Patañjali’s Yoga Sūtras 1.12–1.16: Practice and Detachment
Abhyāsa and Vairāgya: The Two Wings of Practice
Introduction
Having explored the five vṛttis and their effects on the citta, we now turn to the methods for quieting them. In Sūtras 1.12 to 1.16, Patañjali introduces the two essential forces on the yogic path: abhyāsa (sustained effort) and vairāgya (letting go).
📖 Want to start from the beginning? Read Sūtras 1.1–1.5 here.
Audio Recordings for Sūtras 1.12–1.16
🎧 Listen – Vaishali’s Recitation
🎧 Listen – Rohit’s Recitation
Sūtra 1.12
Devanāgarī
अ॒भ्या॒सवै॒रा॒ग्या॒भ्यां त॑न्निरो॒धः ॥ १.१२॥Transliteration
abhyāsavairāgyābhyāṁ tannirodhaḥ || 1.12 ||Chanting
abhyā-sa-vai-rāg-yābhyān tan-ni-ro-dhaḥMeaning
Restraint (nirodha) of those (vṛttis) is by repeated practice (abhyāsa) and non-attachment (vairāgya).
Audio Recordings
🎧 Listen – Vaishali’s Recitation
🎧 Listen – Rohit’s Recitation
Chanting Tips
In vai-rāg-yābhyān, stretch the long ā sounds fully and clearly. vairāgyābhyāṁ becomes vairāgyābhyān due to classical sanskrit chanting rules.
In ni-ro-dhaḥ, articulate the aspirated dha with a burst of air.
Grammatical Breakdown
abhyāsa (अभ्यास)
Meaning: Repeated effort; sustained practice
Form: Masculine noun; first part of compound
Origin: From prefix abhi- (toward, intensely) + root √ās (to sit, to stay) + suffix -a (noun-forming)
Context: Denotes consistent, focused repetition over time. It is the persistent application of effort to steady the mind.
vairāgyābhyām (वैराग्याभ्याम्)
Meaning: With non-attachment; through dispassion
Form: Instrumental dual; second part of compound
Origin: From vi- (apart, away) + rāga (passion, attachment), forming vairāgya (dispassion) + dual instrumental ending -bhyām; a Dvandva (copulative) compound
Context: Indicates that mental restraint is accomplished through both abhyāsa and vairāgya, effort and detachment working together.
tad (तद्)
Meaning: Of those; that
Form: Pronoun; neuter singular
Origin: From the demonstrative pronoun tad (that); becomes tan- in the compound due to sandhi before nirodhaḥ
Context: Refers back to the five vṛttis mentioned in Sūtra 1.6, indicating what is being restrained.
nirodhaḥ (निरोधः)
Meaning: Restraint; cessation
Form: Masculine noun; nominative singular
Origin: From prefix ni- (down, inward) + root √rudh (to obstruct, to restrain) + suffix -a + nominative singular ending -ḥ
Context: Implies the stilling of mental fluctuations through inward turning. This is the goal of abhyāsa and vairāgya.
Commentary & Insights
This sūtra gives the direct method for calming the vṛttis: abhyāsa (practice) and vairāgya (non-attachment).
Abhyāsa means steady, repeated effort. It is not about intense bursts of discipline, but consistent dedication over time. The aim of practice is to bring the mind-field (citta) toward stillness. This requires mental clarity, moral integrity, and physical discipline. Even when the path feels difficult, the yogi is encouraged to keep going with patience and perseverance.
Vairāgya is the ability to let go. Not by force, but through deep understanding. It is freedom from craving, the softening of desire. The yogi learns to stop chasing and resisting.
Some commentators say that for advanced yogis, this one sūtra is enough. The rest of the text simply expands on this essential point. But for most of us, further guidance is needed. That is why Patañjali continues.
He also cautions against using spiritual ideas as excuses. Sometimes people say, “I act this way because God is guiding me.” But whether an action is done in God’s name or not, if it causes harm, it brings misery. Even the feeling that “God is acting through me” must be cultivated through sincere effort. If it arises naturally in all actions, it is a blessing. But if used to justify selfish behavior, it leads to suffering.
Together, abhyāsa and vairāgya form the two wings of yoga. Practice gives strength. Letting go brings lightness. When they move together, the citta becomes quiet and the path of yoga begins to unfold.
Sūtra 1.13
Devanāgarī
त॒त्र स्थि॒तौ य॑त्नोऽभ्या॒सः ॥ १.१३॥Transliteration
tatra sthitau yatno’bhyāsaḥ || 1.13 ||Chanting
tat-ra sthit-au yat-no’bhyā-saḥMeaning
Abhyāsa is the sustained effort (yatnaḥ) (to remain) in that steadiness.
Audio Recordings
🎧 Listen – Vaishali’s Recitation
🎧 Listen – Rohit’s Recitation
Chanting Tips
In sthitau, the th is aspirated—release a small puff of air.
In yatnaḥ, pronounce the dental "t" by placing the tongue against the back of the upper front teeth (not retroflex).
In bhyāsaḥ, he "s" is a dental s, like the s in sit — not the ś/sh sound.
Grammatical Breakdown
tatra (तत्र)
Meaning: There
Form: Indeclinable adverb
Origin: From tad (that) + locative suffix -tra (indicates place)
Context: Refers to the steadiness or stability mentioned previously (sthitau); in that specific mental state.
sthitau (स्थितौ)
Meaning: In steadiness; in stability
Form: Feminine noun; locative singular of sthiti
Origin: From root √sthā (to stand, to remain) + suffix -ti (noun-forming) + locative singular ending -au
Context: Denotes a calm, grounded state of mind where the practitioner aims to remain established.
yatnaḥ (यत्नः)
Meaning: Effort; exertion; striving
Form: Masculine noun; nominative singular
Origin: From root √yat (to strive, to attempt) + suffix -naḥ (noun-forming)
Context: Refers to the willful and conscious effort applied to maintain stability. This defines the nature of abhyāsa.
abhyāsaḥ (अभ्यासः)
Meaning: Repeated effort; sustained practice
Form: Masculine noun; nominative singular; subject of the sentence
Origin: From abhi- (toward) + root √ās (to sit, to stay) + suffix -aḥ
Context: Defined here as the consistent application of yatnaḥ, the deliberate effort to remain established in steadiness (sthitau).
Commentary & Insights
Practice is not just activity or repetition. It is deliberate, sustained effort aimed at achieving inner stability. Absence of fluctuations or undisturbed calmness of the mind is called sthiti or tranquillity. This is not achieved through occasional effort, but through daily application over time.
Why is this necessary? Because the mind naturally turns outward, driven by desire and distraction. Left unchecked, it fluctuates constantly. Practice is the counter-force that brings the mind back to stillness.
Classical commentaries compare this effort to holding a steady current of peaceful awareness (praśānta-vāhitā). Every time we practice, we are strengthening that current. As the Mundaka Upaniṣad says: the Self is not attained by the lazy or the distracted, but by the one who applies effort, knowledge, and true renunciation.
Sūtra 1.14
Devanāgarī
स॒ तु दी॒र्घकालनै॒रन्तर्यस॒त्कारा॒सेवि॒तो दृ॑ढभू॒मिः ॥ १.१४॥Transliteration
sa tu dīrghakālanairantaryasatkārāsevito dṛḍhabhūmiḥ || 1.14 ||Chanting
sa tu dīr-gha-kā-la-nai-ran-ta-rya-sat-kā-rā-se-vi-to dṛ-ḍha-bhū-miḥMeaning
That (abhyāsa) is firmly rooted when cultivated for a long time, without interruption, and with sincere devotion.
Audio Recordings
🎧 Listen – Vaishali’s Recitation
🎧 Listen – Rohit’s Recitation
Chanting Tips
In dīrghakāla, lengthen both ī and ā clearly.
In dṛḍhabhūmiḥ, the dṛḍha cluster is pronounced with a retroflex flap and rolled r; take your time with it. articulate the aspirated ḍha and bhū with a burst of air.
Grammatical Breakdown
sa (स)
Meaning: That
Form: Pronoun; nominative singular
Origin: From saḥ (he, that); becomes sa due to sandhi before tu
Context: Refers back to abhyāsa (practice) from the previous sūtra, continuing the explanation of its characteristics.
tu (तु)
Meaning: But; however
Form: Indeclinable conjunction
Origin: Indeclinable contrastive particle
Context: Used to emphasize or contrast what follows with what came before, drawing attention to a condition or clarification.
dīrghakāla (दीर्घकाल)
Meaning: Long duration
Form: Compound noun
Origin: From dīrgha (long) + kāla (time, from root √kal, to calculate or produce); a Karmadhāraya compound
Context: Indicates the need for extended, long-term commitment to practice.
nairantarya (नैरन्तर्य)
Meaning: Uninterrupted continuity
Form: Masculine noun
Origin: From nirantara (unbroken, constant) + abstract noun suffix -ya; derived from nir (out, away) + antara (within, close); an Instrumental Tatpuruṣa compound
Context: Refers to regular, seamless, and consistent practice without gaps.
satkāra (सत्कार)
Meaning: Sincerity; reverence; honoring attitude
Form: Masculine noun
Origin: From sat (good, true, being) + kāra (doing, from root √kṛ, to act); an Instrumental Tatpuruṣa compound
Context: Emphasizes the importance of approaching practice with devotion, care, and respect.
āsevitaḥ (आसेवितः)
Meaning: Practiced; cultivated; attended to
Form: Past participle; masculine nominative singular
Origin: From ā- (toward) + root √sev (to serve, dwell) + past participle suffix -itaḥ; a Karmadhāraya compound
Context: Describes practice that has been diligently and continuously cultivated over time.
dṛḍhabhūmiḥ (दृढभूमिः)
Meaning: Firm foundation; stable ground
Form: Feminine noun; nominative singular
Origin: From dṛḍha (firm, fixed, from root √dṛṃh) + bhūmiḥ (ground, from root √bhū, to be); a Karmadhāraya compound
Context: Represents the solid, unshakable base that is established when practice is pursued with consistency, duration, and devotion.
Commentary & Insights
Patañjali now defines what makes practice truly effective. It must be:
Done over a long period (dīrgha-kāla)
Without interruption (nairantarya)
With devotion and sincerity (satkāra)
These qualities transform casual effort into a stable, rooted foundation.
Practice that is irregular or done with half-hearted interest will not lead far. The mind’s habits, shaped over lifetimes, are strong. It takes time and consistent attention to shift their course. Patañjali’s commentators remind us that what took countless births to develop will not dissolve overnight.
This sūtra also highlights the importance of attitude. Satkāra means reverence—not rigid effort, but a respectful relationship with the practice. When we show up with sincerity, the practice itself begins to nourish us.
Chāndogya Upaniṣad echos this teaching: "That which is done with knowledge, devotion, and proper method becomes powerful."
Sūtra 1.15
Devanāgarī
दृ॒ष्टानुश्रविकवि॒ष॒यवि॒तृष्णस्य व॒शीकारसंज्ञा॑ वैरा॒ग्यम् ॥ १.१५॥Transliteration
dṛṣṭānuśravikaviṣayavitṛṣṇasya vaśīkārasaṃjñā vairāgyam || 1.15 ||Chanting
dṛṣṭā-nu-śra-vi-ka-vi-ṣa-ya-vi-tṛṣ-ṇas-ya va-śī-kā-ra-saṃ-jñā vai-rā-gyaṃMeaning
Vairāgya is awareness of control over craving for objects — (whether) seen directly or heard about through tradition.
Audio Recordings
🎧 Listen – Vaishali’s Recitation
🎧 Listen – Rohit’s Recitation
Chanting Tips
In vi-ṣa-ya and vitṛṣṇasya, the ṣa and ṇa are retroflex. Curl the tongue back and gently touch the roof of the mouth.
In vaśīkāra-saṃjñā, pay close attention to the vowel lengths: short a and long ā.
Grammatical Breakdown
dṛṣṭa (दृष्ट)
Meaning: Seen; perceived; observed
Form: Past passive participle
Origin: From root √dṛś (to see) + suffix -ta (past passive)
Context: Refers to objects or experiences that have been directly observed or encountered through the senses.
ānuśravika (आनुश्रविक)
Meaning: Heard through tradition or scripture
Form: Adjective
Origin: From anu- (after, along) + root √śru (to hear) + suffix -ika (related to); a Dvandva compound
Context: Describes objects of knowledge acquired from scripture, teaching, or traditional authority rather than direct perception.
viṣaya (विषय)
Meaning: Object; field of experience; sense domain
Form: Masculine noun
Origin: From root √viṣ (to enter, be active) or vi- (apart) + root √si (to extend) + suffix -aya
Context: Anything that can become the focus of experience or attachment, whether external or conceptual.
vitṛṣṇasya (वितृष्णस्य)
Meaning: Of one who is free from craving
Form: Masculine noun; genitive singular
Origin: From vi- (apart, away) + tṛṣṇā (thirst, craving), from root √tṛṣ (to thirst) + genitive ending -sya
Context: Indicates a practitioner who is no longer drawn to sensory or conceptual objects; one who has overcome desire.
vaśīkāra-saṃjñā (वशीकारसंज्ञा)
Meaning: Awareness of mastery; label of control
Form: Compound noun; feminine nominative singular
Origin: From vaśa (control, from root √vaś, to command) + kāra (making, from root √kṛ) forming vaśīkāra (subjugation) + saṃjñā (designation, from sam- + root √jñā, to know); a Genitive Tatpuruṣa compound
Context: Refers to the recognition or designation of a mental state in which desires have been fully mastered.
vairāgyam (वैराग्यम्)
Meaning: Non-attachment; dispassion
Form: Neuter noun; nominative singular
Origin: From vi- (apart, away) + rāga (passion, attachment), from root √rañj (to be attracted, to color) + abstract suffix -ya + ending -m
Context: Describes the state where the practitioner is undisturbed by attraction or aversion toward either experienced or scriptural objects.
Commentary & Insights
Vairāgya is not just turning away from obvious worldly pleasures, but also from subtle cravings for things promised in scripture or remembered from past experience.
This sūtra names two types of desirable objects:
dṛṣṭa – those seen or experienced directly, such as food, pleasure, power
ānuśravika – those heard of in scripture or tradition, such as heaven, supernatural powers, or liberation through dissolution
The yogi who becomes indifferent to both is said to reach vaśīkāra-saṃjñā, the awareness of complete mastery. The yogi sees deeply that all pleasures, even subtle ones, carry seeds of agitation and suffering. When this insight is fully absorbed, craving drops away on its own.
Classical commentators describe this state as one in which the buddhi (intellect) is firmly established and unaffected, even in the presence of temptations. The mind no longer swings toward what is attractive or away from what is unpleasant. It rests in evenness.
This level of detachment, however, is not reached all at once. Commentators describe four stages of vairāgya:
Yatamāna – effort to restrain desires
Vyatireka – partial success; some desires weaken or vanish
Ekendriya – sense-organs are quiet; craving remains only in the mind
Vaśīkāra – complete mastery; the mind is naturally free from craving
When the yogi arrives at vaśīkāra, even the most enticing promises of scripture no longer disturb the inner calm. The mind remains balanced and free.
This is the power of viveka-khyāti — clear discriminative knowledge. Just as hearing that fire burns is not the same as being burned, so too, true detachment comes not just from theory, but from deep insight born of experience.
Sūtra 1.16
Devanāgarī
त॒त्प॒रं पु॒रु॒षख्या॒तेर्गुण॑वैतृ॒ष्ण्यम् ॥ १.१६॥Transliteration
tat paraṁ puruṣakhyāterguṇavaitṛṣṇyam || 1.16 ||Chanting
tat-pa-raṁ pu-ru-ṣa-khyā-ter-gu-ṇa-vai-tṛṣ-ṇyamMeaning
Supreme detachment (para-vairāgya) is the freedom from desire even for the qualities (guṇas) of nature, from clear knowledge of the Self (puruṣa).
Audio Recordings
🎧 Listen – Vaishali’s Recitation
🎧 Listen – Rohit’s Recitation
Chanting Tips
In puruṣa and guṇa, both ṣa and ṇa are retroflex. Curl the tongue back to pronounce them clearly.
In khyāteḥ, stretch the long ā and be careful with the aspirated kh, produced from the back of the throat.
Grammatical Breakdown
tat (तत्)
Meaning: That
Form: Pronoun; neuter singular
Origin: From the demonstrative pronoun tad (that)
Context: Refers to the supreme form of vairāgya (dispassion) being described in this sūtra.
paraṁ (परम्)
Meaning: Supreme; highest; ultimate
Form: Adjective; neuter singular
Origin: From para (beyond) + neuter singular ending -m; related to root √pṛ (to surpass, to excel)
Context: Denotes the culmination of vairāgya, transcending even subtle attachments and desires.
puruṣa-khyāteḥ (पुरुषख्यातेः)
Meaning: From the clear knowledge of the Self (puruṣa)
Form: Feminine noun; genitive singular; compound
Origin: From puruṣa (the Self, pure consciousness) + khyāti (knowledge, discernment, from root √khyā, to see or proclaim) + genitive ending -eḥ; a Genitive Tatpuruṣa compound
Context: Refers to the insight into the true nature of the puruṣa, the witnessing Self that is distinct from all mental and material phenomena.
guṇa-vaitṛṣṇyam (गुणवैतृष्ण्यम्)
Meaning: Freedom from desire for the guṇas
Form: Neuter noun; nominative singular; compound
Origin: From guṇa (quality, one of the three constituents of prakṛti: sattva, rajas, tamas) + vaitṛṣṇya (desirelessness, from vi- without + tṛṣṇā, thirst); a Dative Tatpuruṣa compound
Context: Indicates the highest level of vairāgya, in which even subtle desire for the qualities of nature (guṇas) is absent. It arises through deep discernment of the Self.
Commentary & Insights
Para-vairāgya, the highest detachment, is the complete absence of desire—even for the most refined experiences within prakṛti, such as visions, powers, or subtle bliss. This detachment arises not from suppression but from deep insight into puruṣa, pure consciousness.
Puruṣa-khyāti means direct discernment of the Self. When the yogi realizes that all experiences, even sattvic ones, belong to prakṛti and not the Self, the mind naturally lets go. Nothing remains to be gained or grasped.
This is a step beyond the detachment described in Sūtra 1.15. There, desire for seen or heard objects fades. Here, even subtle identification with the guṇas—sattva (clarity), rajas (activity), tamas (inertia)—is dissolved. The yogi no longer seeks pleasant experiences, avoids discomfort, or manipulates energy. The entire field of experience is transcended.
True detachment comes from knowing that even the void is prakṛti, not puruṣa. Many withdraw from the world, but if they mistake buddhi (reflected consciousness) for puruṣa, their realization is incomplete. Only when the yogi sees this distinction does detachment become effortless and enduring.
This is jñāna-prasāda—the purification of knowledge. The mind no longer chases, resists, or falls into dullness. It rests in puruṣa alone. This is the gateway to kaivalya, liberation.
As the Katha Upaniṣad says:
“Knowing the eternal, the wise do not seek permanence in the impermanent.”
Summary
This section introduced abhyāsa and vairāgya—the two forces that still the mind. Practice becomes stable through consistency and devotion, while detachment ripens from restraint to effortless freedom. In the next lesson, we’ll explore the different types of samādhi and the kinds of students.
