The Yoga Sutras originated in India around the third century B.C. Virtually nothing is known about the author; Patanjali. To a western audience which is accustomed to fairly detailed biographies of its literary heroes, such an anonymity is inexplicable. In India, however, it is the rule rather than the exception.

It is not known exactly when Sri Patanjali lived, or even if he was a single person rather than several persons using the same title. Considered the “Father of Yoga”, his Sutras are the basis for all of the various types of meditation and Yoga which flourish today in their many forms.

Yoga is union and sutra is a thread. The basic questions; “Who am I”, “Where am I going?”, “What is the purpose of life?” Patanjali answers. He explains what yoga is, how it works, and exactly how to purify the mind and let it settle. The literal meaning of the word sutra is thread and these sutras are just combinations of words threaded together.

The teaching of yoga is an aural tradition, which knows the ability of sound to transform the hearer. The sutras were passed down by word of mouth for centuries before they were committed to writing. They are meant to be read aloud and have been chanted, sung and murmured for thousands of years.

Each sutra resembles a knot of the finest thread that must be teased out and unraveled, so that every inch of its meaning is displayed. Only then can the whole fabric of the teaching be woven together.

In 196 short aphorisms, the Sutras spell out how the mind works, and how it is possible to use the mind to attain liberation.

It starts: “And now the teaching on yoga begins. Yoga is the settling of the mind into silence. When the mind has settled, we are established in our essential nature, which is unbounded consciousness. Our essential nature is usually overshadowed by the activity of the mind.”

Raja Yoga or Astanga (eight-limbed) Yoga, takes into consideration the entire life of a person. Its philosophy is scientific. It welcomes and, in fact, demands experimental verification by the student. Its ultimate aim is to bring about a thorough metamorphosis of the individual from a limited physical, mental and emotional person. From an individual with likes and dislikes, pains and pleasures, successes and failures, to a sage of permanent peace, joy and selfless dedication to the entire creation.

Traditionally divided into four sections. The first is the Portion on Contemplation which gives the theory of Yoga and a description of the most advanced stages of the practice of samadhi or contemplation. This probably was given first as an inspiration to the student to begin the practices. The second is the Portion on Practice. There is philosophy in this section also, but of a more practical nature. The third section is called the Portion on Accomplishments and discusses the final three inner steps of Raja Yoga plus all the powers and accomplishments which could come to the faithful practitioner. The final section is called Portion on Absoluteness and discusses Yoga from a more cosmic, philosophical viewpoint.

According to yoga, we suffer because we live in ignorance. We are ignorant of our real nature. Our true nature lies beyond the restrictions of our existence, ecstatically free and untouched by suffering.

Patanjali describes four kinds of yoga: hatha – the yoga of the body; jnana – the yoga of the mind; Bhakti – the yoga of devotion and, karma – the yoga of action. And the five impediments to the practice of yoga are, ignorance, ego, attachment, aversion and clinging to life.

The eight limbs are laid out as interrelated parts which cover all the areas of an individual’s life. 1. The Laws of Life (Yamas) • ahimsa – nonviolence, satya – truthfulness, asteya – integrity, brahmacharya – chastity, aparigraha – nonattachment. 2. The Rules for Living (niyamas) shaucha – simplicity, santosha – contentment, tapas – purification, svadhaya – refinement, ishvarapranidhana – surrender to the Lord. 3. Posture – asana 4. Breathing exercises – pranayama 5. Retirement of the senses – pratyahara 6. Focusing the attention – dharana 7. Meditation – (dhyana) 8. The settled mind – samadhi.

Obstacles stand in the way of progress; illness, fatigue, doubt, carelessness, laziness, attachment, delusion, the failure to achieve samadhi and the failure to maintain samadhi. They are distractions from the path of yoga. Such distractions make the body restless, the breathing coarse, and the mind agitated. They result in suffering. But they can be eliminated if the mind is repeatedly brought to a single focus.

Yoga is the progressive elimination of consciousness in order to secure pure self-awareness a technique of meditation. Yogis become more sensitive. “Or restriction comes about when an object-centered activity has arisen which holds the mind in steadiness.” Boris Sacharow, a German Yoga teacher who practiced this method extensively, was apparently able to detect and correctly identify the scent of flowers placed in an adjoining room. Concentration on other sensory organs is held to produce similar experiences with regard to taste, touch, sound, etc. In addition to focusing the mind, this technique also helps dispel any doubts which the novice may labour regarding the effectiveness of Yoga.

Patanjali has mentioned a number of well-tried ways of achieving the state of restriction. He declares that any object whatsoever can serve as a prop for concentration as long as it is found to be of practical expediency.

I.33 “By cultivating an attitude of friendship toward those who are happy, compassion toward those in distress, joy toward those who are virtuous, and equanimity toward those who are nonvirtuous, lucidity arises in the mind. “By cultivating attitudes of friendliness toward the happy, compassion for the unhappy, delight in the virtuous and disregard toward the wicked, the mind-stuff retains its undisturbed calmness.”

 “When disturbed by negative thoughts, opposite (positive) ones should be thought of.”When negative feelings restrict us, the opposite should be cultivated.

II.7 “Attachment stems from experiences of happiness” One who has experienced pleasure in the past recollects it and hankers to repeat the experience in the present or future, or to attain the means of repeating the experience, it is this dwelling on past experiences that constitutes attachment. II.8 “Aversion stems from experiences of pain.” When we resist or resent something, or are angry or frustrated over something, it is because of remembrance that this thing caused us pain in the past.

Rather like psychoanalysis or psychotherapy, the practice of Yoga involves the whole person, not only his waking consciousness but also the subconscious. The yogin’s spiritual quest entails a complete reorientation of his entire life which, unsurprisingly, is also reflected in his dreams which become more vivid and charged with meaning. Moreover, his sleep acquires a remarkable lucidity and becomes the stepping-stone for spontaneous meditative experiences.

Good karma can destroy bad karma, the reverse does not hold true. Bad karma cannot destroy good karma but can merge with good karma and cause some slight interference in enjoying the fruits of good karma. Karmas are of two kinds: quickly manifesting and slowly manifesting.

Nature is continually transforming itself and offers man no foothold. Change is the very essence of conditioned existence. Our need for security is therefore destined to remain unfulfilled. Below the surface of pleasant or unpleasant experiences lies a basic anxiety and anguish which are common to all people.

“The restraint of the modifications of the mind-stuff is Yoga. This one sutra would be enough because the rest of them only explain this one. If the restraint of the mental modifications is achieved, one has reached the goal of Yoga.

The cause of bands and locks (bondage and liberation) is our own minds. If we think we are bound, we are bound. If we think we are liberated, we are liberated. It is only when we transcend the mind that we are free from all these troubles.

In order to achieve such a meditative pose, Hatha Yoga was created. It removed pain, stiffness and toxins from the body.

Dharana is the binding of the mind to one place, object or idea. It is the beginning of meditation. Concrete objects, symbols or images are very helpful for our beginning practice. Training your mind to meditate is what is called dharana. After a long practice of dharana, gradually the flow of cognition gets a little longer and it becomes dhyana. Like pouring oil from one pot into another.

“Or the concentration on subtle sense perceptions can cause steadiness of mind.”  The tip of the nose (don’t look at it) – then you may smell. Tip of the tongue – nice taste. Palate, middle or back part of the tongue or the throat. Heart containing a beautiful glowing lotus.

Dharana, dhyana and samadhi are more internal than the preceding five limbs.

Samyama is the combined simultaneous practice of Dhāraṇā, Dhyāna and Samādhi. By samyama on the navel plexus, knowledge of the body’s constitution is obtained. By samyama on the pit of the throat, cessation of hunger and thirst is achieved. By samyama on the relationship between ear and ether, supernormal hearing becomes possible.