Introduction

On This Translation – Alan’s Notebooks

Alan’s Yoga Sutra Notebook

When it comes to the Yoga Sutras of Patanjali, the main teachings I have received come from India, more specifically from two areas: Rishikesh first and Mysore later.

In case you are not familiar with Indian geography and history, Rishikesh is a holy city located in the north of India, on the foothills of the Himalayas, on the banks of the Ganga River. Rishikesh is considered the Yoga Capital of the World and, for many, the birthplace of Yoga.
Mysore is located in the south of India. It was the capital of the Kingdom of Mysore for nearly six centuries and is now the Cultural Capital of Karnataka, rightly considered the birthplace of modern Yoga, primarily expressed in as Ashtanga Vinyasa Yoga.

The knowledgeable teachers and Sanskrit scholars I have come into contact with did not only provide teachings on the Yoga Sutras of Patanjali, but they also represented a valuable resource to which I could turn to deepen my understanding of other textual sources, various translations, and commentaries on the Yoga Sutras, as well as some of the most important Upanishads.

So, what will you find in these pages? How can this translation of Patanjali’s Yoga Sutras serve you best?
The Yoga Sutras of Patanjali are a collection of aphorisms, considered the first systematisation of Yoga. In other words, the Yoga Sutras of Patanjali are the first practical manual of Yoga.

Let us consider three characteristics of the Yoga Sutras:
1. They were written many years ago, for an audience different from the one reading them today.

…yes, there was a time when smartphones and the internet didn’t exist yet 😉…

2. They are sutras, so their meaning is conveyed using only the strictly necessary number of words. One of the reasons for this is to facilitate memorisation.
3. They were written in Sanskrit, a language that, by its very nature, allows them to be compiled using a small number of words. But for the same reason, it is also a language that sometimes opens up interpretations of the precise use of many terms, especially when a sutra is translated into another language that may not have a corresponding term.

To the above, it should be added that the Yoga path is an experiential journey, one that takes into account and adapts to the different personal inclinations of each of us.

This all sums up to having a multitude of oral teachings, translations, and commentaries of the same text, which sometimes differ slightly and at other times noticeably. For example, a translation and commentary on the sutras made by a Sanskrit scholar who is not a Yoga practitioner will likely have a solid academic presentation, but it may lack the experiential understanding brought by daily practice.
Another example could be a practitioner who is a Sanskrit scholar and comes from a family of yogis who believe in God and are extremely devoted in their approach. His translation and commentary on the sutras would certainly reflect his religious culture, while Yoga is not a religion.

None of these viewpoints is wrong, and none of them can be considered the right version. So, how can we get out of this situation, avoiding frustration and the temptation to toss away our copy of Patanjali’s Yoga Sutras?

One way is certainly to become a Sanskrit scholar, dedicating years to acquiring knowledge and refining one’s understanding of the language. This would be wonderful, and if you wish, by all means, go for it. I started studying Sanskrit and continue to this day; it’s a long-term commitment that I will likely pursue for life.

However, if you don’t intend to dedicate yourself to the study of Sanskrit, don’t despair. I don’t believe it’s strictly necessary today to become a Sanskrit expert in order to benefit from the Yoga Sutras. After all, what matters is reaching an understanding of a concept that goes beyond the words used to describe it, words that are inherently limited. Moreover, we all “resonate” with different approaches, and our grasp of the same concept (the “Aha!” moment) can occur through the use of different terms or in different situations and times.

As I began studying these sutras, I had a text containing a translation and commentary, and a teacher explaining something different, so I started taking notes on the differences. Then I bought another translation and commentary by a different author, discovering more differences, and then another teacher, and another book, and so on…

…oh yes, my little inner engineer woke up and threw himself into reorganising, comparing, and optimising the information without holding back 😉…

After a few years, I was able to listen to a teaching on the Yoga Sutras or read a translation with greater ease, understanding that the meaning they used, the translation adopted, wasn’t so rigid, but more tied to the compiler of the text or the personal experience of the teacher.

I then started compiling my Yoga Sutra Notebook, a sort of translation created through comparison of all the sources I had come into contact with. Initially, my notebook was intentionally without comments or interpretations, used more as a neutral reference for study with any teacher or text. A support for personal investigation and reflection.

Now, also in order to improve my Sanskrit study journey, I have decided to take this notebook back in hand and revise it, adding comments and interpretations with a modern perspective—a twist that can be useful in everyday life. It’s an attempt to balance staying true to the text and accessibility, so that the insights of the sutras can resonate in anyone’s life. Hopefully, it’ll be useful for you too, just as it is for me in my own journey.

Here, I will put my whole self into this revision. I approach this work with great respect and a healthy dose of humility, aware of the depth and complexity of each sutra. Trying to follow the example of the bodhisattva Shantideva in his Bodhicharyavatara, I consider this project, first and foremost, a support for myself—a way to become more familiar with the wisdom contained in these teachings. I hope that it may also benefit others who share these interests or are simply curious to explore this ancient text.

Any errors you may find in the following pages are due to my lack of understanding, not to my teachers.

I hope you can benefit from this text. Om Shanti 🙏

Before we dive into the Yoga Sutras of Patanjali, it’s worth to understand what makes them so significant. The Yoga Sutras talk aboutYoga, and so far, so clear. But then, what is Yoga?

Now we could start using a variety of terms that highlight one aspect of Yoga over another: a way to keep the body flexible, a tool for inner exploration, a form of prayer, moving meditation, conscious breathing techniques, a ritual… However, staying focused on the goal of introducing the Yoga Sutras, Yoga in this context can be defined as one of the paths leading to self-realization. It is one of the darśana (visions, philosophical viewpoints) in Hinduism, aimed at discovering the true nature of the Self and ultimate reality.

Yoga, along with five other darśana (Sāṃkhya, Nyāya, Vaiśeṣika, Pūrva-Mīmāṃsā, and Vedānta), is part of the orthodox philosophies (āstika), meaning those that recognize the Vedas as sacred texts and the source of ultimate knowledge. Then there are the heterodox philosophies (nāstika), those that do not attribute this authority to the Vedas (Buddhism, Jainism, Charvaka, Ajñana)

Note: The Vedas are the four sacred canonical texts for Hindus, dating back to around the second millennium BCE, somewhat like the Bible for Christians, the Quran for Muslims, the Torah for Jews, or the Chinese, Pāli, or Tibetan canons for different Buddhist traditions.

…alright, I’ll stop here with the complex terms. At the end of this page, I’ve included a quick reference list of the Sanskrit terms and ‘fancy’ words used, from which you can start if you’re interested in delving deeper.

I think it’s clear that talking about Yoga goes a bit beyond the latest post you saw on social media, with someone doing a one-arm handstand in front of a blooming tree with a blue sky in the background… 😉 Oh, and you may have noticed that I’m a Buddhist and practice and teach Yoga, so over the years I’ve had to find a way to bridge the gap between two different philosophical branches… but that’s another story. It took me almost twenty years spent in India…

The Yoga Sutras of Patanjali are perhaps the most simplified form of yogic scriptures, and their knowledge is essential for both students and teachers. Both, in fact, are practitioners of Yoga and follow the darśana of Yoga.

Broadly speaking, the Yoga Sutras of Patanjali can be seen as a simplified version of the Bhagavad Gita, which in turn can be considered a simplified version of the Upaniṣads, which, finally, can be seen as a simplified version of the Vedas. Therefore, knowing the Yoga Sutras represents the first necessary step to refine our understanding, preparing us to tackle more complex texts and progress on our path of growth.

…yeah, because first you learn to walk and then you run… personally, I started ‘navigating’ the Yoga Sutras about twenty years ago, and during this time, I’ve had the fortune of discovering various approaches. I’ve read and studied numerous translations and commentaries, participated in satsangs and teachings in Rishikesh, and studied and memorized the sutras with teachers I hold dear in my heart in Mysore.
The traditional approach involves memorising and chanting the sutras (yes, they’re memorised even before understanding their meaning, just like what still happens today with Tibetan Buddhist monks — keep that in mind if you ever find yourself spending a night in a monastery: at 5 in the morning, there are loud repetitions for memorisation). What I found even more interesting, though, was participating in satsangs where only specific parts of the sutras were discussed at a time.
Unlike the approach we’re used to in the West, where we tend to look for the ‘complete package,’ there’s a perspective that sees the ‘complete package’ in each individual sutra…

Great! I’d say we’re now ready to start getting to know the Yoga Sutras a little better.

Origin and Author

The Yoga Sutras are a fundamental text in the philosophy and practice of yoga, attributed to the Indian sage Patanjali, who likely lived around the 2nd century BCE. Patanjali is a central figure in the development of yogic thought, and his work continues to inspire practitioners and scholars of yoga worldwide.

Yoga Sutra Structure

The Yoga Sutras consist of 196 sutras (aphorisms) divided into four chapters (Padas), each exploring a specific aspect of the yogic path. The aphorisms are brief and concise, designed to be easily memorised, but they hold a depth of meaning that requires careful interpretation and diligent practice.

Samadhi Pada: deals with meditation and realization
Sadhana Pada: focuses on practice and the means to achieve the yogic goal
Vibhuti Pada: explores the powers and results arising from practice
Kaivalya Pada: addresses the theme of liberation and separation from illusion

Yoga Sutra Goal

The main objective of the Yoga Sutras is to provide a practical guide to achieving mental calm and self-realisation through the practice of Yoga. Cultivating and strengthening the mind is the essence of yogic practice. Patanjali describes a process in which the control and calmness of the mind lead to a state of clarity, allowing one to discover their true nature. Moksha, or liberation, is considered the pinnacle of this journey, representing freedom from the cycle of birth and death (samsara) and union with the divine or ultimate reality.

Main Themes

The Yoga Sutras cover a wide range of topics relevant to the practice of yoga and the philosophy of life. Some of the key themes include:
Citta Vritti Nirodha: the definition of yoga as the control of the fluctuations of the mind
Ashtanga Yoga: the eight-limbed path, which includes:

• Yama: ethical and moral codes
• Niyama: personal discipline
• Asana: physical postures
• Pranayama: breath control
• Pratyahara: withdrawal of the senses
• Dharana: concentration
• Dhyana: meditation
• Samadhi: state of bliss and enlightenment

Klesha: mental obstacles or afflictions such as ignorance, egoism, attachment, aversion, and the fear of death
Purusha e Prakriti: the distinction between the true self (purusha) and the material nature (prakriti)

Importance and Influence

The Yoga Sutras of Patanjali are considered one of the most authoritative texts on the practice of Yoga, providing a clear and systematic guide to the yogic path. The sutras combine practical and theoretical elements, making complex concepts accessible. Their influence extends beyond the context of yoga, enriching various aspects of Indian philosophy and spirituality, and they continue to inspire practitioners and scholars worldwide.

Modern Applications

Today, the Yoga Sutras continue to be studied and practiced by yogis around the world. Their timeless insights offer valuable tools for tackling the challenges of modern life, including stress management, improving concentration, and seeking a balanced and meaningful existence. These aphorisms provide a foundation for developing daily practices that promote mental, emotional, and spiritual well-being.

In line with this view, we will aim to connect each sutra to a moment of reflection and a concrete action that can enrich our daily life.

Conclusions

The Yoga Sutras of Patanjali serve as an essential guide for anyone looking to deepen their practice of yoga, whether physical or spiritual. Through their teachings, Patanjali invites us to explore our true self and understand the world around us, fostering a more harmonious and fulfilling existence. These aphorisms not only illuminate the path of the yogi but also offer valuable support for those seeking to live a full and meaningful life.

Sanskrit Terms and “Fancy” Words

• Darśana (darsana) – “Vision” or “philosophical point of view”; refers to one of the six Indian schools of thought that offer different perspectives on reality and spirituality.
• Sāṃkhya (Samkhya) – One of the six orthodox Indian philosophical systems; a dualistic approach that distinguishes between purusha (spirit) and prakriti (matter), providing a theoretical basis for other philosophies and practices.
• Nyāya (Nyaya) – A philosophical system focused on logic and reasoning; deals with epistemology and methodology, analysing how we acquire knowledge and how to reach valid conclusions.
• Vaiśeṣika (Vaisesika) – A philosophical system that explores the nature of reality; focuses on the analysis of objects and their attributes, advocating an atomistic approach to understanding the universe.
• Pūrva-Mīmāṃsā (Purva-Mimamsa) – An Indian philosophy focused on the interpretation of the Vedas; emphasises rituals and the practice of dharma, asserting that proper fulfilment of rituals leads to spiritual progress.
• Vedānta (Vedanta) – A philosophical school based on the Upaniṣads; explores issues related to ultimate reality, the Self, and liberation, with a strong emphasis on meditation and intuition.
• Āstika (Astika) – “Orthodox,” refers to those who recognise the authority of the Vedas and the truths derived from them; they accept the Vedic scriptures as a source of knowledge.
• Nāstika (Nastika) – “Heterodox,” refers to those who do not recognize the authority of the Vedas; includes schools of thought such as Buddhism and Jainism, which develop their own traditions and teachings.
• Veda (Veda) – Sacred texts for Hinduism; include hymns, rituals, and fundamental philosophies, considered the supreme source of wisdom and spiritual guidance.
• Bhagavad Gita (Bhagavad Gita) – A sacred Hindu text, part of the Mahabharata; a dialogue between Krishna and Arjuna addressing ethical, moral, and spiritual issues, offering practical teachings on dharma and life.
• Upaniṣad (Upanishad) – The final part of the Vedas, texts of Indian philosophy and spirituality; contain reflections on the Self, meditation, and the nature of reality, aiming to reveal the ultimate truth through introspection.
• Buddhismo – A philosophical and religious system founded by Siddhartha Gautama (the Buddha); emphasises the practice of meditation, enlightenment, and liberation from suffering through the Four Noble Truths and the Eightfold Path.
• Giainismo – An Indian religion and philosophy that emphasises non-violence (ahimsa), truth, and respect for all living beings; promotes an ascetic life and the concept of non-attachment.
• Charvaka (Charvaka) – A materialistic and sceptical school of thought that rejects the Vedic scriptures and promotes the idea that reality can only be understood through sensory experience and empirical reasoning.
• Ajñana (Ajñana) – A school of thought that emphasises ignorance and uncertainty as characteristics of the human condition; often associated with a sceptical view of knowledge and absolute truth.
• Satsang (Satsang) – “Association with the truth”; gatherings of people coming together to discuss and meditate on spiritual topics, fostering personal growth.
• Mokṣa (Moksha) – “Liberation”; the state of liberation from the cycle of birth and death (samsara) and union with the divine, considered the ultimate goal of spiritual life.
• Saṃsāra (Samsara) – “Cycle of birth and rebirth”; the process of life, death, and rebirth seen as a path of suffering, from which liberation is sought.