CHAPTER 2
Sadhana-Pada
The Path To Realization
In this chapter Patanjali talks about the practices required to reach Enlightenment.
2.1 tapah svadhyay-esvarapranidhanani kriya-yogah ॥2॥
tapah=intensity of discipline, austerity
svadhyaya=self-study
Isvara=God
pranidhanani=dedication
kriya=action
yogah=union
Austerity, self-study and dedication to God are called kriya yoga.
2.2 samadhi-bhavana-arthah klesa tanu-karana-arthas-cha ॥2॥
samadhi=oneness, deep concentration, integration
bhavana=realisation
arthah=meaning
klesa=affliction
tanu=slender, weak
karana=making
arthah=meaning
cha=and
Kriya yoga(yoga of action) is practised to minimise the patterning of consciousness and to bring about samadhi.
2.3 avidya-asmita-raga-dvesa-abhinivesah klesah ॥3॥
avidya=lack of wisdom
asmita=egoism
raga=desire
dvesa=aversion
abhinivesah=self preservation
klesah=affliction
Lack of wisdom, egoism, desire, aversion, self preservation are the kinds of affliction.
2.4 avidya ksetram-uttaresam prasupta-tanu-vicchinn-odaranam ॥4॥
avidya=lack of wisdom, ignorance
ksetram=field
uttaresam=for the others
prasupta=dormant
tanu=weak, attenuated
vicchinna=interrupted
odaranam=activated
Lack of wisdom is the productive field of all of them that follow whether they are dormant, attenuated or weakened, interrupted and active.
2.5 anitya-asuci-duhkha-anatmasu nitya-suci-sukha-atmakhyatir-avidya ॥5॥
anitya=not permanent
asuci=impure
duhkha=distress
anatmasu=not self
nitya=permanent
suci=pure
sukha=happiness
atma=self
khyatih=seeing
avidya=lack of wisdom
Spiritual ignorance manifests as mistaking that which is impermanent, impure, distressing, not self for permanent, pure, happiness and self.
2.6 drg-darsana-saktyor-ekatmata-iva-asmita ॥6॥
drig=pure awareness, witness
darsana=vision
saktyoh=power
eka=one
atmata=selfhood
iva=like
asmita=egoism
The egoism is tantamount to mistaking the intellect itself to be pure consciousness.
2.7 sukha-anusayi ragah ॥7॥
sukha=hapiness, pleasure
anusayi =following
ragah=desire, passion
Attachment is that which dwells on pleasant experience.
2.8 duhkha-anusayi dvesah ॥8॥
duhkha=distress
anusayi=following
dvesah=aversion
Aversion is that which dwells on misery.
2.9 svarasvahi viduso-pi tatharudho-bhinivesah ॥9॥
sva=own
rasa=taste, inclination
vahi=flowing
vidusah=sage
api=also
tatha= thus, in the same way
rudhah=rooted, firmly established
abhinivesah= self-preservation, clinging to life the life of
Even for the wise there is an ever flowing, firmly established desire of clinging to life.
2.10 te pratiprasava-heyah suksmah ॥10॥
te=these
prati=toward, reversing
prasava=motion, flow
heyah=overwhelmed, overcome
suksmah=subtle
In their subtle form, they are destroyed by their cessation into and of the mind field.
2.11 dhyana heyah tad-vrttayah ॥11॥
dhyana=meditative absorption
heyah=overwhelmed, overcome
tad=that
vrttayah=patterning
Meditative absorption will overcome patterning of conciousness.
2.12 klesa-mulah karma-asayo drsta-adrsta-janma-vedaniyah ॥12॥
klesa=affliction, cause of suffering
mulah=root
karma=action
asayah=store, residum
drsta=seen, perceptible
adrsta=unseen
janma=birth
vedaniyah= to be experienced
The cause of suffering are the root cause of actions both visible and invisible to be experienced later in this birth or in a future one.
2.13 sati mule tad-vipako jaty-ayur-bhogah ॥13॥
sati=existing
mule=root
tad=that
vipakah=ripening
jati=birth, rank
ayuh=span of life
bhogah=experience
So long as the roots of actions exist, their fruition will be birth, span of life, and experiences.
2.14 te hlada paritapa-phalah punya-apunya-hetutvat ॥14॥
te=they
hlada=delight
paritapa=anguish
phalah=fruit
punya=good, virtuous
apunya=evil, bad
hetutvat=causality
The quality of life, either delightful or painful, is a result of good or bad actions.
2.15 parinama tapa samskara duhkhaih guna-vrtti-virodhac cha duhkham-eva sarvam vivekinah ॥15॥
parinama=transformation
tapa= anguish
samskara= latent impression
duhkhaih=pain, distress
guna=fundamental qualities of nature
vrtti-=patterning
virodhat=conflict
cha=and
duhkham=pain, grief
eva=thus
sarvam=all
vivekinah=a person of discrimination
To the discriminating all is painful because of reasoning that all these experiences cause pain or affliction from latent impressions, and acting in opposition with the fundamental qualities of nature.
2.16 heyam duhkham-anagatam ॥16॥
heyam=overcome
duhkham=grief, pain
anagatam=future
The future grief yet to come can be avoided.
2.17 drastr-drsyayoh samyogo heyahetuh ॥17॥
drastr=seer, witness
drsyayoh=what is seen
samyogah=union
heya=overcome
hetuh=cause
The cause of that which is to be avoided is the union of the seer and the seen.
2.18 prakasa-kriya-sthiti-silam bhutendriya-atmakam bhoga-apavarga-artham drsyam ॥18॥
prakasa=brightness, light
kriya=action, of activity(mutability)
sthiti=stability
silam=character
bhuta=element
indriya=sensory apparatus
atmakam=self
bhoga=experience
apavarga=liberation
artham=meaning
drsyam=what is seen
The objects are of the nature of sentience, mutability and stability, it exists in the form of elements and senses and serve the purpose of experience and liberation.
2.19 visesa-avisesa-linga-matra-alingani gunaparvani ॥19॥
visesa=difference, distinction
avisesa=indistinct
linga=mark
matra=only
alingani=without marks, undifferentiated
guna=fundamental qualities of nature
parvani=state, level
The fundamental qualities of nature are undifferentiated, differentiated, indistinct and distinct.
2.20 drasta drsimatrah suddho-pi pratyaya-anupasyah ॥20॥
drasta=pure awareness, seer
drsi=seeing
matrah=only
suddhah=pure
api=also
pratyaya=perception, thought
anupasyah=to behold
Pure awareness is but the force of seeing itself, though pure, awareness appears to operate through the medium of the mind.
2.21 tadartha eva drsyasya-atma ॥21॥
tad=that
artha=meaning
eva=thus
drsyasya=of what is seen
atma=self
The essence of nature is only to serve the goal of liberation.
2.22 krtartham pratinastam-apy-anastam tadanya sadharanatvat ॥22॥
krta=accomplished
artham=meaning
prati=toward
nastam=ceased
api=also
anastam=not ceased
tad=its, that
anya=other
sadharanatvat=common experience
Although ceasing to exist for him whose goal has been accomplished, the knowable does not cease to exist being common to others.
2.23 svasvami-saktyoh svarup-oplabdhi-hetuh samyogah ॥23॥
sva=own
svami=owner
saktyoh=power
sva=own
rupa=form
uplabdhi=acquisition
hetuh=cause
samyogah=coupling, union
The identification of the pure awareness with the intellect causes the cognizance of an objective world and a perceiver of it.
2.24 tasya hetur-avidya ॥24॥
tasya = of this, that
hetuh=cause reason
avidya=lack of wisdom
Ignorance is its cause
2.25 tad-abhabat-samyoga-abhavo hanam taddrseh kaivalyam ॥25॥
tat = its
abhavat = due to its disappearance
samyoga = union
abhavah = absence, disappearance
hanam = removal, cessation
tad = that
drseh = of the knower, the force of seeing
kaivalyam = absolute freedom, liberation
When ignorance is brought to an end there is then an absence of this identification which leads to absolute freedom, liberation.
2.26 viveka-khyatir-aviplava hanopayah ॥26॥
viveka= discrimination
khyatih = knowledge, correct cognition
aviplava = undisturbed, without vacillation
hano = of removal
upayah = the means, way
The means of destruction of ignorance is by clear, distinct and unbroken discriminative knowledge.
2.27 tasya saptadha pranta-bhumih prajna ॥27॥
tasya = to one,
saptadha = sevenfold
pranta= final, ultimate
bhumih = stage, level
prajna= discrimination, insight, wisdom
The highest stage of discrimination is sevenfold.
2.28 yoga-anga-anusthanad-asuddhi-ksaye jnana-diptir-aviveka-khyateh ॥28॥
yoga-anga = rungs of yoga, components, steps, parts, members
anusthanad = by the sustained practice, observance
asuddhi = impurities
kshaye = with the elimination
jnana = of wisdom
diptir = light, brilliance
a = until, up to
viveka-khyateh = discriminative knowledge
By the practice of different rungs of yoga impurities are eliminated, knowledge becomes effulgent up to discrimination.
2.29 yama niyama-asana pranayama pratyahara dharana dhyana samadhayo-stavangani ॥29॥
yama = codes of restraint, abstinences
niyama = observances, practices
asana = meditation posture
pranayama = expansion of breath and prana, regulation
pratyahara = withdrawal of the senses
dharana = concentration
dhyana = meditation
samadhayah = entasy, oneness, deep concentration
ashtau = eight
angani = rungs, limbs, accessories, components
The eight rungs of yoga are restraint, observances, posture, breath regulation, concentration, meditative absorption and deep concentration.
2.30 ahimsa-satya-asteya brahmacarya-aparigrahah yamah ॥30॥
ahimsa = non-violence, non-harming
satya = truthfulness, honesty
asteya = non-stealing
brahmacharya = continence, remembering the divine
aparigrahah = non-possessiveness, non-holding through senses, non-greed
yamah= codes of restraint, abstinences
The five external disciplines are not harming, honesty, not stealing, celibacy and non-possessiveness.
2.31 jati-desa-kala-samaya-anavacchinnah sarvabhauma-mahavratam ॥31॥
jati = type of birth, species
desa = space, place
kala = time
samaya = circumstance, condition
anavacchinnah = not limited by
sarva=all
bhauma=at a level
maha=great
vratam=vow
These restraints unconditioned by place, time and condition are universal vows.
2.32 sauca samtosa tapah svadhyay-esvarapranidhanani niyamah ॥32॥
sauca = purity of body and mind
samtosa = contentment
tapah = training the senses
svadhyaya = self-study
isvara = creative source, causal field, God
pranidhanani = practicing the presence, dedication, devotion,
niyamah = observances or practices of self-training
Purity, contentment, training the senses, self-study, dedication to God are the sacred observances.
2.33 vitarka-badhane pratipaksa-bhavanam ॥33॥
vitarka = troublesome thoughts
badhane = disturbed by
pratipaksha = to the contrary
bhavanam = cultivate, habituate, thought of
Troublesome thoughts can be obstructed by cultivating their contrary thoughts.
2.34 vitarka himsadayahh krta-karita-anumodita lobha-krodha-moha-apurvaka mrdu-madhya adhimatra duhkha-ajnana-ananta-phala iti pratipraksa-bhavanam ॥34॥
vitarka= troublesome thoughts, deviating
himsadayah = harmful and the others
krita = committed
karita = caused to be done
anumoditah = consented to, approved of
lobha = greed
krodha = anger
moha = delusion
purvaka = preceded by
mrdu = mild
madhya = middling
adhimatra= intense
dukha = misery, pain, suffering
ajnana = ignorance
ananta = infinite, unending
phala = fruition, results
iti = thus
pratipaksha = to the contrary
bhavanam = cultivate, habituate, thought of
Unwholesome thoughts such as those of misdeeds whether done, caused to be done or approved of, all of these may be preceded by or performed through greed, anger, delusion, whether mild, middling or intense and the result is unending misery and ignorance, overcome such obstacles by cultivating the opposite.
2.35 ahimsa-pratisthayam tat-sannidhau vairatyaghah ॥35॥
ahimsa = non-violence, non-harming
pratisthayam = having firmly established, being well grounded in
tat = that, of his or her
sannidhau=presence
vaira=hostility
tyagah=give up
Being firmly established in non-violence enmity of others in not possible.
2.36 satya-pratisthayam kriya-phala-asrayatvam ॥36॥
satya = truthfulness, honesty
pratisthayam = having firmly established
kriya = actions
phala = fruition, results, effects
asrayatvam = come as a result of, are dependent on
Being grounded in truthfulness the fruits of actions come naturally.
2.37 asteya-pratisthayam sarvaratn-opasthanam ॥37॥
asteya = non-stealing
pratisthayam = having firmly established
sarva = of all
ratna = jewels, treasures
upasthanam = appear, come, approach to him or her
When non-stealing is perfected, precious things come.
2.38 brahma-carya pratisthayam virya-labhah ॥38॥
brahmacharya=continence
pratisthayam = having firmly established
virya = strength, vigor, vitality
labhah = is acquired, attained
By being chaste comes great vigor.
2.39 aparigraha-sthairye janma-kathamta sambodhah ॥39॥
aparigraha = non-possessiveness, non-holding through senses
sthairye = upon being steady in
janma = birth, incarnation
kathamta= how and from where
sambodhah = complete knowledge of
Being non-possessive there arises complete knowledge of how and from wherefore of past and future birth.
2.40 saucat svanga-jugupsa parairasamsargah ॥40॥
sauchat = by cleanliness, purification
sva= own
anga=limb, component
jugupsa = disinclined, distanced from
paraih = and with that of others
asamsargah = cessation of contact
By cleanliness and purity of one’s body one becomes disinclined towards one’s own body and contacting the bodies of others.
2.41 sattva-suddhih saumanasya-ikagry-endriyajaya-atmadarsana yogyatvni cha ॥41॥
sattva = purest of subtle essence
suddhih= purification of
saumanasya = high-mindedness, cheerfulness
ekagra = one-pointedness
indriya=senses
jaya = control, regulation, mastery
atma = of the Self, center of consciousness
darsana = realization, seeing
yogyatvani = to be fit for, qualified for
cha = and
Through purification of body comes purification of subtle essence, cheerfulness, one-pointedness, mastery over the senses and fitness for self-realization.
2.42 samtosat-anuttamas-sukhalabhah ॥42॥
samtosat = contentment
anuttamas = unexcelled, extreme
sukha = pleasure, happiness,
labhah = is acquired, attained
As a result of contentment supreme happiness is attained.
2.43 kayendriya-siddhir-asuddhi-ksayat tapasah ॥43॥
kaya = of the physical body
indriya = active and cognitive senses
siddhih = attainment, mastery
asuddhi = of impurities
ksayat = removal, destruction
tapasah = training the senses, austerities
Through the training of senses and destruction of mental impurities comes mastery over the body and senses.
2.44 svadhyayad-ista-devata samprayogah ॥44॥
svadhyayat = self-study
ishta = that which is preferred, chosen
devata=deity
samprayogah = connected with, in contact
Through self study one attains communion with the desired deity.
2.45 samadhi siddhih-isvarapranidhanat ॥45॥
samadhi= oneness, entasy, deep concentration
siddhih = attainment, mastery
isvara = creative source, causal field, God
pranidhanat = practicing the presence, dedication, devotion
Dedication to God results in samadhi.
2.46 sthira-sukham-asanam ॥46॥
sthira = steady, stable
sukham = comfortable
asanam = meditation posture
The meditation posture should be stable and comfortable.
2.47 prayatna-saithilya-ananta-samapatti-bhyam ॥47॥
prayatna = tension or effort
saithilya = by relaxing, loosening
ananta = infinite, endlessness
samapattibhyam = by focusing attention on, by coalescence
The way of perfecting the posture is by loosening the effort and focussing attention on the infinite.
2.48 tato dvandva-an-abhighatah ॥48॥
tatah = then, thereby
dvandva = the pairs of opposites, the dualities
anabhighatah = unimpeded freedom from suffering
Thereby unimpeded freedom from dualities(such as heat and cold, pleasure and pain, or good and bad) is achieved.
2.49 tasmin sati svasa-prasvasyor-gati-vicchedah pranayamah ॥49॥
tasmin = upon that
sati = being accomplished
svasa = inhalation
prasvasyor = exhalation
gati = of the uncontrolled movements
vichchhedah = slowing, softening of the force behind
pranayamah= expansion of prana
Following this comes the softening of force behind, uncontrolled movement of inhalation and exhalation and the expansion of prana.
2.50 bahya-abhyantara-sthambha vrttih desa-kala-sankhyabhih paridrsto dirgha-suksmah ॥50॥
bahya = external
abhyantara = internal
stambha = holding, restraint, suspension
vrittih = operations, activities, fluctuations
desa = place, spot, space
kala = time, period
sankhyabhih = by these three, number
paridrstah = regulated by
dirgha = made long, prolonged
suksmah = and subtle, fine
Regulation of breath has three phases inhalation, exhalation and retention and are regulated by place, time and number with breath becoming spacious and subtle.
2.51 bahya-abhyantara visaya-aksepi caturthah ॥51॥
bahya = external
abhyantara = internal
visaya = region, spheres
aksepi = going beyond, surpassing
caturthah = the fourth
The fourth pranayama is that which surpasses the internal and external realms or fields.
2.52 tatah ksiyate prakasa-avaranam ॥52॥
tatah = then, thereby, thence
ksiyate = is destroyed, thinned
prakasa = light, illumination
avaranam = veil, covering
Then the covering lifts from the mind’s luminosity.
2.53 dharanasu cha yogyata manasah ॥53॥
dharanasu = for concentration
cha = and
yogyata = fitness, preparedness
manasah = mind
Then the mind becomes fit for dharana(concentration).
2.54 svavisaya-asamprayoge chittasya svarupanukara-iv-endriyanam pratyaharah ॥54॥
sva = their own
vishaya = objects, region
asamprayoge = not coming into contact with, non-conjunction
chittasya = of the mind field
svarupe= own form, own nature
anukara = imitate, resemble, follow
iva = like, as though
indriyanam= mental organs of actions and senses
pratyaharah= withdrawal of the senses, bringing inward
When consciousness interiorizes by not coupling with external objects, the senses do the same, this is called withdrawal of the senses.
2.55 tatah parama-vasyata indriyanam ॥55॥
tatah = then, thereby
parama = highest, supreme
vasyata= mastery, control
indriyanam = of the mental organs of actions and senses
Then comes the supreme control over the senses.