Seeing Clearly Beyond the mind
The main goal of yoga is the stilling of the mind (YS 1.2). Many of us begin yoga through physical postures, movement, or meditation. As the mind gradually quiets, awareness begins to expand.
Imagine being in a car: when the car moves quickly, the landscape looks blurry and details are hard to see. But when the car slows down, the blurriness disappears and the scenery becomes clear and expansive.
In the same way, through yoga and meditation we gradually remove the blurriness of the mind and begin to see with greater clarity. In yoga, this process is described as removing the coloring of the vṛttis—the fluctuations of the mind (YS 1.5). When these fluctuations are colored by the kleśas—ignorance, ego, attachment, aversion, and fear—they give rise to suffering. Through steady practice, we can begin to cultivate “colorless” vṛttis, mental states that are clear and free from these afflictions. Such clarity gradually lifts the veil of ignorance (YS 2.3), allowing us to perceive reality as it truly is. When the vṛttis are purified and the blurriness/veil of the mind is lifted, our True Nature shines through. This True Nature—Pure Consciousness, called Puruṣa in the Yoga Sutras—is beyond suffering, untouched by change, and everlasting.
How Do We Reduce Suffering Through Yoga?
According to Patañjali’s Yoga Sūtras, suffering (duḥkha) can be reduced—and ultimately transcended—through understanding its causes and applying yogic practice systematically.
Viveka (Discernment)
Yoga Sūtra 2.15 teaches that, for one who develops discernment (viveka), all worldly experience is accompanied by some form of suffering. This includes obvious pain, the lingering impressions left by past experiences, and even the constant fluctuations of the mind shaped by the guṇas—sattva (clarity), rajas (restlessness), and tamas (inertia)—the fundamental qualities of nature (prakṛti) that influence the mind (citta). When a yogi recognizes that suffering is woven into worldly life, this clear seeing (viveka) becomes the motivation to seek true freedom beyond the cycle of change and pain.
Abhyāsa (Practice) and Vairāgya (Non-Attachment)
In Yoga Sūtra 1.12, Patañjali teaches that the fluctuations of the mind are calmed through practice (abhyāsa) and non-attachment (vairāgya). This transformation does not unfold overnight. In fact, Patañjali emphasizes that practice becomes firmly rooted when it is cultivated consistently over a long period, without interruption, and with heartfelt devotion (YS 1.14). The journey is about steady, balanced effort—engaging fully while letting go of clinging to results (YS 1.15-1.16). It is both a reminder to be patient and an invitation to trust the process with sincerity and perseverance.
Tapas, Svādhyāya, Īśvara Praṇidhāna (Kriyā Yoga)
Patañjali also presents Kriyā Yoga—tapas, svādhyāya, and īśvara praṇidhāna—as a practical path to purify the mind and reduce the coloring of thoughts that bind us to old patterns.
- Tapas is the fire of self-discipline, the steady effort that strengthens willpower and helps burn through habits that no longer serve us.
- Svādhyāya is self-study and reflection, turning the mind toward its deeper essence through scriptures, sacred texts, or anything that awakens remembrance of the True Self.
- Īśvara Praṇidhāna is the surrender of the fruits of action to God or a higher power, softening the grip of ego and opening us to trust in something greater.
Together, these three practices cultivate balance—discipline with humility, study with surrender—gradually purifying the mind and preparing it for deeper meditation and insight.
Meditation and the Transformation of Kleśas
Meditation is one of the most powerful tools for reducing suffering caused by the kleśas—the five afflictions: ignorance (avidyā), ego (asmitā), attachment (rāga), aversion (dveṣa), and fear of death (abhiniveśa).
Patañjali explains that these afflictions can appear in different states of intensity. When they are active, they show up as thoughts, emotions, or impulses on the surface of the mind (vṛttis). For example, anger is the active expression of dveṣa (aversion). In such moments, meditation (dhyāna) helps dissolve the disturbance. By focusing the mind, we create space between stimulus and response—allowing us to witness anger without being swept away by it, and to choose a wiser response instead (YS 2.11).
The kleśas also exist in a subtler, dormant form (sūkṣma). These are impressions (saṃskāras) lying beneath conscious awareness, like grooves in the mind waiting for the right conditions to sprout. An old insecurity, for example, may color how quickly one reacts to criticism—even when nothing is happening in the present moment. This subtle form is addressed in YS 2.10, where Patañjali teaches that through meditation, these seeds can be “burnt,” preventing them from ripening into future suffering.
To work with these deeper impressions, the tradition speaks of pratiprasava—“returning to the source.” This means tracing a disturbance back to its root in ignorance and ego, and allowing it to dissolve in the light of awareness. Over time, the sustained practice of meditation, combined with the broader path of yoga—ethical living, self-discipline, and wisdom—weakens these hidden seeds so they no longer sprout into active afflictions.
The Eight Limbs of Yoga
Patañjali’s eight limbs of yoga present a systematic path of practice that is accessible to everyone. The limbs progress from outer disciplines (ethics, posture, breath) to inner practices (concentration, meditation, absorption), guiding the yogi from external discipline toward inner freedom.
- Yama – Ethical disciplines toward others: non-harming, truthfulness, non-stealing, moderation, and non-greed. The yamas help prevent the creation of new negative impressions (violence, dishonesty, greed, etc.) and cultivate right relationship with others, reminding us that harming others is ultimately harming oneself.
- Niyama – Personal observances: purity, contentment, self-discipline, self-study, and surrender to God. Purity and contentment weaken tamasic and rajasic patterns. The last three—tapas, svādhyāya, and īśvarapraṇidhāna—form Kriyā Yoga. Tapas (self-discipline) burns old karmic tendencies. Svādhyāya (self-study) and īśvarapraṇidhāna (devotion) dissolve ego-identity, opening the way to true knowledge.
- Āsana – Steady, comfortable postures that prepare the body for meditation. The practice of āsana helps release stored patterns and tensions, exhausting saṃskāras in the body and establishing steadiness so the body no longer obstructs clarity of mind.
- Prāṇāyāma – Regulation of the breath to steady the mind and energy. Breath practices clear prāṇic blockages tied to past impressions, refine awareness, and calm fluctuations that obscure the true Self.
- Pratyāhāra – Withdrawal of the senses, turning attention inward. This practice breaks the cycle of reinforcing old impressions through sensory overindulgence and redirects awareness inward, uncovering the deeper reality behind appearances.
- Dhāraṇā – Concentration, fixing the mind on one point. Concentration interrupts habitual thought patterns, sharpens discernment, and prepares the mind to see reality without distortion or coloring.
- Dhyāna – Meditation, a continuous flow of awareness toward the chosen object of focus. Meditation strengthens sattvic impressions that gradually dissolve old karmic seeds. Sustained inner clarity reveals the distinction between citta and Puruṣa.
- Samādhi – Meditative absorption. There are several stages in samādhi. We will explore more about these stages in another post.
Invitation to Practice
Take a moment to notice your mind and body as they are right now. Thoughts may rise and fall, and old impressions may still linger—but each moment of awareness is a step toward clarity. Yoga is not about rushing or perfection; it is about gentle, steady practice and returning to awareness with patience and kindness. Every posture, breath, and moment of meditation helps lift the veil of confusion and connect with your True Nature—Puruṣa, pure consciousness beyond suffering. Even small, consistent efforts gradually soften the kleśas and strengthen inner steadiness. Trust the process, and celebrate each moment of practice, no matter how subtle. With patience and devotion, the mind clears, insight deepens, and your inner light shines more fully.
Key Takeaways
- The main goal of yoga is the stilling of the mind (YS 1.2), which allows awareness to expand and suffering to lessen.
- Fluctuations of the mind (vṛttis) become colored by the kleśas—ignorance, ego, attachment, aversion, and fear—giving rise to suffering.
- Through steady practice, we can cultivate “colorless” vṛttis, free from these afflictions, and begin to see reality with clarity.
- Discernment (viveka) reveals that all worldly experiences carry some measure of suffering, motivating the yogi to seek true freedom.
- Lasting transformation of the mind comes from steady, sincere practice (abhyāsa) combined with non-attachment (vairāgya). Patience and consistency—not quick results—are the heart of yoga.
- Kriyā Yoga—tapas (discipline), svādhyāya (self-study), and īśvara praṇidhāna (surrender)—purifies the mind and supports inner transformation.
- Meditation helps dissolve active disturbances and “burn” dormant seeds of suffering (saṃskāras), reducing the grip of the kleśas.
- The eight limbs of yoga provide a practical and systematic path, guiding practitioners from ethical foundations to meditative absorption.
- With patience, steadiness, and devotion, yoga gradually reveals our True Nature—Puruṣa, pure consciousness beyond suffering and change.
Reference
- Bryant, Edwin F. The Yoga Sutras of Patañjali: A New Edition, Translation, and Commentary. Edited by Edwin F. Bryant, translated by Edwin F. Bryant, North Point Press, 2009.
- Halpern, Marc. “Advanced Topics in Ayurveda: The Tanmatras.” California College of Ayurveda, 13 February 2017, https://www.ayurvedacollege.com/blog/advanced-topics-ayurveda-tanmatras/. Accessed 22 September 2025.
- Jnaneshvara, Swami. “Yoga Sutras of Patanjali – Raja Yoga – Ashtanga Yoga.” SwamiJ.com, https://swamij.com/yoga-sutras.htm. Accessed 23 September 2025.
- Satchidananda, Swami, editor. The Yoga Sūtras of Patañjali. Translated by Swami Satchidananda, Integral Yoga Publications, 2012.