Brief Of Suthras 1 - 11
In the first chapter of the Yogasūthras, the first 11 Sūthras form one string of thought and in brief, their understanding is as follows:
Sūthra 1 i.e. ‘Athha Yogānuśhāsanam’ is the ‘prathignyā’ Sūthra which broadly translates as “Now (herewith), an exposition of Yoga”!
The 2nd Sūthra ‘Yogah Chitthavrutthinirodhaha’ is the ‘lakṣhaṇa’ Sūthra or a definitive Sūthra. Broadly interpreted it means that yoga is the inhibitions of the modifications of the mind or canalizing of the mind toward a particular object.
The 3rd Sūthra ‘Thada Dhraṣtuhu Svarūpe Avasthānam’ is the ‘phalam’ Sūthra or the benefits Sūthra. It means that when there isChitthavrutthinirodhaha, the self is established in its own essential and fundamental nature.
The 4th Sūthra ‘Vrutthi Sārūpyam Itharathra’ describes the situation when the mind is distracted.
The 5th Sūthra ‘Vrutthayaha Panchathayaha Kliṣṭākliṣṭāha’ means the workings of the mind can be classified fivefold as painful or unhappy or not-painful or ‘not-unhappy’ states.
The 6th Sūthra ‘Pramāṇa Viparyaya Vikalpa Nidhrā Smruthayaha’ defines the fivefold states or working of the mind as correct understanding, wrong understanding, imagination or fanciful, sleep and memory.
The 7th Sūthra ‘Pratyakṣhānumānāgamaha Pramāṇāni’ states that pramāṇa or right knowledge is based on direct cognition by the senses, inference and testimony (of another).
The 8th Sūthra ‘Viparyayo Mithhyā Gnyānam Athad Rūpa Prathiṣṭham’ states that wrong knowledge arises from false conceptualization or the perception of a form where the form is not of its own.
The 9th Sūthra is ‘Śhabdha Gnyananupathi Vasthu Śhunyo Vikalpaha’ meaning that words (or an image conjured up by words) without underlying substance is fancy.
The 10th Sūthra “Abhāva Prathyayālambana Vrutthir Nidhrā’ translates that nidhrā is that state of modification of the mind (or vrutthi) when there is no content to support the vrutthi.
The 11th Sūthra is ‘Anubhūtha Viṣhayasampramoṣhaha Smruthihi’ andmeans memory is ‘not letting escape what the mind has experienced’.
Sūthra 1 i.e. ‘Athha Yogānuśhāsanam’ is the ‘prathignyā’ Sūthra which broadly translates as “Now (herewith), an exposition of Yoga”!
The 2nd Sūthra ‘Yogah Chitthavrutthinirodhaha’ is the ‘lakṣhaṇa’ Sūthra or a definitive Sūthra. Broadly interpreted it means that yoga is the inhibitions of the modifications of the mind or canalizing of the mind toward a particular object.
The 3rd Sūthra ‘Thada Dhraṣtuhu Svarūpe Avasthānam’ is the ‘phalam’ Sūthra or the benefits Sūthra. It means that when there isChitthavrutthinirodhaha, the self is established in its own essential and fundamental nature.
The 4th Sūthra ‘Vrutthi Sārūpyam Itharathra’ describes the situation when the mind is distracted.
The 5th Sūthra ‘Vrutthayaha Panchathayaha Kliṣṭākliṣṭāha’ means the workings of the mind can be classified fivefold as painful or unhappy or not-painful or ‘not-unhappy’ states.
The 6th Sūthra ‘Pramāṇa Viparyaya Vikalpa Nidhrā Smruthayaha’ defines the fivefold states or working of the mind as correct understanding, wrong understanding, imagination or fanciful, sleep and memory.
The 7th Sūthra ‘Pratyakṣhānumānāgamaha Pramāṇāni’ states that pramāṇa or right knowledge is based on direct cognition by the senses, inference and testimony (of another).
The 8th Sūthra ‘Viparyayo Mithhyā Gnyānam Athad Rūpa Prathiṣṭham’ states that wrong knowledge arises from false conceptualization or the perception of a form where the form is not of its own.
The 9th Sūthra is ‘Śhabdha Gnyananupathi Vasthu Śhunyo Vikalpaha’ meaning that words (or an image conjured up by words) without underlying substance is fancy.
The 10th Sūthra “Abhāva Prathyayālambana Vrutthir Nidhrā’ translates that nidhrā is that state of modification of the mind (or vrutthi) when there is no content to support the vrutthi.
The 11th Sūthra is ‘Anubhūtha Viṣhayasampramoṣhaha Smruthihi’ andmeans memory is ‘not letting escape what the mind has experienced’.
