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    Yoga Sutras Basics 081205

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    This document provides an overview and summary of the first five sutras of the Yoga Sutras of Patanjali. It explains that the sutras define yoga as the mastery of the mind through integrating its various thought processes. When this integration is achieved, the true self can rest in its inherent nature free of identification with thoughts and mental activities. The document also categorizes thoughts as being either colored by egoic conditioning or uncolored.

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    Yoga Sutras Basics 081205

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    This document provides an overview and summary of the first five sutras of the Yoga Sutras of Patanjali. It explains that the sutras define yoga as the mastery of the mind through integrating its various thought processes. When this integration is achieved, the true self can rest in its inherent nature free of identification with thoughts and mental activities. The document also categorizes thoughts as being either colored by egoic conditioning or uncolored.

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    This document provides an overview and summary of the first five sutras of the Yoga Sutras of Patanjali. It explains that the sutras define yoga as the mastery of the mind through integrating its various thought processes. When this integration is achieved, the true self can rest in its inherent nature free of identification with thoughts and mental activities. The document also categorizes thoughts as being either colored by egoic conditioning or uncolored.

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    Download as PDF, TXT or read online from Scribd
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    207 views5 pages

    Yoga Sutras Basics 081205

    Uploaded by

    Titer
    This document provides an overview and summary of the first five sutras of the Yoga Sutras of Patanjali. It explains that the sutras define yoga as the mastery of the mind through integrating its various thought processes. When this integration is achieved, the true self can rest in its inherent nature free of identification with thoughts and mental activities. The document also categorizes thoughts as being either colored by egoic conditioning or uncolored.

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    of 5

    Page 1 of 5

    Self-Realization in the Tradition of the Himalayan Masters


    Sw amiJ.com
    Yoga Meditation, Advaita Vedanta, Samaya Sri Vidya Tantra

    Yoga Sutras of Patanjali - Basics


    by Swami Jnaneshvara Bharati
    SwamiJ.com

    In the Yoga Sutras, Patanjali describes the art and science of Yoga in 196 pithy
    phrases or sutras (literally, threads). The gist of Yoga is summarized in the first few
    sutras of the Yoga Sutras, which are summarized and described below.

    Summary of the first five of the Yoga Sutras:

    Sutra 1:

    • Sanskrit: Atha yoga anushasanam


    • English: Now, at this auspicious time, and after having done previous
    preparation, begins the study and practice of yoga.

    Sutra 2:

    • Sanskrit: Yogash chitta vritti nirodhah


    • English: Yoga, or union is the mastery and integration of the activities of the
    mind-field.

    Sutra 3:

    • Sanskrit: Tada drashtuh svarupe avasthanam


    • English: Then, resulting from that mastery and integration, the seer, the Self
    rests in its true nature.

    Sutra 4:

    • Sanskrit: Vritti sarupyam itaratra


    • English: At other times, when that mastery and integration is not present, the
    seer or Self appears to take on the forms of the thought patterns in the mind-
    field.

    Sutra 5:

    • Sanskrit: Vrittayah pancatayah klishta aklishta


    • English: Those interfering thought patterns are one of five kinds (correct,
    incorrect, fantasy, sleep, or memory), and are either colored or not-colored
    (colored with five colorings: clouding over of truth, I-am-ness, attachment,
    aversion, and/or fear).

    YogaSutrasBasics081205
    Page 2 of 5

    Descriptions of the first five of the Yoga Sutras:

    Sutra 1:

    • Sanskrit: Atha yoga anushasanam


    • English: Now, at this auspicious time, and after having done previous
    preparation, begins the study and practice of yoga.

    Atha = now, at this auspicious moment; implying the transition to this practice and
    pursuit, after prior preparation; implying a blessing at this moment of transition

    Yoga = of yoga, union; literally, to yoke, from the root yuj, which means to join; same
    as the absorption in samadhi

    Anu = within, or following tradition; implies being subsequent to something else, in


    this case, the prior preparation

    Shasanam = instruction, discipline, teaching, exposition, explanation; Shas implies the


    imparting of teaching that happens along with discipline

    Discussion: This introductory sutra suggests that after our many actions in life, and
    whatever preparatory practices we might have performed, now, we are finally ready to
    pursue the depths of self-exploration, the journey directly to the center of
    consciousness, Atman, or Self, our eternal and True identity.

    Sutra 2:

    • Sanskrit: Yogash chitta vritti nirodhah


    • English: Yoga, or union is the mastery and integration of the activities of the
    mind-field.

    Yoga = of yoga, union; literally, to yoke, from the root yuj, which means to join; same
    as the absorption in samadhi

    Chitta = of the consciousness of the mind-field

    Vritti = of the operations, activities, fluctuations, modifications, changes, or various


    forms (of the mind-field)

    Nirodhah = Mastery, coordination, control, regulation, setting aside of

    Discussion: This single sentence is a most succinct definition of the science of Self-
    realization, or Yoga. The key to understanding is the word nirodhah, which defies
    translation or description. When translated poorly or misunderstood, it can sound like
    the suppression or repression of thoughts and emotions, which is definitely not what
    Yoga is about. Rather, it has to do with a process more like coordinating and setting
    aside what is not significant. It means finding the jewel of Truth that is underneath or
    behind all of the other activities in the mind-field. Ultimately, the meaning of
    nirodhah, and thus, of Yoga itself begins to emerge experientially through doing the
    practices.

    YogaSutrasBasics081205
    Page 3 of 5

    Sutra 3:

    • Sanskrit: Tada drashtuh svarupe avasthanam


    • English: Then, resulting from that mastery and integration, the seer, the Self
    rests in its true nature.

    Tada = then, at that time; at the time of concentration and meditation

    Drashtuh = the seer's, of the soul, witness, Atman, Self; from the root drsh, which
    means to see (It is significant to note that Patanjali is not trying to define who is the
    seer, or the nature of that seer. This is left to be answered or resolved in direct
    experience.)

    Svarupe = in its own nature, own form or essence; the root sva means own, and rupa
    means form

    Avasthanam = stability, settling, remaining, being in a state, resting, standing, lying,


    abiding; the root stha means to stand

    Discussion: This means that, as a result of having done the process of nirodhah,
    described in the last sutra, the true Self stands alone, unencumbered by our many
    false identities (described in the next sutra). This standing alone process is why the
    phrase Self-realization uses the word realization, rather than a word like attainment.
    The process is not one of attaining something we do not have, but rather is one of
    removing the clouds, so as to see the light that is already there.

    Sutra 4:

    • Sanskrit: Vritti sarupyam itaratra


    • English: At other times, when that mastery and integration is not present, the
    seer or Self appears to take on the forms of the thought patterns in the mind-
    field.

    Vritti = of the operations, activities, fluctuations, modifications, changes, or various


    forms (of the mind-field)

    Sarupyam = similarity, assimilation, appearance of, identification of form or nature,


    conformity with the shape of; the root sa means with, and rupa means form

    Itaratra = elsewhere, at other times, when not in that state of realization above

    Discussion: When a metal sculptor wants to make a mold, he might first make a
    plaster statue, then form the clay mold around that statue. Later, that clay becomes
    the mold for pouring the liquid metal. The process of the clay taking the form of the of
    the original plaster model is the meaning of the seer or Self (which is not really
    subject to change) appearing to take on the form of the thought pattern stored in the
    mind-field. When pure consciousness wraps itself around the mental object it
    encounters, it appears to take on the identity of that object. It is a sort of mistaken
    identity that results.

    YogaSutrasBasics081205
    Page 4 of 5

    Sutra 5:

    • Sanskrit: Vrittayah pancatayah klishta aklishta


    • English: Those interfering thought patterns are one of five kinds (correct,
    incorrect, fantasy, sleep, or memory), and are either colored or not-colored
    (colored with five colorings: clouding over of truth, I-am-ness, attachment,
    aversion, and/or fear).

    Vrittayah = the vrittis are

    Pancatayah = five fold (and of two kinds); panch means five

    Klishta = colored, painful, afflicted, impure; the root klish means to cause trouble;
    (klesha is the noun form of the adjective klishta)

    Aklishta = uncolored, not painful, not afflicted, pure; not imbued with kleshas; the
    root a- means without or in the absence of; hence, without the coloring called klishta

    Discussion: Describing the nature of the five kinds of thoughts and the fact that they
    are either colored or not colored suggests the entire process of yoga. In that process
    you gradually, systematically set aside all of the false identities that cloud over the
    true Self. It does not mean that you stop animating through a personality when
    engaging the external world, but that are free from those conditionings, and rest in
    your true nature (sutra 1.3). The nature of this freedom may initially come in
    glimpses, and become more firm of ground over time, as the practice of meditation
    grows.

    YogaSutrasBasics081205
    Page 5 of 5

    Outline of the Yoga Sutras in 39 Sections

    CHAPTER 1: Concentration (Samadhi Pada)


    1: What is Yoga? (1.1-1.4)
    2: Un-coloring your thoughts (1.5-1.11)
    3: Practice and non-attachment (1.12-1.16)
    4: Types of concentration (1.17-1.18) 87
    5: Efforts and commitment (1.19-1.22)
    6: Contemplation on AUM or OM (1.23-1.29)
    7: Obstacles and solutions (1.30-1.32)
    8: Stabilizing and clearing the mind (1.33-1.39)
    9: After stabilizing the mind (1.40-1.51)

    CHAPTER 2: Practices (Sadhana Pada)


    10: Minimizing gross colorings veiling the Self (2.1-2.9)
    11: Dealing with subtle impressions veiling the Self (2.10-2.11)
    12: Breaking the alliance of karma (2.12-2.25)
    13: The 8 rungs of Yoga are for discrimination (2.26-2.29)
    14: Yamas and Niyamas, rungs 1 and 2 (2.30-2.34)
    15: Benefits from the Yamas and Niyamas (2.35-2.45)
    16: Asana or meditation posture, rung 3 of 8 (2.46-2.48)
    17: Pranayama and breath control, rung 4 of 8 (2.49-2.53)
    18: Pratyahara or sense withdrawal, rung 5 of 8 (2.54-2.55)

    CHAPTER 3: Progressing (Vibhuti Pada)


    19: Dharana, Dhyana, Samadhi, rungs 6, 7, and 8 (3.1-3.3)
    20: Samyama is the finer tool (3.4-3.6)
    21: Internal is seen to be external (3.7-3.8)
    22: Witnessing subtle transitions with Samyama (3.9-3.16)
    23: Experiences from Samyama (3.17-3.37)
    24: What to do with subtle experiences (3.38)
    25: More attainments from Samyama (3.39-3.49)
    26: Renunciation that brings kaivalya or liberation (3.50-3.52)
    27: Higher discrimination through Samyama (3.53-3.56)

    CHAPTER 4: Liberation (Kaivalya Pada)


    28: Means of attaining experience (4.1-4.3)
    29: Emergence and mastery of mind (4.4-4.6)
    30: Actions and karma (4.7-4.8) 346
    31: Subconscious impressions (4.9-4.12)
    32: Objects and the 3 gunas (4.13-4.14)
    33: Mind perceiving objects (4.15-4.17)
    34: Illumination of the mind (4.18-4.21)
    35: Buddhi, discrimination, and liberation (4.22-4.26)
    36: Breaches in enlightenment (4.27-4.28)
    37: Perpetual enlightenment (4.29-4.30)
    38: Knowables become few (4.31)
    39: Gunas and liberation or Kaivalya (4.32-4.34)

    YogaSutrasBasics081205

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