Sūtra 1.1

Sanskrit text, Unicode transliteration and English translation of Sūtra 1.1:

अथ योगानुशासनम् ॥ १.१ ॥

atha yogānuśāsanam || 1.1 ||

1. Now, an exposition of the Yoga (is to be made).

The Rajamartanda commentary by King Bhoja:

[English translation of the 11th century commentary by Bhoja called the Rājamārtaṇḍa]

[Sanskrit text for commentary available]

This aphorism explains the subject of the work, the object with which it is written, and the relation (it bears to the subject). (The word) “Now”^[1] (atha) suggests (that) a (distinct) topic (here commences), and it serves also as a benediction.

(The word) Yoga means ‘union,’ or the application of the mind to abstract contemplation, from the root √yug “to meditate.” An “exposition” (anuśāsana) is that whereby something is expounded or described through its characteristic marks, its real nature, its distinctive divisions, its causes and effects. (The two words Yoga and anuśāsana form the compound) Yogānuśāsana, (which means) “an exposition of the Yoga.” This is to be understood to be the topic even to the end of this work (of Patañjali).

Yoga, with the means of performing it and its fruit, constitutes the subject, that being treated of in this Institute. The object of the work is the explanation of the subject, and the fruit thereof is the emancipation obtainable by the Yoga. The relation of the work is the connection which exists between that which treats, and the subject treated of, (or the Institute and its subjects). The connection between Yoga, the subject, and its effect, which is emancipation (Kaivalya), or the means and the end, is also its relation. The substance of this is—that in the work are described the instruments of performing the Yoga which is its subject—that Yoga the accomplishment of which leads to the consummation of emancipation called Kaivalya.

Notes and Extracts

[Notes and comparative extracts from other commentaries on the Yogasūtra]

[Dr. Ballantyne has rendered the word Yoga into “concentration.” That English word, however, in its ordinary signification, does not convey anything like a fair idea of what Yoga means. The word meditation would have been more appropriate, but even that does not convey all the ideas which the Sanskrit term has been made to comprehend. A perfect English equivalent is not to be had, and I prefer, therefore, to use the original term to coining a new one. The commentator so explains the word Anuśāsana as to convey the idea that it is a verbal noun intended to explain the purport of the work. The commentary named Pātañjala-bhāṣya takes it along with the word Yoga to be the specific name of the work. (Yogānuśāsanam nāma śāstram). If this be accepted, and it appears to be the most appropriate, the aphorism should be rendered into, “Now, the (work called) Yogānuśāsana, (will be expounded).” Vācaspati Miśra, the annotator on the last named work, and Vijñānabhikṣu in his Vārtika, take notice of this subject. They also raise the question about the origin of the doctrine. They hold that Patañjali was not the originator of the doctrine, for it has existed from creation, and Hiraṇyagarbha was the first performer of the Yoga; but that he was merely the compiler of the rules in the form of an institute for the use of intelligent people anxious to study them.

(Nanu hiraṇyagarbho yogasya kartā nānyaḥ purātana iti yogiyājñavalkyasmṛteḥ, katham patañjaler yoga-śāstritvamityāśaṅkya sūtrakāreṇa anuśāsanamītyuktam, śiṣṭaṣyānusāsanam [śiṣṭasyānuśāsanaṃ?].)]

Now what is this Yoga? To this the author replies:—

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Footnotes and references:

[1]:

Dr. Ballantyne’s text has athātaḥ “now then.”