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Vasyl Vernyhora
"The true practical essence of Patanjali's Yoga Sutras"
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Версія книги українською (2) Версия книги на русском En español Em português Auf Deutsch En français In italiano In het Nederlands På svenska Suomeksi På norsk På dansk: 日本語で |
"The true practical essence of Patanjali's Yoga Sutras" by Vasyl Vernyhora presents a complete, carefully verified and meaningful translation of the key text of yoga—the Yoga Sutras of Patanjali. The translation not only preserves and conveys the original meaning of the sutras without confusing, quasi-philosophical formulations, but also includes commentary where additional clarification and comparisons with other yoga and Buddhist texts are needed. The book presents the original essence of the concepts of eightfold yoga, including pranayama, pratyahara, dharana, dhyana, and samadhi, the true method and meaning of samyama, as well as other aspects of Patanjali's teachings, based on a thorough analysis of the Yoga Sutras and its comparison with the original teachings of the Buddha, which, in turn, were based on the teachings of the ancient yoga of that time.
Although the surviving text of the Yoga Sutras, in addition to several stages of "yogic" editing, also bears obvious traces of Buddhist influences, it is now difficult to determine the reasons for their appearance. For example, this could have been due to the deliberate editing of this yogic text by Buddhists or yogis with Buddhist views. Or it could have been due to the fact that at the time the Yoga Sutras were written, yoga and Buddhism coexisted in the same territory of Hindustan, using the same languages of the time, primarily Sanskrit and its variations. Moreover, the Buddha's own teaching was almost entirely based on the teachings of contemporary yoga, which he purged of accumulated superstitions and useless distortions (including torture of the flesh) of an even older teaching. Although both yoga and Buddhism continued to evolve after the Buddha, the interpenetration of these teachings continued to take place, and the text of the Yoga Sutras perhaps serves as one of the best confirmations of this.
This is not just another translation of the Yoga Sutras from Sanskrit. You may discover for the first time the hidden meaning of sutras 1.17, 2.47, 3.4, and many others. The distinctive features of this edition are, firstly, a carefully verified and meaningful translation, executed in a manner that preserves and conveys the original meaning of the sutras without confusing, quasi-philosophical formulations. Commentaries have been added to the translations of the sutras where additional clarification and comparisons with other yogic and Buddhist texts are needed. Secondly, the practical focus of this edition allows for a true understanding of the method proposed by the author of the Yoga Sutras for achieving the goal of yogic teaching—the development of superconsciousness. Applying this method enables the reader to personally achieve this goal.
What's important is that the teachings of both Patanjali and Buddha have proven effective in achieving superconsciousness. As the saying goes, they are all-powerful because they are true—and they really are.
I hope this comparative analysis of Patanjali's aphorisms and the Buddha's teachings will allow the reader to fill in the gaps in the extremely condensed description of the practice of samadhi in the Yoga Sutras. And perhaps it will encourage them to once again practice this transcendental teaching of Patanjali.
Contents
Introduction 1
Interpretation of key sutras 1.2, 2.54 and 3.1-5 of Patanjali's Yoga Sutras in the context of Buddha's teachings 6
Sutra 1.2 6
Sutras 2.54 and 3.1-5 11
Correspondence of yogic dharana with aspects of Buddhist practice 14
The correspondence of yogic dhyana to aspects of Buddhist practice 17
Comparison of yogic pratyahara, dharana and dhyana with Buddhist samprajnata, ekagrata and smriti 18
Disruption of the sequential flow of presentation in sutras 2.45-48 and further 30
Description of the essence of pranayama in the practice of samadhi in sutras 2.49-53 and 1.41 34
Obstacles to the practice of samadhi listed in sutra 1.30 45
Methods for countering obstacles in the practice of samadhi, given in sutras 1.32-39, 1.12-14, 1.21-23 47
An overview of sutra 1.17 in the context of the description of the first jhana/dhyana of Buddhism 54
Overview of sutras 1.18-20—arhatship and reincarnation 61
Sutras 1.27-28 – Pranava-Om and the practice of meditation 66
Sutras 1.42-51—a selective description of the rupa-dhyanas and arupa-ayatanas 70
Sutras 3.6-15 on one of the methods of practicing samadhi 87
The full text of Patanjali's Yoga Sutras 101
Chapter 1
On concentration (Samadhi-pada) 101
Chapter 2
On practice (Sadhana-pada) 106
Chapter 3
On superpowers (Vibhuti-pada) 112
Chapter 4
On liberation (Kaivalya-pada) 122
About sutra 1.2 and the Four Noble Truths of Buddhism 135
Comparison of the tenth stage of the Noble Tenfold Path of Buddhism and Hindu Moksha 137
Conclusion 138
Other books by the author 139
Below is an excerpt from the book with a translation and commentary of sutra 1.43 of the Yoga Sutras of Patanjali, translated and with commentary by Vasyl Vernyhora:
Below, we will present a translation of sutra 1.43 based on its common interpretation. This will be followed by a detailed analysis of this sutra, followed by a more detailed, clear, and logical translation.
1.43. After the complete "cleansing" (pariśuddhau) of smṛti (smṛti), [there arises] nirvitarkā (nirvitarkā)—a state of mind in which only (mātra) the object (artha; or its meaning) is illuminated (nirbhāsā), and which appears (iva) to be devoid (śūnyā) of its own form (sva-rūpa).
The word "nirvitarkā" is preferred by commentators to be interpreted as "nirvitarka-samadhi", but this issue will be discussed later.
The word artha has various meanings, including "object" and "the meaning [of an object]".
When translating this sutra, the Sanskrit word "smṛti" is commonly interpreted as "memory", using one of the literal dictionary meanings of the word. However, in Buddhism, this word also denotes the watchful effort during the practice of samadhi—the "remembering" of not allowing distractions (thoughts, etc.) to arise and the mind to become lost.
The watchful effort of "smriti" becomes unnecessary upon entering the second and subsequent rupa-dhyanas, as volitional control and the quality of samadhi, trained through prolonged practice, become much better. And as the purity of samadhi increases, these watchful efforts of smriti (and samprajnata) themselves become noticeable interfering factors, impairing the one-pointedness of concentration. It is the degree of one-pointedness that determines the purity of the mind, which in this state becomes a "transparent crystal" (see sutra 1.41). The greater the degree of one-pointedness of the mind, that is, its concentration and clarity (the absence of mental drowning), the more the flow of kundalini energy will intensify, which ensures the transformation of consciousness ("clarifies" it) to the level of superconsciousness.
It's important to note that this sutra speaks of the "purification" ("complete purification", "disappearance") of smriti, not its initial absence. The guarding efforts of smriti and samprajnata become less intense and relevant gradually, rather than being cut off abruptly at a specific point in practice. Over time, maintaining one-pointedness of the mind becomes increasingly easier and more natural for the meditator, and therefore the guarding efforts become less and less necessary. They become so insignificant that it can be said that in the second dhyana and beyond, they practically disappear.
The word "nirvitarkā" deserves special consideration. It is formed from the word "vitarkā" and the prefix "nir", which gives the original word the meaning of "without", "away from", or "outside". Currently, the word "vitarkā" means "options, alternatives, or knowledge requiring further clarification". This is practically the same meaning as the modern dictionary definition of the word "vitarka", which is used to denote one of the five aspects of the first rupa-dhyana.
Nowadays, the words "vitarka" and "nirvitarka" have become independent names, denoting specific aspects or significant features of specific stages of samadhi practice. At the same time, the word "vitarka" has lost the meaning it had during the Buddha's time. This issue will be examined in more detail below.
An analysis of the Pali Canon's texts suggests that the meaning of the word "vitarka" has been distorted by generations of yogic and Buddhist theorists. During the Buddha's time, 2,500 years ago, the meaning of the word "vitarka" coincided with the current meaning of the word "smṛti" as a guardian effort in Buddhism (just as the meaning of the word "vichara" then coincided with the current meaning of the word "samprajñata"), as both denoted the guardian effort of "remembering" the need to avoid distractions and the mind's absorption during the practice of samadhi. Both were present in the first rupa-dhyana, and both disappeared in subsequent rupa-dhyanas. Around the 3rd to 5th centuries, the word "vitarka" began to acquire new meanings: "reflection", "applied thought", "discourse", and "research" (incidentally, thereby approaching the meaning of the Sanskrit word "tarka"). By now, this shift in the meaning of "vitarka" appears to have concluded. A detailed analysis will be provided below.
The terms vitarka and vichara describe two of the five aspects of the first rupa-dhyana of Buddhism, and there is ongoing debate among Buddhists about their meanings.
The Sanskrit word "vitarka" (वितर्क, vitarka) is formed by the prefix "vi‑" and the noun "tarka", meaning "reasoning", "research", "thinking".
The Sanskrit word "vichara" (विचार, vicāra) is formed by the prefix "vi‑" and the noun "chara", meaning "movement", "deviation", "wandering", "gaining knowledge", etc.
The prefix "vi" imparts a direction away from the original word's meaning, "toward destruction" (quoted from P.P. Medvedyev's Sanskrit textbook), and also has the meaning of distribution and division. Furthermore, such a prefix can shift the meaning of the new word to a more refined—existential or fundamental—level, analogous to adding another dimension (i.e., orthogonality) to the original meaning, and also impart a recursive or transcendental meaning to the new word. For example, in the case of the word "vijnana", the meaning of "knowledge" in the original "jnana" changes to "consciousness", "awareness", denoting a new level for which knowledge acts as merely an object. Therefore, it is entirely possible that the primary meaning of the word "vitarka" during the Buddha's time was "intention", "determination", "remembering", and the like.
It is also possible that the word "vitarka" in the time of the Buddha could mean "non-thinking", "volitional cessation of the flow of thoughts", "monitoring the non-arising of thoughts", and "vichara"—"non-wandering", "cessation of wandering", "collectedness" (in a relatively crude form in the first dhyana, in contrast to the subsequent ones).
Among the modern meanings of the Sanskrit word "vitarka" are "thoughts", "attention", and others. For this reason, many Buddhologists are inclined to believe that thoughts are present in the first dhyana, and that they even constitute the basis of the first dhyana. For example, Buddhologist V. P. Androsov, in his monograph "Indo-Tibetan Buddhism: An Encyclopedic Dictionary", writes on page 44: "The Buddhist first dhyana is the practice of dwelling in joy and pleasure, accompanied by reflection, an investigation of causes and thoughts". Nevertheless, V. P. Androsov is practically the only Buddhologist who, despite pressure from the scientific community, claimed that the Buddha and the arhats performed miracles. According to the Tipitaka, the Buddha performed 3,500 miracles.
The following objection can be made to the theory that thoughts are supposedly present in the first dhyana. If thoughts and reasoning were intended, the prefix "vi‑" in the word "vitarka" in the description of the first dhyana would not be present, since in such a case both words—tarka and vitarka—have the same meaning. This prefix could easily alter the meaning of the word to "remembering", "vigilant awareness", and "intention", which are important aspects of shamatha/samadhi.
It's quite possible that the meaning of this word has changed over time, becoming more simplistic, especially given the fact that for the first three to four centuries, the teachings of the Buddha and his disciples were transmitted only through oral tradition. Even then, they had already divided into 18 branches of Hinayana (of those about which anything is known), of which only one branch has survived—Theravada ("teaching of the elders").
Apparently, in the time of the Buddha, the meanings of the words "vitarka" and "vichara" corresponded to the modern meanings of the words "smriti" and "samprajnata", which are used in Mahayana Buddhism today to describe aspects of shamatha that are similar in their position and purpose.
For example, vitarka and vichara disappear after achieving the first rupa dhyana, just as the relatively crude "guardian" efforts known as smriti and samprajnata are no longer required once shamatha is considered achieved, that is, when its duration has been extended to at least three hours. Then, remaining in the state of shamatha, maintaining one-pointedness of mind, becomes so natural and effortless that the meditator can remain in this state simply at will, without any special "guardian" efforts. Moreover, such a duration of "achieved" shamatha is quite closely associated in Buddhism with the rapid entry into the first rupa dhyana.
It should be noted that in the state of samadhi/shamatha, there are not and cannot be any thoughts, since they, along with shifts in mental focus and mental aberrations (weakening or loss of mental focus), are distractions of the mind. Furthermore, rupa dhyanas are not special states of mind supposedly existing separately from the practice of samadhi/shamatha, but rather sequential stages that are strung together in the practice of shamatha like pearls on a thread. For this reason, all the requirements of shamatha practice are also observed when achieving rupa dhyanas.
Sutra 1.43 clearly states that the disappearance of smriti occurs simultaneously with the removal of vitarka.
Modern interpreters of this sutra prefer not to translate the word "nirvitarkā", but to derive from it a separate term, "nirvitarka-samadhi". But if we accept the Buddhist influence of the time when this sutra was written and translate all the terms, then the literal interpretation of this sutra looks like this:
1.43. smṛtipariśuddhau svarūpaśūnyevārthamātranirbhāsā nirvitarkā.
1.43. [The stage of] ceasing (nir-) restraining/controlling the arising (-vi-) of thoughts (-tarkā) [corresponds to] the complete deliverance (pari-śuddhau) from [the need to maintain the guarding effort of] remembering (smṛti) [about the need to prevent distractions and the drowning of the mind, and then] the object (artha) [of meditation] alone (mātra; that is, with the entirety of the mind, that is, one-pointedly) is illuminated (nirbhāsā); [such a state of mind] is as if (iva) devoid (śūnyā) of its own (sva) form (rūpa).
This sutra was most likely written at a time when the word "nirvitarka" had become a distinct term and the name of a stage of practice in the minds of yogis and Buddhists, no longer primarily associated with the literal meaning of the word. This is similar to how Gautama buddha came to be called the Buddha, and now, for Buddhists, he is Buddha the buddha.
The word "artha" in this sutra can refer to either an object (or an image of it imprinted on the mind) or the "meaning" of the image or a specific concept, which can also imply a formless or objectless meditation on the nature of the mind, that is, monitoring the increasingly subtle distractions of the mind with the aim of eliminating them to ensure ever greater purity and clarity of mind.
In other words, now the object (or task of the meditation session) is held in the mind as completely as possible, since the maximum achievable one-pointedness of the mind is ensured by getting rid of the “background” leakage of part of the mind’s awareness to ensure the guarding effort of smriti—remembering the need to prevent distractions of the mind.
The words "as if devoid of its own form" may also indicate that the task of meditation, and here we are primarily talking about meditation on the nature of the mind, no longer requires devoting any significant, separate attention to it, using any portion of the mind's "computing power". This also facilitates the attainment of the highest possible one-pointedness of an "empty" (noiseless) mind, which, in turn, fulfills the goal of samadhi practice—strengthening the flow of kundalini, leading to the accelerated development of the supramental structures of the superconscious. This phrase "as if devoid of its own form" was also discussed earlier in the review of sutra 3.3.
This interpretation of this sutra implies that it refers to entering a state of consciousness corresponding to the second rupa-dhyana of Buddhism. This also suggests that the preceding sutra, 1.42, which uses the term "sa-vitarka" ("with vitarka"), refers to the first rupa-dhyana, while sutra 1.41 refers to the "attained" three-hour shamatha.
Regardless of the interpretation of this sutra, it appears inconsistent with the meaning of sutra 1.18, which speaks of attaining the arupa-ayatanas, which occurs after attaining all four rupa-dhyanas. This suggests that these two fragments of the Yoga Sutras, one beginning with sutra 1.17 and the other with sutra 1.42, were written by different people. Furthermore, the description of the entire practice of samadhi begins anew at the very end of the second chapter and continues at the very beginning of the third.
The full version of the book "The True Practical Essence of the Yoga Sutras of Patanjali" with a translation of all 196 sutras of the Yoga Sutras with commentaries on all important and/or complex sutras: https://www.amazon.com/dp/B0G6GT6M8B.
Reviews of the book on Amazon:
Olloid
5.0 out of 5 stars: RECOMMENDED - an amazing breakthrough in our understanding of this foundational text
Reviewed in the United Kingdom on January 3, 2026
Format: Paperback
Verified Purchase
I am amazed by the high accomplishment of our expert translator and kindly guide though an apparently simple, but in fact highly complex and elusive text.
This publication must now be the primary reference English language translation.
The book is primarly a new translation of the very succinct sutras. Yet it is also so much more - the translator evidently has an advanced understanding of the principles and processes of meditation, and the attainments possible. They are therefore able to discern and clarify the most important and subtle aspects of the text, which an ordinary translator could not. Thus the text is brought back to clarity and its original directness for the non sanscrit reader in a way all the other translations really don’t.
Any aspirant meditator will know the text as the fundamental starting point for practice, yet the english language translations have always seemed vague and unsatisfying. As a proficient meditator himself the translator focusses in on the crucial aspects in order to explain and reveal Patanjali's available insights for aspirant meditators.
An invaluable ancient text has been brought back to life!
Michael Thomas
5.0 out of 5 stars: Great comparison between the Yoga Sutras and Buddhist meditation practices!
Reviewed in the United States on March 15, 2026
Format: Kindle
Verified Purchase
I picked this up after already spending a lot of time studying the Yoga Sutras, and I’m glad I did. Vasyl draws a lot of connections between Patanjali’s meditation system and early Buddhist meditation, which pushed me to go back and re-examine sutras I thought I already understood. I have been going back and forth between different commentaries and Vasyls intepretations for a few months now and really enjoyed it. Whether you agree with every comparison or not, the parallels are interesting and thought-provoking. I, for one, believe there is a clear overlap in the sutras to the buddhist approach to meditation.
The book can be dense at times with Sanskrit and historical arguments, but it’s a worthwhile read if you already have some familiarity with the sutras. For me it deepened my understanding and gave me a broader perspective on how these traditions overlap. 10/10
Reviews of the book on Goodreads:
Igor
December 17, 2025
The book is written at the level of a methodologically rigorous study, in which theoretical principles are consistently supported by practical observations. It is especially valuable that the material is presented in a clear and well-structured manner by an experienced meditation practitioner, making it accessible both to specialists and to thoughtful readers interested in the subject. The work deserves attention as a serious and timely contribution to the study of meditative practices. It will be of interest to everyone who practices meditation, mindfulness, and concentration. The book is written by a practitioner with extensive experience.
Ihor Kolesnyk
Я читав різні редакції і переклади Йога-сутр (ще колись російською і англійською). Мене зазвичай дуже гнітило відчуття, що навколо доволі простого тексту саме для практиків, для тих, хто шукає поради і карти для руху у надкогнітивних вимірах свідомості, так багато громіздкої інформації, плутанини та схоластики. Дослідники, здається, мірялися кількістю нових визначень чи етимологій замість звернути увагу на саме практичний вимір цього тексту. Можливо, причина в тому, що тоді би дослідникам потрібно було самим практикувати відповідний метод, застосовувати його інтенсивно і співвідносити із певними додатковими дослідженнями мозку, нервової системи, уваги тощо. Навіть нещодавній розділ монографії про Азійські традиції медитації, де автори претендують на "прояснення суті" медитацій у різних традиціях, Патанджалі перетворюється на склад старих і помилкових трактувань, натомість самої практики там фактично немає. Так, немов Патанджалі не шукав способу допомоги іншим (хто шукає — ще не готовий, а хто знає — не потребує), а, власне, згромаджував непотріб для філософських спекуляцій.
В будь-якому разі, книга, яку щойно завершив читати - це спроба зазирнути саме до феноменологічних, практичних витоків тексту. Погляд ізсередини — тобто з перспективи власної практики і перехресної верифікації за допомогою нейрогарнітур. І що цікаво, саме з цієї перспективи зрозумілими стають дослідження, в яких нагадують про спільне поле ідей буддизму, індуїзму (тої великої кількості шкіл і сект), джайнізму, а згодом інших релігійних традицій. Сучасна людина буде бачити межі, кордони, ортодоксію і негативні тенденції поміж традиціями Давньої Індії, а практики побачать, що йдеться про спільні пошуки в одному напрямі (одноточковому :)). Практики мали би про що більше разом поговорити як колеги в пошуці, а не сектанти, які сваряться через різне трактування термінів.
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