Book 2

 <Book 1                                                                                        Book 3>

[RS] Yoga-Sutra 2 - Sadhana Pada: about the Practice
[JW] Book Second - Means of Attainment
[SS] SADHANA PADA - Portion on Practice

Devices for weakening hindrances.
ii. 1 - 11 Aids serviceable to the beginner who is on the path to concentration.

ii. 1 Self-castigation and study and devotion to the Icvara are the Yoga of action.

ii. 2 For the cultivation of concentration and for the attenuation of the hindrances.

ii. 3 Undifferentiated consciousness (avidya) and the feeling-of-personality and passion and aversion and the will-to-live are the five hindrances.

ii. 4 Undifferentiated consciousness is the field for the others whether they be dormant or attenuated or intercepted or sustained.
ii. 5 The recognition of the permanent, of the pure, of pleasure, and of a self in what is impermanent, impure, pain, and not-self is undifferentiated-consciousness (avidya).

ii. 6 When the power of seeing and the power by which one sees have the appearance of being a single self, [this is] the feeling-of-personality.

ii. 7 Passion is that which dwells upon pleasure.

ii. 8 Aversion is that which dwells upon pain.

ii. 9 The will-to-live sweeping on [by the force of] its own nature exists in this form even in the wise.

ii. 10 These [hindrances when they have become subtile] are to be escaped by the inverse propagation.

ii. 11 The fluctuations of these should be escaped by means of contemplation.

ii. 12 - 14 Origin of karma in hindrances; result of karma in state-of-existence, length of life, and pleasure or pain.

All is pain
ii. 15 Present and future and past correlations with objects result unavoidably in pain.

There is an escape
ii. 16 Only yogins are sensitive to future pain. This may be avoided in that it has not expressed itself in actual suffering.

Cause of pain
ii. 17 - 24 The Seer sight relation implies 1. complexes of potential stresses between aspects (guna) and between sense-organs and elements, 2. the power of the Seer who is undefined by aspects, 3. the actual correlation until the purpose of the Seer, which is to differentiate consciousness is completed.

ii. 17 The correlation of the Seer and the object-of-sight is the cause of that which is to be escaped.

ii. 18 With a disposition to brightness and to activity and to inertia, and with the elements and the organs as its essence, and with its purpose the experience and the liberation [of the Self], - this is the object-of-sight

ii. 19 The particularized and the unparticularized [forms] and the resoluble only [into primary matter] and irresoluble-primary-matter are the divisions of the aspects (guna).

ii. 20 The Seer who is nothing but [the power of seeing], although undefiled (cuddha), looks upon the presented idea.

ii. 21 The object-of-sight is only for the sake of it [the Self].

ii. 22 Though it has ceased [to be seen] in the case of one whose purpose is accomplished, it has not ceased to be, since it is common to others [besides himself].

ii. 23 The reason for the apperception of what the power of the property and of what the power of the proprietor are, is correlation.

ii. 24 The reason for this [correlation] is undifferentiated-consciousness (avidya).

The escape
ii. 25 Positive state of Isolation follows the ending of the correlation.

Means of escape
ii. 26 - 27 The act of discrimination leading up to the act of insight.

Eight aids to yoga
ii. 28 - 29 To purify the aspects and to intensify intuitive thinking there are five indirect aids and three direct aids

First indirect aid: i. Five abstentions
ii. 30 - 31 The elements and degrees of morality in the form of prohibitions.

Second indirect aid ii Five observances
ii. 32 Advances in morality in the form of voluntary action.

Results of the abstentions and observances
ii. 33 - 45 Persistent inhibitions of certain kinds reorganize on increase of activity of the opposite kind.

ii. 33 If there be inhibition by perverse-considerations, there should be cultivation of the opposites.

ii. 34 Since perverse-considerations such as injuries, whether done or caused to be done or approved, whether ensuing upon greed or anger or infatuation whether mild or moderate or vehement find their unending consequences in pain and lack of thinking, there should be the cultivation of their opposites.

ii. 35 As soon as he is grounded in abstinence from injury, his presence begets a suspension of enmity.

ii. 36 As soon as he is grounded in abstinence from falsehood, actions and consequences depend upon him.

ii. 37 As soon as he is grounded in abstinence from theft, all jewels approach him.

ii. 38 As soon as he is grounded in abstinence from incontinence, he acquires energy.

ii. 39 As soon as he is established in abstinence from acceptance of gifts, a thorough illumination upon the conditions of birth.

ii. 40 As a result of cleanliness there is disgust at one's own body and no intercourse with others.

ii. 41 Purity of sattva and gentleness and singleness-of-intent and subjugation of the senses and fitness for the sight of the self.

ii. 42 As a result of contentment there is an acquisition of superlative pleasure.

ii. 43 Perfection in the body and in the organs after impurity has dwindled as a result of self-castigation.

ii. 44 As a result of study there is communion with the chosen deity.

ii. 45 Perfection of concentration as a result of devotion to the Icvara.

Third indirect aid: iii. Postures
ii. 46 - 48 Bodily conditions favourable to concentration.

Fourth indirect aid: iv. Restraint of the breath
ii. 49 - 52 Calming of affective states is favourable to concentration.

Subpages (56): View All