Patanjali: The Father of Modern Yoga

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What is undisputed, is Patanjali’s contribution to Yogic science. His Yoga Sutras were unlike any text ever created in those times. They were the first writings that were free from literary grandeur and cultural tradition.

Over twenty centuries ago, in ancient India, Yoga was already a widespread tradition. There were many forms, branches and schools of yoga at the time, but India was ready for a new yogic system. One which would be free of all religious and cultural aspects, dealing exclusively with the mind.

It was Sage Patanjali who took the immense task upon himself. He compiled and codified a new system of yoga into 195 aphorisms which he named “The Yoga Sutras”. The Sutras would form the foundation of Raja yoga, Patanjali’s eight-limbed yoga of the mind.

Patanjali – The Intellectual Master

Yogi, master, intellectual, linguist. Many titles were conferred to Patanjali due to his extraordinary prowess. There is a general consensus that Patanjali was a contemporary of Gautama Buddha.

There are several mystical stories about his birth and life. In some traditions, Patanjali is considered as ‘self-born’ – an enlightened soul who decided to live as a human with the intention of sharing knowledge that would benefit all of humanity. Hindus believe he was an Avatar; the reincarnation of Adishesha – King of Nagas (mythical semidivine beings who are half human and half cobra). And they believe Buddha to be an Avatar of Vishnu, the god of preservation.

What is undisputed, is Patanjali’s contribution to Yogic science. His Yoga Sutras were unlike any text ever created in those times. They were the first writings that were free from literary grandeur and cultural tradition. Their depth and understanding of life, consciousness and the human mind unmatched anything ever created.

The half Human and Half Serpent Form of Patanjali

Patanjali is often represented in a half-man half-serpent form. His serpent aspect – which always appears coiled three-and-a-half times – represents the Kundalini energy. A formidable energy which is said to remain dormant within our body, waiting to be awakened through yogic practice.

The coils have another connotation; they represent ‘the components of the mind’ known as gunas. According to yogic theory, all mental states and emotions are governed by three components of the mind: purity, activity and inertia – or Sattva, Rajas and Tamas, respectively in Sanskrit. The half coil, represents a particularly higher level of awareness, known as Gunatita. Gunatita refers to the those extraordinary individuals who have gone beyond the influence of the gunas.

It is believed only one who has awoken and risen the Kundalini energy, is truly able to go beyond the influence of the gunas, and thus become a Gunatita.

Patanjali’s image is seen wielding a conch, a sword and a spinning disc-like weapon called a chakra.

The warriors of ancient India blew conch shells to announce battle. In Patanjali’s hand, the conch represents a call of leadership, guiding yogis to remain prepared to face the inevitable afflictions and obstacles the mind will face during yogic practice. A reminder to practice with warrior-like courage, which will be much needed when facing the self.

The sword represents the cutting of the ego. The “I” concept, which is perhaps the last obstacle on the path towards liberation.

The chakra symbolizes the destruction of ignorance through effort. Its purpose is to behead the limited and ignorant self, giving the expansive true-self opportunity to arise.

His form also symbolizes the attainment of oneness; where one is able to leave the reptilian nature behind and reach the state of non-duality. 

An Introduction to Patanjali Yoga Sutras

There are various texts, which describe the science and philosophy of yoga. But none as admired and commented as Patanjali’s Yoga Sutras. The Sutras are possibly the most systematic and elaborate presentation of yoga to date.

Patanjali’s Sutras were written for all people regardless of faith, gender and caste. His intention was to create a system which was concerned only with the higher self. A system which did not impose any religious or ritualistic aspects, and which in fact was compatible with all faiths.

He divided the Sutras into four chapters or padas names Samadhi, Sadhana, Vibhuti and Kaivalya.  

Samadhi Pada:

Samadhi Pada contains 51 teachings, which describe the purpose of yoga and the ways by which one can attain the state of super-consciousness or Samadhi. Patanjali expounds that enlightenment can only be achieved when one is able to still the fluctuations of the mind.

Sadhana Pada: 

The second chapter – with 55 teachings – describes the practical approach to achieve the objectives of yoga. Patanjali presents the two most important techniques: Kriya yoga – the yoga of action – and the eight-limbed Raja Yoga – the yoga of the mind. Two systems which lead to superconsciousness.

Vibhuti Pada:

Vibhuti pada – containing 56 teachings – explains the many achievements and mental powers one can gain with regular yogic practice. Patanjali then describes how these same achievements can become the greatest obstacle on the path to superconsciousness. He then describes the concept of Samyama, an advanced mental state by which we may remove the deep-rooted ignorance of the limited self.

Kaivalya Pada:

The final 34 teachings, deal with super-consciousness. Patanjali describes the nature of consciousness, the way the mind is constructed, and how it houses the light of the self. He also explains the outcome of enlightenment and the difference between the limited Self and the Universal Self. The term Kaivalya means ‘isolated’. Isolation in this sense, characterizes oneness. A deep realization of unity where there is no difference between oneself and others.

YOGA IS “Citta Vritti Nirodhah”

Patanjali famously described yoga with one phrase – Citta Vritti Nirodhah, which translates to “Yoga is the restraint of the fluctuations of the mind”. He illustrated that by the practice of yoga, one is able to reach super-consciousness and unity by removing the five fluctuations of the mind: valid cognition, misconception, imagination, sleep and memory.

He further explained, that by freeing the mind from these five fluctuations, one is able to recognize the nature of the true self, which is the final goal of yoga. Leaving the fluctuations unrestrained is equivalent to willingly suffer through the inevitable ups and downs of life.

In Raja yoga, the word ‘restrain’ does not mean to force the mind. It refers to reconditioning the mind through continuous practice of Yoga.

Raja Yoga: The Yoga of Eight Limbs

Patanjali separated Raja yoga into eight limbs of equal importance, known as the Yamas, Niyamas, Asanas, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi.

Yamas – practices of Self-restraint:

The Yamas involve becoming conscious of one’s behavior towards others and towards the self. They teach five concepts the yogi should practice continuously on the path towards liberation:

Non-violence (Ahimsa), Truthfulness (Satya), Non-stealing (Asteya), Sensual abstinence (Brahmacharya), and Non-possessiveness (Aparigraha).

NiyamaS – PRACTICES OF Self-discipline:

The Niyamas are a list of self-observances the yogi must follow on the path of Raja yoga, which include: Cleanliness (Shaucha), contentment (Santosha), austerity (Tapas), introspection (Svadhyaya) and surrender (Ishvarapranidhana).

When reading the Yoga Sutras, many interpret the Yamas and Niyamas to have moralistic and cultural aspects. However these guidelines were developed not just as a code of ethics, but as a means by which to condition the mind towards unity. Attributes such as empathy, amity, joy are but only collateral benefits of the Yamas and Niyamas.

Asana – YOGic Postures:

Patanjali describes Asana as a process by which we can purify the body and make it still for the practice of meditation. He defines Asana as a posture one can hold for a long period of time without experiencing any form of discomfort.

Pranayama – Control of the Breath:

Through pranayama, the yogi can expand and control the vital energy – prana. The three basic components of pranayama are inhalation, exhalation and holding the breath. Just by different combinations of these three components, the yogi is able to redirect and expand the prana, preparing the mind for the practice of unwavering concentration or Dharana.

Pratyahara – Sense Withdrawal:

Pratyahara translates to withdrawal of the senses. In this state, the yogi turns the awareness within to a point of disconnection from the senses. In meditation, any input from the senses can interrupt the practice, therefore the ability to withdraw from the senses is essential.

Dharana –  UNWAVERING Concentration:

Dharana means absolute focus on a specific internal or external object or concept, such as the breath, an image or a sound. By its practice the Yogi learns to concentrate the awareness on a single point for an extended period of time – an absolute requirement for meditation.

Dhyana – Meditation:

Dhyana is the state of Meditation. It is a state which is achieved spontaneously when the previous limbs of Raja yoga have been mastered. In this state the yogi and the object of meditation become one entity. The mind actively engages with the object of focus, free of all presumptions, ideas and judgment. This means, the ego remains involved.

Samadhi – superconsciousness:

The final limb of yoga – Samadhi, is the state of superconsciousness. The mind reaches a level beyond meditation, where the yogi becomes one entity with universal consciousness. Where meditation is the experience of oneness with the object of meditation, samadhi is the experience of oneness with the entire universe.