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• �॥ द्वितीयःपादः ॥ �॥ साधन-पादः ॥�.. dvitīyyaḥ pādaḥ .. �.. sādhana-pādaḥ ..�Dr. M.A.Jayashree ��� �� 

YogaSutra of maharshi patanjali�chant & understand

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• Dr. M.A.Jayashree

YogaSutra of maharshi patanjali�chant & understand

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Mangalashlokah

• Dr. M.A.Jayashree

YogaSutra of maharshi patanjali�chant & understand

samādhipādaH

• Dr. M.A.Jayashree

YogaSutra of maharshi patanjali�chant & understand

samādhipādaH

I bow down with reverence at the lotus feet of the entire lineage of gurus, masters, who showed me well & made me understand that the self bliss is within me & not dependent on any external objects so that I need not be stuck & be free, like a forest doctor by just making medicines from the forest herbs to pacify the deadliest poison of samsaara, this life.

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Dr. M A JAYASHREE

Dr. M A JAYASHREE

YogaSutra of maharshi patanjali�chant & understand

samādhipādaH

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Dr. M A JAYASHREE

Dr. M A JAYASHREE

YogaSutra of maharshi patanjali�chant & understand

samādhipādaH

To purify the mind (citta) and purify the consciousness, Patanjali gave the science of yoga (yogena) to us. To purify our speech (vacaam), he gave a commentary on grammar padashaastra, to us, so that our use of words and way of speaking is clarified, distinct and pure, and to purify the body, he gave us the science of medicine.

• �Practices: Chapter 2 of the Yoga Sutras is entitled Sadhana Pada, which means the chapter on practices. Chapter 2 outlines specific tools of attention that are used to systematically carve out, or cut away the obstacles of the inner mental shield that is blocking the light of the Self within. This includes the first 5 of the 8 rungs of yoga, known as ashtanga yoga.�� �� 

YogaSutra of maharshi patanjali�chant & understand

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• �The 55 sutras of Chapter 2 have been divided into 9 sections:�1. Minimizing gross coloring (2.1-2.9)�2. Dealing with subtle thoughts (2.10-2.11)�3. Breaking the alliance of karma (2.12-2.25)�4. The 8 rungs and discrimination (2.26-2.29)�5. Yamas and Niyamas, rungs #1 and 2 of 8 (2.30-2.34)�6. Benefits from Yamas and Niyamas (2.35-2.45)�7. Asana, rung #3 of 8 (2.46-2.48)�8. Pranayama, rung #4 of 8 (2.49-2.53)�9. Pratyahara, rung #5 of 8 (2.54-2.55)� ��� �� 

YogaSutra of maharshi patanjali�chant & understand

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• �Reduce colorings by Kriya Yoga: In these first few sutras of Chapter 2, specific methods are being introduced on how to minimize the gross colorings (kleshas) of the mental obstacles, which veil the true Self. (The later sutras of this chapter deal with the the subtle colorings of mental obstacles).Living the three practices of Kriya Yoga: The first part of the process of minimizing the gross coloring is called Kriya Yoga, and leads one in the direction of samadhi. Kriya Yoga involves three parts (2.1-2.2):�The process of dealing with these coloring moves through four stages of active, separated, attenuated, and seed (2.4). (The process of coloring was first introduced in sutra 1.5)� �� 

YogaSutra of maharshi patanjali�chant & understand

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तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥ २.१॥

tapaḥsvādhyāyeśvarapraṇidhānāni kriyāyogaḥ .. 2.1.. �

YogaSutra of maharshi patanjali�chant & understand

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What is kritaayoga, practical yoga?

(Uses of the word Kriya: It is important to note that the name Kriya Yoga is used in a variety of ways. This is described below in the description of sutra 2.1)

2.1 Yoga in the form of action (kriya yoga) has three parts: 1) training and purifying the senses (tapas), 2) self-study in the context of teachings (svadhyaya), and 3) devotion and letting go into the creative source from which we emerged (ishvara pranidhana).�

Dr. M.A.Jayashree

तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥ २.१॥

tapaḥsvādhyāyeśvarapraṇidhānāni kriyāyogaḥ .. 2.1.. �

YogaSutra of maharshi patanjali�chant & understand

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• tapah = accepting the purifying aspects of painful experience, purifying action, training the senses
• svadhyaya = self-study in the context of teachings, remembrance of sacred word or mantra
• ishvara = creative source, causal field, God, supreme Guru or teacher
• pranidhana = practicing the presence, dedication, devotion, surrender of fruits of practice
• kriya-yogah = yoga of practice, action, practical yoga

Dr. M.A.Jayashree

sādhana-pādaḥ

YogaSutra of maharshi patanjali�chant & understand

sādhana-pādaḥ

Dr. M.A.Jayashree

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समाधिभावनार्थः क्लेशतनूकरणार्थश्च ॥ २.२॥

samādhi-bhāvanārthaḥ kleśa-tanū-karaṇārthaśca .. 2.2..

2.2 That Yoga of action (kriya yoga) is practiced to bring about the experience of samadhi and to minimize the colored thought patterns (kleshas).�samadhi = deep absorption of meditation, the state of perfected concentration

bhavanaarthah = for the purpose of experiencing,

klesha = colored, painful, afflicted, impure

tanu-karanaarthah = for the purpose

of minimizing, to make fine, attenuate, weaken

cha = and 

sādhana-pādaḥ

YogaSutra of maharshi patanjali�chant & understand

sādhana-pādaḥ

Dr. M.A.Jayashree

sādhana-pādaḥ

अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः ॥ २.३॥

avidyāsmitā-rāga-dveṣābhiniveśāḥ kleśāḥ .. 2.3..

Which are the kleshas?

2.3 There are five kinds of coloring (kleshas):

1. ignorance about the true nature of things (avidya),
2. I-ness, individuality, or egoism (asmita),
3. attachment or addiction to mental impressions or objects (raga),
4. aversion to thought patterns or objects (dvesha), and
5. love of these as being life itself, as well as fear of their loss as being death.

YogaSutra of maharshi patanjali�chant & understand

sādhana-pādaḥ

Dr. M.A.Jayashree

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अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम् ॥ २.४॥

avidyā kṣetram uttareṣāṃ prasupta-tanu-vicchinnodārāṇām .. 2.4..

2.4 The root of forgetting or ignorance of the nature of things (avidya) is the breeding ground for the other of the five colorings (kleshas), and each of these is in one of four states:

1. dormant or inactive,
2. attenuated or weakened,
3. interrupted or separated from temporarily, or
4. active and producing thoughts or actions to varying degrees.�

YogaSutra of maharshi patanjali�chant & understand

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Dr. M.A.Jayashree

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अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम् ॥ २.४॥

avidyā kṣetram uttareṣāṃ prasupta-tanu-vicchinnodārāṇām .. 2.4..

2.4 avidya = spiritual forgetting, ignorance, veiling, nescience

kshetram = is the field, breeding ground 

uttaresham = for the others

prasupta = dormant, latent, seed

tanu = attenuated, weakened

vicchinna = distanced, separated, cut off, intercepted, udaranam = fully active, aroused, sustained

YogaSutra of maharshi patanjali�chant & understand

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Dr. M.A.Jayashree

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अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या ॥ २.५॥

anityāśuci-duḥkhānātmasu nitya-śuci-sukhātma-khyātir-avidyā .. 2.5..

Transcending four kinds of ignorance: Ignorance (avidya) is the root coloring that leads to the others. It evolves and dissolves in stages (2.4), and is of four types (2.5), including:

1. mistaking the temporary for the eternal, 
2. impure for pure, 
3. pain for pleasure, and
4. non-self for self.

YogaSutra of maharshi patanjali�chant & understand

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Dr. M.A.Jayashree

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अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या ॥ २.५॥

anityāśuci-duḥkhānātmasu nitya-śuci-sukhātma-khyātir-avidyā .. 2.5..

2.5 anitya = non-eternal, impermanent, ephemeral

ashuchi = impure

duhkha = misery, painful, sorrowful, suffering

anatmasu = non-self, non-atman

nitya = eternal, everlasting

shuchi = pure

sukha = happiness, pleasurable, pleasant

atman = Self, soul

khyatih = taking to be, supposing to be, seeing as if

avidya = spiritual forgetting, ignorance,

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YogaSutra of maharshi patanjali�chant & understand

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Dr. M.A.Jayashree

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दृग्दर्शनशक्त्योरेकात्मतेवास्मिता ॥ २.६॥

dṛg-darśana-śaktyor-ekātmatevāsmitā ..2.6..

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2.6 The coloring (klesha) of I-ness or egoism (asmita), which arises from the ignorance, occurs due to the mistake of taking the intellect (buddhi, which knows, decides, judges, and discriminates) to itself be pure consciousness (purusha/drig).�

drig = consciousness itself as seeing agent (purusha)

darshana-shaktyoh  = the instrument of seeing, power of intellect or buddhi to observe (darshana = seeing; shakti = power)

ekatmata = identity, with oneself (eka = one; atmata = selfness

iva = appearing to be, apparently as if

asmita = I-ness

YogaSutra of maharshi patanjali�chant & understand

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Dr. M.A.Jayashree

सुखानुशयी रागः ॥ २.७॥

sukhānuśayīrāgaḥ .. 2.7..

2.7 Attachment (raga) is a separate modification of mind, which follows the rising of the memory of pleasure, where the three modifications of attachment, pleasure, and the memory of the object are then associated with one another.�(sukha anushayi ragah)

sukha = pleasure

anushayi = sequential attraction to, closely following, resting on

ragah = attachment, addiction

YogaSutra of maharshi patanjali�chant & understand

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Dr. M.A.Jayashree

दुःखानुशयी द्वेषः ॥ २.८॥ duḥkhānuśayīdveṣaḥ .2.8..

2.8 Aversion (dvesha) is a modification that results from misery associated with some memory, whereby the three modifications of aversion, pain, and the memory of the object or experience are then associated with one another.�

dukha = pain, sorrow, suffering

anushayi = sequential attraction to, closely following, resting on

dvesha = aversion or pushing away, hatred

YogaSutra of maharshi patanjali�chant & understand

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Dr. M.A.Jayashree

स्वरसवाही विदुषोऽपि तथारूढोऽभिनिवेशः ॥ २.९॥

svarasa-vāhī viduṣo'pi tathārūḍho'bhiniveśaḥ .. 2.9..

2.9 Even for those people who are learned, there is an ever-flowing, firmly established love for continuation and a fear of cessation, or death, of these various colored modifications (kleshas).�

sva-rasa-vahi = flowing on its own momentum (sva = own; rasa = inclination, momentum, potency; vahi = flowing)

vidushah = in the wise or learned person

api = even

tatha = the same way

rudhah = firmly established

abhiniveshah = resistance to loss, fear of death of identity, desire for continuity, clinging to the life of

YogaSutra of maharshi patanjali�chant & understand

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Dr. M.A.Jayashree

ते प्रतिप्रसवहेयाः सूक्ष्माः ॥ २.१०॥

teprati-prasava-heyāḥsūkṣmāḥ .. 2.10..

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2.10 When the five types of colorings (kleshas) are in their subtle, merely potential form, they are then destroyed by their disappearance or cessation into and of the field of mind itself.�

te = these

pratipasava = involution, resolving back into the cause from which they arose

heyah = to be overcome, reduced, abandoned, destroyed, eliminated

sukshmah = subtle

YogaSutra of maharshi patanjali�chant & understand

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Dr. M.A.Jayashree

ध्यानहेयास्तद्वृत्तयः ॥ २.११॥

dhyāna-heyās-tad-vṛttayaḥ ..2.11..

2.11 When the modifications still have some potency of coloring (klishta), they are brought to the state of mere potential by meditation (dhyana).�dhyana = meditation

heyah = to be overcome, reduced, abandoned, destroyed

tat = those

vrittayah = operations, activities, fluctuations, modifications,

The process works somewhat like this:

Stabilize the mind (1.33-1.39)

Weaken the gross colorings (2.1-2.9)

Bring the colorings to seed form (2.11, the current sutra)

Resolving the colorings back into the mind field (2.10, the previous sutra)

YogaSutra of maharshi patanjali�chant & understand

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क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः ॥ २.१२॥

kleśa-mūlaḥ karmāśayo dṛṣṭādṛṣṭa-janma-vedanīyaḥ .. 2.12..

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2.12 Latent impressions that are colored (karmashaya) result from other actions (karmas) that were brought about by colorings (kleshas), and become active and experienced in a current life or a future life.�

klesha-mulah = having colorings as its origin (klesha = colored, painful, afflicted, impure; mula = origin, root)

karma-ashayah = repository of karma (karma = actions stemming from the deep impressions of samskaras; ashaya = repository, accumulation, deposit, vehicle, reservoir, womb)

drishta = seen, visible, experienced consciously, present

adrishta = unseen, invisible, only experienced unconsciously, future

janma = in births

vedaniyah = to be experienced, 

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सति मूले तद्विपाको जात्यायुर्भोगाः ॥ २.१३॥

satimūle tad-vipāko jātyāyurbhogāḥ .. 2.13..

2.13 As long as those colorings (kleshas) remains at the root, three consequences are produced: 1) birth, 2) span of life, and 3) experiences in that life.�

sati = since being here, being present, existing

mule = to be at the root

tat = of that

vipakah = ripening, fruition, maturation

jati = type of birth, species, state of life

ayus = span of life, lifetime

bhogah = having experience, resulting enjoyment

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ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात् ॥ २.१४॥

Te hlāda-paritāpa-phalāḥ puṇyāpuṇya-hetutvāt .. 2.14..

2.14 Because of having the nature of merits or demerits (virtue or vice), these three (birth, span of life, and experiences) may be experienced as either pleasure or pain.�

te = they, those (referring to those who take birth, as in the last sutra)

hlada-paritapa-phalah = experiencing pleasure and pain as fruits (hlada = pleasure, delight; paritapa = pain, agony; phalah = fruits)

punya = virtuous, meritorious, benevolent

apunya = non-virtuous, bad, demerit, non-meritorious

hetutvat = having as their cause (the punya or apunya)

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परिणाम-ताप-संस्कार-दुःखैर्गुण-वृत्ति-विरोधाच्चदुःखमेव सर्वं विवेकिनः ॥ २.१५॥

pariṇāma-tāpa-saṃskāra-duḥkhair-guṇa-vṛtti-virodhācca duḥkhameva sarvaṃ vivekinaḥ 2.15..

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2.15 A wise, discriminating person sees all worldly experiences as painful, because of reasoning that all these experiences lead to more consequences, anxiety, and deep habits (samskaras), as well as acting in opposition to the natural qualities.�

YogaSutra of maharshi patanjali�chant & understand

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parinama = of change, transformation, result, consequence,

tapa = anxiety, anguish, pain, suffering,

samskara = subtle impressions, imprints in the unconscious,

duhkhaih = by reason of suffering, sorrows

guna = of the qualities, gunas of prakriti (sattvas, rajas, tamas)

vrittih = operations, activities, fluctuations, modifications,

virodhat = because of reasoning the contradictory

ca = and

duhkham = the pain, suffering, sorrow

eva = is only

sarvam = all

vivekinah = to one who discriminates, discerns

YogaSutra of maharshi patanjali�chant & understand

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2.16 Because the worldly experiences are seen as painful, it is the pain, which is yet to come that is to be avoided and discarded.�

heyam = to be discarded, avoided, prevented

duhkham = pain, suffering, sorrow

anagatam = which has not yet come, in the future

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हेयं दुःखमनागतम् ॥ २.१६॥

heyaṃduḥkhamanāgatam .. 2.16..

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द्रष्टृदृश्ययोः संयोगो हेयहेतुः ॥ २.१७॥

draṣṭṛdṛśyayoḥsaṃyogoheyahetuḥ .. 2.17..

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2.17 The uniting of the seer (the subject, or experiencer) with the seen (the object, or that which is experienced) is the cause or connection to be avoided.�

drashtr = of the seer, knower, apprehender

drishyayoh = of the seen, knowable 

samyogah = union, conjunction

heya = to be discarded, avoided, prevented

hetuh = the cause, reason

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प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकंभोगापवर्गार्थं दृश्यम् ॥ २.१८॥

prakāśakriyāsthitiśīlaṃbhūtendriyātmakaṃ

bhogāpavargārthaṃdṛśyam .. 2.18..

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2.18 The objects (or knowables) are by their nature of: 1) illumination or sentience,sattva

2) activity or mutability,rajas or

3) inertia or stasis; tamas

they consist of the elements and the powers of the senses, and exist for the purpose of experiencing the world and for liberation or enlightenment.�

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प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकंभोगापवर्गार्थं दृश्यम् ॥ २.१८॥

prakāśakriyāsthitiśīlaṃbhūtendriyātmakaṃ

bhogāpavargārthaṃdṛśyam .. 2.18..

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prakasha = illumination, light

kriya = of activity

sthiti = steadiness, inertia, stasis

shilam = having the nature of (illumination, activity, steadiness)

bhuta = the elements (earth, water, fire, air, space)

indriya = powers of action and sensation, instruments, mental sense organs

atmakam = consisting of (elements and senses)

bhoga = experience, enjoyment

apavarga = liberation, freedom, emancipation

artham = for the sake of, purpose of, object of

drishyam = the seen, the knowable

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विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि ॥ २.१९॥ viśeṣāviśeṣaliṅgamātrāliṅgāniguṇaparvāṇi .. 2.19..

2.19 There are four states of the elements (gunas), and these are:

1. specialized, or particularized (vishesha),
2. 2) unspecialized, or unparticularized (avishesha),

3) indicator-only, or marked only (linga-matra), and

4) without indicator, or without mark (alingani).�

vishesha = specialized, having differences

avishesha = unspecialized, having no differences

linga-matra = only a mark or trace (linga = mark, trace; matra = only)

alingani = without even a mark or trace, undifferentiated subtle matter

guna-parvani = state of the gunas (guna = of the qualities, gunas of prakriti; parvani = state, stage, level)

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द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः ॥ २.२०॥

draṣṭādṛśimātraḥśuddho'pipratyayānupaśyaḥ .. 2.20..

2.20 The Seer is but the force of seeing itself, appearing to see or experience that which is presented as a cognitive principle.�

drashta = the seer

drshi-matrah  = power of seeing (drshi = seeing; matrah = power)

suddhah = pure

api = even though, although

pratyaya = the cause, causal or cognitive principle, content of mind, cognition

anupashyah = appearing to see

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तदर्थ एव दृश्यस्यात्मा ॥ २.२१॥

tadarthaevadṛśyasyātmā .. 2.21..

2.21 The essence or nature of the knowable objects exists only to serve as the objective field for pure consciousness.�

tad-artha = the purpose for that, to serve as (tad = that; artha = purpose)

eva = only 

drishyasya = of the seen, knowable

atma = essence, being, existence

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कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात् ॥ २.२२॥

kṛtārthaṃpratinaṣṭamapyanaṣṭaṃtadanyasādhāraṇatvāt .. 2.22..

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2.22 Although knowable objects cease to exist in relation to one who has experienced their fundamental, formless true nature, the appearance of the knowable objects is not destroyed, for their existence continues to be shared by others who are still observing them in their grosser forms.�

krita-artham = one whose purpose has been accomplished (krita = accomplished; artham = purpose)

prati = towards, with regard to

nashtam = ceased, dissolved, finished, destroyed

api = even, although

anashtam = has not ceased, not dissolved, not finished, not destroyed

tat = that 

anya = for others

sadharanatvat = being common to others, due to commonness

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स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः ॥ २.२३॥

svasvāmiśaktyoḥsvarūpopalabdhihetuḥsaṃyogaḥ .. 2.23..

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2.23 Having an alliance, or relationship between objects and the Self is the necessary means by which there can subsequently be realization of the true nature of those objects by that very Self.�

sva = of being owned

svami = of being owner, master, the one who possesses

saktyoh = of the powers

svarupa = of the nature, own nature, own form (sva = own; rupa = form)

upalabdhi = recognition

hetuh = that brings about, the cause, reason

samyogah = union, conjunction

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तस्य हेतुरविद्या ॥ २.२४॥

tasyaheturavidyā .. 2.24..

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2.24 Avidya or ignorance (2.3-2.5), the condition of ignoring, is the underlying cause that allows this alliance to appear to exist.�

tasya = of that (of that alliance, from last sutra)

hetuh = that brings about, the cause, reason

avidya = spiritual forgetting, ignorance, veiling, nescience

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तदभावात् संयोगाभावो हानं तद्दृशेः कैवल्यम् ॥ २.२५॥

tadabhāvātsaṃyogābhāvohānaṃtaddṛśeḥ

kaivalyam .. 2.25..

2.25 By causing a lack of avidya, or ignorance there is then an absence of the alliance, and this leads to a freedom known as a state of liberation or enlightenment for the Seer.�

tat = its

abhavat = due to its disappearance, (of that ignorance in the last sutra)

samyogah = union, conjunction

abhavah = absence, dissolution

hanam = removal, cessation, abandonment

tat = that 

drisheh = of the knower, the force of seeing

kaivalyam = absolute freedom, liberation, enlightenment

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विवेकख्यातिरविप्लवा हानोपायः ॥ २.२६॥

vivekakhyātiraviplavāhānopāyaḥ .. 2.26..

2.26 Clear, distinct, unimpaired discriminative knowledge is the means of liberation from this alliance.�

viveka-khyatih = discriminative knowledge (viveka = discriminative, discernment; khyatih = knowledge, correct cognition, clarity, awareness)

aviplava = undisturbed, without vacillation, uninterrupted

hana = of removal, of avoidance 

upayah = the means, way, method

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तस्य सप्तधा प्रान्तभूमिः प्रज्ञा ॥ २.२७॥

Tasyasaptadhā prāntabhūmiḥ

prajñā .. 2.27..

2.27 Seven kinds of ultimate insight come to one who has attained this degree of discrimination.�

tasya = to one, to such a person

saptadha = sevenfold

pranta = final, ultimate

bhumih = stage, level, degree

prajna = discrimination, insight, wisdom, cognizing consciousness

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योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिरा विवेकख्यातेः ॥ २.२८॥

Yogāṅgānuṣṭhānādaśuddhikṣaye

Jñānadīptir āviveka-khyāteḥ .. 2.28..

2.28 Through the practice of the different limbs, or steps to Yoga, whereby impurities are eliminated, there arises an illumination that culminates in discriminative wisdom, or enlightenment.�

yoga-anga = limbs of yoga (yoga = yoga; anga = limbs, parts, constituents)

anusthanad = by the sustained practice, observance,

ashuddhi = impurities

kshaye = with the elimination, destruction

jnana = of wisdom, knowledge, 

diptih = light, brilliance, radiance

aaviveka-khyaeih = until, up to discriminative knowledge (viveka = discriminative, discernment; khyatih = knowledge, correct cognition, clarity, awareness)

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2.29 The eight rungs, limbs, or steps of Yoga are the codes of self-regulation or restraint (yamas), observances or practices of self-training (niyamas), postures (asana), expansion of breath and prana (pranayama), withdrawal of the senses (pratyahara), concentration (dharana), meditation (dhyana), and perfected concentration (samadhi).�yama = codes of restraint, abstinences, self-regulations

niyama = observances, practices, self-training

asana = meditation posture (from the root ~as, which means "to sit")

pranayama = expansion of breath and prana, regulation, control

pratyahara = withdrawal of the indriyas (the senses), bringing inward

dharana = concentration, dhyana = meditation, samadhi = meditation in its higher state, deep absorption of meditation,

ashtau = eight

angani = rungs, limbs, accessories, components, steps, parts, members, constituents

यम-नियमासन-प्राणायाम-प्रत्याहार-धारणा-ध्यान-समाधयोऽष्टावङ्गानि ॥ २.२९॥

Yama-niyamāsana-prāṇāyāma-pratyāhāra-dhāraṇā-dhyāna-samādhayo'ṣṭāvaṅgāni .. 2.29..

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2.30 Non-injury or non-harming (ahimsa), truthfulness (satya), abstention from stealing (asteya), walking in awareness of the highest reality (brahmacharya), and non-possessiveness or non-grasping with the senses (aparigraha) are the five yamas, or codes of self-regulation or restraint, and are the first of the eight steps of Yoga.�(ahimsa satya asteya brahmacharya aparigraha yama)

ahimsa = non-violence, non-harming, non-injury

satya = truthfulness, honesty

asteya = non-stealing, abstention from theft

brahmacharya = walking in awareness of the highest reality, continence, remembering the divine, practicing the presence of God

aparigraha = non-possessiveness, non-holding through senses, non-greed, non-grasping, non-indulgence, non-acquisitiveness

yama = codes of restraint, abstinences, self-regulations

अहिंसा-सत्यास्तेय-ब्रह्मचर्यापरिग्रहा यमाः ॥ २.३०॥

Ahiṃsā-satyāsteya-brahmacaryāparigrahā-yamāḥ .. 2.30..

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2.31 These codes of self-regulation or restraint become a great vow when they become universal and are not restricted by any consideration of the nature of the kind of living being to whom one is related, nor in any place, time or situation.�(jati desha kala samaya anavachchhinnah sarva-bhaumah maha-vratam)

jati = type of birth, species, state of life

desha = space, place

kala = time

samaya = circumstance, condition, consideration 

anavachchhinnah = not limited by

sarva-bhaumah = universal, in all parts (sarva = all; bhaumah = parts, spheres)

maha-vratam = great vow (maha = great; vratam = vow)

जाति-देश-काल-समयानवच्छिन्नाः सार्वभौमा महाव्रतम् ॥ २.३१॥

Jāti-deśa-kāla-samayānavacchinnāḥ-sārvabhaumā-mahāvratam .. 2.31..

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2.32 Cleanliness and purity of body and mind (shaucha), an attitude of contentment (santosha), ascesis or training of the senses (tapas), self-study and reflection on sacred words (svadhyaya), and an attitude of letting go into one's source (ishvarapranidhana) are the observances or practices of self-training (niyamas), and are the second rung on the ladder of Yoga.�shaucha = purity of body and mind

santosha = contentment, tapah = training the senses, austerities,

svadhyaya = self-study, reflection on sacred words

ishvara = creative source, causal field, God, supreme Guru or teacher

pranidhana = dedication, devotion, surrender of fruits of practice

niyamah = observances or practices of self-training

शौच-सन्तोष-तपः-स्वाध्यायेश्वरप्रणिधानानि नियमाः ॥ २.३२॥

Śauca-santoṣa-tapaḥ-svādhyāyeśvarapraṇidhānāni niyamāḥ .. 2.32..

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2.33 When these codes of self-regulation or restraint (yamas) and observances or practices of self-training (niyamas) are inhibited from being practiced due to perverse, unwholesome, troublesome, or deviant thoughts, principles in the opposite direction, or contrary thought should be cultivated.�(vitarka badhane pratipaksha bhavanam)

vitarka = troublesome thoughts, deviating (from the yamas and niyamas)

badhane = disturbed by, inhibited by

pratipaksha = to the contrary, opposite thoughts or principles

bhavanam = cultivate, habituate, thought of, contemplate on, reflect on

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वितर्क-बाधने प्रतिपक्ष-भावनम् ॥ २.३३॥

Vitarka-bādhane pratipakṣa-bhāvanam .. 2.33..

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2.34 Actions arising out of such negative thoughts are performed directly by oneself, caused to be done through others, or approved of when done by others. All of these may be preceded by, or performed through anger, greed or delusion, and can be mild, moderate or intense in nature. To remind oneself that these negative thoughts and actions are the causes of unending misery and ignorance is the contrary thought, or principle in the opposite direction that was recommended in the previous sutra.�(vitarkah himsadayah krita karita anumoditah lobha krodha moha purvakah mridu madhya adhimatrah dukha ajnana ananta phala iti pratipaksha bhavanam)

वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वकामृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम् ॥ २.३४॥

Vitarkā-hiṃsādayaḥ-kṛta-kāritānumoditā-lobha-krodha-moha-pūrvakā

Mṛdu-madhyādhimātrā-duḥkhājñānānantaphalā iti pratipakṣa-bhāvanam .. 2.34..

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vitarkah = troublesome thoughts, deviating (from the yamas and niyamas)

himsadayah = harmful and the others (himsa = harmful; adayah = et cetera, and so forth)

krita = committed (by oneself), karita = caused to be done (by others)

anumoditah = consented to, approved of (when done by others)

lobha = greed, desire, krodha = anger, moha = delusion

purvakah = preceded by

mridu = mild, slight, madhya = middling, adhimatrah = intense, extreme

dukha = misery, pain, suffering, sorrow

ajnana = ignorance (a = without; jnana = knowledge)

ananta = infinite, unending (an = un; anta = ending)

phala = fruition, results, effects, iti = thus

pratipaksha = to the contrary, opposite thoughts or principles

bhavanam = cultivate, habituate, thought of, contemplate on, reflect on

वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वकामृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम् ॥ २.३४॥

Vitarkā-hiṃsādayaḥ-kṛta-kāritānumoditā-lobha-krodha-moha-pūrvakā Mṛdu-madhyādhimātrā-duḥkhājñānānantaphalā iti pratipakṣa-bhāvanam .. 2.34..

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अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः ॥ २.३५॥

ahiṃsāpratiṣṭhāyāṃ tatsannidhau vairatyāgaḥ .. 2.35..

ahimsa = non-violence, non-harming, non-injury

pratishthayam = having firmly established, being well grounded in

tat = that, of his or her

Sannidhau = in the vicinity

vaira-tyagah = give up hostilities (vaira = hostility, enmity, aggression; tyaga = abandon, give up)

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सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम् ॥ २.३६॥

satyapratiṣṭhāyāṃ kriyāphalāśrayatvam .. 2.36..

satya = truthfulness, honesty

pratisthayam = having firmly established, being well grounded in

kriya = of actions

phala = fruition, results, effects

ashrayatvam = come as a result of, are dependent on, are subservient to (the Yogi)

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अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् ॥ २.३७॥

Asteya-pratiṣṭhāyāṃ sarva-ratnopasthānam .. 2.37..

asteya = non-stealing, abstention from theft

pratisthayam = having firmly established, being well grounded in

sarva = of all

ratna = jewels, treasures

upasthanam = appear, come, approach to him or her, are available, present themselves

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ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः ॥ २.३८॥

Brahmacarya-pratiṣṭhāyāṃ vīrya-lābhaḥ .. 2.38..

brahmacharya = walking in awareness of the highest reality, absolute reality, remembering the divine, practicing the presence of God; continence

pratisthayam = having firmly established, being well grounded in

virya = strength, vigor, vitality, courage

labhah = is acquired, attained, gained

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अपरिग्रहस्थैर्ये जन्मकथन्तासम्बोधः ॥ २.३९॥

Aparigraha-sthairye janma-kathantā-sambodhaḥ .. 2.39..

aparigraha = non-possessiveness, non-holding through senses, non-greed, nontemptation, non-acquisitiveness

sthairye = upon being steady in, stability

janma = birth, incarnation

kathanta = how and from where

sambodhah = complete knowledge of

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शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः ॥ २.४०॥

śaucāt svāṅga-jugupsā parair-asaṃsargaḥ .. 2.40..

sauchat = by cleanliness, purification (of body and mind)

sva-anga = one's own body (sva = one's; anga = limbs, body)

jugupsa = disgust, distanced from, drawn away from

paraih = and with others

asamsargah = cessation of contact, non-association

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सत्त्व-शुद्धि-सौमनस्यैकाग्र्येन्द्रिय-जयात्मदर्शन-योग्यत्वानि च ॥ २.४१॥

Sattva-śuddhi-saumanasyaikāgryendriya-jayātmadarśana-yogyatvāni ca .. 2.41..

sattva = purest of subtle essence, internal being

shuddhi = purification of

saumanasya = cheerfulness, clarity, pleasantness of mind, ekagra = one-pointedness (eka = one; agra = pointedness, intentness)

indriya-jaya = control of the senses (indriya = active and cognitive senses; jaya = control, regulation, mastery)

atma = of the Self, center of consciousness

darshana = realization, seeing, experiencing 

yogyatvani = will be fit for, qualified for

ca = and 

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सन्तोषादनुत्तमस्सुखलाभः ॥ २.४२॥

Santoṣād-anuttamaḥ-sukha-lābhaḥ .. 2.42..

santoshat = from contentment

anuttamah = unexcelled, extreme, supreme

sukha = pleasure, happiness, comfort, joy, satisfaction

labhah = is acquired, attained, gained

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कायेन्द्रिय-सिद्धिरशुद्धि-क्षयात् तपसः ॥ २.४३॥

Kāyendriya-siddhir-aśuddhi-kṣayāt tapasaḥ .. 2.43..

kaya = of the physical body

indriya = active and cognitive senses

siddhih = attainment of mastery, perfection

ashuddhi = of impurities

kshayat = due to the removal, destruction, elimination

tapasah = through training the senses, austerities,

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स्वाध्यायाद् इष्ट-देवता-सम्प्रयोगः ॥ २.४४॥

svādhyāyād iṣṭa-devatā-samprayogaḥ .. 2.44..

svadhyayat = from self-study, reflection on sacred words

ishta-devata = that underlying natural reality or force which is desired, chosen deity,

samprayogah = will get connected with, in contact, communion

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समाधिसिद्धिरीश्वरप्रणिधानात् ॥ २.४५॥

Samādhi-siddhir-īśvara-praṇidhānāt .. 2.45..

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Samādhi = deep absorption of meditation, the state of perfected concentration

siddhih = attainment, mastery, accomplishment, perfection

īśvara= creative source, causal field, God, supreme Guru or teacher

-praṇidhānāt = through surrendering to the devine, dedication, devotion, surrender of fruits of practice

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स्थिर-सुखम् आसनम् ॥ २.४६॥

Sthira-sukham āsanam .. 2.46..

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प्रयत्न-शैथिल्यानन्त-समापत्तिभ्याम् ॥ २.४७॥

Prayatna-śaithilyānanta-samāpattibhyām .. 2.47.

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ततो द्वन्द्वानभिघातः ॥ २.४८॥

tato dvandvānabhighātaḥ .. 2.48..

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तस्मिन्सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः ॥ २.४९॥

Tasmin sati śvāsa-praśvāsayor-gati-vicchedaḥ prāṇāyāmaḥ .. 2.49..

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बाह्याभ्यन्तर-स्तम्भवृत्तिर्देश-काल-सङ्ख्याभिःपरिदृष्टो दीर्घ-सूक्ष्मः ॥ २.५०॥

Bāhyābhyantara-stambhavṛttir-deśa-kāla-saṅkhyābhiḥ paridṛṣṭo dīrgha-sūkṣmaḥ .. 2.50..

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बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः ॥ २.५१॥

sa tu bāhyābhyantara-viṣayākṣepī caturthaḥ .. 2.51..

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धारणासु च योग्यता मनसः ॥ २.५३॥

dhāraṇāsu ca yogyatā manasaḥ .. 2.53..

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ततः क्षीयते प्रकाशावरणम् ॥ २.५२॥

tataḥ kṣīyate prakāśāvaraṇam .. 2.52..

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स्वविषयासम्प्रयोगे चित्त-स्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः ॥ २.५४॥

svaviṣayāsamprayoge cittasvarūpānukāra ivendriyāṇāṃ

pratyāhāraḥ .. 2.54..

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ततः परमा वश्यतेन्द्रियाणाम् ॥ २.५५॥

tataḥ paramā vaśyatendriyāṇām .. 2.55..

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॥ इति पतञ्जलि-विरचिते योग-सूत्रे द्वितीयः साधन-पादः ॥

.. iti patañjali-viracite yoga-sūtre dvitīyaḥ sādhana-pādaḥ ..

�

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