- Yōga Sūtra 2.01
tapaḥsvādhyāyēśvarapraṇidhānāni kriyāyōgaḥ।
The path of Yōga with action (kriya yōga) consists of internalizing the gained knowledge with practice (tapa), self-study (svādhya), and devotion to īswara.
- Yōga Sūtra 2.02
samādhibhāvanārthaḥ klēśatanūkaraṇārthaśca।
This is to bring the attitude conducive to Samādhi and for weakening the causes of obstacles.
- Yōga Sūtra 2.03
avidyāsmitārāgadvēṣābhinivēśāḥ pañca klēśāḥ।
The five obstacles in the path are: ignorance (avidya), ego (asmita), passion (raga), hatred (dveṣa), and hankering to live (abhiniveśa).
- Yōga Sūtra 2.04
avidyā kṣētramuttarēṣāṁ prasuptatanuvicchinnōdārāṇām।
Ignorance (avidya) is the breeding ground for other obstacles that are dormant, weak, intermittent, or fully active.
- Yōga Sūtra 2.05
anityāśuciduḥkhānātmasu nityaśucisukhātmakhyātiravidyā।
Ignorance (avidya) understands that which is not permanent as permanent, that which is unclean as clean, that which is misery as pleasure, that which is not self as self.
- Yōga Sūtra 2.06
dr̥gdarśanaśaktyōrēkātmatēvāsmitā।
Ego (asmita) unites the act of observing, the perceived seen, and the person observing - as if one single self.
- Yōga Sūtra 2.07
sukhānuśayī rāgaḥ।
Passion stems from the experience of pleasure.
- Yōga Sūtra 2.08
duḥkhānuśayī dvēṣaḥ।
Hatred stems from the experience of misery.
- Yōga Sūtra 2.09
svarasavāhī viduṣō'pi tathārūḍhō'bhinivēśaḥ।
Deep rooted craving for life is self-born taste that flows even in the knowledgeable.
- Yōga Sūtra 2.10
tē pratiprasavahēyāḥ sūkṣmāḥ।
These (five obstacles) must be destroyed in its subtle form by cessation of their production.
- Yōga Sūtra 2.11
dhyānahēyāstadvr̥ttayaḥ।
The meditation destroys such tendencies (causes of obstacles).
- Yōga Sūtra 2.12
klēśamūlaḥ karmāśayō dr̥ṣṭādr̥ṣṭajanmavēdanīyaḥ।
The obstacles are rooted in actions performed with expectation, consciously or unconsciously in various births, and must be experienced with pain.
- Yōga Sūtra 2.13
sati mūlē tadvipākō jātyāyurbhōgāḥ।
When root cause (obstacles and its imprints) remains, it results in birth, span of life, and life experience.
- Yōga Sūtra 2.14
tē hlādaparitāpaphalāḥ puṇyāpuṇyahētutvāt।
They (such actions performed) yield fruits - virtuous action resulting in delight, non-virtuous actions resulting in extreme torture, because of cause and effect.
- Yōga Sūtra 2.15
pariṇāmatāpasaṁskāraduḥkhairguṇavr̥ttivirōdhācca duḥkhamēva sarvaṁ vivēkinaḥ।
The resulting heat and the imprints on mind, the experienced frustration caused by resisting actions born out of qualities, all are misery only for one who has discrimination.
- Yōga Sūtra 2.16
hēyaṁ duḥkhamanāgatam।
Avoid the misery yet to come.
- Yōga Sūtra 2.17
draṣṭr̥dr̥śyayōḥ saṁyōgō hēyahētuḥ।
The union of observer with the observed is the cause and must be destroyed.
- Yōga Sūtra 2.18
prakāśakriyāsthitiśīlaṁ bhūtēndriyātmakaṁ bhōgāpavargārthaṁ dr̥śyam।
The observed sensual percept of the scene is for the purpose of fulfillment, experience and is driven by senses. It (the observed picture) is made of light, action, state, character, and (five) elements.
- Yōga Sūtra 2.19
viśēṣāviśēṣaliṅgamātrāliṅgāni guṇaparvāṇi।
The variation in proportions of qualities results in (experiences) that are special, not so special, forms with gender and those without gender.
- Yōga Sūtra 2.20 and 21
draṣṭā dr̥śimātraḥ śuddhō'pi pratyayānupaśyaḥ।
The observer, (the Ishwara), is simply observing, and is pure. Even then, the one who sees later, (the being) undergoes the mental modifications.
tadartha ēva dr̥śyasyātmā।
Therefore only, the atman, i.e. Ishwara, is understood to be the observer (, and not the Jeeva).
- Yōga Sūtra 2.22
kr̥tārthaṁ prati naṣṭamapyanaṣṭaṁ tadanyasādhāraṇatvāt।
Once the purpose of Kaivalya, i.e. liberation is fulfilled, the ignorance is lost, although it continues to operate in other ordinary common people.
- Yōga Sūtra 2.23
svasvāmiśaktyōḥ svarūpōpalabdhihētuḥ saṁyōgaḥ।
The understanding of the essence of one's own self, and that of the master, and the understanding of both their powers, is obtained by Samyōga, i.e. in-unison.
- Yōga Sūtra 2.24
tasya hēturavidyā।
Its cause (for not being in-unison) is ignorance (avidya).
- Yōga Sūtra 2.25
tadabhāvātsaṁyōgābhāvō hānaṁ taddr̥śēḥ kaivalyam।
Absence of ignorance results in destruction of obstacles to being in-unison, from it, seer obtains ultimate happiness (kaivalyam).
- Yōga Sūtra 2.26
vivēkakhyātiraviplavā hānōpāyaḥ।
Uninterrupted discriminative knowledge and abandonment of pursuit of fame are the solutions.
- Yōga Sūtra 2.27
tasya saptadhā prāntabhūmiḥ prajñā।
It's (discriminative knowledge) seven-fold dwelling spheres provide insight.
- Yōga Sūtra 2.28
yōgāṅgānuṣṭhānādaśuddhikṣayē jñānadīptirāvivēkakhyātēḥ।
By following the limbs of Yoga, the impurities arising out of wrong knowledge diminish; light of knowledge shines forth.
- Yōga Sūtra 2.29
yamaniyamāsanaprāṇāyāmapratyāhāradhāraṇādhyānasamādhayō'ṣṭāvaṅgāni।
Self-restraint (yama), fixed rules (niyama), posture (āsana), regulation of breath (prānāyāma), withdrawal of senses (pratyahara), wearing the topic (dharana), repeatedly dwelling on the topic (dhyana), equivalence state (samadhi) are the eight limbs.
- Yōga Sūtra 2.30
ahiṁsāsatyāstēyabrahmacaryāparigrahā yamāḥ।
Nonviolence (ahimsa), being benevolent (satya), non-stealing (asteya), continence (brahmacharya), and not possessing (aparigrahaha) are the Vows of self-restraint (yama).
- Yōga Sūtra 2.31
jātidēśakālasamayānavacchinnāḥ sārvabhaumā mahāvratam।
The great vows (yama) apply everywhere, unconditionally and are not bound by class, space, time, and circumstances.
- Yōga Sūtra 2.32
śaucasantōṣatapaḥsvādhyāyēśvarapraṇidhānāni niyamāḥ।
Cleanliness, contentment, austerity, self-study, and surrender to Īswara are the rules (Niyama).
- Yōga Sūtra 2.33
vitarkabādhanē pratipakṣabhāvanam।
When troubled by illogical thoughts or over thinking, counter it by opposing thoughts.
- Yōga Sūtra 2.34
vitarkā hiṁsādayaḥ kr̥takāritānumōditā lōbhakrōdhamōhapūrvakā mr̥dumadhyādhimātrā duḥkhājñānānantaphalā iti pratipakṣabhāvanam।
Overthinking (illogical thinking), violence and other defects, whether done directly, performed through others, or performed through influence; under the influence of greed, anger, or delusion; whether mild, moderate, or intense; results in endless pain and ignorance. Hence counter it by opposing thoughts.
- Yōga Sūtra 2.35
ahiṁsāpratiṣṭhāyāṁ tatsannidhau vairatyāgaḥ।
When non-violence is firmly established, in its presence hatred is given up.
- Yōga Sūtra 2.36
satyapratiṣṭhāyāṁ kriyāphalāśrayatvam।
When one is established in truth and benevolence, the actions yield lasting results.
- Yōga Sūtra 2.37
astēyapratiṣṭhāyāṁ sarvaratnōpasthānam।
When non-stealing is firmly established all precious gems come near.
- Yōga Sūtra 2.38
brahmacaryapratiṣṭhāyāṁ vīryalābhaḥ।
When continence (brahmacharya) is firmly established, one gains vigor.
- Yōga Sūtra 2.39
aparigrahasthairyē janmakathantāsambōdhaḥ।
When non-possession is practiced with steadfastness, the story regarding cause of birth is revealed.
- Yōga Sūtra 2.40
śaucātsvāṅgajugupsā parairasaṁsargaḥ।
By the practice of cleanliness of one's own body parts, one develops aversion to contact or intercourse with others.
- Yōga Sūtra 2.41
sattvaśuddhisaumanasyaikāgryēndriyajayātmadarśanayōgyatvāni ca।
Through purification, when saatwik quality and cheerful mind set is established, one gains single pointed focus, victory over senses, and the ability to directly perceive the self.
- Yōga Sūtra 2.42
santōṣādanuttamasukhalābhaḥ।
From contentment, one gets superior happiness.
- Yōga Sūtra 2.43
kāyēndriyasiddhiraśuddhikṣayāttapasaḥ।
The practice results in a reduction of impurities and mastery over body and senses.
- Yōga Sūtra 2.44
svādhyāyādiṣṭadēvatāsamprayōgaḥ।
By self-study communion with one's own preferred deity is established.
- Yōga Sūtra 2.45
samādhisiddhirīśvarapraṇidhānāt।
Surrender to Īshwara, the Lord, gives mastery of samādhi.
- Yōga Sūtra 2.46
sthirasukhamāsanam।
That which gives steady comfort is the posture (āsana).
- Yōga Sūtra 2.47
prayatnaśaithilyānantasamāpattibhyām।
Also, it should be possible to relax the effort while maintaining the infinite absorption (in a posture).
- Yōga Sūtra 2.48
tatō dvandvānabhighātaḥ।
Consequently (by mastery over posture) one is not affected by conflicts.
- Yōga Sūtra 2.49
tasminsati śvāsapraśvāsayōrgativicchēdaḥ prāṇāyāmaḥ।
Along with (steady āsana) accomplish breaking the pace of inhalation and exhalation - this is prānāyāma, the regulation of breath.
- Yōga Sūtra 2.50
bāhyābhyantarastambhavr̥ttiḥ dēśakālasaṅkhyābhiḥ paridr̥ṣṭō dīrghasūkṣmaḥ।
The acts of suspending air outside or inside must be regulated based on place, time, and counts, making it prolonged and subtle.
- Yōga Sūtra 2.51
bāhyābhyantaraviṣayākṣēpī caturthaḥ।
That which is beyond the subject of outside, and inside (suspension of prāna) is the fourth.
- Yōga Sūtra 2.52
tataḥ kṣīyatē prakāśāvaraṇam।
From it is removed the veil covering the brightness.
- Yōga Sūtra 2.53
dhāraṇāsu ca yōgyatā manasaḥ।
Also, provides the mind the ability to wear specific topic (for prolonged duration).
- Yōga Sūtra 2.54
svaviṣayāsamprayōgē cittasya svarūpānukāra ivēndriyāṇāṁ pratyāhāraḥ।
Ensuring perceived forms and its topics do not come in contact with consciousness is pratyāhāra or withdrawal of senses.
- Yōga Sūtra 2.55
tataḥ paramā vaśyatēndriyāṇām।
From it comes the highest control over the senses.
