Patanjali Yoga Sutra Terms Explained: Understanding Yoga Sutra Terms-II

Part 23: Patanjali Yoga Sutra Explained – Companion Guide II

Table of Contents

Companion to: Beyond Liberation – Videha, Prakriti-laya & Three Paths of Freedom

To effectively understand the text and meaning of the information-loaded Patanjali Yoga Sutra, one must understand the terminology and glossary of the words used in explaining the various states and stages of achievement and progress of a practitioner. For this reason, we are presenting the second part of the explanation. In Part 1 of our glossary, we covered 36 foundational terms about Samadhi, Samskaras, and Sankhya philosophy. Now we complete the vocabulary of Patanjali Yoga Sutra Terms needed to fully understand not only Yoga Sutras 1.18–1.19 but also the earlier and later parts, with 32 additional terms covering practice methods, post-death paths, psychological dangers, and subtle distinctions.

We will publish supplementary glossary blogs if and when needed.

Part 4: 10 Yoga Sadhana- Patanjali Yoga Sutra Terms

Understanding the actual practices and qualities needed for spiritual progress.

37. Sadhana (साधन)

Spiritual practice or discipline aimed at achieving a particular goal, especially Self-realization. Encompasses all the methods, techniques, and efforts undertaken systematically to still the mind and realize one’s true nature. Includes physical practices (like asana), breath work (pranayama), ethical disciplines (yama-niyama), and meditation.

📖 Learn More: Hridaya Yoga: Abhyasa & Vairagya

38. Abhyasa (अभ्यास)

Consistent, repeated practice performed with dedication over a long period without interruption. Not casual effort but sustained, zealous, calm, and persevering engagement oriented specifically toward stilling mental fluctuations. The effort to gain stability in cessation (nirodha). Creates samadhi-prarambha and ekaagrata samskaras through repetition that reaches the unconscious mind.

📖 Learn More: Fitsri: Abhyasa and Vairagya

39. Vairagya (वैराग्य)

Detachment, dispassion, or non-attachment to sense objects and experiences. Not forceful suppression but natural freedom arising from discrimination between true and false values. Includes detachment from worldly desires (lower vairagya) and eventually from even spiritual experiences (Para Vairagya). The complementary practice to Abhyasa—while practice creates engagement, vairagya creates freedom.

📖 Learn More: Jivamukti Yoga: Practice and Non-Attachment

40. Para Vairagya (पर वैराग्य)

Supreme detachment—the highest form of vairagya where even attachment to the gunas themselves and to spiritual experiences is released. The specific practice mentioned in Sutra 1.18 as “virāma-pratyaya”—the cause of cessation. Involves applying Neti-Neti (“not this, not this”) even to Viveka-khyati. Leads directly to Asamprajnata Samadhi.

41. Shraddha (श्रद्धा)

Faith, trust, confidence, or reverential belief that provides the foundation for practice. Not blind belief but trust based on understanding, veneration, and respect. Listed in Sutra 1.20 as the first of five qualities needed by ordinary practitioners (those without bhava-pratyaya). Creates the certainty needed to persist through difficulties.

📖 Learn More: Swami Krishnananda: Yoga Sadhana

42. Virya (वीर्य)

Energy, vigor, courage, or heroic effort in spiritual practice. The dynamic force and determination that propels the practitioner forward despite obstacles. Listed as the second quality in Sutra 1.20. Combines enthusiasm with endurance—the capacity to apply sustained intensity without burning out. Essential for abhyasa to bear fruit.

43. Smriti (स्मृति)

Memory or mindfulness—the capacity to remember and retain spiritual teachings and experiences. Listed as the third quality in Sutra 1.20. Includes both the ability to recall instructions and maintain continuous awareness of one’s spiritual goal. Good retentive power that prevents forgetting what has been learned through practice.

44. Prajna (प्रज्ञा)

Wisdom, discernment, or higher knowing that arises from deep meditation. Listed as the fifth quality in Sutra 1.20. Goes beyond intellectual knowledge to direct experiential understanding. The intuitive wisdom that sees reality as it is without mental distortion. Related to but distinct from Viveka-khyati.

45. Ishvara Pranidhana (ईश्वर प्रणिधान)

Surrender or devotion to Ishvara (the Supreme Being). One of the niyamas (observances) and a direct path to samadhi mentioned in Sutra 1.23. Involves dedicating all actions and their fruits to the Divine. For those capable of total surrender, this alone can lead to liberation without the need for intensive abhyasa-vairagya.

46. Tapas (तपस्)

Austerity, penance, or the heat of discipline generated through sustained practice. Literally means “to burn”—burning away impurities through endurance of opposites (heat-cold, hunger-thirst, standing-sitting). One of the niyamas. Creates the inner fire that transforms consciousness. Not mere physical hardship but disciplined endurance with spiritual purpose.

📖 Learn More: Wisdom Library: Eight Limbs of Yoga

Part 5: 6 Post-Death Path Terms- Patanjali Yoga Sutra Terms

Understanding what happens to advanced yogis after leaving the body.

47. Videha (विदेह)

“Disembodied” state—yogis who achieved Ananda Samadhi but remain attached to the bliss experience. After death, they exist in prolonged blissful absorption experiencing Kaivalya-like conditions while merged in refined Ahamkara. Must eventually return to human birth to complete liberation. Considered prakriti-bandha (natural bondage) despite sublime nature.

48. Prakriti-laya (प्रकृतिलय)

“Dissolved in primordial nature”—yogis who achieved Asmita Samadhi and merge into Mahat-tattva (cosmic intelligence) after death. The highest material state, experiencing infinite bliss similar to Kaivalya. Yet still bondage because attachment to Asmita persists. Like one submerged underwater who must eventually surface, they must return for final liberation.

49. Bhava-pratyaya (भवप्रत्यय)

“Birth as the cause”—the natural spiritual capacity carried from previous lives. Sutra 1.19 explains that Videha and Prakriti-laya yogis don’t need the same intense effort (purushartha) as ordinary practitioners because past yoga accomplishments create innate fitness (yogyata). They possess natural momentum toward high states from birth itself.

50. Sadyo-mukti (सद्योमुक्ति)

“Immediate liberation”—occurs when a yogi whose nirodha samskaras have completely destroyed all vyutthana samskaras leaves the body. The gunas composing chitta dissolve into their causes, and Purusha becomes established in its own nature (svarupa-avasthiti). This is true Kaivalya. The Upanishads describe: “Their pranas do not depart; being Brahman, they merge in Brahman.”

51. Krama-mukti (क्रममुक्ति)

“Gradual liberation”—the path for yogis who achieved Asamprajnata but have remaining vyutthana samskaras. They attain Aditya-loka (merge into Ishvara’s pure sattvic consciousness) where remaining impressions are burned through Ishvara’s grace (amanava). Eventually attain complete Kaivalya. Also called Devayana or Uttarayana path. Not a physical journey but inward absorption.

📖 Learn More: The Vedanta Sutra (4.3.10) describes this: “Having reached Brahma-loka, transcending the qualified Brahman, one enjoys sovereignty with the Supreme.”

52. Aditya-loka / Devayana (आदित्यलोक / देवयान)

Not the physical sun or a celestial realm, but Ishvara’s visuddha sattva-maya chitta (pure sattvic consciousness). The “path of light” where yogis with remaining samskaras undergo final purification. The commentary emphasizes this is not a spatial journey but antarmukhata (becoming inward-turned) into the highest sattvic principle. The purification mechanism for Krama-mukti.

Part 6: 5 Psychological Danger Concepts- Patanjali Yoga Sutra Terms

Understanding the subtle traps even advanced practitioners face.

53. Asakti (आसक्ति)

Attachment or clinging that creates bondage even to sublime experiences. The root problem in both Videha (attachment to Ananda) and Prakriti-laya (attachment to Asmita). The commentary repeatedly warns that yogis who remain asakta (attached) to high states experience prakriti-bandha. Even the subtlest attachment prevents final liberation and necessitates eventual return.

54. Prakriti-bandha (प्राकृतिक बन्ध)

“Natural bondage”—the subtle entrapment in Prakriti despite transcending gross and subtle modifications. The Tattvasamasa identifies this as the condition of Videha and Prakriti-laya states. Though appearing similar to Kaivalya, bandha (bondage) persists because the yogi hasn’t completely severed identification with material nature’s gunas. Liberation-like but not liberation.

55. Bandha-rupah (बन्धरूप)

“Having the form of bondage”—the commentary’s stark description of even the highest natural states. Despite infinite bliss and freedom from 16 modifications + 5 tanmatras, as long as attachment to Ahamkara or Asmita remains, the state is bandha-rupah only. The warning against mistaking exalted experiences for ultimate freedom.

56. Ahamkara-asakti (अहङ्कार-आसक्ति)

Attachment to the ego-principle specifically—the trap of Videha yogis. Even when Ahamkara functions in its refined, non-distorting form (as in Ananda Samadhi), clinging to the sense of “I am experiencing bliss” creates bondage. The identification with the experiencer of sublime states becomes the final obstacle before Asmita level.

57. Asmita-asakti (अस्मिता-आसक्ति)

Attachment to pure I-am-ness—the most subtle trap affecting Prakriti-laya yogis. Clinging to the sense of unbounded existence, the simple “I AM” without content, keeps consciousness tethered to the highest principle of Prakriti (Mahat-tattva). The Tattvasamasa warns: from karana-laya (dissolution in the cause) there is no krita-kritya-ta (fulfillment); one must rise again.

Part 7: 11 Subtle Distinction Terms

Understanding the fine differences that matter for ultimate liberation.

58. Svarupa-avasthiti (स्वरूप-अवस्थिति)

“Establishment in one’s own essential nature”—the defining characteristic of true Kaivalya. Purusha resting in itself without any reflection in or identification with Chitta. The goal of all yoga. Contrasted with sakshatkara (realization) which can still occur within Chitta’s modifications. Only when the mirror dissolves does svarupa-avasthiti occur.

59. Sakshatkara (साक्षात्कार)

Direct realization or perception—experiencing the Atman. The commentary clarifies that even atma-sakshatkara (Self-realization) occurring in Chitta (as in Viveka-khyati) is not actual svarupa-avasthiti. Like seeing your face in a mirror isn’t being your face. This distinction explains why even Viveka-khyati must be transcended through Para Vairagya.

60. Kaivalya (कैवल्य)

Absolute liberation, aloneness, or isolation—the ultimate goal of Yoga. Purusha established completely separate from Prakriti with all seeds of rebirth burned. The gunas have fulfilled their purpose and withdrawn into their unmanifest cause. No return, no becoming, no future manifestation—only pure consciousness existing as itself. The commentary describes three ways this is reached: Sadyo-mukti, Krama-mukti, or Avatara path.

61. Kaivalya-pada-sadrisham (कैवल्य-पद-सदृशम्)

“Similar to the state of Kaivalya”—the commentary’s precise description of Videha and Prakriti-laya conditions. Sadrisham means “resembling” or “like” but not identical. Appears like Kaivalya, feels like Kaivalya, has qualities similar to Kaivalya—yet is not actual Kaivalya because subtle bondage persists. The danger of mistaking the penultimate for the ultimate.

62. Krita-kritya-ta (कृतकृत्यता)

“Fulfillment” or “having done what needs to be done”—the sense of completion. The Tattvasamasa quote states that from karana-laya (Prakriti-laya state) there is no krita-kritya-ta. The work remains incomplete. Only in true Kaivalya is the purpose fulfilled, all necessary actions completed, nothing left to accomplish.

63. Jada (जड)

Inert, unconscious, or material—describes all of Prakriti including Chitta. The absolute distinction between jada Prakriti and chaitanya Purusha (conscious Purusha) is the essence of Viveka-khyati. Though Chitta appears conscious when reflecting Purusha, it remains jada (material substance composed of gunas). Liberation occurs when this is fully realized.

64. Chaitanya (चैतन्य)

Pure consciousness, awareness, or sentience—the essential nature of Purusha. Self-luminous, never an object, always the subject. Gunatita (beyond gunas), nitya (eternal), and distinct from everything material. Viveka-khyati perceives that Chitta is jada while Atman is chaitanya. This discrimination destroys the false identification that creates bondage.

65. Nirmana-chitta (निर्माण-चित्त)

“Creation mind” or mind free from worldly impression-samskaras—describes the consciousness of Avataras. The commentary uses this term when describing Kapila Muni: “presiding over Nirmana-chitta, out of compassion, he taught.” A purified instrument maintained intentionally for teaching purposes while inner liberation remains. The functional mind of liberated beings who return.

66. Kalyana-sankalpa (कल्याण-संकल्प)

“Welfare intention”—the compassionate resolve for the benefit of all beings. The commentary explains that yogis who achieve svarupa-avasthiti but retain kalyana-sankalpa in their chitta don’t dissolve completely. Their consciousness remains merged in Ishvara’s chitta (which also holds universal welfare intention) and they return as Avataras when needed. The bridge between liberation and manifestation.

67. Avatara / Avatarana (अवतार / अवतरण)

“Descent” or divine incarnation—the return of liberated consciousness to embodied form for world welfare. The commentary explains this as moving from shuddha svarupa (pure form) to shabala svarupa (mixed form), from nirguna to saguna, from avyakta to vyakta. Not rebirth due to karma but conscious manifestation due to kalyana-sankalpa. The Gita (4.7-8) describes this process.

68. Amanava Ishvara (अमानव ईश्वर)

“Non-human Ishvara”—the Divine as pure consciousness beyond human form. The commentary uses this term when describing who burns the remaining samskaras in Aditya-loka for those on the Krama-mukti path. Emphasizes that this grace comes from the formless Supreme, not a personal deity. The ultimate reality that facilitates final purification.

Integrated Concept Map

The Complete Liberation Spectrum

ORDINARY PRACTITIONERS
↓ (Shraddha, Virya, Smriti, Samadhi, Prajna)
↓ (Abhyasa + Vairagya)
Samprajnata Samadhi (Vitarka → Vichara → Ananda → Asmita)
↓
Viveka-khyati
↓ (Para Vairagya - Neti Neti)
Asamprajnata Samadhi
↓
DEATH WITH DIFFERENT SAMSKARA STATES
↓
├─→ All samskaras destroyed → SADYO-MUKTI (Immediate Kaivalya)
├─→ Some samskaras remain → KRAMA-MUKTI (via Aditya-loka → Kaivalya)
└─→ Kalyana-sankalpa remains → AVATARA PATH (Return for welfare)

SPECIAL CASES (Bhava-pratyaya):
- Videha (Ahamkara-asakti) → Must return
- Prakriti-laya (Asmita-asakti) → Must return
Both are Kaivalya-pada-sadrisham but Bandha-rupah

The Distinction Matrix

Aspect	Chitta	Purusha
Nature	Jada (inert)	Chaitanya (conscious)
Gunas	Trigunatmaka	Gunatita
Change	Transforms	Changeless
Function	Reflects	Illuminates
Liberation	Dissolves into cause	Svarupa-avasthiti

Why These 32 Terms Complete Your Understanding

With all 68 terms now defined, you can fully grasp:

✅ The Practice Path – Abhyasa, Vairagya, Para Vairagya, and supporting qualities
✅ Post-Death Destinations – Three liberation paths and two bondage states
✅ Subtle Dangers – How even sublime experiences can trap consciousness
✅ Critical Distinctions – Kaivalya vs. Kaivalya-like, Chitta vs. Purusha, liberation vs. bondage

The teachings of Sutras 1.18-1.19 now become transparent rather than opaque.

Study Integration Tips

Connect Parts 1 & 2

Samskaras (Part 1) are managed through Abhyasa-Vairagya (Part 2)
Samprajnata stages (Part 1) create Asakti dangers (Part 2)
Gunas (Part 1) distinguish Chitta from Purusha (Part 2)
Kaivalya (Part 1) has multiple paths (Part 2)

Practice Application

When meditating, observe:

Is this Abhyasa or mere repetition?
Am I developing Asakti to this pleasant state?
Is this Viveka-khyati or Sakshatkara in Chitta?
Which Samskaras are active right now?

Ready for the Complete Teaching

Now equipped with all 68 essential terms across both glossaries, you’re fully prepared for:

Beyond Liberation: Videha, Prakriti-laya & Three Paths of Freedom – Yoga Sutras 1.18-1.19

Every technical term will now illuminate the path rather than obscure it.

Complete Glossary Navigation

Part 1: Samadhi, Samskara & Sankhya Terms (36 terms) – Foundation vocabulary
Part 2: Sadhana, Paths & Distinctions (32 terms) – Advanced concepts (this page)

Together these form your complete reference for understanding the profound teachings of liberation.

Feature Image: Click here to view the image.

Reference: This glossary is based on Patanjala Yoga Pradeep by Swami Omanand.

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