ÞÛOÞÛOO¢ØOÜOÀÏÙOOE:   ÞÛOãÔOOEÔOÚO¢ÖÒOhEÏO¤:   ÞO|ÙOOEÂO:     .2.23

ÞÛO	one's own (nature)

ÞÛOO¢ØO

the Lord

ÜOÀÏÙOOE:

potentialities

ÞÛOãÔO

of the essential natures

uÔOÚO¢ÖÒO

attainment

hEÏO¤:

cause

ÞO|ÙOOEÂO:

meeting point

         All  that  is  perceived,  whatever  it  is  and  whatever  its  effect  may
         be  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.  
ÏOÞÙO   hEÏO¤r¯   ¢ÛOïO   .2.24

ÏOÞÙO

for that (connection)

hEÏO¤:

cause (is)

A¢ÛOïO

ignorance

 
         The  absence  of  clarity  in  distinguishing  between  what  perceives
         and  what  is  perceived  is  due  to  the  accumulation  of
         misapprehension.  
ÏOd×OOÛOOÏÞO|ÙOOEÂOO×OOÛOOE   hOÓO|   ÏOdqd]ÜOE:   kWÛOÚÙOØO¯     .2.25

ÏOÏO¯

that (ignorance)

A×OOÛOOÏO¯

absence

ÞO|ÙOOEÂO

connection

A×OOÛO:

non-existence

hOÓO|

destruction

ÏOÏO¯

that

d]ÜOE:

of the seer

kWÛOÚÙOØO¯

liberation

         As  misapprehension  is  reduced,  there  is  a  corresponding
         increase  in  clarity.  This  is  the  path  to  freedom.  
¢ÛOÛOEkÁÙOO¢ÏOr¢ÛOÔÚOÛOO   hOÓOOEÔOOÙO:     .2.26

¢ÛOÛOEkÁÙOO¢ÏO:

discrimination

A¢ÛOÔÚOÛOO

without confusion

hOÓO	destruction

uÔOOÙO:

means

 
          Essentially  the  means  must  be  directed  toward  developing
          clarity  so  that  the  distinction  between  the  changing
          qualities  of  what  is  perceived  and  the  unchanging  quality
          of  what  perceives  becomes  evident.
 
ÏOÞÙO   ÞOÔÏOÒOO   p#OÓÏO×O¥¢ØO:   p#åOa     .2.27

ÏOÞÙO

the yogi's

ÞOÔÏOÒOO

seven types

p#OÓÏO

ultimate

×O¥¢ØO:

stage

p#åOa

discrimination (knowledge)

         The  attainment  of  clarity  is  a  gradual  process.  
ÙOOEÂOOÄñOÓO¤¾OÓOOdÜO¤¢¼ßOÙOE  åOaÓOd£¢ÔÏOrO¢ÛOÛOEkÁÙOOÏOE: .2.28

ÙOOEÂO

of the Yoga Sastra

AÄñ	(the eight) limbs

AÓO¤¾OÓOOÏO¯

by observance

AÜO¤¢¼

impurities

ßOÙOE

waning

åOOÓO

(of the) knowledge

d£¢ÔÏO:

upsurge

AO

till

¢ÛOÛOEkÁÙOOÏOE:

attainment of discriminative knowledge

     The  practice  and  inquiry  into  different  components  of  Yoga gradually
     reduce  the  obstacles  such  as  misapprehension  [2-3].  Then  the  lamp  of
     perception  brightens  and  the  distinction  between  what  perceives  and
     what  is  perceived  becomes  more and  more  evident.  Now  everything
     can  be  understood  without  error.  
      ÙOØO¢ÓOÙOØOOÞOÓOp#OÎOOÙOOØOp#ÏÙOOhOrÒOOrÎOOÒÙOOÓOÞOØOOÒOÙOOE{¾OÛOÄñO¢ÓO .2.29  

ÙOØO	control of senses (including mind)

¢ÓOÙOØO

religious discipline

AOÞOÓO

bodily posture

p#OÎOOÙOOØO

regulation of breath

ÔÏOÏÙOOhOr

withdrawal of sense organs

ÒOOrÎOO

concentration

ÒÙOOÓO

contemplation

ÞOØOOÒOÙO:

trance

A¾OW	(are the) eight

AÄñO¢ÓO

limbs

       There  are  eight  components  of  Yoga.  These  are  :
       1.  yama,  our  attitudes  toward  our  environment.
       2.  niyama,  our  attitudes  toward  ourselves.
       3.  asana,  the  practice  of  bodily  exercises.
       4.  pranayama,  the  practice  of  breathing  exercises.
       5.  pratyahara,  the  restraint  of  our  senses.
       6.  dharana,  the  ability  to  direct  our  minds.
       7.  dhyana,  the  ability  to  develop  interactions  with
             what  we  seek  to  understand.
       8.  samadhi,  complete  integration  with  the  object  to  be  understood.
 
A¢h|ÞOOÞOÏÙOOÞÏOEÙOÖO#'ÅOÙOORÔO¢rÂO#hO   ÙOØOO:     .2.30 

A¢h|ÞOO

non-injury

ÞOÏÙO

truthfulness

AÞÏOEÙO

absence of illlegitimate desire

ÖO#'ÅOÙOR

continence

AÔO¢rÂO#hO:

abstinence from sense organs

ÙOØOO:

(are known as) external restraints

        Yama  comprises  :
         1.  Consideration  for  all  living  things,  especially  those
               who  are  innocent,  in  difficulty,  or  worse  off  than  we  are.
         2.  Right  communication  through  speech,  writings,  gesture,
              and  actions.
         3.  Noncovetousness  or  the  ability  to  resist  a  desire  for
               that  which  does  not  belong  to  us.
         4.  Moderation  in  all  our  actions.
         5.  Nongreediness  or  the  ability  to  accept  only  what  is  appropriate.  
ÇOO¢ÏOdEÜOkOÚOÞOØOÙOOÓOÛO¢ÅÅO°O:   ÞOOÛOR×OOWØOO   ØOhOÛO#ÏOØO¯   .2.31   

ÇOO¢ÏO

the classification of society

dEÜO

place

kOÚO

time

ÞOØOÙO

fixed times

AÓOÛO¢ÅC°O:

unbroken

ÞOOÛOR×OOWØOO:

continuing in all states

ØOhOÛO#ÏOØO¯

is called Mahavrata (the great vow)

 
            When  the  adoption  of  these  attitudes  in  our  environment
           is  beyond  compromise,  regardless  of  our  social,  cultural,
            intellectual  or  individual  station,  it  approaches  irreversibility.
 
ÜOOWÅOÞO|ÏOOEÝOÏOÔO:ÞÛOOÒÙOOÙOEáqOrp#¢ÎOÒOOÓOO¢ÓO   ¢ÓOÙOØOO:     .2.32 

ÜOOWÅO

internal and external purification

ÞO|ÏOOEÝO

contentment

ÏOÔO:

fortitude

ÞÛOOÒÙOOÙO

study of scriptures

iIáqOrp#¢ÎOÒOOÓOO¢ÓO

(and) dedicating all activities to god

¢ÓOÙOØOO:

observances

            Niyama  comprises  :
           1.  Cleanliness,  or  keeping  our  bodies  and  our  sorroundings
                clean  and  neat.
           2.  Contentment,  or  the  ability  to  be  comfortable  with  what
                 we  have  and  what  we  do  not  have.
           3.  The  removal  of  impurities  in  our  physical  and  mental
                 systems  through  the  maintenance  of  such  correct  habits
                 as  sleep,  exercise,  nutrition,  work,  and  relaxation.
           4.  Study  and  the  necessity  to  review  and  evaluate  our  progress.
           5.  Reverence  to  a  higher  intelligence  or  the  acceptance  of
                 our  limitations  in  relation  to  God,  the  all-knowing.
   
¢ÛOÏOkRÖOOÒOÓOE   p#¢ÏOÔOßO×OOÛOÓOØO¯     .2.33  

¢ÛOÏOkR

obstacles like injury

ÖOOÒOÓOE

interference

p#¢ÏOÔOßO

counter

×OOÛOÓOØO¯

mental effort

 
             When  these  attitudes  are  questioned,  self-reflection  on  the
            possible  consequences  of  alternative  attitudes  may  help.    
¢ÛOÏOkOR   ¢h|ÞOOdÙO:   k]ÏOkO¢rÏOOÓO¤ØOOE¢dÏOO
      ÚOOE×O@OEÒOØOOEhÔO¥ÛORkO
           ØO¦d[ØOÒÙOO¢ÒOØOOæOO   d[:ÁOO  åOaÓOOÓOÓÏOPÚOO   i¢ÏO
      p#¢ÏOÔOßO×OOÛOÓOØO¯     .2.34   

¢ÛOÏOkOR

obstacles

¢h|ÞOOdÙO:

injury etc

k]ÏO	(acts) done by oneself

kO¢rÏO

(acts) done through others

AÓO¤ØOOE¢dÏOO:

approved of

ÚOOE×O

greed

@OEÒO

rage

ØOOEh

misapprehension

ÔO¥ÛORkO

being the cause

ØO¦d[

low

ØOÒÙO

middle

A¢ÒO

of higher

ØOOæOO

level

d[:ÁO

suffering

AåOaÓO:

ignorance

AÓOÓÏO

endless

PÚOO

results

p#¢ÏOÔOßO

countermanding

×OOÛOÓOØO¯

mental state

            For  example,  a  sudden  desire  to  act  harshly,  or  encourage
           or  approve  of  harsh  actions  can  be  contained  by  reflecting
            on  the  harsh  consequences.  Often  such  actions  are  the  results
           of  lower  instincts  such  as  anger,  possessiveness  or  unsound
           judgment.  Whether  these  actions  are  minor  or  major,  reflection
           in  a  suitable  atmosphere  can  contain  our  desires
           to  act  in  this  way.
 
 
A¢h|ÞOOp#¢ÏO¿OÙOO|   ÏOÏÞO|¢ÓOÒOOW   ÛOWrÏÙOOÂO:     .2.35 

A¢h|ÞOO

non-injury

p#¢ÏO¿OÙOO|

in a firm state

ÏOÏO¯

that person's

ÞO|¢ÓOÒOOW

presence

ÛOWr	natural enmity

ÏÙOOÂO:

abandonment

 
          The  more  considerate  one  is,  the  more  one  stimulates  friendly
          feelings  among  all  in  one's  presence.
 
ÞOÏÙOp#¢ÏO¿OÙOO|   ¢@ÙOOPÚOO½ÙOÏÛOØO¯     .2.36 

ÞOÏÙO

truthfulness

p#¢ÏO¿OÙOO|

in a firm state

¢@ÙOO

activity

PÚO

result

AO½ÙOÏÛOØO¯

has dependency (in his spoken word)

           One  who  shows  a  high  degree  of  right  communication  will
            not  fail  in  his  actions.
   
AÞÏOEÙOp#¢ÏO¿OÙOO|   ÞOÛORrÏÓOOEÔOÞÐOOÓOØO¯     .2.37 

AÞÏOEÙO

absence of illegitimate desire

p#¢ÏO¿OÙOO|

in a firm state

ÞOÛOR

all

rÏÓO

riches

uÔOÞÐOOÓOØO¯

come to him

 
            One  who  is  trustworthy,  because  he  does  not  covet  what
            belongs  to  others  ,  naturally  has  everyone's  confidence
            and  everything  is  shared  with  him,  however  precious  it
            might  be.
 
ÖO#'ÅOÙORp#¢ÏO¾OÙOO|   ÛO£ÙORÚOO×O:     .2.38  

ÖO#'ÅOÙOR

continence

p#¢ÏO¿OÙOO|

when firmly established in

ÛO£ÙOR

capability

ÚOO×O:

attained

 
           At  its  best,  moderation  produces  the  highest
           individual  vitality.  
AÔO¢rÂO#hÞÐOWÙOER   ÇOÓØOkÐO|ÏOOÞO|ÖOOEÒO:     .2.39 

AÔO¢rÂO#h

abstinence from sense objects

ÞÐOWÙOER

when firmly established in

ÇOÓØO

birth

kÐO|ÏOO

about it

ÞO|ÖOOEÒO:

realisation

           One  who  is  not  greedy  is  secure.  He  has  time  to  think
           deeply.  His  understanding  of  himself  is  complete.
 
ÜOOWÅOOÏO¯ÞÛOOÄñÇO¤ÂO¤ÔÞOO   ÔOrWrÞO|ÞOÂOR:     .2.40 

ÜOOWÅOOÏO¯

through purification

ÞÛO

own

AÄñ	limbs (of the body)

ÇO¤ÂO¤ÔÞOO

dislike

ÔOrW:

with others (bodies)

AÞO|ÞOÂOR:

not keeping company

 
           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.  
    ÞOÏÛOÜO¤¢¼ÞOOWØOÓOÞyWkag#ÙOE¢Ód#ÙOÇOÙOOÏØOdÜORÓOÙOOEÂÙOÏÛOO¢ÓO   ÅO     .2.41    

ÞOÏÛO

of the mind

ÜO¤¢¼

cleansing

ÞOOWØOÓOÞÙO

mental clarity

ekOÂO#ÙOE

onepointedness of mind

i¢Ód#ÙO

of the senses

ÇOÙO	conquering

AOÏØO

of the Self

dÜORÓO

realisation

ÙOOEÂÙOÏÛOO¢ÓO

fitness

ÅO

and

            In  addition  one  becomes  able  to  reflect  on  the  very  deep
            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.
 
           Note  :  When  purification  of  inner  activities-satva-is
                       achieved,  then  there  arises  happiness  and
                        mastery  over  senses  etc.(Contrast  this
                             aphorism  with  the  previous  one).
 
ÞO|ÏOOEÝOOdÓO¤ÏtOØO:   ÞO¤ÁOÚOO×O:       .2.42 

ÞO|ÏOOEÝOOÏO¯

arising out of contentment

AÓO¤ÏtOØO:

supreme

ÞO¤ÁO

bliss

ÚOO×O:

attainment

 
            The  result  of  contentment  is  total  happiness.  
kOÙOE¢Ód#ÙO¢ÞO¢¼rÜO¤¢¼ßOÙOOÏtOÔOÞO:     .2.43  

kOÙO

body

i¢Ód#ÙO

senses

¢ÞO¢¼:

perfection

AÜO¤¢¼

impurities

ßOÙOOÏO¯

through dissipation

ÏOÔOÞO:

of penance

 
            The  removal  of  impurities  allows  the  body  to  function
                more  efficiently.
 
ÞÛOOÒÙOOÙOO¢d¾dEÛOÏOOÞO|p#ÙOOEÂO:     .2.44   

ÞÛOOÒÙOOÙOOÏO¯

meditating on Om,study of scriptures etc.

i¾

personal

dEÛOÏOO

god

ÞO|p#ÙOOEÂO:

realisation

            Study,  when  it  is  developed  to  the  highest  degree,  brings
            one  close  to  higher  forces  that  promote  understanding
            of  the  most  complex.
 
            Note  :  Study  of  the  scriptures, meditation  etc.  lead  the
                        seeker  towards  his  personal  god, seers  or other
                        sources of guidance..
 
ÞOØOO¢ÒO¢ÞO¢¼r£árp#¢ÎOÒOOÓOOÏO¯     .2.45  

ÞOØOO¢ÒO

trance

¢ÞO¢¼:

perfection

iIár

(to) God

p#¢ÎOÒOOÓOOÏO¯

by supplicating all mental modes

 
             Reverence  to  God  promotes  the  ability  to  completely
            understand  any  object  of  choice.  
¢ÞÐOrÞO¤ÁOØOOÞOÓOØO¯     .2.46   

¢ÞÐOr

firm (attentive)

ÞO¤ÁO|

comfortablehappiness

AOÞOÓOØO¯

(body) posture

 
            Asana  must  have  the  dual  qualities  of  alertness  and  relaxation.  
p#ÙOÏÓOÜOW¢ÐOÚÙOOÓOÓÏOÞOØOOÔO¢ÏtO×ÙOOØO¯     .2.47  

p#ÙOÏÓO

effort

ÜOW¢ÐOÚÙO

scattering of senses etc

AÓOÓÏO

the infinite

ÞOØOOÔO¢ÏtO×ÙOOØO¯

concentrating one's mind upon

 
            These  qualities  can  be  achieved  by  recognizing  and  observing
            the  reactions  of  the  body  and  the  breath  to  the  various
            postures  that  comprise  asana  practice.  Once  known,  these
            reactions  can  be  controlled  step  by  step.
 
              Note  :  When  the  body  is  steady  in  a  posture,  the  mind  is
                         also  steady. Contemplation  on  the  Infinite  now
                           becomes  possible.  
ÏOÏOOE   ¹ÓdqÛOOÓO¢×OÃOOÏO:       .2.48  

ÏOÏO:

thence (mastering body postures)

¹ÓdqÛO

pairs of opposites

AÓO¢×OÃOOÏO:

unaffected

 
            When  these  principles  are  correctly  followed,  asana  practice
           will  help  a  person  endure  and  even  minimize  the  external
           influences  on  the  body  such  as  age,  climate,  diet,  and  work.  
ÏO¢ÞØOÓÞO¢ÏOáÞOp#áOÞOÙOOEÂOR¢ÏO¢ÛOÅCEd:   p#OÎOOÙOOØO:     .2.49 

ÏO¢ÞØOÓO¯

in that state (control over body postures)

ÞO¢ÏO

certainly

áOÞO	inspiration

p#áOÞOÙOOE:

expiration too

ÂO¢ÏO

speed

¢ÛOÅCEd:

interruption

p#OÎOOÙOOØO:

is Pranayama (control of breath)

            Pranayama  is  the  conscious,  deliberate  regulation  of  the
            breath  replacing  unconscious  patterns  of  breathing.  It
            is  possible  only  after  a  reasonable  mastery  of  asana  practice.
 
ÖOO/O×ÙOÓÏOrÞÏOØ×OÛO¦¢ÏtOdERÜOkOÚOÞO|ÁÙOO¢×O:   ÔO¢rd]¾OE
      d£ÃORÞO¥ßØO:     .2.50   

ÖOO/

outside

AO×ÙOÓÏOr

inside

ÞÏOØ×O

retention of (breath)

ÛO¦¢ÏtO:

action

dEÜO	relating to the place

kOÚO	time interval

ÞO|ÁÙOO¢×O:

time measures

ÔO¢rd]¾:

seen

d£ÃOR:

long

ÞO¥ßØO:

subtle

 
             It  involves  the  regulation  of  the  exhalation,  the  inhalation,
             and  the  suspension  of  the  breath.  The  regulation  of  these
             three  processes  is  achieved  by  modulating  their  length  and
             maintaining  this  modulation  for  a  period  of  time,  as  well  as
             directing  the  mind  into  the  process.  These  components  of
             breathing  must  be  both  long  and  uniform.  
ÖOO/O×ÙOÓÏOr¢ÛOÝOÙOOßOEÔO£   ÅOÏO¤ÐOR:   .2.51  

ÖOO/

external

AO×ÙOÓÏOr

internal

¢ÛOÝOÙO

posture

AOßOEÔO£

beyond

ÅOÏO¤ÐOR:

the fourth

             Then  the  breath  transcends  the  level  of  the  consciousness.  
ÏOÏO:   ßO£ÙOÏOE   p#kOÜOOÛOrÎOØO¯     .2.52   

ÏOÏO:

therefrom (control of breath)

ßO£ÙOÏOE

dissipates

p#kOÜO

luminosity

AOÛOrÎOØO¯

veil (of ignorance)

 
                The  regular  practice  of  pranayama  reduces  the  obstacles  that
                inhibit  clear  perception.  
    ÒOOrÎOOÞO¤   ÅO   ÙOOEÂÙOÏOO   ØOÓOÞO:     .2.53    

ÒOOrÎOOÞO¤

in the acts of focussing

ÅO

and

ÙOOEÂÙOÏOO

capability

ØOÓOÞO:

of the mind

 
           And  the  mind  is  now  prepared  for  the  process  of  direction
             toward  a  chosen  goal.
 
ÞÛO¢ÛOÝOÙOOÞO|p#ÙOOEÂOE   ¢ÅOÏtOÞÙO   ÞÛOãÔOOÓO¤kOr   iÛOE¢Ód#ÙOOÎOO|
     p#ÏÙOOhOr:     .2.54 

ÞÛO

its own

¢ÛOÝOÙO

object

AÞO|p#ÙOOEÂO

discontinuance

¢ÅOÏtOÞÙO

of the mind

ÞÛOãÔO

of its essential character

AÓO¤kOr

following

iÛO

like

i¢Ód#ÙOOÎOO|

of the senses

p#ÏÙOOhOr:

is known as Pratyahara (withdrawal)

            The  restraint  of  senses  occurs  when  the  mind  is  able
           to  remain  in  it's  chosen  direction  and  the  senses  disregard
            the  different  objects  around  them  and  faithfully  follow  the
            direction  of  the  mind.
 
ÏOÏO:   ÔOrØOO   ÛOÜÙOÏOE¢Ód#ÙOOÎOOØO¯     .2.55 

ÏOÏO:

thence (Pratyahara)

ÔOrØOO

greatest

ÛOÜÙOÏOO

subjugation

i¢Ód#ÙOOÎOOØO¯

for the senses

          Then  the  senses  are  mastered.