Yoga Sutras of Patanjali – Swami Jnaneshvara Bharati

1.4 At other times, when one is not in Self-realization, the Seer appears to take on the
form of the modifications of the mind field, taking on the identity of those thought
patterns.
(vritti sarupyam itaratra)

• vritti = of the operations, activities, fluctuations, modifications, changes, or

various forms (of the mind-field)
• sarupyam = similarity, assimilation, appearance of, identification of form or
nature, conformity with the shape of; the root sa means with, and rupa means
form
• itaratra = elsewhere, at other times, when not in that state of realization above

Un-coloring your thoughts (1.5-1.11)

1.5 Those gross and subtle thought patterns (vrittis) fall into five varieties, of which
some are colored (klishta) and others are uncolored (aklishta).
(vrittayah pancatayah klishta aklishta)

• vrittayah = the vrittis are

• pancatayah = five fold (and of two kinds); panch means five
• klishta = colored, painful, afflicted, impure; the root klish means to cause
trouble; (klesha is the noun form of the adjective klishta)
• aklishta = uncolored, not painful, not afflicted, pure; not imbued with kleshas;
the root a- means without or in the absence of; hence, without the coloring
called klishta

1.6 The five varieties of thought patterns to witness are: 1) knowing correctly
(pramana), 2) incorrect knowing (viparyaya), 3) fantasy or imagination (vikalpa), 4)
the object of void-ness that is deep sleep (nidra), and 5) recollection or memory
(smriti).
(pramana viparyaya vikalpa nidra smritayah)

• pramana = real or valid cognition, right knowledge, valid proof, seeing clearly
• viparyayah = unreal cognition, indiscrimination, perverse cognition, wrong
knowledge, misconception, incorrect knowing, not seeing clearly
• vikalpah = imagination, verbal misconception or delusion, fantasy,
hallucination
• nidra = deep sleep
• smritayah = memory, remembering

1.7 Of these five, there are three ways of gaining correct knowledge (pramana): 1)
perception, 2) inference, and 3) testimony or verbal communication from others who
have knowledge.
(pratyaksha anumana agamah pramanani)

• pratyaksha = direct perception or cognition

• anumana = inference, reasoning, deduction
• agamah = authority, testimony, validation, competent evidence
• pramanani = valid means of knowing, proofs, sources of correct knowing

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