What is Yoga? – Selected Sūtra -s from Yoga Sūtra -s of Patanjali

Date: 22-Oct-2025

Wishing You Happy Deepavali and

Peaceful & Prosperous Gujarati New Year 2082

Namaste,

On occasion of the Dīpāvalī (Deepavali, Diwali) on 20-Oct-2025 and Gujarati New Year 2082 (22-Oct-2025), we are please to publish an article on basics of Yoga as per Yoga Sūtra-s of Patanjali. This is an old article which was left unpublished in 2023. It is edited and published in 2025.

Please find docx and PDF file titled What is Yoga - Diwali 2025 in Google Drive. 

Drive downloads folder link | docx link | PDF link

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PART I - What is Yoga? – Selected Sūtra -s from Yoga Sūtra -s of Patanjali

Introduction

 

Yoga Darśana is an important śāstra in the traditional six systems of philosophy known as Saḍdarśana (षड्दर्शन) meaning six-darśana-s. The word Darśana दर्शन means ‘to see’. Darśana also means ‘to know’ which fits aptly in current context. Hence the six systems of philosophies are knowledge-based systems. Yoga is based on Sāṃkhya. Sāṃkhya is the ideological basis of Yoga and Yoga is Sāṃkhya’s meditative application. 

Sūtra two explains what Yoga is. In this article, we will cover first two sūtra-s of Yoga Sūtra-s by Patanjali and a few more selected sūtra-s. If we understand these sūtra-s, it will make newcomers relatively easy to understand the 195 sūtra-s.

Yoga Sūtra-s of Patanjali are extremely difficult to actually understand in their real depth  and I am not capable to understand them either. Real understanding is based on direct experience. It is just the first-hand information which I have gathered reading them which I will share. I am not an authority on these sūtra-s. Yoga is highly meditative in nature and as a Yogī goes further deep in his or her sādhana (spiritual practice / meditation), Īśvara or supreme Godhead or Guru makes a Yogī disciple realise the deeper truth and actual meaning of the Sūtra-s. An attempt is being made to explain these sūtra-s in a simple way; however the Sanskrit words are retained as I find it hard to have their English alternatives retaining the depth of the original meaning. This article is for English-speaking Indian Audience which is expected to understand Sanskrit / Hindi words like Guru, Yoga, Yama and Niyama, etc. Their meanings are also given.

Since Yoga is based on Sāṃkhya, a brief explanation of Sāṃkhya is also given in the later part i.e. Part 2 of the article. Study of Sāṃkhya and Yoga broadens one’s vision, one’s mindset. It gives more clarity. It makes more sense while reading Vedānta or Upaniṣad-s or Gītā. Each system of philosophy has its own terminology. For example, Puruṣa and Prakriti are the terminologies of Sāṃkhya which are adapted by Vedāṇta. Three guṇa-s of Prakriti – Sattva, Rajasa and Tamasa are defined and explained in detail in Sāṃkhya. A separate article ‘Notes on Sāṃkhya Kārikā’ is already published as a book earlier which covers all 72 Kārikā-s of Sāṃkhya Kārikā by Īśvara Kṛṣṇa. Even reading 18 pages of ‘Sāṃkhya in Brief’ section will be helpful for the students of Yoga and also Vedānta.

One cannot understand Yoga Sūtra-s of Patanjali independently. One has to understand it through Bhagavāna Veda Vyāsa’s commentary known as Sāṃkhya Pravachana. It is the most authoritative commentary and no commentary, be it sub-commentary on it or an independent commentary contradicts Bhagavāna Veda Vyāsa. Traditional Āchārya-s (teachers) have attributed Sāṃkhya Pravachana to Bhagavāna Veda Vyasa, the same Saint who authored Mahābhārata. Hence we will take his commentary and other commentaries when necessary to understand Sūtra-s in detail.

The name of commentary implies that it is based on Sāṃkhya Darśana, hence Yoga too is based on Sāṃkhya.

I sincerely hope that this article, the sharing of the information on the first two sūtra-s is helpful for the sincere seekers of truth.

All that is good is my Guru’s grace, all errors are mine.

What is Yoga?

 

Let’s begin with the first two Sūtra-s.

Maharṣi Patanjali begins his Sūtra-s on Yoga with the Sūtra –

अथ योगानुशासनम् ॥ १.१॥

atha yogānuśāsanam || 1.1||

Which literally translates to –

Henceforth or Now, [the instructions on] the discipline of Yoga begins.

We will discuss this Sūtra in detail later. First let us study the meaning of the second Sūtra of Chapter 1 known as Samādhi Pāda, a chapter dedicated to teaching the concepts of Samādhi. This Sūtra explains the meaning of Yoga.

Yoga Sūtra 1.2

 

Original Śloka

योगश्चित्तवृत्तिनिरोधः ।। 1.2 ।।

yogaścittavṛttinirodhaḥ || 1.2 ||

Sandhi Split

योग-चित्त-वृत्ति-निरोध ।। 1.2 ।।

yoga-chitta-vṛtti-nirodha ।। 1.2 ।।

Word by word meaning:

योग Yoga = Yoga [is], samādhi [is]

चित्त Chitta = mind

वृत्ति Vṛtti = any fluctuation in mind.

निरोधः Nirodhaḥ = cessation

Translation:

Yoga is complete cessation of fluctuations occurring in mind.

Implied Translation:

Yoga is Samādhi. Samādhi is the complete cessation of fluctuations occurring in the mind.

Explanation with Personal Notes:

If we understand this Sūtra, it becomes easy to understand the concept of Yoga. Each word in this sūtra is important.

Let us understand each term of this Sūtra in detail.

Yoga योग

 

Yoga means Samādhi says Bhagavāna Veda Vyāsa in his authoritative commentary on Yoga Sūtra-s popularly known as Sāṃkhya Pravachana. Samādhi is attained by complete cessation (Nirodha) of mind (Chitta).

Cessation of mind occurs when there are no thoughts, no impulses, no saṃskāra-s, no vṛtti-s, no desires left in mind that can create any kind of movement inside mind. Mind is as still as a calm lake without any ripples.

Meaning of the word yoga योग

As per Kaumudi, there are three meaning of the dhātu or root word √Yuj √युज् from which the word ‘Yoga’ is derived. There is also a fourth generic meaning given in the Sanskrit dictionaries like Apte Sanskrit – English, Sanskrit – Hindi and Monier – Williams Sanskrit – English dictionary. We will define all four. 

Yoga is –

1.       Samādhi – Merging of mind into the source of mantra, complete cessation of mind.

2.       To Unite – Union of Jīva and Brahman

3.       Restraint or Control

4.       ‘A way’ or ‘The path’ or ‘method’ or ‘application’ or ‘abstract meditation and mental abstraction practiced as a system’. (Dictionary meaning, Generic meaning)

 

Detailed explanation of the word Yuj (Yoga)

 

(Can be skipped)

As per Siddhānta Kaumudi and Nirukta, there are more than 2000 + root words known as dhātu-s. Following is the extract of three meanings given in dhātupāṭha (study of dhātu-s).

Yoga is derived from the dhātu or root word युज् ‘Yuj’ which has three meanings.

Raw form Source: https://ashtadhyayi.com/dhatu/04.0074?search=युज्

Sanskrit – Hindi (raw for reference)

०४.००७४ (कौमुदीधातुः-११७७)	युज्	युजँ समाधौ	दिवादिः आत्मनेपदी अकर्मकः अनिट्	(to concentrate, to focus, to abstain from senses, to meditate) (चित्त स्थिर करना, मन को रोकना)
०७.०००७ (कौमुदीधातुः-१४४४)	युज्	युजिँर् योगे	रुधादिः उभयपदी सकर्मकः अनिट्	(to bind, to restrain, to join, to unite, to apply, to combine) (जुड़ना, मिलाप करना,एकत्र करना)
१०.०३३८ (कौमुदीधातुः-१८०७)	युज्	युजँ संयमने	चुरादिः उभयपदी सकर्मकः सेट्	(to restrain, to control, to bind) (संयत करना, बांधना, वश में रखना)

 

Sanskrit – English – Hindi (Simplified)

Kaumudi No	Definition	Definition in English	Meaning in English / Hindi
1177	युजँ समाधौ	yujaṃ samādhau	(to concentrate, to focus, to abstain from senses, to meditate) (चित्त स्थिर करना, मन को रोकना)
1444	युजिँर् योगे	yujiṃr yoge	(to bind, to restrain, to join, to unite, to apply, to combine) (जुड़ना, मिलाप करना,एकत्र करना)
1807	युजँ संयमने	yujaṃ saṃyamane	(to restrain, to control, to bind) (संयत करना, बांधना, वश में रखना)

 

Source: https://ashtadhyayi.com/dhatu/04.0074?search=युज्

https://ashtadhyayi.com/dhatu/

Also, please find my personal interpretation as per context, in reference to Sāṃkhya – Yoga.

Yuj – Meaning with Personal Interpretation:

Dhātu (root word) युज् Yuj meaning	Simple Meaning in English	Kaumudi No
युजँ समाधौ yujaṃ samādhau	Complete Cessation of Mind into Mantra or Ātman or any object – only the essence remains	1177
युजिँर् योगे yujiṃr yoge	To restrain and to Unite – Individual Puruṣa (Jīva) with Original Cosmic Puruṣa. It also means union with Īśvara who is the guru of guru-s and not bound by Space and Time and has Full unlimited knowledge	1444
युजँ संयमने yujaṃ saṃyamane	Dhāraṇā-Dhyāna-Samādhi (Concentration-Meditation-Absorption) together are known as Saṃyama. Most of us sādhaka-s (seekers) are practicing Dhāraṇā	1807

 

Meaning of the word Yoga in the Chapter names of Bhagavad Gītā

 

The generic name of the word Yoga is ‘a way’ or ‘the path’ or ‘method’ or ‘application’. Thus, Chapter 2 titled ‘Sāṃkhya Yoga’ means ‘The way of Sāṃkhya’ or ‘The path of Sāṃkhya’ or ‘The method of Sāṃkhya’ or ‘Application of Sāṃkhya’. Since Gītā is not standalone independent śāstra but the sāra or essence of Upaniṣad-s and it relies on the knowledge of Ṣaḍdarśana षड्दर्शन i.e. Six Systems of Philosophy, hence the word ‘Application’ may be suitable in some chapter numbers.

Generic meaning of the word ‘Yoga’ means – application, a way (path), method and even ‘abstract meditation and mental abstraction practised as a system’.

It is not to be taken as Samādhi or Union or Restraint (Control) when comes to the chapter titles of Bhagavad Gītā.

Chitta चित्त

 

Chitta चित्त has two meanings. First one is when it is taken in context of being one of the four parts of Antaḥkaraṇa (Inner, subtle organ) – Mana, Buddhi, Ahaṃkāra and Chitta. In this context, it means memory or retention power.

Thus, Chitta is Memory or Retention power in one context.

Second one is when it is used as samāsa or pratilakshaṇa as an inclusive word which includes Mana (Manas), Buddhi and Ahaṃkāra i.e. it represents entire Antaḥkaraṇa.

At times, the word Chitta means mind when understood in proper context.

In current context of Sūtra 1.2, it has to be taken as both mind and retention power (memory). We will understand this when we discuss the meaning of the word Vṛtti वृत्ति.

Our śāstra-s give high importance to mind (mana) and a lot has been said on mind in Gītā chapter 6, 14, 16 and 17. In fact, all chapters deal with mind but some prominently. Some like chapter 16 deal with character building describing Daivi (positive or divine) and āsuri (negative or lower animal natured qualities). Positive qualities like straightforwardness or guilelessness, truth loving or lack of hypocrisy, love for Īśvara, devotion, adhering to truth, etc (ārjavam, adambhitvam, Īśvarānurāga, bhakti, satya, etc) make mind more subtle and one’s vibrations or prāṇa paramāṇu gets soft, light, vibrant and subtle. The Prāṇamaya kośa (Energy Body) expands. Negative or animal qualities like (selfish) desire, anger, greed, delusion or attachment, excessive pride and envy, etc (kāma, krodha, lobha, moha, mada and mātsarya bhāva etc) determine the state of mind and how much it is ready to turn introvert and meditate on one object or a mantra. Gītā chapter 6 talks about control over mind and so it is often translated as Abhyāsa Yoga or Dhyāna Yoga instead of the traditional name ‘Ātma-saṃyama Yogaḥ’ (आत्मसंयमयोगः). Atma-saṃyam-yoga means Yoga or method of mind control or Self-control. Here Ātmā is to be taken as mind and not the witness Ātman. Yoga Sūtra-s of Patanjali also deal very deeply with mind.

To sum up –

·         First meaning of the word ‘Chitta’ is Memory or Retention power in one context.

·         Second one is when it is used as samāsa or as an inclusive word which includes Mana, Buddhi and Ahaṃkāra i.e. it represents entire Antaḥkaraṇa.

·         Third meaning is – At times, the word Chitta means mind when understood in proper context.

In current context of Sūtra 1.2, it has to be taken as both mind and retention power (memory).

Thus, the word Chitta (चित्त) is important as one has to remove or uproot the impulses present in mind.

Chitta and Antaḥkaraṇa (Sutble Inner Organ)

 

Four parts of Antaḥkaraṇa are –

1.       Buddhi or Intellect is the decision-making ability

2.       Ahaṃkāra or Ego is the pride or egoism. It attests the decision of Intellect. Ego also retains individual identity of Jīva or bound Puruṣa.

3.       Mana (Manas) or Mind is the Thinking tattva or entity

4.       Chitta or Memory is the retention power.

 

While Yoga uses the word Chitta, Sāṃkhya does not accept Chitta as an independent tattva or entity like Mind, Ego and Intellect. So, the Antaḥkaraṇa (Inner subtle organ) consists of three, not four parts – Mind, Ego, Intellect. Chitta or Memory is accepted as a fourth part of Antaḥkaraṇa in Vedānta and even Yoga but not in Sāṃkhya.

This is because, memory or retention power is shared the quality of all three. One can recollect old thoughts (mind), one can recollect old decisions (Intellect) and one knows that one had attested the decision of Intellect (Ego) terming it right at that time.

It is also worth nothing that as per Sāṃkhya Kārikā, the inherent quality (Lakshaṇa or Guṇa) and the karma (action or activity or function) are the same. So, mind can think but cannot take decision. Intellect which has inherent quality of taking decision cannot function as thinking principle i.e. mind. Ego which has inherent quality of pride or egoism cannot think or take decision. Thus, karma / kriyā or function of any organ or tattva is not different from its inherent quality i.e. guṇa or lakshaṇa.

First three out of four are tattva-s or entities and are a part of 23 manifest tattva-s of Prakriti. In this sense Mind and Chitta are at times used interchangeably. One has to understand the context.

 

Chitta and Chita are different (चित्त, चित)

Please note that the word Chitta (चित्त) and Chita or Chit or Chite (चित, चित्, चिते) are different. While Chitta with double ‘t’ (tta त्त) means either memory or mind or entire Antaḥkaraṇa, Chita with single ‘t’ (ta त) refers to consciousness which is Puruṣa in terminology of Sāṃkhya-Yoga or Ātmā / Ātman or Brahma / Brahman in terminology of Vedanta or Upaniṣad-s.

·         Chitta (चित्त) with double ‘t’ (tta त्त à त् त àत् + त्+अ à t + t+a = tta)

·         Chita (चित) with single ‘t’ (ta त à त à त्+अ à t+a = ta)

Since the Vṛtti-s or tendencies are to be removed from Chitta, let us understand what is Vṛtti. We will also understand why both meanings of memory and mind are apt in describing the Chitta. We will also know that the third meaning of entire Antaḥkaraṇa is automatically included in the word Chitta.

Vṛtti वृत्ति

 

Vṛtti-s in simple terms are ripples in the mind. Ripples occur in a pond or a lake when one throws stone, a tree branch, a handful of sand or a fish swim to the top of surface or if any object which rises to the surface which was once trapped in the bed by some weight gets release.

So, the ripples are created when something is dropped from above to the pond The first analogy relates to our thoughts which are thinking on current issue. This is the definition of mind. Mind is defined in Sāṃkhya as saṃkalpa (thoughts). Thus, mind is nothing but continuous flow of thoughts.

Ripples are also created when something from the bed of pond rises to the surface. This analogy relates to old thoughts from the past rising up again in the mind from our memory. They come from repository or storage place which is known as Chitta. It can be an old issue where one was insulted or had a heated argument with someone before a week o even before few years. At times it is related to the memory from past life for advanced Yogī-s. Thus, Chitta is the retention power.

Vṛtti-s often translated as tendencies of mind are connected with all three – mind, intellect and ego. Just like one can recall old thoughts during Dhyāna (meditation / absorption in mantra), it also recalls wrong or right decisions in our life. Ego does not let go of old memories and decisions justifying the act. It is Ego which justifies the decision made by Intellect. Ego also retains its individual identity and so does not allow merging of Jīva in Brahman. In this way the memory is also included – the holding power. Will is a quality of intellect and not mind. One holds on to the decision one has made. So, Chitta represents entire Antaḥkaraṇa also. All four are connected with each other and they all work in unison to arrive at any conclusion. They are different functions of same Antaḥkaraṇa

Such thoughts, old memories, decisions, and finally ego all show their presence and power in Dhāraṇā and Dhyāna breaking the natural chanting of mantra. Finally, all seeds of karma are also destroyed in the process of Dhyāna.

Mind merges in the mantra and then into the essence or source or origin of mantra resulting into samādhi. Then again thoughts pop up and the samādhi is broken. Mantra is chanted and the mind again enters samādhi. In this way mind is finally destroyed. This is the process of Yoga. Each time a perfect Nirodha or cessation of mind happens, there is stillness, then this stillness is broken by thoughts and desires, again one enters stillness as there is cessation of mind and the process goes on. Nirodha is important steps in helping a Yogī stabilise in Samādhi until no more effort is needed to still the mind and enter into samādhi.

When the seeds of desires including the seed of moksha is destroyed, then one gets naturally established in Samādhi. Mind is destroyed. A state known as Dharma Megha Samādhi is attained. This is mukti or liberation. This state is explained later.

 

Nirodha निरोध and the five States of mind

 

There are five states of mind as per Bhagavāna Veda Vyāsa’s commentary.

Kshipta mana or Scattered mind cannot concentrate.

Mudha mana or Dull mind does not wish to do anything.

Vikshipta mana or Concentrated mind can concentrate but gets distracted. Sādhaka-s (seekers) fall in this category.

Ekagraḥ mana or One-pointed mind stays concentrated or focused on only one object, which is generally a mantra like Praṇava (OM). This mind does not get distracted.

Niruddha mana or Complete cessation of mind refers to a state where mind is still and does not do any activity like in Samādhi. It is like a lake without ripples or ocean without waves. Calm clean, pure, one can see through and can see the bed. The word niruddha or nirodha means the same.   

First two states of mind are not suitable for sādhanā. Our mind can concentrate but gets distracted. It is known as Vikshipta mind, the beginning state of sādhanā. Sādhanā here means chanting mantra. We have to move towards Ekāgraḥ (one pointed) mind which never gets distracted. This state leads to complete cessation of thought forms or waves in ocean or ripples in a lake. This state is known as Nirodha.

Nirodha leads to Samādhi. Repeated entering into Samādhi makes one effortlessly abide in natural state of Self Realisation. A Yogī becomes a Jīvan mukta. He is liberated even when he is still in his physical body.

Yoga explains the steps to reach this state.  

Yoga Sūtra 2.1

 

How do we reach this state? By practising Kriyā Yoga. What is Kriyā Yoga? Sūtra 2.1 defines it.

Original Śloka

तपः स्वाध्यायेश्वरप्रणिधानानि क्रियायोग: ।। 2.1 ।।

tapaḥ svādhyāyeśvarapraṇidhānāni kriyāyoga: || 2.1 ||

 

Sandhi Split

तपः-स्वाध्याय-ईश्वरप्रणिधानानि क्रिया-योगः ॥ २.१ ॥

tapaḥ-svādhyāya-īśvarapraṇidhānāni kriyā-yogaḥ || 2.1||

Word by word meaning:

तपः Tapaḥ = Austerities (disciplines like vrata, fasting, anuṣṭhāna, etc). Only care to be taken is it should not be too hard on body.

स्वाध्याय Svādhyāya = Self Study, Introspection, study of śāstra-s, chanting of praṇava, etc mantra-s

ईश्वरप्रणिधानानि Īśvara Praṇidhānani =Taking refuge in Īśvara

क्रिया-योगः Kriyā Yogaḥ = is Kriyā Yoga – ‘Kriyā Yoga’ is used as a proper noun. ‘Kriyā Yoga’ means Yoga of Action or Application of Yoga or practice of yoga.

Translation 1:

Tapa Svādhyāya and Īśvara Praṇidhāna is kriyāyoga

Translation 2:

(1) Tapa (Austerities), (2) Svādhyāya (Self-study, chanting of OM i.e. meditation) and (3) Īśvara Praṇidhāna (taking refuge in Īśvara) – is known as Kriya-Yoga.

Meaning:

In other words, when one practises Tapa, Svādhyāya and Īśvara Praṇidhāna, then one is practising Kriyā Yoga or simply Yoga.

Explanation and Personal Notes:

This is different from Mahavatar Babaji’s ‘Kriyā Yoga’ as taught by Lahiri Mahāśaya, Śrī Yukteśvara Giri, Paramhansa Yogananda, Paramhansa Hariharananda, Paramhansa Prajñananda (Prajnanananda) and their illustrious lineage of Yogī-s.  It is not to say they do not follow the teachings of Patanjali. All I am saying is that what is defined as ‘Kriyā Yoga’ are general instructions. They themselves do not specify the involvement of chakra-s, Kuṇḍalini, etc. So, anyone belonging to any tradition like Bhakti, Advaita Vedānta, Śaiva or Kuṇḍalini Yoga or ‘Kriyā Yoga’ of Mahāvatāra Bābājī can apply the teachings of Yoga Sūtra-s.

Nirodha is restrain of mind. It occurs not by force, but by purity of mind, making mind introvert so that it does not get distracted. Withdrawal of senses is Pratyāhāra. It requires disciple and will but not force. It requires proper understanding. The one who can conclude that even enjoying the pleasant experience too leads one to unhappiness is a purified mind as it keeps one trapped in cycle of birth and death. Seeing sorrow in the world is not constantly weeping but a higher understanding of purpose of life.

A purified mind, a detached mind, a mind full of sattva guṇa is worthy of dhāraṇa and dhyāna which leads to samādhi. Such mind can be a witness without getting involved in mental scenes. Restraint of mind happens by being witness, but only a purified, introvert mind, free from worldly desires can be a witness in true sense. Unbroken awareness throughout meditation i.e. Dhāraṇa and Dhyāna is important to remain witness and not get involved in any thoughts, emotions or any internal mental scene. Restrain is not to forcefully arrest thoughts.

Yoga teaches one the path, it teaches what the mind experiences on the spiritual path, what obstacles one face, what is the solution, what are the tools, how can one get supernatural powers and how they are harmful to one’s spiritual progress. Yoga teaches how one can get to nirbija samādhi where all seeds of desires have been burnt. Finally, the last and only desire left is the desire to achieve moksha. When this last seed of moksha is burnt, one gets established in the state of kaivalya mukti which is also known as dharma megha samādhi. The word Dharma Medha Samādhi occurs in P.Y.Su 4.29.

Dharma Megha Samādhi

 

Translators have translated this word literally as “Cloud of Virtue Samādhi” since Dharma = Virtue, Megha = Cloud and Samādhi remains untranslated. I will attempt another meaningful translation which in my humble opinion points to state of Self Realisation.

Dharma here means Jñāna (knowledge of Self or Puruṣa) and not Virtue. Commentators like Bhojadeva and Hariharananda Āraṇya says that the parama dharma or foremost dharma (duty or virtue) is to gain knowledge of Self Realisation. While Dharma comes in the category of bhoga (consumption of fruits of karma and one assumes kartā-bhāva i.e sense of doership), parama dharma is knowledge of Puruṣa or Self or Ātman or Brahman. Hence, parama dharma comes in the category of apavarga (Moksha, Kaivalya Mukti)) Thus, Dharma here simply refers to the word ‘Jñāna’ or knowledge of Self i.e. Self-Realisation.

Megha means cloud of nectar or Bliss of Self realisation. It is cloud that showers Self-Realisation. It implies saturating one with knowledge of Self.

The word Dharma-Megha means Getting saturated with Parama Dharma where all Puruṣārtha i.e. efforts end, which Jñāna or Knowledge of the Self or Puruṣa. In simple words, Dharmamegha as single word means naturally abiding in Self.

Samādhi means complete absorption of mind into the essence of object which is Ātman or Brahman. It is the source of everything.

The word dharma megha samādhi means spontaneous absorption in the essence or source of mantra OM after renouncing the desire for moksha and getting instantly saturated by the knowledge of Puruṣa.

The word Dharmamegha is used to describe a special type of Samādhi and it distinguishes itself from other types of Samādhi-s as Chapter 1 which mentions six different types of Samādhi-s which are states of awareness. These are Savitarka, Nirvitarka, Savichāra, Nirvichāra, Sānanda and Sāsmitā. It is beyond the scope of this article to explain all these types of Samādhi. It is beyond my capacity too. Swami Venkateshananda in his commentary on Yoga Sūtra-s mentions he himself have not experienced all these Samādhi-s.    

So, Establishing in Self is a Samādhi by the name Dharmamegha. It happens when one attains a state of Kaivalya. Kaivalya which means ‘complete isolation’ or ‘total isolation’ is defined in Sūtra 4.34. It is explained later. The word Dharmamegha Samādhi occurs in Sūtra 4.29.

When one quits the desire to be free, just like the cloud showers rain and even though one does not wish to get wet, one fully gets wet, not partly wet, but fully wet, similarly one is filled with the bliss of Self Realisation and feels completeness. It is the end of the journey. A Yogī gets firmly established in the Self Realisation. This state is natural and there is no further need to sit in meditation and reach this state.

The power of consciousness (chiti śakti) gets established in its own nature completely detached from avyakta (Prakriti) and 23 vyakta tattva-s (mahat, etc).

The word ‘chiti’ means consciousness. Śakti means power. So chiti śakti by the power of Puruṣa which is the only sentient entity, a Yogī rises beyond Prakriti and knows oneself as pure witness, as Puruṣa which is ever free and omnipresent.

It is the Chiti-Śakti or the sentient power of Puruṣa which is acquired by mind because of mind being in proximity with Puruṣa and mind appears to be sentient and think by itself.

By the power of this consciousness, which is the source of mind’s power to cognize, one gets established in one’s true nature.

Mind is used to take one to second last step just near Samādhi i.e. into the state of Dhyāna. In Dhyāna there is uninterrupted chanting of Mantra without any other stary thoughts. Last step is to transcend the mind itself. This power of consciousness is nothing but Puruṣa. It is referred to as chiti śakti in Yoga Sūtra-s and this word chitiśakti is quite often used by Śrī Sadāśivendra Sarasvatī (Sadaśiva Brahmendra) in his commentary Yoga Sudhākara from the beginning sūtra-s. By being aware of fluctuations of mind, a Yogī can separate himself from mind. This is due to the original sentient nature of Puruṣa. It is the source of power of mind. But for beginners, this power shines inside the mind and shines through the mind. The consciousness is thus mixed with mind like milk mixed with water and so the milk which is consciousness i.e. Puruṣa becomes inseparable from water which is mind. By being witness the consciousness separates itself from mind. All this happens by the grace of Īśvara and Guru. Hence, taking refuge in Īśvara (Īśvara Praṇidhāna) is given high importance. Since Īśvara manifests and communicates through Guru, Guru’s grace is necessary for spiritual progress. Not by Self will or Self effort, but by the grace of Īśvara and Guru one attains the state of detachment and becomes witness. After attaining this state entire perspective about life changes. It is only after one experiences detachment, one realizes what attachment is in true sense.

Yoga Sūtra 4.34

 

The relevant sūtra which is the last sūtra of Yoga sūtra-s is

Original Sūtra

पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं

स्वरूपप्रतिष्ठा वा चितिशक्तिरिति ॥ ४.३४॥

puruṣārthaśūnyānāṃ guṇānāṃ pratiprasavaḥ kaivalyaṃ

svarūpapratiṣṭhā vā citiśaktiriti || 4.34||

 

Sandhi Split

पुरुषार्थ-शून्यानाम् गुणानाम् प्रतिप्रसवः कैवल्यम्

स्वरूप-प्रतिष्ठा वा चितिशक्ति-इति ॥ ४.३४॥

Word by word meaning:

पुरुषार्थ puruṣārtha- the purpose of Puruṣa i.e. bhoga and apavarga (dharma, artha and kāma are bhoga, moksha is apavarga), efforts or activity.

शून्यानाम् śūnyānāṃ- of being empty or of being free from

गुणानाम् guṇānām- of guṇa-s

प्रतिप्रसवः pratiprasavaḥ - to merge in their cause, to reabsorb in their cause, from gross state of evolution to involution

कैवल्यम् kaivalyam- for kaivalya (total isolation, complete isolation) i.e. for mukti (liberation), aloneness, complete detachment, absolute freedom

स्वरूप svarūpa- own nature, own true Self

प्रतिष्ठा pratiṣṭhā- getting established

वा vā- or

चितिशक्ति citiśaktiḥ - puruṣa or of jīvātmā, power of pure consciousness or higher awareness or simply consciousness

इति iti- thus [ends yoga śāstra]

Translation:

When guṇa-s (Sattva, Rajas and Tamasa) have served their purpose of serving Puruṣa i.e. giving both experiences of Bhoga (Dharma, Artha and Kāma) and Apavarga (Moksha), to the Puruṣa, the three guṇa-s merge back into their cause Prakriti i.e. they undergo involution (Prati-prasava). This is the state of Kaivalya. Or, Kaivalya can be defined as when the consciousness establishes itself in its own pure nature.

Explanation with Personal Notes:

Here the word citiśaktiḥ is not translated as ‘power of consciousness’. It is simply translated as ‘consciousness’ to avoid complexity. The word citiśaktiḥ is used to distinguish itself from chitta which means mind. The word ‘chiteḥ’ as mentioned in 4.22 also means the power behind mind which gives mind its cognizing ability. This power means consciousness which is undivided and not the mind itself. Mind and consciousness are separated by the word ‘citiśaktiḥ’

There are two approaches to define the state of Kaivalya (Total isolation or complete isolation). First one is extrovert – from viewpoint of guṇa-s and creation, where guṇa-s merge back into their cause. Second one is - from the viewpoint of Puruṣa who abodes in its own natural state.

We will try to understand it in detail.

Approach one:

Prakriti creates the worlds like Pṛthvī (earth) and Svarga (Heaven) and Narka (Hell) for the sake of Puruṣa using her three guṇa-s – Sattva, Rajasa and Tamasa. The sole purpose of Prakriti and her three guṇa-s is to selflessly help Puruṣa gain experience of the path of Bhoga (consumption  doership, path of karma) which includes Dharma, Artha and Kāma and Apavarga (Liberation) which includes path of renunciation of Karma like moksha and Kaivalya. When Puruṣa knows oneself as pure witness, the consciousness does not get involved or engaged in any activity of mind, Intellect or Ego. Puruṣa or Consciousness as pure witness does not get trapped in the world of Prakriti.

Now, the purpose of Prakriti, her three guṇa-s and the entire creation through these guṇa-s is served. There is no further effort required on the part of guṇa-s for the sake of Puruṣa. The Puruṣārtha becomes zero. The guṇa-s without any puruṣārtha or efforts has no further aim for that Self-abiding Puruṣa and so they merge back into their source which is Prakriti. This results into a state of total isolation of Puruṣa from Prakriti, her three guṇa-s and her entire creation including the bodies of man or a Yogī which consists of three guṇa-s as its fundamental building blocks. With no purpose left, the involution of creation happens for that Self abiding Puruṣa. This process of Involution i.e. merging of effects back into their cause is known as ‘Prati-prasava’ in the sūtra. This state results into total Isolation of Puruṣa. This state is known as Kaivalya which translated into total or complete isolation.

Approach two:

Second way to understand is from the point of view of Puruṣa. When Puruṣa establishes itself in its own natural state which is beyond Prakriti and so her three guṇa-s and her entire creation including the bodies of Yogī, then this state too ends up in total isolation of Puruṣa. This state is known as Kaivalya or total or complete isolation.

 

 

Yoga Sūtra 1.1

 

Sānkhya Darśana is an ideological basis of Yoga and Yoga is its meditative application.

The first sūtra of Yoga Sūtra begins with the word ‘atha’ meaning ‘now, or ‘henceforth’. This indicates that it is a continuation of a study. Study of six principle philosophical schools is one interpretation, after studying Sānkhya, let the study of Yoga begin is another interpretation, third is when one has had enough of bhoga which includes dharma, artha and kāma, then one looks towards apavarga which is moksha, fourth interpretation is that it is mangalācharaṇa meaning auspicious beginning.

 

 

Original Sūtra

अथ योगानुशासनम् ।। 1.1 ।।

atha yogānuśāsanam || 1.1||

Sandhi Split

अथ योग-अनुशासनम् ।। 1.1 ।।

atha yoga-anuśāsanam || 1.1||

 

Word by word Meaning:

अथ Atha = now / henceforth

योग Yoga = principles of Yoga (yoga is defined in the next sūtra)

अनुशासनम् Anuśasanam = instruction, discipline.

Translation:

Now, [instructions on] the discipline of Yoga [begins]

Explanation:

 

We will understand this Sūtra in detail. Each word is very important.

Atha अथ

 

The word Atha means ‘Now’ or ‘Henceforth’. It has few meanings.

 

First meaning of the word Atha

 

As per commentators, first meaning of the word Atha is Adhikāra. The word adhikāra usually means ‘right’ or ‘qualification’. It implies pre-qualification necessary to study Yoga Darśana which is a Śāstra (teachings of divine origin). In Bhagavad Gītā or even in Prakaraṇa Grantha-s of Ādi Śankara like Atma Bodha, Viveka Chūḍāmaṇi, etc, all grantha-s mention pre-qualification that is necessary in order to successfully apply the śāstra. Instructions are given based on adhikāra bheda meaning spiritual instructions are given keeping in mind the mental makeup and inner purity and introvert nature of mind.

The commentators say it indicates unique beginning of a śāstra. Thus, for study of Yoga Sūtra-s of Patanjali requires a meditative mind, an introvert, purified mind to actually understand and apply its teachings. This is the unique way of śāstra-s. If impure mind tries to practice the path of Yoga which is the path of renunciation, there will be internal conflict as the path demands renunciation of desires however mind is not ready to renounce some desires. This internal conflict leads to stress and instability of mind or one is simply not able to meditate and go deep within. Thus, any study of śāstra which deals with moksha or mukti or liberation requires a purified mind which does not long for desires. Only then a guru passes on the teachings to his worthy, inwardly purified disciple.  

 

Second meaning of the word Atha

 

Second meaning is, the word Atha is, it is used as a symbol of ‘auspiciousness’ and refers to Mangalācharaṇa

Pandit Usharbudh Arya on his commentary on Yoga Sūtra-s of Patanjali quotes Sankara Bhāṣya on Brahma Sūtra-s 1.1 “The word atha, used in an entirely different sense, yet invokes a blessing merely by its pronunciation.”

Ref: YOGA- SUTRAS OF PATAÑJALI WITH THE EXPOSITION OF VYĀSA, Vol 1, by Pandit Usharbudh Arya, forward by Swami Rama of Himalayas, Page 64 (PDF page 85).

Pūrva Mimāmsā Sūtra-s of Jaimini begin with – Athāto Dharma Jijñāsā || 1.1.1 ||

Brahma Sūtra-s of Bādrāyaṇa begin with – Athāto Brahma Jijñāsā || 1.1.1 ||

Vaiśeṣika Sūtra-s of Kaṇṇada being with – Athāto dharmaṃ vyākhyāsyāmaḥ || 1.1.1 ||

Yoga Sūtra-s of Patanjali begins with Atha Yogānuśasana (Yoga-anuśāsana) || 1.1 ||

Thus, three important śāstra-s other than Yoga Sūtra-s of Patanjali begin with the word atha. It denotes now the work begins on following topic. It is auspicious beginning and hence the word atha is considered as Auspiciousness.

First mantra or śloka of śāstra is generally mangalācharaṇa. Let us understand this word ‘mangalācharaṇa’.

Mangalācharaṇa = Mangala + Ācharaṇa

मङ्गलाचरण = मङ्गल-आचरण

Mangala means auspiciousness, bliss, happiness, joy, felicity (great joy and happiness), good luck, etc. Another synonym for the word Mangala is ārambha (आरम्भ) which means ‘to begin’ or simply ‘beginning’.

Ācharaṇa / Ācaraṇa means conduct, behaviour, undertaking, practising, performing, approaching, arrival (as of the dawn).

Thus, the word Mangalācharaṇa means ‘Auspicious beginning of practice or understanding of a study or any work’.

Alternatively, the word Mangalācharaṇa itself is defined as ‘benediction’, ‘prayer for the success of anything’, ‘prayer for the auspicious issue of an undertaking’. It also means ‘pronouncing a blessing’, ‘wishing joy'.

Our great commentators in their commentaries (bhaṣya-s) on śāstra-s with their deep understand and realisation based on direct experience have concluded that the mere uttering of OM or Atha brings auspiciousness says commentators and translators. Thus, both OM and Atha (when chanted in unique way with unique intent) are auspicious.

Some śloka-s eulogizing the paramparā or tradition, dedicated o the glory of Guru and to the glory of Maharṣi Patanjali and to the devatā-s and Ṛṣi-s, some mantra-s from Upaniṣad-s like the Śānti Mantra-s (Peace Mantra-s) and even devotional songs may be chanted just to make the atmosphere spiritual and receptive by increasing Sattva Guṇa. Sāttvika Atmosphere makes a person receptable to the teachings. This is my personal understanding.

 

Third meaning of the word Atha

 

Third meaning of the word Atha means ‘continuation of study’. Since the Yoga Darśana is one of the six principle philosophical systems known as Ṣaḍdarśana (षड्दर्शन), its study is not done in isolation, but in unison or in harmony with other the other five. In other words, all six systems are integrated into each other, often using each other’s terminology or principles while maintaining its own terminology and philosophy and the end conclusion. So, there is both similarity and difference amongst six philosophical systems. Often the end conclusion of other schools of thought are refuted but not the principles and terminology. This is the unique system of teaching which makes one inclusive, broad minded and each system is valuable in developing mental, emotional and spiritual make-up of a person following dharma.

So, the word Atha means continuation of study of Ṣaḍdarśana or six systems of philosophy.

To add to it, Sāṃkhya is the ideological basis of Yoga and Yoga is the meditative application of Sāṃkhya says Swami Tattwamayananda of Vedanta Society of New York (Ramakrishna Mission) in his series of 63 lectures of Pantajali Yoga Sutras on YouTube.

Thus,

Third meaning of Atha is ‘Continuation of study of Ṣaḍdarśana or Saṃkhya-Yoga Darśana’.

 

Fourth meaning of the word Atha

 

Finally,

Fourth meaning of the word Atha is the simple translation of the word Atha which is ‘now’ or ‘Henceforth’.

 

All four meanings of the word Atha

 

To sum up, the word Atha अथ denotes,

First meaning of the word Atha is Adhikāra which denotes beginning of a śāstra in a unique way.

Second meaning of the word Atha is ‘Auspicious beginning [of Sūtra-s on Yoga]’.

Third meaning of Atha is ‘Continuation of study of Ṣaḍdarśana or Saṃkhya-Yoga Darśana’.

Fourth meaning of the word Atha is the simple translation of the word Atha which is ‘now’ or ‘henceforth’.

 

Important to have a Saṃkalpa (intention / purpose) before starting any work

 

To add to it, there has to be a purpose of any śāstra. This purpose is always remembered while studying any śāstra. This purpose in case of Yoga Sūtra-s of Patanjali is apavarga. Dharma, Artha and Kāma fall in the category of Bhoga while moksha falls in category of Apavarga. Apavarga is generally defined as ‘freedom from the cycle of birth and death’. Thus, Apavarga denotes Moksha or Mukti or Liberation or freedom from the cycle of birth and death.

 

Yoga योग

 

The word Yoga is not defined or explained by commentators in Sūtra one. It is defined in Sūtra two. We have already seen its meaning in detail.

 

Anuśāsana अनुशासन

 

Though the word ‘discipline’ is used as translation of ‘Anuśāsana अनुशासन’, it is not ‘an order’ or ‘a commandment’ in Abrahamic sense. It is more like an instruction or a guideline. Yoga Sūtra-s were written as a compilation of already existing, well-established system which was widely practiced since ancient times, Yoga Darśana being one of the six main philosophical system of knowledge in Sanātana Dharma or Hindu Dharma.

One has to willingly accept the guidelines and instructions and embed them in one’s life. An appropriate sanskrit word is ‘upadeśa’ which is often translated as ‘spiritual instruction’ by many. One has to live as per the instructions by Śāstra and Guru and reach the mental state it points to.

The word discipline is an apt translation of the word ‘anuśāsana’ as Yoga is about attaining the state of Kaivalya Samādhi also known as Dharma Megha Samādhi in Chapter 4, Kaivalya Pāda (Pāda = section or chapter or limb). Kaivalya Samādhi is a state where one completely detaches from Prakriti (Primordial energy of creation, preservation and destruction) and her three guṇa-s (Sattva, Rajasa and Tamasa) and also her creation and stays as a pure witness not engaged in any karma (activity). To attain this state one has to purify the mind by controlling the mind in Sādhanā and by practicing disciplines like Yama and Niyama which forms the basis or the foundations of Aṣṭānga Yoga or eight-fold path. They are Yama, Niyama, Āsana, Prāṇāyama, Pratyāhāra, Dhāraṇā, Dhyāna and Samādhi.  They can be divided into four external and four internal.

Four external practices –

1.       Yama (control over mind to attain inner purity)

a.       Ahiṃsā – Non-violence.

b.       Satya – Speaking Truth.

c.       Asteya – Non-stealing. Being honest, not stealing of other’s credit

d.       Brahmacharya - Celibacy.

e.       Aparigraha – Non-possessiveness.

2.       Niyama (personal disciplines)

a.       Śaucha – Outer and inner cleanliness (purification).

b.       Santoṣa – Contentment.

c.       Tapa – Austerities.

d.       Svādhyāya – Self Study, study of śāstra-s, contemplating on them, listening them from guru, chanting of praṇava, etc mantra is also included under svādhyāya as per Bhagavāna Veda Vyāsa’s commentary.

e.       Īśvara praṇidhāna – taking refuge in Īśvara.

3.       Āsana (body postures)

4.       Prāṇāyama (breath regulation and control)

Four internal practices  –

5.       Pratyāhāra (withdrawal of senses)

6.       Dhāraṇā (Concentration)

7.       Dhyāna (Meditation / Absorption of mind in mantra) and

8.       Samādhi (Absorption of mind in the essence or source of mantra which is Paramātmā or Ātman or Brahman or Parama Puruṣa or Puruṣottama or Puruṣa or Īśvara)

Last three together are known as saṃyama.

Yama-s and Niyama-s in Yoga Sūtra-s

 

Out of these four, yama and niyama are at of the Aṣṭānga Yogā mentioned in Patanjali Yoga Sūtra-s (P.Y.Su. 2.30 and P.Y.Su. 2.32)

The five yama-s (control over mind to attain inner purity) are –

1.       Ahiṃsā – Non-violence.

2.       Satya – Speaking Truth.

3.       Asteya – Non-stealing. Being honest, not stealing of other’s credit

4.       Brahmacharya -  Celebacy. For householders, minimum or no sensual activity after having kids. For renunciates, absolute celibacy नैष्ठिक ब्रह्मचर्य  Naiṣṭhika meaning they follow the ideals of brahmacharya every moment at all times. Brahmacharya meaning they follow the ideals of brahmacharya every moment at all times. They are not supposed to look at photo of women.

5.       Aparigraha – Non-possessiveness.

 

 The five Niyama-s (personal disciplines) are –

1.       Śaucha – Outer and inner cleanliness (purification). Outer purification by taking bath. Inner purification by removing trīdoṣa-s – the three defects (disharmony) of vāta, pitta and kapha by means of Ayurveda. Also practice Praṇāyama for purification of prāṇa and breath.

2.       Santoṣa – Contentment.

3.       Tapa – Austerities. Fasting, vrata (a holy vow for spiritual progress) etc disciplines, but they should not be extreme and cause too much pain in body.

4.       Svādhyāya – Self Study, study of śāstra-s, contemplating on them, listening them from guru, chanting of praṇava, etc mantra is also included under svādhyāya as per Bhagavāna Veda Vyāsa’s commentary.

5.       Īśvara praṇidhāna – taking refuge in Īśvara. Īśvara is the guru of all guru-s, is beyond space and time, has full knowledge of 25 tattva-s as against limited knowledge of Jīva, can bestow grace on a yogī. Īśvara is described by Praṇava i.e. OM. One should meditate on OM along with its meaning.

 

Out of these, the Sūtra 1 of chapter 2 P.Y.Su 2.1 describes Kriyā Yoga as – tapa, svādhyāya and Īśvara Praṇidhāna (taking refuge in Īśvara). Thus, last three of Niyama-s (personal disciplines) are extremely important.

तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥ २.१ ॥

tapaḥsvādhyāyeśvarapraṇidhānāni kriyāyogaḥ || 2.1||

तपः-स्वाध्याय-ईश्वरप्रणिधानानि क्रिया-योगः ॥ २.१ ॥

tapaḥ-svādhyāya-īśvarapraṇidhānāni kriyā-yogaḥ || 2.1||

Tapa (Austerities), Svādhyāya (Self-study, chanting of OM i.e. meditation) and Īśvara Praṇidhāna (taking refuge in Īśvara) is known as Kriya-Yoga.

Taking refuge in Īśvara is extremely important. Praṇava or OM is the descriptive word for Īśvara. Yogī-s of pure intellect or purified mind walking on the path of renunciation must chant OM with the understanding of its meaning.

These eight steps or limbs are known as sādhana or tools to be used to attain Kaivalya Mukti.

Second chapter Sādhana Pāda (Tools to practice Yoga) explains the first five of the eight-fold path. Chapter three titled Vibhuti Pāda (Chapter on Powers Attainable during practice of Yoga) explains last three and then goes on the describe various siddhi-s or subtle extra-sensory powers or attainments. Last Chapter four, Kaivalya Pāda (Chapter on Total Isolation of Puruṣa) deals with the process of attaining Samādhi. First chapter Samādhi Pāda (Chapter on Samādhi), in first 12-14 Sūtra-s gives some definitions of technical terminology used in Yoga, and the rest explains different types of Samādhi-s and the concepts related to Samādhi.

The word Anuśāsana indeed means discipline or practice, which a disciple has to practice himself.  Yoga is indeed a discipline, a way of life. It is just not to be taken in the sense of an Unquestionable Commandment or Divine Order. Yoga Sūtra-s gives the means of right knowledge, what is wrong knowledge, it gives obstacles in sādhana (spiritual progress), their solutions. Yoga Sūtra-s also gives a barometer to check if one’s sādhanā is going correctly. For example, feeling of sorrow, despair, trembling of body parts or restlessness, then one has to understand that something is wrong in their practice. It later on gives solutions so that genuine sādhaka-s or Yogī-s can correct themselves and progress on the path of Sāṃkhya-Yoga. Yoga Sūtra-s in Chapter 3 also gives methods how to attain Siddhi-s. Siddhi is an attainment or mastery. It is attaining subtle supernatural powers or psychic abilities. Yoga warns that they are obstacles to spiritual progress. Though they can be achieved by specific secret practice under the guidance of a guru, many times, a Yogī may attain them accidently or suddenly without making conscious effort. Hence, they are explained but with a warning. They are explained so that Sādhaka knows that this is not the end of Sādhanā (meditation) but one must not get carried away in them. This will lead to getting astray from the path of liberation. Thus, Yoga Sūtra-s are guidelines or instructions.

We will continue understanding the first Sūtra P.Y.Su 1.1.

After reading these and the basics of Sāṃkhya Kārikā, a genuine seeker of truth will find is relatively easy to understand the Yoga Sūtra-s. AS one goes deep in Dhyāna (Absorption), one gets deeper insights into the meaning of same sūtra.  

Translation and Meaning of the First Sūtra

 

A combined derived descriptive translation which retains the essence of maximum interpretations of the first Sūtra would be –

अथ योगानुशासनम् ।। 1.1 ।।

atha yogānuśāsanam || 1.1 ||

{After chanting auspicious śloka-s and mantra-s which prepare the disciple to be receptive and sāttvika},

Now, [for the benevolence of qualified, deserving, interested disciples who are mumukshu-s, serious  seekers of truth], let the instructions on the discipline of Yoga begin, which is a continuous study of the tradition of Sāṃkhya-Yoga and Ṣaḍdarśana (Six systems of Philosophy) [for the sake of apavarga i.e. moksha or mukti or liberation or freedom from the cycle of birth and death].

This is the implied meaning of the first Sūtra of Yoga Sūtra-s of Patanjali.

The literal meaning of first sutra would be –

Now, [instructions on the] discipline of Yoga begins.

Since Yoga is ideologically based on Sāṃkhya, please find concept of Sānkhya in brief.

 

Sāṃkhya in Brief

 

PART II - Sāṃkhya in Brief

25 tattva-s of Sānkhya and their nature

 

Yoga is based on Sānkhya. Sānkhya Kārikā is the oldest and the most authoritative exposition of Sānkhya Darśana extant today. It says that the Knowledge of Vyakta (23 manifest tattva-s), avyakta (Prakriti, Pradhāna) and Jña (Puruṣa) leads one to Mukti (Liberation). Puruṣa has descended from being in the kaivalya state which is total detachment from Prakriti and her 23 evolutes. It has become bound in Prakriti. This bound The path of Yoga is to return back i.e. move towards the source. It is known as Prati-prasava. From manifestation to merging back into its source. From Evolution to Involution. The source of everything is Prakriti. Puruṣa is subtle then Prakriti and so Puruṣa has the knowledge of Prakriti too.

All 23 tattva-s and Prakriti are jaḍa meaning not Self-conscious. Only Puruṣa is Self-conscious or Self-aware of its existence. Puruṣa is not the doer and does not take part in creation.

Prakriti is the state prior to the creation of the universe. In this state her three guṇa-s sattva, rajasa and tamasa are in the state of equilibrium.   

Prakriti creates the world by herself when it comes in proximity with Puruṣa and becomes Chetana (conscious or sentient). Similarly, mind and intellect can cognize and experience this world, and mind appears to be conscious due to its proximity with Puruṣa. Puruṣa is always unattached. Just like a crystal appears to be red when in vicinity of red flower, Puruṣa appears to be a doer of karma but in reality, it never is.

Thus, there are two types of Prakriti, first a state prior to creation in which all 23 tattva-s) are present in seed form as potency and activated Prakriti also referred to as Pradhāna meaning prime or the first one since now there are other tattva-s and the created world. Hence Prakritī is known as Pradhāna or prime. At times it is simply known as Prakriti. So, one must interpret the word Prakriti in proper context.

23 Vyakta (manifested) tattva-s are –

 

Mahat (Cosmic intelligence, which when localized in each individual becomes buddhi – intellect),

Ahaṃkāra (ego, ‘I’ awareness),

From Ego forms 16 elements – Five Tanmātrā-s, Five Jñanendriya-s, Five Karmendriya-s and mind

Five Tanmātrā-s – Five subtle elements of knowledge – śabda, sparśa, rūpa, rasa and gandha

(sound, touch, form, taste, smell)

Five Jñanendriya-s are organs of knowledge – ears, skin, eyes, tongue and nose

Five Karmendriya-s are organs of actions – hands – to hold, legs – to move, mouth – to speak, anus – to excrete and genitals for enjoyment.

Manas / Mana Mind – to think and cognize

From Five Tanmātrā-s form Five Mahābhūta-s or five great elements.

Pancha Mahābhūta-s – Ether or Space, Air, Fire, Water and Earth.

All 23 tattva-s are perceivable and are experienced as per Sānkhya.

We all live in contact with perceivable 16 tattva-s, the lowest in the hierarchy of evolution.

Five Jñanendriya-s, Five Karmendriya-s, Five Mahābhūta-s and mind.

During involution (merging back into source), they merge back into their source, and all tattva-s finally merge in Prakriti. There is no cause of Prakriti and so Prakriti does not merge into any other tattva. Prakriti is eternal and so is Puruṣa.

Thus, Sāṃkhya is a dualistic philosophy as in the ultimate final state of apavarga, both Puruṣa and Prakriti remain. It is only that Prakriti no more creates anything for the sake of the realized Puruṣa. She still continues to create and offer the world and its objects to other bound Puruṣa-s. This means there is aneka Puruṣa Vāda meaning its accepts existence of many Puruṣa-s which are bound by Prakriti and need to know its true nature in order to attain the state of Kaivalya. The original Puruṣa or the Self Realised is both eternal and omnipresent, infinite.

Since Yoga is based on Sāṃkhya, theoretically it too is dualistic. However, practically in the state of total isolation form Prakriti, if Prakriti is experienced, but does not create, then one still experiences the power of Prakriti or Prakriti’s presence. Hence, one has to finally progress into non-dual state i.e. Advaita Sthiti in which there is no trace of Māyā (Prakriti) of the Upaniṣad-s. This small shift results into Jīvana Mukti or liberated from the cycle of birth and death even while still living in physical body. Thus Sāṃkhya-Yoga ends in Advaita Vedānta. This state of Nirvikalpa Samādhi is experienced by all Yogī-s as breathless, pulseless state in which there is no other to be experienced separately from Self or ‘I’ which is completeness. This is a blissful state longed by all Yogī-s and Advaita Vedantins in which there is no observer as there is no object of observation. It is just presence, ‘Sattā mātra’ meaning pure existence only. It is the only truth (Sat), it is Self-aware or Self-conscious or Sentient (Chit) and there is no trace of fear or sorrow and it is all bliss (Ānanda). Thus Sat-Chit-Ānanda (Truth-Existence-Bliss) is the inherent nature (Svarūpa Lakshaṇa) of Puruṣa, or Ātmā / Ātman or Brahma / Brahman.  When one naturally abides in Self or Brahman, there is no further need to meditate and one experience that everything else is also Brahman (Sarvam Khalu-idam Brahma). Such a Yogī, such a Jñānī, a Self-Realised Saint is a Jīvana Mukta or liberated while still living in the physical body.

Here an attempt was made to merge Sāṃkhya-Yoga with Advaita Vedānta as today Sāṃkhya-Yoga is not practised individually but in unison with Advaita and other systems of philosophies. Most of the commentators who have commented on Sāṃkhya Kārikā and Yogā Sūtra-s belong to Advaita Vedānta except Vijñāna Bhikshu who appears to belong to Bhakti school of Vaiṣnava. This Vijñāna Bhikshu appears to be different from older Baudha Bhikshu (Buddhist monk) says Swami Tattwamayananada of Vedanta Society of New York.

 

Figure 1: Evolution of 24 Tattva-s (jpg image)

 

 

Nature of 24 tattva-s

 

All these tattva-s are non-sentient. They do not have their own consciousness. They do not assert their own existence. Their acknowledgement of existence depends upon the observer. The observer seems to be mind, but it is not. Puruṣa is the real observer.

This knowledge of 23 tattva-s, Prakriti consisting of three guṇa-s – sattva, rajasa and tamasa and the true nature of Puruṣa and abiding in one’s true nature is as per Sānkhya mukti.

Puruṣa and Prakriti are two eternal tattva-s of Sānkhya.

Satkārya Vāda

 

Satkārya Vāda is an important concept in Sānkhya

It means the cause must have potential to create an effect. Curd can be made from milk but not oil Sesame oil can be extracted from sesame seeds and not sand.

The effect stays unmanifested in the cause. It does not die nor is it born. It exists in unmanifested state and simply manifests.

Sānkhya is knowledge-based school of thought

 

If one gets sick, one can get cured by taking medicines, but there is no guarantee that the disease will never return. Any of the worldly solution including performing vedic rituals does not free from the cycle of birth and death. After all one has to face death and rebirth.

There is no permanent way to get free form the cycle of birth and death except knowing the true nature of Vyakta (23 manifested tattva-s), Avyakta (unmanifest Prakriti) and Jña (Puruṣa).

Sānkhya, Yoga and Vedānta

 

Though Sānkhya is a very ancient philosophy and so is Yoga, and both are a part of six principle philosophical texts. Principles of both philosophies are accepted by Vedānta but not their conclusions. In Brahma Sūtra-s both Yoga and Sānkhya are refuted (Br.Su. 2.1.1-3). Commentary by Ādi Śankarāchārya jī makes it clear. The essence is, ‘Sānkhya and Yoga are acceptable but not entirely. They are not acceptable in their conclusion’. It means that Vedānta accepts 25 tattva-s of Sānkhya but not the ultimate conclusion that Prakriti is eternal and it is independently creates the world. Māyā is used by Īśvara to create the world. Māyā is Īśvara’s energy. Similarly, in the state of Nirvikalpa Samādhi, it there is no experience of Māyā which is not acceptable to both Sānkhya and Yoga. Hence, there are disturbances.

Yoga, being meditative application of Sānkhya had to introduce a third entity ‘Īśvara’ and Īśvara Praṇidhāna occurs more than once in Yoga Sūtra-s implying high importance to develop the quality of surrender to Īśvara as it covers the weakly developed good qualities.

This indicates that though Sānkhya is principally accepted, for meditative purpose, it is the practical need to accept the existence of Īśvara though Īśvara of Yoga has limited role. He does not create, preserve and destroy the world, but can grace a Yogī. Īśvara is Praṇava i.e. OM. There are few sūtra-s related to Īśvara and OM.

However, keeping the differences aside, great āchārya-s and saints have given high importance to Yoga. Madhusudan Sarasvatī and Sant Jñanadeva (Gyaneshwar / Jnandev) while commenting on chapter six have extensively quoted Yoga Sūtra-s along with Vyāsa Bhāśya. Thus Yoga is important and is seen as spring board to vedānta as it purifies the mind and makes a vedāntin ready for Self Realisation and Nirvikalpa Samādhi.

Linking Sānkhya, Yoga and Vedānta

 

Vedānta is considered to be of highest authority and so all other schools have to be linked to vedānta and an integrated approach has to be done. Even concepts of Nyāya and its pramāṇa-s (testimonies) are accepted by all three.

Most of the commentators on both Sānkhya and Yoga were advaitins, hence they have linked the teachings to vedānta. They have freely used the words Brahman, Ātman and Moksha in their commentaries.

In order to gain maximum advantage, we too must link all the philosophies with Vedānta. Hence we must read and value the opinion of those who are experts in the six systems of philosophies and preferably in 14 abodes of knowledge (chatur-dasa-vidyā). This makes us to read and understand the works of great āchārya-s like Ādi Śankara. Those belonging to other sampradāya-s may follow the path of their āchārya-s like Rāmānujāchārya jī, Madhvāchārya jī, etc. This is important as all respected āchārya-s maintained consistency in their teachings and their works and philosophes have quenched the heart of many. Thus, paramparā is important i.e. learning from a traditional teacher is important or learn form a teacher well versed in tradition or the one who is Self Realised.

While Yoga is for everyone, Vedānta is suitable for highly purified minds.

I hope this information is helpful to those who wish to progress on spiritual path and light the lamp of knowledge this Deepāvali (Diwali). May the right minds be attracted towards the path of Yoga and Vedānta and trigger within them a quest to gain the knowledge of our true Self, to have the Darśana of Īśvara.

|| Hari OM ||

|| Sitā Rāma ||