Vedic · Sanskrit
Patanjali Yoga Sutras Opening (Atha Yoganushasanam)
अथ योगानुशासनम्। योगश्चित्तवृत्तिनिरोधः। तदा द्रष्टुः स्वरूपेऽवस्थानम्॥
Pronunciation: ah-tah · yo-gah-noo-shah-sah-num · / · yo-gahsh-chit-tah-vrit-tee-ni-rod-hah · / · tah-dah · drahsh-too · svah-roo-peh-vahs-tah-nahm
Translation: Now, the teaching of yoga. Yoga is the cessation of the modifications of the mind-stuff. Then the seer rests in his own nature.
The opening three sutras of Patanjali's Yoga Sutras — the foundational text of classical yoga philosophy. Three Sanskrit sentences containing the entire framework that the rest of the text (196 sutras) elaborates.
What this mantra is
Patanjali's Yoga Sutras are the foundational text of classical yoga philosophy. Composed approximately 200 BCE-400 CE (scholarly dating varies), the text presents in 196 concise sutras (aphorisms) the complete philosophical and practical framework of yoga as a path to liberation. The Yoga Sutras are studied across all yoga traditions globally and are among the most-translated philosophical texts in any language.
The opening three sutras (1.1-1.3) establish the entire framework. Sutra 1.1: "Atha yoganushasanam" — "Now, the teaching of yoga." The word "atha" (now) is significant — it implies that the practitioner has come to a moment of readiness; the teaching can begin only now, when the seeker is prepared. Sutra 1.2: "Yogashchittavrittinirodhah" — "Yoga is the cessation of the modifications of the mind-stuff." The definition: yoga is not exercise, not relaxation, not a particular state — it is specifically the cessation of the constant fluctuation of mental content. Sutra 1.3: "Tada drashtuh svarupe avasthanam" — "Then the seer rests in his own nature." The result: when the mental fluctuations cease, the seer (the witnessing consciousness) is no longer obscured by the mental content and rests in its own essential nature.
These three sutras are foundational. Practitioners who memorize and contemplate them throughout their yoga journey often describe their practice as a continuous return to these three openings.
For practitioners new to yoga philosophy, the opening sutras are the entry point. Multiple translations exist (Edwin Bryant's, BKS Iyengar's, Swami Satchidananda's, Sri Aurobindo's, Vyasa's classical commentary in translation); reading several illuminates different aspects.
Meaning
The opening three sutras of Patanjali's Yoga Sutras — the foundational text of classical yoga philosophy. The first three sutras establish the entire framework: yoga is the cessation of citta-vrittis (mental modifications), and when this cessation is achieved, the seer (the witnessing consciousness) rests in its own essential nature. These three sutras contain the complete philosophical structure that the rest of the Yoga Sutras elaborates across 196 sutras.
History
Patanjali's Yoga Sutras are dated to approximately 200 BCE-400 CE in current form, with antecedents in earlier yogic traditions. The text systematized yoga philosophy as it existed in classical Indian thought, drawing on Samkhya philosophical structure while adding distinctive yogic content (the eight limbs, the kleshas, samadhi structure).
Major classical commentaries include Vyasa's Yoga Bhashya (dated approximately 4th-5th century CE, the most foundational classical commentary), Vacaspati Mishra's Tattva Vaisaradi (9th century), Vijnanabhikshu's Yoga Vartika (16th century). Modern commentaries by BKS Iyengar, Edwin Bryant, Swami Satchidananda, Sri Aurobindo, and others have made the text accessible globally.
The Yoga Sutras have been continuously studied in Indian yogic traditions for at least 1,800 years and have spread to global yoga practice over the last 100+ years. Most serious yoga teachers globally are familiar with the text.
Associated deity / focus
Not deity-specific. Patanjali's Yoga Sutras describe a path to liberation through systematic practice; the text is philosophical-practical rather than devotional. Patanjali himself is sometimes deified as an avatar of the cosmic serpent Adi Shesha, but the Yoga Sutras themselves do not invoke specific deities.
How to use it
Sit upright. Three slow breaths.
The three sutras take ~20-30 seconds at moderate pace. Recite slowly, allowing each sutra to land: now, the teaching begins; yoga is cessation of mental modifications; then the seer rests in essential nature.
Daily practice: recite the three sutras at the opening of yoga or meditation practice. The recitation establishes the framework — a reminder of what the practice is actually for, beyond the physical or relaxation dimensions yoga is sometimes reduced to in modern contexts.
For study: pair recitation with reading of the full Yoga Sutras and a good commentary. Edwin Bryant's translation with extensive commentary is excellent for serious study; BKS Iyengar's "Light on the Yoga Sutras" is more accessible.
For yoga teachers: opening yoga classes with the three sutras (in Sanskrit or English) is a traditional practice that re-establishes the philosophical context yoga emerged from.
Best time
At the opening of any yoga or meditation session. Pre-dawn for daily contemplative practice.
Benefits
Traditionally: re-establishes the framework of yoga practice; reminds the practitioner of yoga's actual purpose (cessation of mental fluctuations, recognition of essential nature); supports serious yogic study and practice over years.
Cultural context
The Yoga Sutras are universally welcomed across yoga traditions globally. Respectful practice: study the text seriously, engage with classical commentaries (Vyasa especially), don't reduce yoga to merely physical practice. The philosophical depth is what makes yoga more than exercise.
FAQ
What does "atha" mean?
Atha means "now" — but the sense is significant. The word implies that the practitioner has come to a moment of readiness; the teaching can begin only now, when the seeker is prepared. Vyasa's classical commentary takes this seriously: yoga teaching cannot be received by someone who isn't ready, regardless of intellectual interest. The atha establishes the precondition — readiness, sincere seeking, capacity to receive — before the teaching itself can be given.
Is yoga really about stopping the mind?
Patanjali's definition (sutra 1.2) is yes: yoga is the cessation (nirodha) of the modifications (vritti) of the mind-stuff (citta). This is more specific than "stopping the mind" — it is the cessation of the constant fluctuation that ordinary consciousness experiences. The cessation isn't permanent unconsciousness; it is the resting state from which the seer (drashta) can recognize its own nature. Modern yoga sometimes reduces yoga to physical practice or relaxation; Patanjali's foundational definition is more rigorous.
Should I read the full Yoga Sutras?
If serious about yoga, yes. The full text is short (196 sutras, perhaps 30-50 pages depending on edition) but dense — each sutra rewards extensive contemplation. Read with a good commentary; the sutras alone are too compressed to be intelligible without context. Edwin Bryant's translation is highly recommended for serious study; BKS Iyengar's is accessible; Vyasa's classical commentary is the foundational classical interpretation.
How is this different from Vedanta practice?
Different philosophical schools, both within broader Hindu thought. Vedanta (especially Advaita Vedanta) emphasizes direct recognition of non-dual reality (Aham Brahmasmi). Patanjali's Yoga emphasizes systematic practice — the eight limbs, the kleshas, samadhi development — as the path to liberation. The two traditions have substantial overlap (both aim at liberation, both work with similar contemplative material) but different emphasis (Vedanta is more direct-recognition; Yoga is more systematic-practice). Many practitioners engage with both.
Can yoga teachers use this in classes?
Yes — opening classes with the Yoga Sutra opening verses is a well-established traditional practice. The recitation reestablishes the philosophical context that physical yoga emerged from. Sanskrit recitation (with English translation) is appropriate for most contexts; check whether your students are comfortable with Sanskrit chant before proceeding.