Unit 3 - Patanjali Yog Sutra

Patanjala Yoga Sutra

Introduction: Yoga, its meaning & purpose & Nature of Yoga; Concept of Chitta, Chitta-Bhumis, Chitta-Vrittis, Chitta-Vritti nirodhopaya Abhyasa and Vairagya as the tools Chitta-Vikshepas (Antarayas), Chitta-prasadanam, Prakriti and its evolutes.

Samadhi Pada

Types and nature of Samadhi: Ritambharaprajna and Adhyatmaprasada; Samprajnata, Asamprajnata, Sabeeja & Nirbeeja Samadhi, Difference between Samapattis and Samadhi; Concept of Ishvara and qualities of Ishvara.

Sadhana Pada

Concept of Kriya Yoga of Patanjali, theory of Kleshes; Concept of Dukhavada; Drishyanirupanam, Drasthanirupanama, Prakriti-Purusha-SamYoga; Brief Introduction to Ashtanga Yoga; Concept of Yama, Niyama, Asana, Pranayama, Pratyahara and their usefulness in Chittavrittinirodhopaya.

Vibhuti & Kaivalya Pada

Introduction of Dharana, Dhyana and Samadhi, Samyama and Siddhis; Four types of Karmas; Concept of Vasana; Vivek Khyati Nirupanam, Kaivalya - Nirvachana.

Introduction to Patanjali Yoga Sutra

The Patanjala Yoga Sutra, authored by Maharishi Patanjali, is the foundational text of classical yoga. It defines yoga as "Yogas chitta vritti nirodhah" (Yoga Sutras 1.2), meaning the cessation of the fluctuations of the mind. The sutras provide a systematic approach to spiritual enlightenment through self-discipline, ethical living, and mental control.

Meaning and Purpose of Yoga

According to Patanjali, the purpose of yoga is "tadā draṣṭuḥ svarūpe avasthānam" (Yoga Sutras 1.3), meaning that when the mind becomes still, the true self is revealed. Yoga serves as a means to transcend suffering (duhkha) and attain liberation (Kaivalya). Through practice, one moves beyond worldly distractions and attains self-realization.

Nature of Yoga

Patanjali presents yoga as an eight-limbed system (Ashtanga Yoga), emphasizing discipline, meditation, and ethical living. The journey of yoga progresses from external discipline to internal purification, culminating in self-liberation.

Concept of Chitta

Chitta is the mind-stuff or consciousness that stores impressions (samskaras) and dictates behavior. Patanjali defines yoga as the process of controlling chitta, bringing it to a state of absolute calmness (chitta vritti nirodha). The refinement of chitta leads to spiritual awakening.

Chitta-Bhumis

Patanjali describes five states of chitta, called Chitta-Bhumis, representing different levels of mental clarity:

Kshipta (Restless Mind) – Distracted and unstable.
Mudha (Dull Mind) – Inertia and ignorance dominate.
Vikshipta (Distracted Mind) – Alternates between clarity and confusion.
Ekagra (One-Pointed Mind) – Focused and steady.
Niruddha (Controlled Mind) – Fully restrained, leading to liberation.

Through disciplined practice, the mind progresses from Kshipta to Niruddha, attaining enlightenment.

Chitta-Vrittis

Chitta-Vrittis are the modifications of the mind, which Patanjali classifies into five categories (Yoga Sutras 1.6):

Pramana (Right Knowledge) – Perception based on truth.
Viparyaya (Misconception) – False understanding.
Vikalpa (Imagination) – Mental constructs without reality.
Nidra (Deep Sleep) – Absence of mental activity.
Smriti (Memory) – Retention of past experiences.

Controlling these vrittis leads to a stable and peaceful mind.

Chitta-Vritti Nirodhopaya: Abhyasa and Vairagya

Patanjali prescribes two primary methods for stilling the mind:

Abhyasa (Persistent Practice) – Continuous effort to stabilize the mind.
Vairagya (Non-Attachment) – Detachment from worldly desires.

These practices cultivate inner tranquility, leading to higher states of consciousness.

Chitta-Vikshepas (Antarayas) – Obstacles in Yoga

Patanjali identifies nine distractions (Antarayas, Yoga Sutras 1.30) that hinder spiritual progress:

Vyadhi (Illness)
Styana (Laziness)
Samshaya (Doubt)
Pramada (Carelessness)
Alasya (Sloth)
Avirati (Worldly Cravings)
Bhranti-Darshana (False Perception)
Alabdha-Bhumikatva (Failure to Attain a Higher State)
Anavasthitatva (Instability in Spiritual Practice)

Overcoming these obstacles requires determination, faith, and devotion.

Chitta-Prasadanam

Patanjali recommends specific methods for cultivating mental peace, known as Chitta-Prasadanam (Yoga Sutras 1.33):

Maitri (Friendliness) – Towards the happy.
Karuna (Compassion) – Towards the suffering.
Mudita (Rejoicing) – In the virtue of others.
Upeksha (Equanimity) – Towards the non-virtuous.

Practicing these virtues purifies the mind and enhances inner serenity.

Prakriti and Its Evolutes

According to Samkhya and Patanjali’s philosophy, Prakriti (Nature) is the fundamental cause of the material world. It consists of three Gunas:

Sattva (Purity, Light, Harmony)
Rajas (Activity, Passion, Movement)
Tamas (Inertia, Darkness, Ignorance)

All physical and mental experiences arise from the interplay of these Gunas. By cultivating Sattva and reducing Rajas and Tamas, one attains a tranquil mind, leading to self-realization.

The Patanjali Yoga Sutras provide a structured approach to achieving spiritual enlightenment. By understanding and mastering Chitta, overcoming obstacles, and embracing yogic virtues, one moves towards liberation (Kaivalya). The practice of yoga, as outlined by Patanjali, is a timeless path to inner peace, wisdom, and ultimate freedom.

Samadhi Pada: The Path to Liberation

Samadhi Pada is the first chapter of the Patanjali Yoga Sutras, comprising 51 sutras. It explains the nature of the mind, the obstacles to spiritual progress, and the ultimate goal of yoga—Samadhi (absorption). Patanjali defines yoga as the cessation of mental fluctuations (Chitta Vritti Nirodha), leading to self-realization.

Types and Nature of Samadhi

Samadhi is the highest state of meditation, where the mind dissolves into pure consciousness. Patanjali categorizes Samadhi into different types based on the presence or absence of mental impressions:

1. Ritambharaprajna and Adhyatmaprasada

Ritambharaprajna – A state of absolute truth, where the mind is free from distortions and perceives reality as it is (Yoga Sutras 1.48).
Adhyatmaprasada – Inner serenity attained through deep meditation, resulting in a pure and tranquil mind.

2. Samprajnata and Asamprajnata Samadhi

Samprajnata Samadhi – A state where the meditator remains aware of the object of meditation. It is further classified into:
- Vitarka – Meditation on a gross object.
- Vichara – Meditation on a subtle object.
- Ananda – Meditation leading to bliss.
- Asmita – Meditation on pure ‘I-consciousness’.
Asamprajnata Samadhi – The highest form of meditation where even the awareness of the object dissolves, leading to complete absorption into pure consciousness.

3. Sabeeja and Nirbeeja Samadhi

Sabeeja Samadhi – Samadhi with a seed (mental impressions). It involves deep concentration but still retains subtle desires.
Nirbeeja Samadhi – Samadhi without a seed, where all mental impressions are dissolved, leading to ultimate liberation (Kaivalya).

Difference Between Samapatti and Samadhi

Samapatti refers to the process of mental absorption in meditation, whereas Samadhi is the final state of complete union with the object of meditation.

Samapatti is the journey; Samadhi is the destination.
Samapatti involves purification of the mind; Samadhi transcends the mind itself.

Concept of Ishvara and Qualities of Ishvara

Patanjali introduces the concept of Ishvara (the Supreme Being) in Yoga Sutras 1.24-1.27. Ishvara is described as:

Purusha-Vishesha – A special soul beyond karma and suffering.
Omniscient – Possessing infinite knowledge.
Unconditioned – Free from time and afflictions.
Pranava (Om) as Ishvara’s Representation – The sacred syllable ‘Om’ is the vibrational essence of Ishvara.

The teachings of Samadhi Pada guide the practitioner from mental distractions to spiritual enlightenment. By understanding and practicing different types of Samadhi, surrendering to Ishvara, and refining the mind, one attains Kaivalya—the ultimate liberation.

Sadhana Pada: The Path of Practice

Sadhana Pada is the second chapter of the Patanjali Yoga Sutras, focusing on disciplined practice and self-purification. It introduces Kriya Yoga and the Ashtanga Yoga system, guiding practitioners toward self-realization.

Concept of Kriya Yoga

Patanjali defines Kriya Yoga as the yoga of action, consisting of three essential practices:

Tapas (Self-discipline) – Physical and mental endurance that purifies the body and mind.
Swadhyaya (Self-study) – Study of scriptures and self-inquiry to gain wisdom.
Ishvarapranidhana (Surrender to the Divine) – Devotion and surrender to a higher consciousness.

Kriya Yoga helps weaken mental impurities and prepares the mind for deeper spiritual practice.

Theory of Kleshas (Afflictions)

Patanjali describes five obstacles (Kleshas) that cause suffering and prevent spiritual progress:

Avidya (Ignorance) – Mistaking the impermanent for permanent.
Asmita (Ego) – Identification with the self-image.
Raga (Attachment) – Clinging to pleasure.
Dvesha (Aversion) – Resistance to pain.
Abhinivesha (Fear of Death) – Deep-rooted fear of losing existence.

By overcoming these Kleshas, one attains clarity and inner peace.

Concept of Dukhavada (Theory of Suffering)

Patanjali explains that suffering (Dukha) arises due to attachment, ignorance, and mental disturbances. The practice of yoga alleviates suffering by leading to self-awareness and liberation.

Drishya and Drashta: Nature of Experience

Drishyanirupanam – The world (Drishya) is ever-changing and consists of three Gunas: Sattva (purity), Rajas (activity), and Tamas (inertia).
Drasthanirupanam – The seer (Drashta) is the pure consciousness, distinct from the world of experiences.

Recognizing this distinction helps one attain spiritual wisdom.

Prakriti-Purusha Samyoga: The Union of Nature and Consciousness

Prakriti (Nature) and Purusha (Consciousness) appear to be entangled, but true realization comes when the yogi understands that Purusha is untouched by worldly fluctuations.

Brief Introduction to Ashtanga Yoga

Patanjali presents the Ashtanga Yoga (Eightfold Path) as a systematic approach to self-discipline and enlightenment:

Yama (Ethical restraints)
Niyama (Self-discipline)
Asana (Postures)
Pranayama (Breath control)
Pratyahara (Withdrawal of senses)
Dharana (Concentration)
Dhyana (Meditation)
Samadhi (Absorption)

Concept of Yama and Niyama

Yamas (Social Ethics) – Ahimsa (Non-violence), Satya (Truth), Asteya (Non-stealing), Brahmacharya (Celibacy), and Aparigraha (Non-possessiveness).
Niyamas (Personal Discipline) – Shaucha (Cleanliness), Santosha (Contentment), Tapas (Discipline), Swadhyaya (Self-study), Ishvarapranidhana (Surrender to God).

Usefulness of Asana, Pranayama, and Pratyahara in Chitta-Vritti Nirodhopaya

Asana – Develops physical and mental steadiness, preparing the body for meditation.
Pranayama – Controls the breath, leading to mastery over the mind.
Pratyahara – Withdrawal of senses from external distractions, aiding in deep focus.

Sadhana Pada provides a structured path to overcome suffering, purify the mind, and realize one's true self. Through Kriya Yoga, Ashtanga Yoga, and the understanding of Prakriti-Purusha, a practitioner moves toward liberation (Kaivalya).

Vibhuti & Kaivalya Pada: The Path of Supernatural Powers and Liberation

Vibhuti Pada (the chapter on accomplishments) and Kaivalya Pada (the chapter on liberation) describe the advanced stages of yoga, where the practitioner attains higher consciousness, spiritual wisdom, and ultimately, liberation.

Introduction to Dharana, Dhyana, and Samadhi

Dharana (Concentration) – The practice of fixing the mind on a single object, thought, or mantra.
Dhyana (Meditation) – A continuous flow of awareness towards the object of focus, leading to deep contemplation.
Samadhi (Absorption) – A state of complete oneness with the object of meditation, transcending individual consciousness.

Together, these three form Samyama, the highest discipline of yogic practice.

Samyama and Siddhis

Samyama is the combined practice of Dharana, Dhyana, and Samadhi. By mastering Samyama, a yogi gains Siddhis (supernatural powers), such as:

Anima – Ability to become infinitesimally small.
Mahima – Ability to expand infinitely.
Garima – Ability to become extremely heavy.
Laghima – Ability to become weightless.
Prapti – Ability to access distant objects or places.
Prakamya – Fulfillment of all desires.
Ishatva – Divine power of control.
Vashitva – Power to control nature and beings.

Patanjali warns that Siddhis can be distractions on the path to Kaivalya (liberation) and should not become the goal of yoga.

Four Types of Karma

Karma (actions) determines one’s experiences and future births. According to Patanjali, there are four types of karma:

Shukla (White) – Pure actions leading to spiritual upliftment.
Krishna (Black) – Negative actions leading to suffering.
Shukla-Krishna (Mixed) – A combination of good and bad actions.
Ashukla-Akrishna (Neither White nor Black) – Actions performed by a liberated yogi beyond karmic bondage.

Concept of Vasana

Vasana refers to latent impressions or desires accumulated from past actions. These subtle tendencies shape one's behavior and future experiences. Yoga helps in dissolving Vasanas through self-awareness and detachment.

Vivek Khyati Nirupanam

Vivek Khyati is the highest form of discernment, where the yogi differentiates between the eternal (Purusha) and the transient (Prakriti). When this clarity is attained, the yogi is no longer bound by illusions.

Kaivalya: The Ultimate Liberation

Kaivalya is the state of absolute independence where the soul (Purusha) is free from the cycle of birth, death, and rebirth. It is the realization of one’s true nature, beyond mind and matter.

The teachings of Vibhuti Pada and Kaivalya Pada guide the practitioner from attaining extraordinary powers to transcending them in pursuit of ultimate liberation. Through Samyama, mastery over the mind and senses is achieved, leading to Kaivalya, the highest state of existence.

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