YS 1.1 atha yoga-anuśāsanam
atha: now
yoga: yoga (from the verbal root yuj “to yoke or join”); union
anuśāsanam: teachings, instruction, exposition
Now let us study the teachings of yoga.
The very first sūtra of the Yoga Sūtra literally means “Now the teachings of yoga.” We invoke this sūtra now (atha) at the beginning of our studies together (anuśāsanam). The overall feeling I get from this sūtra is of a threshold, an invitation into the teachings of yoga. It implies that something in the past has led you here, now. And that from “now” the future will unfold. All times—past, present, and future—are folding into the now. Every moment is at least in part a result of the past and will affect each moment that unfolds into the future. So we begin now, knowing there is a vast history that has led us here, and there is a lot to yet unfold.
One perspective on this sūtra is that you are ready now. Maybe yesterday you weren’t ready, but now somehow you are, the prerequisites have been met. Something has brought you this far; otherwise, why would you be reading this right now? And there’s a sense of urgency: Today, not tomorrow. Don’t put it off any longer.
The “now” in this sūtra can indicate that each moment is an opportunity for yoga. Each moment contains a choice that will affect the later unfolding of life. In each moment we can bring to bear a heightened awareness that is a result of our yoga practice.
The second word of this aphorism, anuśāsanam, is usually translated as “instruction” or “teaching.” With this word, Patañjali is announcing that these teachings are part of a long, continuous lineage that he is bringing together in this text of the Yoga Sūtra. It also indicates that many subsequent teachings will flow from this text.
The Sanskrit prefix anu is akin to the English prefix “co-,” meaning “together.” There’s a sense that these teachings are meant to be studied with others, alongside a teacher at least. They weren’t originally intended to be read independently, as we might do today, and that’s one of the reasons it can be so difficult to understand these ancient texts.
And what about that word yoga? In the fullness of the text, Patañjali gives a wide variety of definitions and techniques, including a three-fold path of kriyā-yoga and the famous eight-fold path of aṣṭāṅga–yoga. This is one of the important teachings for us as yoga practitioners: There are many yogas. They are outlined in the Yoga Sūtra, the Bhagavad Gītā, the Upaniṣads, the Tantras, and many other places.
It would be nice to have one clear definition and path of yoga with a beginning, middle, and end. But this is not the case with these teachings. They are not novels or stories. The yogic teachings contained in texts and myths are road maps, pointing in a direction and indicating the landmarks along the way. But as the saying goes, the map is not the territory. And our experience of that territory is heavily influenced by what we bring on the journey: our previous experiences and knowledge.
Each of us has our own trajectory, and it is important to pay attention to that. You are invited to contemplate your journey and what has led to this moment.
REFLECT AND EXPLORE
Consider your own journey into yoga and meditation—or into spirituality in general. Consider everything from your childhood until now.
• How has it unfolded?
• What have been the significant events?
• What has your path looked like?
• Who or what have been your teachers?
What is your definition of yoga?
Contemplate this aphorism and write about your own perspective on commencing the study of yoga.
