Introduction to Yoga Darshana

Patanjali’s Yoga Sutras are the foundational text of yoga. It forms part of the corpus of sutra literature.

In Indian philosophy, Yoga (also Raja Yoga to distinguish it from later schools) is the name of one of the six orthodox schools of philosophy. Although brief, the Yoga Sutras are a hugely influential work on the philosophy and practice of yoga held by the main proponents of yoga.

Patañjali imbues each sutra with his experiential intelligence, stretches it like a thread (sūtra) and weaves it into a garland of pearls of wisdom that are savored and savored by those who love it and live in yoga.

Philosophical roots and influences

The sutras are built on the foundations of Samkhya philosophy and also show the influence of Upanishadic, Buddhist and Jain thought. Karel Werner writes that “Patanjali’s system is unthinkable without Buddhism. As for his terminology, there is much in the Yoga Sutras that reminds us of Buddhist formulations from the Pali Canon and even more from the Sarvāstivāda Abhidharma and the Sautrāntika.”[9] ] Robert Thurman writes , that Patanjali was influenced by the success of the Buddhist monastic system in formulating his own matrix for a version of thought that he considered orthodox. The five yamas, or limitations, of Patanjali’s Yoga Sutras bear a striking resemblance to the five cardinal vows of Jainism, suggesting a Jain influence. This mutual influence between the philosophy of yoga and Jainism is acknowledged by author Vivian Worthington, who writes: “Yoga fully acknowledges its debt to Jainism, and Jainism reciprocates by making the practice of yoga an integral part of life.” Christopher Chappel also notes that three teachings closely related to Jainism appear in yoga: the doctrine of karma described in both traditions as colorful; the telos of isolation (kevala in Jainism and kaivalyam in yoga); and practicing non-violence (ahimsa). He also notes that the entire list of five yamas (II:30) is identical to the ethical precepts (Mahavratas) taught by Mahavira.

In the Yoga Sutras, Patanjali prescribes the observance of eight “limbs” or steps (the sum of which constitutes “Ashtanga Yoga”, the title of the second chapter) to quiet the mind and attain kaivalya. The Yoga Sutras form the theoretical and philosophical basis of Raja Yoga and are considered the most organized and complete definition of the discipline. The division of yoga into the Eight Limbs (Sanskrit Ashtanga) recalls the Buddha’s Noble Eightfold Path; the inclusion of Brahmaviharas (Yoga Sutra 1:33) also shows the influence of Buddhism on parts of the Sutras.

The sutras not only provide yoga with a thorough and consistent philosophical foundation, but also clarify many important esoteric concepts common to all traditions of Indian thought, such as karma.

Usage

Although Patanjali’s work does not cover many of the types of yogic practices that have become prevalent, its concise form and accessibility have caused it to be pressed into service by various schools of yogic thought.

Sutras with commentaries have been published by a number of successful yoga teachers as well as academics seeking to clarify issues of textual variation. There are also other versions from various sources available on the internet. Many versions display wide variation, especially in translation. The text as a whole has not been subjected to any rigorous textual analysis, and the contextual meaning of many Sanskrit words and phrases remains a matter of some dispute.

Texts

Patanjali divided his Yoga Sutras into 4 chapters or books (Sanskrit pada), containing in all 196 aphorisms, divided as follows:

• Samadhi Pada (51 sutras) :- Samadhi refers to a blissful state where the yogi is absorbed into the One. The author describes yoga and then the nature and the means to attaining samādhi. This chapter contains the famous definitional verse: “Yogaś citta-vritti-nirodhaḥ” (“Yoga is the restraint of mental modifications”).
• Sadhana Pada (55 sutras):- Sadhana is the Sanskrit word for “practice” or “discipline”. Here the author outlines two forms of Yoga: Kriya Yoga (Action Yoga) and Ashtanga Yoga (Eightfold or Eightlimbed Yoga).
  Kriya yoga, sometimes called Karma Yoga, is also expounded in Chapter 3 of the Bhagavad Gita, where Arjuna is encouraged by Krishna to act without attachment to the results or fruit of action and activity. It is the yoga of selfless action and service.
  Ashtanga Yoga describes the eight limbs that together constitute Raja Yoga.
• Vibhuti Pada (56 sutras):- Vibhuti is the Sanskrit word for “power” or “manifestation”. ‘Supra-normal powers’ (Sanskrit: siddhi) are acquired by the practice of yoga. The temptation of these powers should be avoided and the attention should be fixed only on liberation.
• Kaivalya Pada (34 sutras):- Kaivalya literally means “isolation”, but as used in the Sutras stands for emancipation, liberation and used interchangeably with moksha (liberation), which is the goal of Yoga. The Kaivalya Pada describes the nature of liberation and the reality of the transcendental self.

The eight limbs (ashtanga) of Raja Yoga

The eight “limbs” or steps prescribed in the second pada of the Yoga Sutras are: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi.

Ashtanga yoga consists of the steps shown below. The first five are called external aids to Yoga (bahiranga sadhana)

• Yama: refers to the five abstentions. These are the same as the five vows of Jainism.
• Ahimsa: non-violence, inflicting no injury or harm to others or even to one’s ownself, it goes as far as nonviolence in thought, word and deed.
• Satya: truth in word & thought.
• Asteya: non-covetousness, to the extent that one should not even desire something that is not his own.
• Brahmacharya: abstain from sexual intercourse; celibacy in case of unmarried people and monogamy in case of married people. Even this to the extent that one should not possess any sexual thoughts towards any other man or woman except one’s own spouse. It’s common to associate Brahmacharya with celibacy.
• Aparigraha: non-possessiveness
• Niyama refers to the five observances
• Shaucha: cleanliness of body & mind.
• Santosha: satisfaction; satisfied with what one has.
• Tapas: austerity and associated observances for body discipline & thereby mental control.
• Svadhyaya: study of the Vedic scriptures to know about God and the soul, which leads to introspection on a greater awakening to the soul and God within,
• Ishvarapranidhana: surrender to (or worship of) God.
• Asana: Discipline of the body: rules and postures to keep it disease-free and for preserving vital energy. Correct postures are a physical aid to meditation, for they control the limbs and nervous system and prevent them from producing disturbances.
• Pranayama: control of breath. Beneficial to health, steadies the body and is highly conducive to the concentration of the mind.
• Pratyahara: withdrawal of senses from their external objects.

The last three levels are called internal aids to Yoga (antaranga sadhana)

• Dharana: concentration of the citta upon a physical object, such as a flame of a lamp, the mid point of the eyebrows, or the image of a deity.
• Dhyana: steadfast meditation. Undisturbed flow of thought around the object of meditation (pratyayaikatanata). The act of meditation and the object of meditation remain distinct and separate.
• Samadhi: oneness with the object of meditation. There is no distinction between act of meditation and the object of meditation. Samadhi is of two kinds:
  Samprajnata Samadhi conscious samadhi. The mind remains concentrated (ekagra) on the object of meditation, therefore the consciousness of the object of meditation persists. Mental modifications arise only in respect of this object of meditation.

This state is of four kinds:

–Savitarka: the Citta is concentrated upon a gross object of meditation such as a flame of a lamp, the tip of the nose, or the image of a deity.
—Savichara: the Citta is concentrated upon a subtle object of meditation , such as the tanmatras
—Sananda: the Citta is concentrated upon a still subtler object of meditation, like the senses.
—Sasmita: the Citta is concentrated upon the ego-substance with which the self is generally identified.
Asamprajnata Samadhi supraconscious. The citta and the object of meditation are fused together. The consciousness of the object of meditation is transcended. All mental modifications are checked (niruddha), although latent impressions may continue.

Combined simultaneous practice of Dhāraṇā, Dhyāna & Samādhi is referred to as Samyama and is considered a tool of achieving various perfections, or Siddhis.

Introduction to Yoga Darshana | Bhakti Yoga | Raja Yoga | Jnana Yoga | Karma Yoga | Patanjali Yoga Sutras chapter 1 | chapter 2 | chapter 3 | chapter 4