I wanted to share this excellent essay written by Varsha Appaji for her graduation from my 200hr training. She really went into great detail and wrote an amazing paper which I feel can be useful for anyone who would like to learn about the yoga sutras. Thank you so much Varsha for your wonderful writing!
The Yoga Sūtras of Patanjali
Varsha Appaji August 2023
“Yoga is to be known by Yoga, and Yoga itself leads to Yoga. The one who remains steadfast in Yoga always delights in it.” - Vyāsa
Yoga and Samādhi, in brief
In following scriptural convention, the starting word of the Yoga Sūtras is chosen with great intention, in order to convey a major facet of the entire text. Patanjali starts his work with the word Atha, meaning now. Now, yoga will be explained, and now, it must be applied and achieved.
Patanjali contends that yoga is Samādhi, which can be loosely translated to intense concentration.
Samādhi is a possibility, regardless of the five states a mind might be in: 1. Kshipta: restless
2. Mūdha: stupefied (by way of obsession/infatuation)
3. Vikshipta: distracted
4. Ekāgra: one-pointed
5. Niruddha: arrested (where thought processes can be controlled and stopped)
However, the concentration achieved by the distracted mind (namely states 1-3) is quickly dominated by moments of unrest. Therefore this does not strictly qualify as yoga. The type of concentration obtained by a one-pointed mind, provides the conditions necessary for contemplation and enlightenment of the Real. This weakens the Kleshas and reduces the pull of karma, paving the way to a niruddha state of mind. This is Samprajñāta Yoga, where the knowledge (of Sānkhya) becomes permanently fixed in the mind.
The formal definition of yoga provided by Patanjali is Yogaścittavrttinnirodhah. Translated this comes to mean that yoga is the suppression of the modifications of the mind.
The mind and its modifications
The mind is understood to have three functions: Prakhyā (the capacity to have feelings), Pravrtti (the mental faculty of purpose), and Sthiti (inertia/tranquility). This implies that the mind must also be a product of three Gunas. Therefore, we can understand that the mutations of the mind are an extension of/ the result of fluctuations of the Gunas.
Specifically, when the mind is:
- Influenced by Rajas and Tamas: mind is inclined toward external objets.
- Dominated by tamas: inclined toward attachment, weakness, and false knowledge.
- Clearly conceives the perceiver, organs of perception, and objects being perceived (Sattva),
combined with a trace of rajas: inclined toward wisdom, detachment, and virtue
- Fully attuned to sattva: the mind rests in itself, understands the difference between the intellect
(Buddhi) and the Self/Truth/Reality (Citti śakti), and is prepared for Dharmamegha dhyāna (the final stage of samādhi).
A mind fully abiding in sattva is also still limited because it inherently relies on the contrast to the other gunas. Therefore, beyond this, there is also Asamprajñāta Yoga, by which citti śakti is realized and lived. In this state of Pure Consciousness, we are the impartial witness of the intellect, which will then appear as an object.
When the mind has reached this state (as the witness), the Seer abides in its own Self, and is in its natural place of pure Kaivalya (liberation/freedom). Whereas a niruddha mind accesses samādhi temporarily, the mind dissolves entirely in kaivalya. In all other states of mind, the Seer identifies with the modifications of the mind.
Patanjali tells us that there are five varieties of these controllable mind fluctuations (Vrttis), which fall into two categories:
Klishtā: mental processes rooted in the kleśas, responsible for latencies
Aklishtā: mental processes “concerned with final discriminative enlightenment... opposed to the
operation of the gunas” (15)
Notably, both of these mental processes leave Vāsanas (latent impressions), which again lead to modifications of the mind. Therefore, only complete concentration ends the cycle of mental fluctuations.
The five mental modifications (vrttis) are:
1. Pramāna - accurate conception stemming from perception, inference, or testimony. 2. Viparyaya - false cognition, causing affliction and comprised of the five kleśas
3. Vikalpa - cognition based on vague notion
4. Nidra - dreamless sleep
5. Smriti - recollection of an object, real or unreal, and the process of knowing
Taming the mind
Next, Patanjali introduces how these vrittis can be stopped. The mind flows in two directions: in one way toward Viveka (discriminative knowledge), which culminates is kaivalya, and in the other toward the continuous cycle of re-birth and sorrow. Increasing the flow toward the former path requires practice and detachment (Abhyāsa and Vairāgya).
Specifically, practice is the effort, energy, and enthusiasm needed to acquire Stithi (tranquility of mind). In order for this practice to be firmly established, it must (1) be continued for a long period of time, (2) without breaks, and (3) with devotion. Only when practice is of this quality will the tranquility formed in practice be strong enough to withstand the latencies of the mind in its fluctuating state.
Patanjali describes detachment to mean the mind’s indifference to what is seen in the objective world, and what is promised in the scriptures (e.g. moksha). This indifference is cultivated through Viveka, where the seeker realizes the faulty/impermanent nature of the objects of desire. Through this process, a clarity of vision and Sāttvik qualities of mind are developed. As this furthers, the aspiring yogi comes to practice Paravairāgya, which is an indifference to the three Gunas (principles of nature) themselves. With this knowledge, realization of the Self follows and the seeker understands the cycle of birth and death to be broken.
One outcome of the mind tuned by practice and detachment is Samprajñāta samādhi. As implied earlier, this is a partially arrested state, meaning that there must be an object of concentration. Object-less samādhi (Nirvīja or Asamprajñāta samādhi) stems from Paravairāgya, where the mind is free from “material cogitation,” making it therefore, non-existent (45).
There are two kinds of nirvīja. The first is that which comes through Bhava, which refers to the “subtle subliminal impressions of nescience which are responsible for discarnate existence as a Deva, etc.” (48). The second is through prescribed effort, which is the method yogis adopt. This effort entails:
Śraddha - reverential faith, which leads to
Vīrya - Energy, fortitude, and stamina, which leads to
3. Smrti sādhana - sustained recollection of the feeling of contemplation, leading to 4. One-pointed concentration, leading to
5. Knowledge of the real nature of things
But there is another means by which to achieve this concentration (asamprajñāta samādhi): devotion to Īśvara (Īśvara pranidhāna).
Who/What is this Īśvara?
A particular purusha, unaffected by affliction, deed, karmaphala, or any other impressions.
Eternally liberated (i.e. Īśvara experienced no bondage, even in the “past”, and no possibility of
experiencing so in the future)
Within it, the “seed of omniscience” (capacity for knowledge and realization) has reached its
maximum potential
Not limited by time and present in all cycles of creation, therefore, the teacher to all other teachers
Indicated by the sacred word Pranava, or OM
- The thought process associated with Īśvara has been symbolized with OM
- This same syllable has been used to symbolize Īśvara throughout time and throughout cycles of
creation
- “When the word is entered mentally, a sort of effort moves from the throat to the brain which
Yogins utilize towards contemplation” (64).
- A correct understanding of the relationship between the denoted word (OM) and its subject
denoted (Īśvara), lends itself to the repetition and contemplation of OM. This brings about focus and one-pointedness. “Through contemplative repeating of Mantras, Yoga should be consolidated and through yoga, chanting of mantras improved. Through...[this] the supreme soul is revealed” (65).
By virtue of these characteristics, we come to understand that Īśvara is like the immutable, pre-eminent Self, or in other words, the highest ideal. Īśvara pranidhāna is therefore like devotion (in the form of love, practice, and dedication) from our smaller self to our higher Self. As such, all the qualities of Īśvara already exist within us. The practice of yoga brings us closer to living these ideals.
Through this Bhakti-oriented practice, the nine major obstacles are dissolved. These obstacles distract the mind and cause further mental fluctuations:
1. Sickness
2. Incompetence
3. Doubt
4. Delusion - by way of ignoring the processes of concentration
5. Sloth - a disinclination stemming from the heaviness of body and mind 6. Non-abstention - arises out of an addiction for worldly objects
7. False knowledge
8. Non-attainment of any yogic stage
9. Instability to stay in a yogic state
From these distractions arise further disturbances: 1. Sorrow
2. Dejection
3. Restlessness (of the body)
4. Unregulated inhalation and exhalation
The practice of Concentration
Patanjali now introduces some of the practical methods of cleansing/tuning the mind toward concentration, away from further distraction and fluctuation.
A. First, he provides a clear strategy for engaging with different kinds of people, which helps to develop serenity and one-pointedness.
For people who are: Experiencing happiness Experiencing sorrow Performing good deeds Performing bad deeds
Cultivate:
Friendship
Compassion
Good will and inspiration Indifference (by not focusing on their faults)
Next, Patanjali ever so briefly mentions Prānāyāma as a technique for calming the mind. This will be expanded upon later.
The next method is Vishayavatī, which is the development of higher or subtler perceptive abilities. For example, when concentrating on the tip of the tongue, there is a super-sensuous (beyond the physical realm) taste, concentrating on the tip of the nose yields a super-sensuous smell perception, etc. By awakening these higher perceptions the gateway to acquiring knowledge through concentration is opened. Furthermore, doubt in one’s abilities as well as the truth of the scriptures is removed. “If part of the knowledge of the Śāstras is proved to be true by direct perception, then faith is developed [for subtler] matters” (81).
Contemplation of Buddhi or pure “I-sense”. This is done by imagining a lotus at the core of the heart, which is the abode of Brahman, shining with effulgent light. Think “I am spread over this.” “The transparent, radiant sense of ego radiating from the heart to infinity is Viśoka jyotishmatī” (84).
Tranquility can also be established by meditating on the mind/heart of a dispassionate person, such as a saint or even the Hiranyagarbha (cosmic mind). By setting the mind someone with no desires, the seeker will also come to be devoid of desires.
Another technique is to contemplate on the ideas that arise out of dreams. This is because external objective knowledge is shut out, and the mind operates at a vivid capacity, as if all of its power comes from within. By recollecting dreams and contemplating on them as though they are real, the seeker develops the ability to be aware that they are dreaming when having a dream. This witness-sense can therefore be carried through the waking state as well, which fosters a serenity and stability through the various other mental fluctuations.
Finally, contemplating or concentrating on any good thing will lead to an overall stability and focus of mind. Here we see the hallmark of Patanjali’s advice, a completely accessible and practical approach to developing concentration. Complicated strategies are unnecessary. All that must be present in the aspirant is a determined interest in improving.
By these practices, the mind gains the ability to contemplate on both the minute and infinite. And by mastering the extremes, the mind attains perfection and stability. Just as a transparent gem becomes colored by an adjacent object, Samāpatti occurs, where the mind becomes engrossed in the object of concentration. Savitarkā samāpatti occurs when engrossment includes the object, the verbal meaning of the object, and the idea of the object.
Nirvitarkā samāpatti occurs when, through the process of concentration/contemplation, conventional verbal meaning and knowledge from testimony and inference disappears. Only then the true nature of the object of contemplation is revealed. Here, the knowledge gained is uninfluenced by any other mode of cognition besides direct perception. When this occurs, the mind seems to lose its own nature (of reflective consciousness). When these cognitive capacities cease, the mind ceases to cognize all together, and
instead “becomes” the nature of the object itself. As the instruments of cognition are purified, the mind is engrossed in Rtambharā, or the unalloyed truth, without a trace of misconception.
Preparatory practices
Strategies A-G require the ability to be focused, and a baseline purity of mind. Therefore, Patanjali now outlines Kriya yoga, by which a seeker can prepare their distracted mind for contemplation and samādhi:
1. Tapas - self discipline, practice of austerities
2. Svādhyāya - self-reflection, repetition of mantra, or study of scriptures related to freedom from
bondage (Moksha)
3. Īśvara pranidhāna - ceasing to crave the fruits of action, surrender to Íśvara (can be thought of as
God, or the highest ideal)
Kriya yoga is beneficial because it removes the underlying causes of the mind’s modifications (Kleśas): 1. Avidyā - misconception about reality, the superset of the other kleśas
- Avidyā is not merely incorrect cognition, but cognition that is directly contrary to that which is correct. Namely: regarding the temporary as everlasting, the impure as pure, sorrow as happiness (pain as pleasure), and that which is not the Self as the Self.
2. Asmitā - conflation of the intellect (Buddhi) as the absolute Conciousness, egoism 3. Rāga - attachment based on the memory of previous pleasure
4. Dveśa - aversion based on memory of previous misery
5. Abhiniveśa - fear of death
- Abhiniveśa implies the idea of reincarnation. If fear of death exists, death must have been experienced previously (following the logic of rāga and dveśa).
Patanjali makes sure to point out that kriya yoga will only address the gross manifestations of the kleśas. Meditation is still needed in order to overcome their subtle aspects. So, kriya yoga is a precursor to the contemplative approaches mentioned earlier.
For the normal person, life’s actions lead to three future consequences, related to birth, the span of life, and the experiences of pleasure and pain. The quality of each effect is based on whether they were caused by virtue or vice, but regardless, she is thrown back into the cycle of birth and death. “Just as misery is undesirable to ordinary beings so to a Yogin’s mind even the enjoyment of pleasant objects is undesirable since this eventually involves pain also” (142). For the realized person who performs action without influence of the kleśas (i.e. has attained perfection through kriya yoga), her action creates no further vāsanas. In other words, the Karmāśaya (life, based on the consequence of previous action) does not fructify.
The nature of the Self, in brief
The Self is the absolute knower and a reflection of intellect (Buddhi). In Vyāsa’s commentary on the sūtras, he describes the Self as neither similar nor dissimilar to intellect. Not similar, because the intellect is mutative (i.e. the intellect knows some objects and does not know others), whereas Purusha is ever aware (i.e. always witnessing). The intellect is also a means to an end and acts in conjuction with other faculties, while purusha is the end in itself.
The Self is not entirely dissimilar to the intellect however. Because Purusha illuminates the intellect, it appears to be identified with Buddhi. As mentioned earlier, the route toward liberation requires discriminative enlightenment. Specifically, the knowledge that the Self is distinct from Buddhi. This knowledge comes from studying the śāstras and subsequent contemplation.
The pursuit of discriminative knowledge through Ashtānga Yoga
Now, Patanjali lays out the path of Ashtānga Yoga, which destroys mental impurities, and leads to enlightenment. All elements of this yoga must be practiced at all times:
Yama - forms of restraint, practiced universally (i.e. in all times and situations, regardless of societal role)
Ahimsā non-injury of any being, by way of truthfulness and practicing other forms of restraint
Satya - truthfulness
- Absolute correlation of speech and mind to fact
- But being truthful should not cause harm to othersAsteya - non-stealing, even within the mind
Brahmacarya - elimination of sexual desire by subduing the other organs of activity and
perception
Aparigraha - non-covetousness, by recognizing that greed and attachment entails sorrow and
disappointment
Niyama - positive observances
Śaucam - cleanliness
- Externally through hygienic habits and consumption of pure food - Internally by removing the impurities/fluctuations of the mindSantosha - contentment, arising from the absence of desire for unnecessary material possession
Tapas - the ability to maintain tranquility in the extremes
Svādhyāya - study of the scriptures, self-reflection, and repetition of OM
Īśvara pranidhāna
Patanjali advises that “contrary thinking” as the response to feelings opposite to those prescribed by the yamas and niyamas (e.g. hatred, jealousy). This entails calling out the negative feelings and how they contribute to the endless cycle of Samsāra, rather than the aspired path of Yoga. For example, when thinking of hurting an animal, the seeker would instead think “this perversity produces endless consequences of pain and ignorance.” The seeker would then go on to logically understand the various consequences that would snowball, until they are firmly established back in the guidance of the yamas and niyamas. Through this exercise, the mind develops an instinct for avoiding all deeds/thoughts with evil consequences to begin with.
By the practice of contrary thoughts, perverse thoughts become completely unproductive (like roasted seeds). Instead, the productive capacity of good thoughts reaches its maximum:
When the yogi is rooted in ahimsā, no being is hostile to her.
When she is rooted in Satya, her words will be fruitful (e.g. if she tells someone to be
virtuous, they will be).
When asteya is established, the best of objects and opportunities will naturally be available.
When rooted in Brahmacarya, maximum vitality is reached (Vīrya) and one becomes a
successful teacher because of the refined capabilities they possess.
When perfected in Aparigraha, the objects of experience and one’s own body appear as
insignificant. This detachment allows for knowledge on the past, present, and future states of
one’s body to be revealed.
Through the practice of external Śaucam, clarity on the nature of the physical body arises,
which demotivates the yogi from being attached to her own physical form and those of
others.
By practicing Śaucam internally, the seeker develops a pleasant state of mind, which
blossoms into the ability to concentrate.
From Santosha, the seeker becomes spontaneously joyful, and closer to the experience of the
Real.
Through tapas, afflictions of the organs of perception/action are overcome.
Through Svādhyāya, a tangible relationship with the higher ideals (e.g. Īśvara, sages, God) is
reached, and contemplative capacity and faith is increased.
Through Īśvarapranidhana, samadhi is attained.
3. Āsana - the attainment of Sthiram (stability) and Sukham (complete ease) in the physical body
In Vyāsā’s commentary of the Sūtras, he mentions the following āsanas to be practiced and held
comfortably:
i. Padmāsana
ii. Vīrāsana
iii. Bhadrāsana iv. Svastikāsana v. Dandāsana
vi. Sopāśraya
vii. Paryankāsana
viii. Krauñcānishādana ix. Ushtrāsana
x. Samasthithi
As most of these postures are seated and suitable for meditation, we can infer again that Patanjali’s main emphasis is to prepare the seeker for contemplative practice. Āsana is a means to a much larger end. Patanjali suggests a symbiotic relationship between āsana and meditation. Āsana brings the physical body under control, which otherwise obstructs samādhi with its various ailments. Meditation on the infinite brings about perfection of the mind and physical body (attainment of the Siddhis), allowing for perfection in āsana. From this we understand that the progression from āsana to meditation cannot be viewed serially. They must be attempted and practiced together.
4. Prānāyāma - perfect regulation of the inhalation and exhalation, coupled with a steady state of mind, arising from the perfection of āsana
Patanjali points out the various operations of prānāyāma:
i. Vāhya vrtti - suspension of movement after exhalation
ii. Ābhyantara vrtti - suspension of movement after inhalation
iii. Stambha vrtti - suppression, absence of the first two operations
- Specifically, an “internal contraction of all the limbs of the body” (233). - In Hatha Yoga, this corresponds to the Bhandas
Swami Hariharānanda (commentator of Vyāsa’s bhāśya) emphasizes that these operations do not directly correlate to modern conceptions of breath through the terms Recaka, Pūraka, and Kumbhaka.
These operations can be regulated in three ways:
By space - how much of the heart/effulgent light within is covered by inhalation and
exhalation, and where the mind rests during suspension
By time, which should be measured by repetition of mantra
By number of breaths
When the operations of prānāyāma are mastered by these means of regulation, they become long and subtle, eventually getting “imperceptibly lost” in moments of suspension, or the effulgent light of the Self. Patanjali calls prānāyāma the superior tapas, because it diminishes the influence of karma, which normally casts a veil over the Truth. Furthermore, prānāyāma makes the mind fit for dhāranā.
5. Pratyāhāra - withdrawal of the senses
As the aspiring yoga has followed the above limbs of yoga, the mind decreases its contact and infatuation
with objects, and the senses “imitate the nature of the mind, ceasing to function.
6. Dhāranā - the mind’s fixation on a particular point in space by modifications of the senses
Specifically, the navel (Nābhi), the lotus of the heart, effulgence at the crown of the head, on the tip of the nose/tongue, on any other such spots on the body, or on any external object. An external focus is emphasized here because it requires the senses to be so withdrawn that they do not apprehend any other object except that which has been fixed.
7. Dhyāna - an advanced calmness of mind that can be applied to any object of meditation
In dhāranā, the mind is fixed on the desired place, but the thought process on the object is intermittent. As this practice develops and the thought process becomes an uninterrupted flow, it becomes dhyāna. While the flow of knowledge in dhāranā is like the succession of similar drops of water, the flow of knowledge in dhyāna is like the flow of oil. And “when knowledge is this continuous, it appears as though a single idea is present in the mind”. (251).
8. Samādhi - the highest state of concentration (referring to object oriented samādhi)
When dhyāna deepens so much that even the conception of self (the one who is meditating) is dropped, only the object of contemplation remains, and the mind “becomes” the very nature of this object. Conception of self must be dropped because any sense of “I am doing” or “ I am knowing” inherently reinstates reflective consciousness. Only a continuous process of knowing, without reference to the knower, is true samādhi.
When dhārana, dhyāna, and samādhi are practiced together on the same object, it is called Samyama. By mastering samyama, the knowledge gained in samadhi becomes even more pure and powerful. Patanjali now details the objects of samyama, and the results of its practice. He points out again attachment to the attainment of goals is counterintuitive to the practice of samyama. However, understanding these results provides insight on the mechanics of concentration, and the potential of the mind.
When Samyama is:
Centered on the characteristic changes (of an object)
Separately practiced on a word, its implied object, and its mental nature/conveyed idea
Practiced on Samskāra (impressions)
Centered on one’s own beliefs, impulses, desires, and
thoughts
Practiced on feelings of friendship, compassion, and goodwill
Centered on Jyotishmatī (inner effulgent light) Practiced on the Nābhi
Practiced on the trachea
Practiced on the bronchial tube (a heightened form of the awareness you hold in Ujjāyi prānāyāma)
The result is:
A full understanding of cause and effect, and thus, knowledge on the past and future
The ability to understand the sounds uttered by any creature, by the ability to understand the underlying “sense” in the mind of who uttered sound
Knowledge of previous births, leading to the realization that liberation is superior to the cycle of births
Knowledge of other’s notions (e.g. attachment, hate), but not of the object driving the notion
Unfailing strength
Objects very far away, or obstructed from view, can be perceived (illuminated by the inner light)
A full awareness and understanding of the physical body is gained
Hunger and thirst can be controlled
Freedom from restlessness, like snakes/lizards who have the capacity to remain inert for a long time
Liberation
Patanjali emphasizes again that the root of all sorrow is a misidentification of the self with the intellect, rather than pure consciousness. Therefore, the superior samyama practice is on the distinction between Buddhi and Purusha. Aside from this, all the powers described by samyama are obstacles to the ultimate state of samādhi, because they feed the mind with additional stimulus, preventing one- pointedness.
When the yogi is fully attuned to sattva where she fully conceives the distinction between Buddhi and Purusha, “simultaneous knowledge of the mutations of the all-pervading gunas in their past, present, and future states of existence” arises (331). In other words, the Real nature of all things is understood. As this realization dawns, the yogi further understands that discriminative knowledge is itself a facet of Buddhi.
The desire to hold on to Buddhi (I-sense) therefore dissolves, along with the gunas, which exist in the mind as kleśas and their resulting actions. When the gunas return to their unmanifest state, the Self alone remains, established in Itself (metemperic consciousness).
In order to possess the ability to differentiate between Buddhi and Purusha for this ultimate samyama, Patanjali prescribes samyama on “moment and sequence” (Mātrā and Krama). The idea of “moment” is different from time because it is a substantive reality, and not a mental concept. A moment is the container of the present reality and nothing else. Everything that is said to “exist” (whether in the past or future), must be encapsulated by the present reality (because existence is dependent on being real). A moment therefore encapsulates the past, present, and future (following the law of cause and effect), and can be conceived as the container of everything undergoing change. By practicing samyama on the present moment and its sequence (i.e. on the changing flow of reality at each moment), the subtlest power of discrimination is developed. “The change that takes place in a moment is the subtlest change; there is nothing subtler than that” (341). Then, this power can be harnessed to discern the Self from the non-Self.
Patanjali states that this knowledge of discernment is an inborn faculty, and can independently be accessed without instruction from others. No matter who we are, we are capable of bliss and freedom. The ultimate Guru is within ourselves.
Filled with this knowledge, the seeker finally flows more strongly toward the path of kaivalya, away from the world of sense objects and experience. Patanjali explains that even in this tuned mind, thoughts like, “I am knowing,” “this is mine,” etc. may come about, due to the strength of the vāsanās. However, in this case they are being exhausted— this elimination requires no additional or concerted effort. On the path of discriminative knowledge, they will dissolve automatically.
Once all latent impressions are burned by the fire of knowledge, the seeker attains the final stage of samādhi, dharmamegha dhyāna (cloud pouring virtue). In the final sūtra, Patanjali emphasizes what the state of kaivalya is. Having served their purpose (facilitating experience and liberation for Purusha), the gunas cease to exist, which is the end of cause and effect (natural law) all together. The Self is established in itself, unconcerned with reflection or association with Buddhi, free from sorrow and samsāra. All that remains is pure existence-consciousness-bliss (Sat, Cit, Ānanda).
A few more reflections
The sūtras contain the most clear and illuminating knowledge on Yoga. My favorite part is how practical the teachings are. Patanjali took immense care to spell out very specific strategies for interfacing with life’s different situations. As I was studying this text, I found my outlook on many things radically changing for the better.
I am additionally amazed at how comprehensive this text is on covering other metaphysical concepts, like notions on time, sound, the nature of the mind, and more. I am convinced that the yoga sūtras contain
everything you need to know for understanding your self and how to exist in the world. Even without any background or belief in God, I believe that this text provides the comprehensive guide to the path that leads to peace and realization.
Textual Reference: Yoga Philosophy of Patanjali by Swāmi Hariharānanda Āranya