Contents
Section I
Kriyā-Yoga & the Kleśas
Sūtra 2.1
तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः
tapaḥ-svādhyāyeśvara-praṇidhānāni kriyā-yogaḥ
Austerity, self-study, and surrender to Īśvara constitute kriyā-yoga.
Sūtra 2.2
समाधिभावनार्थः क्लेशतनूकरणार्थश्च
samādhi-bhāvanārthaḥ kleśa-tanūkaraṇārthaś ca
The purpose of kriyā-yoga is to cultivate samādhi and to attenuate the afflictions.
Sūtra 2.3
अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः
avidyāsmitā-rāga-dveṣābhiniveśāḥ kleśāḥ
The afflictions are ignorance, egoism, attachment, aversion, and clinging to life.
Sūtra 2.4
अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम्
avidyā kṣetram uttareṣāṃ prasupta-tanu-vicchinnodārāṇām
Ignorance is the field for the others, whether dormant, attenuated, intermittent, or fully active.
Sūtra 2.5
अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या
anityāśuci-duḥkhānātmasu nitya-śuci-sukhātma-khyātir avidyā
Ignorance is taking the non-eternal, the impure, the painful, and the non-Self to be the eternal, pure, happy, and the Self.
Sūtra 2.6
दृग्दर्शनशक्त्योरेकात्मतेवास्मिता
dṛg-darśana-śaktyor ekātmatevāsmitā
Egoism is the identification of the power of the Seer with the power of the instrument of seeing.
Sūtra 2.7
सुखानुशयी रागः
sukhānuśayī rāgaḥ
Attachment is that which dwells on pleasure.
Sūtra 2.8
दुःखानुशयी द्वेषः
duḥkhānuśayī dveṣaḥ
Aversion is that which dwells on pain.
Sūtra 2.9
स्वरसवाही विदुषोऽपि तथारूढोऽभिनिवेशः
svarasavāhī viduṣo'pi tathārūḍho'bhiniveśaḥ
Clinging to life flows on by its own momentum, and is rooted even in the wise.
Section II
Karma & Its Fruits
Sūtra 2.10
ते प्रतिप्रसवहेयाः सूक्ष्माः
te pratiprasava-heyāḥ sūkṣmāḥ
These subtle afflictions are to be overcome by resolving them back into their causal state.
Sūtra 2.11
ध्यानहेयास्तद्वृत्तयः
dhyāna-heyās tad-vṛttayaḥ
Their gross modifications are to be overcome by meditation.
Sūtra 2.12
क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः
kleśa-mūlaḥ karmāśayo dṛṣṭādṛṣṭa-janma-vedanīyaḥ
The storehouse of karma, rooted in the afflictions, is experienced in seen and unseen births.
Sūtra 2.13
सति मूले तद्विपाको जात्यायुर्भोगाः
sati mūle tad-vipāko jātyāyur-bhogāḥ
So long as the root exists, it ripens into birth, life-span, and experience.
Sūtra 2.14
ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात्
te hlāda-paritāpa-phalāḥ puṇyāpuṇya-hetutvāt
They bear fruit as pleasure or pain, caused by virtue or vice.
Sūtra 2.15
परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः
pariṇāma-tāpa-saṃskāra-duḥkhair guṇa-vṛtti-virodhāc ca duḥkham eva sarvaṃ vivekinaḥ
To the discerning, all is suffering — due to change, anxiety, latent impressions, and the conflicting movement of the guṇas.
Sūtra 2.16
हेयं दुःखमनागतम्
heyaṃ duḥkham anāgatam
The suffering that has not yet come is to be avoided.
Section III
The Seer & the Seen
Sūtra 2.17
द्रष्टृदृश्ययोः संयोगो हेयहेतुः
draṣṭṛ-dṛśyayoḥ saṃyogo heya-hetuḥ
The cause of that which is to be avoided is the union of the Seer and the Seen.
Sūtra 2.18
प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम्
prakāśa-kriyā-sthiti-śīlaṃ bhūtendriyātmakaṃ bhogāpavargārthaṃ dṛśyam
The Seen is composed of the elements and the senses, is of the nature of illumination, activity, and stability, and serves the purpose of experience and liberation.
Sūtra 2.19
विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि
viśeṣāviśeṣa-liṅga-mātrāliṅgāni guṇa-parvāṇi
The stages of the guṇas are the particular, the universal, the differentiated, and the undifferentiated.
Sūtra 2.20
द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः
draṣṭā dṛśi-mātraḥ śuddho'pi pratyayānupaśyaḥ
The Seer is pure consciousness alone, but though pure, witnesses through the coloring of the intellect.
Sūtra 2.21
तदर्थ एव दृश्यस्यात्मा
tad-artha eva dṛśyasyātmā
The very existence of the Seen is for the sake of the Seer.
Sūtra 2.22
कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात्
kṛtārthaṃ prati naṣṭam apy anaṣṭaṃ tad-anya-sādhāraṇatvāt
Though destroyed for one who has attained liberation, the Seen is not destroyed, being common to others.
Sūtra 2.23
स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः
sva-svāmi-śaktyoḥ svarūpopalabdhi-hetuḥ saṃyogaḥ
The union of the Seer and the Seen exists for the purpose of the Seer realizing its own true nature and the powers inherent in it.
Sūtra 2.24
तस्य हेतुरविद्या
tasya hetur avidyā
The cause of this union is ignorance.
Sūtra 2.25
तदभावात्संयोगाभावो हानं तद्दृशेः कैवल्यम्
tad-abhāvāt saṃyogābhāvo hānaṃ tad dṛśeḥ kaivalyam
By the absence of ignorance, the union disappears. This is the liberation of the Seer — kaivalya.
Sūtra 2.26
विवेकख्यातिरविप्लवा हानोपायः
viveka-khyātir aviplavā hānopāyaḥ
The means of liberation is unbroken discriminative discernment.
Sūtra 2.27
तस्य सप्तधा प्रान्तभूमिः प्रज्ञा
tasya saptadhā prānta-bhūmiḥ prajñā
The wisdom of one who has attained this discernment unfolds in seven stages.
Section IV
The Eight Limbs: Yama & Niyama
Sūtra 2.28
योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिराविवेकख्यातेः
yogāṅgānuṣṭhānād aśuddhi-kṣaye jñāna-dīptir āviveka-khyāteḥ
By the practice of the limbs of yoga, impurities are destroyed and the light of knowledge shines forth, leading to discriminative discernment.
Sūtra 2.29
यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि
yama-niyamāsana-prāṇāyāma-pratyāhāra-dhāraṇā-dhyāna-samādhayo'ṣṭāv aṅgāni
The eight limbs of yoga are: yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna, and samādhi.
Sūtra 2.30
अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः
ahiṃsā-satyāsteya-brahmacaryāparigrahā yamāḥ
The yamas are: non-violence, truthfulness, non-stealing, continence, and non-possessiveness.
Sūtra 2.31
जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम्
jāti-deśa-kāla-samayānavacchinnāḥ sārvabhaumā mahā-vratam
When practiced universally, without limitation of birth, place, time, or circumstance, they become the great vow.
Sūtra 2.32
शौचसन्तोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः
śauca-santoṣa-tapaḥ-svādhyāyeśvara-praṇidhānāni niyamāḥ
The niyamas are: purity, contentment, austerity, self-study, and surrender to Īśvara.
Sūtra 2.33
वितर्कबाधने प्रतिपक्षभावनम्
vitarka-bādhane pratipakṣa-bhāvanam
When disturbed by negative thoughts, one should cultivate their opposite.
Sūtra 2.34
वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम्
vitarkā hiṃsādayaḥ kṛta-kāritānumoditā lobha-krodha-moha-pūrvakā mṛdu-madhyādhimātrā duḥkhājñānānanta-phalā iti pratipakṣa-bhāvanam
Negative thoughts — whether acted out, caused to be done, or approved — arise from greed, anger, or delusion, and whether mild, medium, or intense, result in endless suffering and ignorance. This is why one should cultivate the opposite.
Sūtra 2.35
अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः
ahiṃsā-pratiṣṭhāyāṃ tat-sannidhau vaira-tyāgaḥ
In the presence of one firmly established in non-violence, all hostility ceases.
Sūtra 2.36
सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम्
satya-pratiṣṭhāyāṃ kriyā-phalāśrayatvam
When truthfulness is established, actions and their fruits become aligned.
Sūtra 2.37
अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम्
asteya-pratiṣṭhāyāṃ sarva-ratnopasthānam
When non-stealing is established, all treasures present themselves.
Sūtra 2.38
ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः
brahmacarya-pratiṣṭhāyāṃ vīrya-lābhaḥ
When continence is established, great vitality is gained.
Sūtra 2.39
अपरिग्रहस्थैर्ये जन्मकथन्तासम्बोधः
aparigraha-sthairye janma-kathantā-sambodhaḥ
When non-possessiveness is firmly established, knowledge of the how and why of birth arises.
Sūtra 2.40
शौचात्स्वाङ्गजुगुप्सा परैरसंसर्गः
śaucāt svāṅga-jugupsā parair asaṃsargaḥ
From purity arises a distaste for one's own body and a disinclination for contact with others.
Sūtra 2.41
सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च
sattva-śuddhi-saumanasyaikāgryendriya-jayātma-darśana-yogyatvāni ca
And also purity of sattva, cheerfulness, one-pointedness, mastery over the senses, and fitness for Self-realization.
Sūtra 2.42
सन्तोषादनुत्तमः सुखलाभः
santoṣād anuttamaḥ sukha-lābhaḥ
From contentment comes supreme happiness.
Sūtra 2.43
कायेन्द्रियसिद्धिरशुद्धिक्षयात्तपसः
kāyendriya-siddhir aśuddhi-kṣayāt tapasaḥ
Through austerity, impurities are destroyed and perfection of the body and senses is attained.
Sūtra 2.44
स्वाध्यायादिष्टदेवतासम्प्रयोगः
svādhyāyād iṣṭa-devatā-samprayogaḥ
Through self-study comes communion with one's chosen deity.
Sūtra 2.45
समाधिसिद्धिरीश्वरप्रणिधानात्
samādhi-siddhir īśvara-praṇidhānāt
Through surrender to Īśvara, the perfection of samādhi is attained.
Section V
Āsana, Prāṇāyāma & Pratyāhāra
Sūtra 2.46
स्थिरसुखमासनम्
sthira-sukham āsanam
Posture should be steady and comfortable.
Sūtra 2.47
प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम्
prayatna-śaithilyānanta-samāpattibhyām
By relaxation of effort and meditation on the infinite, posture is perfected.
Sūtra 2.48
ततो द्वन्द्वानभिघातः
tato dvandvānabhighātaḥ
Then one is no longer disturbed by the pairs of opposites.
Sūtra 2.49
तस्मिन्सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः
tasmin sati śvāsa-praśvāsayor gati-vicchedaḥ prāṇāyāmaḥ
When posture is mastered, prāṇāyāma follows — the regulation of the inhalation and exhalation.
Sūtra 2.50
बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः
bāhyābhyantara-stambha-vṛttir deśa-kāla-saṃkhyābhiḥ paridṛṣṭo dīrgha-sūkṣmaḥ
The modifications of prāṇāyāma are external, internal, or suspended, regulated by place, time, and number, and become long and subtle.
Sūtra 2.51
बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः
bāhyābhyantara-viṣayākṣepī caturthaḥ
The fourth type of prāṇāyāma transcends the external and internal.
Sūtra 2.52
ततः क्षीयते प्रकाशावरणम्
tataḥ kṣīyate prakāśāvaraṇam
Then the covering over the inner light is dissolved.
Sūtra 2.53
धारणासु च योग्यता मनसः
dhāraṇāsu ca yogyatā manasaḥ
And the mind becomes fit for concentration.
Sūtra 2.54
स्वविषयासम्प्रयोगे चित्तस्य स्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः
sva-viṣayāsamprayoge cittasya svarūpānukāra ivendriyāṇāṃ pratyāhāraḥ
Pratyāhāra is the withdrawal of the senses from their objects, as if taking on the nature of the mind itself.
Sūtra 2.55
ततः परमा वश्यतेन्द्रियाणाम्
tataḥ paramā vaśyatendriyāṇām
Then follows supreme mastery over the senses.