Patanjali Yog Sutra Chapter 2
तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥ 2.1 ॥
Kriya yoga is comprised of austerity, self-study and devotion to Ishvara.
समाधिभावनार्थः क्लेशतनूकरणार्थश्च ॥ 2.2 ॥
This yoga has the purpose of bringing about samadhi and attenuating the kleshas.
अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः ॥ 2.3 ॥
Ignorance, I-am-ness, attraction, aversion, and clinging to life are the five kleshas.
अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम् ॥ 2.4 ॥
Ignorance is the field of the other kleshas, whether dormant, attenuated, intercepted, or activated.
अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या ॥ 2.5 ॥
Ignorance is the seeing of that which is eternal, pure, joyful and the soul in that which is ephemeral, impure, sorrowful and not the soul.
दृग्दर्शनशक्त्योरेकात्मतेवास्मिता ॥ 2.6 ॥
I-am-ness is the identification as it where of the powers of vision and visioner.
सुखानुशयी रागः ॥ 2.7 ॥
Attraction is that which rests on pleasant experiences.
दुःखानुशयी द्वेषः ॥ 2.8॥
Aversion is that which rests on sorrowful experiences.
स्वरसवाही विदुषोऽपि तथारूढोऽभिनिवेशः ॥ 2.9 ॥
Clinging to life, flowing along by its own momentum, is rooted thus even in sages.
ते प्रतिप्रसवहेयाः सूक्ष्माः ॥ 2.10 ॥
These kleshas in their subtle form are overcome by the process of involution within the individual.
ध्यानहेयास्तद्वृत्तयः ॥ 2.11 ॥
The mental activities produced by these kleshas are overcome through meditation.
क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः ॥ 2.12 ॥
The kleshas are the root source of the stored karma, and this may be experienced in the present visible birth or in an unseen future birth.
सति मूले तद्विपाको जात्यायुर्भोगाः ॥ 2.13 ॥
So long as this root source exists, there also is fruition from it of one’s class, life span and life experiences.
ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात् ॥ 2.14 ॥
These are pleasant or unpleasant as the fruit of meritorious and non-meritorious actions respectively.
परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च
दुःखमेव सर्वं विवेकिनः ॥ 2.15 ॥
Men of discrimination see sorrow in all experience, whether from the sorrow of impermanence, from the anguish coming from samskaras or from the gunas causing conflicting mental activities.
हेयं दुःखमनागतम् ॥ 2.16 ॥
That which is to be overcome is sorrow that is yet to come.
द्रष्टृदृश्ययोः संयोगो हेयहेतुः ॥ 2.17 ॥
The identity of awareness, the experiencer, with what is experienced is the cause of that which is to be overcome.
प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं
भोगापवर्गार्थं दृश्यम् ॥ 2.18 ॥
What is experienced has the character of brightness, activity, and inertia. It is embodied in the elements and the sense organs. Its purpose is to provide both experience and liberation.
विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि ॥ 2.19 ॥
The levels of the gunas are the particularized, the unparticularized, the differentiate and the undifferentiate.
द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः ॥ 2.20 ॥
Awareness, which is the sheer power of seeing, although pure, perceives the mind’s content.
तदर्थ एव दृश्यस्यात्मा ॥ 2.21 ॥
The essential nature of the seen is only for the sake of awareness.
कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात् ॥ 2.22 ॥
Although what is seen ceases to exist for one whose purpose has been accomplished, it has nevertheless not ceased to exist altogether as for others it remains the common experience.
स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः ॥ 2.23 ॥
The notion of identity is the means of understanding the essential nature of the power of the owner and that of the owned.
तस्य हेतुरविद्या ॥ 2.24 ॥
The cause of this identity is ignorance.
तदभावात् संयोगाभावो हानं तद्दृशेः कैवल्यम् ॥ 2.25 ॥
With the disappearance of this ignorance, the identity also disappears. This is total cessation of bondage, the aloneness, kaivalya, of the power of awareness.
विवेकख्यातिरविप्लवा हानोपायः ॥ 2.26 ॥
The means of attaining cessation is the unceasing vision of discernment.
तस्य सप्तधा प्रान्तभूमिः प्रज्ञा ॥ 2.27 ॥
For one with this unceasing vision of discernment, there arises in the last stage mystical insight which is sevenfold.
योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिरा विवेकख्यातेः ॥ 2.28 ॥
When the limbs of yoga are practiced, impurities are destroyed and radiant wisdom manifests leading up to the vision of discernment.
यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि ॥ 2.29 ॥
Yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi are the eight limbs of yoga.
अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः ॥ 2.30 ॥
Noninjury, truthfulness, nonstealing, divine conduct, and noncovetousness are the yamas.
जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम् ॥ 2.31 ॥
These are valid in all spheres irrespective of one’s class, place, time, or circumstance, and constitute the great vow.
शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः ॥ 2.32 ॥
Purity, contentment, austerity, self-study and devotion to Ishvara are the niyamas.
वितर्कबाधने प्रतिपक्षभावनम् ॥ 2.33 ॥
For the repelling of unwholesome deliberation, one should cultivate the opposite.
वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका
मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम् ॥ 2.34 ॥
Unwholesome deliberations, such as harming someone and so forth, whether done, caused to be done, or approved, whether arising from greed, anger or infatuation, whether modest, medium or extreme, find there unending fruition in ignorance and sorrow. This is why one must cultivate their opposites.
अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः ॥ 2.35 ॥
When a yogi is established in noninjury, all enmity is abandoned in his presence.
सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम् ॥ 2.36 ॥
When a yogi is established in truthfulness, he ensures the fruition of actions.
अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् ॥ 2.37 ॥
When a yogi is established in non-stealing, all jewels appear for him.
ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः ॥ 2.38 ॥
When a yogi is established in divine conduct, great vitality is acquired.
अपरिग्रहस्थैर्ये जन्मकथंतासम्बोधः ॥ 2.39 ॥
When a yogi is steadfast in noncovetousness, knowledge comes of the wherefore of his births.
शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः ॥ 2.40 ॥
Through purity one develops a distaste for one’s body and for physical contact with others.
सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शन-योग्यत्वानि च ॥ 2.41 ॥
Furthermore, purity of the buddhi, one-pointedness, mastery of the sense organs and the capability of atma darshana are achieved.
संतोषादनुत्तमसुखलाभः ॥ 2.42 ॥
Through contentment unsurpassed joy is gained.
कायेन्द्रियसिद्धिरशुद्धिक्षयात् तपसः ॥ 2.43 ॥
Through austerity, due to the removal of impurities, perfection of the body and the sense organs is gained.
स्वाध्यायाद् इष्टदेवतासंप्रयोगः ॥ 2.44 ॥
Through self-study a connection is established with one’s chosen Deity.
समाधिसिद्धिरीश्वरप्रणिधानात् ॥ 2.45 ॥
Through devotion to Ishvara samadhi is attained.
स्थिरसुखम् आसनम् ॥ 2.46 ॥
Asana should be steady and comfortable.
प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम् ॥ 2.47 ॥
Such posture can be obtained by the relaxation of effort and samapatti upon the infinite.
ततो द्वन्द्वानभिघातः ॥ 2.48 ॥
Thence comes imperturbation by the pairs of opposites.
तस्मिन्सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः ॥ 2.49 ॥
When this is achieved, pranayama follows which consists of the regulation of inhalation and exhalation.
बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्याभिः
परिदृष्टो दीर्घसूक्ष्मः ॥ 2.50 ॥
In pranayama the movements of breath are external, internal and restrained. These are drawn out and subtle in accordance to place, time and number.
बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः ॥ 2.51 ॥
The pranayama which transcends the external and internal sphere is the “fourth.”
ततः क्षीयते प्रकाशावरणम् ॥ 2.52 ॥
Thence the covering of the inner light disappears.
धारणासु च योग्यता मनसः ॥ 2.53 ॥
And the fitness of the mind for dharana is gained.
स्वविषयासंप्रयोगे चित्तस्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः ॥ 2.54 ॥
Pratyahara is the imitation as it were of the mind abiding in its essential nature on the part of the sense organs disuniting themselves from their objects.
ततः परमा वश्यतेन्द्रियाणाम् ॥ 2.55 ॥
Thence results supreme self-control over the sense organs.
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