutra is pointing out that you will develop greater closeness to a Deity by repeating that Deity’s mantra.  Sutra 2.45 samādhisiddhirīśvarapraṇidhānāt Through devotion to Ishvara samadhi is attained. Commentary This Sutra means that effort and dedication can be supplemented by the blessings or grace we receive due to our intense devotion to God. In other words, it’s not just the devotion to God, its that the devotion to God opens an individual to receiving God’s blessings, God’s grace. And it’s the grace that transforms you. Or the blessings that transform you. It’s a two step process. The more devotion you have the more open you are to grace so the more blessings you’re able to receive which in this case can help you to move toward samadhi. Sutra 2.46 sthirasukham āsanam Asana should be steady and comfortable. Commentary One’s meditation posture is directed related to how deep one’s meditation is. It is important to take time to find a posture that is comfortable. Once that has been achieved, then it is important to remain as motionless throughout the meditation as possible. Sutra 2.47 prayatnaśaithilyānantasamāpattibhyām Such posture can be obtained by the relaxation of effort and samapatti upon the infinite. Commentary Ananta samapatti is described as feeling you have the qualities of infinite space, that you extend out beyond your physical body into the surrounding environment, and then beyond that, etc. That is the visualization to focus on while at the same time simply relaxing. Sutra 2.48 tato dvandvānabhighātaḥ Thence comes imperturbation by the pairs of opposites. Commentary Once properly established in asana, the meditator is no longer affected by conditions such as heat or cold. This relates to the soon to come practice of pratyahara which is more effective if the body is properly relaxed. Sutra 2.49 tasminsati śvāsapraśvāsayorgativicchedaḥ prāṇāyāmaḥ When this is achieved, pranayama follows which consists of the regulation of inhalation and exhalation.  Commentary This refers to inhaling and delaying the subsequent exhalation as well as exhaling and then delaying the subsequent inhalation.  Sutra 2.50 bāhyābhyantarastambhavṛttirdeśakālasaṃkhyābhiḥ paridṛṣṭo dīrghasūkṣmaḥ In pranayama the movements of breath are external, internal and restrained. These are drawn out and subtle in accordance to place, time and number. Commentary Places denotes the location chosen in the body to remain focused upon. Time denotes the length of the inhalations and exhalations. Number stands for the number of repetitions. Sutra 2.51 bāhyābhyantaraviṣayākṣepī caturthaḥ The pranayama which transcends the external and internal sphere is the “fourth.” Commentary The result of consciously regulating the breath for a period of time leads to the stage where the breath remains regulated without needing to consciously do so. It also can slow down significantly.  Sutra 2.52 tataḥ kṣīyate prakāśāvaraṇam Thence the covering of the inner light disappears.  Commentary The practice of pranayama internalizes the yogi enough so that the inner light that is always there is visible.  Sutra 2.53 dhāraṇāsu ca yogyatā manasaḥ And the fitness of the mind for dharana is gained. Commentary The inner light is a sign post that the mind is sufficiently internalized that the practice of concentration will come easily. Sutra 2.54 svaviṣayāsaṃprayoge cittasvarūpānukāra ivendriyāṇāṃ pratyāhāraḥ Pratyahara is the imitation as it were of the mind abiding in its essential nature on the part of the sense organs disuniting themselves from their objects. Commentary We do something similar every night when we fall asleep. The difference is that in pratyahara after closing down the senses we remain conscious. Sutra 2.55 tataḥ paramā vaśyatendriyāṇām Thence results supreme self-control over the sense organs. Commentary This Sutra is pointing out that the practice of pratyahara not only causes the senses to close off but gives the yogis self-control over them as well.3 Vibhūti-pāda (Mystic Powers) 3 Vibhūti-pāda (Mystic Powers) Commentary The third chapter finishes the descriptions of  the balance of the eight limbs of yoga and presents information on samyama and the attainment of certain paranormal powers. Sutra 3.1 deśabandhaḥ cittasya dhāraṇā Dharana is the binding of the mind to a single object. Commentary When the mind’s focus on a single object is uninterrupted and sustained, that is dharana or concentration.  Sutra 3.2 tatra pratyayaikatānatā dhyānam Dhyana is the one-pointed direction of the thoughts towards the object of concentration. Commentary The process of meditation is often compared to the pouring of oil from one vessel to another, in a steady, unbroken stream. In dharana the flow of knowledge can be compared to a succession of similar drops of water. In dhyana the flow of knowledge is continuous like the pouring of oil from one vessel to another, in a steady, unbroken stream.  Sutra 3.3 tadevārthamātranirbhāsaṃ svarūpaśūnyamiva samādhiḥ Samadhi is when the mind is empty of all sense of self and only the object of concentration shines forth. Commentary When the state of meditation becomes so deep that only the object stands by itself, obliterating, as it were, all traces of reflective thought, it is known as samadhi. Sutra 3.4 trayamekatra saṃyamaḥ The three practiced together on the same object is samyama. Commentary The idea of practicing together is to first start with dharana on the chosen object. This will eventually lead to dhyana which will finally lead to samadhi. Sutra 3.5 tajjayātprajñālokaḥ Through mastery of samyama there ensues the flashing-forth of mystical insight. Commentary Prajna, translated as mystical insight, refers to wisdom obtained from being in the state of samadhi. It is quite distinct from knowledge gained by inference or from tradition. It is based on direct perception (sakshatkara). Sutra 3.6 tasya bhūmiṣu viniyogaḥ Samyama is to be applied in progressive stages. Commentary Commentator Hariharananda states that there are four stages beginning with the objects of knowledge.  Sutra 3.7 trayamantaraṅgaṃ pūrvebhyaḥ These three are the inner limbs in relation to the previous limbs. Commentary The previous five are yama, niyama, asana, pranayama and pratyahara. These comprise the external, foundational practices. Dharana, dhyana and samadhi (samprajnata) are the internal practices.  Sutra 3.8 tadapi bahiraṅgaṃ nirbījasya Yet they are outer limbs in relation to the objectless samadhi. Commentary More internal than even dharana, dhyana and samprajnata samadhi is the objectless asmaprajnata samadhi. Sutra 3.9 vyutthānanirodhasaṃskārayorabhibhavaprādurbhāvau nirodhakṣaṇacittānvayo nirodhapariṇāmaḥ Restraint transformation is when the externalizing samskaras are subjugated by the appearance of restraint samskaras. These emerge in the mind at the moment of restraint.  Commentary This is similar to the idea presented at the end of chapter one which focused on the samskaras generated in nirvichara samadhi. This is more general in saying that whenever restraint is employed new samskaras are generated which subjugate the externalizing (i.e. worldly) ones. Sutra 3.10 tasya praśāntavāhitā saṃskārāt A tranquil flow of consciousness is produced by these restraint-samskaras. Commentary Restraint samskaras influence the mind to be without mental activity and therefore remain in a tranquil state. Sutra 3.11 sarvārthataikāgratayoḥ kṣayodayau cittasya samādhipariṇāmaḥ The dwindling of all-objectness and the rising of one-pointedness is the samadhi transformation of the mind. Commentary This Sutra is pointing out another aspect of the influence of the restraining samskaras which is the mind’s tendency to be dispersed is lessening while its tendency to be drawn only to one object is increasing. Sutra 3.12 tataḥ punaḥ śāntoditau tulyapratyayau cittasyaikāgratāpariṇāmaḥ Then again when the quiescent  and the uprisen thoughts are similar, this is the one-pointedness transformation of the mind. Commentary This Sutra is explaining what one-pointedness means. It is when our previous thought and our new thought are about the same subject. Sutra 3.13 etena bhūtendriyeṣu dharmalakṣaṇāvasthāpariṇāmā vyākhyātāḥ By this are also explained the transformations of form, time variation and condition with regard to the elements and the sense organs. Commentary These three types of change are universal and apply to mental activity as much as to material objects and the sensory receptors by which we perceive them. Sutra 3.14 śantoditāvyapadeśyadharmānupātã dharmã The substance is that which underpins the form of the quiescent past, uprisen present and indeterminable future. Commentary Dharmî is the unchanging substance, as opposed to the changeable form (dharma). This is a key element of Patanjali’s theory of transformation (parinama).  Sutra 3.15 kramānyatvaṃ pariṇāmānyatve hetuḥ The differentiation in the sequence is the reason for the differentiation in the transformations. Commentary Sequence refers to the temporal succession of forms of the same substance. This sequence is broken up into infinitely short intervals.  Sutra 3.16 pariṇāmatrayasaṃyamādatãtānāgatajñānam Through samyama on the three forms of transformation, knowledge of the past and future can be acquired. Commentary Identify the underlying substance of the object (dharmi) and then meditate on its transformations in form, time variation and condition.  Sutra 3.17 śabdārthapratyayānāmitraretarādhyāsātsaṅkarastatpravibhāgasaṃyamāt sarva bhūtarutajñānam There is a natural confusion of word, object, and the idea thereof on account of their superimposition on one another. Through samyama on the distinction between them, understanding of the sounds uttered by all creatures is acquired.  Commentary  The idea is to clearly understand the difference between the word, the object and the idea thereof. Take as an example the cow. The word is cow; the object is the physical animal; the idea thereof is the distinctive features of that animal versus others. Eventually samyama of this type makes the yogi supersensitive to what is meant by any sound produced by any being.  Sutra 3.18 saṃskārasākṣātkaraṇātpūrvajātijñānam Through direct perception of one’s samskaras, knowledge of one’s previous births is acquired. Commentary All past actions have left an impression, samskara, on the mind. By samyama on the impressions created, the actions which created them become apparent. Sutra 3.19 pratyayasya paracittajñānam Through direct perception of the thoughts of another, knowledge of that person’s mind is acquired. Commentary The thoughts of another, though subtle, can also be an object of samyama. This leads to understanding the individual’s current state of mind.  Sutra 3.20 na ca tatsālambanaṃ tasyāviṣayãbhūtatvāt But that knowledge does not have as its object those thoughts together with the objective support of those thoughts, since the object is not present in that person’s mind. Commentary However, what led the person to have those thoughts is not knowable as it is not currently present in the person’s mind. Sutra 3.21 kāyarūpasaṃyamāttadgāhyaśaktistambhecakṣuḥprakāśāsaṃprayoge ‘ntardhānam Through samyama on the form of one’s body, upon the suspension of the capacity to be perceived—that is to say upon the disruption of the light traveling from that body to the eye—invisibility is acquired.  Commentary This is saying one can become invisible by preventing another’s eyes from receiving the light normally reflected from your body. Extra note: some versions have an extra Sutra next on sound and other perceptions of the body also disappear. Sutra 3.22 sopakramaṃ nirupakramaṃ ca karma tatsaṃyamādaparāntajñānamariṣñebhyo vā Karma is of two kinds: fructifying now or waiting until later to fructify. Through samyama thereon, or by studying omens, knowledge of one’s death is acquired. Commentary Karma that will fructify in this life is called prarabdha karma. Different portions of it are allotted to different time periods in the lifespan. By samyama on the respective portions that will happen sooner versus later, knowledge of one’s death is acquired. This can also be known through the reading of signs such as a specific external event coinciding with an unspoken thought. Sutra 3.23 maitryādiṣu balāni Through samyama on friendliness and other such virtues, various strengths are acquired. Commentary This Sutra refers to the virtues listed in Sutra I.33. The best way to learn a quality such as friendliness is from a friendly person. Through a psychic osmosis we can absorb that quality from them. This is a form of samyama.  Sutra 3.24 baleṣu hastibalādãni Through samyama on strength, one acquires strengths comparable to an elephant and others. Commentary In the same way it was explained in the last Sutra that we can take on human virtues, we can also take on the positive quality of an animal through samyama on it. Sutra 3.25 pravṛttyālokanyāsātsūkṣmavyavahitaviprakṛṣñajñānam Through focusing the inner light on an external object, knowledge about the object’s subtle, hidden, and distant qualities is acquired. Commentary This is a specific form of samyama which involves focusing the inner light toward an external object.  Sutra 3.26 bhuvanajñānaṃ sūrye saṃyamāt Through samyama on the sun, knowledge of the planes of existence is acquired. Commentary Vyasa states that “sun” refers to the point in the body known as the solar entrance and that the knowledge is of the planes of existence which are the earth plane, the six heavenly planes above it and the seven hellish planes of lower consciousness.   Sutra 3.27 candre tārāvyūhajñānam Through samyama on the moon, knowledge of the arrangement of the stars is acquired. Commentary The commentators state that “moon” refers to the point in the body known as the lunar entrance. Sutra 3.28 dhruve tadgatijñānam Through samyama on the polestar, knowledge of the motion of the stars is acquired. Commentary A pole star is a visible star, preferably a prominent one, that is approximately aligned with the Earth’s axis of rotation; that is, a star whose apparent position is close to one of the celestial poles, and which lies approximately directly overhead when viewed from the Earth’s North Pole or South Pole. In practice, the term pole star usually refers to Polaris, which is the current northern pole star, also known as the North Star. While other stars’ apparent positions in the sky change throughout the night, as they appear to rotate around the celestial poles, pole stars’ apparent positions remain virtually fixed. Sutra 3.29 nābhicakre kāyavyūhajñānam Through samyama on the navel chakra, knowledge about the constitution of the body is acquired. Commentary By taking the plexus of nerve -organs round the navel as the central point, knowledge can be gained of the body as a whole. Sutra 3.30 kaṇṭhakūpe kṣutpipāsānivṛttiḥ Through samyama on the trachea, the cessation of hunger and thirst is accomplished. Commentary Commentators say that when by samyama on the trachea a calm and placid feeling is gained, the feelings of hunger and thirst are also conquered.  Sutra 3.31 kūrmanāḍyāṃ sthairyam Through samyama on the kurma nadi, steadiness of the body is acquired. Commentary The kurma nadi is an upaprana of vyana. It circulates in the skin and bones and is responsible for the movement of the eyelids. (closing and opening of the eyes). Sutra 3.32 mūrdhajyotiṣi siddhadarśanam Through samyama on the light in the head, a vision of the siddhas, perfected beings, is achieved. Commentary Focusing on the intense inner light in the head, the realm of the siddhas can be accessed.  Sutra 3.33 prātibhādvā sarvam Or through spontaneous awakening, all these attainments are acquired. Commentary Pratibha refers to the awakened state preceding discriminative knowledge—viveka khyati.    Sutra 3.34 hṛdaye cittasaṃvit Through samyama on the heart, understanding the nature of the mind is acquired. Commentary The heart plexus is the center of cognition— knowledge reached through intuitive, superconscious faculties rather than through intellect alone. Sutra 3.35 sattvapuruṣayoratyantāsaṅkãrṇayoḥ pratyayāviśeṣobhogaḥ parārthatvātsvārthasaṃyamātpuruṣajñānam Experience consists of a notion based on the non-distinction between the absolutely unblended purusha and the buddhi.  Through samyama on that which exists for itself, which is distinct from that which exists for another,  knowledge of the purusha is acquired. Commentary Whereas the world exists to provide the purusha with experience and eventual liberation, the purusha simply exists for itself.  Sutra 3.36 tataḥ prātibhaśrāvaṇavedanādarśāsvādavārtā jāyante Thence occur spontaneous awakenings in the sensory areas of  hearing, feeling, seeing, tasting and smelling. Commentary When the knowledge of purusha is acquired, these faculties are developed involuntarily, i.e. without the application of samyama.  Sutra 3.37 te samādhāvupasargā vyutthāne siddhayaḥ These siddhis are attainments for the mind that is outgoing but are obstacles to samadhi.  Commentary Clearly they are not to be used. Sutra 3.38 bandhakāraṇaśaithilyātpracārasaṃvedanācca cittasya paraśarãrāveśaḥ Through relaxing the causes of attachment to one’s body and through the experience of going forth, the mind is capable of entering another’s body. Commentary Extreme detachment from one’s own body is needed for this to occur. Sutra 3.39 udānajayājjalapaṅkakaṇñakādiṣvasaṅga utkrāntiśca By mastering the udana nadi, the power of nonadhesion to water, mud, thorns, and other obstacles and the power of rising up from them is acquired. Commentary The udana nadi is situated in the throat with its movement poised upwards. It helps the soul leave the body at the time of death.  Sutra 3.40 samānajayājjvalanam By mastering the samana nadi, effulgence is acquired. Commentary The samana nadi is situated in the central region of the body and is responsible for digestion or assimilation of food. Sutra 3.41 śrotrākāśayoḥ saṃbandhasaṃyamāddivyaṃ śrotram Through samyama on the relationship between the ear and akasha, divine hearing is acquired. Commentary Akasha is the gross element that is related to the hearing organ of perception. Sutra 3.42 kāyākāśayoḥ saṃbandhasaṃyamāllaghutūlasamāpatteścākāśagamanam Through samyama on the body’s relationship to akasha and samapatti on the lightness of objects such as cotton, the ability to travel through the akasha is acquired. Commentary An advanced yogi is able to travel through the akasha in three different ways: by projecting himself to the destination, by sitting and bringing the destination where he is or by traveling in his astral body and actually being there. Sutra 3.43 bahirakalpitā vṛttirmahāvidehā tataḥ prakāśāvaraṇakṣayaḥ The mental activity projected outside of the body which is non-imaginary is called the great out of body experience. By this, the covering of the inner light is destroyed. Commentary It is possible to project your consciousness to a location outside the body and perceive what is occurring at that location. This Sutra points out that when this is done the inner light is uncovered.  Sutra 3.44 sthūlasvarūpasūkṣmānvayārthavattvasamyaṃādbhūtajayaḥ Through samyama on the gross nature, the essential nature, the subtle nature, the constitution and the purposiveness of objects, mastery of the elements is acquired. Commentary An object has five aspects to it as delineated in this sutra. Samyama on all five leads to mastery of the elements. Sutra 3.45 tato ‘ṇimādiprādurbhāvaḥ kāyasaṃpattaddharmānabhighātaśca Thence results the manifestations of the power to shrink to the size of an atom, other powers, perfection of the body and the indestructibility of its constituents. Commentary Some commentators ascribe these powers to the subtle rather than the physical body. Sutra 3.46 rūpalāvaṇyabalavajrasaṃhananatvāni kāyasaṃpat Beauty, gracefulness and adamant robustness constitute the perfection of the body. Commentary This is acquired as a result of first attaining mastery over the elements as described in Sutra 3.44. Sutra 3.47 grahaṇasvarūpāsmitānvayārthavattvasaṃyamādindriyajayaḥ Through samyama on the sense organs’ process of perception, essential nature, identification with I-am-ness, constitution and purposiveness, mastery over them is acquired. Commentary The greater the understanding of the deeper aspects of the function of the sense organs, the greater the control over them.  Sutra 3.48 tato manojavitvaṃ vikaraṇabhāvaḥ pradhānajayaśca Thence comes about quickness as of the mind, the state lacking sense organs and mastery over pradhana. Commentary These are the further attainments of a profound understanding of the functioning of the sense organs. Sutra 3.49 sattvapuruṣānyatākhyātimātrasya sarvabhāvādhiṣñhātṛtvaṃ sarvajñātṛtvaṃ ca One who has merely the vision of the distinction between purusha and the buddhi gains supremacy over all states of existence and omniscience. Commentary Supremacy over all states of existence refers to omnipotence. Omnipotence and omniscience, though, are not the final goal and must also be given up. Sutra 3.50 tadvairāgyādapi doṣabījakṣaye kaivalyam Through dispassion towards even this, with the destruction of the seeds of imperfection kaivalya is attained. Commentary This Sutra gives a method for achieving kaivalya which is nonattachment to omnipotence and omniscience. Sutra 3.51 sthānyupanimantraṇe saṅgasmayākaraṇaṃ punaraniṣñaprasaṅgāt Upon the invitation of celestial beings, one should not become attached or proud as that could renew undesirable tendencies. Commentary Achieving great powers brings with it two possible obstacles to achieving moksha—the thought of utilizing them and pride in having them.   Sutra 3.52 kṣaṇatatkramayoḥ saṃyamādvivekajaṃ jñānam Through samyama on the moment of time and its sequence, wisdom born of discrimination is acquired. Commentary The power to discriminate between purusha and sattva is strengthened by samyama on time as a series of moments in the present. Sutra 3.53 jātilakṣaṇadeśairanyatānavacchedāttulyayostataḥ pratopattiḥ Thence arises an understanding of the difference between similar objects which cannot normally be distinguished due to an indeterminateness of the distinctions of category, characteristics and location. Commentary The heightened  power of discrimination is able to discern between objects that others cannot distinguish between. Sutra 3.54 tārakaṃ sarvaviṣayaṃ sarvathāviṣayamakramaṃ ceti vivekajaṃ jñānam The wisdom born of discrimination is the deliverer and is of all objects, in all circumstances and is nonsequential.   Commentary This is clearly the highest state of knowledge. The commentators indicate, however, that this discrimination, taraka viveka, is not liberating. It is only the knowledge of discernment, viveka khyati, that is liberating.   Sutra 3.55 sattvapuruṣayoḥ śuddhisāmye kaivalyam When the purity of the buddhi becomes equal to that of the purusha, kaivalya ensues. Commentary The spiritualized intellect has become so pure it is like a mirror that simply reflects the purusha. 4 Kaivalya-pāda (Absolute Independence) 4 Kaivalya-pāda (Absolute Independence)

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yogaanytime.com

https://www.yogaanytime.com/show-view/114/Yoga-Show-Yoga-Sutras-of-Patanjali

Together, we unravel The Yoga Sutras of Patanjali, the treasure text of the yoga tradition. Patanjali's text distills and encodes a vast body of practical teachings into a concise and thorough form and provides a frame of reference for a skillful, ongoing inquiry. James Boag infuses our study with the movement, breath, meditation and practices of Hatha Yoga and singing of Bhakti Yoga so we may ...

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vedicus.com

https://www.vedicus.com/introduction-to-patanjali-yoga-sutras

Advice before starting Patanjali yoga sutra practices. The meaning of word “Sutra” is thread that means the yoga sutras are connected with each other and they should be understood in the order as the continuous thoughts to form a complete philosophy. Therefore a yoga practitioner should first understand the “Patanjali Yoga Sutras ...

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liforme.com

https://liforme.com/blogs/blog/the-real-truth-about-the-yoga-sutras-of-patanjali

Patanjali’s 8 Limbs. Patanjali’s explanation of an eight-limbed (the Sanskrit word is ashtanga, from which the yoga style of Sri K. Pattabhi Jois takes its name) path is the part of the Yoga Sutras that is most prevalent in modern practice. The description of the eight limbs is a very small section, comprising just 31 out of the 195 verses.

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brettlarkin.com

https://www.brettlarkin.com/what-are-the-yoga-sutras/

Jun 08, 2021 . The Yoga Sutras and the Eight Limbs of Yoga. Through Patanjali’s texts (specifically the Sutras), he built the systematized foundation of Raja Yoga or Royal Yoga. You might have heard of this system as the eight limbs of Yoga, also known as Ashtanga Yoga. The eight limbs philosophy is a process of self-transformation leading to the ultimate ...

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swamij.com

https://swamij.com/pdf/yogasutrasinterpretive.pdf

summary of the entire Yoga Sutra, and a list of Reminder Questions, which serve as a self-study guide. When Patanjali codified, or compiled the Yoga Sutras, it was not that a new system was created, but rather, the ancient practices were summarized in an extremely organized and terse way. While the Yoga Sutr as are thought to be as old as 400 BCE,

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myyogateacher.com

https://www.myyogateacher.com/articles/yoga-philosophy-patanjali

Apr 07, 2021 . Patanjali (also known as Gonardiya or Gonikaputra) was the author of the Yoga Sutras. These works first gained prominence in the 2nd century BCE and again in the 5th century CE. In addition to the Yoga Sutras, which we'll look at in this article, Patanjali is also credited as being the author, or one of the authors, of Mahabhashya, a defense of ...

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yogiclifesouls.com

https://yogiclifesouls.com/patanjali-yoga-sutra-webseries/

Watch this video to understand it. This is the Web series of Patanjali yoga Sutra. Watch, like, share and subscribe. For more information regarding online, offline, regular, classes for YCB Level 1, 2, 3 and UGC NET Exams. contact 8892065926 vishwa sree yadla.

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sadhguru.org

https://isha.sadhguru.org/au/en/wisdom/article/patanjali-yoga-sutras-true-nature

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yogic-experience.com

https://yogic-experience.com/yogic-knowledge/yoga-sutras-patanjali/

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ritambhara.org.in

https://ritambhara.org.in/offering/yoga-sutra-study/

Login; Yoga Sutra Study. The Yoga Sutra of Patanjali are the basis of yoga and they are a delightful confluence of philosophy and practice. The insights into human processes that are contained in the Yoga Sutra are fascinating. At Ritambhara, we believe that Yoga Sutra of Patanjali is not meant to be studied academically as a moral compass or ...

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samvadshiv.com

https://www.samvadshiv.com/patanjali-yoga-sutra-and-its-divya-meditation/

Sep 12, 2021 . New Delhi:- The Yoga Sutra of the great saint Patanjali is a boon of the world. It is the best known of the five classics of yoga. The third is the Patanjali Yoga Sutra. It is believing that Patanjali writes with five “yogis” on the island of Kushinagar. Which included Naropa, Kritigarbha, Avalokiteshvara, Maniputra and Buddha’s students.

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learnyogasutras.com

https://learnyogasutras.com/

The Yogasutras of Patanjali are the reference text of Yoga, beyond the particular style of each practitioner. It is believed that they have been written about 2000 years ago. Sutra means “aphorism” or short sentence. The text has about 196 aphorisms divided into four chapters. The entire philosophical basis of Yoga is contained in the text ...

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sadvidyafoundation.org

https://sadvidyafoundation.org/online-lessons/yoga-sutra-chanting/

The great sage Patanjali, who was considered an authority on yogic science, affirmed in the Yoga Sutras that yoga is natural. The first aphorism of Patanjali’s Yoga Sutras says, “Atha yoga anuśāsanam“.In Sanskrit, śasanam means “commandment.” The prefix anu means it is a commandment given by another, in this case by the Divine, Nature, or the Eternal Truth.

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wikipedia.org

https://en.wikipedia.org/wiki/Yoga_Sutras_of_Patanjali

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amazon.com

https://www.amazon.com/yoga-sutras-patanjali/s?k=yoga+sutras+of+patanjali

The Yoga-Sutra of Patanjali: A New Translation with Commentary (Shambhala Classics) by Patanjali and Chip Hartranft | Apr 1, 2003. 4.6 out of 5 stars 224. Paperback. $14.95 $ 14. 95. Save $5.00 when you buy $20.00 of select items. Get it as soon as Tue, Nov …

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beyogi.com

https://beyogi.com/patanjalis-yoga-sutras/

Patanjali’s greatest gift to modern yogis is his ashtanga yoga, the eightfold structured path that helps man to rise out of ignorance and become closer to self-realization.. Sutra 11.29: Moral injunctions, fixed observances, posture, regulation of breath, internalization of the senses toward their source, concentration, meditation, and absorption of consciousness in the self, are the eight ...

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