Sūtra 1.1

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

अथ योगानुशासनम् ॥ १.१ ॥

atha yogānuśāsanam || 1.1 ||

atha—now. yoga—of Yoga, or concentration, contemplation (samādhi) anuśāsanaṃ—a revised text, or explanation.

1. Now a revised text of Yoga.

The Sankhya-pravachana commentary of Vyasa:

[English translation of the 7th century commentary by Vyāsa called the Sāṅkhya-pravacana, Vyāsabhāṣya or Yogabhāṣya]

[Sanskrit text for commentary available]

“Now.”—This word here denotes undertaking. A text giving a revised critical teaching of Yoga is to be understood as having been undertaken.

Yoga is contemplation (Samādhi, trance), and it is a characteristic of the mind pervading all its planes. The planes of the mind are:

Wandering (Kṣipta); Forgetful (Mūḍha); Occasionally steady or distracted (Vikṣipta); One-pointed (Ekāgra); and Restrained (Niruddha),

Of these the contemplation in the occasionally steady mind does not fall under the heading of Yoga, because of unsteadiness appearing in close sequence. That however, which in the one-pointed mind, fully shows forth an object existing as such in its most perfect form, removes the afflictions, loosens the bonds of karma and thus inclines it towards restraint, is said to be the Cognitive Trance (Saṃprajñāta Samādhi). And we shall explain further that this is accompanied by philosophical curiosity (vitarka), meditation (vicāra), bliss (ānanda), and egoism (asmitā).

When however all the modifications come under restraint, the trance is ultra-cognitive (Asaṃprajñāta Samādhi).

The Gloss of Vachaspati Mishra:

[English translation of the 9th century Tattvavaiśāradī by Vācaspatimiśra]

Bhagavān Patañjali here composed the aphorism, “Now a revised text of Yoga,” with the object of stating briefly the subject of the treatise he desired to write, so that it may attract the intelligent student and also that the reader may be able to understand with ease.

The word ‘Now’ (atha) the first of the sentence is explained:—“‘Now”:—This word here denotes undertaking.”

This word ‘now’ does not here denote sequence, as it does in, “‘Now’ there is light.”

The word ‘anuśāsana’ means here a text-book, the derivative meaning being that by which something is taught; and this cannot be begun in sequence of the performance of mental and physical restraint. On the contrary however the desire to know and the knowledge of realities appear in sequence of the desire to explain the knowledge of realities. As says the Veda “Therefore let him see the self, in the self” after having controlled the mind and the senses and become desireless, enduring and contemplative, (Br. U. IV. 4. 23).

Although it is possible that the questioning of a student the performance of purificatory actions (tapas), and employment of alchemy may serve as antecedents, they are not to be taken as such here, because the recognition and taking up of the study by a student are of no use in making a treatise on Yoga authoritative. Even if there should be no student for the time being, the work should be undertaken if authoritative. If however not authoritative, it should be given up, even though there be a student asking for it The existence of an immediate sequence between the knowledge of truth and the desire to explain it is hereby refuted.

If, however, the meaning is to be taken to be undertaking, then by speaking of the Yoga to be discussed by undertaking the work, the whole meaning and object of the work is set forth; and the student is easily informed and set to work in the belief that trance is the means of the highest good, as set forth in the Vedas, the Smṛtis, the Itihāsas, and the Purāṇas.

The question arises, Is the word ‘Now’ to be taken to mean undertaking in all works? Because in that case it would mean the same in the Vedānta Sūtra.

Athāto Brahmajijñāsā.

“Now then a desire to know Brahma.”—I.1.1.

To meet this objection the Commentator specifies ‘This word here, &c.

Another doubt arises. How is Patanjali, the author of the Yoga Teaching, when we have it in the Smṛti of the Yogī Yājñavalkya, that Hiraṇyagarbha and no other ancient was the original teacher of Yoga. For this reason the author of the aphorisms has used the word ‘Anuśāsana’ (revised text) which means teaching after it has already been taught, not only teaching.

Because the word ‘Now’ means here an undertaking, the Commentator says that the meaning is that, ‘a text giving a revised critical teaching of Yoga is to be understood as having been undertaken.’

But why should it be said that a work teaching Yoga is undertaken here? It is Yoga itself that is intended to be discussed here.

For this reason is it said:—‘Is to be understood, &c.’ It is true that Yoga is spoken of as the subject of discussion here. It can, however, be discussed only by means of a work treating of the subject. The action of the teacher works through the instrument and does not directly operate upon the object. With the object of specifically mentioning the action of the teacher, his work treating of the subject of Yoga is to be understood as having been undertaken. Yoga, however, is to be undertaken as the subject of the work.

It should also be known that the hearing of the sound of the word ‘atha’(now) when used to denote undertaking, is considered auspicious, like the sight of a jar full of water, which some one may be carrying.

The Commentator now removes the doubt as to the meaning of the word ‘Yoga,’ which arises from its ordinary connotation. Thus says he, “Yoga is contemplation.” The word ‘Yoga’ is derived from the root √yuj, to contemplate, and not from the root Yujir, to join, in which latter case it would mean conjunction.

Another question arises again. Trance (Samādhi) is to be described later on as being only a branch of Yoga. How can it then be that a part only may be the whole?

The Commentator adds, for this reason:—‘and it pervades all its planes.’ It is the word ‘and’ (ca) which distinguishes the whole from the part.

The planes are the states to be mentioned later on, the Madhumatī, the Madhupratīkā, and the Viśokā. They are the states of the mind in which the potencies only are left in residue in the mind. Yoga, defined as the restraint of mental modifications, is present in all these planes, i.e., in all these states of the mind. Not so the trance which is only a branch of it.

Yoga is given here only its root meaning of contemplation, because the statement is made here only as an incentive to study, without intending to emphasize the distinction between the whole and the part. The real meaning of the word ‘Yoga’ is only the restraint of mental modifications.

For the refutation of those who say that the restraint of mental modifications is dependent upon the self, by reason of the modifications themselves being cognitions and therefore dependent upon the self, it is said:—‘and it is a characteristic of the mind/

By the word ‘mind’ (citta) the internal organ, the will-to-know is hinted at. The power of consciousness, which is constant in its eternity and thus unchangeable, cannot have the faculty of knowledge for its characteristic. The will-to-be, which is the same as the will-to-know, however may. This is the meaning.

Grant that, but if the Yoga pervades all the mental planes, then, the wandering, the forgetful and the distracted planes of the mind too should be understood by the word ‘Yoga’ showing as they do the restraint of certain mental modifications relatively to the others. To remove this doubt, the planes to be taken and rejected as falling within ‘Yoga’ are mentioned, beginning with the word, ‘wandering, &c.

The wandering plane or condition of the mind is that in which it is always thrown by disturbing Energy (Rajas) towards these and those objects, and is thus extremely unsteady.

In the forgetful condition, the mind is possessed of the modification of deep sleep on account of the excess of inertia (the quality of Tamas).

The occasionally steady or distracted is differentiated from the wandering. The difference consists in the occasional steadiness of that which is for the most part unsteady.

This excess of its unsteadiness is either acquired, or brought about by the obstacles of disease, disinclination, &c., to be mentioned later.

The one-pointed is that which moves along one line only.

The restrained mind is that in which all the mental modifications have been restrained, and exist only as potencies.

Of these, the wandering and the forgetful modifications are not denied here expressly the status of Yoga, being far removed as they are from that state, inasmuch as notwithstanding the existence of relative restraint in them, they do not even form links in the chain of causes which lead to the highest good, and because they are in conflict with the nature thereof. To the occasionally steady, however, the status of Yoga is expressly denied, because in this case it is possible to mistake it as such on account of its occasional manifestation of steadiness over existing objects of knowledge. In the occasionally steady mind the contemplation does not fall under the heading of Yoga consisting as it does only of an occasional steadiness of the mind over an existing object. Why? Because it is followed in close sequence by its contrary state of unsteadiness and in application. Having fallen as it does in the midst of the manifestations of a contrary class, its very nature becomes difficult to distinguish from -the very first as cause or effect, A seed which has remained in fire even for three or four seconds, will most certainly not sprout into leaves, even though sown.

Which contemplative mental state is then Yoga, if not the one which follows or is followed closely by unsteadiness?

‘That however which in the one-pointed mind, &c.’

The words ‘existing as such’ keep out an object whose existence is only fastened upon the reality. The words, ‘in its roost perfect form’ are used to signify the best, i.e., that which manifests its essence to its utmost capacity. This is mentioned because the phenomenon of deep sleep also has a mind directed towards the one point which is its then object; that is to say, the quality of inertia (tamas) which though characterized by the absence of all other mental phenomena, does still exist as such; and the excess of inertia is bad because it is the cause of the afflictions.

The word, ‘fully’ is used to qualify the words, ‘shows forth, because the showing forth, i.e., the knowledge of the realities may be accomplished by verbal and inferential cognitions also. Knowledge so obtained however, is not competent to remove nescience (avidyā) which is directly present in the mind; whereas inferential and verbal knowledge are after all indirect, the object being absent. The word ‘fully’ (pra) signifies intensity, and therefore indicates direct perceptual knowledge. The present sight of two moons and the doubt as to any particular direction of space go on existing, even though inference and authority point the other way.

Egoism and the other afflictions have their root in nescience. The appearance of knowledge means the removal of nescience. Egoism and other afflictions are also removed on the appearance of knowledge, because they are contrary thereto, and because the cause of their existence is destroyed. For this reason the words, ‘removes the afflictions’ have been added to the description.

For the same reason does it loosen the bonds in the shape of actions (karma). It is non-antecedent action that is desired to be understood here, by using the word denoting the cause to mean the effect.

‘Loosens’ means renders unfit for the production of effects. It will be said further, “It ripens into life-time, life-state and life-experience, if the root exists.”—II.13.

“And inclines it towards restraint” means that it was not so inclined before.

This cognitive trance is four-fold. Hence is it said, ‘This is accompanied, &c.’

The ultra-cognitive trance is described by the words,

‘When however all the modifications, &c.’

In the cognitive trance are restrained those mental modifications of real cognition, &c., which are of the nature of disturbing energy and inertia (rajas and tamas): and this is done by resort to the class of mental modifications which are of the nature of the essence (sattva). In the ultra-cognitive, however, all modifications are restrained. This is the meaning.

The mental planes of Madhumatī, &c., which find their end in these two states, are all the planes. That which pervades all these planes is called Sārvabhauma, all-pervading.