Sūtra 1.5:
vṛttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ
Translation:
The modifications (vṛttayaḥ) of the mind are of five kinds, and they are either afflicted (kliṣṭa) or non-afflicted (akliṣṭa).
Yoga Sūtra 1.5 explains an important idea about how the mind works. Patañjali says that the movements of the mind, called vṛttis, are of five kinds, and each of them can be either kliṣṭa (afflicted) or akliṣṭa (non-afflicted). In earlier sūtras, he introduces the idea of the mind (citta) and its movements. Here, he adds a key point: not all mental activity has the same effect. The problem is not the mind itself, and it is not even the fact that thoughts appear. What really matters is the quality of those thoughts and movements.
A vṛtti is any activity in the mind. This includes thinking, remembering, imagining, perceiving, and even sleeping. Every time you experience something, your mind takes the shape of that experience. For example, when you see a tree, your mind forms the image of the tree. When you remember something, your mind takes the shape of that memory. This shaping is what Patañjali calls a vṛtti.
Patañjali explains that these mental movements can be either afflicted or non-afflicted. Kliṣṭa vṛttis are movements that are influenced by ignorance (avidyā). They are connected to things like attachment, dislike, ego, and fear. These kinds of thoughts create more confusion and suffering. They strengthen habits that keep a person stuck. For example, if you remember a past event and feel anger or resentment, the memory itself is not the problem. The suffering comes from how the mind reacts to it.
On the other hand, akliṣṭa vṛttis are not based on ignorance. These mental movements support clarity, understanding, and freedom. They do not create more suffering. For example, clear understanding, calm observation, and thoughtful reflection can help a person see things as they really are. These are still movements of the mind, but they do not disturb inner balance.
An important point here is that Patañjali is not saying that some thoughts are morally good and others are bad. Instead, he is making a practical distinction. The question is: does this mental movement create more confusion and attachment, or does it bring clarity and insight? The same type of thought can do either, depending on how it functions. A memory, for example, can cause pain, or it can help you learn and grow.
This teaching is very important for practice. Many people think that yoga means stopping all thoughts or controlling the mind completely. But Patañjali suggests a different approach. First, we need to observe the mind carefully. We ask: what is happening right now? What kind of movement is this? Is it leading to tension or to clarity? When we see clearly, change happens more naturally. Trying to force the mind to be quiet often creates more stress.
In daily life, the mind is always active. Sometimes it feels restless, emotional, and reactive. This is when kliṣṭa vṛttis are present. At other times, the mind feels calm, steady, and aware. This is when akliṣṭa vṛttis are active. The goal is not to remove all thoughts, but to become free from the patterns that distort our experience.
This sūtra also prepares us for the next teachings. Patañjali will describe the five types of vṛttis: correct knowledge, misunderstanding, imagination, sleep, and memory. Each of these can be either helpful or harmful, depending on how they appear in the mind.
A simple way to practice this teaching is through observation. Instead of trying to change your thoughts immediately, just notice them. Ask yourself: is this thought making my mind tight or open? Is it creating confusion or understanding? This kind of awareness is the beginning of yoga.
In the end, this sūtra changes how we understand the path of yoga. It shows that freedom does not come from having no thoughts, but from seeing clearly and not being controlled by harmful patterns. When the mind is no longer influenced by ignorance, even its movements become clear and transparent. In that clarity, a deeper sense of awareness begins to appear.