Patanjali Pranitani Yogsutrani

This document is a preliminary experimental edition of Patanjali's Yoga Sutras, prepared by Ashok Aklujkar for testing a new Unicode Nagari font on a Macintosh 512K computer. The printing was done using a Macintosh ImageWriter, with a 24-point font reduced to 12-point for better resolution.

The text provided covers the first two chapters (Padas) of Patanjali's Yoga Sutras:

First Chapter: Samadhi Pada (Chapter on Concentration)

This chapter introduces the fundamental principles of Yoga.

• Sutra 1: "Atha Yogānuśāsanam" - Now, the discourse on Yoga. This indicates the beginning of the systematic study of Yoga.
• Sutra 2: "Yogash chitta-vritti-nirodhah" - Yoga is the cessation of the modifications of the mind. This is the core definition of Yoga.
• Sutra 3: "Tadā draṣṭuh svarūpe 'vasthānam" - Then, the Seer (the true Self) abides in its own nature. When the mind is still, the Self is revealed.
• Sutra 4: "Vritti-sārūpyam itaratra" - At other times, the Seer identifies with the modifications of the mind.
• Sutras 5-11: These sutras detail the five types of mental modifications (vrittis): valid cognition (pramana), misperception (viparyaya), conceptualization (vikalpa), deep sleep (nidra), and memory (smriti).
• Sutras 12-18: Discuss the two primary means to achieve the cessation of mental modifications: Abhyasa (persistent practice) and Vairagya (dispassion or detachment).
  • Abhyasa is defined as sustained effort.
  • Vairagya is explained as a state of detachment from all objects, even those that appear attractive, stemming from the wisdom of the true Self.
  • Different types of Samadhi are introduced, including Samprajnata Samadhi (conscious concentration) with its stages (vitarka, vichara, ananda, asmita) and Asamprajnata Samadhi (super-conscious concentration) which is beyond even these.
• Sutras 19-31: Discuss the Ishvara (Divine Being/Supreme Lord). Ishvara is described as a special Purusha, untouched by afflictions, actions, or their results.
  • Ishvara is the source of all knowledge and the original guru.
  • The syllable "Om" (Pranava) is the mantra for Ishvara, and its repetition and contemplation lead to self-realization and removal of obstacles.
• Sutras 30-31: Identify the Antarayas (obstacles) to Yoga, which include illness, mental dullness, doubt, carelessness, laziness, indulgence, delusion, inability to attain a stable state, and instability.
  • These obstacles are accompanied by suffering, despondency, trembling of the body, and irregular breathing.
• Sutras 32-39: Present methods to overcome these obstacles, such as the practice of a single principle (eka-tattva-abhyasa), cultivating attitudes of friendliness, compassion, joy, and equanimity towards different beings and situations, and control of the vital breath (prana).
• Sutras 40-51: Describe various stages of concentration (Samadhi) and the objects of meditation:
  • Concentration on subtle objects.
  • Samprajnata Samadhi is further elaborated with different types based on the object of focus (gross or subtle).
  • Savikalpa Samadhi (concentration with supports) and Nirvikalpa Samadhi (concentration without supports).
  • Sabija Samadhi (Samadhi with seed, i.e., some subtle impression remains) and Nirbija Samadhi (Samadhi without seed, the ultimate state).

Second Chapter: Sadhana Pada (Chapter on Practice)

This chapter details the practical methods for achieving Yoga.

• Sutras 1-2: Introduce Kriya Yoga (Yoga of Action), comprising tapas (austerity), svadhyaya (self-study), and Ishvara pranidhana (surrender to Ishvara). These are practiced for the sake of strengthening concentration and weakening the afflictions.
• Sutras 3-10: Define the Kleshas (afflictions or sources of suffering): avidya (ignorance), asmita (egoism), raga (attachment), dvesha (aversion), and abhinivesha (clinging to life).
  • Avidya is identified as the root cause of the others.
  • Ignorance is defined as misperceiving the impermanent as permanent, the impure as pure, the painful as pleasant, and the non-self as the Self.
  • Asmita is the identification of the power of seeing with the act of seeing.
  • Raga is attachment based on pleasant experiences, and Dvesha is aversion based on painful experiences.
  • Abhinivesha is the instinctive clinging to life, present even in the wise.
  • These afflictions are subtle and are to be overcome through their respective causes.
• Sutras 11-16: Explain the connection between afflictions and Karma (action) and its results.
  • Karma, rooted in afflictions, leads to consequences that manifest in this life or future lives as birth, lifespan, and experiences.
  • These consequences are either pleasant or painful, depending on the nature of the karma.
  • The yogi, through discrimination, perceives all experiences as ultimately sorrowful due to the inherent nature of change, suffering, and the constant conflict of qualities (gunas).
• Sutras 17-28: Explain the nature of the Drisya (the seen or the objective world) and the Drashta (the seer or the subject).
  • The cause of suffering (heya-hetu) is the conjunction of the seer and the seen.
  • The seen (Drisya) is composed of the elemental substances and the senses, having the nature of illumination, activity, and inertia, and exists for the purpose of experience and liberation.
  • The seen has various states of development (vishesha, avishesha, linga-matra, alinga).
  • The Seer (Drashta) is pure consciousness, distinct from the senses.
  • The purpose of the seen is for the Seer.
  • The conjunction of the Seer and the Seen, which is the cause of suffering, is due to ignorance (avidya).
  • The cessation of this conjunction leads to Kaivalya (liberation).
  • The means to this liberation is unbroken discriminative discernment (viveka-khyati).
• Sutras 29-55: Detail the Ashtanga Yoga (Eight Limbs of Yoga):
  • Yama (ethical restraints): Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Brahmacharya (continence/right use of energy), and Aparigraha (non-possessiveness). These are universal vows.
  • Niyama (observances): Shaucha (purity), Santosha (contentment), Tapas (austerity), Svadhyaya (self-study), and Ishvara Pranidhana (surrender to Ishvara).
  • Methods to overcome obstacles (e.g., meditating on the opposite of what causes suffering).
  • The attainment of powers through the perfection of Yamas (e.g., non-violence leads to the absence of hostility).
  • Asana (posture): Steadfast and comfortable posture.
  • Pranayama (breath control): Cessation of the movement of inhalation and exhalation, achieved through controlling the breath's direction, time, and count.
  • Pratyahara (withdrawal of the senses): The mind taking on the form of the senses when they are not engaged with their objects, leading to supreme control over the senses.

The text provides the Sanskrit sutras with some brief annotations and alternative readings noted in the footnotes, indicating the experimental nature of this edition. It's a foundational text for understanding the philosophical and practical aspects of Yoga.