Ishvar In Patanjali's Yog Sutras

Ishvar, often translated as God or the Supreme Being, occupies a unique place in

Patanjali

's

Yog Sutras

. Far from being a theological dogma, Ishvar in this context is introduced as an essential component of yogic practice, particularly within the framework of

Ishvar Pranidhaan

, the act of total

surrender to the Divine

. But who or what is Ishvar? Is he merely a belief, a metaphor, an overarching deity or an ontological reality?In Sutra 1.23, Ishvar Pranidhaanadva - Patanjali introduces Ishvar, as one of the means to attain Samadhi, total absorption. This implies that surrender to Ishvar can be a direct path to the highest

meditative absorption

. In the very next sutra, Patanjali elaborates on the nature of Ishvar, not as some deity sitting in a far-off heaven, but as a unique, Cosmic Being; Purush-Vishesah - a distinct, unrivalled, nondual Purush.Ishvar, as indicated by Patanjali, is not bound by the limitations that afflict individual beings. He is described as 'klesh-karma-vipaaka-aashayaih aparaamrstah purush-vishesah' - the one who is untouched by kleshas, afflictions, karm, actions, vipaaka, fruits of actions, and aashayas, latent impressions. He is eternally pure, full, free, omnipresent and omniscient. This vision of Ishvar transcends anthropomorphic notions of God and presents a deeply philosophical and experiential reality.To understand Ishvar, one must grasp the essence of creation itself. All intelligent creations - whether a wristwatch or a clay pot, presuppose three elements: (1) knowledge of creation, (2) a conscious being possessing that knowledge, and (3) material required. With its profound order and intelligence, the universe cannot result from chaos or chance; it is a superintelligent and deliberate creation. Every aspect of it, from stars to galaxies, from a tiny mole to mighty mountains, from a blade of grass to a banyan tree, from a single-cell amoeba to marvellous humans, functions in astonishing harmony. It is unwise to think that this universe appeared from nothing. As the ancient saying goes, 'ex nihilo nihil fit' - nothing comes from nothing.

In

Vedanta

, Ishvar is both nimitta-kaaran, intelligent cause, and upaadaana-kaaran, material cause of the universe. Just as a spider weaves its web from within itself and withdraws it, the entire cosmos is a manifestation of Ishvar. Pervading existence, Ishvar remains unchanged. This cosmic presence is not separate from us. Patanjali encourages an intimate relationship with Ishvar through pranidhaan, a surrender that is not passive but born of insight. Ishvar becomes a mirror to our higher Self, a catalyst for inner transformation. Importantly, Patanjali's elucidation of Ishvar is not sectarian. Ishvar is not bound to a name, form, or religious identity.Authored by: Yogi Balkrishna