Patanjali Yoga Sutras

This is again Sankhya philosophy. We have seen from this
philosophy that from the lowest form up to intelligence all is
nature, but beyond nature are Purusas (souls), and these have
no qualities. Then how does the soul appear to be happy or
unhappy? By reflection. Just as if be piece of pure crystal be
put on a table and a red flower be put near it, the crystal
appears to be red, so all these appearances of happiness or
unhappiness are but reflections; the soul itself has no sort of
colouring. The soul is separate from nature; nature is one
thing, soul another, eternally separate. The Sankhyas say that
intelligence is a compounds, that it grows and wanes, that it
changes, just as the body changes, and that its nature is nearly
the same as that of the body. As a fingernail is to the body, so
is body to intelligence. The nail is a part of the body, but it can
be pared off hundreds of times, and the body will still last.
Similarly, the intelligence lasts æons, while this body can be
pared off, thrown off. Yet intelligence cannot be immortal,
because is changes— growing and waning. Anything that
changes cannot be immortal. Certainly intelligence is
manufactured, and that very fact shows us that there must be
something beyond that, because it cannot be free. Everything
connected with matter is in nature, and therefore bound for
ever. Who is free? That free one must certainly be beyond
cause and effect. If you say that the idea of freedom is a
delusion, I will say that the idea of bondage is also a delusion.
Two facts come into our consciousness, and stand or fall by
each other. One is that we are bound. If we want to go through
a wall, and our head bumps against that wall, we are limited
by that wall. At the same time we find will, and think we can
direct our will everywhere. At every step these contradictory
ideas are coming to us. We have to believe that we are free,
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yet at every moment we find we are not free. If one idea is a
delusion, the other is also a delusion, because both stand upon
the same basis—consciousness. The Yogi says both are true;
that we are bound so far as intelligence goes, that we are free
as far as the soul is concerned. It is the real nature of man, the
Soul, the Purusa, which is beyond all law of causation. Its
freedom is percolating through layers and layers of matter, in
various forms of intelligence, and mind, and all these things.
It is its light which is shining through all. Intelligence has no
light of its own. Each organ has a particular centre in the
brain; it is not that all the organs have one centre; each organ
is separate. Why do all these perceptions harmonise, and
where do they get their unity? If it were in the brain there
would be one centre only for the eyes, the nose, the ears,
while we know for certain that there are different centres for
each. But a man can see and hear at the same time, so a unity
must be back of intelligence. Intelligence is eternally
connected with the brain, but behind even intelligence stands
the Purusa, the unit, where all these different sensations and
perceptions join and become one. Soul itself is the centre
where all the different organs converge and become unified,
and that Soul is free, and it is its freedom that tells you every
moment that you are free. But you mistake, and mingle that
freedom every moment with intelligence and mind. You try to
attribute that freedom to the intelligence, and immediately
find that intelligence is not free; you attribute that freedom to
the body, and immediately nature tells you that you are again
mistaken. That is why there is this mingled sense of freedom
and bondage at the same time. The Yogi analyses both what is
free and what is bound, and his ignorance vanishes. He finds
that the Purusa is free, is the essence of that knowledge
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which, coming through the Buddhi, becomes intelligence,
and, as such, is bound.
21. तदर्थ एव दृश्यस्यात्मा ॥ २१॥
tadarth eva drishyasyatma
The nature of the experience is for him.
Nature has no light of its own. As long as the PuruSa is
present in it, it appears light, but the light is borrowed; just as
the moon's light is reflected. All the manifestations of nature
are caused by this nature itself, according to the Yogis; but
nature has no purpose in view, except to free the PuruSa.
22. कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात् ॥ २२॥
kritarthan prati nashtam apyanashtan
tadanyasadharannatvat
Though destroyed for him whose goal has been
gained, yet is not destroyed, being common to others.
The whole idea of this nature is to make the Soul know that it
is entirely separate from nature, and when the Soul knows
this, nature has no more attractions for it. But the whole of
nature vanishes only for that man who has become free. There
will always remain an infinite number of others, for whom
nature will go on working.
23. स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः ॥ २३॥
svasvamishaktyoh svaroopopalabdhihetuh sanyogah
Junction is the cause of the realisation of the nature of
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both the powers, the experienced and its Lord.
According to this aphorism, when this Soul comes into
conjunction with nature, both the power of the Soul and the
power of nature become manifest in this conjunction, and all
these manifestations are thrown out. Ignorance is the cause of
this conjunction. We see every day that the cause of our pain
or pleasure is always our joining ourselves with the body. If I
were perfectly certain that I am not this body, I should take no
notice of heat and cold, or anything of the kind. This body is a
combination. It is only a fiction to say that I have one body,
you another, and the sun another. The whole universe is one
ocean of matter, and you are the name of a little particle, and I
of another, and the sun of another. We know that this matter is
continuously changing, what is forming the sun one day, the
next day may form the matter of our bodies.
24. तस्य हेतुरविद्या ॥ २४॥
tasya heturavidya
Ignorance is its cause.
Through ignorance we have joined ourselves with a particular
body, and thus opened ourselves to misery. This idea of body
is a simple superstition. It is superstition that makes us
happy or unhappy. It is superstition caused by ignorance that
makes us feel heat and cold, pain and pleasure. It is our
business to rise above this superstition, and the Yogi shows us
how we can do this. It has been demonstrated that, under
certain mental conditions, a man may be burned, yet, while
that condition lasts, he will feel no pain. The difficulty is that
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this sudden upheaval of the mind comes like a whirlwind one
minute, and goes away the next. If, however, we attain it
scientifically, through Yoga, we shall permanently attain to
that separation of Self from the body.
25. तदभावात् संयोगाभावो हानं तद्दृशेः कैवल्यम् ॥ २५॥
tadabhavat sanyogabhavo hanan taddrisheh
kaivalyam
There being absence of that (ignorance) there is
absence of junction, which is the
thing-to-be-avoided; that is the independence of the
seer.
According to this Yoga philosophy it is through ignorance that
the Soul has been joined with nature and the idea is to get rid
of nature’s control over us. That is the goal of all religions.
Each Soul is potentially divine. The goal is to manifest this
Divinity within, by controlling nature, external and internal.
Do this either by work, or worship, or psychic control, or by
philosophy, by one, or more, or all of these - and be free. This
is the whole of religion. Doctrines, or dogmas, or rituals, or
books, or temples, or forms, are but secondary details. The
Yogi tries to reach this goal through psychic control. Until we
can free ourselves from nature we are slaves; as she dictates
so we must go. The Yogi claims that he who controls mind
controls matter also. The internal nature is much higher that
the external, and much more difficult to grapple with, much
more difficult to control; therefore he who has conquered the
internal nature controls the whole universe; it becomes his
servant. Raja Yoga propounds the methods of gaining this
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control. Higher forces than we know in physical nature will
have to be subdued. This body is just the external crust of the
mind. They are not two different things; they are just as the
oyster and its shell. They are but two aspects of one thing;
the internal substance of the oyster is taking up matter from
outside, and manufacturing the shell. In the same way these
internal fine forces which are called mind take up gross matter
from outside, and from that manufacture this external shell, or
body. If then, we have control of the internal, it is very easy to
have control of the external. Then again, these forces are not
different. It is not that some forces are physical, and some
mental; the physical forces are but the gross manifestations of
the fine forces, just as the physical world is but the gross
manifestation of the fine world.
26. विवेकख्यातिरविप्लवा हानोपायः ॥ २६ ॥
vivekakhyatiraviplava hanopayah
The means of destruction of ignorance is unbroken
practice of discrimination.
This is the real goal of practice—discrimination between the
real and unreal, knowing that the PuruSa is not nature, that it
is neither matter nor mind, and that because it is not nature, it
cannot possibly change. It is only nature which changes,
combining, and recombining, dissolving continually. When
through constant practice we begin to discriminate, ignorance
will vanish, and the PuruSa will begin to shine in its real
nature, omniscient, omnipotent, omnipresent.
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27. तस्य सप्तधा प्रान्तभूमिः प्रज्ञा ॥ २७॥
tasya saptadhaa prantabhoomih prajna
His knowledge is of the sevenfold highest ground.
When this knowledge comes, it will come, as it were, in seven
grades, one after the other, and when one of these has begun
we may know that we are getting knowledge. The first to
appear will be that we have known what is to be known. The
mind will cease to be dissatisfied. While we are aware of
thirsting after knowledge we begin to seek here and there,
wherever we think we can get some truth, and, failing to find
it we become dissatisfied and seek in a fresh direction. All
search is vain, until we begin to perceive that knowledge is
within ourselves, that no one can help us, that we must help
ourselves. When we begin to practice the power of
discrimination, the first sign that we are getting near truth will
be that that dissatisfied state will vanish. We shall feel quite
sure that we have found the truth, and that it cannot be
anything else but the truth. Then we may know that the sun is
rising, that the morning is breaking for us, and, taking
courage, we must persevere until the goal is reached. The
second grade will be that all pains will be gone. It will be
impossible for anything in the universe, physical, mental, or
spiritual, to give us pain. The third will be that we shall get
full knowledge, that omniscience will be ours. Next will come
what is called freedom of the Chitta. We shall realise that all
these difficulties and struggles have fallen off from us. All
these vacillations of the mind, when the mind cannot be
controlled, have fallen down, just as a stone falls from the
mountain top into the valley and never comes up again. The
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next will be that this Chitta itself will realise that it melts
away into its causes whenever we so desire. Lastly we shall
find that we are established in our Self, that we have been
alone throughout the universe, neither body nor mind was
ever connected with us, much less joined to us. They were
working their own way, and we, through ignorance, joined
ourselves to them. But we have been alone, omnipotent,
omnipresent, ever blessed; our own Self was so pure and
perfect that we required none else. We required none else to
make us happy, for we are happiness itself. We shall find that
this knowledge does not depend on anything else; throughout
the universe there can be nothing that will not become
effulgent before our knowledge. This will be the last state,
and the Yogi will become peaceful and calm, never to feel any
more pain, never to be again deluded, never to touch misery.
He knows he is ever blessed, ever perfect, almighty.
28. योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिरा विवेकख्यातेः ॥ २८॥
yogangganushthanad ashuddhikshaye jnanadiptira
vivekakhyateh
By the practice of the different parts of Yoga the
impurities being destroyed knowledge becomes
effulgent, up to discrimination.
Now comes the practical knowledge. What we have just been
speaking about is much higher. It is way above our heads, but
it is the ideal. It is first necessary to obtain physical and
mental control. Then the realisation will become steady in
that ideal. The ideal being known, what remains is to practise
the method of reaching it.
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29. यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टाव
अङ्गानि ॥ २९॥
yamaniyamasanapranayamapratyaharadharanadhy
anasamadhayo-a-shtava anggani
Yama, Niyama, Asana, Pranayama, Pratya hara,
Dharana, Dhyana, Samadhi, are the limbs of Yoga.
30. अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः ॥ ३०॥
ahinsasatyasteyabrahmacharyaparigraha yamah
Non-killing, truthfulness, non-stealing, continence,
and non-receiving, are called Yama.
A man who wants to be a perfect Yogi must give up the sex
idea. The Soul has no sex; why should it degrade itself with
sex ideas? Later we shall understand better why these ideas
must be given up. Receiving is just as bad as stealing;
receiving gifts from others. Whoever receives gifts, his mind
is acted on by the mind of the giver, so that the man who
receives gifts becomes degenerated. Receiving gifts destroys
the independence of the mind, and makes us mere slaves.
Therefore, receive nothing.
31. जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम् ॥ ३१॥
jatideshakalasamayanavachchhinnah
sarvabhauma mahavratam
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These, unbroken by time, place, purpose, and caste,
are (universal) great vows.
These practices, non-killing, non-stealing, chastity, and
non-receiving, are to be practiced by every man, woman and
child, by every soul, irrespective of nation, country or
position.
32. शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः ॥ ३२॥
shauchasantoshatapahsvadhyayeshvara-
pranidhanani niyamah
Internal and external purification, contentment,
mortification, study, and worship of God, are the
Niyamas.
External purification is keeping the body pure; a dirty man
will never become a Yogi. There must be internal purification
also. That is obtained by the first-named virtues. Of course
internal purity is of greater value that external, but both are
necessary, and external purity, without internal, is of no good.
33. वितर्कबाधने प्रतिपक्षभावनम् ॥ ३३॥
vitarkabadhane pratipakshabhavanam
To obstruct thoughts which are inimical to Yoga
contrary thoughts will be brought.
This is the way to practice all these virtues that have been
stated, by holding thoughts of an opposite character in the
mind. When the idea of stealing comes, non-stealing should
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be thought of. When the idea of receiving gifts comes, replace
it by a contrary thought.
34. वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका
मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम्॥ ३४॥
vitarkaa hinsadayah kritakaritanumodita
lobhakrodhamohapoorvaka
mridumadhyadhimatra duhkhajnananantafala iti
pratipakshabhavanam
The obstructions to Yoga are killing etc., whether
committed, caused, or approved; either through
avarice, or anger, or ignorance; whether slight,
middling, or great, and result is innumerable
ignorances and miseries. This is (the method of)
thinking the contrary.
If I tell I lie, or cause another to tell a lie, or approve of
another doing so, it is equally sinful. If it is a very mild lie, it is
still a lie. Every vicious thought will rebound, every thought
of hatred which you have thought, in a cave even, is stored up,
and will one day come back to you with tremendous power in
the form of some misery here. If you project all sorts of hatred
and jealousy, they will rebound on you with compound
interest. No power can avert them; when once you have put
them in motion you will have to bear them. Remembering
this, will prevent you from doing wicked things.
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35. अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः ॥ ३५॥
ahimsapratishthayam tatsannidhau vairatyagah
Non-killing being established, in his presence all
emnities cease (in others).
If a man gets the idea of non-injuring others, before him even
animals which are by their nature ferocious will become
peaceful. The tiger and the lamb will play together before that
Yogi and will not hurt each other. When you have come to
that state, then alone you will understand that you have
become firmly established in non-injuring.
36. सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम् ॥ ३६॥
satyapratishthayam kriyafalashrayatvam
By the establishment of truthfulness the Yogi gets the
power of attaining for himself and others the fruits of
work without the works.
When this power of truth will be established with you, then
even in dream you will never tell an untruth, in thought, word
or deed; whatever you say will be truth. You may say to a man
“Be blessed,” and that man will be blessed. If a man is
diseased, and you say to him, “Be thou cured,” he will be
cured immediately.
37. अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् ॥ ३७॥
asteyapratishthayam sarvaratnopasthanam
By the establishment of non-stealing all wealth
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comes to the Yogi.
The more you fly from nature the more she follows you, and if
you do not care for her at all she becomes your slave.
38. ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः ॥ ३८॥
brahmacharyapratishthayam viryalabhah
By the establishment of continence energy is gained.
The chaste brain has tremendous energy, gigantic will power,
without that there can be no mental strength. All men of
gigantic brains are very continent. It gives wonderful control
over mankind. Leaders of men have been very continent, and
this is what gave them power. Therefore the Yogi must be
continent.
39. अपरिग्रहस्थैर्ये जन्मकथंतासंबोधः ॥ ३९॥
aparigrahasthairye janmakathantasanbodhah
When he is fixed in non-receiving he gets the
memory of past life.
When the Yogi does not receive presents from others he does
not become beholden to others, but becomes independent and
free, and his mind becomes pure, because with every gift he
receives all the evils of the giver, and they come and lay
coating after coating on his mind, until it is hidden under all
sorts of coverings of evil. If he does not receive the mind
becomes pure, and the first thing it gets is memory of past life.
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Then alone the Yogi becomes perfectly fixed in his ideal,
because he sees that he has been coming and going so many
times, and he becomes determined that this time he will be
free, that he will no more come and go, and be the slave of
Nature.
40. शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः ॥ ४० ॥
shauchat svanggajugupsa parairasansargah
Internal and external cleanliness being established,
arises disgust for one’s own body, and
non-intercourse with other bodies.
When there is real purification of the body, external and
internal, there arises neglect of the body, and all this idea of
keeping it nice will vanish. What others call the most
beautiful face to the Yogi will appear to be an animal’s face, if
there is not intelligence behind it. What the world will call a
very common face he will call heavenly, if that spirit shines
behind it. This thirst after body is the great bane of human life.
So, when this purity is established, the first sign will be that
you do not care to think you are a body. It is only when
purity comes that we get rid of this body idea.
41. सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च ॥ ४१ ॥
sattvashuddhisaumanasyaikagryendriyajayatmadars
hanayojnatvani cha
There also arises purification of the Sattva,
cheerfulness of the mind, concentration, conquest of
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the organs, and fitness for the realisation of the Self.
By this practice the Sattva material will prevail, and the mind
will become concentrated and cheerful. The first sign that you
are become religious is that you are becoming cheerful. When
a man is gloomy that may be dyspepsia, but it is not religion.
A pleasurable feeling is the nature of the Sattva. Everything is
pleasurable to the Sattvika man, and when this comes, know
that you are progressing in Yoga. All pain is caused by Tamas,
so you must get rid of that; moroseness is one of the results of
Tamas. The strong, the well-knit, the young, the healthy, the
daring alone are fit to be Yogis. To the Yogi everything is bliss,
every human face that he sees brings cheerfulness to him.
That is the sign of a virtuous man. Misery is caused by sin,
and by no other cause. What business have you with clouded
faces; it is terrible. If you have a clouded face do not go out
that day, shut yourself up in your room. What right have you
to carry this disease out into the world? When your mind has
become controlled you will have control over the whole body;
instead of being a slave to the machine, the machine will be
your slave. Instead of this machine being able to drag the soul
down it will be its greatest helpmate.
42. संतोषाद् अनुत्तमः सुखलाभः ॥ ४२ ॥
santoshad anuttamah sukhalabhah
From contentment comes superlative happiness.
43. कायेन्द्रियसिद्धिरशुद्धिक्षयात् तपसः ॥ ४३ ॥
kayendriyasiddhirashuddhikhshayat tapasah
The result of mortification is bringing powers to the
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organs and the body, by destroying the impurity.
The results of mortification are seen immediately sometimes
by heightened powers of vision, and so on, hearing things at a
distance, etc.
44. स्वाध्यायाद् इष्टदेवतासंप्रयोगः ॥ ४४॥
svadhyayad ishtadevatasanprayogah
By repetition of the mantram comes the realisation of
the intended deity.
The higher the beings that you want to get the harder is the
practice.
45. समाधिसिद्धिरीश्वरप्रणिधानात् ॥ ४५॥
samadhisiddhirishvarapranidhanat
By sacrificing all to Isvara comes Samadhi.
By resignation to the Lord, Samadhi becomes perfect.
46. स्थिरसुखम् आसनम् ॥ ४६॥
sthirasukham aasanam
Posture is that which is firm and pleasant.
Now comes Asana, posture. Until you can get a firm seat you
cannot practice the breathing and other exercises. The seat
being firm means that you do not feel the body at all; then
alone it has become firm. But, in the ordinary way, you will
find that as soon as you sit for a few minutes all sorts of
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disturbances come into the body; but when you have got
beyond the idea of a concrete body you will lose all sense of
the body. You will feel neither pleasure nor pain. And when
you take your body up again it will feel so rested; it is the only
perfect rest that you can give to the body. When you have
succeeded in conquering the body and keeping it firm, your
practice will remain firm, but while you are disturbed by the
body your nerves become disturbed, and you cannot
concentrate the mind. We can make the seat firm by thinking
of the infinite. We cannot think of the Absolute Infinite, but
we can think of the infinite sky.
47. प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम् ॥ ४७॥
prayatnashaithilyanantasamapattibhyam
By slight effort and meditating on the unlimited
(posture becomes firm and pleasant).
Light and darkness, pleasure and pain, will not then disturb
you.
48. ततो द्वन्द्वानभिघातः ॥ ४८॥
tato dvandvanabhighatah
Seat being conquered, the dualities do not obstruct.
The dualities are good and bad, heat and cold, and all the pairs
of opposites.
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49. तस्मिन् सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः ॥ ४९॥
tasmin sati shvasaprashvasayorgativichchhedah
pranayamah
Controlling the motion of the exhalation and the
inhalation follows after this.
When the posture has been conquered, then this motion is to
be broken and controlled, and thus we come to Pranayama;
the controlling of the vital forces of the body. Prana is not
breath, though it is usually so translated. It is the sum-total
of the cosmic energy. It is the energy that is in each obdy, and
its most apparent manifestation is the motion of the lungs.
This motion is caused by Prana drawing in the breath, and is
what we seek to control in Pranayama. We begin by
controlling the breaht, as the easiest way of getting control of
the Prana.
50. बाह्याभ्यन्तरस्तम्भवृत्तिः देशकालसंख्याभिः परिदृष्टो
दीर्घसूक्ष्मः ॥ ५०॥
bahyabhyantarastambhavrittih
deshakalasankhyabhih paridrishto dirghasookshmah
Its modifications are either external or internal, or
motionless, regulated by place, time, and number,
either long or short.
The three sorts of motion of this Pranayama are, one by
which we draw the breath in, another by which we throw it
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out, and the third action is when the breath is held in the lungs,
or stopped from entering the lungs. These, again, are varied
by place and time. By place is meant that the Prana is held to
some particular part of the body. By time is meant ho wlong
the Prana should be confined to a certain place, and so we are
told how many seconds to keep on motion, and how many
seconds to keep another. The result of this Pranayama is
Udghata, awakening the Kundalini.
51. बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः ॥ ५१ ॥
bahyabhyantaravishayakshepi chaturthah
The fourth is restraining the Prana by directing it
either to the external or internal objects.
This is the fourth sort of Pranayama. Prana can be directed
either inside or outside.
52. ततः क्षीयते प्रकाशावरणम् ॥ ५२ ॥
dharanasu ch yojnata manasah
From that, the covering to the light of the Chitta is
attenuated.
The Chitta has, by its own nature, all knowledge. It is made of
Sattva particles, but is covered by Rajas and Tamas particles,
and by Pranayama this covering is removed.
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53. धारणासु च योग्यता मनसः ॥ ५३ ॥
The mind becomes fit for Dharana.
After this covering has been removed we are able to
concentrate the mind.
54. स्वस्वविषयासंप्रयोगे चित्तस्य स्वरूपानुकार इवेन्द्रियाणां
प्रत्याहारः ॥ ५४॥
svasvavishayasanprayoge chittasy svaroopanukar
ivendriyanan pratyaharah
The drawing in of the organs is by their giving up
their own objects and taking the form of the
mind-stuff.
These organs are separate states of the mind-stuff. I see a
book; the form is not in the book, it is in the mind. Something
is outside which calls that form up. The real form is in the
Chitta. These organs are identifying themselves with, and
taking the forms of whatever comes to them. If you can
restrain the mind-stuff from taking these forms the mind will
remain calm. This is called Pratyahara. Thence arises
supreme control of the organs.
When the Yogi has succeeded in preventing the organs from
taking the forms of external objects, and in making them
remain one with the mind-stuff, then comes perfect control of
the organs, and when the orgns are perfectly under control,
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