Sūtra 1.1 [Definition of Yoga]

Sanskrit text, Unicode transliteration and English translation of sūtra 1.1 [definition of yoga]:

अथ योगानुशासनम् ॥ १.१ ॥

atha yogānuśāsanam || 1.1 ||

(1) Now then, Yoga is being explained.

Ancient and Modern interpretation:

Vyāsa explains^[1] the word atha (now then) indicates the commencement of a subject and that the śāstra dealing with the regulations relating to Yoga is being explained. Yoga means concentration or Samādhi. It is feature of the mind in all its habitual states i.e. concentration or Samādhi is possible in whichever state the mind may be.

There are five states of the mind.—

1. kṣipta (restless),
2. mūḍha (stupefied),
3. vikṣipta (distracted),
4. ekāgra (one pointed) and
5. niruddha (arrested).

Of these in the concentration that is attainable by a distracted mind is subordinated to the moments of unrest. Therefore, it cannot be regarded as pertaining to Yoga. But the concentration attained by one pointed mind i.e. occupied by one thought which brings enlightenment about a real entity, weakens the kleśas, loosens the bonds of Karma and paves the way to the arrested state of the mind is called Samprajñātayoga.

Samprajñātayoga concerns:

1. a) vitarka,
2. b) vicāra,
3. c) ānanda and
4. d) asmitā.

The concentration that is attainable when all the modifications of the mind stuff are set at rest is called Asamprajñāta.

It follows, therefore,that out of the five states of mind mentioned above,only the last two (viz. ekāgra and niruddha) are congenial for yogasādhanā,and first three must be transcended.

Osho translates,

‘Now the discipline of Yoga.’

Osho has a different take on the word atha. He says^[2] that the word denotes the maturity of an aspirant to turn within. Thus, Yoga is a journey within in the quest for self-realization. Osho says this moment will come only when you are completely hopeless, become aware of futility of all desires, if you see the life as meaningless, you are in complete misery and not knowing where to go and at this moment only the science and discipline of Yoga. Discipline means what creates an order in you. Yoga means now you have to be a harmony. Crystallization is needed, a centering is needed. A center is the first necessity. Only a center can be blissful. Bliss means absolute silence and silence is possible only when there is harmony. This centering is called discipline or anusandhāna.

Dr. Karambelkar opines^[3] that the word atha meaning now is used to also denote introduction of a new and important topic being opened. A discussion on a related topic must have earlier happened. As such the yogasūtras were probably a text taught to the students who had been imparted the knowledge of yoga prior and that it is not meant for novices. It is therefore a text for quick recapitulation andreference to a person who is an expert or at least an advanced student of the subject of Yoga. In the modern context, yogasūtras of-Patañjaliis not an introductory text for beginners. The word anuśāsana indicates a systematic exposition of a complete discipline of Yoga.The meaning of the word atha meaning ‘now’ has a deeper meaning. Patañjali suggests that it is not merely a word to indicate starting of the subject of Yoga, but denotes the capability and adequacy or qualification of a person required to commence the discussion about Yoga. Only those aspirants who have prepared themselves physically, mentally and intellectually may enter this field for self-realization. It is not for a person who is only seeking to what merely his curiosity. Yoga needs dedication and hard work. Yoga is a science. It is a discipline which has scientific, rational and explainable foundation. It is not intellectual gymnastics. As such a Yoga exponent is expected to make it his lifestyle.It is neither for blind believers nor for soft hearted. The word Yoga itself has been assigned over 40 meanings as per Apte’s Sanskrit Dictionary^[4] . The most commonly accepted moderninterpretation being ‘to join’ or ‘to connect’individual Self with the Cosmic Self. The meaning of the word Yoga will be discussed further in relation to next two sūtras.

Footnotes and references:

[1]:

Hariharānanda Araṇya-Swāmī, P.N. Mukherji (Tr.), Yoga Philosophy of Patañjali, Calcutta University Press, 2012, p. 1.

[2]:

Osho, The Birth of Being, Fusion Books, New Delhi, 2009, p.153-54.

[3]:

Karambelkar P.V., Patanjala Yoga Sutras, Kaivalyadhama, Lonavla, p. 2.

[4]:

Apte-V. S., Student’s Sanskrit English Dictionary, Motilal Banarsidass Publishers, New Delhi, 1993 (1970), p.459