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54th Sutra Chapter 2 When consciousness gets centered within by uncoupling from external objects, the senses do likewise; this is called withdrawal of the senses, Pratyahara. Pratyahara, or withdrawal of the senses and moving them inwards, away from external stimuli, is equated with a turtle pulling its limbs into its shell. Pratyahara is the fifth limb of Maharishi Patanjali’s ashtanga yoga, the eightfold path of Yoga - and it serves as a foundation for meditation, self realization and enlightenment. It is one of the most crucial and important Sutras of Maharishi Patanjali. Pratyahara is the point of transition where the body, mind and soul meet. ​​ It is here that all three:​ body, mind and soul are worked upon simultaneously. It is also here that the three aspects of Kriya Yoga meet. The body is worked upon through Tapas, Self Discipline or Karma Yoga.​​​​​​ The mind is worked upon through Swadhyaya, Self Study or Jnana Yoga.​​​​​​ And the soul is worked upon to be realized through Iswara Pranidhana, Self Surrender or Bhakti Yoga. We find that as the second chapter, Sadhana Pada is coming to an end, how all the three elements of Kriya Yoga are coming together.​​​​ ---------------- स्वविषयासंप्रयोगे चित्तस्य स्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः॥२.५४॥ svaviṣaya-asaṁprayoge cittasya svarūpānukāra-iv-endriyāṇāṁ pratyāhāraḥ ॥2.54॥ • sva: their own • visaya: objects • asamprayoge: not coming in contact with • cittasya: of the thinking faculty, of the conscious faculty • svarupa: own form, natural form • anukarah: imitation, following • iva: as if, as it were • indriyatam: senses pratyaharah: withdrawal of the senses (prati + ang + hr = pratyahara, i.e., to drawn towards the opposite. Prati = opposite, against, in return; ang = near, near to, towards, strength; hr = to take, bear, carry; hr is the root of pratyahara) drawing back, marching back, retreating, restraining, withholding, withdrawal of the senses स्वविषयासंप्रयोगे चित्तस्य स्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः॥२.५४॥ • स्वविषय - अपने- अपने विषयों अर्थात कार्यों के साथ • असम्प्रयोगे - संपर्क सम्बन्ध न होने से • चित्तस्य- स्वरूपानुकार - चित्त के वास्तविक स्वरूप के • इव- समान या अनुसार • इन्द्रियाणाम् - इन्द्रियों का होना • प्रत्याहार:- प्रत्याहार कहलाता है । जब सभी इन्द्रियों का अपने –अपने कार्यों के साथ सम्बन्ध न होने से वे इन्द्रियां चित्त के वास्तविक स्वरूप के जैसे हो जाती हैं । इन्तोद्रियों की ऐसी स्थिति को प्रत्याहार कहते हैं ।

53rd Sutra Chapter 2 And, the mind attains the ability to concentrate, to focus its attention. Pranayama is not only an instrument to steady and purify the mind to experience the prakash of the buddhi, the dawn of wisdom, as detailed in the last Sutra, but also the gateway to concentration, Dharana. Dharana is the sixth limb of AshtangaYoga, the eight limbed Yoga; but Maharishi Patanjali introduces it before the fifth limb, Pratyahara, withdrawal of the senses. Maybe so because Dharana is the ability of fixing the mind on something external, as well as internal. After the Pranayama practice has steadied the wandering mind, the power of concentration can be developed. In Dharana, we have only one Vriiti or Wave in the mind lake. The mind assumes the form of only one object. All other operations of the mind are suspended or stopped. Dharana can be done only if we are free from the distractions of the mind. The implication here is clear that the sadhaka who had to struggle initially to cultivate a yogic way of life by Tapas, self-discipline and Swadhyaya, self-study, now finds his efforts transformed into a natural zeal to proceed in his sadhana. ——————- धारणासु च योग्यता मनसः॥२.५३॥ dhāraṇāsu ca yogyatā manasaḥ ॥2.53॥ • dharanasu - concentration • cha - and • yogyata - capability • manasah - of the mind. The mind acquires fitness for Dharana. धारणासु च योग्यता मनसः॥२.५३॥ • च - और • मनस: - मन को • धारणासु - कहीं भी एकाग्र करने की • योग्यता - काबलियत या सामर्थ्य बढ़ जाता है । और प्राणायाम के करने से मन को कहीं पर भी एकाग्र करने यालगाने का सामर्थ्य बढ़ जाता है ।

52nd Sutra Chapter 2 Pranayama removes the veil covering the inner light of knowledge and heralds the dawn of wisdom. In essence, if we observe from the bottom of the sea floor, there are many a veils we would encounter. Firstly, the deposit on the sea floor, which could be linked with the Samskara deposit of Karma. Secondly, the muddied waters of the sea, which could be related with the Rajas and Tamas particles of the mind. Thirdly the waves on the surface of the sea, like the disturbance on the surface of our mind. So with Pranayama Practice, illusion is destroyed and the covering, obstruction and dispersion of the inner light of intelligence is thinned. ————————— ततः क्षीयते प्रकाशावरणम्॥ २.५२॥  tataḥ kṣīyate prakāśa-āvaraṇam ॥2.52॥   ·       tataḥ - from that ·       kṣīyate – removed, thinned ·       prakāśa - light ·       āvaraṇam - covering. From that, the covering over the inner light is thinned.   ततः क्षीयते प्रकाशावरणम् ॥ २.५२॥ तत:क्षीयते,प्रकाश-आवरणम् ·       तत:- उस प्राणायाम के अभ्यास से ·       प्रकाश - विवेकज्ञान पर पड़ा ·       आवरणम् - आवरण या पर्दा ·       क्षीयते- कमजोर हो जाता है । प्राणायाम के अनुष्ठान से विवेकज्ञान के ऊपर पड़े अज्ञान की परत कमजोर होने लगती है।  

51st Sutra Chapter 2: b The second fundamental quality of the fourth Pranayama is that it ends Dualities. Non Duality is being undisturbed by Dualistic thinking. Being untouched by the crests and troughs of the thought waves disturbing the mind. Non Duality is becoming one with our inner self, the witness consciousness, the soul, the Purush within. Becoming one with our Atma. Leading to becoming one with Paramatma. One with God, One with the Universe. ——————————————-   बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः ॥२.५१॥ bāhya-ābhyantara viṣaya-akṣepī caturthaḥ ॥2.51॥   ·       bahya - external ·       abhyantara - internal ·       vishaya - objective ·       akshepi - transcending ·       chaturthah - the fourth.     ·       बाह्य - श्वास को बाहर निकाल कर बाहर ही रोकना ·       आभ्यन्तर- श्वास को भीतर लेकर भीतर ही रोकना ·       विषय - कार्य या कर्म का ·       आक्षेपी - रुओत्याग या विरोध करने वाला ·       चतुर्थ: - यह चौथा प्राणायाम है । श्वास को बाहर रोकने व अन्दर रोकने के विषय अर्थात कार्य का त्याग या विरोध करने वाला यह चौथा प्राणायाम है ———————————————

51st Sutra Chapter 2: b The first essential aspect of the fourth Pranayama is that it is effortless. Progressing from Doing the action to Being the action. As the effort starts becoming effortless, we start to align and merge with the infinite. Leading to a stable body, a blissful mind and actualisation of our infinite potential. ——————————————-   बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः ॥२.५१॥ bāhya-ābhyantara viṣaya-akṣepī caturthaḥ ॥2.51॥   ·       bahya - external ·       abhyantara - internal ·       vishaya - objective ·       akshepi - transcending ·       chaturthah - the fourth.     ·       बाह्य - श्वास को बाहर निकाल कर बाहर ही रोकना ·       आभ्यन्तर- श्वास को भीतर लेकर भीतर ही रोकना ·       विषय - कार्य या कर्म का ·       आक्षेपी - रुओत्याग या विरोध करने वाला ·       चतुर्थ: - यह चौथा प्राणायाम है । श्वास को बाहर रोकने व अन्दर रोकने के विषय अर्थात कार्य का त्याग या विरोध करने वाला यह चौथा प्राणायाम है ———————————————

51st Sutra Chapter 2: a The fourth Pranayama transcends the external and internal operations, and appears effortless and non-deliberate. The long and subtle movement of breath starts functioning without one’s effort. And a state of pause is experienced, in both the breath and the mind. The science and art of breath begins and ends with awareness. Everything in the middle is technique and preparation for awareness. ——————————————-   बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः ॥२.५१॥ bāhya-ābhyantara viṣaya-akṣepī caturthaḥ ॥2.51॥   ·       bahya - external ·       abhyantara - internal ·       vishaya - objective ·       akshepi - transcending ·       chaturthah - the fourth.     ·       बाह्य - श्वास को बाहर निकाल कर बाहर ही रोकना ·       आभ्यन्तर- श्वास को भीतर लेकर भीतर ही रोकना ·       विषय - कार्य या कर्म का ·       आक्षेपी - रुओत्याग या विरोध करने वाला ·       चतुर्थ: - यह चौथा प्राणायाम है । श्वास को बाहर रोकने व अन्दर रोकने के विषय अर्थात कार्य का त्याग या विरोध करने वाला यह चौथा प्राणायाम है ———————————————

50th Sutra Chapter 2: f Benefits of Pranayama are innumerable. Starting from the beneficial effects of Pranayama pose to the phenomenal effects of Basic Yogic breathing and Advanced Yogic breathing, all directly impacting our physical, mental and emotional health. Increasing the vitality, longevity and life force of the body, prompting the body to rest, rejuvenate and regenerate efficiently. However, a Yogi considers the Spiritual benefit of Pranayama as the supreme benefit, that Patanjali focuses on in the coming Sutras. ———————————— बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः॥५०॥ bāhya-ābhyantara-sthambha vr̥ttiḥ deśa-kāla-sankhyābhiḥ paridr̥ṣṭo dīrgha-sūkṣmaḥ ॥50॥   bāhya = external ābhyantara = internal sthambha = stationary
, motionless, restraint, suspension, a pause vr̥ttiḥ = modifications, patterning, turnings, movements deśa = place kāla = time sankhyābhiḥ = number, precision, minuteness, paridr̥ṣṭo = observed, measured, scrutinized, regulated dīrgha = long, high, long in place and time, expansion sūkṣmaḥ = subtle, soft, minute, fine, exquisite   • बाह्यवृत्ति: - प्राणवायु को बाहर निकालकर कर बाहर ही रोकना  • आभ्यंतर वृत्ति: - प्राणवायु को भीतर भरकर भीतर ही रोकना • स्तम्भवृत्ति:- प्राणवायु को न भीतर भरना न ही बाहर छोड़ना अर्थात प्राणवायु जहाँ है उसे वहीं पर रोकना • देश - स्थान अर्थात प्राणवायु नासिका से जितनी दूरी तक जाता है वह उसका स्थान है। • काल - समय अर्थात जितने समय तक प्राणवायु बाहर या भीतर रुकता है। • संख्याभि: - एक देखा व जाना हुआ प्राण • दीर्घ - लम्बा व • सूक्ष्म: - हल्का हो जाता है बाह्यवृत्ति, आभ्यन्तरवृत्ति व स्तम्भवृत्ति ये तीन प्राणायाम स्थान, समय व गणना के द्वारा ठीक प्रकार से देखा व जाना से प्राण लम्बा व हल्का हो जाता है । ——————————————-

50th Sutra Chapter 2: e Advanced Yogic Breathing involves first understanding our breath, and then slowing down the process of this breath. Our breath does not involve only inhalation and exhalation, but their are gaps between the two. Our breath has four stages: Inhalation, stoppage of breath, exhalation and stoppage of breath. Our Yogis realised that once we have mastered our breath, we could master our mind, and hence master our life. To master our breath, we have to consciously master the four stages of our breath. ———————————— बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः॥५०॥ bāhya-ābhyantara-sthambha vr̥ttiḥ deśa-kāla-sankhyābhiḥ paridr̥ṣṭo dīrgha-sūkṣmaḥ ॥50॥   bāhya = external ābhyantara = internal sthambha = stationary
, motionless, restraint, suspension, a pause vr̥ttiḥ = modifications, patterning, turnings, movements deśa = place kāla = time sankhyābhiḥ = number, precision, minuteness, paridr̥ṣṭo = observed, measured, scrutinized, regulated dīrgha = long, high, long in place and time, expansion sūkṣmaḥ = subtle, soft, minute, fine, exquisite   • बाह्यवृत्ति: - प्राणवायु को बाहर निकालकर कर बाहर ही रोकना  • आभ्यंतर वृत्ति: - प्राणवायु को भीतर भरकर भीतर ही रोकना • स्तम्भवृत्ति:- प्राणवायु को न भीतर भरना न ही बाहर छोड़ना अर्थात प्राणवायु जहाँ है उसे वहीं पर रोकना • देश - स्थान अर्थात प्राणवायु नासिका से जितनी दूरी तक जाता है वह उसका स्थान है। • काल - समय अर्थात जितने समय तक प्राणवायु बाहर या भीतर रुकता है। • संख्याभि: - एक देखा व जाना हुआ प्राण • दीर्घ - लम्बा व • सूक्ष्म: - हल्का हो जाता है बाह्यवृत्ति, आभ्यन्तरवृत्ति व स्तम्भवृत्ति ये तीन प्राणायाम स्थान, समय व गणना के द्वारा ठीक प्रकार से देखा व जाना से प्राण लम्बा व हल्का हो जाता है । ——————————————-

Yoga Sutra 2.50 d: Yogic Breathing Pranayama: How to make our breath long and subtle through Desha, Kala and Samkhya 50th Sutra Chapter 2: d How to make our breath long and subtle regulated through Desha, Kala and Samkhya, ie through Space, Time and Number. The basic form of Pranayama, Yogic Breathing works on all these three aspects to fulfil two purposes. Firstly to utilise the full capacity of the lungs Secondly to mimic the slow breathing pattern when we are very calm. Practicing Yogic Breathing has innumerable benefits. ———————————— बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः॥५०॥ bāhya-ābhyantara-sthambha vr̥ttiḥ deśa-kāla-sankhyābhiḥ paridr̥ṣṭo dīrgha-sūkṣmaḥ ॥50॥   bāhya = external ābhyantara = internal sthambha = stationary
, motionless, restraint, suspension, a pause vr̥ttiḥ = modifications, patterning, turnings, movements deśa = place kāla = time sankhyābhiḥ = number, precision, minuteness, paridr̥ṣṭo = observed, measured, scrutinized, regulated dīrgha = long, high, long in place and time, expansion sūkṣmaḥ = subtle, soft, minute, fine, exquisite   • बाह्यवृत्ति: - प्राणवायु को बाहर निकालकर कर बाहर ही रोकना  • आभ्यंतर वृत्ति: - प्राणवायु को भीतर भरकर भीतर ही रोकना • स्तम्भवृत्ति:- प्राणवायु को न भीतर भरना न ही बाहर छोड़ना अर्थात प्राणवायु जहाँ है उसे वहीं पर रोकना • देश - स्थान अर्थात प्राणवायु नासिका से जितनी दूरी तक जाता है वह उसका स्थान है। • काल - समय अर्थात जितने समय तक प्राणवायु बाहर या भीतर रुकता है। • संख्याभि: - एक देखा व जाना हुआ प्राण • दीर्घ - लम्बा व • सूक्ष्म: - हल्का हो जाता है बाह्यवृत्ति, आभ्यन्तरवृत्ति व स्तम्भवृत्ति ये तीन प्राणायाम स्थान, समय व गणना के द्वारा ठीक प्रकार से देखा व जाना से प्राण लम्बा व हल्का हो जाता है । ——————————————-

50th Sutra Chapter 2: c The phases of Pranayama are exhalation, inhalation, and suspension. Observing them in space, time and number, one is able to render breathing more harmonious in duration and subtlety. As per Patanjali, where the attention goes, Pran flows. ———————————— बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः॥५०॥ bāhya-ābhyantara-sthambha vr̥ttiḥ deśa-kāla-sankhyābhiḥ paridr̥ṣṭo dīrgha-sūkṣmaḥ ॥50॥   bāhya = external ābhyantara = internal sthambha = stationary
, motionless, restraint, suspension, a pause vr̥ttiḥ = modifications, patterning, turnings, movements deśa = place kāla = time sankhyābhiḥ = number, precision, minuteness, paridr̥ṣṭo = observed, measured, scrutinized, regulated dīrgha = long, high, long in place and time, expansion sūkṣmaḥ = subtle, soft, minute, fine, exquisite   • बाह्यवृत्ति: - प्राणवायु को बाहर निकालकर कर बाहर ही रोकना  • आभ्यंतर वृत्ति: - प्राणवायु को भीतर भरकर भीतर ही रोकना • स्तम्भवृत्ति:- प्राणवायु को न भीतर भरना न ही बाहर छोड़ना अर्थात प्राणवायु जहाँ है उसे वहीं पर रोकना • देश - स्थान अर्थात प्राणवायु नासिका से जितनी दूरी तक जाता है वह उसका स्थान है। • काल - समय अर्थात जितने समय तक प्राणवायु बाहर या भीतर रुकता है। • संख्याभि: - एक देखा व जाना हुआ प्राण • दीर्घ - लम्बा व • सूक्ष्म: - हल्का हो जाता है बाह्यवृत्ति, आभ्यन्तरवृत्ति व स्तम्भवृत्ति ये तीन प्राणायाम स्थान, समय व गणना के द्वारा ठीक प्रकार से देखा व जाना से प्राण लम्बा व हल्का हो जाता है । ——————————————-

50th Sutra Chapter 2: b The modifications of breath in exhalation, inhalation, and retention regulated by Desh (place), Kala (time) and Sankhya (number) leads to long and subtle breathing. Regulation by Desha means the location where the breath is directed, and how to regulate, observe and measure this aspect. ———————————— बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः॥५०॥ bāhya-ābhyantara-sthambha vr̥ttiḥ deśa-kāla-sankhyābhiḥ paridr̥ṣṭo dīrgha-sūkṣmaḥ ॥50॥   bāhya = external ābhyantara = internal sthambha = stationary
, motionless, restraint, suspension, a pause vr̥ttiḥ = modifications, patterning, turnings, movements deśa = place kāla = time sankhyābhiḥ = number, precision, minuteness, paridr̥ṣṭo = observed, measured, scrutinized, regulated dīrgha = long, high, long in place and time, expansion sūkṣmaḥ = subtle, soft, minute, fine, exquisite   • बाह्यवृत्ति: - प्राणवायु को बाहर निकालकर कर बाहर ही रोकना  • आभ्यंतर वृत्ति: - प्राणवायु को भीतर भरकर भीतर ही रोकना • स्तम्भवृत्ति:- प्राणवायु को न भीतर भरना न ही बाहर छोड़ना अर्थात प्राणवायु जहाँ है उसे वहीं पर रोकना • देश - स्थान अर्थात प्राणवायु नासिका से जितनी दूरी तक जाता है वह उसका स्थान है। • काल - समय अर्थात जितने समय तक प्राणवायु बाहर या भीतर रुकता है। • संख्याभि: - एक देखा व जाना हुआ प्राण • दीर्घ - लम्बा व • सूक्ष्म: - हल्का हो जाता है बाह्यवृत्ति, आभ्यन्तरवृत्ति व स्तम्भवृत्ति ये तीन प्राणायाम स्थान, समय व गणना के द्वारा ठीक प्रकार से देखा व जाना से प्राण लम्बा व हल्का हो जाता है । ——————————————-

50th Sutra Chapter 2 Pranayama has three movements: out-breath, in-breath and breath suspension, that are harmoniously regulated with precision, to become progressively long and subtle, when observed by means of location, time, and number. As we control our breath, we control our thoughts.   And as we observe our breath, we get to observe our thoughts and emotions, losing their grip on us. ———————————— बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः॥५०॥ bāhya-ābhyantara-sthambha vr̥ttiḥ deśa-kāla-sankhyābhiḥ paridr̥ṣṭo dīrgha-sūkṣmaḥ ॥50॥   bāhya = external ābhyantara = internal sthambha = stationary
, motionless, restraint, suspension, a pause vr̥ttiḥ = modifications, patterning, turnings, movements deśa = place kāla = time sankhyābhiḥ = number, precision, minuteness, paridr̥ṣṭo = observed, measured, scrutinized, regulated dīrgha = long, high, long in place and time, expansion sūkṣmaḥ = subtle, soft, minute, fine, exquisite   • बाह्यवृत्ति: - प्राणवायु को बाहर निकालकर कर बाहर ही रोकना  • आभ्यंतर वृत्ति: - प्राणवायु को भीतर भरकर भीतर ही रोकना • स्तम्भवृत्ति:- प्राणवायु को न भीतर भरना न ही बाहर छोड़ना अर्थात प्राणवायु जहाँ है उसे वहीं पर रोकना • देश - स्थान अर्थात प्राणवायु नासिका से जितनी दूरी तक जाता है वह उसका स्थान है। • काल - समय अर्थात जितने समय तक प्राणवायु बाहर या भीतर रुकता है। • संख्याभि: - एक देखा व जाना हुआ प्राण • दीर्घ - लम्बा व • सूक्ष्म: - हल्का हो जाता है बाह्यवृत्ति, आभ्यन्तरवृत्ति व स्तम्भवृत्ति ये तीन प्राणायाम स्थान, समय व गणना के द्वारा ठीक प्रकार से देखा व जाना से प्राण लम्बा व हल्का हो जाता है। ——————————————-

49th Sutra Chapter 2: c Pranayama is mastery of Pran, the universal life force, through the breath. Pranayama is considered in our Scriptures as Param Tapa that is the highest form of Tapa practice, that purifies all impurities in the body and the mind. —————————————— तस्मिन् सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः tasmin: on this sati: being accomplished shvaasa: inhalation prashvaasayoh: exhalation gati: movement vichChedaH: regulation; prana: cosmic energy ayama: churning praaNaayaamaH: regulation of breath ---------------------------

49th Sutra Chapter 2: b The cosmic energy is churned together through inhalation and exhalation for the production of the nectar of life. This is called Pranayama. —————————————— तस्मिन् सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः tasmin: on this sati: being accomplished shvaasa: inhalation prashvaasayoh: exhalation gati: movement vichChedaH: regulation; prana: cosmic energy ayama: churning praaNaayaamaH: regulation of breath ---------------------------

49th Sutra Chapter 2: a That Asana having been perfected, regulation of the flow of inhalation and exhalation, is Pranayama. —————————————— तस्मिन् सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः tasmin: on this sati: being accomplished shvaasa: inhalation prashvaasayoh: exhalation gati: movement vichChedaH: regulation; prana: cosmic energy ayama: churning praaNaayaamaH: regulation of breath ---------------------------

48th Sutra Chapter 2 From then on, the sadhaka is undisturbed by the dualities of the pairs of inseparable opposites. Like pain and pleasure, heat and cold, success and failure, honor and dishonour... His whole life is transformed. —————————————— ततो द्वन्द्वानभिघातः tatah: consequently, then, at this point dvandva: by the opposites, opposing pair, duality, dualism anabhighaataH: not afflicted, undisturbed, invulnerability ---------------------------

47th Sutra Chapter 2 By relaxation of effort and absorption in the infinite, the posture is mastered. —————————————— प्रयत्नशैथिल्यानन्त्यसमापत्तिभ्याम्॥ prayatna-shaithilya-anantya-samaapattibhyaam prayatna: effort shaithilya: relaxation ananta: the infinite samaapattibhyaam: absorption of mind ---------------------------

46th Sutra Chapter 2 The posture of the body, as also the posture of the mind, or attitude to life, should be firm and pleasant. Through the Asans, as we develop the requisite strength, flexibility, endurance, balance, ease and comfort in the physical body, so do the same get developed in the mind, psychologically and emotionally.   As the body gets toned, the mind gets tuned. —————————————— स्थिरसुखमासनम्॥४६॥ sthira-sukham-āsanam ॥46॥ sthira = steady, stable sukham = happiness âsanam = posture ---------------------------

45th Sutra Chapter 2 By complete self surrender to God, perfection in Samadhi is attained. To realise our infinite self, we need to transcend our limitation, that is the ego. Surrender to God is the easiest way to overcome this obstacle, to reach the ultimate. —————————————— समाधिसिद्धिरीश्वरप्रणिधानात् samaadhisiddhirIshvarapraNidhaanaat   samaadhi: ultimate meditative state siddhih: perfection Ishvara:the Lord, God praNidhaanaat: from submission, total self-surrender ---------------------------

44th Sutra Chapter 2 Svaadhyaya, union with knowledge leads to union with the Divine. Union with the chosen divinity comes from Svaadhyaya, the study of self through the sacred texts. —————————————— स्वाध्यायादिष्टदेवतासंप्रयोगः svaadhyaayaa-diShTa-devataa-saMprayogaH svaadhyaayaat: from study of self through study of sacred scriptures, iShTa: desired, preferred devataa: with the deity, the divine saMprayogaH = connection ---------------------------

Sutra 2.43 Through Tapas, the inner fire of self-discipline, impurities of body and senses are destroyed and supernatural powers gained. —————————————— कायेन्द्रियसिद्धिरशुद्धिक्षयात्तपसः kaayendriyasiddhirashuddhikShayaattapasaH kaaya: the body indriya: senses siddhih: perfection, supernatural powers ashuddhi: impurities kShayaat: destroyed tapasaH: inner fire of self-discipline ---------------------------

42nd Sutra Chapter 2 Contentment brings supreme happiness. Eat clean Keep fit Be content The supreme secret to happiness! —————————————— संतोषादनुत्तमसुखलाभः santoshad anuttamah sukhalabhah santosha - contentment anuttamah - supreme sukha - happiness labhah - gained. ---------------------------

41st Sutra Chapter 2 Upon the purification of the mind, one attains cheerfulness, one pointedness, sense control and fitness, for the realisation of the Self. The first sign that we are becoming spiritual, is that we are becoming cheerful. When this comes, know that we are progressing in Yoga. —————————————— सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च॥ sattvashuddhisaumanasyaikagryendriyajayatmadars hanayojnatvani cha sattva - purest of subtle essence shuddhi - purification of saumanasya - cheerfulness ikagrye - concentration Indriya-jaya - conquest of the organs atma - of the Self darshana - realisation yojnatvani - to be fit for cha - and ---------------------------

40th Sutra Chapter 2 Purity and cleanliness guides us to protect and maintain our body like a temple, for the soul to reside within.   We learn to see and appreciate the Cosmic beauty, rather than the cosmetic beauty, in ourselves as well as others. —————————————— शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः //2.40// shauchat svanggajugupsa parairasansargah//2.40// ·       shauchat - cleanliness ·       sva-angga - one's own body ·       jugupsa - aversion, gaurd, protect ·       parair - and with that of others ·       asansargah - cessation of physical contact. -----------------------------

39th Sutra Chapter 2 One who perseveres on the path of non-possessiveness, gains deep understanding of the meaning of life. The power of clairvoyance is developed, helping one to plan one’s future lives from this present life. —————————————————— अपरिग्रहस्थैर्ये जन्मकथंतासंबोधः aparigrahasthairye janmakathantasanbodhah • aparigraha - non-receiving • sthairye - steadfast • janma - incarnation • kathanta - how and from where • sanbodhah - complete knowledge of -----------------------------

38th Sutra Chapter 2 When the Sadhak is firmly established in Brahmcharya, knowledge, vigour, valour and energy flow to him. —————————————————— ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः brahmacharyapratishthayam viryalabhah ·       brahmacharya - channelising energies towards ultimate goal ·       pratishthayam - established ·       virya - energy, strength ·       labhah - gained. -----------------------------

37th Sutra Chapter 2 When one is established in refrainment from stealing, precious jewels manifest. Upon the man who does not take what does not belong to him, all riches are showered. Being without desire, he effortlessly attracts what is precious, materially and figuratively, including the gem of all jewels, virtue. ————————————— अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् asteyapratishthayam sarvaratnopasthanam ·       asteya - non-stealing ·       pratishtha - firmly established ·       sarva - of all ·       ratna - jewels ·       upasthanam - appear -----------------------------

36th Sutra Chapter 2 On being firmly established in truthfulness the Yogi gets the power of attaining for himself and others the fruits of work without the work. When the sadhaka is firmly established in the practice of truth, his words become so potent that whatever he says comes to realization.   The yogi achieves unity with truth. Whatever he says is the truth. Or becomes the truth. ——————————————— सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम् satyapratishthayam kriyafalashrayatvam ·       satya - truthfulness ·       pratishthayam - firmly established ·       kriya - action ·       fala - fruition ·       ashrayatvam - come as a result of ----------------------------- सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम्॥२.३६॥
सत्य , प्रतिष्ठायाम् , क्रिया , फल , आश्रयत्वम्॥ ·       सत्य - सत्य (में) ·       प्रतिष्ठायाम् - दृढ़ स्थिति हो जाने पर (उस योगी की) ·       क्रिया - क्रिया अर्थात् कर्म  ·       फल - फल के  ·       आश्रयत्वम् - आश्रय का भाव (आ जाता है) । सत्य में दृढ़ स्थिति हो जाने पर उस योगी की क्रिया अर्थात् कर्म फल के आश्रय का भाव आ जाता है।  

35th Sutra Chapter 2 Around one who is solidly established in non-violence, all beings cease to be hostile. Love and warmth radiate from his being. Fear and discord vanish in his presence. By his example, he inspires people to give up enmity. —————————————— अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः ahimsapratishthayam tatsannidhau vairatyagah • ahimsa - non-violence • pratishthayam - firmly established • tat - that • sannidhau - coming near • vaira: animosity, hostility • tyagah: forsaking, abandoning, deserting, giving up ---------------------------

34th Sutra Chapter 2 The obstacles to yoga - such as acts of violence and untruth or any of the acts contrary to the yama and niyam: - may be directly committed by oneself, performed on one’s behalf by another, or condoned of by oneself; either through greed, anger, or infatuation; whether mild, moderate, or intense, result in innumerable ignorances and miseries. Reflecting thus is also pratipaksha bhavana, the method of thinking of the contrary. The second facet of pratipaksha bhavana is utilized when the episode of negativity has passed.   This is the appropriate time for self-analysis. When negative and contrary thoughts to Yama and Niyam are eliminated, powers accrue to the yogī. ——————————————— वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम् vitarkaa hinsadayah kritakaritanumodita lobhakrodhamohapoorvaka mridumadhyadhimatra duhkhajnananantafala iti pratipakshabhavanam//2.34// ·       vitarkaa - troublesome thoughts ·       hinsadayah - violence and the others ·       krita - committed (by oneself) ·       karita - caused to be done (by others) ·       anumoditah - approved of (when done by other) ·       lobha - greed ·       krodha - anger ·       moha - delusion ·       poorvakah - preceded by ·       mridu - mild ·       madhya - moderate ·       adhimatrah - intense ·       duhkha - misery ·       ajnana - ignorance ·       ananta - unending ·       fala - results, consequences ·       iti - thus ·       pratipaksha - to the contrary ·       bhavanam - cultivate. -----------------------------

33rd Sutra Chapter 2 When harassed by doubt, cultivate the opposite mental attitude. Everything is creative twice. First in mind, and then in reality. So when our thoughts have so much power in our daily life, then why not make that reality a positive one. See the effects of changing your negative thoughts into positive ones and changing the reality. —————————————— वितर्कबाधने प्रतिपक्षभावनम् vitarkabadhane pratipakshabhavanam * vitarka - negative thoughts * badhane - inhibited by * pratipaksha - to the contrary * bhavanam - cultivate -----------------------------

32nd Sutra Ch 2: 5th Niyama: Isvara Pranidhana With lsvara pranidhana, self surrender to the divine, comes total surrender of the ego-sense. As the ego dissolves, the fears, the doubts, the worries, the expectations dissolve. If there is lsvara pranidhdna, one is in constant samadhi. —————————————————— शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः shauchasantoshatapahsvadhyayeshvarapranidhanani niyamah ·       shaucha - internal and external purification ·       santosha - contentment ·       tapah - self-discipline ·       svadhyay - self-study ·       eshvara pranidhanani - self-surrender ·       niyamah - observances -----------------------------

32nd Sutra Ch 2: 4th Niyama: Svadhyaya Self Study, ie., Svadhyaya reminds us that to fulfil the journey to Samadhi, we cannot be halfhearted in our efforts to look at ourselves, to look inside. If we know we are love and light, then we can never be tainted by the world around us. —————————————————— शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः shauchasantoshatapahsvadhyayeshvarapranidhanani niyamah ·       shaucha - internal and external purification ·       santosha - contentment ·       tapah - self-discipline ·       svadhyay - self-study ·       eshvara pranidhanani - self-surrender ·       niyamah - observances -----------------------------

32nd Sutra Ch 2: 3rd Niyama: Tapas Tapas ie., Self Discipline, is embracing pain as a friend and teacher. We can never change our life if we do not move out of the safe confines of our comfort zone. Change begins at the end of our comfort zone.   —————————————————— शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः shauchasantoshatapahsvadhyayeshvarapranidhanani niyamah ·       shaucha - internal and external purification ·       santosha - contentment ·       tapah - self-discipline ·       svadhyay - self-study ·       eshvara pranidhanani - self-surrender ·       niyamah - observances -----------------------------

32nd Sutra Ch 2: 2nd Niyama: Santosha Santosha, ie., Contentment is developing the faith that steadies the mind. And is enough to take us to Self-realization. Put simply, the first two Niyams can be stated as follows: Eat clean. Get fit. Be content.   We lack nothing. We only have to use what the Divine has already given us.   —————————————————— शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः shauchasantoshatapahsvadhyayeshvarapranidhanani niyamah ·       shaucha - internal and external purification ·       santosha - contentment ·       tapah - self-discipline ·       svadhyay - self-study ·       eshvara pranidhanani - self-surrender ·       niyamah - observances -----------------------------

32nd Sutra Ch 2: 1st Niyama: Shaucha To achieve long term purity, we need to regulate what is allowed into our bodies as well as into our minds.   Cleanliness is not only keeping our surroundings and environment clean, but it embraces and encompasses the whole being. A pure Body, mind, heart, and soul. ——————————————— शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः   shauchasantoshatapahsvadhyayeshvarapranidhanani niyamah ·       shaucha - internal and external purification ·       santosha - contentment ·       tapah - self-discipline ·       svadhyay - self-study ·       eshvara pranidhanani - self-surrender ·       niyamah - observances -----------------------------

32nd Sutra Chapter 2 Who we are beyond the body in asana, and beyond the mind in meditation is where the Niyamas gently lead us. Without them, samadhi would be an impossible dream.     The five internal principles of Niyam governing spiritual growth include, Shaucha (Purity), Santosha (Contentment), Tapah (Self-discipline), Svadhyaye (Self-study), Ishvarapranidhanani (Self-surrender). ——————————————— शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः   shauchasantoshatapahsvadhyayeshvarapranidhanani niyamah ·       shaucha - internal and external purification ·       santosha - contentment ·       tapah - self-discipline ·       svadhyay - self-study ·       eshvara pranidhanani - self-surrender ·       niyamah - observances -----------------------------

31st Sutra Chapter 2 Yamas are the great, mighty, universal vows, not limited by class, place, time, or circumstance.   Nonviolence and the other yamas must be practiced at all times, in all conditions, everywhere, irrespective of any considerations whatsoever. ——————————————— जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम्   jatideshakalasamayanavachchhinnah sarvabhauma mahavratam • jati - class • desha - place • kala - time • samaya - circumstance • anavachchhinnah - universal • sarva-bhauma - universal • maha-vratam - great vow. ----------------------------- जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम्॥२.३१॥
जाति , देश , काल , समय , अनवच्छिन्नाः , सार्वभौमा: , महाव्रतम्   • जाति - (उक्त यम) जाति • देश - देश • काल - काल (और) • समय - विशेष नियम (की) • अनवच्छिन्नाः - सीमा से रहित (और) • सार्वभौमा: - सब अवस्थाओं में पालन करने योग्य • महाव्रतम् - महाव्रत कहलाते हैं । उक्त यम जाति, देश, काल और विशेष नियम की सीमा से रहित और सब अवस्थाओं में पालन करने योग्य महाव्रत कहलाते हैं ।

30th Sutra Ch 2: 5th Yama: Aparigraha Aparigraha stands for “Learning to let go.” When we embrace Aparigraha, we become like the fledgling bird. We were not born to stay clinging to a branch. We were born to soar, and in that moment we take flight. ——————————————— अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः ahimsasatyasteyabrahmacharyaparigraha yamah ·       ahimsa - non-violence ·       satya - truth fulness ·       asteya - non-stealing ·       brahmacharya - continence ·       aparigraha - non-possessiveness, non-greed ·       yamah - external discipline, attitude towards others ----------------------------- अहिंसा , सत्य , अस्तेय , ब्रह्मचर्य , अपरिग्रहा: , यमाः॥ • अहिंसा - अहिंसा • सत्य - यथार्थ ज्ञान • अस्तेय - अस्तेय(चाेरी का अभाव) • ब्रह्मचर्य - ब्रह्मचर्य (और) • अपरिग्रहा: - अपरिग्रह(संग्रह का अभाव) - • यमाः - (ये पाँच) यम हैं । अहिंसा, यथार्थ ज्ञान, अस्तेय(चाेरी का अभाव), ब्रह्मचर्य और अपरिग्रह(संग्रह का अभाव) - ये पाँच यम हैं ।

30th Sutra Chapter 2: 4th Yama: Brahmcharya Brahmcharya means finding out which desires come from our hearts, and which, are “mind made.” To discern which desires come from our own divinity, and which come from our restless minds.   It means searching for the desire of the soul. What is it that we truly want? To answer such a question requires great courage.   It means channelising our energies, our body, mind and soul towards our ultimate goal. ——————————————— अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः ahimsasatyasteyabrahmacharyaparigraha yamah ·       ahimsa - non-violence ·       satya - truth fulness ·       asteya - non-stealing ·       brahmacharya - continence ·       aparigraha - non-possessiveness, non-greed ·       yamah - external discipline, attitude towards others ----------------------------- अहिंसा , सत्य , अस्तेय , ब्रह्मचर्य , अपरिग्रहा: , यमाः॥ • अहिंसा - अहिंसा • सत्य - यथार्थ ज्ञान • अस्तेय - अस्तेय(चाेरी का अभाव) • ब्रह्मचर्य - ब्रह्मचर्य (और) • अपरिग्रहा: - अपरिग्रह(संग्रह का अभाव) - • यमाः - (ये पाँच) यम हैं । अहिंसा, यथार्थ ज्ञान, अस्तेय(चाेरी का अभाव), ब्रह्मचर्य और अपरिग्रह(संग्रह का अभाव) - ये पाँच यम हैं ।

30th Sutra Chapter 2: 3rd Yama: Asteya The third of the yama is Asteya - a synthesis of contentment, simplicity, and charity. When there is this inner light, one manifests in himself the virtue of non-stealing. And that the key to abundance lies in giving.   ——————————————— अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः ahimsasatyasteyabrahmacharyaparigraha yamah ·       ahimsa - non-violence ·       satya - truth fulness ·       asteya - non-stealing ·       brahmacharya - continence ·       aparigraha - non-possessiveness, non-greed ·       yamah - external discipline, attitude towards others ----------------------------- अहिंसा , सत्य , अस्तेय , ब्रह्मचर्य , अपरिग्रहा: , यमाः॥ • अहिंसा - अहिंसा • सत्य - यथार्थ ज्ञान • अस्तेय - अस्तेय(चाेरी का अभाव) • ब्रह्मचर्य - ब्रह्मचर्य (और) • अपरिग्रहा: - अपरिग्रह(संग्रह का अभाव) - • यमाः - (ये पाँच) यम हैं । अहिंसा, यथार्थ ज्ञान, अस्तेय(चाेरी का अभाव), ब्रह्मचर्य और अपरिग्रह(संग्रह का अभाव) - ये पाँच यम हैं ।

30th Sutra Chapter 2: 2nd Yama: Satya Truthfulness should be observed in thought, word, and deed. Though even truthful words, if they cause harm to another, should not be spoken. Satya is not merely to speak the truth, but a constant search for the truth, recognising the distinction between fact and fiction, truth and opinion. There is a realisation that all that the mind conceives of and expresses is untrue, false opinion. ——————————————— अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः ahimsasatyasteyabrahmacharyaparigraha yamah ·       ahimsa - non-violence ·       satya - truth fulness ·       asteya - non-stealing ·       brahmacharya - continence ·       aparigraha - non-possessiveness, non-greed ·       yamah - external discipline, attitude towards others ----------------------------- अहिंसा , सत्य , अस्तेय , ब्रह्मचर्य , अपरिग्रहा: , यमाः॥ • अहिंसा - अहिंसा • सत्य - यथार्थ ज्ञान • अस्तेय - अस्तेय(चाेरी का अभाव) • ब्रह्मचर्य - ब्रह्मचर्य (और) • अपरिग्रहा: - अपरिग्रह(संग्रह का अभाव) - • यमाः - (ये पाँच) यम हैं । अहिंसा, यथार्थ ज्ञान, अस्तेय(चाेरी का अभाव), ब्रह्मचर्य और अपरिग्रह(संग्रह का अभाव) - ये पाँच यम हैं ।

30th Sutra Chapter 2: First Yama: Ahimsa Non-violence is a subtle inner adventure leading to self-knowledge. Is it possible to lead one’s life never hurting another, yet also never being hurt oneself? ——————————————— अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः ahimsasatyasteyabrahmacharyaparigraha yamah ·       ahimsa - non-violence ·       satya - truth fulness ·       asteya - non-stealing ·       brahmacharya - continence ·       aparigraha - non-possessiveness, non-greed ·       yamah - external discipline, attitude towards others ----------------------------- अहिंसा , सत्य , अस्तेय , ब्रह्मचर्य , अपरिग्रहा: , यमाः॥ • अहिंसा - अहिंसा • सत्य - यथार्थ ज्ञान • अस्तेय - अस्तेय(चाेरी का अभाव) • ब्रह्मचर्य - ब्रह्मचर्य (और) • अपरिग्रहा: - अपरिग्रह(संग्रह का अभाव) - • यमाः - (ये पाँच) यम हैं । अहिंसा, यथार्थ ज्ञान, अस्तेय(चाेरी का अभाव), ब्रह्मचर्य और अपरिग्रह(संग्रह का अभाव) - ये पाँच यम हैं ।

30th Sutra Chapter 2 The five external disciplines of Yama include: Ahimsa (Non violence), Satya (truthfulness), Asteya (Non-stealing), Brahmcharya (constant search for Brahman), Aparigraha (total absence of greed). When all hopes, aspirations, fears, anxieties, and motivations drop dead, what survives is this tremendous intelligence - you may call it the God within. What happens in the light of that intelligence is Yama. Fear brings out the worst in us. If we want to bring out the best in us, we have to uproot this threat of fear inside us. Coming face to face with our biggest fear, fear of death, eliminates all our fears. ———————————————   अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः॥२.३०॥ ahinsasatyasteyabrahmacharyaparigraha yamah//2.30// • ahinsa - non-violence • satya - truth fulness • asteya - non-stealing • brahmacharya - continence • aparigraha - non-possessiveness, non-greed • yamah - yama, abstinence Ahimsa, Satya, Asteya(non-stealing), Bramacharya and Aparigraha (non-greed) - are the five Yamas. ——————————————————— 
अहिंसा , सत्य , अस्तेय , ब्रह्मचर्य , अपरिग्रहा: , यमाः॥ • अहिंसा - अहिंसा • सत्य - यथार्थ ज्ञान • अस्तेय - अस्तेय(चाेरी का अभाव) • ब्रह्मचर्य - ब्रह्मचर्य (और) • अपरिग्रहा: - अपरिग्रह(संग्रह का अभाव) - • यमाः - (ये पाँच) यम हैं । अहिंसा, यथार्थ ज्ञान, अस्तेय(चाेरी का अभाव), ब्रह्मचर्य और अपरिग्रह(संग्रह का अभाव) - ये पाँच यम हैं । अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः (Pronunciation) अहिंसा-सत्या-स्तेय-ब्रह्मचर्या-परिग्रहा यमाः ahinsa-satya-asteya-brahmacharya-aparigraha yamah     ===========================

27th Sutra Chapter 2 The yogi’s true insights has seven ultimate stages. We require none else to make us happy, for we are happiness itself.   We come to know we are ever blessed, ever perfect, almighty. One’s integration in the final stage is sevenfold. In the last state, the yogi will become peaceful and calm, never to feel any more pain, never to be again deluded, never to touch misery. —————————————————— तस्य सप्तधा प्रान्तभूमिः प्रज्ञा tasya saptadhaa prantabhoomih prajna * tasya - to that * saptadhaa - sevenfold * pranta - ultimate * bhoomih - stage * prajna - wisdom. ----------------------------- तस्य सप्तधा प्रान्तभूमिः प्रज्ञा॥२.२७॥
तस्य , सप्तधा , प्रान्तभूमिः , प्रज्ञा ॥ • तस्य - उस (निर्मल विवेकख्याति वाले योगी) की • सप्तधा - सात प्रकार की • प्रान्तभूमि: - अन्तिम स्थिति वाली • प्रज्ञा - बुद्धि (होती है) ।   उस (निर्मल विवेकख्याति वाले योगी) की सात प्रकार की अन्तिम स्थिति वाली बुद्धि होती है । ———————————————

26th Sutra Chapter 2 The means of destruction of ignorance is unbroken practice of discrimination, viveka-khyatihr Viveka is the shifting of awareness from the object of perception to the power of perception itself ie Purusha.   Ultimately it is pure consciousness knowing itself, as distinct from any object or experience. ——————————————————— विवेकख्यातिरविप्लवा हानोपायः vivekakhyatiraviplava hanopayah • viveka-khyatih – discrimination-discernment (discriminative knowledge) • aviplava – undeviating, un-fluctuating, unbroken • hana - of removal, freedom • upayah - the means. ----------------------------- विवेकख्यातिरविप्लवा हानोपायः॥२.२६॥
विवेकख्याति: , अविप्लवा , हान , उपायः ॥ • अविप्लवा - निश्चल और निर्दोष • विवेकख्याति: - विवेकज्ञान • हान - हान (का) • उपाय: - उपाय (है) । • निश्चल और निर्दोष विवेकज्ञान हान का उपाय है ।   उस अविद्या के अभाव से संयोग का अभाव हो जाता है, यही हान अज्ञान का परित्याग है और वही द्रष्टा चेतन आत्मा का 'कैवल्य' अर्थात् मोक्ष है ।

25th Sutra Chapter 2 When ignorance vanishes, so does union of our soul with nature, through the orchestration of the mind. This brings liberation for the seer. Our mind turns more readily to the world’s pleasures than to the vision of the soul. Our mind is a secret enemy, and a treacherous friend. ————————————————— तदभावात् संयोगाभावो हानं तद् दृशेः कैवल्यम् tadabhavat sanyogabhavo hanan taddrisheh kaivalyam • tad - it's • abhavat - absence • sanyog - union • abhavo - absence, disappearance • hanam - removal • tat - that • drisheh - of the knowner, seer • kaivalyam .- liberation. ----------------------------- तदभावात् संयोगाभावो हानं तद् दृशेः कैवल्यम्॥२.२५॥
तत् , अभावात् , संयोग: , अभाव: , हानम् , तत् , दृशेः , कैवल्यम् ॥ • तत् - उस (अविद्या के) • अभावत् - अभाव से • संयोग - संयोग का • अभावः - अभाव (हो जाता है, यही) • हानम् - हान (अज्ञान का परित्याग है, और) • तत् - वही • दृशे: - द्रष्टा (चेतन आत्मा का) • कैवल्यम् - 'कैवल्य' अर्थात् मोक्ष है । उस अविद्या के अभाव से संयोग का अभाव हो जाता है, यही हान अज्ञान का परित्याग है और वही द्रष्टा चेतन आत्मा का 'कैवल्य' अर्थात् मोक्ष है ।

24th Sutra Chapter 2 Lack of spiritual understanding (avidya) is the cause of the false identification of the seer with the seen. Pure understanding begins the process of disownment and detachment, which releases us from the shackles of possessing and being possessed. ——————————————————— तस्य हेतुरविद्या tasya heturavidya * tasya - of that * hetuh - the cause * avidya - ignorance -----------------------------   तस्य हेतुरविद्या॥२.२४॥ तस्य , हेतुः , अविद्या ॥ • तस्य - उस (संयोग का) • हेतु: - कारण • अविद्या - अविद्या है । उस संयोग का कारण अविद्या है । tasya heturavidya//2.24// • tasya - of that • hetuh - the cause • avidya - ignorance. Ignorance is the cause of this union. तस्य हेतुरविद्या (pronunciation) तस्य हेतुरविद्या tasya heturavidya =================================

23rd Sutra Chapter 2 The connection of the seer with the seen, experiencer with the experience, gets him to discover his own true nature. ————————————————— स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः svasvamishaktyoh svaroopopalabdhihetuh samyogah * sva - owned(Prakrti) * svami - owner(Purusha) * shaktyoh - of the powers * svaroopa - own nature * upalabdhi - recognition * hetuh - the cause * samyogah - union, connection ----------------------------- Can I begin to see that each experience, including my errors, can help me develop clarity? Can I overcome certain difficulties only by exploring or experiencing them, instead of running away from them? When should I commit myself to an experience and when should I avoid getting involved? The connection of the seer with the seen, experiencer with the experience, gets him to discover his own true nature.

22nd Sutra Chapter 2 Before Self-realisation, nature is the centre of the universe. With liberation, the tables are turned. Nature is experienced as the dream, while the Self is the rock-solid reality. Although the seen ceases to exist for the liberated purusa whose purpose is accomplished, it has not ceased to exist altogether, since it still exists to serve other common non-liberated puruṣas. ——————————————————— कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात् kritartham prati nashtam-apyanashtam tadanya-sadharannatvat ·       kritartham - one whose purpose has been accomplished (krita-accomplished, artham-purpose) ·       prati - towards ·       nashtam - destroyed ·       api - although ·       anashtam - not destroyed ·       tat - that ·       anya - for others ·       sadharannatvat - common, ordinary ----------------------------- कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात्॥२.२२॥ कृतार्थम् , प्रति , नष्टम् , अपि , अनष्टम् , तत् , अन्य , साधारणत्वात् • कृतार्थम् प्रति - जिसका प्रयोजन अर्थात् भोग और अपवर्गरूप कार्य पूर्ण हो गया है, उस पुरुष के लिए • नष्टम् - नाश को प्राप्त हुई • अपि - भी (वह प्रकृति) • अनष्टम् - नष्ट नहीं होती है, (क्योंकि) • तत् - वह • अन्य - दूसरों अर्थात् जिन पुरुषों का प्रयोजन अभी सिद्ध नहीं हुआ, (उनके लिये) • साधारणत्वात् - साधारण है ।   जिसका प्रयोजन अर्थात् भोग और अपवर्गरूप कार्य पूर्ण हो गया है, उस पुरुष के लिए नाश को प्राप्त हुई भी वह प्रकृति नष्ट नहीं होती है, क्योंकि वह दूसरों अर्थात् जिन पुरुषों का प्रयोजन अभी सिद्ध नहीं हुआ, उनके लिये साधारण है ।