Indian philosophies depend on Vedic wisdom, and because of two different schools, one believes in Veda supremacy, and the other does not, so they are divided into two approaches – Theist or Vedic Philosophy and Atheist or Avedik Philosophy.
Theist philosophies are known as Shad Darshan, which are Samkhya, Yoga, Nyaya, Vaisheshika, Purva Mimansha, and Uttar Mimansa (Vedanta), and Yoga is one of them.
The Yoga Sutras of Patanjali is a main yoga text and a foundation for Yoga Philosophy. It is also a yoga manual for all yoga practitioners.
Introduction to Yoga Sutras
Before understanding what is in Yoga sutra, first, we know what is Sutra. So, let’s start from there.
What is a Sutra?
Sutras originally derived from the Sanskrit language, and it means Thread. Sutras are generally used in Hinduism, Jainism, and Buddhism to accurately preserve essential teachings or knowledge.
In Yoga Sutra, Maharshi Patanjali preserves the yogic expertise so that seekers get maximum benefits and can enhance and uplift themselves in a yogic way.
Yogic wisdom was unpicked and scattered in different yoga texts and yoga schools. Still, through these sutras, Patanjali compiled a beautiful garland for yoga practitioners, which became part of Shaddarshan.
The period of Yoga Sutra
Although some scholars believe that Sage Hiranyagarbha wrote yoga sutras before Sage Patanjali, they did not make prevalent claims among scholars because of the unavailability of those sutras. Hiryangarbha formulated the yoga sutra, which was unpopular among scholars, so we can say that Maharshi Patanjali formulated the Yoga Sutra.
Maharshi Patanjali was a great guru, scholar, and a significant person in Yoga. Still, we cannot identify his actual period because he didn’t write anything about him in his book.
According to the content of the Yoga Sutra, its language, Maharshi Patanjali’s historical background, and many other reasons, scholars have different views and approaches on the period of Yoga Sutra.
According to some scholars, Patanjali lived around the 4th century; some believe it was 50 C.E., and some scholars say the Patanjali period was about 400 B.C. Others say that he existed 5000 years ago.
The most accepted date of Sage Patanjali is 400 B.C., which means 400 years before Christ. Scholars have decided on this period after comparing the early Upanishads and the scriptures of Buddhism and Samkhya. Still, the main problem is that these ancient texts need to be reliably dated, and it is also challenging to say which text influenced another text or came first.
Some scholars say the Jains influenced Patanjali, and some say he influenced the Jains. Some scholars say Buddhism influences the yoga sutra, and others say the yoga sutra influences Buddhism. I believe previous or contemporary systems have influenced every philosophy or system, and you can see the resemblance in all these systems.
According to some scholars, one Patanjali wrote two texts on Sanskrit grammar and medicine, Mahabhashya and Charakapratisanskrita. If the same Patanjali wrote the Yoga Sutra, then the period of the Patanjali and Yoga Sutra is the same or a little after Buddha.
Patanjali does not quote any previous text, but according to some scholars, the language in the Yoga sutra is around the Buddha period. Hence, approximately 400 B.C.E. is the widely accepted date in the Scholars.
If you are interested in the history of Patanjali, I suggest you do further research and study because I am not interested in its identity.
The main essence that I understand is Patanjali was a person who gave timeless yogic wisdom, which helped all aspirants, and there can be several Patanjali-named persons in ancient Bharat; it hardly matters whether Patanjali was male or female or whether someone named Patanjali worked as a minister, wrote books, or did some other work. The primary and most crucial part of Patanjali’s contribution is the content and application of the Yoga sutra
These ancient gurus were enlightened and became desire-free, so they didn’t need individual praise or glory. Gurus share their experiences with others for the benefit of public welfare, and also, if we look at the mindset of ancient Indians, they always gave more importance to their creation (Kriti). So, in my opinion, which Patanjali gets credit for the Yoga Sutra is less significant,
Patanjali and his sutras were very popular from the beginning, and the main essence is the importance of yoga sutras and how yoga aspirants can get maximum benefits from them.
Commentaries on Yoga Sutra
Yoga Sutras of Patanjali was a top-rated yoga book for centuries, and Maharshi Patanjali was also a very significant personality in Indian Darshan.
The basis of the Yoga Sutra is the Samkya philosophy, which Sage Kapila formulated. Samkhya was a prevalent and ancient philosophy in India; Gautam Buddha also studied Samkhya under one teacher, Alarkalam.
Samkhya and Buddha both do not believe in the existence or non-existence of God, but Sage Patanjali differs from this concept, and he introduces the idea of God as a powerful means of Sadhana; because of the popularity of these Sutras in later periods, many gurus and scholars wrote different commentaries and translated them into various languages. Some famous commentaries are :
- Yoga Bhashya by Veda Vyasa,
- Tattva Vaishardi by Vachaspati Misra,
- Yoga Vartik by Vigyan Bhikshu,
- Bhoja Vritti by King Bhoja,
- Patanjali Yoga Sutra by Swami Vivekananda
- Four Chapters on Freedom by Swami Satyananda Saraswati.
There are numerous commentaries on the Yoga Sutra because of its popularity, and many gurus decoded and simplified it according to their understanding for the benefit of their students. Although all commentaries are essential and give different perspectives on Yoga Sutras, in those commentaries, the most popular and authentic commentary of Yoga Sutra by many scholars is Yoga Bhasya by Veda Vyasa.
King Bhoja, in the 11th century, praised and saluted Patanjali for his outstanding work in his book Bhoja Vritti through these verses. Still, nobody knows whether King Bhoja composed these lines or quoted these lines from somewhere else.
ॐ
योगेन चित्तस्य पदेन वाचां। मलं शरीरस्य च वैद्यकेन॥
योऽपाकरोत्तं प्रवरं मुनीनां। पतञ्जलिं प्राञ्जलिरानतोऽस्मि॥
yogena chittasya padena vācāṁ malaṁ śarīrasya ca vaidyakena
yo'pākarottaṁ pravaraṁ munīnāṁ patañjaliṁ prāñjalirānato'smi
आबहु पुरुषाकारं। शङ्खचक्रासि धारिणं॥
सहस्र शीरसं श्वेतं। प्रनमामि पतञ्जलिम्॥
ābahu puruṣākāraṁ śaṅkha cakrāsi dhāriṇaṁ
sahasra śīrasaṁ śvetaṁ pranamāmi patañjalim
ॐ शान्तिः शान्तिः शान्तिः॥
Yoga brings quietness of mind, grammar that elicits effective speech, and ayurveda that removes bodily ailments. Maharshi Patanjali bestowed these things to humankind. I respect and bow down to Sage Patanjali.
Spirit rendered into human form bearing the conch, the chakra, and the sword adorned with the cobra of one thousand heads. I bow down before Patanjali.
Maharshi Patanjali compiled Yoga knowledge into four chapters:
- Samadhi Pada,
- Sadhana Pada,
- Vibhuti Pada, and
- Kaivalya Pada,
These Pada or chapters include Sutras, which are in four chapters. Samadhi Pada – 51, Sadhana Pada – 55, Vibhuti Pada – 55, and Kaivalya Pada – 34. So, a total of 195 sutras are in Yoga Sutra, also popularly known as Patanjala Yoga Sutra.
These Sutra are not for intellectual debates but for practical aspects through which practitioner achieve their highest potential, which is bliss or freedom. Let’s try to understand the distribution of yogic knowledge in these different pada.
Samadhi Pada
Samadhi Pada is the first chapter of the Yoga Sutra. In the Sanskrit language, Samadhi means Enlightenment, and Pada has various meanings, but here it means chapter. So, the first chapter, Samadhi Pada, is about Enlightenment and has 51 sutras.
In the Samadhi Pada Maharshi, Patanjali explains Yoga, its definition, Vriitis, which is the fluctuations of the mind, how you manage these fluctuations, the concept of Ishwar, Chitta Parasadana.
This chapter also explains obstacles and distractions in Yoga that hinder attaining Samadhi and the path through which you can overcome all these obstacles. It also explores Samadi, a blissful state, and its types, Savikalpa and Nirvikalpa Samadhi.
This pada is like a foundation stone of the Patanjali Yoga Sutra, which starts with the teachings of the discipline and the definition of Yoga. It’s like a groundwork to understand Yoga as a path of self-realisation or liberation.
Sadhana Pada
Sadhan Pada is the second chapter about yoga practices, including Kriya Yoga, Kleshas, and Ashtanga Yoga. Sadhana pada has 55 sutras.
This pada explores Kiriya Yoga, five types of Klesha (sufferings), and eight limbs of Yoga known as Ashtanga Yoga.
The Ashtanga Yoga introduced in Sadhana Pada are as follows.
- Yama
- Niyama
- Asana
- Pranayama
- Pratyahara
- Dharna
- Dhyana
- Samadhi
Yama and Niyama are five; yama includes Non-Violence, Truth, non-stealing, sensual assistance, and non-possessiveness. Niyama includes Cleanliness, satisfaction, austerity, self-study, and surrender to God.
Patanjali didn’t give any name and number of asana but explained the asana, its technique, and the result if you practice with the method.
Pranayama doesn’t mean controlling the breath with force, but it is subtler than physical breath; he explains four types of pranayama and the two results of Pranayama practice.
Pratyahar means withdrawal of senses; the result is control of the senses.
Maharshi Patanjali elaborates only on the first five limbs of Yoga in the second chapter. The first five limbs, Yama, Niyama, Asana, Pranayama, and Pratyahara, are known as Bahiranga Yoga. Bahiranga means external practices that start from the body and end in controlling the senses. According to some scholars, Pratyahara is the transition period between Bahiranga and Antaranga Yoga.
Vibhuti Pada
Vibhuti Pada is the third chapter and has 55 sutras. This pada explores the last three limbs of Yoga: Dharana, Dhyana and Samadhi, known as Antaranga Yoga.
Antaranga means inward practices, and in the deeper Nirvikalpa Samadhi state, these Dharna, Dhyana, and Samaadhi become Bahiranga yoga.
This chapter also includes the Siddhis and Vibhutis. Vibhutis are the psychic powers of the mind; the literal meaning of the word Vibhuti is manifestation or accomplishment that you can get through Yoga.
These siddhis are not the aim of Yoga but just a byproduct of Yoga, and these siddhis help practitioners understand their spiritual growth. Eight siddhis are divine knowledge.
- Anima
- Mahima
- Laghima
- Garima
- Prapti
- Prakamya
- Ishitva
- Vashitva
Vibhuti pada explains the supernatural or psychic powers that are the byproduct of Yoga. Still, these siddhis are optional, and yoga practitioners never give them importance. These siddhis are just a medium to achieve complete bliss. In this chapter, the yoga journey goes beyond the physical and mental dimensions, which is the realm of the spiritual dimension.
Kaivalya Pada
Kaivalya Pada is the fourth and final chapter, and this chapter includes 34 sutras. The literal meaning of Kaivalya is Liberation.
Kaivalya Pada focuses on the pure consciousness (Purusha) & the material world (Prakriti). Purush realises that it’s separated from Prakriti and renunciates itself from all types of sufferings, desires, and bondages, and then Purusha can be liberated.
Kaivalya Pada explains the third type of Samadhi, Dharmamedha Samadhi, and also emphasises the existence of the mind, the mind’s dimensions, and the nature of the mind and soul and emphasises the journey towards ultimate freedom or liberation.
Summary
Overall, the Patanjali Yoga Sutra provides a systematic framework for attaining liberation, and it is a guidebook for all spiritual seekers who want to understand Yoga as a path of self-realisation and liberation.
The yoga sutra explains many ways to liberate and provides a to-do list so yogis can know their weaknesses and progress. Also, the yoga sutra gives them proper guidance to achieve Yoga’s goal, self-realization.
Patanjali Yoga Sutra is a small text that has just 195 sutras. However, it is a significant yoga text that has guided all seekers for centuries and is still very substantial in the modern era of modern problems.