Chapter-1, Sutra 10

Patanjali Yogasutra 1.10 

अभावप्रत्ययालम्बना वृत्तिर्निद्रा ॥ १.१०॥

Sleep is a modification (vritti) which is based on the absence of any content (abhava-pratyaya).

The first word of the sutra explains the context and the terms used in the Sutra. The sutra belongs to the first chapter (samadhi pada) of the Yogasutra, which deals with the nature and types of the mental modifications (vrittis) that are either conducive or obstructive to the attainment of samadhi, the state of absorption in the true self (purusha). The sutra defines sleep as one of the five kinds of vrittis, along with right Knowledge, wrong Knowledge, imagination, and memory. The term abhava-pratyaya means the cognition of non-existence or voidness, which is the opposite of the cognition of existence or reality (bhava-pratyaya). The term alambana means the support or the object of cognition, which is the basis for the formation of a vritti. The term nidra means sleep, which is a state of Consciousness characterized by the absence of any perceptual or conceptual activity.

The second word of the sutra explains the significance and the implication of the sutra. The sutra implies that sleep is not a state of complete cessation of the mind, but a state of subtle mental activity that is based on the notion of nothingness. Sleep is a vritti because it is a modification of the mind that arises from a particular cause and has a particular effect. The cause of sleep is the predominance of tamas, the quality of inertia and dullness, which obscures the other qualities of sattva, the quality of purity and clarity, and rajas, the quality of activity and passion. The effect of sleep is the experience of rest and relaxation, which is necessary for the maintenance of the physical and mental health. However, sleep is also an obstacle to the Realization of the True Self, because it veils the light of awareness and creates a false sense of identity with the body and the mind.

The third word explains the relation and the difference between sleep and samadhi. The sutra suggests that sleep and samadhi are similar in some respects, but different in others. Both sleep and samadhi are states of Consciousness that transcend the ordinary waking state, which is dominated by the fluctuations of the mind and the senses. Both sleep and samadhi are also states of Consciousness that involve the cessation of the gross mental modifications, such as perception, inference, imagination, and memory, which are based on the cognition of existence or reality. However, sleep and samadhi are different in their causes, their objects, and their effects. The cause of sleep is tamas, while the cause of samadhi is sattva. The object of sleep is abhava-pratyaya, while the object of samadhi is purusha, the True Self. The effect of sleep is ignorance, while the effect of samadhi is Knowledge.

The sutra can be compared with similar verses from Vedic texts. 

Brihadaranyaka Upanishad 4.3.21:

यत्र सुप्तो न कञ्चन कामं कामयते न कञ्चन स्वप्नं पश्यति तत् सुषुप्तम् । सुषुप्तस्थान एकीभूतः प्रज्ञानघन एवानन्दमयो ह्यानन्दभुक् चेतोमुखः प्राज्ञस्तृतीयः पादः ॥ ४.३.२१॥

When a person is asleep and does not desire anything or see any dream, that is deep sleep. In that state of deep sleep, he becomes one with the mass of Consciousness, blissful and enjoying bliss, his mind is stilled and he is the third quarter, the prajna.

The verse identifies sleep as the third quarter of the self, the prajna, which is the cosmic aspect of the Self that pervades all beings and things.

Mandukya Upanishad 5:

अन्तःप्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः प्रविविक्तभुक् तैजसः स्वप्नस्थः प्रवर्तकः द्वितीयः पादः ॥ ५॥

The inward-turned Consciousness, with seven limbs and nineteen mouths, enjoying the subtle objects, is the taijasa, the dreamer, whose sphere is the dream state, the second quarter. 

The verse identifies dream as the second quarter of the Self, the taijasa, which is the individual aspect of the self that experiences the subtle world.

Yogavashishta 6.2.215.6:

यथा चित्तं तथा लोको यथा लोकस्तथा चित्तम् । चित्तलोकयोरैक्यं तदेव ब्रह्म तत्त्वम् ॥

As is the mind, so is the world; as is the world, so is the mind. The identity of the mind and the world is the Reality, that is Brahman, the Essence.

The verse identifies the Reality as the identity of the mind and the world, which is the Essence of all things.

Chapter-1, Sutra 9

Patanjali Yogasutra 1.9 

(Vikalpa):

शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥ १.९ ॥

Verbal delusion follows from words having no (corresponding) Reality.

This Sutra explains the concept of vikalpa, which is one of the five types of mental modifications (vrittis) that Patanjali describes in his Yoga Sutras. Vikalpa is the imagination or fantasy that is based on words or verbal knowledge, but has no corresponding object or Reality in the external world. For example, when we hear or read the word "unicorn", we may form a mental image of a horse-like creature with a horn, but such a creature does not exist in reality. Similarly, when we use words like "Self", "soul", "God", "heaven", etc., we may have different notions or beliefs about them, but they are not verifiable by direct perception or inference. Vikalpa is a source of confusion and error, and it prevents us from attaining the True Knowledge of Reality, which is the goal of yoga.

According to Patanjali, the way to overcome vikalpa is to practice the four means of right knowledge (pramana), which are: direct perception (pratyaksha), inference (anumana), comparison (upamana), and testimony (agama). These are the valid sources of Knowledge that can help us distinguish between Reality and illusion, and lead us to the state of clear and calm awareness (samadhi). Patanjali also advises us to cultivate detachment (vairagya) and discrimination (viveka), which are the qualities that enable us to renounce the false and cling to the true.

The concept of vikalpa is similar to some of the ideas found in other Vedic texts, especially those that belong to the Advaita Vedanta school of philosophy. 

Yoga Vasistha:

विकल्पो नाम मायायां विकल्पो नाम चात्मनि । विकल्पो नाम चैवायं विकल्पो नाम चान्यथा ॥

Vikalpa is nothing but māyā, vikalpa is nothing but the Self,

vikalpa is nothing but this, vikalpa is nothing but otherwise. 

This verse is from the Yoga Vasistha, a syncretic philosophical text that contains the teachings of Sage Vasistha to prince Rama. The verse expresses the paradoxical nature of vikalpa, which is both the cause and the effect of māyā, the illusory power that projects the appearance of multiplicity on the one Reality, which is the Self. Vikalpa is also the means and the end of the spiritual quest, as it is through vikalpa that we seek and realize the truth.

Mandukya Karika:

विकल्पानां विनाशाय विकल्पैरेव योजयेत् ।

विकल्पैर्विकल्पानां नाशो नाशे तु केवलम् ॥

To destroy the vikalpas, one should employ the vikalpas. By the vikalpas, the vikalpas are destroyed, and in their destruction, there is only the absolute. 

This verse is from the Mandukya Karika, a commentary on the Mandukya Upanishad by Gaudapada, the teacher of Adi Shankara. The verse suggests a method of using the vikalpas as a tool for negating the vikalpas, by applying the principle of neti neti (not this, not this). By rejecting all the vikalpas that arise in the mind, one can eventually reach the state of non-duality (advaita), which is beyond all vikalpas.

Pratyabhijnahridayam:

विकल्पः संशयो ज्ञानं विकल्पो विपरीतकम् ।

विकल्पो निर्विकल्पत्वं विकल्पो विकल्पनात् ॥

Vikalpa is doubt, vikalpa is knowledge, vikalpa is error, vikalpa is non-vikalpa, vikalpa is from vikalpa. 

This verse is from the Pratyabhijnahridayam, a text on the Pratyabhijna school of Kashmir Shaivism, attributed to Ksemaraja, a disciple of Abhinavagupta. The verse shows the various aspects of vikalpa, which can be positive or negative, depending on the context and the level of awareness. Vikalpa can be a source of doubt, knowledge, or error, depending on the validity of the cognition. Vikalpa can also be a means of attaining non-vikalpa, which is the state of pure consciousness, free from all mental modifications. Vikalpa is ultimately derived from vikalpa itself, as it is a manifestation of the creative power of Consciousness.

Chapter-1, Sutra 8

Patanjali Yogasutra 1.8 

(False Knowledge)

विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम् ॥ १.८॥

"False Knowledge is that which is based on a mistaken perception of Reality."

False knowledge (viparyaya) is one of the five types of mental modifications (vrittis) that cause suffering and prevent the Realization of the True Self. It is the opposite of correct knowledge (pramana), which is based on direct perception, inference, or reliable testimony.

False knowledge arises when the mind misinterprets the sensory data and forms a wrong notion about the object of perception. For example, when a person sees a rope in the dark and mistakes it for a snake, he or she has false knowledge of the rope. This false knowledge causes fear and anxiety, which are unnecessary and avoidable.

False knowledge is not established in the real nature (atadrupa) of the object, but is based on a distorted appearance (mithya). It is not in harmony with the reality, but is contrary (viparyaya) to it. Therefore, false knowledge is a source of ignorance (avidya) and bondage (samsara).

The way to overcome false Knowledge is to cultivate correct Knowledge through the practice of yoga. By withdrawing the senses from the external objects (pratyahara), concentrating the mind on a single point (dharana), and meditating on the True Nature of reality (dhyana), one can attain the state of clear awareness (samadhi) and realize the True Self (purusha).

Similar verses from Vedic texts, that deal with the topic of false knowledge are:

- Isha Upanishad 9

अविद्यायामन्तरे वर्तमानाः स्वयं धीराः पण्डितंमन्यमानाः । दन्द्रम्यमाणाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः ॥

"Living in ignorance, they consider themselves wise and learned. They wander about, deluded, like the blind led by the blind."

- Bhagavad Gita 5.16

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मन: |

तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ||16||

"Knowledge is covered by ignorance, and hence all beings are deluded. But those whose ignorance is destroyed by Knowledge of the Self, their Knowledge shines like the sun."

- Yogavashishta 6.2.215

अविद्याकामकर्मभिर्बद्धाः संसारिणो जनाः ।

विद्याकामकर्मभ्यां तु मुक्ताः संसारबन्धनात् ॥

"By ignorance, desire, and action, people are bound to the cycle of birth and death. By Knowledge, desirelessness, and inaction, they are freed from the bondage of the world."

Chapter-1, Sutra 7

Patanjali Yogasutra 1.7

प्रत्यक्षानुमानागमाः प्रमाणानि ॥

Direct perception, inference, and competent evidence are proofs.

The meaning of this Sutra is that there are three sources of valid knowledge in the Yoga system: pratyaksha, anumana, and agama. Pratyaksha is the direct perception of an object or phenomenon by the senses, without any distortion or error. Anumana is the logical inference or deduction based on the observation of a sign or a relation between two or more things. Agama is the testimony or authority of a reliable person, such as a teacher, a scripture, or a sage, who has direct or inferred knowledge of the truth.

The purpose of this Sutra is to establish the criteria for verifying the truth of any proposition or claim in the Yoga philosophy. The Yoga system does not accept any other source of knowledge, such as presumption, doubt, analogy, or tradition, as valid or reliable. The Yoga system also does not accept any knowledge that contradicts or conflicts with the three sources of valid knowledge. The Yoga system aims to attain the highest State of Consciousness, which is beyond the scope of the senses, the mind, and the intellect, and which can only be realized by direct experience or intuition.

The implication of this Sutra is that the Yoga practitioner should cultivate the three sources of valid knowledge and use them to discern the real from the unreal, the permanent from the transient, and the Self from the non-self. The Yoga practitioner should also avoid the sources of invalid knowledge, such as ignorance, illusion, attachment, aversion, and fear, which lead to suffering and bondage. The Yoga practitioner should seek the guidance of a competent teacher, study the scriptures, and practice the methods of Yoga, such as ethical discipline, physical posture, breath control, sensory withdrawal, concentration, meditation, and absorption, to attain the ultimate goal of liberation.

Similar verses from Vedic texts, that convey the same or related ideas are:

- Yogavasishta, Chapter II, Verse 10:

यस्मिन्श्रुते मते ज्ञाते तपोध्यानजपादिकम् ।

मोक्षप्राप्तौ नरस्येह न किंचिदुपयुज्यते ॥

Having studied, understood and realized its philosophy, one does not stand in need of any other performance (askesis, mantra chanting etc.) for Realization.

This verse from Yogavasishta, a text that expounds the philosophy of non-dualism or advaita, states that the knowledge of the Supreme Reality, which is the essence of all beings and phenomena, is the only means to Realization. Once one has attained this knowledge, one does not need to perform any other practices or rituals, as they are only useful for purifying the mind and preparing it for the Realization of the truth.

- Mundaka Upanishad, Chapter I, Section 1, Verse 3:

द्वे विद्ये वेदितव्ये इति ह स्म यद्ब्रह्मविदो वदन्ति । परा चैवापरा च ॥

Two kinds of knowledge must be known, thus say those who know Brahman: the higher and the lower.

This verse from Mundaka Upanishad, a text that belongs to the Vedanta school of Hindu philosophy, distinguishes between two types of knowledge: the higher and the lower. The Higher Knowledge is the Knowledge of Brahman, the Supreme Reality, which is the cause and the essence of everything. The lower knowledge is the knowledge of the empirical world, which is derived from the senses, the mind, and the scriptures. The higher knowledge leads to liberation, while the lower knowledge leads to bondage.

- Nyaya Sutra, Chapter I, Section 1, Verse 3:

प्रमाणानि प्रत्यक्षानुमानोपमानशब्दाः ॥

The means of valid knowledge are perception, inference, comparison, and verbal testimony.

This verse from Nyaya Sutra, a text that expounds the logic and epistemology of the Nyaya school of Hindu philosophy, enumerates the four sources of valid knowledge in the Nyaya system: pratyaksha, anumana, upamana, and shabda. Pratyaksha is the direct perception of an object or phenomenon by the senses, without any distortion or error. Anumana is the logical inference or deduction based on the observation of a sign or a relation between two or more things. Upamana is the comparison or analogy of an unknown thing with a known thing. Shabda is the verbal testimony or authority of a reliable person, such as a teacher, a scripture, or a sage, who has direct or inferred knowledge of the truth. The Nyaya system uses these four sources of valid knowledge to establish the validity of any proposition or claim in the Nyaya philosophy.

Chapter-1, Sutras 5 & 6

Patanjali Yogasutra 1.5 and 1.6 

वृत्तयः पञ्चतय्यः क्लिष्टाऽक्लिष्टाः ॥ १.५ ॥

प्रमाणविपर्ययविकल्पनिद्रास्मृतयः ॥ १.६ ॥

The modifications of the mind are fivefold, and they are either painful or painless.(1.5)

They are right knowledge, wrong knowledge, imagination, sleep, and memory.(1.6)

The meaning of these Sutras is that the mind is constantly fluctuating between different states, and these states can be classified into five categories. Some of these states are based on Reality, while others are based on illusion. Some of these states are conducive to spiritual growth, while others are obstacles to it. Some of these states are pleasant, while others are unpleasant.

The first state is pramāṇa, or right knowledge, which is the perception of the true nature of things through direct experience, inference, or reliable testimony. This state is painless, as it leads to clarity, wisdom, and liberation.

The second state is viparyaya, or wrong knowledge, which is the misconception of the reality based on false or incomplete information. This state is painful, as it leads to ignorance, confusion, and bondage.

The third state is vikalpa, or imagination, which is the projection of the mind onto the objects of perception, without any basis in reality. This state is also painful, as it leads to delusion, attachment, and suffering.

The fourth state is nidrā, or sleep, which is the absence of any mental activity, except the latent impressions of the subconscious mind. This state is painless, as it provides rest and relaxation, but it is also an obstacle to spiritual awakening, as it keeps the mind in a state of inertia and ignorance.

The fifth state is smṛti, or memory, which is the recollection of past experiences, either pleasant or unpleasant. This state can be either painful or painless, depending on the nature of the memories and the attitude of the mind towards them. Memory can be a source of joy or sorrow, a tool of learning or forgetting, a means of inspiration or regret.

These verses can be compared with similar verses from Vedic texts, as follows:

- Yogavashishta, Chapter 3, Verse 47

यथा विश्वं दृश्यते चित्तवृत्तिभिरेव सत् ।

तथा चित्तं दृश्यते विश्ववृत्तिभिरेव सत् ॥

As the world is seen by the modifications of the mind alone, so the mind is seen by the modifications of the world alone.

The meaning of this verse is that the mind and the world are interdependent and mutually conditioned. The mind creates the world according to its own tendencies, and the world influences the mind according to its own qualities. The mind and the world are not separate entities, but different aspects of the same reality.

- Bhagavad Gita

यथा तत्र तथान्यत्र यथाऽन्यत्र तथा तत्र ।

चित्तस्यैव हि संसारः चित्तमात्रं तु कौवल्यम् ॥

As it is there, so it is elsewhere; as it is elsewhere, so it is there. For the mind alone is the cause of bondage and liberation; the mind alone is the supreme state of isolation.

The meaning of this verse is that the mind is the source of all diversity and unity, of all bondage and liberation, of all duality and non-duality. The mind can perceive the same reality in different ways, depending on its level of awareness and detachment. The mind can either identify with the objects of perception and suffer the cycle of birth and death, or it can transcend the objects of perception and attain the state of Supreme Freedom and Bliss.

- Maitri Upanishad, Chapter 6, Verse 34

यदा चित्तं तदा विष्णुर्यदा चित्तं तदा शिवः ।

यदा चित्तं तदा ब्रह्म यदा चित्तं तदा क्षयः ॥

When the mind is, then Vishnu is; when the mind is, then Shiva is. When the mind is, then Brahman is; when the mind is, then destruction is.

The meaning of this verse is that the mind is the basis of all manifestation and dissolution, of all creation and destruction, of all gods and demons. The mind can either reflect the Supreme Reality of Brahman, or it can distort it into various forms and names. The mind can either be the instrument of liberation, or it can be the cause of bondage.

Chapter-1, Sutra 4

Patanjali Yogasutra Verse 1.4 

वृत्तिसारूप्यमितरत्र

At other times, the seer identifies with the fluctuations of the mind.

This Sutra explains the condition of the ordinary human being, who is not established in the True Nature of the Self, but is constantly influenced by the changing states of the mind. The mind is composed of various thoughts, feelings, memories, desires, and impressions, which are called vṛttis. These vṛttis are constantly arising and subsiding in the mind, creating a stream of consciousness that is often turbulent and restless.

The seer (soul), or the Pure Consciousness, is the witness of the mind and its vṛttis, but not affected by them. However, due to ignorance and attachment, the seer forgets its own nature and identifies with the vṛttis, as if they were its own. This identification leads to the loss of discrimination and the bondage to the cycle of birth and death. The seer becomes entangled in the joys and sorrows, the likes and dislikes, and the virtues and vices of the mind.

The purpose of Yoga is to break this identification and to restore the seer to its original state of freedom and Bliss. By practicing the various aspects of yoga, such as ethical conduct, self-discipline, physical postures, breath control, sensory withdrawal, concentration, meditation, and absorption, the seer gradually detaches itself from the vṛttis and becomes aware of its own nature, which is beyond all modifications and limitations. This is the state of Self-Realization or Enlightenment, the Ultimate Goal of yoga.

There are many verses from other Vedic texts that convey a similar message as the Patanjali Yogasutra Verse 1.4. 

- From the Bhagavad Gita (Chapter 6, Verse 25):

शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया|

आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत् ||

Gradually, with the intellect firmly established in patience, making the mind abide in the Self, one should not think of anything else.

This verse describes the process of meditation, which is the means to attain the state of Self-Realization. It advises the seeker to withdraw the mind from the external objects and focus it on the Self, which is the source of all peace and happiness. It also cautions the seeker to be patient and persistent in the practice, and not to be distracted by any other thoughts or desires.

Chapter-1, Sutra 3

Patanjali Yogasutra Verse 1.3

तदा द्रष्टुः स्वरूपेऽवस्थानम्

Then the seer abides in its own Nature.

This Sutra explains the result of yoga, which is the cessation of the fluctuations of the mind (verse 1.2). When the mind is calm and free from distractions, the seer (of the Self or Consciousness) rests in its own True Nature, which is Pure Awareness. This is also known as Self-Realization or enlightenment, the Ultimate Goal of yoga.

The meaning of this Sutra is that the seer is not the same as the seen, which are the objects of perception, such as the body, the senses, the thoughts, the emotions, etc. The seer (or soul) is the Witness of all these phenomena, but not affected by them. The seer is the unchanging, eternal, blissful Reality that is the essence of our being. However, due to the ignorance and attachment to the seen, we identify ourselves with the changing and limited aspects of our existence, and thus suffer from pain and sorrow.

The purpose of Yoga is to remove this ignorance and attachment, and to reveal the True Nature of the seer, which is beyond all duality and diversity. By practicing the various aspects of yoga, such as ethical conduct, self-discipline, physical postures, breath control, sensory withdrawal, concentration, meditation, and absorption, we gradually purify our mind and detach ourselves from the seen. When the mind becomes completely still and clear, we experience the seer in its own nature, which is the state of Supreme Peace and Joy.

There are many verses from other Vedic texts that convey a similar message as the Patanjali Yogasutra Verse 1.3.

- From the Bhagavad Gita (Chapter 6, Verse 25):

शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया|

आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत् ||

Slowly and steadily, with conviction in the intellect, the mind will become fixed in the Self (God) alone, and will think of nothing else.

- From the Mundaka Upanishad (Chapter 3, Section 2, Verse 9):

ब्रह्म विद् ब्रह्मैव भवति|

The Knower of Brahman becomes Brahman.