yogasutra 1.5 - ashtangamarga.com

Samadhi Pada • sutra 5

वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥१.५॥ vṛttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ ॥1.5॥
The modifications of the mind are of five types, and they can be painful or not painful.

Word by Word Translation

vṛttayaḥ (वृत्तयः) – fluctuations: this is the nominative plural form of vṛtti (वृत्ति).
pañcatayyaḥ (पञ्चतय्यः) – five types: pañca (पञ्च) means “five,” while tayyaḥ (तय्यः) denotes a plurality of forms or modes.
kliṣṭa (क्लिष्ट) – painful: derived from the root kliś (क्लिश्), which implies “to be afflicted” or “to experience pain.” The use of this term suggests that some modifications cause distress, are burdensome, tainted, and present obstacles.
akliṣṭa (अक्लिष्ट) – not painful: with the negative prefix a (अ), it means “free of pain” or “not problematic.” In this context, it refers to thoughts or fluctuations that do not cause suffering or obstacles.

Commentary
After introducing the concept of mental fluctuations (vṛtti) in sutra 1.2, Patanjali now classifies them into five main categories, each of which can manifest in two modes: painful (kliṣṭa) and non-painful (akliṣṭa). This distinction is crucial for the yoga journey: not all mental modifications hinder spiritual progress, but all require mindful observation to be understood and transcended.

In practice, recognizing kliṣṭa and akliṣṭa thoughts allows one to develop discernment (viveka), an essential quality in yoga and meditation. To discern, or discriminate, means to observe the mind with detachment, without judgment, and consciously choose to let go of what blocks the path to inner peace.

…Well, in my opinion, the ability to discern is an essential quality at every moment of our lives… when you step onto the mat, of course, but also when you go grocery shopping, when you paint a wall, when you take the dog for a walk, when you cook, when you choose a movie or a book… I honestly can’t think of a moment when this quality isn’t necessary…

Distinguishing between kliṣṭa and akliṣṭa thoughts helps us develop a calmer and more focused mind, contributing to a deeper and more mindful experience both in practice and in daily life.

Daily Actionable | Mindful Moments
Today, take a minute—especially when you feel like you don’t have time—to observe your thoughts. Ask yourself: “Does this thought bring me peace or suffering?“

Thoughts are food for the mind. Let go of the negative ones and don’t feed yourself “junk food.” Cultivating neutral or positive thoughts and mental states supports the meditation practice and reflects Patanjali’s teaching, which encourages us to observe the mind with detachment and calm, bringing to light the modifications that nurture our inner peace.

In line with the message of this sutra, we can reflect on an old story, often attributed to the Cherokee tradition. The most common version tells of an elderly Native American man speaking to his grandson:

“Within the heart of every person, there are two wolves fighting: one is bad, the other is good. The bad wolf is made of anger, envy, greed, fear, resentment, sadness, and suffering. The good wolf is made of love, compassion, joy, generosity, serenity, and hope. These two wolves are constantly battling inside us.“

The grandson, reflecting, asked: “Which one wins?“
The elder replied: “The one you feed.”

Your daily choices, your thoughts, and your attitudes influence which aspect of your nature will grow and prevail. If you feed negative thoughts, anger, fear, and hatred, they will grow stronger. But if you cultivate love, serenity, gratitude, and compassion, these qualities will guide your life.

Insights Behind the Words – Did You Know…?

Five Types of Vṛtti and Tibetan Buddhism: The word vṛtti is central to yogic thought and to Patañjali’s philosophy. The plural vṛttayaḥ highlights the idea that these fluctuations are multiple and continuous, suggesting that the mind is constantly in a state of transformation and movement. This characteristic recalls the concept of the “monkey mind,” also frequently cited in Buddhist thought, which describes a mind that is always restless and, in Mahayana Buddhist texts, is seen as one of the primary obstacles to meditation.

According to Tibetan Buddhist tradition, the mind has neither a beginning nor an end, and represents an incessant flow of mental moments that make up the individual’s inner universe—whether desires, thoughts, emotions, dreams, perceptions… In this tradition, there is a distinction between a primary mind and various mental factors. These mental factors, as taught in the Abhidharma (a Buddhist psychology text), are described as aspects of the mind that “grasp” the specific quality of an object and have the ability to “color” the primary mind, much like the kliṣṭa and akliṣṭa vṛttis in Patañjali’s teachings.

Kliṣṭa and Kleśaḥ: The Sanskrit root kliṣ (क्लिश्) is the same from which the terms kliṣṭaḥ (क्लिष्ट) and kleśaḥ (क्लेश) are derived. These terms are used, respectively, to indicate painful modifications of the mind and spiritual afflictions or obstacles. Both derive from the root kliṣ, which means “to suffer,” “to be disturbed,” or “to be afflicted.” Further details about kleśaḥ can be found in sutras I.24 and II.3.

Duality and Impact: The concept of kliṣṭa and akliṣṭa introduces an idea of duality between suffering and neutrality, or even pleasure. In this context, mental modifications are not necessarily “good” or “bad,” but are interpreted based on their impact on the mind and the spiritual path.

The “a” that precedes kliṣṭa indicates a negation of the painful, contaminated, or harmful mental state, but it does not imply that it is positive or pleasurable. The opposite of pain is not pleasure, but non-pain.

…This distinction also brings to my mind the concept of fragility and resilience. In fact, as Nassim Nicholas Taleb points out in his book Antifragile, the opposite of fragile is not resilient, but anti-fragile. Although this reference falls outside the context of the sutra, it offers an additional perspective on how we perceive mental experiences…

Patanjali's Yoga Sutras

Samadhi Pada • sutra 5

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