Patañjali’s Yoga Sūtras 1.23–1.29: Īśvara and the Power of Oṁ
Surrendering to the Inner Teacher through the Pranava Mantra
Introduction
In earlier sūtras, we explored the stages of samādhi and the distinctions between different types of aspirants. Patañjali showed how depth of effort and clarity of intention influence the speed of progress on the path.
Now, in Sūtras 1.23 to 1.29, he introduces another doorway to inner stillness: surrender to Īśvara. This section shifts from self-effort to inner offering. Īśvara is presented not as a god of blind faith, but as the untouched inner teacher, beyond all afflictions and karmic residue. The sacred syllable Oṁ (praṇava) becomes the means to connect with this presence, guiding the yogi toward stillness through devotion, remembrance, and repetition.
📖 Missed the first part? Read Sūtras 1.1–1.5 here.
🕉️ Want to learn more about Oṁ? Read Spiritual Archery with Oṁ
Audio Recordings for Sūtras 1.23–1.29
🎧 Listen – Vaishali’s Recitation
🎧 Listen – Rohit’s Recitation
Sūtra 1.23
Devanāgarī
ईश्वरप्रणि॑धाना॒द्वा ॥ १.२३॥Transliteration
īśvarapraṇidhānādvā || 1.23 ||Chanting
īś-va-ra-pra-ṇi-dhā-nād-vāMeaning
Or through surrender to Īśvara.
Audio Recordings
🎧 Listen – Vaishali’s Recitation
🎧 Listen – Rohit’s Recitation
Chanting Tips
Curl the tongue back to pronounce retroflex “ṇi” in praṇidhāna clearly.
Emphasize the long ā sound to in dhā-nād-vā
Grammatical Breakdown
īśvara (ईश्वर)
Meaning: Supreme Lord; divine master
Form: Masculine noun; singular
Origin: From root √īś (command, rule) + vara (valuable, eminent, choicest), from root √vṛ (to choose)
Context: Refers to the pure, untouched consciousness—capable and sovereign—that serves as the ideal object of meditation.
praṇidhānāt (प्रणिधानात्)
Meaning: From dedication; through respectful offering
Form: Masculine noun; ablative singular
Origin: pra (before, forward) + ni (down, into) + dhāna (holding), from root √dhā (to put, place); Locative Tatpuruṣa compound
Context: Indicates whole-hearted surrender of the self to Īśvara as a means of attaining samādhi.
vā (वा)
Meaning: Or
Form: Indeclinable particle
Origin: Common Sanskrit conjunction
Context: Introduces an alternative method to those mentioned previously.
Commentary & Insights
This sūtra introduces another method for attaining samādhi: īśvarapraṇidhāna, or profound devotion and surrender to Īśvara. Unlike the earlier practices that involve effort, detachment, and meditative absorption on subtle objects, this approach centers on faith, reverence, and yielding to a higher presence.
Previously, it was said that the mind could become one-pointed through contemplation on grahya (knowables), grahaṇa (instruments of perception), and grahītā (the perceiver). That led to the practice of saṁprajñāta-samādhi. Īśvarapraṇidhāna offers a different path. It is a special form of devotion that involves feeling the presence of God deep within the heart, and acting with the attitude that all actions and their fruits are being offered to Them.
This state of surrender is not passive. It removes egotism and creates unwavering trust. One feels, “Whatever I do, willingly or unwillingly, I offer its fruits, whether joy or sorrow, to You.” The devotee becomes indifferent to outcomes and anchored in divine awareness. This surrender steadies the mind and brings it to rest.
Being touched by such wholehearted devotion, Īśvara responds with grace. That grace leads to spiritual clarity and calmness, which in turn fosters deep concentration. From that concentration arises the knowledge necessary for liberation. The yogi does not need to wait for a special intervention. The very process of surrender refines the inner being and aligns it with the highest truth.
It is also clarified that such grace does not grant worldly pleasures. These are tied to one’s karma. Īśvarapraṇidhāna bestows spiritual insight and the momentum toward mokṣa, the supreme aim of yoga.
Now, the question arises: we have puruṣa and prakṛti. So, who exactly is Īśvara?
Sūtra 1.24
Devanāgarī
क्ले॒शक॒र्मवि॒पा॒का॒श॒यैर॒प॒रामृष्टः पुरुषविशेष॑ ईश्व॒रः ॥ १.२४॥Transliteration
kleśakarmavipākāśayairaparāmṛṣṭaḥ puruṣaviśeṣa īśvaraḥ || 1.24 ||Chanting
kleśa-karma-vipā-kāśa-yair-apa-rā-mṛṣ-ṭaf pu-ru-ṣa-vi-śe-ṣa ī-śva-raḥMeaning
Īśvara is the distinct puruṣa (puruṣa-viśeṣaḥ), untouched by afflictions (kleśa), actions (karma), fruitions (vipāka), or their residue (āśayaiḥ).
Audio Recordings
🎧 Listen – Vaishali’s Recitation
🎧 Listen – Rohit’s Recitation
Chanting Tips
The retroflex ṣ in viśeṣa and aparāmṛṣṭaḥ should be clearly curled back.
Emphasize the long ā in vipā-kāśa.
apa-rā-mṛṣ-ṭaḥ turns to apa-rā-mṛṣ-ṭaf due to classical Sanskrit chanting rules.
Grammatical Breakdown
kleśa (क्लेश)
Meaning: Affliction; pain; distress
Form: Masculine noun; plural
Origin: From root √kliś (to trouble, afflict)
Context: Refers to the five kleśas—ignorance, egoism, attachment, aversion, and fear of death—that disturb and obscure the mind.
karma (कर्म)
Meaning: Action; work
Form: Neuter noun; singular
Origin: From root √kṛ (to do, make)
Context: Encompasses all volitional acts that generate consequences and shape future experiences.
vipāka (विपाक)
Meaning: Fruition; ripening
Form: Masculine noun; singular
Origin: vi- (away) + pāka (cooking), from root √pac (to cook)
Context: Denotes the maturing of karma: when its effects manifest as future experiences.
āśayaiḥ (आशयैः)
Meaning: By residues; latent stock
Form: Masculine noun; instrumental plural
Origin: ā- (unto) + śaya (lying, resting, abiding), from root √śī (to rest, lie); Dvandva compound
Context: Refers to the mental storehouse where karmic seeds lie dormant until activated.
aparāmṛṣṭaḥ (अपरामृष्टः)
Meaning: Untouched
Form: Past passive participle; nominative masculine singular
Origin: a- (not) + parā (away) + mṛṣṭa (touched), from root √mṛś (to touch, feel)
Context: Describes Īśvara as unaffected by any kleśa, karma, vipāka, or latent residue.
puruṣa-viśeṣaḥ (पुरुषविशेषः)
Meaning: Distinct puruṣa; unique soul
Form: Compound noun; masculine singular
Origin: puruṣa (primeval man, Self; from √pṛ, to fill, make complete) + viśeṣa (distinction, from vi- [asunder] + śeṣa [remainder], from √śiṣ [to leave]); Genitive Tatpuruṣa compound
Context: Highlights Īśvara as a puruṣa unlike others: eternally free, uninvolved in worldly cycles.
īśvaraḥ (ईश्वरः)
Meaning: Lord; divine master
Form: Masculine noun; nominative singular
Origin: From root √īś (to command, rule) + vara (valuable, eminent), from √vṛ (to choose)
Context: Refers to the Supreme Being: capable, sovereign, and free from material limitations.
Commentary & Insights
This sūtra introduces Īśvara as a unique puruṣa: one who is untouched by afflictions (kleśas), actions (karma), the ripening of actions (vipāka), or latent impressions (āśayas).
Puruṣas (conscious beings) can achieve liberation through yogic practice by cutting the bonds of karma and affliction. However, all such liberated beings were once bound. Īśvara is distinct. He has never been bound, not in the past, not now, and not in the future.
Some may ask: how do we know this? Is it just belief, or is there proof? The śāstras (scriptures) themselves serve as the proof of Īśvara's nature. And the authority of the scriptures is validated by their supreme wisdom. This creates a cycle of mutual support:
From Īśvara comes the knowledge of liberation
From that knowledge arise the śāstras (scriptures)
And from the śāstras, the understanding of Īśvara continues to flow
This eternal cycle of transmission is echoed in the Upaniṣads, where ṛṣis (sages) are said to have received their wisdom directly from Īśvara.
Importantly, Īśvara is not merely the principle of consciousness (puruṣa) nor just the principle of matter (pradhāna). Rather, He is a particular being whose attributes reflect the perfected combination of both:
Puruṣa refers to pure, unchanging consciousness
Pradhāna refers to primordial matter or nature (prakṛti), the source of all manifestation
Īśvara embodies the highest qualities of both, without being limited by either.
The ancient commentators also describe three types of bondage that ordinary souls can experience before liberation:
Prākṛtika Bandha: Bondage to the primal elements. Some beings remain merged in the basic elements of nature and cannot transcend them without great effort.
Vaikārika Bandha: Bondage of the subtle ego-mind. These beings, though not in gross form, are limited by mental patterns and cannot reach the root principles of existence. When they return, their awareness is tied only to the surface-level modifications of nature.
Dākṣiṇa Bandha: Bondage through desire. These are individuals attached to ritual rewards and material or heavenly pleasures. Their attachment keeps them bound, even if their conduct appears virtuous.
Īśvara, however, is beyond all three. He was never caught in the cycle of ignorance, action, or attachment. That is why His freedom is described as eternal and complete.
There are many powerful beings in the universe. But what makes Īśvara unique is that no one equals or surpasses His excellence. If there were two beings with equal power but opposing wills, their powers would cancel each other out. Since this is never the case, Īśvara is called the supreme among all. His wisdom, power, and freedom are not just exceptional—they are without comparison.
Sūtra 1.25
Devanāgarī
त॒त्र नि॒र॒तिश॒यं सर्वज्ञ॑बी॒जम् ॥ १.२५॥Transliteration
tatra niratiśayaṁ sarvajñabījam || 1.25 ||Chanting
ta-tra ni-ra-ti-śa-yaṁ sar-va-jña-bī-jamMeaning
There (in Īśvara) the seed of omniscience is unsurpassed.
Audio Recordings
🎧 Listen – Vaishali’s Recitation
🎧 Listen – Rohit’s Recitation
Chanting Tips
pronounce jña clearly in sarvajña.
Emphasize the long ī in bījam.
Pronounce clearly: ś (like shout) in śayaṁ and s (like sit) in sarva
Grammatical Breakdown
tatra (तत्र)
Meaning: There
Form: Indeclinable adverb
Origin: From ta (that) + tra (locative suffix)
Context: Refers to Īśvara as discussed in the previous sūtra.
niratiśayam (निरतिशयम्)
Meaning: Unsurpassed; unexcelled
Form: Adjective; neuter nominative singular
Origin: nir (away from) + ati (beyond) + śaya (resting, lying), from root √śī (to rest, lie)
Context: Describes the unmatched and supreme quality of Īśvara’s knowledge.
sarvajña (सर्वज्ञ)
Meaning: All-knowing, omniscient
Form: Compound noun; masculine
Origin: sarva (all) + jña (knower), from root √jñā (to know); Karmadhāraya compound
Context: Qualifies Īśvara as the possessor of complete knowledge.
bījam (बीजम्)
Meaning: Seed; origin
Form: Neuter noun; nominative singular
Origin: From root √bīj (to grow, to germinate); classified as a Genitive Tatpuruṣa compound
Context: Refers to the latent source or causal origin of omniscience present in Īśvara.
Commentary & Insights
This sūtra reveals Īśvara as the being in whom the seed of omniscience (sarvajñabījam) has reached its highest possible development. While every living being holds some degree of knowledge, from the awareness of a worm to the intellect of a sage, this capacity is not fixed — it is progressive.
The logic of omniscience
The potential for knowledge is rooted in Prakṛti, the unbounded source of all creation.
As knowledge increases across different beings, it must eventually reach a point beyond which no further growth is possible.
The being in whom this seed of knowledge matures fully — such that it cannot be surpassed — is Īśvara.
How do we know such a being exists?
Logical reasoning (anumāna) can help infer that there must be a being who has reached the peak of knowledge.
However, logic alone cannot tell us who that being is or what He is like.
For that, we rely on the śāstras: sacred texts that record the realizations of great yogis who have attained direct experience of Īśvara through praṇidhāna (devotional surrender).
Why does Īśvara act if He is beyond karma and desire?
Though Īśvara has no personal needs, He acts out of compassion. At times of cosmic dissolution, when the universe collapses into chaos and beings are trapped in the cycle of birth and death, Īśvara assumes a created mind to guide beings toward liberation.
What is a created mind?
For ordinary beings, the mind is shaped by karmic impressions and fluctuates involuntarily.
For a liberated yogi, the mind can be paused and reactivated at will, arising free from ignorance.
In the same way, Īśvara manifests a mind, not from past karma, but from conscious choice, to teach, uplift, and liberate others.
The commentator states: "I shall liberate the creatures from the snares of birth and death by giving them proper knowledge." This is the impulse behind Īśvara's decision to take on a created mind. He does so specifically at the time of universal dissolution, when beings are most in need of guidance.
Sūtra 1.26
Devanāgarī
स पू॒र्वेषामपि गुरुः कालेनान॑वच्छे॒दात् ॥ १.२६॥Transliteration
sa pūrveṣāmapi guruḥ kālenānavacchedāt || 1.26 ||Chanting
sa pūr-ve-ṣā-ma-pi gu-ruf kā-le-nā-na-vac-che-dātMeaning
He (Īśvara), unbounded by time, is the teacher even of the ancients.
Audio Recordings
🎧 Listen – Vaishali’s Recitation
🎧 Listen – Rohit’s Recitation
Chanting Tips
Emphasize the long vowels: pūr, kā-le-nā, and dāt.
gu-ruḥ turns to gu-ruf due to Sanskrit chanting rules.
Vacchedāt has a double c (cche): separate it cleanly and add puff of air for exhalant: che.
Grammatical Breakdown
saḥ (सः)
Meaning: He
Form: Pronoun; masculine nominative singular
Origin: From sa (he, that)
Context: Refers to Īśvara, the special puruṣa introduced in earlier sūtras.
pūrveṣām (पूर्वेषाम्)
Meaning: Of the former ones; of the prior ones
Form: Masculine genitive plural
Origin: From pūrva (former, prior) + eṣām (genitive plural ending)
Context: Refers to the ancient sages or earlier teachers in the spiritual lineage.
api (अपि)
Meaning: Also; even
Form: Indeclinable particle
Origin: Common Sanskrit connective used for inclusion/emphasis
Context: Emphasizes that Īśvara was teacher even to the earliest teachers.
guruḥ (गुरुः)
Meaning: Teacher; preceptor
Form: Masculine noun; nominative singular
Origin: From root √gur (to weigh, to be heavy)
Context: Describes Īśvara as the original spiritual guide of all beings.
kālena (कालेन)
Meaning: By time
Form: Masculine instrumental singular
Origin: From kāla (time), derived from root √kal (to drive forward, to produce)
Context: Refers to the condition or influence of time.
anavacchedāt (अनवच्छेदात्)
Meaning: Because of being unbounded; not limited
Form: Masculine ablative singular
Origin: an- (not) + ava- (down, away) + cheda (cutting, separation), from root √chid (to cut); indicates removal of division
Context: Refers to Īśvara’s transcendence of time: being eternal and unconditioned.
Commentary & Insights
This sūtra emphasizes Īśvara’s unique role as the Ādi Guru (Guru of Gurus, eternal teacher). All other teachers, including the most ancient ṛṣis, are born within the bounds of time. Their knowledge, however profound, is shaped by temporal cycles. Īśvara, by contrast, is not conditioned by time. He exists beyond its reach and therefore holds a kind of wisdom that is not inherited, discovered, or learned — it is intrinsic, eternal, and ever-present.
At the beginning of each cycle of creation, Īśvara is already established in complete knowledge and compassion. He does not learn or evolve like other beings; rather, He teaches out of His fullness. Even the earliest sages who transmitted the Vedas and spiritual philosophies received their inspiration, either directly or indirectly, from Him.
Sūtra 1.27
Devanāgarī
त॒स्य वा॒चकः प्र॒णवः॑ ॥ १.२७॥Transliteration
tasya vācakaḥ praṇavaḥ || 1.27 ||Chanting
ta-sya vā-ca-kaf pra-ṇa-vaḥMeaning
His (Īśvara’s) expression is Praṇava (Oṁ).
Audio Recordings
🎧 Listen – Vaishali’s Recitation
🎧 Listen – Rohit’s Recitation
Chanting Tips
Emphasize the long ā in vā-cakaf
vā-ca-kaḥ turns to vā-ca-kaf due to Sanskrit chanting rules.
Clearly pronounce the retroflex ṇ in praṇavaḥ
Grammatical Breakdown
tasya (तस्य)
Meaning: Of Him
Form: Pronoun; masculine genitive singular
Origin: From the pronoun tat (that)
Context: Refers to Īśvara, the special puruṣa described earlier.
vācakaḥ (वाचकः)
Meaning: Expression; designator
Form: Masculine noun; nominative singular
Origin: From root √vac (to speak)
Context: Refers to that which expresses or conveys the essence of Īśvara.
praṇavaḥ (प्रणवः)
Meaning: The sacred syllable Oṁ
Form: Masculine noun; nominative singular
Origin: From pra- (forward, before) + nu (to sound, shout, exult)
Context: Refers to Oṁ, the spoken sound used in meditation to designate Īśvara.
Commentary & Insights
This sūtra introduces the sacred syllable Oṁ (praṇava) as the verbal symbol that designates Īśvara. But is this connection between Oṁ and Īśvara just a human convention, or is it an inherent relationship? According to the commentators, it is not arbitrary. Just as the presence of a lamp naturally brings light, the utterance of Oṁ naturally evokes the presence of Īśvara. This relationship is not man-made, but rather reflects a deeper symbolic and cognitive association.
To clarify, there are two kinds of verbal designations. Some names, like "Bob" or "Sally," refer to individuals, and even if those names are forgotten, one can still recognize or remember the person. These names are conventional and not necessary for understanding the object. But other words, like "father" or "son," point to relationships that cannot be comprehended without the use of language. One cannot understand what "father" means without engaging in a thought process that is triggered by the word itself. In this way, the word acts as a gateway to grasping a deeper relational reality.
Īśvara is similarly understood through a process of thought. The faculties and qualities we associate with Him — omniscience, eternal freedom, compassion — are not grasped directly but emerge through symbolic language. The word Oṁ serves as the most potent symbol of this thought-process. It is not merely a sound, but a container of meaning and presence. Importantly, the use of Oṁ is not new or arbitrary. It has been used to signify Īśvara in previous cycles of creation as well. This continuity of usage (sampratipatti) reinforces the idea that the relationship between Oṁ and Īśvara is eternal and not dependent on any one time or teacher.
Oṁ is also ideal for meditation. Unlike consonants, which are broken and cannot be prolonged, vowels can be sustained, making Oṁ easy to pronounce in a continuous flow. When chanted mentally, the vibration of Oṁ travels from the throat to the head and helps focus the mind. For yogis, this subtle movement becomes a tool for inner contemplation. Because the continuity of mental focus is difficult to achieve without some anchor, the symbol Oṁ becomes an invaluable aid for sustaining meditative absorption.
For these reasons, Oṁ is not just a label. It is a sacred current that links thought, language, and transcendence. It opens the mind to a direct encounter with Īśvara, making it one of the most profound and powerful tools on the yogic path.
Sūtra 1.28
Devanāgarī
तज्ज॒पस्तदर्थ॑भाव॒नम् ॥ १.२८॥Transliteration
tajjapastadarthabhāvanam || 1.28 ||Chanting
taj-ja-pas-tad-ar-tha-bhā-va-namMeaning
Repetition of that (Oṁ) with its meaning (artha) and with feeling (bhāvanam).
Audio Recordings
🎧 Listen – Vaishali’s Recitation
🎧 Listen – Rohit’s Recitation
Chanting Tips
taj-ja-pa has a double j separate it cleanly.
Enunciate the exhalants tha and bhā in ar-tha-bhā-va by releasing a gentle puffs of air.
Grammatical Breakdown
tajjapaḥ (तज्जपः)
Meaning: Repetition of that (Oṁ)
Form: Compound noun; masculine nominative singular
Origin: tat (that) + japa (repetition, muttering; from root √jap – to whisper, mutter)
Context: Refers to the quiet and repeated recitation of the syllable Oṁ.
tadartha (तदर्थ)
Meaning: Of its purpose; of its meaning
Form: Compound noun
Origin: tat (that) + artha (meaning, aim, purpose; masculine or neuter)
Context: Refers to the intended significance or aim behind the repetition of Oṁ.
bhāvanam (भावनम्)
Meaning: Realization; contemplation
Form: Neuter noun; nominative singular
Origin: From causative form of √bhū (to be, to exist), implying "causing to be" or "bringing into being"
Context: Refers to the meditative realization or deep inner cultivation of the meaning of Oṁ.
Commentary & Insights
This sūtra explains the practice of repeating the sacred syllable Oṁ while focusing on its meaning — Īśvara. This combination of sound and reflection helps the mind become steady and concentrated. When a Yogi repeats Oṁ and deeply thinks about what it represents, the mind begins to quiet down and center on a single focus.
Oṁ is not just a sound. It is a symbol that brings to mind the qualities of Īśvara — the one who is completely free from suffering, karma, and mental fluctuations. At first, the connection between the sound and what it means must be built deliberately. The Yogi repeats the sound Oṁ while also remembering that it stands for Īśvara. With regular practice, this connection becomes natural. Eventually, just thinking or saying Oṁ brings the feeling of being close to Īśvara. When this happens, the earlier practice of īśvara-praṇidhāna, or surrender to God, becomes strong and stable.
Some things, like our own thoughts and senses, can be directly known. But Īśvara is beyond our everyday experience, so we need words and symbols to understand Him. The qualities we associate with God, like being compassionate, all-knowing, or free from limitations, are remembered through certain words. But when it comes to meditating deeply, thinking about too many qualities becomes a distraction. So, the Yogi learns to keep it simple by focusing on the essence of Īśvara through Oṁ.
In the beginning, it helps to imagine Īśvara as a peaceful, radiant form in the heart. One can feel themselves inside the symbol Oṁ, surrounded by calm and light. As the mind becomes quieter, this image may shift to something more formless, like a glowing white space within the heart. The Yogi understands that Īśvara fills this space. Then they begin to feel that their own sense of “I” lives within Him. The goal is to rest the mind in that peaceful awareness and let go of other thoughts.
The Muṇḍaka Upaniṣad offers a helpful image for this: Oṁ is the bow, the self is the arrow, and Īśvara is the target. With a focused mind, the Yogi merges the self into that target — becoming fully absorbed in the divine presence.
When meditating, the “heart” here means the emotional center: the place where we feel joy, love, fear, or sadness (not the physical heart). As the mind becomes still, the ego-sense shifts from the head toward this heart space. With continued meditation, this awareness rises again, joining the clarity of the mind with the warmth of the heart. The result is a unified inner experience.
“An intellectual mind that is unconnected to the heart is an uncultivated mind.” - BKS Iyengar (Guruji).
For those who need a visual anchor, a divine figure can be imagined in the heart — shining with light, peace, and joy. One can imagine being embraced by this figure and sitting quietly inside the symbol of Oṁ. As the practice deepens, the Yogi may move beyond form and rest in the presence of God as formless, infinite space.
The process also involves repeating Oṁ with the breath. The “O” sound is short and the “ṁ” is long. This can be done silently in the mind. Inhale while thinking the sound “O” and feeling reverence, then exhale slowly with “ṁ,” staying in that feeling of devotion. This type of breath-linked repetition makes the practice even more effective.
The more this is practiced with care and devotion, the more the mind becomes quiet and steady. From this one-pointed focus comes samprajñāta samādhi, a deep state of meditation where the object of focus is clear. With time, the Yogi may go beyond even this, entering asamprajñāta samādhi, the seedless state, where the true Self is revealed.
Sūtra 1.29
Devanāgarī
त॒तः प्र॒त्यक्चे॒त॒ना॒धिग॒मोऽ॒प्यन्तराया॑भाव॒श्च ॥ १.२९॥Transliteration
tataḥ pratyakcetanādhigamo'pyantarāyābhāvaś ca || 1.29 ||Chanting
ta-taf prat-yak-ce-ta-nā-dhi-ga-mo-py-an-ta-rā-yā-bhā-vaś-caMeaning
Thus, inner consciousness is attained and obstacles disappear.
Audio Recordings
🎧 Listen – Vaishali’s Recitation
🎧 Listen – Rohit’s Recitation
Chanting Tips
ta-taḥ turns to ta-taf due to classical Sanskrit chanting rules.
Enunciate the exhalants dhi and bhā in ā-dhi-ga-mo and ā-bhā-va by releasing a gentle puffs of air.
Emphasize the long ā in rā-yā-bhā.
Grammatical Breakdown
tataḥ (ततः)
Meaning: From it; thence
Form: Indeclinable
Origin: From tat (that) + ablative suffix -tas
Context: Refers to the outcome of practicing japa and bhāvanā on Oṁ as described in the previous sūtra.
pratyak (प्रत्यक्)
Meaning: Inward; turned inward
Form: Masculine (combining form of pratyañc)
Origin: From prati (towards) + √añc (to bend, turn)
Context: Describes the direction of awareness, moving inward toward the Self.
cetanā (चेतना)
Meaning: Consciousness; understanding
Form: Feminine noun
Origin: From root √cit (to perceive, know), Karmadhāraya compound
Context: Refers to the inner awareness or understanding that arises through inward focus.
adhigamaḥ (अधिगमः)
Meaning: Attainment; mastery
Form: Masculine noun; nominative singular
Origin: adhi (over, on) + gama (going), from root √gam (to go); Genitive Tatpuruṣa compound
Context: Refers to the realization or attainment of inward consciousness.
api (अपि)
Meaning: Also; even
Form: Indeclinable
Origin: Common conjunctive or emphatic particle
Context: Joins the two effects—attainment of consciousness and removal of obstacles.
antarāya (अन्तराय)
Meaning: Obstacle; intervention
Form: Masculine noun
Origin: antar (between) + āya, from root √i (to go)
Context: Refers to impediments that arise on the path of yoga.
abhāvaḥ (अभावः)
Meaning: Absence; disappearance
Form: Masculine noun; nominative singular
Origin: a- (not) + bhāva (being), from root √bhū (to be, to exist)
Context: Indicates the non-arising or vanishing of obstacles as a result of practice.
ca (च)
Meaning: And
Form: Indeclinable
Origin: Common connector
Context: Adds both effects as joint results—Self-realization and removal of hindrances.
Commentary & Insights
This sūtra concludes the section on Īśvara by highlighting the result of deeply meditating on Him: the removal of inner obstacles and the realization of one's true Self. When the Yogi practices īśvara-praṇidhāna (surrender and deep reflection on Īśvara), the mind becomes free of impurities like illness, doubt, and distraction. As the Yogi draws closer to the nature of Īśvara, they also draw closer to realizing their own inner nature: puruṣa, the pure Self.
Īśvara is described as being utterly free: beyond sin and virtue, untouched by afflictions like ignorance or ego, and not limited by qualities such as intellect or the experiences of life and death. In the same way, our true Self is also pure, blissful, unchanging, and self-revealing. But we forget this due to identification with the mind and body. Through surrender to Īśvara, the Yogi gradually peels away these layers of confusion and rests in the awareness of their own pratyak-cetanā (inward-facing consciousness).
The term pratyak has several meanings, including “inward,” “ancient,” and “knower of the opposite,” specifically the knower of non-self versus the self. This inward-facing awareness is what we call puruṣa, the Self. It is different from outward-looking consciousness that perceives the world. Instead, it is the still awareness that exists beyond thoughts, senses, or actions. It is the subject that observes everything but cannot itself be objectified.
Some may ask: if Īśvara is so subtle and formless, how can meditating on Him reveal anything? The key lies in understanding that Īśvara is awareness itself, and awareness cannot be seen as an object. But by meditating on a being who is purely self-aware, without distraction or distortion, we begin to awaken that same quality in ourselves. In truth, when the Yogi meditates on Īśvara, they are gradually aligning with their own true nature, which is also pure awareness.
Saguṇa Īśvara (with qualities or form): For those who need a form or symbol, Īśvara can be meditated upon as a divine figure: serene, blissful, and deeply absorbed in Self. This approach is helpful for calming the mind, nurturing devotion, and developing inner steadiness. The mind naturally mirrors what it contemplates, so visualizing a tranquil, absorbed deity helps the Yogi develop those same qualities within themselves.
Nirguṇa Īśvara (formless): For more advanced seekers, meditation turns toward the formless reality: awareness without attributes, beyond concepts or imagery. This path emphasizes pure being, where no name, quality, or image is needed. The Yogi abides in the sense of “I am” without any label, resting in the still light of consciousness.
Both paths ultimately lead to the same realization. The use of forms or qualities is only a stepping-stone, dissolving as one goes deeper. The Sāṅkhya-Yoga traditions embraced both approaches, recognizing that different temperaments benefit from different entry points.
The result of such practice is a deep sense of peace, clarity, and unity. The meditator begins to feel as if they are in everything, and everything is within them. This is the awakening of the pure ‘I’: beyond ego, beyond thought, beyond separation.
Ultimately, īśvara-praṇidhāna is not about reaching out to something external. It is about turning inward toward the ever-present light of awareness. Through surrender, we stop searching and simply remember who we are.
Summary
These sūtras explored the sacred syllable Oṁ (praṇava) and nature of Īśvara: the eternal, omniscient Self untouched by affliction. They introduced īśvara-praṇidhāna as a direct means to still the mind, dissolve obstacles, and awaken the pure consciousness within. Whether meditated upon as formless awareness or with attributes, Īśvara becomes both the goal and the guide.
In the next article, we will outline the inner obstacles (antarāyas) that disrupt the path and offer powerful tools for overcoming them.