sadhana pad a

* 1993 Iyengar, B.K.S. Light on the Yoga Stras of Patajali. Thorsons/Harper Collins Publishers.

Chapter II Sdhana Pda*II.1. tapa svdhyya varapraidhnni kriyyoga

Burning zeal in practice, self-study and study of scriptures, and surrender toGod are the acts of yoga.

II.2. samdhi bhvanrtha klea tankararthacaThe practice of yoga reduces afflictions and leads to samdhi.

II.3 avidy asmit rga dvea abhinivea kleThe five afflictions which disturb the equilibrium of consciousness are:ignorance or lack of wisdom, ego, pride of the ego or the sense of 'I',attachment to pleasure, aversion to pain, fear of death and clinging to life.

II.4. avidy ketram uttare prasupta tanu vicchinna udrmLack of true knowledge is the source of all pains and sorrows whetherdormant, attenuated, interrupted or fully active.

II.5. anitya auci dukha antmasu nitya uci sukha tma khyti avidyMistaking the transient for the permanent, the impure for the pure, painfor pleasure, and that which is not the self for the self: all this is called lack ofspiritual knowledge, avidy.

II.6. dk daranaaktyo ektmat iva asmitEgoism is the identification of the seer with the instrumental power ofseeing.

II.7. sukha anuay rgaPleasure leads to desire and emotional attachment.

II.8. dukha anuay dveaUnhappiness leads to hatred.

II.9. svarasavh vidua api tatha rha abhiniveaSelf-preservation or attachment to life is the subtlest of all afflictions. It isfound even in wise men.

II.10. te pratiprasavahey skmSubtle afflictions are to be minimized and eradicated by a process ofinvolution.


II.11. dhynahey tadvttayaThe fluctuations of consciousness created by gross and subtle afflictions are tobe silenced through meditation.

II.12. kleamla karmaya da ada janma vedanyaThe accumulated imprints of past lives, rooted in afflictions, will beexperienced in present and future lives.

II.13. sati mle tadvipka jti yu bhogAs long as the root of actions exists, it will give rise to class of birth, span oflife and experiences.

II.14. te hlda paritpa phal puya apuya hetutvtAccording to our good, bad or mixed actions, the quality of our life, its span,and the nature of birth are experienced as being pleasant or painful.

II.15 parima tpa saskra dukai guavtti virodht ca dukham evasarva vivekinaThe wise man knows that owing to fluctuations, the qualities of nature, andsubliminal impressions, even pleasant experiences are tinged with sorrow,and he keeps aloof from them.

II.16. heya dukham angatamThe pains which are yet to come can be and are to be avoided.

II.17. dradyayo sayoga heyahetuThe cause of pain is the association or identification of the seer (tm) withthe seen (prakti) and the remedy lies in their dissociation.

II.18. praka kriy sthiti la bhtendriytmaka bhogpavargrthadyamNature, its three qualities, sattva, rajas, and tamas, and its evolutes, theelements, mind, senses of perception and organs of action, exist eternally toserve the seer, for enjoyment or emancipation.

II.19. viea aviea ligamtra aligni guaparviThe guas generate their characteristic divisions and energies in the seer.Their stages are distinguishable and non-distinguishable, differentiable andnon-differentiable.


II.20. dra dimtra uddha api pratyaynupayaThe seer is pure consciousness. He witnesses nature without being reliant onit.

II.21. tadartha eva dyasya tmNature and intelligence exist solely to serve the seer's true purpose,emancipation.

II.22. ktrtha prati naam api anaa tadanya sdhraatvtThe relationship with nature ceases for emancipated beings, its purposehaving been fulfilled, but its processes continue to affect others.

II.23. sva svmiaktyo svarpopalabdhi hetu sayogaThe conjunction of the seer with the seen is for the seer to discover his owntrue nature.

II.24. tasya hetu avidyLack of spiritual understanding (avidy) is the cause of the falseidentification of the seer with the seen.

II.25. tad abhvt sayogbhva hna tadde kaivalyamThe destruction of ignorance through right knowledge breaks the linkbinding the seer to the seen. This is kaivalya, emancipation.

II.26. vivekakhyti aviplav hnopyaThe ceaseless flow of discriminative knowledge in thought, word and deeddestroys ignorance, the source of pain.

II.27. tasya saptadh prntabhmi prajThrough this unbroken flow of discriminative awareness, one gains perfectknowledge which has seven spheres.

II.28. yoggnuhnt auddhikaye jnadpti vivekakhyteBy dedicated practice of the various aspects of yoga impurities are destroyed:the crown of wisdom radiates in glory.


II.29. yama niyama sana pryma pratyhra dhra dhynasamdhaya aau agniMoral injunctions (yama), fixed observances (niyama), posture (sana),regulation of breath (pryma), internalization of the senses towardstheir sources (pratyhra), concentration (dhra), meditation (dhyna)and absorption of consciousness in the self (samdhi), are the eightconstituents of yoga.

II.30. ahisa satya asteya brahmacarya aparigrah yamNon-violence, truth, abstention from stealing, continence, and absence ofgreed for possessions beyond one's need are the five pillars of yama.

II.31. jti dea kla samaya anavacchinn srvabhaum mahvratamYamas are the great, mighty, universal vows, unconditioned by place, timeand class.

II.32. auca satoa tapa svdhyya varapraidhhni niyamCleanliness, contentment, religious zeal, self-study and surrender of the selfto the supreme Self or God are the niyamas.

II.33. vitarkabdhane pratipakabhvanamPrinciples which run contrary to yama and niyama are to be countered withthe knowledge of discrimination.

II.34. vitarka hisdaya kta krita anumodit lobha krodha mohaprvaka mdu madhya adhimtra dukha ajna anantaphal itipratipakabhvanamUncertain knowledge giving rise to violence, whether done directly orindirectly, or condoned, is caused by greed, anger or delusion in mild,moderate or intense degree. It results in endless pain and ignorance.Through introspection comes the end of pain and ignorance.

II.35. ahispratihy tatsannidhau vairatygaWhen non-violence in speech, thought and action is established, one'saggressive nature is relinquished and others abandon hostility in one'spresence.


II.36. satyapratihy kriyphalrayatvamWhen the sdhaka is firmly established in the practice of truth, his wordsbecome so potent that whatever he says comes to realization.

II.37. asteyapratihy sarvaratnopasthnamWhen abstention from stealing is firmly established, precious jewels come.

II.38. brahmacaryapratihy vryalbhaWhen the sdhaka is firmly established in continence, knowledge, vigour,valour and energy flow to him.

II.39. aparigrahasthairye janmakathat sabodhaKnowledge of past and future lives unfolds when one is free from greed forpossessions.

II.40. auct svgajugups parai asasargaCleanliness of body and mind develops disinterest in contact with others forself-gratification.

II.41. sattvauddhi saumanasya aikgrya indriyajaya tmadarana yogyatvnicaWhen the body is cleansed, the mind purified and the senses controlled, joyfulawareness needed to realize the inner self, also comes.

II.42. satot anuttama sukhalbhaFrom contentment and benevolence of consciousness comes supremehappiness.

II.43. kya indriya siddhi auddhikayt tapasaSelf-discipline (tapas) burns away impurities and kindles the sparks ofdivinity.

II.44. svdhyyt iadevat saprayogaSelf-study leads towards the realization of God or communion with one'sdesired deity.

II.45. samdhisiddhi varapraidhntSurrender to God brings perfection in samdhi.


II.46. sthira sukham sanamsana is perfect firmness of body, steadiness of intelligence and benevolenceof spirit.

II.47. prayatna aithilya ananta sampattibhymPerfection in an sana is achieved when the effort to perform it becomeseffortless and the infinite being within is reached.

II.48. tata dvandv anabhightaFrom then on, the sdhaka is undisturbed by dualities.

II.49. tasmin sativsa pravsayo gativiccheda prymaPryma is the regulation of the incoming and outgoing flow of breathwith retention. It is to be practised only after perfection in sana isattained.

II.50. bhya bhyantara stambha vtti dea kla sakhybhi paridadrgha skmaPryma has three movements: prolonged and fine inhalation, exhalationand retention; all regulated with precision according to duration and place.

II.51. bhya bhyantara viaya kep caturthaThe fourth type of pryma transcends the external and internalprymas, and appears effortless and non-deliberate.

II.52. tata kyate praka varaamPryma removes the veil covering the light of knowledge and heraldsthe dawn of wisdom.

II.53. dhrasu ca yogyat manasaThe mind also becomes fit for concentration.

II.54. svaviaya asaprayoge cittasya svarpnukra iva indriypratyhraWithdrawing the senses, mind and consciousness from contact with externalobjects, and then drawing them inwards towards the seer, is pratyhra.

II.55. tata param vayat indriymPratyhra results in the absolute control of the sense organs.

sadhana pad a

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