Patanjali's Yoga Sutras

Grammatical Curiosity: The word vairāgya is composed of two elements: “vi-” which indicates separation or detachment, and “rāga” which means passion, attachment, or desire. The combination of these two terms represents the idea of an active detachment from attachment. It is interesting to note that vairāgya does not represent the absence of emotions, but an absence of dependence on them, particularly the desires that disturb the mind.

Detachment is similar to balance: like a boat sailing on the river of life, but without clinging to the flow of the water. This concept of active detachment is central to yogic practice, where the realization of our true nature occurs only when we are no longer prisoners of the desires and attachments that limit us. It is a balanced love for the world without being dependent on it.
Practical Example: Imagine walking through a crowded market. The stalls are filled with tempting objects, and the desire to purchase grows every time you see something you like. However, vairāgya allows you to deliberately choose not to give in to that desire, recognising that owning that object will not bring you lasting satisfaction. Instead of being driven by impulse, you practice conscious detachment, allowing your mind to remain calm and clear in the face of attraction.

Modern Application – Embracing the Flow of Life: In today’s society, we often feel compelled to control every aspect of our lives, from work to relationships, and even our physical practice. Vairāgya teaches us not to cling rigidly to outcomes but to work toward our goals with dedication, without trying to forcefully manipulate what unfolds. Excessive attachment can lead to stress and hinder our mental and physical well-being. Through the practice of vairāgya, we learn to pursue our aspirations with mindfulness, letting go of the need for excessive control and embracing the natural flow of life and its uncertainties.

A Parallel between Buddhism and Yoga – The Three Principal Aspects of the Path: According to the Tibetan Buddhist tradition, three principal aspects lead to enlightenment:

1. Renunciation: The intention to be free. Renouncing samsaric life means letting go of desire and attachment to worldly experiences. This concept closely resembles vairāgya in the yogic context, which involves detachment from anything that hinders authentic spiritual growth. Renunciation does not imply rejecting life but rather choosing not to be governed by desires and ignorance that trap us in samsara (the cycle of rebirth).
2. Bodhicitta: The awakened mind of enlightenment. It is the altruistic aspiration to attain enlightenment for the benefit of all sentient beings. Bodhicitta involves profound compassion and a commitment to liberate others from suffering. This principle parallels karuṇā (compassion) in Patanjali’s Yoga Sutra 1.33, which emphasises that cultivating compassion pacifies the mind.
3. Wisdom of Emptiness: The understanding that all phenomena lack intrinsic and independent existence. In essence, nothing exists in isolation; everything is interdependent and constantly transforming. The wisdom of emptiness leads to liberation from suffering, as recognising emptiness dissolves attachment and ignorance. Similarly, Patanjali discusses the necessity of overcoming ignorance (avidyā) to achieve samādhi. In Sutra 2.5, ignorance is defined as mistaking the impermanent for permanent, while Sutra 4.33 illustrates the ever-changing nature of reality.

These three aspects—renunciation, bodhicitta, and wisdom—are considered inseparable in Buddhism and find clear correspondence within yogic principles. Je Tsongkhapa’s text, The Three Principal Aspects of the Path, provides detailed guidance on how to cultivate these qualities and recognise when they have been realised.

Renunciation as Self-Discipline and Self-Discipline as an Act of Self-Love: In the yogic context, renunciation, or vairāgya, can be understood as a form of self-discipline, as it involves a conscious decision to detach from what does not serve our spiritual and physical well-being. Renunciation does not mean rejecting or denying life; rather, it is about recognising and letting go of what hinders our growth and happiness. In this sense, renunciation becomes an act of self-discipline—a practice that allows us to focus on the essential aspects of life.
Similarly, self-discipline in yoga practice and daily life is, in fact, an expression of self-love. Committing to a consistent and dedicated practice, whether physical or mental, is not an act of punishment but a way of caring for oneself. When we view self-discipline as a gesture of love towards ourselves, we cultivate the inner strength needed to navigate challenges and nurture inner peace. Thus, self-discipline becomes not just a tool to achieve a goal but a profound manifestation of the love and respect we hold for ourselves.