The Philosophy of Yoga (Yoga Sutra 1.15)

"Drsta anusravika visaya vitrsnasya vasikarasamjna vairagym".

"Renunciation is the practice of detachment from desires".

When non-attachment and detachment are learned there is no craving for objects seen or unseen, words heard or unheard. Then the seer remains unmoved by temptations. This is the sign of mastery in the art of renunciation.

Non-attachment and detachment are learned through willpower. They consist of learning to be free from cravings both physical and emotional. Mind (citta) is taught to be unmoved by thoughts of desire and passion and to remain in a state of pure consciousness, devoid of objects and free from the energetic qualities of sattva, rajas and tamas.*

The mind is considered to be the eleventh sense, following the five senses of perception (eyes, ears, nose, tongue, skin) and the five organs of action (arms, legs, mouth, generative and excretory organ). The first ten are external senses while the mind is an internal organ.

There are five stages in renunciation (vairagya):

1.  Disengaging the senses from the enjoyment of their objects and controlling them one by one is called yatamana.

2.  By thoughtful control, the desires which obstruct the minds movement toward the soul is stilled. This is vyatireka.

3.  After the five senses of perception and five organs of action have been weaned away from their objects of desire, there is still a feeble desire remaining in a causal state in the mind (ekendriya) At this point the mind wants to play a dual role by fulfilling the desires of the senses and also to experience Self-Realization. Once all the senses have been silenced, the mind can move with a one-pointed effort toward soul and Self-Realization.

4.  Vasidara is attained when one has overcome all longings and developed indifference to all types of attachment, non-attachment and detachment. All eleven senses have been subjugated.

5. Paravairagya, the highest form of renunciation now develops. It is free from the energetic qualities of sattva, raja, and tamas. When in this state the practitioner/seeker (sadhaka) ceases to be concerned with himself or with others who remain caught in the web of pleasure.

Often we come across renowned persons who get caught in the pleasures and comforts of life and neglect their practice/search. Be vigilent!

To reach the highest spiritual goal both abhyasa (practice, repetition) and vairagya (renunciation ) are essential.

The storehouse of all Karmas of past and present is in the mind. These karmas construct personality accordingly. In addition to karmic forces, the influence of cosmic forces operating in the mind is so mighty and so subtle that it disturbs and distracts the mind of even a highly learned and well disciplined person.

paraphrased from:
Light on the Yoga Sutras of Pantanjali
B.K.S Iyengar


The Textbook on Yoga Psychology
Rammurti Mishra, M.D.

*Material objects are very strong. They attract weaker senses in the following two ways: 1. What we have experienced attracts our senses to repeat these experiences. 2. Experiences heard from others and experiences revealed such as TV, movies, radio, drama. Through repetition of experience, personality becomes stabilized and is prevented from further physical, mental or spiritual progress.


Philosophy of Yoga Archives:
Invocation Chant
Yoga Sutra 1.13
Yoga Sutra 1.15
Yoga Sutra 1.16
Yoga Sutra 1.17
Yoga Sutra 1.18
Yoga Sutra 1.19
Yoga Sutra 1.21 & 1.22
Yoga Sutra 1.23 - 1.26
Yoga Sutra 1.27
Yoga Sutra 1.28
Yoga Sutra 1.29 & 1.30
Yoga Sutra 1.31
Yoga Sutra 1.33
Yoga Sutra 1.35 & 1.36
Yoga Sutra 1.37
Yoga Sutra 1.39
Yoga Sutra 1.40
Yoga Sutra 1.41 & 1.42
Yoga Sutra 1.43
Yoga Sutra 1.44
Yoga Sutra 1.45
Yoga Sutra 1.46
Yoga Sutra 1.47 - 1.49
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