The second chapter is called Sādhanapādaḥ. Its describes the qualities necessary to change the mind effectively and gradually from a state of distraction to one of attention, why these qualities are important and what their practice entails.
tapaḥsvādhyāyeśvarapraṇidhānāni kriyāyogaḥ ॥ 1 ॥
The practice of Yoga must reduce both physical and mental impurities. It must develop our capacity for self examination and help us to understand that in the final analysis, we are not the masters of everything we do.
If the practice of Yoga does not help us remove the symptoms and causes of our physical and mental problems, it cannot lead us on to discovering our inner selves and therefore does not facilitate our understanding of the nature and quality of actions. In such circumstances, the practices will be of doubtful validity. The more we refine ourselves through Yoga the more we realise that all our actions need to be re-examined systematically and that we must not take the fruits of our actions for granted.
samādhibhāvanārthaḥ kleśatanūkaraṇārthaśca ॥ 2 ॥
Then, such practices will be certain to remove the obstacles to clear perception.
We are all inherently capable of clear perception. But, something or the other frequently seems to come in the way. What are these obstacles?
avidyāsmitārāgadveṣābhiniveśāḥ kleśāḥ ॥ 3 ॥
The obstacles are misapprehension, false identity, excessive attachments, unreasonable dislikes and insecurity.
avidyā kṣetramuttareṣāṁ prasuptatanuvicchinnodārāṇām ॥ 4 ॥
The following sūtra explains the interrelationships between the above obstacles.
Misapprehension is the source of all the other obstacle. They need not appear simultaneously and their impacts vary. Sometimes they are obscure and barely visible. At other times they are exposed and dominant.
It is only when they are completely exposed, that the effects of these obstacles are evident to other people, although not necessarily to the individual concerned.
anityāśuciduḥkhānātmasu nityaśucisukhātmakhyātiravidyā ॥ 5 ॥
The following sūtra-s describe the five obstacles listed above -
Misapprehension leads to errors in comprehension of the character, origin and effects of the objects perceived.
What at one time may appear to be beneficial may turn out to be a problem at a later stage. What we seek as a source of pleasure may turn out to have the opposite effect. Fool's gold is assumed to be gold. Things that must change, like the beauty of youth, may be considered everlasting. What might be considered as the most important learning, may, in time, prove useless.
dṛgdarśanaśaktyorekātmatevāsmitā ॥ 6 ॥
False identity results when we regard mental activity as the very source of perception.
Mental attitudes and activities change. They modify themselves according to influences such as moods, habits and surroundings. Yet, somehow we often assume that they are constant, unchanging sources of perception. See II-20.
sukhānuśayī rāgaḥ ॥ 7 ॥
Excessive attachment is based on the assumption that it will contribute to everlasting happiness.
When an object satisfied a desire, it provides a moment of happiness. Hence the possession of objects can become very important, even indispensable whatever the cost. The result may be future unhappiness and the loss of some essentials of life.
duḥkhānuśayī dveṣaḥ ॥ 8 ॥
Unreasonable dislikes are usually the result of painful experiences in the past, connected with particular objects and situations.
These dislikes continue to persist even after the circumstances that caused the unpleasant experiences have changed or disappeared.
svarasavāhī viduṣo'pi tathā rūḍho'bhiniveśaḥ ॥ 9 ॥
Insecurity is the inborn feeling of anxiety about what is to come. It affects both the ignorant and the wise.
This syndrome may have a reasonable base in the past experiences. It may be completely irrational. It does not disappear even when we know that death is imminent. It is, perhaps the most difficult obstacle to overcome.
te pratiprasavaheyāḥ sūkṣmāḥ ॥ 10 ॥
Having described the obstacles that prevent clear perception, Patañjali indicated what the attitude of one who is keen on overcoming them should be.
When the obstacles do not seem to be present, it is important to be vigilant.
A temporary state of clarity should not be confused with a permanent state. To assume then, that everything will be free from now on, can be fraught with danger. It is now even more important to be careful. The fall from clarity to confusion is more disturbing than a state with no clarity at all.
dhyānaheyāstadvṛttayaḥ ॥ 11 ॥
However, when there is evidence that obstacles are reappearing, immediately
Advance towards a state of reflection to reduce their impact and prevent them from taking over.
Any means that will help us free ourselves from the consequences of these obstacles is acceptable. This could be a prayer, a discussion with a teacher or a diversion. Patañjali has suggested a number of means in the first chapter (I-23, I-30, I-39) and more follow.
kleśamūlaḥ karmāśayo dṛṣṭādṛṣṭajanmavedanīyaḥ ॥ 12 ॥
Why should we be so concerned about these obstacles?
Our actions and their consequences are influenced by these obstacles. The consequences may or may not be evident at the time of the action.
These obstacles are based in the mind and in the body as well. All our actions emanate from them. Those actions which are initiated when the obstacles are dominant will certainly produce undesirable results. For, the obstacles are based on misapprehension. When we mistake what we see, the conclusions drawn from what we see must be incorrect. The next sūtra goes into this in greater detail.
sati mūle tadvipāko jātyāyurbhogāḥ ॥ 13 ॥
As long as the obstacles prevail, they will affect action in every respect in its execution, duration and consequences.
Obstacles may lead to the faulty execution of actions. They may influence our mental attitudes during the process of taking action and perhaps reduce or extend their timespan. And finally, the fruits of actions may be such that they contribute to existing problems or create new ones.
te hlādaparitāpaphalāḥ puṇyāpuṇyahetutvāt ॥ 14 ॥
The consequences of an action will be painful or beneficial depending on whether the obstacles were present in the conception or implementation of the action.
If the obstacles are dormant during the initiation and execution of an action, there is enough clarity to perceive the correct attitude and means of acting and thus avoid mistakes. However, if they are active, there cannot be enough clarity and the consequences can be undesirable or painful.
pariṇāmatāpasaṁskāraduḥkhairguṇavṛttivirodhācca duḥkhameva sarvaṁ vivekinaḥ ॥ 15 ॥
What is the cause of unpleasant or painful effects?
Painful effects from any object or situation can be a result of one or more of the following – changes in the perceived object, the desire to repeat pleasurable experiences and the strong effect of conditioning from the past. In addition, changes within the individual can be contributory factors.
There is a constant change of some sort in ourselves and in the object of our senses. These changes may be unrecognised. Thus, we may have an urge to seek for more of the same, when there is no possibility of achieving this. The effects of past conditioning can create strong reactions if what we are used to is not forthcoming. We must add to this the complexity of the patterns of ourselves in relation to the world around us. Thus, there is potential in any object or situation to contribute to painful or unpleasant effects. What can we do?
heyaṁ duḥkhamanāgatam ॥ 16 ॥
Painful effects which are likely to occur should be anticipated and avoided
Whatever helps us to anticipate or reduce painful effects must be done. Patañjali goes ton to present the causes of such painful effects and what we can do to develop within ourselves the capacity to anticipate, prevent, reduce or accept them. In brief, the practice of Yoga, has as its purpose the reduction of painful effects on ourselves by increasing our clarity. This means that we must learn to contain and control the obstacles listed in sūtra II – 3.
draṣṭṛdṛśyayoḥ saṁyogo heyahetuḥ ॥ 17 ॥
The primary cause of the actions that produce painful effects in now presented.
The cause of actions that produce painful effects is the inability to distinguish what is perceived from what perceives.
In each of us, there exists and entity that perceives. This is quite distinct from what is perceived, such as the mind, the body, the senses and the objects. But, often we do not make this distinction. What is perceived is subject to changes, but we do not recognise these changes. This lack of clear understanding can produce painful effects, even without us recognising them.
prakāśakriyāsthitiśīlaṁ bhūtendriyātmakaṁ bhogāpavargārthaṁ dṛśyam ॥ 18 ॥
What distinguishes the objects of perception from that which perceives? The following sūtra-s explain this
All that is perceived includes not only the external objects but also the mind and the senses. They share three qualities – heaviness, activity and clarity. They have two types of effects – to expose the perceiver to their influences or to provide the means to find the distinction between them and itself.
All that is perceived has the capacity to display the three qualities mentioned above, but they vary in intensity and degree. The nature of their effects on us is exposed further in the next few sūtra-s.
viśeṣāviśeṣaliṅgamātrāliṅgāni guṇaparvāṇi ॥ 19 ॥
All that is perceived is related by the common sharing of the three qualities.
In addition, they affect each other. For instance, what we eat influences our state of mind. Our state of mind affects our attitude to our bodies and to our environment.
draṣṭā dṛśimātraḥ śuddho'pi pratyayānupaśyaḥ ॥ 20 ॥
What is that perceives?
That which perceives is not subject to any variations. But, it always perceives through the mind.
Consequently, the quality of perception is affected by the state of the mind which is the instrument of perception. Thus colour of an object is affected by the colour of glass through which it is seen. In the same way, whether there is perception or not, whether it is correct or incorrect, depends on the state of mind.
tadartha eva dṛśyasyā''tmā ॥ 21 ॥
All that can be perceived has but one purpose – to be perceived.
In this way they serve the perceiver but have no individuality of their own. Their purpose comes from their perception by a perceiver. This can be compared to food places on the table, which is there for the guest and not for its own sake.
kṛtārthaṁ prati naṣṭamapyanaṣṭaṁ tadanyasādhāraṇatvāt ॥ 22 ॥
Does this mean that without a perceiver, the objects of perception do not exist?
The existence of all objects of perception and their appearance is independent of the needs of the individual perceiver. They exist without individual reference, to cater to the different needs of different individuals.
The needs of an individual may only be defined at a particular time. Some needs may be periodic or spasmodic. And the needs of one individual cannot be considered more important, in terms of quality and justification, than those of another. A car may be required not by the owner, but by the owner's spouse. Food may not be needed now, but in a few hours it may be essential. Does the food on the table vanish if the guest does not arrive?
svasvāmiśaktyoḥ svarūpopalabdhihetuḥ saṁyogaḥ ॥ 23 ॥
In addition,
All that is perceived, whatever it is and whatever its effect on a particular individual, has but one ultimate purpose. That is to clarify the distinction between the external that is seen and the internal that sees.
However powerful or disturbing something may appear to be, it is our reaction to it that determines its effects. Therefore, we can, by identifying and differentiating between what perceives and what is perceived, what sees and what is seen, put the object in its correct perspective and determine its effect and influence on us.
tasya heturavidyā ॥ 24 ॥
Why, on occasion, is clarity absent?
The absence of clarity in distinguishing between what perceives and what is perceived is due to the accumulation of misapprehension.
tadabhāvātsaṁyogābhāvo hānaṁ taddṛśeḥ kaivalyam ॥ 25 ॥
As misapprehension is reduced there is a corresponding increase in clarity. This is the path to freedom.
Yes, this is the ultimate goal of Yoga practice, Freedom is the absence of consequences of obstacles and the avoidance of actions which have distracting or disturbing effects.
vivekakhyātiraviplavā hānopāyaḥ ॥ 26 ॥
How do we achieve this freedom? Is it really possible?
Essentially the means must be directed towards developing clarity so that the distinction between the changing qualities of what is perceived and the unchanging quality of what perceives becomes evident.
This requires constant effort. This effort must reduce the persistent intrusion of the obstacles listed in sūtra II – 3 and eventually eliminate their effects completely. Once a beginning is made, the foundation of Yoga is laid.
tasya saptadhā prāntabhūmiḥ prajñā ॥ 27 ॥
The attainment of clarity is a gradual process.
The first step is to recognise that certain tendencies of the mind are responsible for producing painful effects. If these tendencies are not curtailed, we may reach a point of no return.
yogāṅgānuṣṭhānādaśuddhikṣaye jñānadīptirāvivekakhyāteḥ ॥ 28 ॥
Can something be done to recognise and correct these tendencies? Patañjali proposes some definitive means for reducing the accumulation of obstacles such as misapprehension. For, only the reduction of these obstacles can reverse the tendencies responsible for producing undesirable effects.
Practice and enquiry into different components of Yoga gradually reduce obstacles such as misapprehension (II-3). Then, the lamp of perception brightens and the distinction between what perceives and what is perceived becomes increasingly evident. Now everything can be understood without error.
If the mind is cleared of the obstacles that could true perception, there can be no errors or flaws in perception. Actions are thus free from regrettable consequences.
Patañjali presents the components of Yoga as follows.
yamaniyamāsanaprāṇāyāmapratyāhāradhāraṇādhyānasamādhayo'ṣṭāvaṅgāni ॥ 29 ॥
There are eight components of Yoga. These are:
1.Yama – our attitudes towards environment
2.Niyama – our attitude towards ourselves
3.Āsana – the practice of body exercises
4.Prāṇāyāma – the practice of breathing exercises
5.Prathyāhāra – restraint of our senses
6.Dhāraṇā – the ability to direct the mind
7.Dhyāna – the ability to develop interactions with what we seek to understand
8.Samādhi – complete integration with the object to be understood.
The order of presentation moves from external relationships to a very intense and refined state of introspection. However, this order is not necessarily the sequence to be followed in practice. There are no set rules or definitive routes. The route that is most suited for the individual to reach the state described in sūtra I.2 should be followed. All these components develop simultaneously as the individual progresses.
ahiṁsāsatyasteyabrahmacaryāparigrahā yamāḥ ॥ 30 ॥
The eight components of Yoga are discussed in the following sūtra-s
Yama comprises:
1.Consideration towards all living beings, especially those who are innocent, in difficulty, or worse off than we are.
2.Right communication through speech, writing, gesture and actions.
3.Non covetousness or the ability to resist a desire for that which does not belong to us.
4.Moderation in all our actions
5.Absence of greed or the ability to accept only what is appropriate
How we exhibit these qualities and how we strive for them depends inevitably on our social and cultural background and our individual characteristics and potentials. But, their representation in an individual is a reflection of the extent to which the obstacles in the mind are at work. How we behave towards others and our environment reveals our state of mind and our personalities. The nature of the knock at the door indicates the character of the visitor!
jātideśakālasamayānavacchinnāḥ sārvabhaumā mahāvratam ॥ 31 ॥
When the adoption of these attitudes to our environment is beyond compromise, regardless of our social, cultural, intellectual or individual station, it approaches irreversibility.
We cannot begin with such attitudes. It we adopt them abruptly we cannot sustain them. We can always find excuses for not maintaining them. But, if we seek to identify the reasons why we hold contrary views and isolate the obstacles that permit such views, our attitudes will gradually change. The obstacles will give way and our behaviour towards others and our environment will change for the better.
śaucasaṁtoṣatapaḥsvādhyāyeśvarapraṇidhānāni niyamāḥ ॥ 32 ॥
Niyama comprises:
1.Cleanliness, or the keeping of our bodies and our surroundings neat and clean
2.Contentment or the ability to be happy with what we have and do not crave what we do not have
3.The removal of impurities in our physical and mental systems through the maintenance of correct habits such as sleep, exercise, nutrition, work and relaxation.
4.Study and the necessity to review and evaluate our progress
5.Actions done more in the spirit of service than for personal gain
As with our attitudes to others and our environment, these priorities establish themselves and the correct attitudes develop concurrently with our rectification of errors and actions which cause problems.
vitarkabādhane pratipakṣabhāvanam ॥ 33 ॥
How can we examine and re-examine our attitudes to others?
When these attitudes are questioned, self reflection on the possible consequences of alternative attitudes may help.
Therefore, we must find means to examine intellectually, the consequences of different possible attitudes at a given time or under given circumstances. To look before we leap!
vitarkā hiṁsādayaḥ kṛtakāritānumoditā lobhakrodhamohapūrvakā mṛdumadhyādhimātrā duḥkhājñānānantaphalā iti pratipakṣabhāvanam ॥ 34 ॥
Patañjali explains further
For example, a sudden desire to act harshly, or to encourage or approve of harsh actions, can be contained by reflecting on the harmful consequences. Often, such actions are the results of lower instincts such as anger, possessiveness and unsound judgement. Whether these actions are minor or major, reflection in a suitable atmosphere can contain the desire to act in this way.
Often, some of our attitudes towards people, situation and ideas are not very clear. Then, a hasty step may land us in situations we do not want to be in. In such circumstances any opportunity to have second thoughts is worth considering. Prevention is always better than cure.
ahiṁsāpratiṣṭhāyāṁ tatsannidhā vairatyāgaḥ ॥ 35 ॥
We must remember that there are individual variations. Some of us may be quite comfortable examining our motives and attitudes. Others may find it very difficult to reflect upon themselves. Patañjali now indicates signs of progress in each of the ten attitudes listed in sūtra-s II-30 and II-32.
The more considerate one is, the more one stimulates friendly feelings among all in one's presence.
Even those who are unfriendly at other times and among other people may show a different aspect and be friendly in our presence.
satyapratiṣṭhāyāṁ kriyāphalāśrayatvam ॥ 36 ॥
One who shows a higher degree of right communication, will not fail in his actions.
The ability to be honest in communicating with sensitivity, without hurting others, without telling lies and with the necessary reflection, requires a very refined state of being. Such persons cannot make mistakes in their actions.
asteyapratiṣṭhāyāṁ sarvaratnopasthānam ॥ 37 ॥
One who is trustworthy, because he does not covet what belongs to others, naturally has every one's confidence and everything is shared with him, however precious it might be.
brahmacaryapratiṣṭhāyāṁ vīryalābhaḥ ॥ 38 ॥
At its best, moderation produces the highest individual vitality.
Nothing is wanted by us if we seek to develop moderation in all things. Too much of anything results in problems. Too little may be inadequate.
aparigrahasthairye janmakathaṁtāsaṁbodhaḥ ॥ 39 ॥
One who is not greedy is secure. He has time to think deeply. His understanding of himself is complete.
The more we have, the more we need to take care of it. The time and energy spent on acquiring more things, protecting them and worrying about them cannot be spent on the basic questions of life. What is the limit to what we should possess? For what purpose, for whom and for how long? Death comes before we have had time to even begin considering these questions.
śaucātsvāṅgajugupsā parairasaṁsargaḥ ॥ 40 ॥
When cleanliness is developed, it reveals what needs to be constantly maintained and what is eternally clean. What decays is the external. What does not is deep within us.
Our excessive concern about and attachment to outward things, which are both transient and superficial, is reduced.
sattvaśuddhisaumanasyaikāgryendriyajayātmadarśanayogyatvāni ca ॥ 41 ॥
In addition, we are able to reflect on the profound nature of our individual selves, including the source of perception, without being distracted by the senses, and with freedom from misapprehension accumulated from the past.
To regard outward objects as the most valuable and to guard them at all costs is not the most important part of life. There is much more to look into. Dirty clothes may make a person look ugly. But they can be changed. However, if there is dirt deep inside, it cannot be removed so easily.
saṁtoṣādanuttamaḥ sukhalābhaḥ ॥ 42 ॥
The result of contentment is total happiness.
The happiness we get from acquiring possessions is only temporary. We need to constantly find and acquire new possessions to sustain this sort of happiness. There is no end to it. But, true contentment, leading to total happiness and bliss, is in a class of its own.
kāyendriyasiddhiraśuddhikṣayāttapasaḥ ॥ 43 ॥
The removal of impurities allows the body to function more efficiently. Both physical and mental ailments and disabilities are contained.
svādhyāyādiṣṭadevatāsaṁprayogaḥ ॥ 44 ॥
Study, when it is developed to the highest degree, brings one close to the higher Source that promotes understanding of the most complex.
The more effective our study, the more we understand our weaknesses and strengths. We learn to nullify our weaknesses and use our strengths to the maximum. Then, there is no limit to our understanding.
samādhisidvirīśvarapraṇidhānāt ॥ 45 ॥
Actions done in the spirit of service promote the ability to completely understand any object of choice.
Then, to direct the mind towards any object of any complexity is not a problem.
sthirasukhamāsanam ॥ 46 ॥
Āsana and prāṇāyāma, the next two aspects of Yoga (See sūtra II-29) are now presented as they help us to understand and use correctly and appropriately our bodies and breath. They are easier to being with, unlike changing our attitudes, with them it is possible for most of us to being reducing the obstacles of Yoga. The instructions given here are brief because the practices must be learnt directly from a competent teacher.
Āsana must have the dual qualities of alertness and relaxation.
Āsana practice involves body exercises. When they are properly practices there my be alertness without tension and relations without dullness or heaviness.
prayatnaśaithilyānantasamāpattibhyām ॥ 47 ॥
These qualities can be achieved by recognising and observing the reactions of the body and breath to the various postures that compromise āsana practice. Once known, these reactions can be controlled step by step.
tato dvandvānabhighātaḥ ॥ 48 ॥
When these principles are correctly followed, āsana practise will help a person endure and even minimise external influences such as age, climate, diet and work on the body.
This is the beginning of the reduction of the effect of obstacles such as misapprehension; for the body expresses what is in the mind. Practices such as āsana being to rectify the harmful consequences of the obstacles at the level of the body. The wellbeing so developed opens us up to possibilities of further understanding of ourselves. If we have a backache, the need for relief from the pain dominates our thoughts. If, through our efforts at āsana practice, we reduce this backache, we can then begin to explore the cause of the pain.
tasminsati śvāsapraśvāsayorgativicchedaḥ prāṇāyāmaḥ ॥ 49 ॥
Through āsana practice, we can also understand how the breath behaves. Breathing patterns vary from individual to individual. They can vary as a result of our state of mind or bodily changes as a result of both internal and external forces. This knowledge of breath, gained through āsana practice, is the foundation for beginning of prāṇāyāma practice.
Prāṇāyāma is the conscious, deliberate regulation of the breath, replacing unconscious pattern of breathing. It is possible only after a reasonable mastery of āsana practice
This practice is usually done in a comfortable but erect, seated position.
bāhyābhyantarastambhavṛttirdeśakālasaṁkhyābhiḥ paridṛṣṭo dīrghasūkṣmaḥ ॥ 50 ॥
What are the components of prāṇāyāma?
It involves the regulation of exhalation, inhalation and suspension of the breath. The regulation of these three processes is achieved by modulating their lengths, and maintaining this modulation for a period of time, as well as focusing the mind on the process. These components of breathing must be both long and uniform.
Many combinations are possible in the practice of prāṇāyāma. Many techniques are available, but details about these are beyond the scope of this text.
bāhyābhyantaraviṣayākṣepī caturthaḥ ॥ 51 ॥
An entirely different state of breathing appears in the state of Yoga.
Then the breath transcends the level of the consciousness.
It is not possible to be more specific.
tataḥ kṣīyate prakāśāvaraṇam ॥ 52 ॥
The results of prāṇāyāma practice are indicated.
The regular practice of prāṇāyāma reduces the obstacles that inhibit clear perception
dhāraṇāsu ca yogyatā manasaḥ ॥ 53 ॥
And the mind is now prepared for the process of direction towards a chosen goal.
svaviṣayāsaṁprayoge citasvarūpānukāra ivendriyāṇāṁ pratyāhāraḥ ॥ 54 ॥
The restraint of the senses, pratyāhāra, which is the fifth aspect of Yoga (See II-29) is now defined.
Restraint of the senses occurs when the mind is able to remain in its chosen direction and the senses disregard the different objects around them and faithfully follow the follow the direction of the mind.
tataḥ paramā vaśyatendriyāṇām ॥ 55 ॥
Then the senses are mastered.
The senses cooperate in the chosen enquiry instead of being a cause of distraction. Restraint of the senses cannot be a strict discipline. It develops, as the obstacles to perception within us are cleared up.
