The Yoga Sutras of Patanjali

In Indian philosophy the goal of any of its teachings has always been to reduce suffering. Suffering can have many causes, in which Karma is of course one of the main focuses, but it is mainly seen as a direct result of our inability to recognize our true nature, the Self, Purusha or Atman and the interconnectivity with the universe, creation, prakriti or Brahman.

It wasn’t until around 200 – 800 CE, however that different ideas were compiled into different ‘schools’, the six darshana. These consist of Samkhya, Yoga, Mimamsa, Vedanta, Nyana and Vaisesika. They all have their own key texts of which the Yoga Sutras are connected to Yoga darshana. Yoga recognized the source of all problems to stem from the mind but the solution to also be found in the mind.

The Yoga Sutras were handed down through oral tradition. A student would learn chanting the 195 Yoga Sutras by heart under his guru’s supervision, allowing perfect memorization and pronunciation, both vital in preserving the essence of the text.

There are many myths surrounding Patanjali. The dates around his birth differ as do theories of parentage, but are thought to be sometime around 300 BCE and 300 CE.

There also have been some opinions on whether Patanjali really was the sole author of the Sutras. The uncertainty surrounding as to who he was and whether he solely originated the text or inherited it from the vastness of the Vedas should not overshadow the important messages within the Yoga Sutras.

The word ‘Sutra’ means ‘thread’, through which the teacher, the teachings and the student are linked. And like through a thread, the teachings in the Sutras are linked, too.

The Yoga Sutras consist of four Chapters. Krishnamacharya once stated that Patanjali conceived each of the chapters with one of his four chief disciples in mind. He also said that there is an ocean of knowledge between ‘atha’, the first word in the Sutras meaning ‘here and now’, and ‘iti’, the last word in the Sutras, meaning ‘this is how it shall be’ or more simply ‘The End’.

The four Chapters are:

Chapter 1: Samadhipadah or Contemplation. This Chapter defines Yoga, the path towards Samadhi and problems that may be encountered along the way, giving solutions on how to handle these distractions. It gives a description on what Yoga is: ‘Citta-vrtti nirodha’, the ability to direct and focus the mind (YS1.2), but also pointing out the implications of being able or unable to follow these instructions. Patanjali explains the five mental activities of the mind (YS 1.5-1.11) and how to control them through practice, nonattachment and contemplation (YS 1.12- 1.22). The Chapters, which follow deal with devotion to God and how meditating on God using OM can help overcome obstacles of the mind (YS 1.23-1.40) Finally, in the last part of Ch. 1, Patanjali focuses on the achievements, which can be found once the fluctuations of the mind subside (YS 1.42 – 1.51).

Chapter 2: Sadhanapadah or Method. This Chapter describes how to change the qualities of the mind effectively. Patanjali starts with explaining the Yoga of action, points out the causes (Kleshas) of suffering (duhkha), and how to identify and reduce them to avoid further suffering, (YS 2.1 – 2.26). Ch. 2 also contains the ideas of Yama and Niyama, which are part of the first five of the eight limbs of Yoga. The eight limbs are illuminated throughout YS 2.27 to YS 2. 2.45. The last part of this chapter points out the progress from asana to pranayama to meditation and concentration and ‘mastery of the senses’ (YS 2.46 – 2.55).

Chapter 3: Vibhtipadah or Exceptional faculties. This Chapter describes the capacity of the mind, after the first two Chapters explained how to reach this level, in which the mind can realize its full potential; this chapter is about maintaining this. Patanjali first goes into describing concentration (Dharana), meditation (Dhyana) and contemplation (Samadhi) and the results of this in more detail. He lists the last three of the eight limbs of Yoga and highlights Jnana through meditation and contemplation. (YS 3.1 – 3.23). Concentration is focused on in the eleven aphorism that follow (YS 3.24 – 3.35) Then Patanjali refers to different types of mastery over the body and the mind, through contemplation being able to reach spiritual liberation. (YS 3.36 -3.55).

Chapter 4: Kaivalyapadah or Serenity. This Chapter is presenting the possibilities of a person with a highly refined mind. It is the shortest of the four chapters. Patanjali focuses on the individual consciousness and ways of evolving it through different lifetimes and experiences, ‘through unity of form between memory and mental permeation’ (YS 4.1 – YS 4.13) He then continues by explaining reality and how we perceive it in our mind and our psyche. The mind needs to be freed from all perception by realizing the Self and finding liberation, the supreme power of pure consciousness (YS 4.14 – 4.34).

Yoga in the modern western world is primarily about asana, which is a good start off point. Asana can help students become more aware of their bodies to begin with and then make them more aware of their minds. Yama and Niyama deal with our lifestyle and social attitude. It is important to recognize things in ourselves and in our behavior patterns to be able to begin to make changes. Suffering is caused through actions stemming from ideas in the mind, Kleshas.

The Sutras were written a very long time ago, but the message is just as relevant now as it was then.