Patanjali Yoga Sutras
brain, and the less the needle of the Prana has made these
passages, the more conservative will be the brain, the more it
will struggle against new thoughts. The more thoughtful the
mane, the more complicated will be the streets in his brain,
and the more easily he will take to new ideas, and understand
them. So with every fresh idea; we make a new impression in
the brain, cut new channels though the brain-stuff, and that is
why we find that in the practice of Yoga (it being an entirely
new set of thoughts and motives) there is so much physical
resistance at first. That is why we find that the part of
religion which deals with the world side of nature can be so
widely accpeted, while the other part, the Philosophy, or the
Psychology, which deals with the inner nature of man, is so
frequently neglected. We must remember the definition of
this world of ours; it is only the Infinite Existence projected
into the plane of consciousness. A little of the Infinite is
projected into consciousness, and that we call our world. So
there is an Infinite beyond, and religion has to deal with both,
with th elittle lump we call our world, and with the Infinite
beyond. Any religion which deals alone with either one of
these two will be defective. It must deal with both. That part
of religion which deals with this part of the Infinite which has
come into this plane of consciousness, got itself caught, as it
were, in the plane of consciousness, in the case of time, space,
and causation, is quite familiar to us, because we are in that
already, and ideas about this world have been with us almost
from time immemorial. The part of religion which deals with
the Infinite beyond comes entirely new to us, and getting
ideas about it produces new channels in the brain, disturbing
the whole system, and that is why you find in the practice of
Yoga ordinary people are at first turned out of their groove. In
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order to lesson these disturbances as much as possible all
these methods are devised by Patanjali, that we may practice
any one of them best suited to us.
35. विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी ॥ ३५॥
vishayavati va pravrittirutpanna manasah
sthitinibandhini
Those forms of concentration that bring extraordinary
sense perceptions cause perseverance of the mind.
This naturally comes with Dharana, concentration; the Yogis
say, if the mind becomes concentrated on the tip of the nose
one begins to smell, after a few days, wonderful perfumes. If
it becomes concentrated at the root of the tongue one begins to
here sounds; if on the tip of the tongue one begins to taste
wonderful flavours; if on the middle of the tongue, one feels
as if he were coming in contact with something. If one
concentrates his mind on the palate he begins to see peculiar
things. If a man whose mind is disturbed wants to take up
some of these practices of Yoga, yet doubts the truth of them,
he will have his doubts set at rest, when, after a little practice,
these things come to him, and he will persevere.
36. विशोका वा ज्योतिष्मती ॥ ३६॥
vishoka va jyotishmati
Or (by the meditation on) the Effulgent One which is
beyond all sorrow.
This is another sort of concentration. Think of the lotus of the
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Patanjali Yoga Sutras
heart, with petals downwards, and ruunning through it the
Sucumna; take in the breath, and while throwing the breat out
imagine that the lotus is turned with the petals upwards, and
inside that lotus is an effulgent light. Meditate on that.
37. वीतरागविषयं वा चित्तम् ॥ ३७॥
vitaragavishayan va chittam
Or (by meditation on) the heart that has given up all
attachment to sense objects.
Take some holy person, some great person whom you revere,
some saint whom you know to be perfectly non-attached, and
think of his heart. That heart has become non-attached, and
meditate on that heart; it will calm the mind. If you cannot do
that, there is the next way.
38. स्वप्ननिद्राज्ञानालम्बनं वा ॥ ३८॥
svapnanidrajnanalambanan va
Or by meditating on the knowledge that comes in
sleep.
Sometimes a man dreams that he has seen angels coming to
him and talking to him, that he is in an ecstatic condition, that
he has heard music floating through the air. He is in a
blissful condition in that dream, and when he awakes it makes
a deep impression on him. Think of that dream as real, and
meditate upon it. If you cannot do that, meditate on any holy
thing that pleases you.
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39. यथाभिमतध्यानाद् वा ॥ ३९॥
yathabhimatadhyanad va
Or by meditation on anything that appeals to one as
good.
This does not mean any wicked subject, but anything good
that you like, any place that you like best, any scenery that
you like best, any idea that you like best, anything that will
concentrate the mind.
40. परमाणु परममहत्त्वान्तोऽस्य वशीकारः ॥ ४०॥
paramanu paramamahattvantosya vashikarah
The Yogi's mind thus meditating, becomes
un-obstructed from the atomic to the Infinite.
The mind, by this practice, easily contemplates the most
minute thing, as well as the biggest thing. Thus the mind
waves become fainter.
41. क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु
तत्स्थतदञ्जनतासमापत्तिः ॥ ४१॥
ksheennavritterabhijatasyev
manergrahitrigrahannagrahyeshu
tatsthatadangjanatasamapattih
The Yogi whose Vrttis have thus become powerless
(controlled) obtains in the receiver, receiving, and
44

received (the self, the mind and external objects),
concentratedness and sameness, like the crystal
(before different coloured objects.)
What results from this constant meditation? We must
remember how in a previous aphorism Patanjali went into the
various states of meditation, and how the first will be the
gross, and the second the fine objects, and from them the
advance is to still finer objects of meditation, and how, in all
these meditations, which are only of the first degree, not very
high ones, we get as a result that we can meditate as easily on
the fine as on the grosser objects. Here the Yogi sees the three
things, the receiver, the received, and the receiving,
corresponding to the Soul, the object, and the mind. There are
three objects of meditation given us. Firs the gross things, as
bodies, or material objects, second fine things, as the mind,
the Chitta, and third the Purasa qualified, not the Purasa
itself, but the egoism. By practice, the Yogi gets established in
all these meditations. Whenever he meditates he can keep out
all other thought; he becomes identified with that on which he
mediates; when he meditates he is like a piece of crystal;
before flowers the crystal becomes almost identified with
flowers. If the flower is red, the crystal looks red, or if the
flower is blue, the crystal looks blue.
42. तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः ॥ ४२ ॥
tatra shabdarthajnanavikalpaih sankeerna savitarka
samapattih
Sound, meaning, and resulting knowledge, being
mixed up, is (called Samadhi) with reasoning.
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Patanjali Yoga Sutras
Sound here means vibration; meaning, the nerve currents
which conduct it; and knowledge, reaction. All the various
meditations we have had so far, Patanjali calls Savitarka
(meditations with reasoning). Later on he will give us higher
and higher Dhyanas. In these that are called "with reasoning,"
we keep the duality of subject and object, which results from
the mixture of word, meaning, and knowledge. There is first
the external vibration, the word; this, carried inward by the
sense currents, is the meaning. After that there comes a
reactionary wave in the Chitta, which is knowledge, but the
mixture of these three makeup what we call knowledge. In all
the meditations up to this we get this mixture as object of
meditation. The next Samadhi is higher.
43. स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥ ४३ ॥
smritiparishuddhau
svaroopashoonyevarthamatranirbhasa nirvitarka
The Samadhi called without reasoning (comes) when
the memory is purified, or devoid of qualities,
expressing only the meaning (of the meditated
object).
It is by practice of meditation of these three that we come to
the state where these three do not mix. We can get rid of them.
We will first try to understand what these three are. Here is
the Chitta; you will always remember the simile of the lake,
the mind-stuff, and the vibration, the word, the sound, like a
pulsation coming over it. You have that calm lake in you, and
I pronounce a word, "cow." As soon as it enters through
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Patanjali Yoga Sutras
your ears there is a wave produced in your Chitta along with
it. So that wave represents the idea of the cow, the form or the
meaning as we call it. That apparent cow that you know is
really that wave in the mind-stuff, and that comes as a
reaction to the internal and external sound-vibrations, and
with the sound, the wave dies away; that wave can never exist
without a word. You may ask how it is when we only think of
the cow, and do not hear a sound. You make that sound
yourself. You are saying “cow” faintly in your mind, and
with that comes a wave. There cannot be any wave without
this impulse of sound, and when it is not from outside it is
from inside, and when the sound dies, the wave dies. What
remains? The result of the reaction, and that is knowledge.
These three are so closely combined in our mind that we
cannot separate them. When the sound comes, the senses
vibrate, and the wave rises in reaction; they follow so closely
upon one another that there is no discerning one from the
other; when this meditation has been practiced for a long time,
memory, the receptacle of all impressions, becomes purified,
and wwe are able clearly to distinguish them from one
another. This is called “Nirvitarka,” concentration without
reasoning.
44. एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता ॥ ४४॥
etayaiva savichara nirvichara cha sookshmavishaya
vyakhyata
By this process (the concentrations) with
discrim-ination and without discrimination, whose
objects are finer, are (also) explained.
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Patanjali Yoga Sutras
A process similar to the preceding is applied again, only, the
objects to be taken up in the former meditations are gross; in
this they are fine.
45. सूक्ष्मविषयत्वं चालिङ्गपर्यवसानम् ॥ ४५॥
sookshmavishayatvan chalinggaparyavasanam
The finer objects end with the Pradhana.
The gross objects are only the elements, and everything
manufactured out of them. The fine objects begin with the
Tanmatras or fine particles. The organs, the mind¹, egoism,
the mind-stuff (the cause of all manifestion) the equilibrium
state of Sattva, Rajas and Tamas materials—called Pradhana
(chief), Prakrti (nature), or Avyakta (unmanifest), are all
included within the category of fine objects. The Purusa (the
Soul) alone is excepted from this definition.
46. ता एव सबीजः समाधिः ॥ ४६॥
ta eva sabijah samadhih
These concentrations are with seed.
These do not destroy the seeds of past actions, thus cannot
give liberation, but what they bring to the Yogi is stated in the
following aphorisms.
47. निर्विचारवैशारद्येऽध्यात्मप्रसादः ॥ ४७॥
nirvicharavaisharadye adhyatmaprasadah
¹ The mind, or common sensory, the aggregate of all senses
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Patanjali Yoga Sutras
The concentration “without reasoning” being
purified, the Chitta becomes firmly fixed.
48. ऋतंभरा तत्र प्रज्ञा ॥ ४८॥
rtanbhara tatr prajna
The knowledge in that is called “filled with Truth.”
The next aphorism will explain this.
49. श्रुतानुमानप्रज्ञाभ्याम् अन्यविषया विशेषार्थत्वात् ॥ ४९॥
shrutanumanaprajnabhyam anyavishayaa
vishesharthatvat
The knowledge that is gained from testimony and
inference is about common objects. That from the
Samadhi just mentioned is of a much higher order,
being able to penetrate where inference and
testimony cannot go.
The idea is that we have to get our knowledge of ordinary
objects by direct perception, and by inference therefrom, and
from testimony of people who are competent. By “people
who are competent,” the Yogis always mean the Rishis, or the
Seers of the thoughts recorded in the Scriptures—the Vedas.
According to them, the only proof of the Scriptures is that
they were the testimony of competent persons, yet they say
the Scriptures cannot take us to realisation. We can read all
the Vedas, and yet will not realise anything, but when we
practise their teachings, then we attain to that state which
realises what the Scriptures say, which penetrates where
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Patanjali Yoga Sutras
reason cannot go, and where the testimony of others cannot
avail. This is what is meant by this aphorism, that realisation
is real religion, and all the rest is only preparation—hearing
lectures, or reading books, or reasoning, is merely preparing
the ground; it is not religion. Intellectual assent, and
intellectual dissent are not religion. The central idea of the
Yogis is that just as we come in direct contact with the objects
of the senses, so religion can be directly perceived in a far
more intense sense. The truths of religion, as God and Soul,
cannot be perceived by the external senses. I cannot see God
with my eyes, nor can I touch Him with my hands, and we
also know that neither can we reason beyond the senses.
Reason leaves us at a point quite indecisive; we may reason
all our lives, as the world has been doing for thousands of
years, and the result is that we find we are incompetent to
prove or disprove the facts of religion. What we perceive
directly we take as the basis, and upon that basis we reason.
So it is obvious that reasoning has to run within these bounds
of perception. It can never go beyond: the whole scope of
realisation, therefore, is beyond sense perception. The Yogis
say that man can go beyond his direct sense perception, and
beyond his reason also. Man has in him the faculty, the
power, of transcending his intellect even, and that power is in
every being, every creature. By the practice of Yoga that
power is aroused, and then man transcends the ordinary limits
of reason, and directly perceives things which are beyond all
reason.
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Patanjali Yoga Sutras
50. तज्जः संस्कारो न्यसंस्कारप्रतिबन्धी ॥ ५०॥
tajjah sanskaro nyasanskarapratibandhi
The resulting impression from this Samadhi obstructs
all other impressions.
We have seen in the foregoing aphorism that the only way of
attaining to that super-consciousness is by concentration, and
we have also seen that what hinder the mind from
concentration are the past Samskaras, impressions. All of you
have observed that when you are trying to concentrate your
mind, your thoughts wander. When you are trying to think of
God, that is the very time which all these Samskaras take to
appear. At other times they are not so active, but when you
want them not to be they are sure to be there, trying their best
to crowd inside your mind. Why should that be so? Why
should they be much more potent at the time of
concentration? It is because you are repressing them and they
react with all their force. At other times they do not react.
How countless these old past impressions must be, all lodge
somewhere in the Chitta, ready, waiting like tigers to jump
up. These have to be suppressed that the one idea which we
like may arise, to the exclusion of the others. Instead, they are
all struggling to come up at the same time. These are the
various powers of the Samskaras in hindering concentration
of the mind, so this Samadhi which has just been given is the
best to be practised, on account of its power of suppressing
the Samskaras. The Samskara which will be raised by this
sort of concentration will be so powerful that it will hinder the
action of the others, and hold them in check.
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51. तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः ॥ ५१ ॥
tasyapi nirodhe sarvanirodhannirbijah samadhih
By the restraint of even this (impression, which
obstructs all other impressions), all being restrained,
comes the “seedless” Samadhi.
You remember that our goal is to perceive the Soul iself. We
cannot perceive the Soul because it has got mingled up with
nature, with the mind, with the body. The most ignorant man
thinks his body is the Soul. The more learned man thinks his
mind is the Soul, but both of these are mistaken. What makes
the Soul get mingled up with all this, these different waves in
the Chitta rise and cover the Soul, and we only are a little
reflection of the Soul through these waves, so, if the wave be
one of anger, we see the Soul as angry: “I am angry,” we say.
If the wave is a wave of love we see ourselves reflected in that
wave, and say we are loving. If that wave is one of weakness,
and the Soul is reflected in it, we think we are weak. These
various ideas come from these impressions, these Samskaras
covering the Soul. The real nature of the Soul is not perceived
until all the waves have subsided; so, first, Patanjali teaches
us the meaning of these waves; secondly, the best way to
repress them; and thirdly, how to make one wave so strong as
to suppress all other waves, fire eating fire as it were. When
only one remains, it will be easy to suppress that also, and
when that is gone, this Samadhi of concentration is called
seedless; it leaves nothing, and the Soul is manifested just as
It is, in Its own glory. Then alone we know that the Soul is not
a compound, It is the only eternal simple in the universe, and,
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as such, It cannot be born, It cannot die, It is immortal,
indestructible, the Ever-living Essence of intelligence.
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CHAPTER II - SADHANA PADA
CONCENTRATION - ITS PRACTICE
॥ द्वितीयः साधनपादः ॥

1. तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥ १॥
   tapahsvadhyayeshvarapranidhanani kriyayogah
   Mortification, study, and surrendering fruits of work
   to God are called Kriya Yoga.
   Those Samadhis with which we ended our last chapter are
   very difficult to attain; so we must take them up slowly. The
   first step, the preliminary step, is called Kriya Yoga. Literally
   this means work, working towards Yoga. The organs are the
   horses, the mind is the reins, the intellect is the charioteer, the
   soul is the rider, and this body is the chariot. The master of the
   household, the King, the Self of man, is sitting in this chariot.
   If the horses are very strong, and do not obey the reins, if the
   charioteer, the intellect, does not know how to control the
   horses, then this chariot will come to grief. But if the organs,
   the horses, are well controlled, and if the reins, the mind, are
   well held in the hands of the charioteer, the intellect, the
   chariot, reaches the goal. What is meant, therefore, by
   mortification? Holding the reins firmly while guiding this
   body and mind: not letting the body do anything it likes, but
   keeping them both in proper control. Study. What is meant by
   study in this case? Not study of novels, or fiction, or story
   books, but study of those books which teach the liberation of
   the soul. Then again this study does not mean controversial
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studies at all. The Yogi is supposed to have finished his period
of controversy. He has had enough of all that, and has become
satisfied. He only studies to intensify his convictions. Vada
and Siddhanta. These are the two sorts of Scriptural
knowledge, Vada (the argumentative) and Siddhanta (the
decisive). When a man is entirely ignorant he takes up the first
part of this, the argumentative fighting, and reasoning, pro
and con.; and when he has finished that he takes up the
Siddhanta, the decisive, arriving at a conclusion. Simply
arriving at this conclusion will not do. It must be intensified.
Books are infinite in number, and time is short; therefre this
is the secret of knowledge, to take that which is essential.
Take that out, and then try to live up to it. There is an old
simile in India that if you place a cup of milk before a Raja
Hamsa (swan) with plenty of water in it, he will take all the
milk and leave the water. In that way we should take what is
of value in knowledge, and leave the dross. All these
intellectual gymnastics are necessary at first. We must not go
blindly into anything. The Yogi has passed the argumentative
stage, and has come to a conclusion, which is like the rocks,
immovable. The only thing he now seeks to do is to intensify
that conclusion. Do not argue, he say; if one forces
arguments upon you, be silent. Do not answer any argument,
but go away free, because arguments only disturb the mind.
The only thing is to train the intellect, so what is the use of
disturbing it any more. The intellect is but a weak
instrument, and can give only knowledge limited by the
senses; the Yogi wants to go beyond the senses; therefore the
intellect is of no use to him. He is certain of this, and therefore
is silent, and does not argue. Every argument throws his mind
out of balance, creates a disturbance in the Chitta, and this
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disturbance is a drawback. These argumentations and
searchings of the reason are only on the way. There are much
higher things behind them. The whole of life is not for
schoolboy fights and debating societies. By “surrendering
the fruits of work to God” is to take to ourselves neither credit
nor blame, but to give both up to the Lord, and be at peace.
2. समाधिभावनार्थः क्लेशतनूकरणार्थश्च ॥ २॥
samadhibhavanarthah kleshatanookaranarthashch
(They are for) the practice of Samadhi and
minimising the pain-bearing obstructions.
Most of us make our minds like spoiled children, allowing
them to do whatever they want. Therefore it is necessary that
there should be constant practice of the previous
mortifications, in order to gain control of the mind, and bring
it into subjection. The obstructions to Yoga arise from lack of
this control, and cause us pain. They can only be removed by
denything the mind, and holding it in check, through these
various means.
3. अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः ॥ ३॥
avidyasmitaragadveshabhiniveshah kleshaah
The pain-bearing obstructions are - ignorance,
egoism, attachment, aversion, and clinging to life.
These are the five pains, the fivefold tie that binds us down.
Of course ignorance is the mother of all the rest. She is the
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only cause of all our misery. What else can make us
miserable? The nature of the Soul is eternal bliss. What can
make it sorrowful except ignorance, hallucination, delusion;
all this pain of the soul is simply delusion.
4. अविद्या क्षेत्रम् उत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम् ॥ ४॥
avidya kshetram uttareshan
prasuptatanuvichchhinnodaranam
Ignorance is the productive field of all them that
follow, whether they are dormant, attenuated,
overpowered, or expanded.
Impressions are the cause of these, and these impressions
exist in different degrees. There are the dormant. You often
hear the expression “innocent as a baby,” yet in the baby may
be the state of a demon or of a god which will come out by and
by. In the Yogi these impressions, the Samskaras left by past
actions, are attenuated; that is, in a very fine state, and he can
control them, and not allow them to become manifest.
Overpowered means that sometimes one set of impressions is
held down for a while by those that are stronger, but they will
come out when that repressing cause is removed. The last
state is the expanded, when the Samskaras, having helpful
surroundings, have attained to great activity, either as good or
evil.
5. अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या ॥ ५॥
anityashuchiduhkanatmasu
nityashuchisukhatmakhyatiravidya
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Ignorance is taking that which is non-eternal, impure,
painful, and non-Self, for the eternal, pure, happy,
Atman (Self).
All these various sorts of impression have one source:
ignorance. We have first to learn what ignorance is. All of us
think that “I am the body,” and not the Self, the pure, the
effulgent, the ever blissful, and that is ignorance. We think of
man, and see man as body. This is the great delusion.
6. दृग्दर्शनशक्त्योरेकात्मतेवास्मिता ॥ ६॥
drigdarshanashaktyorekatmatevasmita
Egoism is the identification of the seer with the
instrument of seeing.
The seer is really the Self, the pure one, the ever holy, the
infinite, the immortal. That is the Self of man. And what are
the instruments? The Chitta, or mind-stuff, the Buddhi,
determinative faculty, the Manas, or mind, and the Indriyani,
or sense organs. These are the instruments for him to see the
external world, and the identification of the Self with the
instruments is what is called the ignorance of egoism. We say
“I am the mind, I am thought; I am angry, or I am happy.”
How can we be angry, and how can we hate? We should
identify ourselves with the Self; that cannot change. If it is
unchangeable, how can it be one moment happy, and one
moment unhappy? It is formless, infinite, omnipresent. What
can change it? Beyond all law. What can affect it? Nothing in
the universe can produce an effect on it, yet, through
ignorance, we identify ourselves with the mind-stuff, and
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think we feel pleasure or pain.
7. सुखानुशयी रागः ॥ ७॥
sukhanushayi raagah
Attachment is that which dwells on pleasure.
We find pleasure in certain things, and the mind, like a
current, flows towards them, and that, following the pleasure
centre, as it were, is attachment. We are never attached to
anyone in whom we do not find pleasure. We find pleasure in
very queer things sometimes, but the definition is just the
same; wherever we find pleasure, there we are attached.
8. दुःखानुशयी द्वेषः ॥ ८॥
duhkhanushayi dveshah
Aversion is that which dwells on pain.
That, which gives us pain we immediately seek to get away
from.
9. स्वरसवाही विदुषोऽपि तथारूढोऽभिनिवेशः ॥ ९॥
svarasavahi vidushopi tatharoodho bhiniveshah
Flowing through its own nature, and established even
in the learned, is the clinging to life.
This clinging to life you see manifested in every animal, and
upon it many attempts have been made to build the theory of a
future life, because men like their lives so much that they
desire a future life also. Of course it goes without saying that
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this argument is without much value, but the most curious part
of it is that, in Western Countries, the idea that this clinging to
life indicates a possibility of a future life applies only to men,
but does not include animals. In India this clinging to life has
been one of the arguments to prove past experience and
existence. For instance, if it be true that all our knowledge has
come from experience, then it is sure that that which we never
experienced we cannot imagine, or understand. As soon as
chickens are hatched they begin to pick up food. Many times
it has been seen where ducks have been hatched by hens, that,
as soon as they come out of the eggs, they flew to water, and
the mother thought they would be drowned. If experience be
the only source of knowledge, where did these chickens learn
to pick up food, or the ducklings that the water was their
natural element? If you say it is instinct, it means nothing—it
is simply giving it a word, but is no explanation. What is this
instinct? We have many instincts in ourselves. For instance,
most of you ladies play the piano, and remember, when you
first learned, how carefully you had to put your fingers on the
black and the white keys, one after the other, but now, after
long years of practice, you can talk with your friends, and
your hand goes on just the same. It has become instinct, it
becomes automatic, but so far as we know, all the cases which
we now regard as automatic are degenerated reason. In the
language of the Yogi, instinct is involved reason.
Discrimination becomes involved, and gets to be automatic
Samskaras. Therefore it is perfectly logical to think that all
we call instinct in this world is simply involved reason. As
reason cannot come without experience, all instinct is,
therefore, the result of past experience. Chickens fear the
hawk, and ducklings love the water, and these are both the
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