Selections from the Yoga Sutras of Patanjali There is no knowledge equal to Sankhya, there is no power (balam) equal to Yoga; both of them are the same path, both according to oral tradition (smrtau), lead to deathlessness. People of little intelligence consider them to be different. We however, O king, see clearly that they are the same. What the followers of Yoga perceive, the same is experienced by the followers of Sankhya. One who sees Yoga and Sankya as one, is a knower of Truth. (XII.304.1-4) [Bhisma replies to Yudhisthira in the Bhagavad Gita] The Yoga Sutras of Patanjali, Edwin F. Bryant First Pada: Meditative Absorption (Psychology) 1.1 atha yoganusasanam atha = now anusasanam = teaching, exposition Now, the exposition of yoga. 1.2 yogas citta-vrtti-nirodhah citta = consciousness (includes mind (manas), intellect (buddhi), and ego (ahamkara) vrtti = (mental) patterns, turnings, fluctuations nirodhah = stilling, cessation, restriction Yoga is the cessation of the fluctuations of consciousness. 1.3 tada drastuh svarupe vasthanam tada = then svarupe = one s own essence drastuh = seer, witness, pure awareness vashtanam = state of abiding, resting Then, the seer rests in it s own essence. 1.12 [The vrtti states of mind] are stilled by practice (abhyasa) and dispassion (vairagya). 1.33 By cultivating an attitude of friendship toward those who are happy, compassion toward those in distress; joy toward those who are virtuous, and equanimity toward those who are non-virtuous, lucidity arises in the mind.
Second Pada: Sadhana (Practice) 2.1 Kriya-yoga, the path of action, consists of self-discipline (tapas), study (svadhyaya), and dedication to the Lord (Isvara-pranidhana). The obstacles to yoga 2.3 The impediments [to samadhi] are ignorance, ego, desire, aversion, and clinging to life. 2.4 Ignorance is the breeding ground of the other klesas, whether they are in a dormant, weak, intermittent, or fully activated state. 2.5 Ignorance (avida) is the notion that takes the self, which is joyful (sukkha), pure, and eternal (nitya), to be the nonself, which is painful (dukkha), unclean, and temporary (anitya). 2.6 Ego is [to consider] the nature of the seer (purusa) and the nature of the instrumental power of seeing (prakrti) to be the same thing. 2.7 Attachment stems from [experiences] of happiness (sukkha). 2.8 Aversion stems from [experiences] of pain (dukkha). 2.9 [The tendancy of] clinging to life affects even the wise; it is an inherent tendency. 2.10 These klesas are subtle; they are destroyed when [the mind] dissolves back into its original matrix. 2.11 The states of mind produced by these klesas are eliminated by meditation.
Ashtanga yoga (The Eight Limbs of Yoga) 2.29 The eight limbs (angas) are abstentions, observances, posture, breath control, disengagement of the senses, concentration, meditation, and absorption. 1. yama (abstentions, controls, restraints, or the don ts ) a. ahimsa (non-violence, non-harming) b. satya ( truthfulness) c. asteya (non-stealing) d. brahmacarya (celibacy, control over the senses, flowing with brahman) e. aparigraha (non-covetousness, non-greed) 2. niyama (observances, or the do s ) a. saucha (cleanliness) b. santosha (contentment) c. tapas (austerity) d. svadhyaya (self study, study of scripture) e. Isvara-pranidhana (devotion/surrender to the Lord/God) 3. asana (seat, posture) 4. pranayama (breath control) 5. pratyahara (disengagement/withdrawal of the senses) 6. dharana (concentration) 7. dhyana (meditation) 8. samadhi (absorption) (angas 1-2) The yamas & niyamas: the 10 do s and don ts of Yoga 2.31 These yamas are considered the great vow. They are not exempted by one s class, place, time, or circumstance. They are universal. 2.30 The yamas are nonviolence, truthfulness, refrainment from stealing, celibacy, and renunciation of [unnecessary] possessions. 2.35 In the presence of one who is established in non-violence (ahimsa), enmity is abandoned. 2.36 When one is established in truthfulness (satya), one ensures the fruition of actions.
2.37 When one is established in refrainment from stealing (asteya), all jewels manifest. 2.38 Upon the establishment of celibacy (brahmacarya), power is attained. 2.39 When refrainment from covetousness (aparigraha) becomes firmly established, knowledge of the whys and wherefores of births manifests. 2.32 The observances (niyamas) are cleanliness, contentment, austerity, study [of scripture], and devotion to God. 2.40 By cleanliness (saucha), one [develops] distaste for one s body and the cessation of contact with others. 2.41 Upon the purification of the mind, [one attains] cheerfulness, one-pointedness, sense control, and fitness to perceive the self. 2.42 From contentment (santosha), the highest happiness is attained. 2.43 From austerity (tapas), on account of the removal of impurities, the perfection of the senses and body manifests. 2.44 From study [of scripture] (svadhyaya), a connection with one s deity of choice is established. 2.45 From submission to God (Isvara-pranidhana) comes the perfection of samadhi. (angas 3-5) Asana, Pranayama, & Pratyahara 2.46 Posture (asana) should be steady and comfortable. 2.47 [Such posture should be attained] by the relaxation of effort and by absorption in the infinite.
2.49 When that [asana] is accomplished, pranayama, breath control, [follows]. This consists of the regulation of the incoming and outgoing breaths. 2.50 [Pranayama] manifests as external, internal, and restrained movements [of breath]. These are drawn out and subtle in accordance to place, time, and number. 2.52 Then, the covering of the illumination [of knowledge is weakened. 2.53 Additionally, the mind becomes fit for concentration. 2.54 Pratyahara, withdrawal from sense objects, occurs when the senses do not come into contact with their respective sense objects. It corresponds, as it were, to the nature of the mind [when it is withdrawn from the sense objects]. Third Pada: Siddhis (Mystic Powers) (angas 6-8) samyama: dharana, dhyana, samadhi 3.1 Concentration (dharana) is the fixing of the mind in one place. 3.2 Meditation (dhyana) is the one-pointedness of the mind on one image. 3.3 Samadhi is when that same dhyana shines forth as the object alone and [the mind] is devoid of its own [reflective] nature. 3.4 When these three are performed together, it is called samyama. 3.5 These three [dharana, dhyana, and samadhi] are internal limbs compared to the previous limbs [of yoga].
Fourth Pada: Kaivalya (Absolute Independence) 4.22 Although it is unchanging, consciousness becomes aware of its own intelligence by means of pervading the forms assumed by the intelligence. 4.23 The mind, colored by the seer as well as by that which is seen, knows all objects. 4.25 For one who sees the distinction [between the mind and the soul], reflecting on the nature of the self ceases. 4.26 At that point, the mind, inclined toward discrimination, gravitates toward ultimate liberation. 4.34 Ultimate liberation is when the gunas, devoid of any purpose for the purusa, return to their original [latent] state; in other words, when the power of consciousness is situated in its own essential nature.