Patanjali’s Yoga Sutras

The D ef initive G u id e t o Y o g ic Wisd o m

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Table of Contents
Intro duc ti o n
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T h e Ch a pt e r s o f Patanjal i’ s Y o g a Sutras
page 4

T h e Eig h tf o l d L im b s
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Th e Yam as
page 10

In side th e Niyam as
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A b o ut th e Auth o r
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A ll A b o ut Yo g a I nsuranc e
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C o ntac t Us
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Introduction

Long ago, the sage Patanjali gave yogis ashtanga

yoga, which you may know as the eight limbs

of yoga. This body of wisdom explains a natural

progression of techniques to train the body, mind,

and senses for spiritual evolution. This system

explained in this collection of aphorisms is called

Patanjali’s Yoga Sutras.

Neither the first nor the only ancient

writing on yoga, Patanjali’s Yoga Sutras offer a

system for attaining self-realization. Although

people know very little about Patanjali himself,

many believe he’s thought to have lived between

500 and 200 B.C. He is also said to have been

an evolved soul who returned in human form in

order to help lift others out of their sorrows.

Patanjali’s insight comes in 196 aphorisms,

or maxims of deep truth. The aphorisms offer

endless wisdom and provide a step-by-step

path toward enlightenment for the spiritually

unevolved. While concise, each word in

combination with the others creates an endless

field for thought and discussion. This is why

Patanjali’s Yoga Sutras are still deconstructed and

analyzed by philosophers and yogis today.

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The Chapters of Patanjali’s Yoga Sutras
Patanjali’s Yoga Sutras are broken up into the

following four chapters:

Samadhi pada: Defines yoga, but is meant to

guide those who are already close to samadhi, or

self-realization.

Sadhana pada: Describes the eight steps to follow

for spiritual evolution. This chapter is targeted toward

the common person. It’s possibly the most important of

all the chapters, as most yogis use the eightfold path as a

reference for yogic life. This includes ethical moral behavior,

asana, pranayama, mastery of the senses, concentration,

meditation, and self-realization; accomplished in this

step-by-step order.

Vibhuta pada: Describes and also warns

against the temptations of the eight siddhis or

supernatural powers that a yogi can achieve in

the higher levels of spiritual development.

Kaivalya pada: Describes how to

live in the world in a detached manner,

beyond the influences of the three gunas

(sattva, rajas, and tamas) or qualities of

energy. Together, these four chapters focus

on a person’s overall evolution in action,

thought, and speech. Patanjali has provided the

ultimate instruction manual for yoga and spiritual

development, making Patanjali’s Yoga Sutras one of the

most referred-to sources of yogic wisdom.

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THE EIGHTFOLD LIMBS
Patanjali’s greatest gift to modern yogis is his ashtanga yoga, the eightfold structured path that

helps man to rise out of ignorance and become closer to self-realization.

Sutra 11.29: Moral injunctions, fixed observances, posture, regulation of breath,

internalization of the senses toward their source, concentration, meditation, and absorption of

consciousness in the self, are the eight constituents of yoga.

This sutra and those that expand upon it are the most important to present-day

yogic action. While much of Patanjali’s Yoga Sutras are meant for those who are close to

enlightenment, the “spiritually unevolved” should spend time understanding Ashtanga yoga. For

many, yoga’s ultimate culmination of self-realization cannot be attained on demand. Patanjali

understood these obstacles of the human psyche and gifted us with his eightfold path.

Each limb of his path builds upon those before it, and to skip any of the steps would be a

major obstacle—if not the demise—to further progress. The eight limbs of yoga begin with the

yamas and niyamas, laying the groundwork for the moral conduct needed to guide us on our

yogic journey. The limbs end with samadhi: the ultimate goal of yoga.
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Yama
The yamas are five ethics that focus on our relationships

with others and set us up for a harmonious existence in

society.

1. Ahimsa: the ethic of nonviolence. By embracing

ahimsa you refrain from hurting yourself or others

physically, verbally, or mentally.

2. Satya: the ethic of truth. This means truth in words,

thoughts and deeds, and aligning what you say with

what you do.

3. Asteya: the ethic of non-stealing. Fairly

straightforward, this refers to not taking what is not

yours.

4. Brahmacharya: the ethic of properly using

your sexual energy. The point of this

yama is to build the inner strength,

vitality, and vigor needed for

higher yogic practices.

5. Aparigraha: the ethic of

non-collection. This yama

encourages you to acquire only

what you need and discourages

you from attachment to worldly

possessions.

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Niyama
The niyamas are five principles that are

oriented toward individual conduct and

discipline. They encourage you to adopt

a pure lifestyle and mindset to promote

spiritual growth.

1. Saucha: the ethic of cleanliness. This

refers not only to good hygiene, but to

purity of food, mind, and surroundings.

2. Santosha: the ethic of contentment. It

encourages you to be satisfied with what

you have.

3. Tapas: the ethic of self-discipline.

Through tapas, you develop the willpower

needed to stay on the yoga path.

4. Svadhyaya: the ethic of self-study. This

includes education and study of spiritual

texts, as well as an understanding of our

individual purpose in life.

5. Ishvara pranidhana: the moral

observance of complete surrender to god.

This practice redirects the energy you

expend on earthly affairs to your pursuit of

self-realization.

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Asana
Asana is the physical practice of yoga, which is meant to purify the physical body and promote

its long-lasting health. In a literal sense, you learn to find a steady and comfortable posture that

can be sustained for a long period of time during meditation.

Pranayama
Pranayama, or breath regulation, forms a bridge between the three externally-centered limbs

above and the four internally-centered limbs that follow. After preparing the body through

asana, you control and expand the breath through pranayama to increase your life force. This

helps to clear the mind of distraction and ignorance, preparing it for the next stages of yoga.

Pratyahara
Pratyahara is the practice of sensory withdrawal. Once the body and its energy are under our

personal control, the senses must be mastered. When the mind is no longer a slave to the

senses, it can progress on the spiritual path.

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Dharana
Dharana means concentration, and this

step is imperative for the next limb:

meditation. Without concentration,

meditation is impossible. You must first gain

control over the body, prana, senses, and

mind to be able to properly concentrate.

Dhyana
Dhyana is the practice of meditation.

Meditation spontaneously arises through

the uninterrupted flow of concentration.

Hence, dharana must be mastered first

before this limb can be achieved.

Samadhi
Samadhi comes through sustained

meditation and is the highest goal of

yoga. In this stage, the sense of ‘I’ or ‘me’

is surpassed. There are various levels of

samadhi, but it’s the higher yogic samadhis

that are needed to attain self-realization.

The limbs do build on one another,

but their progression isn’t meant to be rigid.

For example, someone might begin asana

before they have mastered niyama, but still

must follow the general progression of the

eightfold path so that do not hit obstacles

along the way.

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THE YAMAS
Valuable for yogis and non-yogis alike, the five yamas guide us toward higher

principles and values. They’re concerned with both your personal wellbeing and

how you relate to others.

Patanjali calls the yamas mighty, universal vows that are irrelevant of

time, social class, or where one lives. Although these moral observances

were set forth ages ago, they are still important to the spiritual endeavor

of yoga. They form the strong, moral foundation needed to advance on

the spiritual path.

Ahimsa
Ahimsa is the ethic of nonviolence. It’s important to note that

nonviolence is the very first of all practices explained by

Patanjali, as it sets the tone for how you practice yoga,

interact with others, and behave.

In a passive sense, ahimsa means to

not harm oneself or another physically,

verbally, or mentally. As an active practice,

ahimsa means loving and respecting

all everything, including ourselves.

It helps to calm the turbulent mind

that’s tainted by hostility, anger, and

inflated ego, moving us toward the

sattvic or peaceful state that’s needed

for the higher stages of yoga. Practicing

ahimsa puts us on a path of right action

and encourages us to think about the

karmic implications of our behavior.

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 True nonviolence requires an awareness and respect for all beings. To a yogi, the lives of

both a man and a mosquito are valuable. Both have souls; both are a form of god, so neither

should be killed. According to yoga, all creatures have a purpose in this world. It’s not up to you

to decide if that role is any less meaningful than your own.

Yogis consider every living being to be an extension of themselves, hence, they don’t kill

for the sake of sensory pleasure. Killing animals is a blatant defiance of ahimsa, so by definition,

yogis are vegetarian. However, while most of us will not only survive but flourish on a vegetarian

diet, there are a few exceptions that make eating meat acceptable. For example, those who are

emaciated, very weak, or suffering from debilitating diseases may benefit from adding meat to

their diet. To ignore this would be a source of self-violence.

On the yoga mat, ahimsa is the practice of yielding to the body’s limitations. Pushing

too far or having an overly vigorous, obsessive practice does more harm than good. Any yoga

practice that depletes the body or causes injury goes against the ethic of ahimsa. To adhere to

ahimsa, you must lovingly accept your body.

As a teacher, ahimsa means being aware of your students’ physical limitations. Be gentle

and mindful when giving hands-on assists. Help students push themselves, but not to the point

of injury.
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 Beyond the physical, ahimsa means

that violent speech should be abandoned. By

embracing ahimsa, you become mindful of the

emotional and psychological repercussions of

your words, and learn to speak kindly to others. As

the foremost principle of Ashtanga yoga, ahimsa

makes you a more compassionate human being.

Satya
Satya is the practice of truth in words, thoughts,

and deeds. It not only means not lying, but also

aligning your words with your actions. While you

may feel like lies protect you in the short term, they

eventually catch up to you.

Truthfulness helps you to determine what

is real and unreal. If you are dishonest about

yourself, or unwilling to see the truth about

others, you’re likely to be disillusioned and have a

distorted view of the world. When you’re in the role

of a yoga teacher you can practice satya by being

authentic.

You can teach your yoga students to practice

satya by honoring their bodies: encouraging them

to recognize when an asana or class is beyond their

level. When you offer students an advanced option,

you can remind them to only try the posture if

they are truly ready. The same goes for your own

personal yoga practice.

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Asteya
Asteya is the principle of non-stealing. It means not taking anything that you haven’t earned or

that isn’t yours. This includes stealing someone else’s idea and taking it as your own, stealing

someone else’s partner, abusing the trust of your students, or stealing a physical object of some

kind. Adhering to asteya fosters satya, or truthfulness. It requires respect toward others and

develops your good behavior amongst society.

Brahmacharya
Brahmacharya is the proper use of one’s sexual energy. This yama is hotly debated and widely

interpreted. It’s sometimes translated as celibacy, meaning that someone committed to yogic

life must give up sex. While some yogis may choose to adhere to celibacy for their own spiritual

development, it’s a choice that isn’t well suited to “householders”, or common people. This term

is used in India to describe people who live amongst society.

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 Most modern yogis are householders—not sages who spend

their lives meditating in caves. Householders have husbands and

wives, social lives, and jobs. Sometimes, celibacy is too extreme for a

someone like this. To some, this term may mean moderation in sex, not

being a slave to your sexual urges, or limiting ourselves to one partner.

It can also mean creative energy, and using our power of

creation to do creative work, write a book, or cook a beautiful meal

instead of only using it for sex. No matter one’s specific interpretation

of brahmacharya, putting it into practice builds willpower, creative

energy, and vitality—the qualities that a yogi needs.

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Aparigraha
Aparigraha means non-collection or non-greed. It encourages you to practice living simply and to

let go of what we do not need. Worldly possessions will never bring true peace or happiness.

Aparigraha teaches you to detach from material things that get in the way of spiritual

growth. Weeding out excess stuff in the house should be a continual practice. You can embrace

a one-for-one philosophy: every time you buy a new pair of jeans, for example, you donate one

old pair, never accumulating excess.

Aparigraha can also mean not being greedy for love and attention. As yoga teachers,

putting aparigraha into practice is the act of detaching yourself from the love and attention of

your students. Their affection should never be your motivation for teaching, and you should be

apathetic toward both praise and insults.

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INSIDE THE NIYAMAS
The niyamas encourage yogis to adopt a lifestyle that supports the spiritual journey of yoga.

Unlike the yamas, which focus mostly on harmonious relationships with others, the niyamas are

focused on individual conduct and discipline. They involve self-control and self-development.
These five moral observances are meant to encourage personal evolution, and to teach yogis

how to internalize and properly use their energy.

Saucha
Saucha is the moral observance of

cleanliness. Patanjali wasn’t only

referring to bathing, but internal

cleanliness as well. External

cleanliness is a quality of a sattvic

life—one of purity. People who

practice Hatha yoga depend on

their bodies for spiritual growth, so

it’s important to treat the body with

the utmost respect.

Internally, saucha refers to

physical purity. The yogic practices

of asana and pranayama clean

the internal body, removing toxins

and stale air, and creating new

healthy tissue. Pure food is that

fresh, nourishing, sattvic, and full of

prana. Purity of mind is achieved by

overcoming negative emotions such

as jealousy, anger, and greed.

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Santosha
Santosha means contentment. As far as material possessions go,

santosha is the act of being satisfied with what you have. Yogis

are encouraged to live a simple life and to practice the yama of

aparigraha: non-collection. True happiness comes from within,

not from stuff, fame, or power; and these principles serve as

reminders.

At a deeper level, santosha refers to the

contentment that comes from inner well-being.

This inner wellbeing is trusting that you have a

dharma, or higher purpose, and living in alignment

with your own higher purpose. Nothing in the

outside world can ever give you the contentment, or

bliss, that is only accessible from the inside.

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Tapas
Sutra 11.43: Self-discipline burns away impurities and kindles

the sparks of divinity.

Tapas means self-discipline, which includes ahimsa,

or nonviolence, detachment from material possessions, and

making choices that align with spiritual development rather

than drifting from it. Such self-discipline leads you toward

embodying divinity. You shouldn’t think of tapas as a painful

sacrifice, but more so as the practice of working on yourself,

seeking self-improvement, and developing patience.

Tapas teaches you to control your outer self in pursuit

of inner development. Yogis must be disciplined to progress,

otherwise, the mind is unruly and seeks contentment in the

outside world, which is not true bliss. You can practice tapas

by giving up or lightening your own dependencies. You’ll

eventually find yourself craving less and can free yourself of

dependency. Practicing small acts of self-discipline are key

to the later stages of yoga, which demand serious focus and

willpower.

Swadhyaya
Swadhyaya is the practice of self-study. This means truly

knowing yourself to realize your own dharma, or purpose in

life. It requires that you cultivate inner awareness and try to

understand how the mind works.

In a more literal sense, swadhyaya advocates education

to burn away ignorance and open the mind. You can practice

swadhyaya by reading and reflecting on spiritual writings

such as Patanjali’s Yoga Sutras to help guide you.

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Ishvara pranidhana
Ishvara pranidhana is complete surrender or devotion to God. This doesn’t have anything to do

with religion—God here means your own higher self. This niyama encourages you to surrender

your own individual ego to your higher self.

You thereby redirect the energy consumed by earthly dramas toward the purpose of

finding a connection with God. This also dissolves the feeling of separateness by encouraging

you to see God in everything and everyone else.

Ishvara pranidhana is the simple and direct path toward enlightenment. It’s also the most

difficult niyama to embody because it requires surrendering the ego. Many people hold on so

tightly to their societal identities, putting great weight on things such as job titles, clothes, and

money. However, you can continue playing your role within society, but yoga encourages you

not to forget your higher self.

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ASANA
Sutra 11.46: Asana is perfect firmness of body, steadiness of intelligence

and benevolence of spirit.

The asana Patanjali was referring to thousands of years is nothing

like your modern Handstand and Wild Thing pose obsession. Asana or

yoga postures are not purely physical.

While asana should be practiced with physical steadiness, it

should also be practiced with steadiness of the mind. Asana also has

a spiritual component and when performed with awareness, it unifies

the mind, body, and spirit. It promotes healthy functioning organs and

glands, proper circulation, proper elimination, and natural detoxification.

Physical health is absolutely necessary in order to advance down

the yogic path and steps that follow. The asanas also train you to sit still,

preparing you for sitting during pranayama and meditation.

PRANAYAMA
Although pranayama or breath regulation is considered one of the three main components of

yoga, along with asana and meditation, it’s omitted in the majority of modern yoga. Yogis who

want to advance on the yogic path shouldn’t skip this crucial step. Pranayama translates as

“breath expansion.” It’s a conscious regulation of the breath, an altering of its natural flow.

THERE ARE FOUR PARTS TO PRANAYAMA:

1. Recaka: Exhalation

2. Puraka: Inhalation

3. Bahya-kumbhaka: Suspension of the breath after exhalation

4. Antar-kumbhaka: Retention of the breath after inhalation

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Beginner’s pranayama focuses mainly on exhalations and inhalations. While advance

pranayama incorporates inner retention, outer suspension, bandhas, and mudras.

Pranayama serves as a link between the external and internal practices of yoga. The first

three of Patanjali’s eight limbs—yamas, niyamas, and asana—are considered external

practices that help the yogi master their body and energy. Pranayama is the step that helps

yogis graduate from the external to the internal.

“As the breeze

disperses the clouds
that cover the sun,
pranayama wafts
away the clouds
that hide the light
of intelligence.”
– BKS Iyengar

Only when you clear the mind of ignorance and agitation can

you concentrate. Only when you concentrate can you meditate

and only when you meditate can you achieve the ultimate goal of

yoga: self-realization.

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 PRATYAHARA

Sutra 11.54: Withdrawing the senses, mind and consciousness

from contact with external objects, and then drawing them

inwards towards the seer, is pratyahara.

Pratyahara is defined as sensory withdrawal and is

considered a key step on the yogic path. All yoga practices

teach the mind to go inward, detaching from the illusory

external world. But pratyahara frees the mind from

enslavement, sensory pleasure, attachment to objects, and

sensations.

Pratyahara is an act of intelligence. Normally, the five

organs of action—eyes, ears, nose, mouth, and skin—come in

contact with their organs of perception—sight, sound, smell,

taste, and touch. The mind gathers the impressions from the

organs of perception and stores them within your memory.

Remembering the pleasures of the sense organs’ interactions,

the mind and senses endlessly seek more pleasure.

“Owing to the force of past

impressions, one continues to
hanker after renewed sensation.
But one can never be satisfied.
This breeds unhappiness and
frustration.” – BKS Iyengar
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Pratyahara is the practice of engaging intelligence to understand that

no sensory pleasure can ever truly satisfy the soul. In pratyahara, one

uses their intelligence to discipline the mind. The desire for sensory

gratification gradually fades away as intelligence discriminates

between appropriate and inappropriate, right and wrong. The spiritual

seeker comes closer to the ultimate goal of self-realization.

DHARANA

Dharana is the practice of concentration. It is not

the same as meditation, but the practice, which can

eventually create a meditative state. The yogi must

first master dharana, and only then is dhyana possible.

While the word meditation is loosely thrown around,

it’s a state of thoughtless awareness that’s probably

achieved less often than people care to admit. In order

to get to this stage, the mind must be focused.

The mind is constantly jumping from one

thought to another—the harder you try to push out its

thoughts, the more stubborn these thoughts seem to

get. Even during concentration thoughts will come and

go, but repeatedly returning your focus to that one

image, object or sound trains the mind to hold one

thought in a continuous stream.

Dharana can be developed both as a formal

practice and in daily life. The more you incorporate

concentration into your daily life, the easier it will be to

concentrate during your meditation practice.

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DHYANA
Morally correct behavior, asana, pranayama, and control of the senses all lead up to a more

transformative process in yoga: meditation, or dhyana. Through meditation you’re able to

witness the mind’s fluctuations and thoughts, and to control them.

Patanjali’s Yoga Sutras describe that merely focusing on a single object is not meditation,

but concentration. Through sustained concentration free of interruptions, the mind eventually

becomes so absorbed in that one entity that it enters a thoughtless state. It is no longer

engaging in one-pointed concentration, as it is in dharana, but in no-pointed awareness.

Sutra 1.2: Yoga is the cessation of movements in the consciousness.

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SAMADHI

Samadhi is the most difficult of the eight steps to

understand. Until it is experienced, it remains elusive.

Samadhi is the state in which the meditator loses self-

awareness through continued flow of consciousness on the

object of perception.

Samadhi is sometimes defined as self-realization or

enlightenment. In this stage, the sense of “I-ness” dissolves.

There is no ego, and the yogi truly understands that they are

not separate from everything and everyone around them

but one with all. There are several stages of samadhi and it is

not the end of the yogi’s journey, but the true beginning.
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 About the Author
JULIE BERNIER helps people find wellness from the inside out. She lives and teaches
the ancient sciences of Ayurveda and yoga, and combines the two to help clients
naturally restore their inner balance for lasting wellbeing. Julie has journeyed to India
many times over to study this wellness wisdom at its source. Although based in Los
Angeles, her gypsy spirit keeps her traveling to far away lands more often than not.
Connect with Julie on her blog Mahi Mata, Facebook, or Instagram.•

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