Yog Sutras were codified by Patanjali around two thousand years ago.  Yog existed and was practiced before Patanjali but Patanjali was a good writer (he also wrote Mahabhasya, an authoritative text on Sanskrit grammar).  I am going to be using three texts which are easily available online.  The first is a commentary by Vivekanand who wrote extensively on Raja Yog including a commentary on Patanjali’s original text.  Second, I will use a translation by Chip Hartranft (no commentary) to check against the translation done by Vivekanand.  Finally, I am also using a commentary on the website of Swami Jnaneshvara Bharati (www.swamij.com).  I found it quite well-written and crisp.   The writing style of Yog Sutra is very succinct and logical.  Most aphorisms are one compound word long and probably were created in abbreviated form to aid memory and transmission.  I will present the aphorism’s English translation (using a combination of Vivekanand and Chip’s work and occasionally using my own view if I would have translated the word differently) and then some commentary.

We will be using some keywords that will be hard to translate, so let me define them upfront and use the Sanskrit original words in the blog.

Yog–Yog means union.  Union of the individual self with the Self (God) or realization that the two are really the same

Chitta–variously translated as consciousness, mind stuff, etc.  It refers to the combination of sense organs, mind (where the input from senses is processed), discrimination faculty (budhi), and egoism (ahamkara), together which allow us to perceive and interact with nature.

Samskara–Deep impressions and concepts programmed in our consciousness that determine our reaction to sensory stimuli

Vritti–Thoughts in Chitta (image is that of a whirlpool in a body of water)

Yog Sutras are organized into 4 Chapters.  The first Chapter is Samadhi

1. अथ योगानुशासनम्॥ १.१॥

Now the discipline of Yog is explained.

2. योगश्चित्तवृत्तिनिरोधः॥ १.२॥

Yog is restraining Chitta from taking various vrittis.

Chitta is the consciousness process. And our consciousness is constantly being buffeted by different thoughts and associated emotions (vrittis).  You may be thinking of the business results of the month or an exchange you had with your spouse or the pain you are feeling in your lower back and each will bring with it an emotional reaction (subtle or pronounced).  Yog is the process by which we control these vrittis.  Soon we will discuss why it is important. 

3. तदा द्रष्टुः स्वरूपेऽवस्थानम्॥ १.३॥

Then the seer can be in its own nature.

Behind Chitta, there is an awareness or self or true awareness.  Using Yog, awareness becomes aware of itself.  This is an important (and somewhat arguable) concept.  In Dhammapada, we read that Buddhism does not believe in a Self behind the construct of consciousness.  So to accept that there is a Self which is behind Chitta is the first leap of logic.  Later in the book, Patanjali addresses this by saying that the experiential world and knowledge can only take you so far and the only way to test this hypothesis is to experience it.  

4. वृत्तिसारूप्यमितरत्र॥ १.४॥

Otherwise, awareness identifies itself with vrittis.

This is the concept that is the basis of Gita as well.  The real Self is deluded as it has identified itself with the body, memories, and thoughts arising in our mind.  Yog is the process of realizing that these thoughts are not the real Self.

5. वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः॥ १.५॥

There are five types of vrittis, some painful, some not painful.

6. प्रमाणविपर्ययविकल्पनिद्रास्मृतयः॥ १.६॥

The five vrittis are:

— right perception

–misperception

–associated concept–Every word has a concept in our mind, when you hear “car” some part of your mind conjures up a concept of “car”.  This concept is only associated with a real car, it is not a car.

–sleep

–memory

7. प्रत्यक्षानुमानागमाः प्रमाणानि॥ १.७॥

Right perception arises from direct perception, inference, and testimony of a competent teacher.

All are ways of getting the right perception.  However, they should be self-consistent.  If we see something and hear another then it is not the right perception.  If we are told something but we observe something different, then it is not valid.  At the end of the day, we have to use our own reasoning capability to decide what the right perception is.  It can’t be based on anything else, no scripture, no guru, it has to come from within.  That does not mean that we do not believe in anything that we have not directly observed.  I have not seen bacteria or atomic structures, but I believe it because of testimony (textbooks) from competent scientists.  However, if at any time my direct observation or testimony from another teacher contradicts an earlier held testimony, then I must use my own reasoning to determine what is right perception.

8. विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम्॥ १.८॥

Misperception is false knowledge based on mistaking one form for another.

When we see a rope in a dark corner and perceive it to be a snake, that is a misperception.  It is important to note that misperception can only be corrected when we shine light and correctly perceive it to be a rope.  Or we see it is not moving for a long time and infer it to be a rope, or another person who saw a rope right at that point earlier on tells us that it is a rope (competent testimony).

9. शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः॥ १.९॥

The associated concept arises from language, not contact with real things.

Buddhism will argue that all our knowledge is of this type; we create knowledge through mental constructs around things, emotions, and concepts we describe to each other.  And there is no reality behind these descriptions.  Words and associated concepts change throughout our lives and over time for society.  

10. अभावप्रत्ययालम्बना वृत्तिर्निद्रा॥ १.१०॥

The feeling of the non-existence of reality is sleep, another vritti.

This is also an interesting concept.  It separates reality from perception.  If we perceive nothing in sleep, it does not mean that nothing exists.  Which means that something exists outside our perception.  Many modern thinkers have been linking the developments in quantum physics and some old concepts that state that perception creates reality, in which case, no reality exists outside perception.  Of course, we can never directly perceive what we do not perceive (a tautology); however, we can infer.

11. अनुभूतविषयासम्प्रमोषः स्मृतिः॥ १.११॥

Memory is when a past experience does not go away from the consciousness

Our memory of our various experiences and concepts transmitted to us by others whom we believe to be competent teachers form our associated concepts.  Take a person who has grown up hearing about the atrocities that Americans have been doing to the Muslim world from his teachers or parents.  He clearly believes them to be competent authority, and their testimony shapes his associated concepts.  This will give rise to intense hatred.  To begin with, memory and misperception were vrittis, and they further gave rise to stronger associated concepts.

12. अभ्यासवैराग्याभ्यां तन्निरोधः॥ १.१२॥

Control of vrittis is through practice and non-attachment (vairagya)

13. तत्र स्थितौ यत्नोऽभ्यासः॥ १.१३॥

Continuous effort is practice (abhyas)

14. स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः॥ १.१४॥

Doing this for a long time continuously in a skilled way makes it firmly rooted

Yog believes that all actions originate in our mind as thoughts.  Thoughts themselves emerge as reactions to stimuli.  The process of reaction is codified in our consciousness.  Through practice, we change the code of our reaction.  It has to be repeated constantly for it to be codified in our consciousness.  

15. दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसञ्ज्ञा वैराग्यम्॥ १.१५॥

When we have complete mastery over the desire for things we see or hear, that is non-attachment.

This is good advice to make the chitta free of dukha (pain).  However, it raises the question on why we want to make our chitta free of vrittis.  If we witness a hungry or dying child and it does not result in a feeling that we should help the person then we have achieved vairagya but what use is it.  Something to think about?  I think this needs to be modified to say that when we can we can avoid vrittis which are harmful but pursue vrittis which are beneficial then we have a more beneficial outcome.  However, in Yog the concept is really about giving up even good reactions (see next few verses). The difference is human desires are to do good, but purusa doesn’t have any attachments. Nothing is good or bad.

16. तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम्॥१.१६॥

When the ultimate level of non-attachment has been reached, pure awareness (Self) can clearly see itself as independent from the three gunas in nature

This was also dealt with extensively in Gita where the objective was to go beyond trigunas (including the Sattvic guna).

17. वितर्कविचारानन्दास्मितारूपानुगमात् संप्रज्ञातः॥१.१७॥

Deep absorption is of four types of cognition–of objects, of thoughts, of bliss, and a sense of self separate from the body and chitta (asmita)

In Vivekanand’s commentary, there is a lot of description of this concept.  Analytical thinking is linked to concentration on physical objects.  When we can distinguish each object separately.  Reflection is concentration on our own chitta.  Bliss is the increasing drop in our conflicts and feeling of happiness and sorrow and asmita is a realization of self as separate from the chitta.

18. विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः॥१.१८॥

On continuous practice, when all thoughts come to a standstill, these four types of cognition fall away, leaving only samskara.

At this stage, there are no active thoughts, but only latent samskaras.  Our chitta is still; however, there are still latent tendencies.  These only get removed when, through the concept practice of non-attachments, we have reduced our samskaras.  Remember samskara are residual tendencies built over time (lifetimes) that determine how we react to objects.

19. भवप्रत्ययो विदेहप्रकृतिलयानाम्॥१.१९॥

In one path, the vrittis become without body and merge with nature

They separate from the Self and become part of the material nature.  When we understand that the Self is separate from Chitta then Chitta along with its vrittis becomes part of nature. Asmita, the confusion of associating Self with our thoughts dissolves. We can see that thoughts and desires are separate from Self.

20. श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम्॥१.२०॥

The five-fold path of unconditional faith, energy, memory (of scriptures), Samadhi, and discernment leads to the final salvation of other people [other than ones described in 1.19]

21. तीव्रसंवेगानामासन्नः॥१.२१॥

Samadhi is near for those who pursue [1.20 five-fold path] it with intensity

22. मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः॥१.२२॥

How near depends on your practice being mild, moderate or intense

23. ईश्वरप्रणिधानाद्वा॥१.२३॥

Or by surrender to Ishvara. 

The first 22 sutra describe the path through jnana, through thinking and understanding. From 23 onwards, is the path through surrender to Isvara. The use of OR is a clear indicator that these are alternate paths.

24. क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः॥१.२४॥

Ishvara is the pure awareness that is not affected by suffering or the fruits of action.

This is a further definition of the Self behind the chitta.  It is unaffected by the cause and effect of karma.  And all the questions about what is the proof (pramana) that such a self exists are answered by and only by self-realization; by stilling the mind. This also clarifies that the effect of karma (karma theory) would not affect the purusa but only the chitta and the material body

25. तत्र निरतिशयं सर्वज्ञबीजम्॥१.२५॥

Self has a seed of omniscience, which is fully developed in Ishvara.

Vivekananda has a good commentary on this. Every time the self conceives of any knowledge, it puts a boundary around it.  When we think of a circle, we are thinking of the finite space within the circle.  However, there is an infinite space outside the circle.  Similarly, whenever we conceive of any knowledge, it is limited, and the infinite knowledge is outside this knowledge.

26. स पूर्वेषामपि गुरुः कालेनानवच्छेदात्॥१.२६॥

Ishvara exists beyond time, so it is the oldest and ever-present teacher unbound by time.

So Ishvara is unbounded by space and time.

27. तस्य वाचकः प्रणवः॥१.२७॥

The word symbol for Ishvara is Pranav (which is another word for OM)

Like we saw earlier, something like Ishvara is a concept.  It is to be denoted by a word for us to conceptualize and communicate it to other humans.  The word chosen is OM, which has interesting qualities.  It starts with the base sound “A”, which is produced with no modification of the verbal apparatus.  The word ends with “M”, which closes the lips and closes out the sound.  So AUM contains all possible sound combinations.  Hence, it symbolizes all possible concepts of Ishvara.

28. तज्जपस्तदर्थभावनम्॥१.२८॥

Repeating it clarifies its meaning.

Jap or repeating Ishvara’s name has a consistent basis here.  If the word is supposed to bring back whatever we associate with Ishvara, then repetition of the word will reinforce the samskara associated with Ishvara, whether it is non-violence, selfless service, or other such attributes.  The meaning is being created by the chitta and reinforced through Jap (repetition).

29. ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च॥१.२९॥

We gain a higher knowledge of self, and obstacles fall away

30. व्याधिस्त्यानसंशयप्रमादालस्याविरतिब्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्त्वानि चित्तविक्षेपास्तेऽन्तरायाः॥१.३०॥

Disease, apathy, doubt, carelessness, laziness, indulgence in sensual pleasure, delusion (that you have understood), lack of progress, non-perseverance and instability of chitta are the obstacles.

31. दु:खदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः॥१.३१॥

(When we have these obstacles) we experience suffering, depression, trembling in the limbs and breadth, and distractions.

When faced with obstacles, we are not able to attain samadhi as we can’t hold our posture or breadth constantly.  The mind is constantly distracted.

32. तत्प्रतिषेधार्थं एकतत्त्वाभ्यासः॥ १.३२॥

Single-minded practice will control these obstacles.

Practices are defined below

33. मैत्रीकरुणामुदितोपेक्षणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम्॥ १.३३॥

Friendliness, compassion, delight (mudita), and equanimity are the ways to relate to others who are happy, suffering, doing good things, and doing bad things. This makes the chitta calm and clear.

Be friendly towards those who are happy, compassionate towards those in sorrow, take delight in those acting good (punya), and simply observe when someone is doing bad (apunya)–these attributes help chitta to settle down. Interestingly, the attitude is of non-confrontation and observation when someone is doing bad (apunya).

34. प्रच्छर्दनविधारणाभ्यां वा प्राणस्य॥ १.३४॥

Gentle exhalation and holding of breath makes the mind calm.

The idea is that breadth (prana) is the vital energy that is used by the body to produce all vital energy in the body, including the energy that creates thoughts, reactions, and emotions.  When you control and regulate that flow, you control the thoughts and stabilize chitta.

35. विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी॥ १.३५॥

Or by focusing on thoughts arising from sensory experience or inner motivations, you firmly establish your mind in a calm state

36. विशोका वा ज्योतिष्मती॥ १.३६॥

Or by focusing on thoughts arising that have no sorrow and are luminous.

What are luminous thoughts?  Vivekananda mentions the lotus meditation in which you imagine a lotus with its petals facing downwards and running through sushumna (the middle nadi running through the center of the body), then exhale and imagine that the petals turn upwards and a light emerges from the center of the lotus. Or it could be a visualization exercise of spreading love and compassion and ending suffering for people.

37. वीतरागविषयं वा चित्तम्॥ १.३७॥

Or without attachment to objects or mind constructs.

The key to meditation towards Samadhi is to reduce the disturbance in the mind.  When we focus on neutral things, like the flow of the breath in and out.  Or on the tip of our nose or a flickering light, our mind is freed from any of the thoughts that may be bringing attachment or aversion into our thoughts.  This is the secret of all meditations. Also, being in nature, where objects may produce a soothing sensory experience and not evoke strong memories, is another way to calm the mind

38. स्वप्ननिद्राज्ञानालम्बनं वा॥ १.३८॥

Or by meditating on knowledge that comes from dreams and sleep.

Apparently, yogis can control their sleep and remain conscious, which helps them identify the self behind the chitta. This also refers to thinking about how thoughts are emerging in our dreams, which gives us an indication of deep-seated samskaras.

39. यथाभिमतध्यानाद्वा॥ १.३९॥

Or it can be achieved by focusing on what is good for your tendency

This indicates that a flow in your own areas is also a way to still the mind and achieve mastery of your thought processes. A tennis player may get it by playing a good game of tennis.

40. परमाणुपरममहत्त्वान्तोऽस्य वशीकारः॥ १.४०॥

Using the practice above, one can master thoughts on something infinitesimal or infinitely large

41. क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः॥ १.४१॥

Once the vrittis are controlled, mind becomes like a transparent jewel, which can be totally absorbed in the object, process of observation or the observer.

This is the objective of concentration practices. To become engrossed in the object and observation without being colored by any vritti.

42. तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः॥ १.४२॥

So long there are words, meaning (or object itself), and knowledge  intermingled in a thought about an object, it is called SaVitarak SamApattih

This is a type of Samadhi in which words, meaning, associated knowledge, etc., are still present. If I say think about a car, an image of your specific car may emerge. It will have a color, maybe a particular model, and make. You will have a clear concept of a car. Also, the idea of a car will have some associated memory and concepts like, “A particular brand of car is really good or bad”, “Cars are good fun for a long drive”, or “Car can cause an accident.”

43. स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का॥ १.४३॥

The next stage is when we go beyond all this learned knowledge (memory), now devoid of its own identity, a specific object, and its essential nature is perceived.  This is called NirVitarak.

From the previous sutra, this would refer to the concept of a car but without any associated memories.

44. एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता॥ १.४४॥

Similarly, when we focus on concepts, it is called SaVichar, and when we go beyond the concept and focus on the essential meaning of the concept, it is called NirVichar.

We are dealing with concepts that are not associated with any material objects, like love or loyalty.  However, these concepts give rise to certain essential knowledge.  When we can isolate the essential knowledge, then we have gone to NirVichar Samadhi.

45. सूक्ष्मविषयत्वं चालिङ्गपर्यवसानम्॥ १.४५॥

This way we can trace back the subtle essence of objects to the unmanifest (undifferentiated reality)

46. ता एव सबीजः समाधिः॥ १.४६॥

These four are with seed Samadhi

With words, meaning (SaVitarak) or without words, meaning (NirVitarak) or with concepts (SaVichar) or without concepts (NirVichar) are called SaBeej (with seed).  The essence of our objective experience is still present in the Samadhi.  That seed is there, which can at any time give rise to further vrittis.

47. निर्विचारवैशारद्येऽध्यात्मप्रसादः॥ १.४७॥

In NirVichar (without concepts), there is clarity, and the nature of self becomes clear.

48. ऋतम्भरा तत्र प्रज्ञा॥ १.४८॥

The wisdom that emerges in this clarity is the truth

49. श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात्॥ १.४९॥

Unlike the knowledge attained through what we hear or infer about objects, in this case, the knowledge is about the specifics of the object, beyond those of words or concepts.

The path is laid out, and also a coherent reason why other methods of gaining knowledge do not really work.  We can read all the books and hear all the sermons, but that will not lead to realization unless we practice stilling our minds.  That is the only way.  Note that the ways to still the mind are many, including having devotion to Ishvara (bhakti) or doing good acts (karma yoga), but they all serve to still the mind and reduce the vrittis so you can realize the self. 

50. तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी॥ १.५०॥

The resulting samskara obstructs all other samskaras.

Once you become realized, the samsakaras become powerless in having any impact on you.  This also means that further samsakaras are not created through your actions, as all your actions are in the realm of chitta and the physical world, and you are always aware that your real Self is unaffected by it all.

51. तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः॥ १.५१॥

By restraint of even this (SaBeej Samadhi) is Nirbeej Samadhi.

At this stage, there is not even the identification of duality between Self and concepts, meaning, samsakaras, which need to be blocked.