Yoga: Discipline of Freedom: The Yoga Sutra Attributed to Patanjali

by Patañjali, Barbara Stoler Miller (Translator)

Dating from about the third century A.D., the Yoga Sutra distills the essence of the physical and spiritual discipline of yoga into fewer than two hundred brief aphorisms. It is the core text for any study of meditative practice, revered for centuries for its brilliant analysis of mental states and of the process by which inner liberation is achieved. Yet its difficulties are legendary, and until now, no translation has made it fully accessible.

This new translation, hailed by Yoga Journal for its "unsurpassed readability," is by one of the leading Sanskrit scholars of our time, whose Bhagavad Gita has become a recognized classic. It includes an introduction to the philosophy and psychology underlying the Yoga Sutra , the full text with explanatory commentary, and a glossary of key terms in Sanskrit and English.

Genres: Religion, Philosophy, Nonfiction, Spirituality, Reference, History, Health

128 pages, Paperback

First published January 1, 1996

About the author

Patañjali (Devanāgarī पतञ्जलि) (fl. 150 BCE or 2nd c. BCE) is the compiler of the Yoga Sutras, an important collection of aphorisms on Yoga practice, and also the author of the Mahābhāṣya, a major commentary on Pāṇini's Ashtadhyayi. However, it is unlikely that these two works are that of the same author.

In recent decades the Yoga Sutra has become quite popular worldwide for the precepts regarding practice of Raja Yoga and its philosophical basis. "Yoga" in traditional Hinduism involves inner contemplation, a rigorous system of meditation practice, ethics, metaphysics, and devotion to Brahman. At the same time, his Mahābhāṣya, which first foregrounded the notion of meaning as referring to categorization, remains an important treatise in Sanskrit linguistic philosophy.

Reviews

[Briana Saussy · Rating 5 out of 5]

I've read Patanjali's Yoga Sutras two times cover to cover. The first time I read it I had been doing yoga for five years and I stopped after reading the book and did not pick up my practice again for two and a half years. The second time I read it I was practicing again and I did not stop my practice. "Yoga" comes from the Sanskrit verb "Yuj." Sanskrit being the Mama of Indo-European/Indo-Iranian languages gives us a cognate of the word in our own language "yoke." Indeed, that is what the practice of Yoga as understood by its originators and Patanjali's Yoga Sutras are dealing with, the practice of yoking oneself. To what? Well, that's where for most of us it gets complicated. You have to read the book to find out. But if you spend time on the mat, you should spend time with this book too.

[Etienne · Rating 5 out of 5]

So I recently get myself into yoga and digging to learn about it I find it to be very closely related to Buddhism philosophy, which I was already interested in. Yes, because other than taking weird pose and breathing/stretching, yoga help me improve flexibility and balance, but it also has a deeper meaning, very close, to spirituality and meditation, it is in find, deep down, more of a meditation than weird poses. So anyway, long story short, I pick this book!

It was great. Maybe not that particular edition, because yes the comments might help understand a bit better some part, but I wouldn't say they are essential, but the sutras are very meaningful and worth thinking or meditating on it (so many other books presenting the sutras could do as well). I'm glad I find this book, at the very best moment, it was a strange/perfect timing, and even if you're not into the physical element of yoga, but you like oriental spirituality, Buddhism, meditation, that kind of stuff, I think the yoga sutra could resonate with you and help you progress on this path. I truly find it interesting!

[Dany · Rating 5 out of 5]

PART ONE Cessation of Thought and Contemplative Calm

Yoga is the cessation of the turnings of thought. (2)
The turnings of thought, whether corrupted or immune to the forces of corruption, are of five kinds. (5)
Sleep is the turning of thought abstracted from existence. (10)
Memory is the recollection of objects one has experienced. (11)
Higher dispassion is a total absence of craving for anything material, which comes by discriminating between spirit and material nature. (16)
For gods and men unencumbered by physical bodies, but still enmeshed in material nature, the cessation of thought is limited by reliance on the phenomenal world. (19)
For others cessation of thought follows from faith, heroic energy, mindfulness, contemplative calm, and wisdom. (20)
For those who possess a sharp intensity, it is immediate. (21)
The Lord of Yoga is a distinct form of spirit unaffected by the forces of corruption, by actions, by the fruits of action, or by subliminal intentions. (24)
The obstacles that distract thought are disease, apathy, doubt, carelessness, indolence, dissipation, false vision, failure to attain a firm basis in yoga, and restlessness. (30)
These distractions are accompanied by suffering, frustration, trembling of the body, and irregular breathing. (31)
The practice of focusing on the single truth is the means to prevent these distractions. (32)
For one whose thought is tranquil, mastery extends from the most minute particle to the vast expanse. (40)
When the turnings of thought stop, a contemplative poise occurs, in which thought, like a polished crystal, is colored by what is nearby—whether perceiver, process of perception, or object of perception. (41)
A subliminal impression generated by wisdom stops the formation of other impressions. (50)


PART TWO The Practice of Yoga

Ignorance is the field where the other forces of corruption develop, whether dormant, attenuated, intermittent, or active. (4)
Ignorance is misperceiving permanence in transience, purity in impurity, pleasure in suffering, an essential self where there is no self. (5)
The will to live is instinctive and overwhelming, even for a learned sage. (9)
All life is suffering for a man of discrimination, because of the sufferings inherent in change and its corrupting subliminal impressions, and because of the way qualities of material nature turn against themselves. (15)
Suffering that has not yet come can be escaped. (16)
The cause of suffering, which can be escaped, is the connection between the observer and the phenomenal world. (17)
The phenomenal world consists of material elements and sense organs characterized by their clarity, activity, or stillness; this world can serve the goals of sensual experience or spiritual liberation. (18)
The observer is simply the subject of observing—although pure, it sees itself in terms of conceptual categories. (20)
In its essence the phenomenal world exists only in relation to an observer. (21)
The way to eliminate ignorance is through steady, focused discrimination between the observer and the world. (26)
When one is plagued by ideas that pervert the moral principles and observances, one can counter them by cultivating the opposite. (33)
Cultivating the opposite is realizing that perverse ideas, such as the idea of violence, result in endless suffering and ignorance—whether the ideas are acted out, instigated, or sanctioned, whether motivated by greed, anger, or delusion, whether mild, moderate, or extreme. (34)
When one is without greed, the riddle of rebirth is revealed. (39)
Perfect happiness is attained through contentment. (42)
Communion with one’s chosen deity comes from the study of sacred lore. (44)
The posture of yoga is steady and easy. (46)
It is realized by relaxing one’s effort and resting like the cosmic serpent on the waters of infinity. (47)
Then one is unconstrained by opposing dualities. (48)

PART THREE Perfect Discipline and Extraordinary Powers

Meditation is focusing on a single conceptual flow. (2)
Concentration, meditation, and pure contemplation focused on a single object constitute perfect discipline. (4)
By extension, these transformations of thought explain the transformations of nature’s properties, characteristics, and conditions, which occur in material elements and sense organs. (13)
From placing light on the mind’s activity, one has knowledge of that which is subtle, hidden, and distant. (25)
From perfect discipline of the “tortoise vein,” one’s being becomes steady. (31)
From intuition, one knows everything. (33)
From perfect discipline of the heart, one has full consciousness of one’s thought. (34)
Worldly experience is caused by a failure to differentiate between the lucid quality of nature and the spirit. From perfect discipline of the distinction between spirit as the subject of itself and the lucid quality of nature as a dependent object, one gains knowledge of the spirit. (35)
This knowledge engenders intuitive forms of hearing, touch, sight, taste, and smell. (36)
If they become a distraction these powers of perfection are impediments to pure contemplation. (37)
The turning of thought without reference to the external world is called “the great disembodied thought”; from this the veil that obscures the light is destroyed. (43)
For one who is attentive to the distinction between the lucid perfection of nature and the spirit, omniscience and power over all states of existence result. (49)
From perfect discipline of moments and their sequence in time, one has the knowledge born of discrimination. (52)
Through discrimination one comprehends differences of origin, characteristic, or position that distinguish two seemingly similar things. (53)
Absolute freedom occurs when the lucidity of material nature and spirit are in pure equilibrium. (55)


PART FOUR Absolute Freedom

Individual thoughts are constructed from a measure of egoism. (4)
The action of a yogi is neither black nor white; that of others is black or white, or black and white. (7)
These subliminal impressions are without beginning because the desires that sustain them are eternal. (10)
Since the subliminal impressions are held together by the interdependence of cause and effect, when these cease to exist, the impressions also cease to exist. (11)
Since thought is an object of perception, it cannot illuminate itself. (19)
Awareness of its own intelligence occurs when thought assumes the form of the spirit through consciousness that leaves no trace. (22)
Variegated by countless traces of memory, thought works by making associations, for the sake of a purpose beyond itself. (24)
One who sees the distinction between the lucid quality of nature and the observer ceases to cultivate a personal reality. (25)
Then, deep in discrimination, thought gravitates toward freedom. (26)
For one who seeks no gain even in vast knowledge, perpetual discrimination is called “the essential cloud of pure contemplation.” (29)
Freedom is a reversal of the evolutionary course of material things, which are empty of meaning for the spirit; it is also the power of consciousness in a state of true identity. (34)

[Dennis Littrell · Rating 4 out of 5]

Excellent for a first reading

The main strength of this book is in the late Professor Miller's Introduction which is lucid and insightful in identifying and placing Patanjali's Yoga Sutras for the general reader. The weakness is in Miller's use of certain non-yogic and sometimes misleading terms in her translation, usage which stems from her position as an academic of yoga and not a practitioner. Sometimes she translates words that probably should not be translated since there are no real English equivalents--for example, "samadhi" itself. And sometimes she uses what I would consider not the most agreeable English equivalent.

Her use of the word "spirit" in the third aphorism is an example: "When thought ceases, the spirit stands in its true identity as observer to the world." The Sanskrit word she is translating is "drashtri" which is usually "seer" although it can also mean "soul," according to B.K.S. Iyengar. When one reads the next aphorism, "Otherwise, the observer [seer:] identifies with the turnings of thought" it becomes clear that the seer is not spirit; indeed "spirit" is a confusing word in this context since it has no clear cognate in the dualistic yoga philosophy. The closest equivalent would be "purusha" but that would be inappropriate since that refers to the entire non-material consciousness (as opposed to "prakriti," which is what is manifested). Perhaps I should simply say that "soul" in yogic philosophy is not the same thing as "spirit."

Another example would be her translation of vairagya in I.15 as "dispassion" which is technically correct but misses the larger meaning of the non-attachment that comes from renunciation, which is the point of the aphorism.

I could also quibble with her use of the word "contemplation" as the equivalent of the Sanskrit "samadhi." But it is really impossible to translate the last three limbs of yoga: dharana, dhyana, and samadhi into English, and the contemporary practice is to simply use the Sanskrit terms themselves. And, at any rate, there is considerable controversy about the experience of these states. Miller follows the established practice of rendering them respectively as concentration, meditation, and contemplation. Yet it is clear that samadhi, especially "nirbija samadhi" or seedless samadhi, is beyond contemplation. Georg Feuerstein actually defines samadhi as "ecstasy."

Another strength of the book is the translation itself--once one puts aside the quibbles about some of the terms and looks at the forest, as it were, of the entire expression. Miller has worked hard to make the text readily accessible to the general reader by using familiar terms in familiar sentence structures. She also groups several related aphorisms together and comments on them as a whole, giving each group a title. For example, aphorisms I.17 - I.22 are labeled, "Ways of Stopping Thought." This organization works well in helping the reader to a good overall understanding of Patanjali with only a first reading. Miller has not simplified the text or dumbed it down in any sense. What she has done is to give the pithy statements a sort of liquidity that makes for easy reading.

Her subtitle: "Discipline of Freedom" is an apt description of Patanjali's yoga in the sense that this yoga employs technique and practice to reach liberation whereas other yogas might employ faith and devotion, selfless service, or knowledge as ways to transcend this earthly existence.

I would recommend that this text be studied in conjunction with Iyengar's Light on the Yoga Sutras of Patanjali (1993) since that book contains a more detailed exposition of Patanjali's text and has more extensive commentaries.

--Dennis Littrell, author of “Yoga: Sacred and Profane (Beyond Hatha Yoga)”

[Taylor · Rating 4 out of 5]

I hope to understand more of this some day. “What it means in terms of yoga is for one’s spirit to achieve its true identity as observer to the world - a witness rather than a suffering participant in a world of ceaseless, volatile change.” All changes - love it anyway. It’s why you’re here.

[Brooke · Rating 3 out of 5]

Growing up in western society played a large role in my reading experience. Eastern thought of the goal of losing oneselves to find integration with God is an idea that I still do not understand. It was a good learning experience to find that Hinduism is not so much a hippie, love all, pacifism religion, but is very complex and deep. I know each after a three week study on this topic I've still barely scratched the surface.

Also yoga, as a means of meditation, prayer, and worship is a new concept. American society has certainly white-washed the true devotion and meaning of Hinduism. Perhaps seeing Hinduism in action in the mother country of India would be a new understanding to it.

[Sarah · Rating 2 out of 5]

Very hard book to get through. Ancient and allusive, has been debated for a loooong time, but still a yoga must-read. I enjoyed the translator's discussion of the rationale behind the yamas & niyamas. The more I learn of yogic philosophy, the more it reaffirms my own faith in my own beliefs in a very positive & complimentary way.

[Eduard Barbu · Rating 4 out of 5]

Yoga Sutra is the best exposure of the Yoga doctrine I know. The chief idea of this masterpiece is that the subliminal impressions, called samskara in Indian, are the traces left in mind by the past actions and thoughts. The meditator returns inside from the phenomenal world through introspection. He burns the subliminal impressions, thus obtaining the liberation. Unfortunately, the text contains two flaws. First, Pantajali makes several statements to the effect that the meditator can attain supernatural powers. We might excuse Pantajali for this ingenuity because he lived in a bygone and superstitious age. Second, though Barabara Miller had done an excellent job translating this fundamental text into English, I find her comments trivial. She is not a prodigy of critical insight, and sometimes I have the impression she puts words in the mouth of Pantajali.

[Lou · Rating 4 out of 5]

A short yet insightful and accurate translation and explanation of the classic Yoga Sutra attributed to Patanjali. Barbara Miller explains the aphorisms in an accessible and digestible way.

I recommend this text to any student of yoga, serious or not. The translation may prove illuminating towards the vital spiritual aspect of yoga, which is the essence of the discipline. It seems that yoga, as it is widely practiced and understood in the West is gravely misunderstood and lacking its full essence.

If you teach yoga, I reckon it is your duty to read this text, or some other translation of the Yoga Sutra in order for you to know what you are doing, and what you may be dealing with exactly.

[Thevuni Kotigala · Rating 4 out of 5]

“In a real sense, Patanjali has established what it means in terms of yoga for one’s spirit to achieve its true identity as observer to the world — a witness rather than a suffering participant in a world of ceaseless, volatile change.”

[Margaux Miller · Rating 3 out of 5]

this is the original text that inspired Yoga practice to this day. Super cool and the author (Miller) does a good job of explaining what Patanjali is saying. So cool to learn about the act of yoga and the importance of mind body connection through breathing.

[Amena Khair-Eldin · Rating 3 out of 5]

“In a real sense, Patanjali has established what it means in terms of yoga for one’s spirit to achieve its true identity as observer to the world— a witness rather than a suffering participant in a world of ceaseless, volatile change.”

[Q · Rating 5 out of 5]

Can’t wait to reach kaivalya and hear the thoughts of birds

[Ani Lowe · Rating 4 out of 5]

oldie but goodie. really old.

[Jackie Mather · Rating 4 out of 5]

Deep. Had to read in very small increments to allow integration. Things that happened along my spiritual journey made a lot more sense after completing later chapters. Newfound appreciation for the practice and ways of existing reflected here

[Ava Grace]

Originally picked up because I thought it was a translation of Yoga Sutra by Patanjali however, this is more of one author's take on Patanjali's work. Definitely a helpful resource if you are looking for modern opinions on Yoga Sutra. As well as if you are looking for clarity on the message Patanjali shares with us but do not have knowledge of Yoga or ancient Indian religion or spiritual practice. Wish it had been structured differently as I felt the way the author waited until certain chapters to disclose the "meaning" of specific words/phrases to be redundant in that by the time of explicate definition the reader has gone over those words multiple pages prior. If should also be noted this book does not cover the entirety of Yoga Sutra. Overall a good resource for further education on the topic of Yoga, just wish I had read the real Yoga Sutra instead.

[Alexis · Rating 5 out of 5]

excellent translation and very useful notes on each line. plus some great stories about the powers of adept yogis. there is one mention of the word "atom" which i really wish had been explained in some footnote - i can't imagine there was a word for the basic molecular building block in sanscrit. but patanjali does seem to know everything, so maybe i'm wrong there. nice commentary on yoga's similarities and variations on ancient buddhist doctrine that was being developed at the same time. it's short and beautiful enough to be read over and over.

[Thomas · Rating 2 out of 5]

I struggled with this short summary of the Sutras. I think Miller did little to identify Classical Yoga's philosophy and method in the context of the greater conversation of yoga (about this particular text). My opinion is that the recitation of this Sutra is most useful for inspiring faith within the practitioner, and considering the brevity of Disciplineand emphasis on Miller's translation (rather than commentary) this text could be used for just that. -1 for no original Sanskrit.

[Thomas · Rating 4 out of 5]

A clear and concise translation with just enough commentary to flesh out the short but often obscure aphorisms. It's not a technical or academic treatment, but the commentary serves as a good jumping off point if you want to get into the deeper philosophical stuff. If you've already read the Sankhya karikas and are looking for a more rigorous connection with the Yoga Sutra you'll have to turn elsewhere. Miller's translation is an excellent way to get started though.

[Sarah · Rating 4 out of 5]

Miller's introduction and commentary are very helpful - although I obviously can't comment on the quality of the translation, her explanation of the nuances and polyvalence of particular terms and their possible translations is very thorough and interesting. A great way into understanding Patanjali's text.

[Kelsey · Rating 4 out of 5]

Spoiler alert. I think this last line of Yoga Discipline of Freedom really sums up the point to the yoga sutras.

"In a real sense Patanjali has established what it means in terms of yoga for one's spirit to achieve its true identity as observer to the world - a witness rather than a suffering participant in a world of ceaseless volatile change." -Patanjali, Yoga, Discipline of Freedom.

[Sara · Rating 3 out of 5]

I had to read this for my World's Religions class. having taken a yoga class I did find this text interesting. But at the same time it was hard for me to keep awake reading this, ans I feel like that had to do with Miller's commentary - it was a bit dense.

All in all, though, this was a quick, interesting read.

[Jennifer Christensen · Rating 4 out of 5]

This translation is so much more accessible than some of the myriad of translations out there. I browsed several different copies in the used bookstore and no two translations were the same. Each translator puts their own spin on Patanjali's spartan sanskrit. This one resonated with me.

[Jess Moss · Rating 2 out of 5]

I think I would have enjoyed this more if I practiced yoga. As it is, I basically speed-read the book so I could count it as "read" before selling it back to the bookstore. I would have probably gotten more out of it had I taken my time.

[Ancillar Bradingus · Rating 4 out of 5]

review 1 (3 stars): boy, am i glad this wasn't my first intro to the sutras.
review 2 (4 stars): sure is good for review though

[Jenny · Rating 5 out of 5]

I enjoyed the introduction and commentary given by Miller. A great book that has a lot to offer those who study it.

[Stacy Lynn · Rating 4 out of 5]

I enjoyed reading the concepts introduced, and I learned a lot in the process. Great book!

[Beth · Rating 5 out of 5]

Easily my favorite translation of the yoga sutras.

[Zack · Rating 3 out of 5]

I read this for a class.
This is a decent translation with a good format, but the content just isn't my thing, honestly.

[Arthur Rosenfeld · Rating 5 out of 5]

I'm a tai chi person, not a yoga person, but I admire the passion of this classic.