The word “Patanjali” carries a profound symbolism, meaning “cupped hands” or “one who falls into open hands.” This imagery encapsulates the spirit of yoga, which is a philosophy and practice designed to guide individuals toward self-realization and union with the divine. Although yoga predates Patanjali, having been referenced in the Vedas and taught by Krishna in the Bhagavad Gita, it was Patanjali who systematized yoga into the concise and structured form of the Yoga Sutras.

The Historical Context of Patanjali and His Teachings

Patanjali lived in the 2nd century BCE and composed 196 sutras that serve as a foundational text for yoga philosophy. These aphorisms distill the essence of yoga into a practical and philosophical framework. In the centuries that followed, notable commentators like Vyasa (4th century), King Bhoja (11th century), and Vijnana Bhikshu (15th century) enriched the understanding of Patanjali’s work through their bhashyas, or commentaries. Each added layers of interpretation, blending ancient wisdom with their own insights and experiences.

Yoga, as systematized by Patanjali, is unique in its universal appeal. It is a philosophy that nearly all schools of Indian thought agree upon, transcending sectarian boundaries. Its essence lies in the harmonious integration and purification of the mind (chitta), speech (vok), and body.

The Goal and Philosophy of Yoga

Yoga seeks to cleanse and refine the three faculties we all possess—mind, speech, and body. This purification leads to a state of clarity and balance, enabling one to penetrate the layers of illusion and uncover the truth. Patanjali eloquently expresses this in the opening verse of the Yoga Sutras:

Atha yoga anusasanam “Now begins the explanation of yoga.”

This verse emphasizes the beginning of a disciplined journey toward self-realization. Yoga is not merely a physical exercise but a profound training of the mind to achieve one-pointed concentration and equipoise, ultimately leading to samadhi, or a state of spiritual absorption.

The Five States of Mind

Patanjali identifies five states of the mind:

Kshipta: A restless state where the mind jumps from one thought to another.
Mudha: A state of inertia and dullness.
Vikshipta: A distracted state with intermittent focus.
Ekagra: A state of one-pointed concentration.
Nirudha: A state of complete stillness where the mind is fully absorbed in the object of concentration.

The ultimate goal of yoga is to cultivate the state of Nirudha, where the fluctuations of the mind cease, allowing one’s true nature to emerge. This idea is captured in the second verse of the Yoga Sutras:

Yogas chitta vritti nirodha “Yoga is the cessation of the fluctuations of the mind.”

The Nature of the Mind and Vrttis

The mind interacts with the world through the five sense organs, yet it is constantly influenced by its vrttis, or fluctuations. Patanjali categorizes these fluctuations into five types:

Pramana: Correct knowledge, based on direct perception, inference, or testimony.
Viparyaya: Wrong knowledge, such as illusions or misperceptions.
Vikalpa: Imagination, which does not correspond to reality.
Nidra: Sleep, a passive state of the mind.
Smrti: Memory, the recollection of past experiences.

These vrttis can be either klishta (afflicted and painful) or aklishta (unafflicted and neutral). The practice of yoga aims to transcend both, leading the mind toward stillness and clarity.

Overcoming the Kleshas

Patanjali identifies five kleshas, or obstacles, that hinder spiritual progress:

Avidya: Ignorance, the root cause of all suffering.
Asmita: Egoism, the identification with the self.
Raga: Attachment to pleasurable experiences.
Dvesha: Aversion to unpleasant experiences.
Abhinivesha: Fear of death and clinging to life.

By addressing these kleshas, practitioners can free themselves from the cycles of attachment and aversion, moving closer to their true nature.

The Metaphor of the Golden Sheath

Patanjali uses the metaphor of a golden sheath to describe the layers of illusion that obscure the truth. While the sheath is attractive, few people make the effort to remove it. Yoga is the practice of peeling away these layers, revealing the inner light of truth.

The Universal Language of Yoga

Yoga is traditionally taught in Sanskrit, the universal language of Indian philosophy. This linguistic foundation ensures the consistency and authenticity of the teachings, allowing them to be passed down through generations.

Conclusion

Patanjali’s Yoga Sutras offer a timeless guide to self-discovery and spiritual liberation. By systematically training the mind and addressing the obstacles to clarity, yoga enables individuals to transcend the fluctuations of the mind and realize their true nature. As Patanjali states in verse three:

Tada drashtuh svarupe avasthanam “Then the seer abides in their own true nature.”

Through dedicated practice, the journey of yoga unfolds, transforming the individual and unveiling the infinite potential within.

Lesson 2

Understanding the Five Vrttis and the Path to Nirodha

Beginning from verse 6, Patanjali’s Yoga Sutras explore the nature of the human mind and its tendencies, offering a framework for understanding and transcending mental fluctuations (vrttis). Patanjali identifies five types of vrttis: pramana (true perception), viparyaya (wrong perception), vikalpa (imagination), nidra (sleep), and smrti (memory). Yoga, as defined by Patanjali, is the process of controlling these mental fluctuations, a state achieved through consistent practice and detachment. This essay delves into these vrttis and the methodologies for attaining control over them.

The Five Vrttis: An Overview

Pramana (True Perception)

Pramana represents valid knowledge, which is classified into three types:

Direct Perception (Pratyaksha): Knowledge acquired through the senses. While foundational, it is limited to the present moment and prone to error, as senses can misinterpret reality.
Inference (Anumana): Logical reasoning allows us to deduce conclusions, such as inferring fire from smoke. There are two forms of inference: understanding effects from causes and causes from effects.
Authoritative Testimony (Agama): Knowledge obtained from reliable sources, including texts and experts. Most human understanding, including the teachings of the Yoga Sutras, comes from Agama. However, its validity depends on the trustworthiness of the source.
Other schools of thought, such as Charvaka, accept only direct perception, while Buddhist philosophy recognizes perception and inference but not authoritative testimony.

Viparyaya (Wrong Perception)

Viparyaya refers to misconceptions or myths that do not align with reality. Examples include mistaking a mirage for water or perceiving a rope as a snake. Errors in direct perception, inference, or even authoritative testimony can lead to viparyaya, emphasizing the need for discernment.

Vikalpa (Imagination) Vikalpa involves mental constructs disconnected from reality. A shout of “tiger” may elicit fear even if no tiger is present, while concepts like unicorns or heaven and hell may also be categorized as vikalpa. Much of human suffering stems from vikalpa, as people react emotionally to unreal scenarios. Constant vigilance is required to differentiate between what is real (pramana) and what is imaginary (vikalpa).

Nidra (Sleep)

Nidra denotes the state of deep sleep, characterized by the absence of thought. While sleep is restorative and necessary, it is not the absence of memory but a suspension of mental activity. In yoga, nidra represents a significant vrtti as it shapes the mind’s cycles and influences overall awareness.

Smrti (Memory)

Smrti, or memory, is the retention of past experiences. It is essential for learning, growth, and navigating life. However, memories can fade, distort, or become blocked, impacting their reliability. Proper preservation of memory is critical for progress in any discipline, making it a cornerstone of human cognition.

The Path to Nirodha: Control of the Mind

The control of these vrttis—nirodha—is the essence of yoga. Patanjali asserts that mental activities are ever-present, driven by true perceptions, false ideas, imaginations, sleep, and memories. Without control, these fluctuations can trigger kleshas (afflictions), hindering the path to inner peace.

Control over the mind is achieved through two fundamental practices: abhyasa (consistent practice) and vairagya (detachment). Together, they form the "two wings of yoga," equally vital for attaining mental stillness.

Abhyasa (Practice)

Consistent effort is essential for mastering any skill, including yoga. Practice requires dedication, repetition, and perseverance. Patanjali emphasizes that abhyasa is not a short-term endeavor but a lifelong commitment.

Vairagya (Detachment)

Detachment involves letting go of unnecessary desires and attachments. Arjuna, in the Bhagavad Gita, likens controlling the mind to capturing the wind. Krishna, like Patanjali, responds that detachment is crucial. By disengaging from distractions and focusing on what truly matters, the mind becomes calm and receptive.

The Optimism of Yoga

Contrary to being pessimistic, yoga offers an optimistic path to self-mastery and freedom. By addressing the vrttis, practitioners can identify and overcome the sources of their suffering—whether rooted in imagination, misperception, or memory. With abhyasa and vairagya, the mind transforms from a source of chaos into a tool for clarity and liberation.

Through this dual approach, yoga teaches us to navigate the complexities of the mind, allowing us to transcend its fluctuations and achieve inner stillness. This state of nirodha is not just the goal of yoga but a profound expression of human potential.

Lesson 3

Abhyasa and Vairagya – The Path to Mastery

In our previous lesson, we explored the five vrittis, or modifications of the mind, as described by Patanjali in the Yoga Sutras. These fluctuations of thought and emotion often prevent us from achieving a steady and peaceful state of mind. This week, we delve into the two pivotal tools Patanjali prescribes to overcome these mental modifications: Abhyasa (practice) and Vairagya (detachment). Together, these principles guide us toward achieving chitta vritti nirodha, or the stilling of the mind's fluctuations.

The Essence of Abhyasa

Abhyasa, or practice, is the consistent and disciplined effort to achieve steadiness of mind. The nature of the human mind is to wander, resist focus, and often cling to fleeting distractions. However, through steadfast practice, the aspirant gradually develops the ability to concentrate and direct the mind's energy toward a single point of focus—known as ekagra. This one-pointed concentration is both powerful and transformative, serving as the foundation for deeper yogic practices.

Yoga, Patanjali reminds us, is a lifelong process. It involves reshaping deeply ingrained mental patterns, attitudes, and habits through dedication and persistence. Without steady and regular practice, achieving yoga's ultimate goal is impossible. Just as any worthwhile endeavor demands effort, patience, and resilience, so too does the path of yoga.

Central to Abhyasa is the attitude of satkara—a fervent love and respect for the practice. Without genuine passion and clarity of intention, progress in yoga becomes limited. When one approaches yoga with wholehearted dedication, the results of practice unfold naturally. Over time, as yoga becomes an integral part of one's life, yoga vidya—the wisdom and knowledge of yoga—emerges within the aspirant.

The Power of Vairagya

Vairagya, or detachment, complements Abhyasa by enabling the practitioner to let go of attachments to sensory pleasures and material experiences. Patanjali emphasizes that detachment must extend not only to pleasures we have already experienced but also to those we desire based on what we have heard or imagined. Both forms of attachment can disturb the mind and prevent it from attaining stillness.

A key realization underlying Vairagya is the impermanence of sensory pleasures. Worldly enjoyment, no matter how enticing, is temporary and fleeting. Patanjali likens even the most elevated pleasures, such as those associated with heavenly realms, to a stay at a five-star hotel—when the currency of merit is exhausted, one must leave. This understanding inspires the aspirant to seek a deeper, more enduring source of fulfillment.

True detachment is not about rejecting the world but about mastering oneself. When we recognize that happiness lies within us and not in external objects, we transcend the cycle of desire and dissatisfaction. This profound realization marks the attainment of Para Vairagya, or supreme detachment. It is in this state of inner contentment that the mind becomes truly free, and samadhi—the highest state of absorption—arises naturally.

Stages of Concentration and Samadhi

Patanjali outlines a progressive path toward samadhi, beginning with concentration on tangible, physical objects. Just as a child must first learn to count before mastering advanced mathematics, a yoga aspirant must train the mind to focus on concrete forms—such as the sunrise, a deity's image, or a sacred symbol. This practice builds the foundation for deeper levels of concentration.

As the aspirant progresses, concentration shifts from physical objects to more subtle concepts—a stage known as vichara. With continued practice, one experiences ananda, the bliss that arises from deep absorption. This leads to asmita, a state of merging with or becoming one with the object of concentration. These stages of absorption are collectively referred to as sampragyata samadhi, where there is still an awareness of self.

Beyond this lies the higher state of asampragyata samadhi, where even the impressions of past experiences (samskaras) are suspended. This state is akin to deep sleep, or sushupti, but with heightened awareness. While deep sleep refreshes the body and mind temporarily, samadhi brings about a permanent transformation. For those who achieve it, the soul is indelibly marked by this experience, and all previous impressions of samadhi from past lives resurface.

The Role of Faith and Patience

Achieving samadhi requires not only effort but also faith in the process and patience with oneself. For most practitioners, the path is gradual, demanding consistent practice over an extended period. Patanjali highlights that success depends on the intensity of one's effort. Mild, moderate, or intense dedication will yield corresponding results. Thus, the aspirant must approach yoga with sincere earnestness and unwavering commitment.

Conclusion

The journey toward chitta vritti nirodha, as outlined by Patanjali, hinges on the interplay between Abhyasa and Vairagya. Together, they provide the means to still the mind, overcome attachments, and access the deeper realms of inner peace and wisdom.

Abhyasa teaches us the value of steady, heartfelt practice, while Vairagya reminds us to release our grip on transient pleasures and look within for true fulfillment. When practiced together, these principles pave the way for the highest goal of yoga—self-realization and union with the divine.

In this lifelong endeavor, we must nurture patience, faith, and an unwavering desire for spiritual growth. The fruits of yoga come not to those who approach it half-heartedly but to those who embrace it fully, with love, dedication, and trust in its transformative power. By embodying these qualities, we align ourselves with the timeless wisdom of the Yoga Sutras and embark on a journey of profound self-discovery and liberation.

Lesson 4

The Path of Yoga According to Patanjali: Lessons from Sutras 22–31

Patanjali's Yoga Sutras, an authoritative text in the study and practice of yoga, offer profound insights into the nature of the mind, spiritual discipline, and the path to liberation. In Lessons 4 and 5 of the text, Sutras 22–31 delve into the nuances of achieving yoga, the role of Ishvara (God or supreme being), the significance of Omkara (Om), and the obstacles that arise on the path. Together, they provide a roadmap for self-mastery and liberation.

Sutra 22: The Gradation of Practice

Yoga, according to Sutra 22, can be achieved through varying intensities of effort—mild, medium, or intense. Patanjali acknowledges the diversity of practitioners and their capacities. Whether one's approach is gentle, moderate, or fervent, the ultimate goal of yoga is attainable. This sutra emphasizes that the depth of commitment and the nature of the means adopted directly impact the speed and quality of spiritual progress.

This inclusive view highlights yoga's accessibility to all, regardless of individual disposition or life circumstances. It invites practitioners to tailor their efforts to align with their inner capacity while remaining consistent.

Sutra 23: Ishvara Pranidhana as a Path

In Sutra 23, Patanjali introduces Ishvara pranidhana, or devotion to Ishvara, as a way to liberation. Ishvara, in this context, represents a universal divine principle, the master of the world. While earlier philosophical systems such as Sankhya remain silent about the concept of God, neither confirming nor denying it, Patanjali incorporates Ishvara as a new and integral concept.

What makes Patanjali's approach unique is its inclusivity. Belief in God is not a prerequisite for practicing yoga. Atheists, agnostics, and theists alike can pursue the yogic path. Ishvara pranidhana is simply one of the many tools available for achieving mental concentration and spiritual growth.

Sutra 24: The Nature of Ishvara

Patanjali defines Ishvara as being free from the afflictions (kleshas) that bind ordinary beings. These kleshas—ignorance, egoism, attraction, aversion, and fear of death—are the root causes of suffering and karma. Ishvara, as a pure and omniscient entity, is untainted by these limitations. A realized yogi, similarly free from the kleshas, embodies this purity.

The ultimate aim of yoga is to merge with Ishvara, thereby transcending the kleshas and the cycles of karma. This liberation from attachment and aversion marks the yogi's freedom from suffering.

Sutra 25: Ishvara as the Guru of Gurus

In Sutra 25, Patanjali further elaborates on Ishvara's nature, describing it as omniscient, the source of all knowledge, and the ultimate guru. Ishvara is timeless and infinite, unbound by the constraints of space or time. This entity, the teacher of all teachers, has been guiding humanity through knowledge and wisdom since time immemorial.

Patanjali acknowledges that his teachings are not novel but rather a systematization of earlier knowledge. He emphasizes the continuity of the yogic tradition, rooted in Ishvara as the eternal source of wisdom.

Omkara (Om) as the Means to Connect with Ishvara

The most effective way to concentrate the mind on Ishvara, according to Patanjali, is through the practice of Omkara Japa—the repetition and contemplation of the sacred sound "Om." Om, also called Pranava, represents the essence of Ishvara.

Om encapsulates three states of consciousness:

A represents the waking state.
U symbolizes the dream state.
M signifies the state of deep sleep.
MMM the after vibration of the Om signifies samadhi, or the turiya state of transcendence.

The recitation of Om progresses through three stages:

Loud chanting, which allows for correction and refinement by a teacher.
Muttering or whispered repetition, which is more private.
Silent mental recitation, the most profound and internalized form.

Patanjali warns that mechanical repetition of Omkara is insufficient; it must be accompanied by contemplation of its meaning to achieve the desired yogic results.

Sutra 28: Internal and External Consciousness

Patanjali observes that most of our attention is directed outward, rarely delving into the internal world. Through the practice of Omkara Japa, the practitioner redirects their awareness inward, unlocking the depths of internal consciousness.

This inward focus is essential for overcoming the obstacles, or antarayas, that hinder spiritual progress. These obstacles, enumerated in Sutra 30, create a scattered mind, preventing concentration and clarity.

Sutra 30: The Obstacles to Yoga

Patanjali identifies nine primary obstacles:

Vyadhi: Physical illness, which affects mental focus.
Styāna: Mental laziness or lethargy.
Samsheya: Doubt and indecision, which undermine commitment.
Pramada: Inattentiveness or distraction.
Alasya: Physical laziness, often caused by poor habits or diet.
Avirati: Overindulgence or lack of self-restraint.
Bhranti darshana: Illusion or misunderstanding of reality.
Alabdha bhūmikatva: Lack of progress despite effort.
Anavasthitatva: Instability or inconsistency in practice.

These obstacles scatter the mind, resulting in dukkha (suffering) and angamejayatva (restlessness). Symptoms such as heavy breathing and unsteadiness accompany these challenges, further exacerbating the practitioner's struggles.

Sutra 31: The Solution to a Scattered Mind

When confronted with these obstacles, Patanjali advises practitioners to focus on a single practice over an extended period. This disciplined repetition cultivates stability, clarity, and progress. Switching between various techniques or abandoning practice entirely only deepens confusion and delays liberation.

The most effective antidote, as emphasized in earlier sutras, is the practice of Omkara Japa. This practice harmonizes the mind, destroys obstacles, and creates a pathway to spiritual realization.

Conclusion

Patanjali’s Sutras 22–31 provide profound insights into the journey of yoga, highlighting both the challenges and the tools available to overcome them. The introduction of Ishvara and the emphasis on Omkara Japa underscore the importance of devotion, discipline, and inward focus.

Through consistent practice, contemplation, and dedication, the yogi can transcend obstacles, quiet the mind, and achieve liberation. Patanjali’s timeless wisdom reminds us that the path of yoga is not just a physical discipline but a profound journey toward self-realization and universal connection.

Lesson 5

The Path of a Yogi: Insights from Lesson 5

Patanjali, in his profound exposition on yoga, acknowledges the existence of Ishvara, or God, and suggests that Omkara, the sacred syllable, is the ultimate expression of this divine principle. For a yogi, devotion to Ishvara (pranidhana) is a critical practice, and overcoming the hindrances of life—such as suffering—requires focused effort. Patanjali emphasizes that meditation on a single object is the most effective method for stabilizing the mind and preventing distractions.

Living as a Yogi in an Imperfect World

The world we inhabit is far from ideal, with its diverse array of people—virtuous and flawed, joyful and suffering. In such a world, a yogi’s challenge is to maintain a calm and steady mind. The key to this equilibrium, as highlighted in Sutra 33, lies in cultivating specific attitudes toward others and the world: maitri (friendship), karuna (compassion), mudita (appreciation), and opeksha (equanimity).

• Maitri (Friendship): A yogi sees all beings—living and non-living—as sacred manifestations of Ishvara. Cultivating a sense of friendship toward all fosters harmony and reduces conflict.

• Karuna (Compassion): Compassion is essential for those who are suffering. A yogi should respond to others’ pain with kindness and without contempt.

• Mudita (Appreciation): A yogi celebrates the success and virtues of others without jealousy. By focusing on their own gifts and blessings, they transcend envy.

• Upeksha (Equanimity): Toward negativity or evil, a yogi adopts an attitude of indifference, refusing to let such influences disturb their peace.

By embodying these attitudes, a yogi navigates the imperfections of the world while remaining rooted in inner tranquility.

The Role of Breath Control (Pranayama)

Sutra 34 introduces pranayama, the regulation of breath, as a tool for calming the mind and fostering spiritual interest. This practice involves controlled inhalation, exhalation, and retention of breath:

• Bahya Kumbhaka: Holding the breath with empty lungs.

• Antar Kumbhaka: Retaining the breath with full lungs.

Through pranayama, a yogi achieves a calm, happy mind, which aids in spiritual progress and steadiness.

Meditation and Its Transformative Power

Meditation, as explained in Sutras 35–37, is central to the yogic path. It provides stability and insight, transforming the mind into a luminous, pain-free state. The practice of meditating on an object—whether as small as an atom or as vast as the universe—helps the yogi harness the mind’s immense potential. This ability to concentrate on both the microcosm and macrocosm is a unique feature of the human mind, enabling profound spiritual growth.

The process of meditation purifies the mind, leading to a state called sama patti, where the mind reflects the world with clarity, like a flawless diamond. Just as a diamond must be cut and polished to reveal its brilliance, the mind must shed its negative tendencies to shine in its true essence.

Renunciation and the Path to Freedom

True freedom, as Patanjali teaches, comes from renunciation. By letting go of material attachments and desires, a yogi attains great power and inner peace. Such ascetics inspire calmness and reverence in others. Their sacrifices, though immense, illuminate the path for those who seek liberation.

Conclusion

Patanjali’s teachings provide a comprehensive guide for living as a yogi in an imperfect world. By adopting the right attitudes, practicing pranayama, and meditating with focus and devotion, one can overcome life’s obstacles and attain inner peace. The journey of yoga transforms the mind into a radiant gem, capable of reflecting the divine essence of the universe. Through these practices, a yogi not only achieves personal liberation but also contributes to the harmony of the world.

Lesson 6

The Path to Clarity: Insights from Patanjali's Yoga Sutras

Patanjali, in his profound Yoga Sutras, guides us through a transformative journey towards clarity of mind and spiritual growth. Central to his teachings is Sutra 36, emphasizing the importance of cultivating specific attitudes towards others: friendship towards the happy, compassion for the unhappy, delight in the virtuous, and indifference towards the wicked. This ethical framework not only shapes our interactions but also purifies the mind, preparing it for deeper practices.

One such practice is Pranayama, acknowledged as a pathway to clarity. Through regulated breathing techniques, the mind becomes illuminated, shedding negative mental states—a state known as Chitta Prasadana. As the Buddhi, or intellect, attains purity, this inner light expands, facilitating clearer perception during meditation.

In meditation, clarity deepens when the mind aligns harmoniously with the object of focus—Samapati. However, distractions often cloud this process. Patanjali introduces the concept of Vitaraga, detachment from desires, as essential for maintaining focused attention. Renunciates exemplify this detachment, demonstrating steadfast minds crucial for Chitta Prasadana.

Sutra 38 underscores that knowledge supports the meditative mind. Sometimes, yogis even acquire knowledge in their sleep, highlighting the profound receptivity of a mind prepared through practice. Sutra 39 advises selecting a suitable meditation object based on personal inclination, cultural background, and temperament—a practice that embraces diverse divine symbols and traditions.

The mind's vast capacity, as articulated in Sutra 40, allows it to comprehend both the minutiae of atoms and the grandeur of galaxies. This versatility assures practitioners that any chosen object of meditation can be grasped effectively. Sutra 41 elaborates on the transformative changes necessary for effective meditation, likening the mind to a gem that requires cleansing and polishing—shedding desires and distractions to achieve clarity, or Samapati.

The complexity of the mind, with its intricate workings and propensity for sankalpa (imagination and preference), presents challenges to meditation. Memories often overlay present experiences, distorting perceptions unless consciously set aside. Patanjali uses the analogy of a child's disbelief in a king without a crown to illustrate how preconceptions hinder true perception—a reminder of our tendency to superimpose past experiences onto current situations.

Ultimately, through diligent practice and purification of the mind, clarity emerges. As Patanjali teaches, Sampradaya Samadhi—the culmination of meditative ascent—requires calmness, detachment, and the gradual refinement of perception. By quieting the fluctuations of the mind and transcending habitual thought patterns, practitioners attain a state of clarity essential for true meditation.

In conclusion, Patanjali's timeless wisdom offers a comprehensive roadmap for seekers of clarity and spiritual growth. By embracing ethical principles, disciplined practice, and a deep understanding of the mind's dynamics, individuals can navigate the complexities of perception and achieve profound states of meditation, paving the way for inner peace and self-realization.

Lesson 7

Understanding the Stages of Samadhi

In the study of yoga philosophy, particularly in the context of Patanjali's Yoga Sutras, the journey towards samadhi, the highest state of meditation and union, unfolds through distinct stages marked by increasing subtlety and clarity of mind.

Exploring Sutra 44 to 49

Sutra 44: The Evolution of Concentration

The practice of yoga begins with the yogi selecting a concrete object of concentration, often a symbol or deity that holds personal significance such as Christ or Krishna. Initially, this object is perceived with all its limitations and attributes, a state known as savitarka. As the yogi progresses, they transcend the gross aspects of the object, reaching a state of meditation where the object is without form, nirvitarka. This progression continues as the yogi moves beyond even abstract attributes, entering savichara and nirvichara samadhi, where concentration is on the essence itself rather than any perceived qualities.

Sutra 45: Understanding Subtlety in Indian Philosophy

In Indian thought, the elements originate in their pure forms. From ahamkara (ego or identity), the subtle tanmatras arise, representing the essence of elements such as sound, touch, or taste. These tanmatras evolve into the gross elements (earth, water, fire, air, space) that constitute the material world. At the pinnacle of subtlety lies Prakriti, the subtlest form from which all manifest creation derives.

Sutra 46: Progression into Deeper States of Samadhi

As the yogi advances in their practice, they enter deeper states of samadhi, experiencing profound trance-like states where the mind is progressively purified and clarified. There are six types of samadhi, culminating in nirbija samadhi, where the mind is free from all seeds of thought and perception, akin to pure, clear water.

Sutra 47: Clarity and the Evolution of Perception

The attainment of nirvichara and nirbija samadhi results in chitta prasadanam, the clarity of mind, intellect, and ultimately the soul. This clarity enables the yogi to perceive reality with heightened awareness, akin to seeing stars in the clear wilderness sky after being obscured by city lights.

Sutra 48: Seeking Absolute Truth

Yoga seeks to uncover absolute truth (satya), transcending subjective perceptions that may distort reality. Like the moon appearing the same size as the sun from Earth, subjective truth can be misleading; yoga aims for the direct experience of ultimate reality beyond subjective interpretation.

Sutra 49: Knowledge and Experience

In the pursuit of knowledge, yoga emphasizes pramana (valid knowledge) gained through direct experience (pratyaksha) rather than inference (anumana) or verbal testimony (sabda). The knowledge attained in deep trance states (samadhi) is of the nature of direct experience, leading to profound insights that transcend ordinary understanding.

Conclusion

The culmination of these teachings in the first pada (chapter) of the Yoga Sutras underscores the transformative power of yoga. Through disciplined practice, the yogi progresses from concentration on gross objects to the subtlest essence of existence, attaining states of samadhi where the mind is liberated from all conditioning and perceptions. This journey not only leads to personal liberation (moksha) but also cultivates clarity, wisdom, and a deeper understanding of the true nature of reality.

In essence, the practice of yoga is a profound exploration of the mind's potential to transcend limitations and realize the ultimate truth of existence.

Lesson 8

Exploring Kriya Yoga: The Path to Spiritual Discipline

Now, as we embark on the Sadhana Pada, the second chapter of the Yoga Sutras, we delve into the profound teachings of Kriya Yoga. Central to this path are three core concepts: Tapas, Svadyaya, and Ishvara Pranidhana.

Tapas, often translated as discipline or austerity, encompasses various forms of rigorous practice aimed at spiritual growth. This includes physical disciplines like fasting, such as the Chandranayana method aligned with lunar cycles, and maintaining cleanliness of body, mind, and speech. Tapas extends to ethical conduct in relationships and cultivating a demeanor of non-harmfulness (Ahimsa). Each of these practices constitutes a type of Tapas, essential for purifying the body.

Speech discipline, another facet of Tapas, emphasizes truthfulness and harmlessness in communication. Equally important is Manasa Tapas, the discipline of the mind, which involves cultivating thoughts free from negativity—such as anger and jealousy—that hinder spiritual progress.

It's crucial to discern the quality of Tapas: Rajasic Tapas driven by personal gain or power, Tamasic Tapas practiced without understanding or care, and Satvica Tapas rooted in pure intentions and sincerity, which aligns most closely with spiritual growth.

Svadyaya emphasizes the study of oneself through sacred texts and introspection, aiding in self-awareness and spiritual understanding. Ishvara Pranidhana, the third component of Kriya Yoga, entails surrendering to the divine, recognizing Ishvara as the supreme guru, possessing all-encompassing knowledge and presence.

Together, Tapas, Svadyaya, and Ishvara Pranidhana form Kriya Yoga. According to Sutra 2, the purpose of Kriya Yoga is to achieve Samadhi, a state of deep meditative absorption and spiritual realization. However, readiness for Kriya Yoga demands unwavering determination and conviction, as well as overcoming Kleshas, the obstacles to spiritual practice.

Kleshas, identified in Sutra 3, include:

Avidya: Ignorance or wrong knowledge, the root cause of all other Kleshas.
Asmita: False identification with the ego or body, instead of recognizing one's true self.
Raga: Attachment to pleasure and material desires.
Dvesha: Aversion to pain and unpleasant experiences.
Abinivesha: Clinging to life and fear of death.

These Kleshas arise from Avidya and hinder spiritual progress. Sutra 4 emphasizes the cleansing of the mind to eradicate these negative patterns, which exist in dormant, weakened, sporadic, or fully active states.

Avidya misconstrues impermanence as permanence, impurity as purity, pain as pleasure, and the non-self as the self. This fundamental ignorance leads to worldly attachments and suffering, highlighting the importance of Kriya Yoga in dispelling these illusions.

In conclusion, the practice of Kriya Yoga offers a systematic approach to spiritual evolution through disciplined practice (Tapas), self-study (Svadyaya), and devotion to the divine (Ishvara Pranidhana). By addressing the root cause of suffering—Avidya—and purifying the mind, Kriya Yoga paves the way for Samadhi, ultimately leading to spiritual liberation.

Lesson 9

Avidya (ignorance) -

What is impermanent is seen as permanent

What is unclean is thought of as clean

What is painful is seen as pleasurable

What is not the soul or atman is seen as the soul.

Asmita- we see our instruments as ourselves. The body, mind and intellect are not the real self. We identify with them though. A telescope itself cannot see, only the person looking through it. Similarly the soul is not the body as the person looking through the telescope is not the same as the telescope. We identify ourselves particularly with the intellect and the mind. This is the second affliction.

Raga- attachment to outer things. House, bank account, property, money, sense pleasure. All of these things pertain to the physical body but not the soul. When our ignorance allows us to identify with the body, naturally we become attached to the things the body enjoys. To conquer raga is the greatest accomplishment in life. The attachment in us that grows in us is our bondage to the external world.

Dvesha- avoidance or hatred for unpleasant things. Wherever we experience misery we will avoid that place. Whatever causes suffering we avoid whether it is a person, object, country etc.

we enter into action because of this attachment and aversion and it creates our karma.

Abinivesha- phobias of all kinds evolve out of this clinging. Fear of death is fundamental to all creatures. Out of this fear evolves phobia. All creatures have this fundamental quality. To the extent that our fears and phobias rule our mind, we become bound by them.

The starting point is ignorance or avidya and all other kleshas unfold from there.

Kriya yoga is put forth by Patanjali to thin the kleshas. When yoga gets stronger, kleshas get weaker.

When the kleshas are ruling us our behaviour is unbalanced. When we become liberated through samadhi or kaivalya the kleshas are destroyed.

The vrtis are the thoughts in the mind. When they are active the kleshas rule. In meditation the aspirant must detach from the vrtis in the mind. These have to be abandoned and destroyed by Gyana or meditation. Meditation is the medicine that frees the mind from ignorance and attachment etc.

The origin of all kleshas is because of karma. The karmas produce the kleshas. The samskaras are the mental patterns that create the attachment and attraction, avoidances etc

Karma initiates and kleshas and kleshas create more karmas in a vicious cycle that leads deeper into affliction and bondage.

In this life we can see the causes of some of our behaviours, likes, dislikes, mental patterns etc. but not all. Previous births are said to be the causes of some of our conditioning and behaviour. We all have very inborn gifts as well as defects. How is it that some people are so gifted and extraordinary? Past life experiences. Both good and bad qualities that do not fit with the current life on an individual are associated with past life experience by Patanjali.

If the root is there then the fruit of the plant will ripen in time. As the karmas ripen we experience the pain and pleasure of the previous actions. When we plant a seed we have to wait for it to enjoy the fruit of that plant. In the same way our actions and thoughts bear karmic fruit in the future. These karmic fruits ripen at various times and various rates of speed.

If we uproot the plant we can be sure that it will not bear fruit. Similarly the karmas that we have done have roots in our psyche. When those roots are destroyed the karma stops. Its root has been destroyed and all its processes are arrested.

There are 84,000 kinds of creatures in the world the Indian texts state. These are the results of karmas ripening and manifesting as different forms etc. Ayu means life in Sanskrit. The length of life is also determined by karma.

We are all bound by the karmas of the past. It is always a mixture of positive and negative. How long we live, where we are born, how much we enjoy life, all these things are the fruits of karma. When the roots of this karma are eradicated one gets liberated.

Sutra 13 was our last verse.

In samprajnata samadhi all previous Karmas are destroyed by the fire of knowledge. Only the correct knowledge of prakriti and purusha can burn down the giant heap of karma that we all have.

Our desire for liberation is also a desire. At the time of attainment even this desire is annihilated. Kaivalya is that state that supersedes all desires.

Animals and plants do not have logic and discernment. Only human beings have this. Animals are ruled by karma and cannot escape. Only human beings have the free choices and capacity to reach divine thinking and to evolve beyond karma.

Lesson 10

Sankhya and Yoga Philosophy on Karma and Suffering

When the root of karma exists in us, we must experience its results in due time (Verse 14). Our actions, good or bad, shape our future, determining whether we live long or short lives, enjoy pleasure, or suffer. Karma spans multiple lifetimes, explaining seemingly unexplainable good or bad fortune.

Viveka (discernment) helps distinguish between the permanent and impermanent, between the causes of joy and sorrow. Even positive experiences create attachment and aversion, leading to suffering. People spend their lives chasing sukha (pleasure) and avoiding dukha (pain), but the realized yogi sees all material pursuits as causes of suffering. True happiness comes from inner work, not external circumstances.

Material possessions pull us into samsara, keeping us occupied with maintaining and protecting them. This attachment prevents spiritual practice and leads to suffering. The gunas—sattva, rajas, and tamas—govern material existence. They constantly shift, changing our experiences.

Suffering is inherent in life. Sutra 16 states that only future suffering can be avoided; what has already arrived must be faced. To prevent future suffering, one must understand its causes. More knowledge leads to refined actions.

Prakriti is the material world; purusha is the experiencer. Understanding their difference is the root of yoga philosophy. One who realizes this sees patterns in nature that lead out of suffering.

Sattva-dominant: Clear mind, inspiration, correct vision.
Rajas-dominant: Action, urgency, restlessness.
Tamas-dominant: Lethargy, dullness, confusion.

The gunas function through different combinations of the five great elements. Bhoga is experiencing prakriti, while purusha evolves through it. The material world is the field for the soul’s evolution.

When true knowledge arises, actions change. One no longer remains bound by the ups and downs of life. Sutra 19 describes the categories of nature, as ancient thinkers classified the endless changes from gross to subtle.

The seer (drashta) is pure consciousness. However, the intellect reflects prakriti like a crystal taking the color next to it. This mistaken identification causes suffering. The soul itself never suffers. Realizing this brings freedom. All suffering happens in the intellect (buddhi) and can be removed through the study of Sankhya and Yoga.

Everything in prakriti—good or bad, joy or sorrow—exists for the evolution of purusha. Life is the field where we grow and refine ourselves. Sutra 21 concludes that liberation comes from seeing reality as it is.

Lesson 11

Kaivalya and the Journey of the Yogi

Starting from the 22nd verse of the 2nd Pada, we delve into the profound understanding of kaivalya and the intricate relationship between purusha and prakriti. A yogi who has attained kaivalya perceives the world as a grand show, a mere interaction between these two fundamental principles. With the dawn of true knowledge, life takes on a different meaning for the enlightened yogi.

Life, as we experience it, emerges only when prakriti (nature) and purusha (consciousness) come together. However, in ignorance, purusha mistakenly identifies with prakriti and becomes bound by it. This false identification is the result of avidya (ignorance). When true knowledge arises, liberation follows, and the yogi attains freedom from the cycle of suffering.

The concept of kaivalya is interwoven throughout the Yoga Sutras. According to Dr. H.V. Nagaraj Rao, the sutras were initially a continuous text rather than being divided into four padas. He emphasizes that purusha must gain clarity on its distinction from prakriti to attain liberation. The fundamental problem lies in our misconception of identifying with the body, senses, and intellect—elements that are constantly changing and are attributes of prakriti.

When purusha realizes its true nature, and this realization becomes unwavering, the yogi is freed. However, there exists an intermediate stage, marked by seven steps:

Recognition of attachment and suffering.
Identification of the causes of suffering.
Firm establishment of the removal of ignorance.
Understanding the means of knowledge.
The realization that, just as fallen rocks cannot return to a mountain, once suffering’s cause is understood, it is never seen in the same way.
The yogi perceives their true self in asamprajnata samadhi.
Some individuals progress rapidly through Kriya Yoga, while others follow the structured path of Ashtanga Yoga.

For those who are not exceptional, Ashtanga Yoga provides a clear, methodical approach to realization. The eight limbs of Ashtanga Yoga serve to purify the mind and illuminate knowledge. With a proper understanding of the distinction between purusha and prakriti, one’s perspective undergoes transformation.

The first step, Yama, addresses our interactions with others. It consists of five key disciplines:

Ahimsa: Non-violence or harmlessness.
Satya: Truthfulness.
Asteya: Non-stealing, which extends beyond legality to moral integrity.
Brahmacharya: Control over desires, often understood as celibacy but applicable to disciplined living.
Aparigraha: Non-possessiveness, taking only what is necessary, exemplified by the Buddha’s refusal to accept excess wealth from his disciples.

These foundational disciplines regulate external affairs and prepare the practitioner for deeper spiritual work. The subsequent steps are:

Niyama: Personal disciplines.
Asana: Attending to the body’s needs through posture.
Pranayama: Breath regulation.
Pratyahara: Withdrawal of the senses inward.
Dharana: Concentration.
Dhyana: Meditation.
Samadhi: Absorption.

When the senses, which typically focus outward, are directed inward, the final three stages become attainable. Through this practice, the mind is cleansed and the inner light of knowledge shines brightly.

The Yoga Sutras of Patanjali share parallels with Buddhist teachings, though a key difference is Patanjali’s belief in an eternal purusha or soul, which Buddhism does not incorporate. Just as a fish needs water to swim, we exist within the waters of ignorance, navigating our way toward knowledge.

Samadhi and kaivalya, though related, are distinct. Samadhi is akin to winning an election, while kaivalya is the assumption of office and fulfillment of duty. Ishvara, an eternal observer, is similar to purusha but remains untouched by karma, maintaining its pure, transcendental state.

Through the disciplined practice of Ashtanga Yoga, purification of the mind, and the realization of purusha’s distinction from prakriti, the yogi attains kaivalya—the ultimate liberation.

Lesson 12

The Yamas and Niyamas: Foundations of Yogic Discipline

Beginning with verse 30 in the second chapter. In our exploration of Patanjali’s Yoga Sutras, we have already discussed the five Yamas—ethical restraints that form the foundation of a yogic lifestyle. These include Ahimsa (non-harming), Satya (truthfulness), Asteya (non-stealing), Brahmacharya (sexual restraint), and Aparigraha (non-possessiveness). This week, we begin our discussion of the Niyamas, which are internal disciplines essential for spiritual growth and self-purification.

The Great Vow of the Yogi

The Niyamas, like the Yamas, are present in multiple traditions, including Jainism, where they are taught in both moderate and strict forms. The beginner level is known as Anuvrta, while the stricter, more complete form is Mahavrta. For a true yogi, these rules become a great vow, meaning they must be upheld at all times, in all places, and in relation to all living beings.

To illustrate this point, Dr. Rao gives the example of a fisherman who may be kind in many aspects of his life but does not hesitate to kill fish. This selective application of ethical principles is referred to as Jati (species-based restriction). Similarly, some people tell the truth to friends and family but lie to strangers, limiting their truthfulness based on Desha (place) and Kala (time). A yogi, however, follows these principles unconditionally.

The Five Niyamas

The Niyamas focus on self-discipline and inner purity. They include Saucha (cleanliness), Santosha (contentment), Tapas (discipline), Svadhyaya (study of sacred texts), and Ishvara Pranidhana (devotion to a higher power). Each plays a crucial role in a yogi’s path.

Saucha (Cleanliness)

Saucha is both external and internal. Physical cleanliness involves maintaining personal hygiene, while mental cleanliness requires purging negative thoughts such as lust, anger, greed, arrogance, and infatuation. Intellectual honesty is also a form of mental cleanliness, as falsely claiming originality for someone else’s ideas is seen as impure conduct. Saucha manifests in three domains: body, speech, and mind. A yogi must purify all three.

Santosha (Contentment)

Santosha is the practice of being satisfied with what one has. A yogi does not compare themselves with others who may be wealthier, more intelligent, or more respected. Instead, they make the best use of their own talents and resources, cultivating gratitude for their circumstances.

Tapas (Discipline or Austerity)

Tapas refers to self-discipline and is divided into three types: physical, verbal, and mental. Physical discipline includes Asana, Physical disciplines and also more abstract practices such as respect for teachers and elders. Verbal discipline involves speaking truthfully and kindly. Mental discipline, or Manasa Tapas, includes reverence for great thinkers and those who contribute to human progress. Recognizing the contributions of past minds in various fields, including modern technology, is an essential aspect of this practice.

Svadhyaya (Study of Sacred Texts)

A yogi must engage in self-study and the reading of sacred literature. Chanting and meditation, particularly on the sacred syllable “Om,” are also forms of Svadhyaya that deepen one’s connection to higher wisdom.

Ishvara Pranidhana (Devotion to a Higher Power)

Ishvara Pranidhana is surrendering oneself to a higher power. This principle is open to interpretation, allowing devotion to take different forms depending on one’s beliefs. The key is sincere dedication to a divine presence or universal principle.

The Danger of Abandoning These Principles

Patanjali warns that as one progresses spiritually, the abandonment of these principles becomes more dangerous. Vitarka, or counter-arguments, often arise in the mind, rationalizing why one need not adhere strictly to these rules. However, a yogi must remain steadfast, as the consequences of ethical lapses grow more significant the further one advances on the path.

There are three ways in which an individual can be complicit in wrongdoing:

Krita – Committing the wrong action oneself.
Karita – Encouraging or causing someone else to commit the action.
Anumodita – Approving or silently consenting to the wrongdoing.

These same principles also apply to positive actions, emphasizing the importance of conscious choices in all aspects of life.

The Six Adverse Mental States

Kama (desire), Krodha (anger), Lobha (greed), Moha (delusion), Mada (arrogance), and Matsarya (envy) are six mental states that cause suffering (Dukha). These negative tendencies can lead a person astray, creating karmic consequences that entangle them in cycles of pain and misfortune. Often, the doer of harmful actions suffers more than their victims.

The Role of Meditation in Avoiding Negative Karma

The results of both good and bad actions create ripple effects beyond what we can predict. A realized yogi contemplates the long-term consequences of their choices and avoids destructive behaviors before they even arise. By meditating on the implications of their actions, they break the cycle of negative karma and purify their past misdeeds. By steadfastly adhering to the Yamas and Niyamas, one can change the trajectory of their karma and progress toward liberation.

Conclusion

The Yamas and Niyamas are not just abstract ethical principles but practical guidelines for living a life of discipline, integrity, and self-awareness. By adhering to these principles with unwavering commitment, a yogi cultivates inner purity and clarity, ultimately transforming their karma and advancing on the path of self-realization. In this way, the foundation laid by Patanjali continues to guide spiritual seekers toward a life of wisdom and enlightenment.

Lesson 13

Patanjali's Yoga Sutras outline a systematic path of spiritual development, beginning with the foundational disciplines of Yama and Niyama. These ten ethical principles—five restraints (Yamas) and five observances (Niyamas)—are not merely moral guidelines; they are transformative practices that prepare the yogi for the deeper, more internal limbs of yoga. In Sutra II.35, Patanjali begins to describe the remarkable results that manifest when these principles are fully realized.

The Power of Yama

Ahimsa – Non-violence

Sutra II.35 states: "Ahimsa pratishthayam tat-sannidhau vaira-tyagah", meaning “In the presence of one firmly established in non-violence, all hostility ceases.” This is not a mere idea—it is a vibrational truth. When a person is completely devoted to Ahimsa, the power of their presence transforms the environment. Even wild animals and enemies lose their aggression. Patanjali affirms that this influence extends beyond humans to all living beings. The yogi who radiates non-violence creates a field of peace where violence dissolves without words or effort.

Satya – Truthfulness

The second Yama, Satya, is the commitment to truth in thought, word, and deed. When a person is perfectly aligned with truth, whatever they say becomes reality. Their speech becomes powerful, effective, and never futile. If such a person blesses another, the blessing comes true. Patanjali and his commentators emphasize that truth is not only about literal honesty but includes intellectual and emotional integrity as well. There is no manipulation or concealment—only transparency, clarity, and inner alignment.

Asteya – Non-stealing

Asteya means not taking what does not belong to us—not only physically, but also mentally and energetically. When a person eliminates even the thought of taking from others, all material things naturally come to them. The mind becomes like a magnet for abundance, not because it seeks but because it is pure and without greed. A powerful example is the life of Pattabhi Jois, who in his youth lived in poverty, yet later in life was richly provided for. His story demonstrates that when one follows Asteya, the best things in the world are drawn to them without pursuit.

Brahmacharya – Celibacy or Moderation

Brahmacharya, often interpreted as celibacy or self-restraint, allows a yogi's good qualities to flourish. The conserved energy transforms into virya, or spiritual vigor. A teacher who embodies Brahmacharya can transmit deep knowledge to students—not just intellectually, but energetically. Their presence becomes a vessel for learning and transformation.

Aparigraha – Non-possessiveness

When a person abstains from greed and attachment to possessions, they begin to experience inner wisdom and intuitive knowledge. Aparigraha leads to clairvoyance—the ability to understand past and future events. The mind becomes pure and undistracted, able to perceive truth directly. Such a yogi no longer needs to seek information from external sources; insight arises from within, from the clarity of a desireless mind.

The Fruits of Niyama

Shaucha – Purity

Shaucha, or cleanliness, encompasses physical, mental, and spiritual purity. Through diligent practice, the yogi gains a special aura or vibration. They naturally avoid crowds, preferring solitude, and are repelled by impurity. It is said that such a person's body remains uncorrupted even after death. More importantly, Shaucha leads to Ekagra Manas—one-pointedness of mind. Only a clean mind, free from the distractions of desire and sensory indulgence, can attain the concentration necessary for deep yoga practice. Ultimately, Shaucha prepares the yogi for Atma Darshana—the direct perception of the soul.

Santosha – Contentment

Santosha is the practice of contentment, the ability to remain peaceful and joyful with what is. Such a yogi no longer looks outward for happiness, as their contentment arises from within. Possessions, praise, and sensual pleasures no longer disturb the mind. In contrast, those who chase external fulfillment often find that their happiness becomes a burden. The more one has, the more one worries. Santosha frees the yogi from this cycle and brings unmatched joy.

Tapas – Discipline

Tapas refers to disciplined effort and self-restraint. Through this fiery practice, the yogi purifies past karmas and burns away inner impurities. The result is Kaya-Indriya Siddhi—perfection of the body and senses. The yogi may develop special abilities or siddhis, such as enhanced perception or control over the body, though these are secondary to the inner purification that Tapas brings.

Svadhyaya – Self-Study and Study of Sacred Texts

Svadhyaya is both introspection and the recitation or study of sacred texts, especially the repetition of sacred sounds like Om. This practice leads to communion with one’s chosen deity (Ishta Devata Samprayogah). Whether one calls this connection Krishna, Jesus, an angel, or a guiding presence, it is ultimately a deep inner alignment with divine consciousness.

Ishwara Pranidhana – Surrender to God

Finally, Ishwara Pranidhana is the courageous act of surrendering the ego to the divine. Patanjali says that this surrender brings Samadhi Siddhi—the attainment of Samadhi, or superconscious absorption. A person who entrusts themselves fully to God is carried effortlessly to the goal. The divine takes care of them, and all obstacles dissolve.

The Foundation for Higher Practice

These ten principles—Yama and Niyama—form the foundation of yoga. Without them, the inner limbs of yoga (asana, pranayama, pratyahara, dharana, dhyana, and samadhi) lack depth and integrity. Though some schools of yoga begin with asana, assuming these virtues are already established, Patanjali clearly places Yama and Niyama as the first two limbs, emphasizing their transformative power.

Asana: Sutra II.46 – Sthira Sukham Asanam

After Yama and Niyama, Patanjali introduces asana. He defines it succinctly in Sutra II.46: "Sthira Sukham Asanam"—a yogic posture should be steady and pleasant. The body must be stable and free from pain or discomfort. If the body is shaking or the mind is agitated, true asana has not been established.

Through asana, the yogi begins to transcend the dualities of experience—heat and cold, pleasure and pain. The body becomes a still, reliable vessel for inner concentration. In this way, asana is not merely a physical exercise but the preparation for deep meditation.

Though Patanjali speaks briefly on asana in the Sutras, other texts like the Bhagavad Gita elaborate on the conditions for meditation—such as cleanliness, moderation, and proper setting. The Sutras function as aphorisms: concise pointers rather than detailed manuals.

Conclusion

Yama and Niyama are not abstract ideals. They are practical, powerful disciplines that transform the yogi from within. As Patanjali explains, each one brings tangible results—peace, power, contentment, intuitive knowledge, and inner clarity. Together, they purify the mind, calm the senses, and prepare the practitioner for the inner limbs of yoga.

Only when these principles are firmly rooted can one truly begin the deeper work of yoga. They are not rules to follow out of obligation but tools for liberation. When practiced sincerely, they do not restrict; they unfold the highest potential of the human spirit.

Lesson 14

The Path of Sadhana and the Evolution Toward Inner Mastery in Patanjali’s Yoga Sutras: Lesson 14

In the second chapter of Patanjali’s Yoga Sutras, Sadhana Pada, the progressive path of spiritual practice is laid out in a systematic way, beginning with ethical foundations and culminating in the deep internal absorption of the yogic mind. Verse 48 concludes the section on asana, and from verse 49 onward, we enter into the subtle practices of pranayama, followed by pratyahara, leading to the higher limbs: dharana, dhyana, and samadhi. This lesson explores the transition from physical to subtle practices and the profound purpose behind them.

Pranayama: Cultivating Life Force

Following the stabilization of the body through asana, Patanjali introduces pranayama, the regulation and control of prana, the life force manifesting as breath, energy, and vitality. It is said that our lifespan is measured in breaths, not years; thus, slowing the breath is akin to extending life. Through pranayama, we do not merely breathe — we intentionally refine and extend the breath, cultivating inner stillness and subtle energy.

The practice involves puraka (inhalation), rechaka (exhalation), and kumbhaka (retention). By gradually increasing the duration of kumbhaka, both after inhalation and exhalation, one refines the nervous system and deepens concentration. The breath is slowed to the point that even a thread placed before the nose does not move — a metaphor for the stillness achieved through disciplined breath control. This process is governed by desha (place), kala (time), and sankhya (number), emphasizing conscious attention to where, how long, and how many times we breathe.

Beyond its physiological benefits, pranayama has a mystical aspect. It dissolves the veils that obscure the brilliance of our inner intellect. Just as the sun dispels darkness, the pranayama-brightened intellect reveals truth. The Surya (sun) is a traditional symbol for the illuminated mind. In this way, pranayama prepares the practitioner for deeper internal states and sets the foundation for the higher limbs of yoga.

Pratyahara: Withdrawing from the World

Once the breath and body are brought under control, the next limb, pratyahara, involves the withdrawal of the senses. This is not suppression but rather a redirection of awareness inward. As long as our minds are captivated by sense objects and the cravings they stimulate, deep concentration is impossible. Modern life scatters the mind across countless desires. Pratyahara invites the yogi to momentarily stop feeding the senses — to fast from the distractions of sight, sound, taste, touch, and smell.

The term ahara refers to food, not just physical sustenance but all experiences consumed by the senses. Pratyahara is to cease this consumption, creating the mental space necessary for self-awareness. Only when we pause our inner commentary and endless desires can we perceive the mind itself — quiet, luminous, and capable of true concentration.

Mastery over the senses (indriyas) is seen as a hallmark of the true yogi. It is only through sense withdrawal that we can move from outer practices to inner exploration.

Dharana, Dhyana, and Samadhi: The Internal Limbs

The third chapter, Vibhuti Pada, meaning “attainment” or “manifestation,” begins with the internal practices that arise once the foundations are firmly established. These are dharana (concentration), dhyana (meditation), and samadhi (absorption). Together, they form the triad known as samyama.

Dharana is the fixing of the mind on one place or object. Like a lotus that grows in muddy water and blooms above the surface, the yogi must rise beyond mental distractions to focus on a single object, whether it be a rising sun, a star, or a sacred symbol. This requires tremendous discipline, as the mind naturally jumps from one thought to another. In dharana, one resists this tendency and continually returns to the chosen point of concentration.

When this concentration becomes uninterrupted, it evolves into dhyana — a deep meditative state where the mind is continuously absorbed in the object. In this state, the sense of a separate self begins to dissolve.

Ultimately, in samadhi, the meditator, the object of meditation, and the process itself merge into one seamless experience. There is no longer any separation; identity is transcended, and the practitioner enters shunya, the universal void, the silent and infinite ground of being.

This sequence — dharana, dhyana, and samadhi — is not separate but an organic continuum of increasingly profound stillness. The culmination of samyama grants extraordinary insight and, according to the tradition, may lead to vibhutis or siddhis (special powers) such as anima (becoming very small) and mahima (becoming very large). However, these powers are by-products and not the ultimate goal.

From External to Internal: The Progression of Yoga

In summary, the first five limbs — yama, niyama, asana, pranayama, and pratyahara — are external practices (bahiranga sadhana). They are preparatory steps, like traffic rules for driving, essential but not extraordinary in themselves. The real yoga begins when the mind is brought under control through samyama. The control of the mind is the true heart of yoga.

Even the higher practices eventually become “external” when viewed from the deepest stages of samadhi. In this way, the entire journey described in the Sadhana Pada and leading into Vibhuti Pada is a roadmap — from ethical living to mystical absorption — guiding the yogi from the ordinary to the infinite.

Lesson 15

Insights into Vibhūti Pāda (3rd Chapter), Verse 9

Introduction

In this lesson, we examine Patañjali’s Yoga Sūtras—specifically the Vibhūti Pāda (the third chapter), verse 9. This verse delves into how mental impressions (saṃskāra-s) influence the transformation of consciousness and the cultivation of one-pointed focus in the path toward samādhi. Patañjali contrasts everyday worldly impressions with those generated by disciplined yoga practice, leading to a deeper understanding of how our minds can shift from distraction to calm concentration.

2. Two Types of Saṃskāra

Vuthāna Saṃskāra

These are the residues of worldly interactions.
Every action, experience, and thought leaves an imprint on the mind.
Many of these impressions can be short-lived, whereas some may last longer, deeply shaping behavior and outlook.

Nirodha Saṃskāra

These impressions arise from focused yoga and meditative practice.
They are formed when one deliberately restrains the mind from diversions and concentrates on a single object.
When nirodha saṃskāra-s become dominant, the mind grows calm, single-pointed, and less susceptible to external distractions.

Key Idea: These two kinds of saṃskāra-s are in direct opposition. Strengthening nirodha saṃskāra-s weakens worldly vithāna saṃskāra-s, and vice versa.

3. Suppressing Worldly Saṃskāra-s

Because vithāna saṃskāra-s and nirodha saṃskāra-s cannot dominate the mind at the same time, the aspirant must commit to one or the other. In the context of yoga, we aim for nirodha—a state where mental fluctuations are stilled and worldly impressions are overpowered by meditative, focused ones.

4. The Nirodha Transformation (Nirodha Pariṇāma)

Flow of Transformation: As nirodha saṃskāra-s become stronger, the mind transitions toward deeper states of concentration. This ongoing process is called nirodha pariṇāma.
Dominance and Stability: Once nirodha begins to take hold, it tends to continue, enabling the mind to remain more frequently and more deeply in a state of calm and unwavering attention.

5. Example from the Mahābhārata: Arjuna’s Focus

A classic illustration of single-pointed concentration is found in the Mahābhārata, where multiple princes are asked to shoot the eye of a bird target.

Most students see the sky, trees, and the bird—revealing a scattered focus.
Arjuna, however, sees only the eye of the bird, exemplifying perfect ekāgratā (one-pointed concentration).

This teaches that a serious student of yoga must cultivate such unwavering attention, filtering out all else.

6. From Ekāgratā to Samādhi

Ekāgratā: Single-minded focus is the foundation for higher yogic states.
Progression to Samādhi: With sustained one-pointedness, the mind eventually enters samādhi, wherein the impressions of worldly distractions diminish.
Continuous Thought-Flow: As attention remains fixed, new or arising thoughts pertain solely to the object of concentration—no mental “jumping” between unrelated thoughts.

7. The “Movie” Analogy and the Nature of Time

Discrete Moments: Just as a film reel is a rapid succession of still frames creating the illusion of a continuous story, the mind’s thoughts arise moment by moment, weaving the experience we call “life.”
Past, Present, Future: Although only the present truly exists at any instant, we color our experience with memories of the past and anticipations of the future.
Concentration and Time: Under strong focus, the mind better perceives each discrete moment; external mental clutter diminishes.

8. Perpetual Change and Pariṇāma

Five Elements: All material objects consist of various proportions of the five fundamental elements (pañca bhūta-s). Our senses, which can weaken or fail over time, experience these combinations differently.
Saṃskāra Influence: How we interpret sensory data also changes due to our internal impressions (saṃskāra-s).
Constant Transformation: In yoga philosophy, everything undergoes perpetual pariṇāma (transformation), yet there is a continuity that underlies these changes.

9. Dharma and Dharmī

Definitions:

Dharma: The quality or property of something, such as color, shape, or other attributes.
Dharmī: The underlying substance or essence that holds these qualities.

Yoga Perspective: Despite altering attributes (the dharma), the dharmī (the essential substance) remains the same.
Contrast with Buddhism:

Yoga View: A green mango remains the same mango as it ripens into a yellow one—the substance persists, and its properties simply evolve.
Buddhist View: Each moment is entirely new, so the green mango is not the same entity as the ripe one.

In yoga, this idea supports the existence of an eternal soul—the dharmī. We undergo changes in thoughts, states, and body, yet our fundamental essence remains constant.

10. The Eternal Soul as Dharmī

Fundamental Essence: Patañjali’s worldview affirms an eternal soul that experiences many transformations without losing its essential identity.
Application to All Objects: This continuity extends beyond the self to all phenomena—nature, objects, and beings have a “core” while their dharma (qualities) shift.

11. Individual Uniqueness Amidst Shared Elements

Same Components, Different Arrangements: All humans share the same basic building blocks (elements, senses, intellect), yet each person is unique due to the varying arrangement and balance of these elements.
Unity in Diversity: A consistent theme in yoga is recognizing the common ground while appreciating the array of individual personalities, tendencies, and manifestations.

12. Toward Turning the Mind Inward

By realizing the continuity underlying all change, the practitioner can see beyond surface differences. This awareness paves the way for inner focus, helping the yogi move steadily toward samādhi.

13. Conclusion

In Vibhūti Pāda, verse 9, Patañjali sets forth the principle that we can harness nirodha saṃskāra-s to calm the mind’s turbulence and achieve deeper concentration. Through the example of Arjuna’s unwavering focus, we learn the practical necessity of ekāgratā—and from the concept of dharma-dharmī, we gain insight into the soul’s enduring nature amid life’s constant changes. Understanding these frameworks clarifies why single-minded dedication in yoga practice can transform consciousness and pave the way toward the higher states outlined in future sūtras.

Lesson 16

Understanding Vibhūtis: Special Powers in the Yoga Sutras

Introduction

Lesson 16 takes us deeper into the third chapter (Vibhūti Pāda) of Patañjali’s Yoga Sutras, particularly focusing on verse 15, where the concept of special powers, or vibhūtis, is introduced. Though these powers can seem extraordinary or even fantastical, they represent natural potentials of deep meditative practice.

Nature and Possibility of Special Powers

The powers described by Patañjali are often considered distractions from the primary goal of yoga, which is spiritual liberation. However, they emerge naturally through sincere, focused, and compassionate practice. While our instructor, Dr. Rao, has not personally observed these phenomena, their occurrence is widely documented within yogic traditions across cultures.

Knowledge of Past and Future

Among the vibhūtis described is the knowledge of past and future events, achievable by sustained concentration (saiyama) on the three parināmas—transformations related to past, present, and future. Many individuals experience premonitions or intuitive insights naturally; through meditation, these abilities can deepen significantly, enabling perception beyond ordinary experience.

Understanding through Saiyama

Saiyama, the combined practice of dhāraṇā (concentration), dhyāna (meditation), and samādhi (absorption), forms the core methodology for attaining these special insights. This practice allows deep introspection into various concepts and objects. For example, meditating on sound and its meanings can reveal hidden subtleties. Such practices extend to profound contemplation of concepts like God, requiring deep reflection to understand their subtler meanings fully.

Extraordinary Abilities through Saiyama

The Yoga Sutras suggest a range of remarkable abilities attainable through saiyama. These include understanding animal communication, insights into an individual’s mentality, intellect, samskāras (mental imprints), and even knowledge of someone’s constitution or thoughts. French philosopher Blaise Pascal humorously observed that if minds were transparent, friendships would vanish—highlighting the potential complications of such abilities.

Other extraordinary powers mentioned include invisibility, achievable by understanding and manipulating reflections of light, and knowledge of microscopic entities, such as bacteria, through deep concentration on how light interacts with matter.

Practical Observations and Modern Science

The Yoga Sutras also align intriguingly with modern scientific achievements. Modern scientists, through sustained study and deep concentration on principles of sound and light, have realized abilities that ancient yogis described, such as detailed microscopic observation and remote sensing. The very technology employed in contemporary educational settings has arisen from rigorous, meditative-like inquiry and experimentation.

Additionally, practices such as saiyama on celestial bodies (e.g., sun, moon, and North Star) are said to yield knowledge of distant realms, reflections, and heavenly structures. While some claims remain difficult for contemporary minds to fully accept, others have been undeniably validated by scientific progress.

Saiyama, Strength, and Compassion

Practicing saiyama on positive qualities such as maitri (friendship) and dayā (compassion) endows practitioners with great inner strength and resilience. This echoes worldwide shamanic practices, revealing a deep, global interconnection between yoga and other ancient spiritual methodologies.

Karma and the Limits of Knowledge

The Sutras mention that karma (actions) can manifest immediately or after delays, and through advanced saiyama, practitioners might even foresee the time of their own death. Historical anecdotes often recount yogis who exhibited extraordinary capacities, sometimes genuine, other times deceptive. These accounts, found universally across cultures, attest to the widespread belief in human potential for extraordinary feats.

Conclusion

Saiyama is an intriguing and profound yogic technique that fosters sustained, deep concentration, creating unique states of heightened awareness. While some vibhūtis remain subjects of skepticism, others have already found confirmation through contemporary science. Regardless, human history clearly illustrates our species’ remarkable capabilities when focused and reflective discipline is employed.

Lesson 17

Essay on Vibhuti Pada, Verses 28-36

Introduction

Patanjali's Yoga Sutras, specifically in Vibhuti Pada, explore the manifestation of extraordinary powers, or vibhutis, through yogic practices. These verses delve into how dedicated meditation and concentration can unlock profound insights and abilities, though they emphasize that such powers should not overshadow the ultimate goal of yoga—samadhi, or spiritual absorption.

Verse 28: Meditative Insights

Verse 28 highlights the power of meditation focused on specific bodily areas. By concentrating on the navel, yogis gain deep knowledge of the physical body, aligning with broader Indian sciences like Ayurveda and the dosha system. This meditation enhances understanding of subtle physiological processes and bodily energies.

Saiyama on the throat enables yogis to transcend basic needs like hunger and thirst, demonstrating mastery over bodily functions through intense concentration. Similarly, focusing on the kurma nadi (akin to the trachea) leads to enhanced control and possibly longevity, drawing parallels to ancient practices aimed at vitality and longevity.

Verse 29: Spiritual Insights

Concentration on the crown of the head grants yogis the ability to perceive celestial beings or siddhas, suggesting heightened spiritual awareness through saiyama practices. These insights into celestial realms across cultures hint at the universality of spiritual experiences through disciplined meditation.

Verse 34: Understanding Bhoga and Buddhi

Verse 34 introduces the concept of Bhoga, the experience of pleasure and pain (sukha and dukha), influenced by the Gunas (qualities of nature). It distinguishes between Buddhi (intellect) and Purusha (consciousness), likening Buddhi to a tool through which Purusha experiences the world. This fundamental distinction underlines the yogic view that consciousness remains distinct from intellectual faculties.

Verse 35-36: Powers and Distractions

Verses 35 and 36 caution that while saiyama on Purusha (consciousness) unveils extraordinary abilities, these should not divert from the ultimate goal of samadhi. Insights gained through mastery of senses and actions deepen understanding of the soul beyond mere sensory perception, reinforcing the internal journey towards self-realization.

Conclusion

In conclusion, Patanjali's teachings in Vibhuti Pada emphasize the transformative potential of meditation and concentration. While acknowledging the allure of extraordinary powers, they stress that true liberation lies in samadhi, transcending external identities and attachments. The pursuit of spiritual insight through disciplined practice remains central, guiding practitioners towards profound self-awareness and unity with the divine.

Reflection

These teachings resonate beyond ancient texts, offering timeless wisdom on the transformative power of meditation and the spiritual journey towards self-realization. They invite contemplation on the role of discipline, consciousness, and the pursuit of higher truths in the quest for inner peace and spiritual enlightenment.

Lesson 18

Essay for Lesson 18 on Prana Vayus and Yogic Powers

In the Bhagavad Gita's third chapter, verses 37 and beyond, Patanjali delves into the concept of prana and its five aspects, known as the prana vayus: Prana, Apana, Samana, Udhana, and Vyana. Mastery over these energetic currents is said to enable a yogi to develop extraordinary abilities.

Udhana, associated with the throat, is said to grant lightness, enabling feats like walking on water or mud without soiling oneself. Similarly, Samana, located in the navel and responsible for digestion, is believed to allow the yogi to withstand fire. By focusing on the ears and the space around them (saiyama), a yogi may acquire heightened hearing abilities.

While these powers might seem fantastical from a modern scientific perspective, it’s important to recognize that similar ideas of extraordinary abilities exist in many cultural mythologies across the world. In the context of Patanjali’s teachings, these descriptions are often symbolic, illustrating the potential for mastery over one’s body and mind through deep yogic practice.

Dr. Rao, a respected scholar of Patanjali's teachings, emphasizes that these abilities are mentioned in the ancient texts, but he also stresses that he has never personally witnessed such phenomena. He does not attempt to provide proof of their existence, recognizing that such claims lie outside the realm of empirical verification. His teachings focus on the spiritual principles embedded in the text, with an understanding that these powers, if they arise, should not be seen as the ultimate goal of practice.

The true purpose of yoga, as described in Patanjali's system, is to achieve a state of liberation or kaivalya, which transcends these extraordinary abilities. The pursuit of vairagya, or detachment from desires, is essential in this journey. Desires are seen as the seeds that tie individuals to the material world, and their elimination is necessary to attain true freedom.

Ego and pride are obstacles on the yogic path, often leading to spiritual downfall. Viveka, or discriminating knowledge, gained through direct experience, allows a yogi to distinguish between the subtle workings of life and the nature of reality. By understanding the differences among species, objects, and creatures, the yogi ultimately recognizes the interconnectedness of all things.

Satva, or the purity of intellect closest to the soul, plays a key role in expanding consciousness and gaining higher insights. As Dr. Rao notes, the four chapters of the Yoga Sutras are presented in an arbitrary structure to guide practitioners in their spiritual development, with kaivalya as the ultimate goal—the state of complete independence from material entanglements.

In conclusion, while Patanjali’s teachings describe powers that may seem fantastical, they are part of a broader spiritual framework meant to guide practitioners toward inner transformation. Whether or not these powers manifest, the core of the practice remains rooted in the pursuit of self-realization, detachment, and the liberation of the soul. These teachings, rich with symbolic meaning, invite individuals to deepen their understanding of both themselves and the world around them, ultimately leading to a state of freedom and peace.

Lesson 19

Karma and Siddhis in Yoga Philosophy

In the realm of yoga philosophy, the attainment of siddhis—extraordinary abilities—is a topic of profound exploration, intertwined with the complex dynamics of karma and spiritual evolution. Siddhis manifest differently in individuals, influenced by various factors including birth, herbal medicines, mantras, and intense spiritual practices known as tapas. These pathways illuminate the diverse ways through which yogis seek to unlock latent abilities inherent in human existence.

Birth is a pivotal determinant in the acquisition of siddhis, with some individuals endowed with extraordinary capabilities from the moment of their birth. Herbal medicines, derived from specific plants and trees, are also believed to confer siddhis upon those who use them, illustrating the natural sources of power accessible through the natural world.

Mantras, sacred sounds or phrases, are revered as potent tools for acquiring siddhis. By invoking mantras through disciplined practice, practitioners seek to harness the transformative power embedded within these sacred vibrations. Similarly, tapas, the rigorous pursuit of spiritual disciplines and austerities, serves as another conduit for siddhi attainment. Through tapas, practitioners cultivate spiritual strength and resilience, clearing impediments that obstruct the flow of inherent abilities.

Central to understanding siddhis is the concept of prakriti, the fundamental nature of existence. Prakriti, governed by its inherent principles, flows along the path of least resistance. Siddhis manifest when obstacles hindering spiritual evolution are removed, allowing for the natural expression of latent powers within individuals.

However, the attainment of siddhis does not guarantee liberation (kaivalya) from the cycle of birth and rebirth. Prarabda karma, the accumulated karma that has already begun to manifest, dictates the experiences and limitations faced by individuals, even those who have attained siddhis. Karma, the law of cause and effect, stipulates that every action, good or bad, yields corresponding consequences, whether immediately apparent or delayed.

Karma manifests in three forms: Sanchita, accumulated karma from past actions; Agami, karma that will accrue from current actions; and Prarabda, karma that is currently unfolding and cannot be altered. While future karmas can be mitigated through realization of truth and spiritual practices, Prarabda karma must be experienced and exhausted as part of one's spiritual journey.

In navigating their karmic journey, yogis may create nirmana chitta, artificial mental states designed to manage and exhaust their Prarabda karma. These artificial minds allow yogis to compartmentalize their experiences and facilitate the resolution of karmic debts without generating new karma. This concept parallels contemporary notions of artificial intelligence, highlighting the ancient wisdom embedded in yogic practices.

Karma itself is categorized into four types: Shukla, pure and beneficial karma; Krishna, detrimental karma; Shukla-Krishna, a mix of good and bad karma; and Shula-Krishna, actions devoid of karmic consequences once one achieves samadhi. In this state, actions do not accrue merit or sin, akin to the neutrality experienced by a yogi detached from earthly bindings.

Vasanas, innate tendencies shaped by past karmas, dictate human behavior and influence the circumstances individuals create around them. These latent impressions lie dormant until triggered by specific conditions, manifesting as internal inclinations and predispositions that guide human actions and responses.

The exploration of karma in Vedic literature, further elucidated in the Upanishads and Bhagavad Gita, underscores its profound significance in shaping human destiny and spiritual evolution. These texts provide detailed insights into the mechanisms of karma, offering guidance on how individuals can transcend its binding influence through self-realization and spiritual practice.

In conclusion, the pursuit of siddhis in yoga philosophy intertwines with the intricate dynamics of karma, highlighting the pathways through which individuals seek spiritual growth and liberation from earthly attachments. Siddhis, acquired through diverse means such as birth, herbal remedies, mantras, and tapas, offer glimpses into the transformative power of spiritual discipline and self-realization in the quest for higher consciousness and ultimate freedom.

Lesson 20

The Continuity of Karma and the Nature of the Self

Birth, Circumstance, and the Unchanging Self
According to Patañjali’s Yoga Sūtras, our time and place of birth influence our experience, but not the essence of who we are. Our vāsanās (innate tendencies) and saṃskāras (mental impressions) accompany us into every new situation. Despite changes in external circumstance, the puruṣa—our true Self—retains its essential nature. It adapts to different contexts, but remains unchanged in its core being.

Even as we move through different lives or settings—just as someone might migrate to a new country while still retaining their native culture and language—the inner essence persists. Memory and subtle impressions follow us like shadows, influencing our responses and shaping our reality.

The Beginningless Nature of Karma
A natural question arises: When did all this begin? What initiated this cycle of karma and rebirth? The traditional Indian response is that it is anādi—beginningless. No specific starting point can be identified. Desire (kāma) is the driving force behind it all. At the root of these desires is a simple and profound instinct: the will to live.

These vāsanās pull us toward certain actions and shape our destinies, but the cycle is not irreversible. While the permutations of karma are endless and complex, yoga affirms that they can be brought to a stop.

Karma Yoga and the Possibility of Freedom
The key lies in karma yoga—the path of selfless action. By acting in accordance with dharma (righteous duty), one experiences happiness. When one acts in violation of dharma (adharma), the result is suffering. According to our likes (rāga) and dislikes (dveṣa), we move mentally, verbally, and physically toward what we are attracted to, and away from what repels us. These movements etch deeper grooves of conditioning and reinforce the vāsanās.

Yet, this very mechanism also provides a way out. Dharma leads to enjoyment, which strengthens attraction to virtuous paths. Adharma causes pain, generating aversion and pushing us—if we are seeing clearly—away from destructive tendencies. Thus, awareness and discernment are central to the transformative power of yoga.

Existence Beyond the Present Moment
Another foundational question emerges: How do we verify the existence of past and future? Patañjali addresses this by appealing to the continuous nature of time. What is present becomes past, and what is future becomes present. This uninterrupted stream of time must be accepted as a real and ongoing condition that extends beyond the current lifetime.

Every object or experience must have three aspects: past, present, and future. Without this temporal framework, nothing can be coherently situated in the cosmos. While some schools of thought argue that only the present exists—that every moment is completely new and that nothing endures—Patañjali offers a different view.

Two Philosophical Visions: Continuity vs. Momentariness
This debate lies at the heart of major Indian philosophical traditions. Buddhist and Jain schools uphold the doctrine of impermanence, proposing that each moment is unique and discontinuous. This is encapsulated in the metaphor, "You cannot step into the same river twice."

Patañjali, aligning with the Sāṅkhya system, holds that there is continuity. Everything possesses an essential nature (svabhāva) that changes gradually through pariṇāma, or transformation. Sāṅkhya’s doctrines of the vyakta (manifest) and avyakta (unmanifest) reinforce this notion of an enduring reality, which evolves rather than disappears and reappears.

These divergent worldviews have been the subject of centuries of philosophical discourse. Yoga and Sāṅkhya affirm a stable, evolving self, while other systems emphasize transient, moment-to-moment existence.

The Nature of Perception and Knowledge
Our perception depends on the state of our citta (mind-stuff). When the mind changes, so too does perception. Some philosophies even suggest that nothing exists independently of our observation. But Patañjali maintains that reality exists beyond our awareness. This assertion underpins many of the Sūtras and differentiates Yoga from subjective idealist views.

Everything is both known and unknown. We often understand the general attributes of things, but deeper knowledge arises only through direct interaction. Thus, no object or concept is fully known or fully unknown. There is always more to perceive than what our minds can grasp.

Purusha and Prakriti: The Seer and the Seen
One of the most important distinctions in Yoga philosophy is between puruṣa and prakṛti. Puruṣa is the unchanging seer, the consciousness that observes. Prakṛti is everything that is seen, including citta (mind) and manas (lower mind). While prakṛti undergoes transformation, puruṣa remains untouched.

Chitta is the instrument; puruṣa is the one using it. To understand Yoga fully, one must understand this division. The entire system of the Yoga Sūtras rests on this foundation. Without grasping the distinction between seer and seen, the aim and methodology of yoga remain unclear.

Conclusion
In this sūtra, Patañjali addresses some of the most essential philosophical and metaphysical questions: What is the nature of time? Do we exist beyond this moment? How can karma be ended? What is the true nature of the self? Through careful analysis and alignment with the Sāṅkhya system, he offers a vision of life as a continuous, evolving process. The permanence of the puruṣa and prakriti (although prakriti is ever changing), and the liberating power of awareness form the bedrock of Yoga philosophy.

Lesson 21

Yoga Sūtras with Dr. Rao – Lesson 21: Chapter 4, Sūtra 19

In this lesson, Dr. Rao explores a critical philosophical turning point in the Yoga Sūtras—Patañjali’s declaration in Chapter 4, Sūtra 19, that the mind (chitta) is not conscious in itself. The seer (draṣṭā), also referred to as ātman or puruṣa, is the true knower, while the mind, intellect (buddhi), and ego (ahamkara) are merely instruments used by consciousness to experience the world.

To explain this, Dr. Rao compares the mind to a light or a telescope. Just as light reveals objects but is not conscious of them, and just as a telescope allows one to see but cannot see itself, so too the mind is inert. It is not the seer—it is seen. According to Yoga and Sāṅkhya philosophy, chitta, buddhi, and manas are aspects of prakṛti, or material nature. They are instruments—not the conscious experiencer. This misunderstanding—that we are the mind or intellect—is the root of all suffering in the Yoga and Sāṅkhya view.

While some philosophical schools propose that there are multiple minds or layers of consciousness that can reflect upon one another, Patañjali firmly rejects this. He teaches that there is only one mental instrument which, although it can turn inward and reflect upon itself, remains singular. As an example, just as a person can only remember what they have experienced, the mind can only hold and analyze its own contents—it cannot step outside itself or create multiple selves.

Patañjali does acknowledge that advanced yogis can generate what are called “artificial minds.” This is likened to a boss managing many assistants. In deep states of yogic mastery, one may develop the capacity to compartmentalize or direct attention in multiple directions. Still, even this is the function of a single mental instrument functioning in a specialized manner.

This contrasts with Buddhist views, which see the mind as a momentary stream of consciousness. According to that school, the mind is new every moment, and the continuity of memory is explained through a transmission of impressions. Yoga, on the other hand, sees memory as being housed in a single instrument. While it can have many compartments and layers, it is ultimately one unified faculty.

The upcoming sūtras will distinguish between chitti and chitta. Chitti refers to puruṣa—consciousness itself—while chitta is the mind, an unconscious instrument. This distinction is often illustrated through the metaphor of two mirrors reflecting one another: one mirror reflects, the other receives. It gives the illusion of infinite reflection, but there are still only two mirrors. In this same way, prakṛti and puruṣa reflect in each other, giving rise to the world as we perceive it.

Yoga firmly holds that each buddhi is unique and separate. Each person’s inner instrument is their own. The draṣṭā is the seer; the dṛśya is that which is seen—experienced through the five senses. The mind stands between the two and serves as a translator. It is capable of analysis and reflection, but it is not itself conscious.

This is further illustrated through another metaphor: many light bulbs may exist, but none shine without electricity. Puruṣa is the electricity. Prakṛti is the bulb. The mind is not the source of illumination; it is illuminated by consciousness. The mind interprets sensory input for the sake of the ātman, but it does not function independently. It exists solely to serve the soul’s experience.

The citta, buddhi, and manas are distinct in function but integrated as a single apparatus. Patanjali’s insistence is clear: the mind can only remember what it has experienced itself. It cannot perceive through another’s eyes. It is not a witness. The seer is something entirely beyond it.

Yoga is a realist philosophy, aligned with Sāṅkhya. It holds that the world exists independently and is real—satya. The objects of our experience do not depend on our observation. Unlike some philosophies that posit the world arises only in relation to perception, Patañjali teaches that the world is ever-existing. A tiger is real, whether or not we see it, or even know what a tiger is. This is a fundamental feature of Yogic metaphysics.

True liberation begins when the viveka, or discriminative knowledge, arises—when the yogi sees clearly the difference between prakṛti and puruṣa, between the instrument and the seer. This is called viśeṣa darśanam—the distinct view. It is the hallmark of real Yoga. All yogic techniques, disciplines, and sādhanā aim at bringing about this precise realization.

Only when this distinction is firmly grasped does the mind begin to move toward kaivalya—isolation of the self from the play of matter. Without this, the mind remains caught in satisfying bodily and sensory demands. The yogi who attains this knowledge becomes free—independent of karma and the conditions of the world.

Freedom arises when one realizes that the mind and intellect are not the self. The antaḥkaraṇa, or inner instrument, comprises chitta, buddhi, and manas. These are different functions of the same thing. They are not the soul—they exist to serve the soul.

Thus, the entire framework of Yoga rests on this precise ontological distinction: puruṣa is the seer—unchanging, eternal, conscious. Prakṛti is the seen—instruments of perception, emotion, and thought, all in service to puruṣa. To attain viśeṣa darśanam is to attain Yoga. And this, according to Patanjali, is the ultimate purpose of all yogic effort.

Lesson 22

The Path to Liberation: An Exploration of Kaivalya and Jivanmukti

In the final stages of yoga practice, when viveka (discrimination) has taken root, the mind of the yogi becomes crystal clear. The distinction between prakriti (the material world) and purusha (the true self) is firmly understood. The mind, like a river flowing effortlessly downhill, finds its natural course towards liberation—kaivalya. As the Gita teaches, "The mind, when firmly fixed on liberation, no longer wavers." This is the state where the yogi's awareness ceases to be preoccupied with power, wealth, or even the supernatural powers that may arise through yogic practices. These worldly desires and distractions no longer have a place in the heart of the practitioner.

Yet, there is a great danger at this juncture. Though the yogi has set their sights on liberation, the seeds of ego, possession, and the sense of "I and mine" may still lie dormant, deep within the mind. These subtle tendencies, though not immediately visible, can resurface just before the final breakthrough. It is as if a garden, though seemingly empty, can still sprout weeds if not vigilantly maintained. "The seeds of worldly attachments are hidden deep within the unconscious mind," as Sri Krishna warns in the Gita. To rid oneself of these kleshas (afflictions), the mind must be purified through intense meditation and dedication. These afflictions are like clouds that obscure the sun—they must be dispelled before the full light of realization can shine through.

The practice of spiritual discipline must be unwavering, like a flame that burns steadily despite the winds of doubt and distraction. "Uttishta", meaning both “interest” and “earning interest,” reflects the dual nature of spiritual practice. It requires both a deep, sustained interest in the goal of liberation and the accumulation of inner wealth—spiritual progress—that grows with time. The desire for liberation is the last great hurdle. The yogi must even let go of the desire to be free of desire. In the words of the Upanishads, "Desire is the root of all bondage; when there is no desire, there is freedom."

When the identification with prakriti—the body, mind, and intellect—finally fades away, the desires that bind the soul to the world become irrelevant. The yogi then becomes like the cloud, which gives rain without asking for anything in return. "Just as the cloud pours rain without expecting anything in return, so does the yogi offer love, wisdom, and service selflessly," as the great masters have said. The yogi becomes a beacon of peace, love, and knowledge, simply by being in the world. This state of Dharma-meha Samadhi is a state of profound wisdom and inner peace, where the realized individual radiates blessings through their very presence.

Such a person, still alive, yet free from all attachments, is said to be in the state of jivanmukti—liberation while living. "A person who is realized and still alive is like a sandalwood tree; even its branches, upon being cut, release fragrance," as the ancient sages have said. This state is accepted in Vedanta and is a central tenet of the yoga system. The koshas (layers of the self) resolve back into their source, and purusha—the true self—shines in its purest form. The soul, having shed all coverings, is like a lamp that, when uncovered, reveals its full brilliance. "The soul, like a lamp wrapped in layers of cloth, gradually becomes pure light as the layers are peeled away."

The gunas—satva (purity), rajas (passion), and tamas (inertia)—which govern prakriti, no longer have any sway over the realized yogi. These qualities, which once shaped experience and consciousness, become irrelevant once the soul reaches the state of realization. "Like workers who depart after their task is completed, the gunas leave the yogi once their purpose has been fulfilled." The realized soul transcends the gunas, as all streams return to the ocean once they have reached their destination. The yogi stands outside the world, free from the cycles of birth and rebirth, while still being fully present within it.

At this point, the yogi understands that kaivalya—liberation—is not the attainment of something new, but the removal of all distractions, illusions, and confusion. "It is not about acquiring anything new; it is the realization that the soul was always free, always pure, but was obscured by layers of ignorance," says the great teacher. The identification with the material world, the body, mind, and intellect, is completely dissolved. The true self—purusha—has been realized in its pure essence, and the yogi becomes a being of pure knowledge and pure bliss.

Kaivalya is the ultimate independence. The yogi, having transcended all attachment, exists in this world yet is no longer bound by it. "The yogi is in the world, but not of the world," as the ancient teachings affirm. Though engaged in the activities of society, the realized person remains detached, witnessing the world like a movie playing on a screen, knowing that it is not real. The true power of consciousness shines in its undivided, untainted form. Purusha has realized itself, and the soul is finally free, independent, and at peace.

In this ultimate state, the yogi lives in asamprajnata samadhi, a state of complete knowledge and liberation. "We owe our deepest gratitude to the great souls who have made this knowledge possible," for their teachings guide us beyond the ups and downs of ordinary life. The yogi, though living among others, no longer belongs to the world. They are free, fully realized, and radiate peace, love, and wisdom to all who cross their path. This is the ultimate goal of yoga—the complete and unshakable realization of the self.

Here ends our commentary of the Patanjali Sutras by D. H. V. Nagaraj Rao. This text is from the notes taken by Andrew Eppler while listening to the lectures.

Andrew Eppler
& Mysore Yoga Traditions Team

andrew@ashtangayogastudio.com

WhatsApp +1 (405) 503-7779

Andrew Eppler & Mysore Yoga Traditions Team

andrew@ashtangayogastudio.com

WhatsApp +1 (405) 503-7779

Andrew Eppler
& Mysore Yoga Traditions Team