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Pātañjala Yoga Sūtras • Chapter 02

Sādhana Pāda

साधनपादः

Portion on Spiritual Practice & Disciplines

Total: 55 Verses • Citations: YS 2.1–55 • 11 Lexicon Terms • Page 1 of 2 (Verses 30 shown)
तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः
English Translation
I practice yoga through austerity, self-study, and dedication to Ishvara.
व्याख्या / Traditional Commentary & Notes
Penance [tapaḥ], study of self [svādhyāya], and prioritizing surrender [praṇidhānāni] to the divine [īśvara] form the action-oriented path [Kriyā] of Yoga [yoga]
समाधिभावनार्थः क्लेशतनूकरणार्थश्च
English Translation
My practice aims to cultivate samadhi and weaken the afflictions.
व्याख्या / Traditional Commentary & Notes
For establishing [bhāvanārthaḥ] ataraxia [samādhi] and [ca] for attenuating [tanūkaraṇārthaḥ] afflictions [kleśa]
अविद्यास्मितारागद्वेषाभिनिवेशाः पञ्च क्लेशाः
English Translation
Ignorance, egoism, attachment, aversion, and fear of death are my five afflictions.
व्याख्या / Traditional Commentary & Notes
Ignorance (avidyā), egoism (asmitā), attachment (rāga), aversion (dveṣa), and deep anxiety for self-preservation (abhiniveśāḥ) are the five (pañca) Afflictions (kleśāḥ)
अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम्
English Translation
Ignorance is the field for the other afflictions, whether dormant, attenuated, interrupted, or active.
व्याख्या / Traditional Commentary & Notes
Ignorance (avidyā) is the breeding ground (kṣetram) for the subsequent four Kleśa-s (uttareṣām), whether dormant (prasupta), attenuated (tanu), interrupted (vicchinna), or fully active (udārāṇām)
अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या
English Translation
Mistaking the non-eternal, impure, painful, and non-self for the eternal, pure, joyful, and self is my ignorance.
व्याख्या / Traditional Commentary & Notes
Ignorance [avidyā] is the misperception [khyātiḥ] of the impermanent [anitya] as permanent [nitya], the impure [aśuci] as pure [śuci], the painful [duḥkha] as pleasurable [sukha], and the non-self [anātmasu] as the self [ātma]
दृग्दर्शनशक्त्योरेकात्मतेवास्मिता
English Translation
Egoism is my identification of the power of the seer with that of the instrument of seeing.
व्याख्या / Traditional Commentary & Notes
The juxtaposition (ekātmatā) of the Seer (dṛg), as if (iva) it posits (śaktyoḥ) the process of seeing (darśana), results in the sense of
सुखानुशयी रागः
English Translation
Attachment is my dwelling upon pleasure.
व्याख्या / Traditional Commentary & Notes
Attachment (rāgaḥ) is the residue (anuśayī) of pleasure (sukha)
दुःखानुशयी द्वेषः
English Translation
Aversion is my dwelling upon pain.
व्याख्या / Traditional Commentary & Notes
Aversion (dveṣaḥ) is the residue (anuśayī) of suffering (duḥkha)
स्वरसवाही विदुषोऽपि तथारूढोऽभिनिवेशः
English Translation
The clinging to life is my inherent tendency, even in the learned.
व्याख्या / Traditional Commentary & Notes
Anxiety for self-preservation [ abhiniveśaḥ ] flows [ vahī ] instinctively [ svarasa ] even [ api ] in the wise [ viduṣaḥ ], just as [ tathā ] it does in others [ arūḍhaḥ ]
ते प्रतिप्रसवहेयाः सूक्ष्माः
English Translation
These afflictions are eliminated by meditation.
व्याख्या / Traditional Commentary & Notes
Those [te] subtle [sūkṣmāḥ] afflictions [kleśāḥ] are forsaken [heyāḥ] by dissolution [pratiprasava] into untraceable non-existence
ध्यानहेयास्तद्वृत्तयः
English Translation
My karma has consequences seen and unseen.
व्याख्या / Traditional Commentary & Notes
Meditation (dhyāna) removes (heyāḥ) these (tad) mental modifications (vṛttayaḥ)
क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः
English Translation
When the root exists, it leads to my birth, lifespan, and experiences.
व्याख्या / Traditional Commentary & Notes
Latent impressions of actions [karma-āśayaḥ], which are based [mūlaḥ] upon afflictions [kleśa], become manifest [vedanīyaḥ] either in the present life [dṛṣṭa-janma] or in a future life [adṛṣṭa-janma]
सति मूले तद्विपाको जात्यायुर्भोगाः
English Translation
My actions result in joy or suffering due to their virtuous or non-virtuous nature.
व्याख्या / Traditional Commentary & Notes
As long as the root [mūle] remains [sati], its [tad] consequences [vipākaḥ] are birth [jāti], lifespan [āyuḥ], and experiences [bhogāḥ]
ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात्
English Translation
For the discerning, all is suffering due to the conflicts of transformation, anxiety, and impressions of the modes of nature.
व्याख्या / Traditional Commentary & Notes
The (te) results (phalāḥ) of pleasure (hlāda) and pain (paritāpa) arise (hetutvāt) from virtue (puṇya) and non-virtue (apuṇya)
परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः
English Translation
I must avoid future suffering.
व्याख्या / Traditional Commentary & Notes
For the discerning (vivekinaḥ), everything (sarvam) is indeed (eva) painful (duḥkham) due to suffering (duḥkhaiḥ) arising from consequences (pariṇāma), from feverishness (tāpa), and from latent impressions (saṁskāra); as well as (ca) the mutual opposition (virodhāt) of the transformations (vṛtti) of the qualities of Nature (guṇa)
हेयं दुःखमनागतम्
English Translation
The cause of my avoidable suffering is the union of the seer and the seen.
व्याख्या / Traditional Commentary & Notes
Forsake (heyam) future (anāgatam) suffering (duḥkham)
द्रष्टृदृश्ययोः संयोगो हेयहेतुः
English Translation
The seen is composed of light, activity, and inertia, the elements and senses, and exists for my experience and liberation.
व्याख्या / Traditional Commentary & Notes
The conjunction [saṁyogaḥ] between the seer [draṣṭṛ] and the seen [dṛśyayoḥ] is the cause [hetuḥ] that must be relinquished [heya]
प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम्
English Translation
The stages of the modes of nature are specific, non-specific, indicator-only, and without indicators.
व्याख्या / Traditional Commentary & Notes
The object (dṛśyam) is by nature (śīlam) sentient or illuminated (prakāśa), mutable (kriyā), and inert or stable (sthiti). It is of the nature (ātmakam) of both subtle and gross elements (bhūta) and the senses (indriya), encompassing both the
विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि
English Translation
The seer is pure consciousness and witnesses the seen.
व्याख्या / Traditional Commentary & Notes
The stages of transformation(parvāṇi) of the guṇas (guṇa) are (Viśeṣa) distinctiveness (Aviśeṣa) indistinctiveness (Liṅgamātra) manifestation and (Aliṅga) unmanifest
द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः
English Translation
I exist for the seer’s purpose.
व्याख्या / Traditional Commentary & Notes
The Seer (draṣṭā) is exclusively (mātraḥ) a Witness (dṛśi). Though (api) pure (śuddhaḥ), it passively observes (anupaśyaḥ) the mental modifications (pratyaya).
तदर्थ एव दृश्यस्यात्मा
English Translation
The seer and the seen exist for each others purposes.
व्याख्या / Traditional Commentary & Notes
The essence [ātmā] of the seen [dṛśyasya] exists solely [eva] for the purpose [tadartha] of the Seer [Purusha]
कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात्
English Translation
The seer is pure and observes the seen.
व्याख्या / Traditional Commentary & Notes
Even though [api] it (the Seen) ceases to exist [naṣṭam] for one who has fulfilled their purpose [kṛtārthaṁ prati], it [tat] is not destroyed [anaṣṭam] because it remains conventional [sādhāraṇatvāt] for others [anya]
स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः
English Translation
The conjunction of the seer and the seen is the cause of my realization of my own form.
व्याख्या / Traditional Commentary & Notes
The conjunction (saṁyogaḥ) of the conventional self (sva) and the power (śaktyoḥ) of ownership (svāmi) is the cause (hetuḥ) for the formation (upalabdhi) of identity (sva-rūpa)
तस्य हेतुरविद्या
English Translation
Ignorance is the cause of this conjunction.
व्याख्या / Traditional Commentary & Notes
Ignorance (avidyā) is the cause (hetuḥ) of that (tasya) [conjunction]
तदभावात्संयोगाभावो हानं तद्दृशेः कैवल्यम्
English Translation
With the absence of this ignorance, the conjunction ends, leading to my liberation.
व्याख्या / Traditional Commentary & Notes
With the absence (abhāvāt) of ignorance (avidyā), the conjunction (saṁyoga) dissolves (abhāvaḥ). This removal (hānaṁ) is the ultimate liberation (kaivalyam) of the observer (dṛśeḥ)
विवेकख्यातिरविप्लवा हानोपायः
English Translation
Unwavering discriminative knowledge is the means to my liberation.
व्याख्या / Traditional Commentary & Notes
Unwavering (aviplavā) discriminative knowledge (viveka-khyātiḥ) is the means (upāyaḥ) to cessation (hāna)
तस्य सप्तधा प्रान्तभूमिः प्रज्ञा
English Translation
My wisdom manifests in seven stages.
व्याख्या / Traditional Commentary & Notes
Wisdom (prajñā) manifests in seven stages (saptadhā) and reaches its ultimate state (prāntabhūmiḥ)
योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिराविवेकख्यातेः
English Translation
By practicing the limbs of yoga, impurities are destroyed and my wisdom radiates, leading to discriminative discernment.
व्याख्या / Traditional Commentary & Notes
Through the practice (anuṣṭhānāt) of the limbs (aṅga) of yoga (yoga), impurities (aśuddhi) are destroyed (kṣaye), and the light (dīptiḥ) of knowledge (jñāna) arises, culminating (ā) in discriminative discernment (viveka-khyāti)
यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि
English Translation
The eight limbs of yoga are yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, and samadhi.
व्याख्या / Traditional Commentary & Notes
The eight limbs (aṣṭau-aṅgāni) of yoga (yoga) are: restraints (yama), observances (niyama), posture (āsana), breath control (prāṇāyāma), withdrawal of the senses (pratyāhāra), concentration (dhāraṇā), meditation (dhyāna), and absorption (samādhi)
अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः
English Translation
The restraints of non-violence, truthfulness, non-stealing, celibacy, and non-possessiveness are universal vows.
व्याख्या / Traditional Commentary & Notes
The restraints (yamāḥ) are non-violence (ahiṁsā), truthfulness (satya), non-stealing (asteya), celibacy (brahmacarya), and non-possessiveness (aparigraha)
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