Patanjali was a reverered Indian Rishi (wise sage) who authored the profound treatise on Yoga philosophy and practice, the Yoga Sutras. For many consider Patanjali’s Yoga Sutras the “Bible of Yoga.” And for this monumental contribution, the Yoga philosopher is affectionately known as, the “Father of Yoga.”
Although there’s speculation if Patanjali was the Yoga Sutras’ true author, he remains attributed with this as well as other important yogic works.
Though Patanjali was a historical figure, there are myths of his heritage descending from a particular God or Goddess. Interestingly, many art images depict Patanjali with several cobra heads extending over his own creating a combined fan like structure. This structure is believed to protect and shield Patanjali while seated in deep meditation. Additionally, Patanjali is often depicted as seated upon a coiled cobra.
Notably, Patanjali most likely authored the Yoga Sutras around 400 c.e. and it remains the holy grail of Yoga today. Moreover, many translations of the original Sanskrit text abound, whose translators have added lengthy commentaries. And these commentaries range from simplified to the scholarly.
Specifically, Patanjali’s Yoga Sutras are a collection of 196 aphorisms or short verses that describe specific yogic practices and are arranged into four Padas (books or portions).
Patanjali’s Yoga Sutras Summarized
First, it’s important to understand the end goal of study and practice of Yoga is union with God, the state of enlightenment (Samadhi). And there are four yogic paths to enlightenment: Karma Yoga (Action), Jnana Yoga (Knowledge), Bhakti Yoga (Devotion), and Raja Yoga (Royal ruler of mind).
Second, Patanjali’s Yoga Sturas are an exposition of Raja Yoga, with its emphasis on the importance of gaining control of the mind and emotions in order to reach enlightenment.
Note: With 196 sutras Patanjali’s Yoga Sutras is a vast and complex work. Therefore, we offer a simplified summary of each book for accessibility by the Yoga novice.
Book One (51 sutras) – Samadhi Pada – Portion on Contemplation
Book One, the portion on contemplation, begins with the first sutra 1.1, “atha yoganusasana,” or “Now the Yoga exposition is being made.” Then, Book One puts forth the foundation of Yoga philosophy that the aspirant must identify with the spirit self, abandoning identity with the material self. For the spirit is the true self and the bodymind is but a vehicle of convenience for navigating earthly life.
Next, the second sutra 1.2 explains that “chitta vritti” or “modifications of the mind stuff” disturb the mind’s natural peaceful state. Fortunately, the monkey mind of constant thoughts is controlled by restraint techniques, a necessity for achieving enlightenment.
Then, additional vritti type obstacles are discussed which are specific circular thoughts that are either painful or painless and can either help or hinder. However, these vrittis are controlled by practicing non-attachment to thoughts and desires of the mind.
Here, Patanjal offers alternative positive things to contemplate to detach from circular thoughts. For example 1:33: “By cultivating attitudes of friendliness toward the happy, compassion for the unhappy, delight in the virtuous and disregard toward the wicked, the mind-stuff retains its undisturbed calmness (Sri Swami Satchidananda).”
Types of Samadhi
Furthermore, Book One discusses the below listed types of Samadhi, which is a state of deep concentration free of thoughts and emotions created by the ego.
Samprajnata Samadhi – (Samadhi with higher knowledge) – The Yogi’s mind is absorbed into an object that is determined separate from mind.
Asamprajnata Samadhi – (Samadhi beyond higher knowledge) – The Yogi’s consciousness merges into the absolute consciousness, Purusha without external awareness.
Sabija Samadhi – (Samadhi with a seed) – The Yogi meditates with an object of concentration.
Nirbija Samadhi – (Samadhi without a seed) – They Yogi meditates without an object of concentration.
Nirvitarka Samadhi – Superconscious state where the object of concentration is known directly.
Savichara samadhi – Superconscious state of silence, with quiet mind, yet thinking is available.
Nirvichara Samadhi – Superconsciousness state free of thinking that gives spiritual clarity.
Importantly, in Book One, Patanjali asserts that Yoga practice must be engaged in consistently and over a long period of time, “practice becomes firmly grounded when well attended to for a long time, without break and in all earnestness (Sri Swami Satchidananda).”
Book Two ( 55 sutras)- Sadhana Pada – Portion on Practice
Book Two, the portion on practice, is a catalogue of yogic practices. For in this section, Patanjali categorized Yogic practices into 8 Limbs. This categorization was inarguably the most important contribution the Sutras bestowed on Yoga philosophy. For following these practices with consistency leads to Yoga’s final goal of “enlightenment” or union with God.
Notably, the first two limbs, the Yamas and Niyamas are broken into subsets of 5 each as “do” and “do not” commandments.
8 Limbs of Yoga
1. Yamas – Restraints
- Ahimsa – (non-harming)
- Satya – (non- truthfulness)
- Asteya -( non-stealing)
- Brachmacharya – (sense withdrawal)
- Aparigraha – (non-greed)
2. Niyamas – Observances
- Saucha – (cleanliness)
- Santosha – (contentment)
- Tapas – (discipline)
- Svadhyaya – (self-study)
- Isvara Pranidhana – (surrender to a higher power)
3. Asana– Physical postures
4. Pranayma – Breathing techniques
5. Pratyahara – Sense withdrawal
6. Dharana – Focused concentration
7. Dhyana – Meditative absorption
8. Samadhi – Yoga Bliss or Enlightenment
Additionally, in Book Two Patanjali discusses 5 “kleshas” or obstacles to enlightenment. These obstacles are causes of suffering and are natural human inclinations caused by the ego.
5 Kleshas (Obstacles)
- Ignorance
- Egoism
- Attachment
- Hatred
- Fear of death
Book Three (56 sutras) – Vibhuti Pada – Portion on Supernatural Abilities
Book Three, the portion on supernatural abilities, describes the “siddhis” or supernatural powers that come with practicing the final three limbs of Yoga: Dharana (concentration), Dhyana (meditation) and Samadhi (contemplation). Moreover, Patanjali states that “samyama” or practicing all three of these on a single object results in attained siddhis.
Notably, one who has attained complete control of the siddhis is referred to as a “Siddha.”
According to Sri Swami Satchidananda’s translation, Book Three alludes to the below 8 major siddhis:
8 Major Siddhis
- Anima (ability to become very small)
- Mahima (ability to become very large)
- Laghima (ability to become weightless)
- Garima (ability to become very heavy)
- Prapti (ability to reach anywhere)
- Prakamya (ability to achieve all one’s desires)
- Istva (ability to create anything)
- Vasitva (ability to command and control everything)
Although Patanjali doesn’t discuss the above siddhis further, some of these imply even more incredible things than stated. For example, “the ability to become weightless” implies levitation and “the ability to reach anywhere” implies bi-location. And “the ability to create anything” implies creating objects from thin air when needed, i.e., money, housing, or food. Also, “the ability to achieve one’s desires” implies the power of manifesting goals. Finally, “the ability to command and control everything” implies great influence or even control over others and situations.
Interestingly, many historical and modern Yogi adepts have exhibited some of the afore mentioned abilities in front of witnesses. Here, Babaji, Yogananda, and surprisingly Jesus come to mind.
More Siddhis
Moreover, I’m aware of more supernatural powers than these that are a by-product of engaging in sustained yogic practice. For example the 6 Clair’s; claircognizance (knowing), clairvoyance (seeing), clairaudience (hearing), clairalliance (smelling), clairgustance (tasting) and clairsentience (feeling). For more on these abilities check out our previous post, The 6 Coveted Clairs – How we Receive Intuitive Messages. Additionally, there is memory of past lives and mediumship.
Note: Although siddhis are a product of yogic practice, they can be detrimental to achieving enlightenment, Yoga’s final goal. This is because they are addictive in nature and easily sidetrack a practitioner from the actual goal. For after attaining these powers, many have “taken their show on the road” abandoning their path to enlightenment. Thus, Patanjali warns enlightenment aspirants not to allow themselves to get caught up in the allure of the siddhis. This is a much easier said than done endeavor.
Book Four (34 sutras) – Kaivalya Pada – Portion on Absolute Freedom
Relating to the siddhi discussion in Book Three, it’s interesting that Pantajali states in Book Four IV.1, “Siddhis are born of practices performed in previous births, or by herbs, mantra repetition, asceticism, or by samadhi (Sri Swami Satchidananda).” In other words, yogic practice and samadhi are not the only vehicles for attaining these supernatural abilities. For many around the globe have indulged in psychedelics as a means to spiritual enlightenment. However, steady yogic practice is decidedly a proven and safer vehicle.
Then, Book Four goes on to discuss samadhi, the final stage of enlightenment. This is a state of “absolute freedom” (moksha) from all attachments of matter, thoughts, emotions, and desires. And as a bonus, one no longer accumulates karma and their past karmic inflictions cease.
Moreover, in Book Four Patanjali describes what happens when one reaches the samadhi state of consciousness.
Signs of the Samadhi State:
- Acquired alpha or theta brainwave states.
- No awareness of the physical body.
- Seeing light in one’s third eye while physical eyes are closed.
- Awareness of the non-physical essence of an object.
- Feelings of bliss.
Final Words for Patanjali’s Yoga Sutras
If you are called to study the Yoga Sutras, I recommend starting with a translation with more simplied commentaries. Perhaps try Swami Satchidananda’s, Swami Vivekanada’s, or Swami Paramhansa Yogananda’s translation. For these renown Yogi’s came to the U.S. where they taught yoga philosophy and practice. Thus, their translations are more geared to the Western student.
Moreover, the best way to study the Yoga Sutras is reading the text with a friend or study group and meeting consistently for discussion.
I will share that I fell in love with Yoga philosophy and practice decades ago and couldn’t get enough of it. And I love it still to this day.
I hope you will celebrate the United Nations established, International Yoga Day on June 21st with Yoga asana, study, or meditation. And as always, thank you for reading!
