Patanjali's Yoga Sutras:
Commentary on Chapter 1 -
Please note that work on this chapter is ongoing. I add stuff when I find the time (which at present is very limited). I have added a complete Sanskrit text for this chapter, since people have asked for this, but many sutras still have incomplete sections on translation and commentary.
Your comments are welcome, but please don't expect miracles!
Main abbreviations are as follows (for a fuller list, see the general introduction to the commentary):
B Bouanchaud, The Essence of Yoga
D Patanjali's Yogasutras, translated by TKV Desikachar
H Swami Hariharananda Aranya, Yoga Philosophy of Patanjali (translated by P.N. Mukerji)
S The Yoga Sutras of Patanjali, translation and commentary by Sri Swami Satchidananda
T IK Taimni, The Science of Yoga
V Vyasa's Yoga Bhasya, as translated by PN Mukerji in Swami Hariharananda Aranya, Yoga Philosophy of Patanjali
YS 1.1
atha yogānuśāsanam
atha -
Translations:
[B] Now is set forth authoritative teaching on yoga.
[D] Here begins
the authoritative instruction on yoga.
[H] Now then yoga is being explained.
[S]
Now the exposition of yoga is being made.
[T] Now, an exposition of yoga [is to be
made].
Commentary:
The word "atha" indicates a commitment on the part of the student, and
on the part of the teacher. It makes it clear that the study of yoga is going to
start NOW. This isn't just intellectual study -
S stresses that "It's not mere philosophy that Patanjali is about to expound, but rather direct instruction on how to practice yoga." Without practice, nothing can be achieved.
YS 1.2
yogaścittavṛṛttinirodhaḥ
yogaḥ = yoga; citta = of the mind-
Translations:
[B] Yoga is the ability to direct and focus mental activity.
[D] Yoga
is the ability to direct the mind exclusively toward an object and sustain that direction
without any distractions.
[H] Yoga is the suppression of the modifications of the
mind.
[S] The restraint of the modifications of the mind-
[T] Yoga is
the inhibition of the modifications of the mind.
Commentary:
S explains that citta is "the sum total of mind". That is, it contains
three levels of mental activity:
1. ahamkāra or "ego" the sense of being "me".
2. buddhi
or "intellect". That is, the higher, intuitive mind.
3. manas or "lower mind". That
is, the part of the mind that links with the senses.
It is the link with the senses that triggers off the modifications of the mind. Therefore
if you can control these modifications you will not be bound by the outside world.
D's translation seems to fit very well with this explanation. D adds an explanation
that the object in question can be internal or external; it can be concrete or abstract.
I confess that T's explanation is so abstruse that I find it difficult to understand.
The way I understand it is, the mind is always busy -
Note that Patanjali's definition of yoga is purely about mind. In the west, people
tend to think of yoga simply as āsana-
YS 1.3
tadā draṣṭuḥ svarūpe 'vasthānam
tadā = then; draṣṭuḥ = the Seer (Self); svarūpe = in His own nature; avasthānam = abides
Translations:
[B] With the attainment of focused mind, the inner being establishes
itself in all its reality.
[D] Then the ability to understand the object fully and
correctly is apparent.
[H] Then the Seer abides in itself.
[S] Then the Seer [Self]
abides in his own nature..
[T] Then the Seer is established in his own essential and
fundamental nature.
Commentary:
The word draṣṭuḥ needs careful explaining. It means "seer" or "that which
sees". This is the real "me", whose reality is usually clouded by the fluctuating
mind. Another word for this Seer/Self is puruṣa, defined by Feuerstein, p. 608, as
"the transcendental Self, Spirit, or pure Awareness, as opposed to the finite personality."
S explains, "You are that true Seer. You are not the body nor the mind. You are the Knower or Seer. You always see your mind and body acting in front of you. You know that the mind creates thoughts; it distinguishes and desires. The Seer knows that but is not involved in it." He compares the mind to a mirror which usually provides an imperfect reflection when the Seer looks in it, and which can provide a true reflection only when the mind is still. This is the state we should ideally be in.
V says, "At that time pure Consciousness -
The word avasthānam carries the idea of "standing out" -
YS 1.4
vṛtti sārūpyamitaratra
vṛtti = mental activity, mental modifications; sārūpyam = identification; itaratra = otherwise, elsewhere, at other times
Translations:
[B] Otherwise, we identify with the activities of the mind.
[D] The
ability to understand the object is simply replaced by the mind's conception of that
object or by a total lack of comprehension.
[H] At other times the Seer appears to
assume the form of the modification of the mind.
[S] At other times [the Self appears
to] assume the forms of the mental modifications.
[T] In other states there is assimilation
[of the Seer] with the modifications [of the mind].
Commentary:
The Seer thinks that the vṛtti are part of it because of the way the Buddhi
has presented information to it. The Buddhi has been overwhelmed by the vṛtti. This
is the state we are normally in (itaratra).
S comments, "You seem to have lost your identity and have identified with your thoughts
and body." S also says that if you eliminate all the things of the mind and body
with which we identify ourselves, then we will realise that this pure "I" [i.e. puruṣa]
is no different from any other pure "I". "The form and name are just different versions
of the same energy…. And, according to the Yogic scientists like Patanjali -
YS 1.5
vrittayaḥ pañcatayaḥ kliṣṭākliṣṭāḥ
vrittayaḥ = mental activities, modifications; pañcatayaḥ = of five kinds; kliṣṭāḥ = producing suffering, painful; akliṣṭāḥ = not producing suffering, not painful
Translations:
[B] Mental activities are of five kinds, whether they produce suffering
or not.
[D] There are five activities of the mind. Each of them can be beneficial
and each can cause problems.
[H] They fall into five varieties of which some are
"kliṣṭāḥ" and the rest "akliṣṭāḥ".
[S] There are five kinds of mental modifications
which are either painful or painless.
[T] The modifications of the mind are five-
Commentary:
The vṛtti are not in themselves bad -
B says, "Mental activities produce suffering when they separate us from the yoga
state. They reduce suffering when they draw us nearer to that state." S makes similar
points, including this: " How are we to know whether our thoughts are selfless or
not? We have to watch carefully the moment a thought-
T says that the "not-
[Advance note: V's commentary refers to the kleśa -
YS 1.6
pramāṇa viparyaya vikalpa nidrā smṛtayaḥ
pramāṇa = right knowledge, understanding, correct mental grasp; viparyaya = misconception, error, wrong knowledge; vikalpa = verbal delusions, imagination, ideation; nidrā = deep (dreamless) sleep; smṛtayaḥ = memory
Translations:
[B] The five mental activities are understanding, error, imagination,
deep sleep and memory.
[D] The five activities are comprehension, misapprehension,
imagination, deep sleep and memory.
[H] Pramāṇa viparyaya vikalpa nidrā smṛtayaḥ
.
[S] They are right knowledge, misconception, concetualization, sleep, and memory.
[T] [They are] right knowledge, wrong knowledge, fancy, sleep, and memory.
Commentary:
Each of these will be explained in sutras I.7-
YS 1.7
pratyakṣānumānāgamāḥ pramāṇāni
pratyaka = sensory perception; anumāna = inference, deduction; āgamāḥ = testimony worthy of faith, revelation; pramāṇāni = correct mental grasp
Translations:
[B] Understanding arises from sensory perception, inference, and faithful
testimony.
[D] Comprehension is based on direct observation of the object, inference
and reference to reliable authorities.
[H] Perception, inference and testimony constitute
the pramāṇas.
[S] The sources of right knowledge are direct perception, inference
and scriptural testimony.
[T] [Facts of] right knowledge [are based on] direct cognition,
inference or testimony.
Commentary:
For example -
B.'s explanation is clear. Pratyakṣa derives its information from the senses. ānumāna,
mental grasp, derives information from induction, deduction, analysis, and is used
when direct sensory perceptions are not available. āgamāḥ derives mainly from sacred
texts: the testimony of an authority. (Note the order of importance in yoga. Vedānta
would put them in a different order, with āgamāḥ at the top of the list.) These three
modes of understanding are often interdependent -
YS 1.8
viparyayo mithyājñānamatadrūpapratiṣṭham
viparyayaḥ = error, mistake, misconception, erroneous imprssion; mithyā = incorrect, false; jñānam = knowledge, learning; atadrūpa = on a form different from what it really is, not on that form; pratiṣṭham = based, established, possessing
Translations:
[B] Error is incorrect knowledge based on misinterpretation of reality.
[D] Misapprehension is that comprehension which is taken to be correct until more
favourable conditions reveal the actual nature of the object.
[H] Viparyaya or illusion
is false knowledge formed of a thing as other than what it is.
[S] Misconception
occurs when knowledge of something is not based upon its true form.
[T] Wrong knowledge
is a false conception of a thing whose real form does not correspond to such a mistaken
conception.
Commentary:
For example, you see a rope and think it's a snake. Misconception can
create problems -
YS 1.9
śabdajñānānupātī vastuśūnyo vikalpaḥ
śabda = word, speech, sound; jñāna = cognizance, knowledge; anupātī = following upon, formed of; vastu = reality, of an object, of matter; śūnyaḥ = without any, empty, unoccupied; vikalpaḥ = fancy, verbal delusion
Translations:
[B] Imagination is knowledge based on words that have no real, corresponding
object.
[D] Imagination is the comprehension of an object based only on words and
expressions, even though the object is absent.
[H] The modification called "Vikalpa"
is based on verbal cognition in regard to a thing which does not exist. (It is a
kind of useful knowledge arising out of the meaning of a word but having no corresponding
reality.)
[S] An image that arises on hearing mere words without any reality[as its
basis] is verbal delusion.
[T] An image conjured up by words without any substance
behind it is fancy.
Commentary:
Vikalpa is the ability to conceptualise, analyse and create categories.
It can be both positive and negative. It can create new ideas, but it can separate
us from reality. With Vikalpa we are creating a distance between ourselves and direct
experience.
D's explanation is very helpful: "This happens in the absence of any direct perception. Reference to the meaning, connotations or implications of descriptive words guides imagination towards comprehension. It may be further helped if the words are used poetically or oratorically. It can also arise through other means such as dreams, feelings and emotions. past experiences, stored as the memory, often contribute to this mental activity.
As S points out, in viparyaya there is at least an object which has caused the delusion.
In vikalpa, however, there is no object, only words, but you still form an opinion
based on the words. B has some good examples -
YS 1.10
abhāvapratyayālambanā tamovrittirnidrā
abhāva = nothingness, absence; pratyaya = cognition, content of mind; alambana = support; [tamas = inertia] ; vṛttiḥ = modification of mind; nidrā = sleep
Translations:
[B] Deep sleep is a state of unconscious mental activity in which the
four other mental activities are eclipsed.
[D] Deep sleep is when the mind is overcome
with heaviness and no other activities are present.
[H] Dreamless sleep is the mental
modification produced by condition of inertia as the state of vacuity or negation
(of waking and dreaming).
[S] That mental modification supported by cognition of
nothingness is sleep.
[T] That modification of the mind which is based on the absence
of any content in its sleep.
Commentary:
This state is similar to samadhi, but nidrā is a tamasic state, whereas
samadhi is sattvic. Also, as T says, there is a difference in the way the mind works.
In the state of deep sleep, mental activity doesn't stop; but the brain is disengaged
from the mind and thus doesn't record the activities of the mind. When the person
wakes up, the brain and the mind re-
YS 1.11
anubhūtaviṣayāsaṃpramoṣaḥ smṛtiḥ
anubhūta = experienced; viṣaya = objects; asaṃpramoṣaḥ = not forgotten; smṛtiḥ = memory
Translations:
[B] Memory retains living experience.
[D] Memory is the mental retention
of a conscious experience.
[H] Recollection is mental modification caused by reproduction
of the previous impression of an object without adding anything from other sources.
[S] When a mental modification of an object previously experienced and not forgotten
comes back to consciousness, that is memory.
[T] Memory is not allowing an object
which has been experienced to escape.
Commentary:
Our memory is intimately linked with emotion and it is very subjective.
"Memory is knowledge born out of samskāra ." Once a memory has been laid down, it
can surface at any time when rekindled for some reason. A memory can be of something
real or something imagined; the latter is what happens in dreams. V says, "All memories
arise out of impressions whether of right cognition, misapprehension, vague ideation,
deep sleep or of former memory. The foregoing fluctuations are of the nature of pleasure,
pain or stupefaction. These will be explained in connection with kleśas or afflictions.
Attachment follows pleasure, aversion follows pain, while stupefaction is nescience.
All these fluctuations must be shut out. When they are eliminated, then will be reached
concentration."
YS 1.12
abhyāsavairāgyābhyām tannirodhaḥ
abhyāsa = by practice; vairāgyābhyām = by non-
Translations:
[B] Control over the mind's fluctuations comes from persevering practice
and non-
[D] The mind can reach the state of yoga through practice and
detachment.
[H] By practice and detachment these can be stopped.
[S] These mental
modifications are restrained by practice and non-
[T] Their suppression
[is brought about] by persistent practice and non-
Commentary:
B emphasises that abhyāsa is persevering practice, always persevering
in the chosen direction. Posture practice and breathing are only part of what is
meant, and they are done to support the inner endeavour. From abhyāsa, vairāgya will
develop. Vairāgya is "the stability and serenity that arise when we with draw from
passion."
S explains practice as the positive and detachment as the negative approach to thought control.
V's explanation is interesting. He says, "The stream of mind flows both ways: it
flows towards good and it flows towards evil. That which flows on to perfect independence
(kaivalya) down the plane of discriminative knowledge is named the stream of happiness.
That which leads to rebirth and flows down the plane of undiscriminative ignorance
is the stream of sin. Among the modifications the flow of the desirables is thinned
by desirelessness; the flow of discrimination is rendered visible by habituating
the mind to the experience of knowledge. Hence suppression of the mental modification
is dependent upon both." [So V is reconnecting with YS 1.2] H reminds us that these
two principles of yoga -
YS1.13
tatra sthitau yatno 'bhyāsaḥ
tatra = of these (two); sthitau = for being firmly estabished or fixed; steadiness; yatnaḥ = effort; endeavour; abhyāsa = practice
Translations:
[B] Persevering practice is the effort to attain and maintain the state
of mental peace.
[D] Practice is basically the correct effort required to move towards,
reach and maintain the state of Yoga.
[H] Exertion to acquire sthiti or a tranquil
state of mind devoid of fluctuations is called practice.
[S] Of these two, effort
toward steadiness of mind is practice.
[T] Their suppression [is brought about] by
persistent practice and non-
Commentary:
B's comment is thoughtful. In particular he emphasises the "great vigilance"
that is necessary if we want to avoid all deviations. We have to be vigilant in all
aspects of our lives -
D says that the practice must be correctly learned from a competent teacher who fully understands the personal and social character of the student. Otherwise there can be no hope of success.
S observes that P means continuous practice. He also stresses the need for constant
vigilance -
T points out that the abhyāsa that P has in mind is Astanga Yoga (i.e. Yoga with eight limbs), although there are other systems of yoga, each with its own technique, sometimes shared with other systems, sometimes unique. T adds that since yoga is an experimental science, new techniques are constantly being devised and taught. In this way each advanced teacher "imparts a personal touch" to the teaching by adding some minor practices of his own.
V defines sthiti as "absence of fluctuations or undisturbed calmness"and "practice"
as "the effort, the energy and the enthusiasm ... for achieving that state." [Which
seems to indicate that he is putting strong emphasis on "exertion".] H expands on
this by saying "The continuity of the mind devoid of all fluctuations is called Praśānta-
YS1.14
sa tu dīrghakālanairantaryasatkārādarāsevito dṛḍhabhūmiḥ
saḥ = this, that, the latter; tu = but, however, and, indeed; dīrgha = long; kāla = time, duration; nairantarya = without interruption; satkāra = with seriousness, earnestness; ādara [word not in S or T] = with respect; āsevitaḥ = nourished by, well attended to, practised; dṛḍha = firm; bhūmiḥ = ground.
Translations:
[B] Such a practice is firmly established only if one engages in it
seriously and respectfully over a long and uninterrupted period.
[D] It is only when
the correct practice is followed for a long time, without interruptions and with
a quality of positive attitude and eagerness, that it can succeed.
[H] That practice
when cultivated for a long time without break and with devotion becomes firm in foundation.
[S]
Practice becomes firmly grounded when well attended to for a long time, without break
and in all earnestness.
[T] It (abhyāsa) becomes firmly grounded on being continued
for a long time, without interruption and with reverent devotion.
Commentary:
B says, "Persevering practice deeply transforms character and behavior."
And he adds, "But the battle is not yet won! But, at least one's way of proceeding
is built on solid foundations that will weather the storms raised by personal difficulties,
sickness and old age."
H says, "The word 'constantly' implies practice, daily, and, if possible, every moment. Practice which is nor broken by its opposite habit of restlessness, is constant practice."
T talks about the many people who make little or no progress on the path of yoga, because they lack the three prerequisites listed by P in this sutra. He writes at some length about each of the three.
YS1.15
dṛṣṭānuśravikaviṣayavitṛṣṇasya vaśikārasamjñā
dṛṣṭa anuśravika viṣaya vitṛṣṇasya vaśikāra samjñā
Translations:
[B] Nonattachment is the mastery of desire for perceived external objects,
as well as for internal spiritual objects, heard or revealed.
[D] At the highest level
there is an absence of any cravings, either for the fulfilment of the senses or for
extraordinary experiences.
[H] When the mind loses all desire for objects seen or
described in the scriptures it acquires a state of utter desirelessness which is
called detachment.
[S] The consciousness of self-
[T] The consciousness of perfect
mastery (of desires) in the case of one who has ceased to crave for objects, seen
or unseen, is
Commentary:
YS1.16
tatparaṃ puruṣakhyāterguṇavaitṛṣṇyam
Translations:
[B] At its highest level, nonattachment means having no desire for any
of the constituent qualities of nature, because one has become conscious of the spiritual
principle.
[D] When an individual has achieved complete understanding of his true
self, he will no longer be disturbed by the distracting influences within and around
him.
[H] Indifference to the guṇas or the constituent principles achieved through
a knowledge of the nature of the puruṣa is called paravairagya (supreme detachment).
[S]
When there is non-
[T] That is the highest
Commentary:
YS1.17
vitarkavicārānandāsmitārūpānugamātsaṃprajñātaḥ
Translations:
[B] Perfect contemplation with full consciousness of the object passes,
becoming reflective contemplation, then intuitive, then beatific, and lastly, full
consciousness of self in the experience.
[D] Then the object is gradually understood
fully. At first it is at a more superficial level. In time comprehension becomes
deeper. And finally it is total. There is pure joy in reaching such a depth of understanding.
For then the individual is so much at one with the object that he is oblivious to
his surroundings.
[H] When concentration is reached with the help of vitarka, vicāra,
ānanda and asmitā, it is called samprajñāta-
[S] Samprajnata samadhi (distinguished
contemplation) is accompanied by reasoning, reflecting, rejoicing and pure I-
[T]
Commentary:
YS1.18
virāma pratyayābhyāsapūrvaḥ saṃskāraśeṣo 'nyaḥ
Translations:
[B] Regular immersion in contemplation without mental fluctuation brings
contemplation in which only mental permeation subsists.
[D] The usual mental disturbances
are absent. However memories of the past continue.
[H] Asamprajñāta-
[S] By the firmly convinced practice of the complete cessation
of the mental modifications, the impressions only remain. This is the other samadhi
[asamprajnata or non-
[T] The remnant impression left in the mind on
the dropping of the
Commentary:
YS1.19
bhavapratyayo videha prakṛtilayānām
Translations:
[B] This stage is innate for two kinds of predestined beings: "those
without a body" and "those who are reabsorbed into original matter."
[D] There will
be some who are born in a state of Yoga. They need not practise or discipline themselves.
[H]
While in the case of the videhas or the discarnates and of the prakṛtilayas or those
subsisting in their elemental constituents, it is caused by nescience which results
in objective existence.
[S] Those who merely leave their physical bodies and attain
the state of celestial deities, or those who get merged in Nature, have rebirth.
[T]
Of those who are Videhas and Prakṛtilyas birth is the cause.
Commentary:
YS1.20
ṣraddhāvīryasmṛtisamādhiprajñāpūrvaka itareṣām
Translations:
[B] For the others, faith engenders energy that reinforces the memory,
allowing concentration on wisdom.
[D] Through faith which will give sufficient energy
to achieve success against all odds, direction will be maintained. The realisation
of the goal of Yoga is a matter of time.
[H] Others (who follow the path of the prescribed
effort) adopt the means of reverential faith, energy, repeated recollection, concentration
and real knowledge (and thus attain asamprajñāta-
[S] To the others, this
asamprajnata samadhi could come through faith, strength, memory, contemplation or
by discernment.
[T] (In the case) of others it is preceded by faith, energy, memory
and high intelligence necessary for
Commentary:
YS1.21
tīvrasaṃvegānāmāsannaḥ
Translations:
[B] For those impelled by intense ardour, the goal is near.
[D] The more
intense the faith and the effort, the closer the goal.
[H] Yogins with intense ardour
achieve concentration and the result thereof quickly.
[S] To the keen and intent practitioner
this [samadhi] comes very quickly.
[T] It (Samādhi) is nearest to those whose desire
(for Samādhi) is intensely strong.
Commentary:
YS1.22
mṛdumadhyādhimātratvāttato 'pi viśeṣaḥ
Translations:
[B] There still remains a difference based on distinct temperaments:
gentle, moderate, and lively.
[D] Inevitably the depth of faith varies with different
individuals and at different times with the same individual. The results will reflect
these variations.
[H] On account of the methods being slow, medium and speedy, even
among those yogins who have intense ardour, there are differences.
[S] The time necessary
for success further depends on whether the practice is mild, medium or intense.
[T]
A further differentiation (arises) by reason of the mild, medium and intense (nature
of means employed).
Commentary:
YS1.23
īśvarapraṇidhānādvā
Translations:
[B] Otherwise, the goal is attained by active devotion to God.
[D] Offering
regular prayers to God with a feeling of submission to his power, surely enables
the state of Yoga to be achieved.
[H] From special devotion to Īśvara also (concentration
becomes imminent).
[S] Or [samadhi is attained] by devotion with total dedication
to God [Isvara].
[T] Or by self-
Commentary:
YS1.24
kleśakarmavipākāśayairaparāmṛṣṭaḥ puruṣaviśeṣa īśvaraḥ
Translations:
[B] God is a supreme being free from all causes of suffering -
[D] Offering regular prayers to God
with a feeling of submission to his power, surely enables the state of Yoga to be
achieved.
[H] Īśvara is a particular puruṣa unaffected by affliction, deed, result
of action or the latent impressions thereof.
[S] Isvara is the supreme Purusha, unaffected
by any afflictions, actions, fruits of actions or by any inner impressions of desires.
[T]
Commentary:
YS1.25
tatra niratiśayaṃ sarvajñabījam
Translations:
[B] Unsubjected to time, God is the spiritual guide even for the ancients.
[D]
He knows everything there is to be known.
[H] In him the seed of omniscience has reached
its utmost development which cannot be exceeded.
[S] In Him is the complete manifestation
of the seed of omniscience.
[T] in Him is the highest limit of Omniscience.
Commentary:
YS1.26
sa eṣa pūrveṣāmapi guruḥ kālenānavacchedāt
Translations:
[B] God (Īśvara) is the unequalled source of all knowledge.
[D] God is
eternal. In fact he is the ultimate teacher. He is the source of Guidance for all
teachers: past, present and future.
[H] The teacher of former teachers, because with
him there is no limitation by time (to his omnipotence).
[S] Unconditioned by time,
He is the teacher of even the most ancient teachers.
[T] Being unconditioned by time
He is Teacher even of the Ancients.
Commentary:
YS1.27
tasya vācakaḥ praṇavaḥ
Translations:
[B] Its expression is the "sacred syllable".
[D] In the way most appropriate
to the qualities of God.
[H] The sacred word designating him is praṇava or the mystic
syllable OM.
[S] The word expressive of Isvara is the mystic sound OM [Note: OM is
God's name as well as form.]
[T] His designator is "Om".
Commentary:
YS1.28
tajjapastadarthabhāvanam
Translations:
[B] Repeating the sacred syllable and pondering its meaning lead to
its understanding.
[D] In order to relate to God it is necessary to regularly address
him properly and reflect on his qualities.
[H] Repeat it and contemplate upon its
meaning.
[S] To repeat it with reflection upon its meaning is an aid.
[T] Its constant
repetition and meditation on its meaning.
Commentary:
YS1.29
tataḥ pratyakvetanādhigamo 'pyantarāyābhāvaśca
Translations:
[B] It is then that one understands the self and gradually clears inner
obstacles.
[D] The individual will in time perceive his true nature. He will not be
disturbed by any interruptions that may arise in his journey to the state of Yoga.
[H]
From that comes realisation of the individual Self and the obstacles are resolved.
[S]
From this practice all the obstacles disappear and simultaneously dawns knowledge
of the inner Self.
[T] From it (result) the disappearance of obstacles and turning
inward of consciousness.
Commentary:
YS1.30
vyādhi styāna saṃśaya pramādālasyāvirati bhrāntidarśanālabdhabhūmikatvānavasthitatvāni cittavikṣepāste'ntarayaḥ
vyādhi = illness/sickness; styāna = mental stagnation/incompetence; saṃśaya = doubts/doubt;
pramāda = lack of foresight/delusion; alasya =fatigue, sloth; avirati = overindulgence/non-
[The definitions of the nine obstacles are those of D/H.]
Translations:
[B] The inner obstacles that disperse the mind are sickness, mental
inertia, doubt, haste, apathy, intemperance, errors in judgement of oneself, lack
of perseverance, and the inability to stay at a level once reached.
[D] There are
nine types of interruptions to developing mental clarity: illness, mental stagnation,
doubts, lack of foresight, fatigue, over indulgence, illusions about one's true state
of mind, lack of perseverance and regression. They are obstacles because they cause
mental disturbances and encourage distractions.
[H] Sickness, incompetence, doubt,
delusion, sloth, non-
[S] Disease, dullness, doubt, carelessness, laziness, sensuality,
false perception, failure to reach firm ground and slipping from the ground gained
-
[T] Disease, languor, doubt,
carelessness, laziness, worldly-
Some Preliminary Thoughts :
This seems to me to be a very important sutra, but there
is so much in it that you need a long time to study it and -
First you need to try and understand what the meaning of "obstacles" (antarāyāḥ)
actually is, and that's not easy! These "obstacles" are not the same as the "kleśas"
of YS 2.3, so S is not helpful in using "obstacle" as a translation for antarayaH
in YS 1.30 as well! My understanding of the difference is this: The "kleśas " are
things that get in the way of proper understanding -
Commentary:
S says these are kind of like a chain. The first obstacle is physical
disease; this has an effect on your mind, making it weaker, and thus open to doubt;
and so on. He also makes quite a good point -
D simply comments, "The more we are vulnerable to these interruptions the more difficult it is to reach a state of Yoga."
V says that the nine obstacles "arise with the fluctuations of the mind" and that
if they are absent, "the fluctuations do not arise." He also explains what each of
the nine words means (I am missing this bit out as I hope that the double-
T, for once, has an explanation that I can easily understand. He says that the average
person has a mind that is constantly turned outwards towards what is going on in
the world, and is thus easily and constantly distracted. But a Yogin has to develop
an inward-
I hope you now feel a bit clearer about this Sutra. It has taken me a while, but at least I feel clearer in MY mind!!
YS1.31
duḥkha daurmanasyāṅgamejayatva śvāsa praśvāsā vikṣepa sahabhuvaḥ
duḥkha = distress; daurmanasya = despair; āṅgamejayatva = trembling of the body; śvāsa = [disturbed] inhalation; praśvāsa = [disturbed] exhalation; vikṣepa = mental distractions; sahabhuvaḥ = accompaniments
Translations:
[D] All these interruptions produce one or more of the following symptoms:
mental discomfort, negative thinking, the inability to be at ease in different body
postures and difficulty in controlling one's breath.
[S] Accompaniments to the mental
distractions include distress, despair, trembling of the body, and disturbed breathing.
[T]
(mental) pain, despair, nervousness and hard breathing are the symptoms of a distracted
condition of mind.
Commentary:
As S points out, we all experience these symptoms at one time or another,
and they prevent concentration or meditation. So we have to work on these things
to reduce them, and this is done by right diet, proper rest and exercise.
The following eight sutras explain how the nine "interruptions/obstacles" and their symptoms can be controlled.
YS1.32
tat pratiṣedhārtham eka tattvābhyāsaḥ
tat = their; pratiṣedha = prevention; artham = for; eka = single; tattva = subject; abhyāsaḥ = practice
Translations:
[D] If one can select an appropriate means to steady the mind and practise
this, whatever the provocations, the interruptions cannot take root..
[H] For their
stoppage (i.e. of distractions) practice of (concentration on) a single principle
should be made.
[S] The practice of concentration on a single subject [or the use
of one technique] is the best way to prevent the obstacles and their accompaniments.
[T]
For removing these obstacles there (should be) constant practice of one principle.
Commentary:
T explains that "the object [of the abhyāsaḥ] is the reversal of the tendency
of the mind to run constantly after a multitude of objects in the outer world and
to develop the capacity to pursue constantly one objective inside within the realm
of consciousness." T also says that the exercises suggested by P will allow both
of these objectives to develop together.
S points out that the nature of the object of concentration doesn't matter; it's
the goal that matters. "Stick to one thing and forge ahead with that. Why do you
want to have this one-
H comments on the interpretation of eka tattva = one principle/reality. He says that
the "quality of contemplation" is of more importance than the object of contemplation".
You can choose whatever object you like, but it should be the only object of contemplation.
He does suggest that "for practice of one principle, Īśvara and I-
The purpose of Vyasa's commentary on this sutra is to controvert those who argue that the mind is transitory and that each thought is unconnected with any other.
YS1.33
maitrī karunā muditopekṣānāṃ sukha duḥkha punyāpunyā viṣayānam bhāvanātaś citta prasādanaṃ
maitrī = friendliness; karunā = compassion; mudita = delight/gladness; upekṣānāṃ
= disregard/indifference; sukha = happy/happiness, joy; duḥkha = unhappy/sorrow,
misery; punya = virtuous/virtue; apunya = wicked/vice; viṣayānam = in the case of/(having
for their) objects; bhavanātaḥ = by cultivating attitudes; citta = mind-
Translations:
[D] In daily life we see people who are happier than we are, people
who are less happy. Some may be doing praiseworthy things and others causing problems.
Whatever may be our usual attitude towards such people and their actions, if we can
be pleased with others who are happier than ourselves, compassionate towards those
who are unhappy, joyful with those doing praiseworthy things and remain undisturbed
by the errors of others, our minds will be very tranquil.
[H] The mind becomes purified
by the cultivation of feelings of amity, compassion, goodwill and indifference respectively
towards happy, miserable, virtuous and sinful creatures.
[S] By cultivating attitudes
of friendliness toward the happy, compassion for the unhappy, delight in the virtuous,
and disregard toward the wicked, the mind-
[T]
The mind becomes clarified by cultivating attitudes of friendliness, compassion,
gladness and indifference respectively towards happiness, misery, virtue and vice.
Commentary:
V says that by following these precepts the mind becomes pure, and "a
purified mind becoming one-
S commends this sutra as being the one most useful in giving guidance on how to live. Our goal is to have a serene mind, which will be ours if we use the appropriate attitude to the four basic types of individuals.
T points out the dangers of becoming callous in our attitudes towards others, which will create unhappiness for others as well as ourselves. He also comments on P's advice to be indifferent towards vice, saying that P is not giving advice for people in general, but advice for the practical student of yoga who aspires towards enlightenment. Because this is a difficult thing to achieve, the yoga practitioner cannot afford to waste his resources on trying to reform the wicked; this task can wait until after he has achieved enlightenment.
H says much the same as the others. He ends with the comment, "To overlook the lapses of others is indifference. It is not a positive thinking but restraining the mind from dwelling on the frailties of others."
YS1.34
pracchardana vidhāranābhyāṃ vā prāṇasya
pracchardana = exhalation/(by) ejection, expiration; vidhāranābhyāṃ = (and) by retention; vā = or; prāṇasya = of the breath.
Translations:
[D] The practice of breathing exercises involving extended exhalation
might be helpful.
[H] By exhaling and restraining the breath also (the mind is calmed).
[S]
Or that calm is retained by the controlled exhalation or retention of the breath.
[T]
Or by the expiration and retention of the breath.
Commentary:
D notes that pranayama techniques must be correctly taught and guided.
[See D's chapter on Pranayama in Heart of Yoga.]
V explains: "Exhaling or expulsion is the ejection of the internal air through the
apertures of the nose by a special kind of effort. Restraining or Pranayama is retention
of the breath. The mind can also be calmed or stabilised by these methods."
H stresses that breathing practice must be accompanied by an attempt to make the mind vacant; this calms the mind. He also says that exhalation is the key: the body and chest must be kept still, with the abdominal muscles only responsible for inhalation and exhalation. "Then, to remain as far as possible in that vacant state of the mind is Pranayama." It is during exhalation that you can get the feeling of the ego disentangling itself from the body. "To practise this method, the breath should be exhaled with prolonged and appropriate effort. The whole body and the chest should be kept still and inhalation and exhalation should be done by the movement of abdominal muscles. When this is practised assiduously for some time, a happy feeling or feeling of lightness spreads all over the body."
S is a bit less prescriptive, simply pointing out that , "whatever be the agitation
in the mind, regulating the breath will help." In other words, by regulating the
breath, we can control the mind. S also says that though some pranayama specialists
say that Patanjali referred to holding the breath out, Patanjali didn't go into detail
about breathing exercises, and probably just meant that we should watch and regulate
the breath.
T refers to YS II 49-
YS1.35
viṣayavatī vā pravṛttir utpannā manasaḥ sthiti nibandhanī
viṣayavatī = sense perception/sensuous; vā= or; pravṛttiḥ = experienced by the senses/function, occupation, pursuit; utpannā = brought about/arisen; manasaḥ = of the mind; sthiti = steadiness; nibandhanī = cause/binder (of), helpful in establishing.
Translations:
[D] By regular enquiry into the role of the senses we can reduce mental
distortions.
[H] The development of higher objective perceptions called viṣayavatī
also bring about tranquillity of mind.
[S] Or the concentration on subtle sense perceptions
can cause steadiness of mind.
[T] Coming into activity of (higher) senses also becomes
helpful in establishing steadiness of mind.
Commentary:
D's version seems easy to understand but it doesn't address the concept
of higher sense-
I have to confess that I haven't experienced any of these heightened sensory perceptions
-
YS1.36
viśokā vā jyotiṣmatī
viśokā = blissful/sorrowless, serene; vā = or; jyotiṣmatī = the supreme light/luminous.
Translations:
[D] When we enquire into what life is and what keeps us alive, we may
find some solace for our mental distractions.
[H] Or by perception which is free from
sorrow and is radiant (stability of mind can also be produced).
[S] Or by concentrating
on the supreme, ever-
[T] Also (through) serene or luminous
(states experienced within).
Commentary:
This is an incredibly elliptical sutra!
V explains: "Contemplation practised on the innermost core of the heart brings about
knowledge of Buddhi.... Similarly, the mind engrossed in the thought of pure I-
I find this interesting because it may explain my occasional experience of bright blue, when my eyes are shut and when my mind is especially calm.
Further on, H advises, "First imagine in your heart a limitless, sky-
S asks us to imagine a "brilliant light" inside our hearts, representing "Divine Consciousness". He adds that though we have to imagine it at first, it will eventually become a reality.
YS1.37
vīta rāga viṣayaṃ vā cittam
vīta = free from; rāga = attachment; viṣayaṃ = for sense objects/(having for its)
object; vā =or; cittaṃ = mind-
Translations:
[D] When we are confronted with problems, the counsel of someone who
has mastered similar problems can be a great help.
[H] Or (contemplating) on a mind
which is free from desires (the devotee's mind gets stabilised).
[S] Or by concentrating
on a great soul's mind which is totally freed from attachment to sense objects.
[T]
Also the mind fixed on those who are free from attachment.
Note: For P's definition of rāga, see YS II.7
Commentary:
V simply says, "If a Yogin meditates on a passionless mind he also attains
stability of mind." This, as H comments, is because "a mind free from passion finds
it easy to be unattached and free." H also says, "If one's own mind can be freed
from desires, and thus free from thought, and if that state of the mind can be mastered
by practice, then also the mind becomes free from attachment to objects. This is
really practising detachment."
This seems to sum it up very well, and very clearly. S says much the same, but doesn't
say it so well. D's note is worth mentioning -
So all you have to do is identify an appropriate person -
YS1.38
svapna nidrā jñānālambanaṃ vā
svapna = dream/dream state; nidrā = deep sleep/state of dreamless sleep; jñāna = experience/knowledge; ālambanaṃ = to hold attention/(having for its) support; vā = or/also
Translations:
[D] Enquiry into dreams and sleep and our experiences during or around
these states can help to clarify some of our problems.
[F] Or [restriction is achieved
when consciousness] rests on insights [arising from] dreams and sleep.
[H] Or by taking
as the object of meditation the images of dreams or the state of dreamless sleep
(the mind of the yogin gets stabilised).
[R] Or, having the knowledge of dream and
sleep as its object of study.
[S] Or by concentrating on an experience had during
dream or deep sleep.
[T] Also the mind depending upon the knowledge derived from dreams
or dreamless sleep.
Commentary:
H thinks this may be a suitable option for some people. If I understand
him correctly, he suggests that if a suitable image appears in a dream, you can use
it as an object of contemplation when awake. He also seems to suggest that -
This seems a bit improbable to me. Or at any rate I don't think I would find this option appropriate for me!
T's explanation delves into the "astral world" of theosophy, and doesn't appeal to
me at all. As usual D has a helpfully down-
I feel I haven't fully got to grips with this sutra. Maybe I need to sleep on it!!
YS1.39
yathābhimatadhyānādvā
yatha = as; abhimata = per choice [or desire]/desired; dhyānāt = by meditating; vā = or
Translations:
[D] Any enquiry of interest can calm the mind.
[H] Or by contemplating
on whatsoever thing one may like (the mind becomes stable).
[S] Or by meditating on
anything one chooses that is elevating.
[T] Or by meditation as desired.
Commentary:
H comments, "Such is the habit of the mind that if it can be stabilised
for some length of time on any particular thing, it can be stabilised on other things
also." However, as S points out, if you can get advice from someone else with the
right knowledge, that makes more sense than faffing about and trying this and that
in an aimless way. T makes the point that different methods suit different people,
so if you can find an object of contemplation towards which you are genuinely attracted,
it will obviously make the practice of meditation much easier. But T also sensibly
adds the caveat that a little experimentation is OK, but constant chopping and changing
is counter-
I just wish I could settle permanently on an appropriate object of contemplation. I think though that either 1.35 or 1.37 provides what I need.
YS1.40
paramāṇuparamamahattvānto 'sya vaśīkāraḥ
Translations:
[B] Control of the mind then extends to the infinitely small and the
infinitely vast.
[D] When one reaches this state, nothing is beyond comprehension.
The mind can follow and help understand the simple and the complex, the infinite
and the infinitesimal, the perceptible and the imperceptible.
[H] When the mind develops
the power of stabilising on the smallest size as well as on the greatest one, then
[S]
Gradually, one's mastery in concentration extends from the primal atom to the greatest
magnitude.
[T] His mastery extends from the finest atom to the greatest infinity.
Commentary:
YS1.41
kṣīṇavṛtterabhijātasyeva maṇergrahītṛgrahaṇagrāhyeṣu tatsthatadañjanatā samāpattiḥ
Translations:
[B] As fluctuations subside, the contemplative mind becomes transparent
like a gem, and reflects the object, whether it is that which perceives, the instrument
of perception, or the object perceived.
[D] When the mind is free from distraction,
it is possible for all the mental processes to be involved in the object of enquiry.
As one remains in this state, gradually one becomes totally immersed in the object.
The mind, then, like a flawless diamond reflects only the features of the object
and nothing else.
[H] When the fluctuations of the mind are weakened the mind appears
to take on the features of the object of meditation -
[S]
Just as the naturally pure crystal assumes shapes and colours of objects placed near
it, so the Yogi's mind, with its totally weakened modifications, becomes clear and
balanced and attains the state devoid of differentiation between knower, knowable
and knowledge. This culmination of meditation is samadhi.
[T] In the case of one whose
Citta-
Commentary:
YS1.42
tatra śabdārthajñānavikalpaiḥ saïkīrṇā savitarkā samāpattiḥ
Translations:
[B] It then becomes contemplation with a mixed approach, in which representations
of the object remain: its name, its essence, and the knowledge one has of it.
[D]
Initially, because of our past experiences and ideas, our understanding of the object
is distorted.
[H] The engrossment, in which there is the mixture of word, its meaning
(i.e. the object) and its knowledge, is known as savitarkā samāpatti.
[S] The samadhi
in which name, form and knowledge of them is mixed is called savitarka samadhi, or
samadhi with deliberation.
[T] Savitarka Samādhi is that in which knowledge based
only on words, real knowledge and ordinary knowledge based on sense perception or
reasoning are present in a mixed state and the mind alternates between them.
Commentary:
YS1.43
smṛtipariśuddhau svarūpaśūnyevārthamātranirbhāsā nirvitarkā
Translations:
[B] Beyond the mixed approach stage, contemplation manifests the exact
nature of the object. Memory is totally purified, as if the mind were stripped of
its identity.
[D] When the direction of the mind towards the object is sustained,
the ideas and memories of the past gradually recede. The mind becomes crystal clear
and one with the object. At this moment there is no feeling of oneself. This is pure
perception.
[H] When the memory is purified, the mind appears to be devoid of its
own nature (i.e. of reflective consciousness) and only the object (on which it is
contemplating) remains illuminated. This kind of
[S] When the memory is well purified,
the knowledge of the object of concentration shines alone, devoid of the distinction
of name and quality. This is nirvitarka samadhi, or samadhi without deliberation.
[T]
On the clarification of memory, when the mind loses its essential nature (subjectivity)
as it were, and the real knowledge of the object alone shines (through the mind)
Nirvitarka Samādhi is attained.
Commentary:
YS1.44
etayaiva savicārā nirvicārā ca sūkṣmaviṣayā vyākhyātā
Translations:
[B] Such contemplation intuitively grasps subtle objects in their reality
and beyond.
[D] This process is possible with any type of object, at any level of
perception, whether superficial and general or in depth and specific.
[H] By this
(foregoing) the savicāra and nirvicāra engrossments whose objects are subtle are
also explained.
[S] In the same way, savicara (reflective) and nirvicara (super or
non-
[T]
By this (what has been said in the two previous
Commentary:
YS1.45
sūkṣmaviṣayatvaṃ cāliïgaparyavasānam
Translations:
[B] Subtlety of the object is limitless, except that it must manifest
itself.
[D] Except that the mind cannot comprehend the very source of perception
within us, its objects can be unlimited.
[H] Subtlety pertaining to objects culminates
in a-
[S] The subtlety of possible objects of concentration
ends only at the undefinable.
[T] The province of
Commentary:
YS1.46
tā eva sabījaḥ samadhiḥ
Translations:
[B] These four contemplative stages comprise contemplation with seed.
[D] All these processes of directing the mind involve an object of enquiry.
[H] These
are the only kinds of objective concentrations.
[S] All these samadhis are sabija
(with seed), which could bring one back into bondage or mental disturbance.
[T] They
(stages corresponding to subtle objects) constitute only Samādhi with "seed".
Commentary:
YS1.47
nirvicāravaiśāradye 'dhyātmaprasādaḥ
Translations:
[B] With the mastery of the fourth seed of contemplation, the inner
being appears in all clarity and serenity.
[D] Then the individual begins to truly
know himself.
[H] On gaining proficiency in nirvicāra, purity in the inner instruments
of cognition is developed.
[S] In the purity of nirvicara samadhi, the supreme Self
shines.
[T] On attaining the utmost purity of the Nirvicāra stage (of Samādhi) there
is the dawning of the spiritual light.
Commentary:
YS1.48
ṛtaṃbharā tatra prajñā
Translations:
[B] Now the outflowing of supreme knowledge is absolute truth.
[D] Then,
what he sees and shares with others is free from error.
[H] The knowledge that is
gained in that state is called ṛtambharā (filled with truth).
[S] This is ritambhara
prajna, or the absolute true consciousness.
[T] There, the consciousness is Truth-
Commentary:
YS1.49
śrutānumānaprajñābhyāmanyaviṣayā viśeṣārthatvāt
Translations:
[B] This supreme knowledge grasps the intrinsic nature of the object,
which differs from the correct knowledge that tradition and inference bring.
[D]
His knowledge is no longer based on memory or inference. It is spontaneous, direct
and at both a level and an intensity that is beyond the ordinary.
[H] Is different
from that derived from testimony or through inference, because it relates to particulars
(of objects).
[S] This special truth is totally different from knowledge gained by
hearing, study of scripture or inference.
[T] The knowledge based on inference or
testimony is different from direct knowledge obtained in the higher states of consciousness
(I.48) because it is confined to a particular object (or aspect).
Commentary:
YS1.50
tajjaḥ saṃskāro 'nyasaṃkārapratibandhī
Translations:
[B] Mental permeation born of direct knowledge opposes all other mental
permeation.
[D] As this newly acquired quality of the mind gradually strengthens,
it dominates the other mental tendencies which are based on misapprehensions.
[H]
The latent impression born of such knowledge is opposed to the formation of other
latent impressions.
[S] The impression produced by this samadhi wipes out all other
impressions.
[T] The impression produced by it (Sabīja Samādhi ) stands in the way
of other impressions.
Commentary:
YS1.51
tasyāpi nirodhe sarvanirodhānnirbījaḥ samādhiḥ
Translations:
[B] In passing beyond this last kind of mental permeation, seedless
contemplation appears.
[D] The mind reaches a state when it has no impressions of
any sort. It is open, clear, simply transparent.
[H] By the stoppage of that too (on
account of the elimination of the latent impressions of samprajñāna) objectless concentration
takes place through suppression of all modifications.
[S] When even this impression
is wiped out, every impression is totally wiped out and there is nirbija [seedless]
samadhi.
[T] On suppression of even that owing to suppression of all (modifications
of the mind) "Seedless" samādhiḥ is attained.
Commentary: