A RE-APPRAISAL

of
PATANJALI’S YOGA-SUTRAS

in the light of
THE BUDDHA’S TEACHING

Vipassana Research Institute

Dhamma Giri, Igatpuri 422 403
 A RE-APPRAISAL OF PATANJALI’S
YOGA-SUTRAS

CONTENTS
PREFACE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . v
MODE OF TRANSLITERATION . . . . . . . . . . . . . . ix
ABBREVIATIONS . . . . . . . . . . . . . . . . . . . . . . . . . . . . x
SECTION – I
Matters consistent with the Buddha’s Teaching
A. Conceptual. . . . . . . . . . . . . . . . . . . . . . . . . . . 1
B. Terminological . . . . . . . . . . . . . . . . . . . . . . . 39
SECTION – II
Matters inconsistent with the Buddha’s Teaching . . . 51
SECTION – III
Super-Normal Powers. . . . . . . . . . . . . . . . . . . . . . . . . . 59
SECTION - IV
Goal – Realisation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 67
SECTION - V
The Taste of the Pudding is in the Eating . . . . . . . . . . . 91
ANNEXURE: Sampajañña . . . . . . . . . . . . . . . . . . . . . . . . . 99
APPENDIX: Patanjali’s Yoga-Sutras . . . . . . . . . . . . . . . . 102
BIBLIOGRAPHY . . . . . . . . . . . . . . . . . . . . . . . . . . . 122
List of VRI Publications . . . . . . . . . . . . . . . . . . . . . . 127
Vipassana Meditation Centres . . . . . . . . . . . . . . . . . 131
PREFACE
 PREFACE
Patanjali is reputed to be the author of the treatise
popularly known as the Yoga-Sutras (Aphorisms on Yoga). An
1
Indian tradition identifies him with the author of the
2 nd
Mah±bh±Œya —his namesake—who lived in the 2 century
B.C. as a priest of the ruler PuŒyamitra of the æuªga dynasty.
th
Siddh±rtha Gotama the Buddha, who lived in the 6
century B.C., preceded Patanjali by a few centuries. His
teaching left a very deep impression on the minds of the
suffering humanity with the result that a very large number of
people began to follow the path he prescribed. This required
observance of certain precepts of morality, practice of
3
concentration of mind and insight-meditation.
Asoka, the great emperor of India whose empire
rd
flourished in the 3 century B.C., himself benefited immensely
from the teaching of the Buddha and made it a mission of his
life to spread it to the neighbouring countries and abroad. As a
result of his efforts, millions of people took to the practice of
insight-meditation which enabled them to come out of their
suffering and live a life of real peace and harmony.
When Patanjali undertook to compose the Yoga-Sutras
there was considerable influence of the Buddha’s teaching on
the public mind. Obviously he (or, for that matter, anyone
else) could not think of going ahead with such a composition
without incorporating in it the essentials of the existing
practice with which the people had become quite familiar. It is
for this reason that the Yoga-Sutras exhibit considerable
influence of the Buddha’s teaching, although some influence of

1. also believed by some western scholars like Lossen and Garbe.

2. the ‘Great Gloss’ on P±ºini’s S³tras (a grammatical work of
exceptional merit).
3. known as ‘s²la’ (sIl), ‘sam±dhi’ (smAiD) and ‘pañña’ (p²YA).

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the S±ªkhya tenets is also discernible while the innovations
1
made by the author himself are quite obvious.
On all accounts, Patanjali can be said to be a codifier of
what was considered by him to be the best in his times in the
2
realm of meditation. About his composition Prof. A.B. Keith,
however, remarks: “It is a confused text which is only
intelligible by the aid of the Yoga-bh±Œya ascribed to Vy±sa
who may or may not have accurately rendered the original
sense, very probably moulding it to his own views.”
Prof. Keith’s remarks are not completely out of place. The
text looks somewhat confused if it is interpreted solely with
the aid of the traditional commentators, headed by Vy±sa. His
Yoga-bh±Œya is the oldest and the most important commentary
on the Yoga-Sutras. This, in turn, has several
sub-commentaries — the earliest one known as the
Tattva-Vaiœ±rad² by V±caspati Miœra.
The flaw with these commentaries and sub-commentaries
is that these were written at a time when the Pali Canon,
containing the original teaching of the Buddha, had completely
disappeared from India. The actual practice of
insight-meditation taught by the Buddha had also disappeared.
While Patanjali, the author of the Yoga-Sutras, could draw
upon the oral as well as the living tradition of the Buddha’s
teaching, which were extant in his time, his commentators and
sub-commentators remained ignorant of both. This fact itself
seems to have resulted in inadequate—and, at times, uncalled
3
for —interpretations being offered by these commentators
while explaining the Yoga-Sutras. The flaw can be rectified by

1. e.g., his aphorism on success in concentration through ‘devotion to

Lord’ (Sam±dhisiddhir²œvarapraºidh±n±t.
smAiDisiÂrIÎvrpRifDAnAtÒ¦ Y.S. II. 45).
2. ‘A History of Sanskrit Literature’ (Reprint 1948) (p. 490)
3. Even Tattva-Vaiœ±rad², at times, finds fault with the Yoga-bh±Œya
stating that it falls outside the scope of the s³tra. (Refer
sub-comment on Y.S. IV. 15).

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attempting a re-appraisal of the Yoga-Sutras in the light of the
Buddha’s teaching as enshrined in the Pali Canon.
It goes to Patanjali’s credit that he was able to compile a
systematic treatise on Yoga with just 194 aphorisms, using no
more than 677 words. Obviously, the intrinsic worth of such a
compact treatise can only be appreciated with the aid of
detailed expositions which may throw light on the various
topics as they come up for interpretation. This purpose is
amply served by the Buddha’s expositions which are quite
elaborate.
There are several advantages of referring to the Buddha’s
expositions while interpreting the Yoga-Sutras: it brings one
nearer to Patanjali’s real point of view so far as most of his
aphorisms are concerned; history of origin or detailed
explanations of technical terms become available; the ‘how’
and ‘why’ of many aphorisms become clear; a large number of
illustrations based on actual experience become handy; and one
comes across a wealth of information having direct or indirect
connection with any topic under consideration.
Examples of the above ad seriatim are:

The aphorism “ViœeŒadarœina

("ivÕeúdiÕQn
1
±tmabh±vabh±van±viniv¥ttiìh”
SA¥mBAvBAvnAivinvíiH:") can be interpreted properly by
assigning the meaning of “Vipassan± meditator” to
the term viœeŒa-darœ²” (ivÕeúdÕIQ), taking this as the
expanded form of “vi-darœ²” (ivdÕIQ), Pali form
“vi-pass²” (ivp‰sI).
The origin of the term “dharmamegha” (DmQmeG)2, the
highest sam±dhi according to the Yoga-Sutras, can be
traced to the word “dhammamegha” (DýmmeG)
3
occurring in one of the Pali texts.

1. Y.S. IV. 25
2. Y.S. IV. 29
3. Buddha-apad±na (buÂ-SpdAn)

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 The manner of diffusing loving-kindness,
compassion, sympathetic joy and equanimity (maitr²,
karuº±, mudit±, upekŒ±) (mÔ©I, krŒfA, muidtA, wpeöA)
1
stands explained in the Buddha’s teaching in detail,
while no such attempt has been made in the
2
Yoga-bh±Œya while it explains the relevant aphorism.
One comes across several living examples
substantiating the practice known as “satyakriy±”
(s¥yikR yA), Pali “saccakiriy±.” (sœcik iryA). In this a
truthful asseveration is made of acts done by the
declarant, and by the power of this merit, the effect
intended to be produced takes place, however
amazing its character might be. No live examples
3
have been cited in the Yoga-bh±Œya.
One becomes knowledgeable about a number of disciples
of the Buddha who possessed super-normal powers in an
exceptional degree, e.g., S±riputta, Mah±moggall±na,
Anuruddha, Uppalavaºº± (sAirpuH, mhAmoŸg£lAn, SnurŒÂ,
wFplv»fA) and so on.4 The Yoga-bh±Œya hardly cites any name.
The present work is only a small step in the direction of
re-appraisal. The treatment of various matters in this book is
by no means exhaustive. Much research is needed before all
facts having a bearing on the subject can come to light.
Patanjali’s Yoga-Sutras have been appended for purposes
of ready reference.
We welcome constructive criticism of the book and invite
suggestions for future.
Director,
Vipassana Research Institute,
Igatpuri

1. Majjhima. M³la-paºº±saka½ (mVÀJmÇ, mUlp»fAskM )- 7.4.8

2. Y.S. I. 33
3. Refer Y.S. II. 36
4. Aªguttara. S½uHr – 1.14.3

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