Muni's PlayYoga Sutra Chapter 2
Chapter link: Yoga Sutra Chapter 2
Patanjali Yoga Sutra 2.1
Sanskrit Sutra
तपः-स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः॥१॥
Swami Vivekananda's translation
Mortification, study, and surrendering fruits of work to God are called Kriyā-Yoga.
Vyasa Bhashya (Sanskrit)
उद्दिष्टः समाहितचित्तस्य योगः। कथं व्युत्थितचित्तोऽपि योगयुक्तः स्यादित्येतदारभ्यते –
तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥ १ ॥
नातपस्विनो योगः सिध्यति। अनादिकर्मक्लेशवासनाचित्रा प्रत्युपस्थितविषयजाला चाशुद्धिर्नान्तरेण तपः संभेदमापद्यत इति तपस उपादानम्। तच्च चित्तप्रसादनमबाधमानमनेनाऽऽसेव्यमिति मन्यते। स्वाध्यायः प्रणवादिपवित्राणां जपो मोक्षशास्त्राध्ययनं वा। ईश्वरप्रणिधानं सर्वक्रियाणां परमगुरावर्पणं तत्फलसंन्यासो वा ॥ १ ॥
Vyasa Bhashya (English Translation)
Yoga for the concentrated mind has been declared (in Chapter 1). Now, how can even a distracted (vyutthita) mind become established in yoga? For this, it is begun: Austerity (tapas), study (svadhyaya), and devotion to Ishvara (Ishvara-pranidhana) constitute Kriya Yoga (the yoga of action). || 1 || Without austerity (tapas), yoga does not succeed. The impurity (ashuddhi)—which is variegated from beginningless actions (karma), afflictions (kleshas) and latent impressions (vasanas), and which is a net of present sense objects—is not broken up without austerity. Therefore, austerity is taken up. And it is thought that it should be practiced in a way that does not disturb the clarity (prasadana) of the mind. Study (svadhyaya) is the repetition of purifying mantras like Om (Pranava) or the study of scriptures on liberation (moksha-shastras). Devotion to Ishvara (Ishvara-pranidhana) is the offering of all actions to the Supreme Guru, or the renunciation of their fruits. || 1 ||
Patanjali Yoga Sutra 2.2
Sanskrit Sutra
समाधि-भावनार्थः क्लेश-तनूकरणार्थश्च॥२॥
Swami Vivekananda's translation
(It is for) the practice of Samadhi and minimising the pain-bearing obstructions.
Patanjali Yoga Sutra 2.3
Sanskrit Sutra
अविद्यास्मिता-राग-द्वेषाभिनिवेशाः क्लेशाः॥३॥
Swami Vivekananda's translation
The pain-bearing obstructions are — ignorance, egoism, attachment, aversion, and clinging to life.
Patanjali Yoga Sutra 2.4
Sanskrit Sutra
अविद्याक्षेत्रमुत्तरेषां प्रसुप्त-तनु-विच्छिन्नोदाराणाम्॥४॥
Swami Vivekananda's translation
Ignorance is the productive field of all these that follow, whether they are dormant, attenuated, overpowered, or expanded.
Patanjali Yoga Sutra 2.5
Sanskrit Sutra
अनित्याशुचि-दुःखानात्मसु नित्य-शुचि-सुखात्मख्यातिरविद्या॥५॥
Swami Vivekananda's translation
Ignorance is taking the non-eternal, the impure, the painful, and the non-Self for the eternal, the pure, the happy, and the Atman or Self (respectively).
Patanjali Yoga Sutra 2.6
Sanskrit Sutra
दृग्दर्शनशक्त्योरेकात्मतेवास्मिता॥६॥
Swami Vivekananda's translation
Egoism is the identification of the seer with the instrument of seeing.
Patanjali Yoga Sutra 2.7
Sanskrit Sutra
सुखानुशयी रागः॥७॥
Swami Vivekananda's translation
Attachment is that which dwells on pleasure.
Patanjali Yoga Sutra 2.8
Sanskrit Sutra
दुःखानुशयी द्वेषः॥८॥
Swami Vivekananda's translation
Aversion is that which dwells on pain.
Patanjali Yoga Sutra 2.9
Sanskrit Sutra
स्वरसवाही विदुषोऽपि तथारूढोऽभिनिवेशः॥९॥
Swami Vivekananda's translation
Flowing through its own nature, and established even in the learned, is the clinging to life.
Patanjali Yoga Sutra 2.10
Sanskrit Sutra
ते प्रतिप्रसवहेयाः सूक्ष्माः॥१०॥
Swami Vivekananda's translation
The fine Samskaras are to be conquered by resolving them into their causal state.
Patanjali Yoga Sutra 2.11
Sanskrit Sutra
ध्यानहेयास्तद्वृत्तयः॥११॥
Swami Vivekananda's translation
By meditation, their (gross) modifications are to be rejected.
Patanjali Yoga Sutra 2.12
Sanskrit Sutra
क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः॥१२॥
Swami Vivekananda's translation
The “receptacle of works” has its root in these pain-bearing obstructions, and their experience is in this visible life, or in the unseen life.
Patanjali Yoga Sutra 2.13
Sanskrit Sutra
सति मूले तद्विपाको जात्यायुर्भोगाः॥१३॥
Swami Vivekananda's translation
The root being there, the fruition comes (in the form of) species, life, and experience of pleasure and pain.
Patanjali Yoga Sutra 2.14
Sanskrit Sutra
ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात्॥१४॥
Swami Vivekananda's translation
They bear fruit as pleasure or pain, caused by virtue or vice.
Patanjali Yoga Sutra 2.15
Sanskrit Sutra
परिणामताप-संस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः॥१५॥
Swami Vivekananda's translation
To the discriminating, all is, as it were, painful on account of everything bringing pain either as consequence, or as anticipation of loss of happiness, or as fresh craving arising from impressions of happiness, and also as counteraction of qualities.
Vyasa Bhashya (Sanskrit)
या भोगेष्विन्द्रियाणां तृप्तेरुपशान्तिस्तत्सुखम्। या लौल्यादनुपशान्तिस्तद्दुःखम्। न चेन्द्रियाणां भोगाभ्यासेन वैतृष्ण्यं कर्तुं शक्यम्। कस्मात्, यतो भोगाभ्यासमनु विवर्धन्ते रागाः कौशलानि चेन्द्रियाणामिति। तस्मादनुपायः सुखस्य भोगाभ्यास इति। स खल्वयं वृश्चिकविषभीत इवाऽऽशीविषेण दष्टो यः सुखार्थी विषयानुवासितो महति दुःखपङ्के निमग्न इति। एषा परिणामदुःखता नाम प्रतिकूला सुखावस्थायामपि योगिनमेव क्लिश्नाति।
अथ का तापदुःखता, सर्वस्य द्वेषानुविद्धश्चेतनाचेतनसाधनाधीनस्तापानुभव इति तत्रास्ति द्वेषजः कर्माशयः। सुखसाधनानि च प्रार्थयमानः कायेन वाचा मनसा च परिस्पन्दते ततः परमनुगृह्णात्युपहन्ति चेति परानुग्रहपीडाभ्यां धर्माधर्मावुपचिनोति। स कर्माशयो लोभान्मोहाच्च भवतीत्येषा तापदुःखतोच्यते। का पुनः संस्कारदुःखता, सुखानुभवात्सुखसंस्काराशयो दुःखानुभवादपि दुःखसंस्काराशय इति। एवं कर्मभ्यो विपाकेऽनुभूयमाने सुखे दुःखे वा पुनः कर्माशयप्रचय इति। गुणवृत्तिविरोधाच्च दुःरवमेव सर्वं विवेकिनः। प्रख्याप्रवृत्तिस्थितिरूपा बुद्धिगुणाः परस्परानुग्रहतन्त्री भूत्वा शान्तं घोरं मूढं वा प्रत्ययं त्रिगुणमेवाऽऽरभन्ते। चलं च गुणवृत्तमिति क्षिप्रपरिणामि चित्तमुक्तम्। रूपातिशया वृत्त्यतिशयाश्च परस्परेण विरुध्यन्ते, सामान्यानि त्वतिशयैः सह प्रवर्तन्ते। एवमेते गुणा इतरेतराश्रयेणोपार्जितसुखदुःखमोहप्रत्ययाः सर्वे सर्वरूपा भवन्तीति, गुणप्रधानभावकृतस्त्वेषां विशेष इति। तस्माद्दुःखमेव सर्वं विवेकिन इति।
तदस्य महतो दुःखसमुदायस्य प्रभवबीजमविद्या। तस्याश्च सम्यग्दर्शनमभावहेतुः। यथा चिकित्साशास्त्रं चतुर्व्यूहम् – रोगो रोगहेतुरारोग्यं भैषज्यमिति, एवमिदमपि शास्त्रं चतुर्व्यूहमेव। तद्यथा – संसारः संसारहेतुर्मोक्षो मोक्षोपाय इति। तत्र दुःखबहुलः संसारो हेयः। प्रधानपुरुषयोः संयोगो हेयहेतुः। संयोगस्याऽऽत्यन्तिकी निवृत्तिर्हानम्। हानोपायः सम्यग्दर्शनम्।
तत्र हातुः स्वरूपमुपादेयं वा हेयं वा न भवितुमर्हतीति हाने तस्योच्छेदवादप्रसङ्ग उपादाने च हेतुवादः। उभयप्रत्याख्याने शाश्वतवाद इत्येतत्सम्यग्दर्शनम् ॥ १५ ॥
Vyasa Bhashya (English Translation)
That which is the pacification (upashanti) of the senses through satisfaction in enjoyments is pleasure (sukha). That which is the non-pacification due to greed/restlessness (laulya) is pain (duhkha). And it is not possible to bring about the cessation of craving for the senses through the repeated practice of enjoyment. Why? Because following the practice of enjoyment, attachments (ragas) and the skills of the senses increase. Therefore, the practice of enjoyment is not a means to happiness. Indeed, the seeker of pleasure, captivated by sense objects, is like one who, frightened by the poison of a scorpion, is bitten by a venomous snake, and sinks into a great mire of pain. This is called the suffering of consequence (parinama-duhkhata), which is adverse and afflicts the yogi even in a state of pleasure. Now, what is the suffering of anguish/anxiety (tapa-duhkhata)? The experience of anguish for everyone is interwoven with aversion, being dependent on conscious or unconscious means (for pleasure); thus, there is a vehicle of karma (karmashaya) born of aversion. And while seeking the means of pleasure, one exerts oneself with body, speech, and mind. Thereby, one favors or harms others, and through such favoring or harming, one accumulates merit and demerit. This vehicle of karma arises from greed and delusion. This is called the suffering of anguish (tapa-duhkhata). What again is the suffering of latent impressions (samskara-duhkhata)? From the experience of pleasure arises a vehicle of latent impressions of pleasure; even from the experience of pain arises a vehicle of latent impressions of pain. Thus, while pleasure or pain is being experienced in the fruition of actions, there is again a further accumulation of the vehicle of karma. And because of the conflict in the activities of the gunas, everything is indeed pain to the discriminating one. The qualities of the intellect (buddhi)—whose nature is illumination (prakhya - sattva), activity (pravritti - rajas), and inertia (sthiti - tamas)—having become dependent on mutual support, initiate a cognition which is peaceful, terrifying, or deluded, but which always consists of the three gunas. And the activity of the gunas is unstable, thus the mind is said to be rapidly mutating. The intensities of forms and the intensities of activities conflict with one another, while the ordinary/subordinate ones operate along with the intense ones. Thus, these gunas, obtaining cognitions of pleasure, pain, and delusion by mutual dependence, all become of all forms; their distinction is merely due to which guna is predominant. Therefore, to the discriminating one, everything is indeed pain.
The seed of the origin of this great mass of suffering is ignorance (avidya). And the cause of its absence (destruction) is right knowledge (samyag-darshana). Just as the science of medicine has four parts (chatur-vyuha): disease (roga), the cause of disease (roga-hetu), health/cure (arogya), and medicine (bhaishajya); so too, this science (of Yoga) has four parts. Namely: worldly existence/transmigration (samsara), the cause of worldly existence (samsara-hetu), liberation (moksha), and the means to liberation (moksha-upaya). Among these, the world (samsara) full of suffering is that which is to be avoided/abandoned (heya). The conjunction of Prakriti (pradhana) and Purusha is the cause of that which is to be avoided (heya-hetu). The absolute cessation of this conjunction is the avoidance/liberation (hana). The means of avoidance (hanopaya) is right knowledge (samyag-darshana). Therein, the true nature of the one who avoids (the Purusha) cannot be something to be acquired (upadeya) nor something to be abandoned (heya). If it were to be abandoned, there would be the contingency of the doctrine of annihilation (ucchedavada); and if it were to be acquired, it would be the doctrine of causation (hetuvada). By the rejection of both, it is the doctrine of eternality (shashvatavada). This is right knowledge. || 15 ||
The Four Types of Suffering (Duhkha)
| Type of Suffering | Sanskrit | Description / Cause |
|---|---|---|
| Suffering of Consequence | परिणामदुःखता (Parinama-Duhkhata) | Sensual pleasure eventually leads to pain. Enjoyment increases attachment rather than satisfying it. Thus, even during pleasure, the yogi perceives the inevitable painful consequence. |
| Suffering of Anguish / Anxiety | तापदुःखता (Tapa-Duhkhata) | The anxiety of maintaining pleasure and the aversion towards anything that opposes it. Seeking pleasure involves actions that cause merit/demerit, perpetuating karmic bondage. |
| Suffering of Latent Impressions | संस्कारदुःखता (Samskara-Duhkhata) | Every experience (pleasure or pain) leaves a subliminal impression (samskara) that guarantees future experiences and actions, creating an endless cycle of suffering. |
| Suffering from Conflict of Gunas | गुणवृत्तिविरोध (Guna-vritti-virodha) | The mind is composed of Sattva, Rajas, and Tamas, which are constantly fluctuating and conflicting. Because of this inherent instability, lasting peace is impossible for the worldly mind. |
The Four Parts of Yoga Science (Chatur-Vyuha)
Vyasa compares the science of Yoga to the science of Medicine, outlining four essential components:
| Medical Science (Ayurveda) | Yoga Science | Sanskrit | Description |
|---|---|---|---|
| Disease (Roga) | Worldly Existence (Samsara) | हेय (Heya) | दुःखबहुलः संसारो हेयः The cycle of birth, death, and suffering (samsara full of duhkha), which is to be avoided/abandoned. |
| Cause of Disease (Roga-hetu) | Cause of Worldly Existence (Samsara-hetu) | हेयहेतु (Heya-hetu) | प्रधानपुरुषयोः संयोगो हेयहेतुः The conjunction (Samyoga) of Purusha (Seer) and Prakriti (Pradhana/Seen), rooted in ignorance. |
| Cure / Health (Arogya) | Liberation (Moksha) | हान (Hana) | संयोगस्याऽऽत्यन्तिकी निवृत्तिर्हानम् The absolute cessation (atyantiki nivritti) of this conjunction and the resulting freedom. |
| Medicine (Bhaishajya) | Means to Liberation (Moksha-upaya) | हानोपाय (Hanopaya) | हानोपायः सम्यग्दर्शनम् Right Knowledge / Unbroken Discrimination (Samyag-darshana). |
Patanjali Yoga Sutra 2.16
Sanskrit Sutra
हेयं दुःखमनागतम्॥१६॥
Swami Vivekananda's translation
The misery which is not yet come is to be avoided.
Patanjali Yoga Sutra 2.17
Sanskrit Sutra
द्रष्टृदृश्ययोः संयोगो हेयहेतुः॥१७॥
Swami Vivekananda's translation
The cause of that which is to be avoided is the junction of the seer and the seen.
Vyasa Bhashya (Sanskrit)
तस्माद्यदेव हेयमित्युच्यते तस्यैव कारणं प्रतिनिर्दिश्यते –
द्रष्टृदृश्ययोः संयोगो हेयहेतुः ॥ १७ ॥
द्रष्टा बुद्धेः प्रतिसंवेदी पुरुषः। दृश्या बुद्धिसत्त्वोपारूढाः सर्वे धर्माः। तदेतद्दृश्यमयस्कान्तमणिकल्पं संनिधिमात्रोपकारिदृश्यत्वेन स्वं भवति पुरुषस्य दृशिरूपस्य स्वामिनः, अनुभवकर्मविषयतामापन्नं यतः। अन्यस्वरूपेण प्रतिलब्धात्मकं स्वतन्त्रमपि परार्थत्वात्परतन्त्रम्। तयोर्दृग्दर्शनशक्त्योरनादिरर्थकतः संयोगो हेयहेतुर्दुःखस्य कारणमित्यर्थः। तथा चोक्तम् – तत्संयोगहेतुविवर्जनात्स्यादयमात्यन्तिको दुःखप्रतीकारः। कस्मात्, दुःखहेतोः परिहार्यस्य प्रतीकारदर्शनात्।
तद्यथा – पादतलस्य भेद्यता, कण्टकस्य भेत्तृत्वं, परिहारः कण्टकस्य पादाऽनधिष्ठानं पादत्राणव्यवहितेन वाऽधिष्ठानम्, एतत्त्रयं यो वेद लोके स तत्र प्रतीकारमारभमाणो भेदजं दुःखं नाऽऽप्नोति। कस्मात्, त्रित्वोपलब्धिसामर्थ्यादिति। अत्रापि तापकस्य रजसः सत्त्वमेव तप्यम्। कस्मात्, तपिक्रियायाः कर्मस्थत्वात्, सत्त्व क्रिया नापरिणामिनि निष्क्रिये क्षेत्रज्ञे, दर्शितविषयत्वात्। सत्त्वं तु तप्यमाने तदाकारानुरोधी पुरुषोऽप्यनुतप्यत इति ॥ १७ ॥
Vyasa Bhashya (English Translation)
Therefore, the cause of that very thing which is called ‘avoidable’ (heya) is now pointed out: The conjunction of the seer (drashtri) and the seen (drisya) is the cause of that which is to be avoided (heya-hetu). || 17 || The seer (drashtri) is the Purusha, who cognizes the intellect (buddhi). The ‘seen’ (drisya) comprises all phenomena that have mounted the sattva of the intellect. This ‘seen’, acting like a lodestone (magnet), serves by its mere proximity and becomes the property of its lord, the Purusha, who is of the nature of pure seeing, because it becomes the object of his experience. Although independent, it attains existence through another’s form (the Purusha’s consciousness) and is thus dependent because it exists for another’s sake (pararthatvat). The beginningless conjunction of these two—the power of seeing (drig) and the power of the instrument of seeing (darshana-shakti), brought about by purpose—is the cause of the avoidable (heya-hetu), meaning the cause of suffering. And thus it has been said: By avoiding the cause of this conjunction, there would be the absolute removal of suffering. Why? Because the remedy is seen for the cause of suffering which is to be avoided. For example: the piercability of the sole of the foot, the piercing nature of the thorn, and the remedy which is not placing the foot on the thorn or stepping on it wearing a shoe. He who knows these three in the world, initiating the remedy there, does not attain the pain born of piercing. Why? Because of the capacity to know the triad. Here too, sattva alone is the afflicted (tapyah) by rajas, which is the afflicter (tapakasya). Why? Because the action of afflicting resides in the object (sattva). This action does not reside in the non-mutating, inactive Knower of the Field (Purusha), who only has objects presented to Him. But while the sattva is being afflicted, the Purusha conforming to its form appears as if he too is afflicted. || 17 ||
Vyasa’s Thorn Analogy
To explain how knowledge prevents suffering, Vyasa gives the analogy of a thorn and a foot:
| Analogy Element | Represents in Yoga | Description |
|---|---|---|
| Sole of the foot (piercable) | Sattva (The afflicted / tapyah) | The mind/intellect which is capable of experiencing pain. |
| Thorn (piercer) | Rajas (The afflicter / tapakasya) | The active principle that causes agitation and pain. |
| Remedy (avoiding or wearing shoes) | Liberation (Hana) | Avoiding the conjunction of Purusha and Prakriti through right knowledge. |
| Pain of piercing | Suffering (Duhkha) | The suffering that occurs when Purusha mistakenly identifies with the afflicted Sattva. |
Patanjali Yoga Sutra 2.18
Sanskrit Sutra
प्रकाश-क्रिया-स्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यमः॥१८॥
Swami Vivekananda's translation
The experienced is composed of elements and organs, is of the nature of illumination, action, and inertia, and is for the purpose of experience and release (of the experiencer).
Patanjali Yoga Sutra 2.19
Sanskrit Sutra
विशेषाविशेष-लिङ्गमात्रालिङ्गानि गुणपर्वाणि॥१९॥
Swami Vivekananda's translation
The states of the qualities are the defined, the undefined, the indicated only, and the signless.
Patanjali Yoga Sutra 2.20
Sanskrit Sutra
द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः॥२०॥
Swami Vivekananda's translation
The seer is intelligence only, and though pure, sees through the colouring of the intellect.
Patanjali Yoga Sutra 2.21
Sanskrit Sutra
तदर्थ एव दृश्यस्यात्मा॥२१॥
Swami Vivekananda's translation
The nature of the experienced is for him.
Patanjali Yoga Sutra 2.22
Sanskrit Sutra
कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात्॥२२॥
Swami Vivekananda's translation
Though destroyed for him whose goal has been gained, yet it is not destroyed, being common to others.
Patanjali Yoga Sutra 2.23
Sanskrit Sutra
स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः॥२३॥
Swami Vivekananda's translation
Junction is the cause of the realisation of the nature of both the powers, the experienced and its Lord.
Patanjali Yoga Sutra 2.24
Sanskrit Sutra
तस्य हेतुरविद्या॥२४॥
Swami Vivekananda's translation
Ignorance is its cause.
Patanjali Yoga Sutra 2.25
Sanskrit Sutra
तदभावात् संयोगाभावो हानं तद्दृशेः कैवल्यम्॥२५॥
Swami Vivekananda's translation
There being absence of that (ignorance) there is absence of junction, which is the thing-to-be-avoided; that is the independence of the seer.
Patanjali Yoga Sutra 2.26
Sanskrit Sutra
विवेकख्यातिरविप्लवा हानोपायः॥२६॥
Swami Vivekananda's translation
The means of destruction of ignorance is unbroken practice of discrimination.
Vyasa Bhashya (Sanskrit)
विवेकख्यातिरविप्लवा हानोपायः ॥ २६ ॥
सत्त्वपुरुषान्यताप्रत्ययो विवेकख्यातिः। सा त्वनिवृत्तमिथ्याज्ञाना प्लवते। यदा मिथ्याज्ञानं दग्धबीजभावं वन्ध्यप्रसवं संपद्यते तदा विधूतक्लेशरजसः सत्त्वस्य परे वैशारद्ये परस्यां वशीकारसंज्ञायां वर्तमानस्य विवेकप्रत्ययप्रवाहो निर्मलो भवति। सा विवेकख्यातिरविप्लवा हानोपायः। ततो मिथ्याज्ञानस्य दग्धबीजभावोपगमः पुनश्चाप्रसव इत्येष मोक्षस्य मार्गो हानस्योपाय इति ॥ २६ ॥
Vyasa Bhashya (English Translation)
Discriminative knowledge (viveka-khyati) is the cognition of the distinction between the intellect (sattva) and the Purusha. But as long as false knowledge (mithya-jnana) has not ceased, this discrimination fluctuates or is unsteady. When false knowledge attains the state of a burnt seed, becoming barren of offspring, then the sattva—whose afflictions (kleshas) and impurities (rajas) have been washed away—rests in supreme purity and the highest state of mastery (vashikara-samjna). At that time, the flow of discriminative cognition becomes stainless. That unbroken/unfluctuating discriminative knowledge is the means to liberation. From this comes the reduction of false knowledge to the state of a burnt seed, and its non-reproduction; this is the path to liberation, the means of avoidance. || 26 ||
Patanjali Yoga Sutra 2.27
Sanskrit Sutra
तस्य सप्तधा प्रान्तभूमिः प्रज्ञा॥२७॥
Swami Vivekananda's translation
His knowledge is of the sevenfold highest ground.
Vyasa Bhashya (Sanskrit)
तस्य सप्तधा प्रान्तभूमिः प्रज्ञा ॥ २७ ॥
तस्येति प्रत्युदितख्यातेः प्रत्याम्नायः। सप्तधेति अशुद्ध्यावरणमलापगमाच्चित्तस्य प्रत्ययान्तरानुत्पादे सति सप्तप्रकारैव प्रज्ञा विवेकिनो भवति।
तद्यथा – परिज्ञातं हेयं नास्य पुनः परिज्ञेयमस्ति। क्षीणा हेयहेतवो न पुनरेतेषां क्षेतव्यमस्ति। साक्षात्कृतं निरोधसमाधिना हानम्। भावितो विवेकख्यातिरूपो हानोपाय इति। एषा चतुष्टयी कार्या विमुक्तिः प्रज्ञायाः। चित्तविमुक्तिस्तु त्रयी चरिताधिकारा बुद्धिः। गुणा गिरिशिखरतटच्युता इव ग्रावाणो निरवस्थानाः स्वकारणे प्रलयाभिमुखाः सह तेनास्तं गच्छन्ति। न चैषां प्रविलीनानां पुनरस्त्युत्पादः प्रयोजनाभावादिति। एतस्यामवस्थायां गुणसंबन्धातीतः स्वरूपमात्रज्योतिरमलः केवली पुरुष इति। एतां सप्तविधां प्रान्तभूभिप्रज्ञामनुपश्यन्पुरुषः कुशल इत्याख्यायते। प्रतिप्रसवेऽपि चित्तस्य मुक्तः कुशल इत्येव भवति गुणातीतत्वादिति ॥ २७ ॥
Vyasa Bhashya (English Translation)
“For him” refers to the yogi in whom discriminative knowledge has arisen. “Seven-fold”: due to the removal of the covering impurities of ignorance, and with no other cognitions arising in the mind, the insight of the discriminating yogi becomes exactly seven-fold. Namely:
- The avoidable (heya - suffering) has been fully known; there is nothing more of it to be known.
- The causes of the avoidable (heya-hetu) have been destroyed; there is nothing more of them to be destroyed.
- The cessation/liberation (hana) has been directly realized through nirodha-samadhi.
- The means of liberation (hana-upaya), in the form of discriminative knowledge, has been fully cultivated. This is the four-fold insight related to liberation from tasks to be done (karya-vimukti).
The liberation of the mind (chitta-vimukti) is three-fold: 5. The intellect (buddhi) has fulfilled its purpose (charitadhikara). 6. The gunas, like stones falling from the edge of a mountain peak, unable to find a resting place, are inclined towards dissolution into their own cause, and disappear along with it (the intellect). 7. And there is no future arising for these dissolved gunas, owing to the absence of any purpose.
In this state, the Purusha is beyond all connection with the gunas; he is pure, shining as his own true nature, isolated/liberated (kevali). The Purusha who perceives this seven-fold highest insight is called “skillful” (kushala). Even upon the re-absorption of the mind (pratiprasava), he remains liberated and is called “skillful” alone, because he has transcended the gunas. || 27 ||
The Seven-fold Highest Insight (Saptadha Prantabhumi Prajna)
Vyasa divides the seven stages of ultimate insight into two categories: the first four deal with the completion of the Yogi’s tasks, and the final three deal with the dissolution of the mind itself.
| Category | # | Insight (Prajna) | Description |
|---|---|---|---|
| Karya Vimukti (Liberation from tasks) | 1 | परिज्ञातं हेयं (Parijnatam heyam) | The suffering (Heya) has been fully understood. Nothing more remains to be known about it. |
| 2 | क्षीणा हेयहेतवो (Kshina heyahetavo) | The causes of suffering (Heya-hetu) have been completely destroyed. | |
| 3 | साक्षात्कृतं हानम् (Sakshatkritam hanam) | Liberation/cessation (Hana) has been directly realized through Nirodha Samadhi. | |
| 4 | भावितो हानोपाय (Bhavito hanopaya) | The means of liberation (Hanopaya / Discriminative knowledge) has been perfectly cultivated. | |
| Chitta Vimukti (Liberation of the mind) | 5 | चरिताधिकारा बुद्धिः (Charitadhikara buddhih) | The intellect has completely fulfilled its dual purpose (experience and liberation). |
| 6 | गुणा स्वकारणे प्रलयाभिमुखाः (Guna svakarane pralayabhimukhah) | The Gunas fall away into their root cause (Prakriti), likened to stones tumbling off a mountain peak. | |
| 7 | न चैषां पुनरस्त्युत्पादः (Na caisham punarastyutpadah) | The dissolved Gunas have no reason to ever arise again, as their purpose has been extinguished. |
Patanjali Yoga Sutra 2.28
Sanskrit Sutra
योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिरा विवेकख्यातेः॥२८॥
Swami Vivekananda's translation
By the practice of the different parts of Yogas the impurities being destroyed, knowledge becomes effulgent up to discrimination.
Patanjali Yoga Sutra 2.29
Sanskrit Sutra
यम-नियमासन-प्राणायाम-प्रत्याहार-धारणा-ध्यान-समाधयोऽष्टावङ्गानि॥२९॥
Swami Vivekananda's translation
Yama, Niyama, Āsana, Prānāyāma, Pratyāhāra, Dhāranā, Dhyāna, and Samādhi are the eight limbs of Yoga.
Patanjali Yoga Sutra 2.30
Sanskrit Sutra
अहिंसा-सत्यास्तेय-ब्रह्मचर्यापरिग्रहा यमाः॥३०॥
Swami Vivekananda's translation
Non-killing, truthfulness, non-stealing, continence, and non-receiving are called Yamas.
Vyasa Bhashya (Sanskrit)
तत्राहिंसा सर्वथा सर्वदा सर्वभूतानामनभिद्रोहः। उत्तरे च यमनियमास्तन्मूलास्तत्सिद्धिपरतयैव तत्प्रतिपादनाय प्रतिपाद्यन्ते। तदवदातरूपकरणायेवोपादीयन्ते। तथा चोक्तम् – स खल्वयं ब्राह्मणो यथा यथा व्रतानि बहूनि समादित्सते तथा तथा प्रमादकृतेभ्यो हिंसानिदानेभ्यो निवर्तमानस्तामेवावदातरूपामहिंसां करोति।
सत्यं यथार्थे वाङ्मनसे। यथा दृष्टं यथाऽनुमितं तथा वाङ्मनश्चेति। परत्र स्वबोधसंक्रान्तये वागुक्ता, सा यदि न वञ्चिता भ्रान्ता वा प्रतिपत्तिवन्ध्या वा भवेदिति। एषा सर्वभूतोपकारार्थं प्रवृत्ता न भूतोपघाताय। यदि चैवमप्यभिधीयमाना भूतोपघातपरैव स्यान्न सत्यं भवेत्पापमेव भवेत्तेन पुण्याभासेन पुण्यप्रतिरूपकेण कष्टं तमः प्राप्नुयात्। तस्मात्परीक्ष्य सर्वभूतहितं सत्यं ब्रूयात्।
स्तेयमशास्त्रपूर्वकं द्रव्याणां परतः स्वीकरणं, तत्प्रतिषेधः पुनरस्पृहारूपमस्तेयमिति। ब्रह्मचर्यं गुप्तेन्द्रियस्योपस्थस्य संयमः। विषयाणामर्जनरक्षणक्षयसङ्गहिंसादोषदर्शनादस्वीकरणमपरिग्रह इत्येते यमाः ॥ ३० ॥
Vyasa Bhashya (English Translation)
Therein, Ahimsa (non-injury) is the absence of hostility or harm towards all living beings, in all ways, and at all times. And the subsequent Yamas and Niyamas are rooted in it; they are prescribed only for the sake of perfecting it, to bring it to maturity. They are taken up to make Ahimsa exceptionally pure. Thus it has been said: “Indeed, a Brahmana, as he undertakes many vows, proportionately turns away from the causes of injury committed through carelessness, and thereby makes his Ahimsa brilliantly pure.”
Satya (truthfulness) is speech and mind corresponding to reality. As it is seen, and as it is inferred, so it is in speech and mind. Speech is uttered to transfer one’s own understanding to another; it should not be deceitful, deluded, or barren of meaning (empty). This (truth) must be employed for the benefit of all living beings, not for their harm. If, even when spoken factually, it ultimately leads to the injury of living beings, it would not be truth; it would be a sin. Through such an appearance of merit, a counterfeit of virtue, one would attain grievous darkness (ignorance). Therefore, having carefully examined it, one should speak the truth which is beneficial to all living beings.
Steya (stealing) is the appropriation of things from another unlawfully. Its prohibition, in the form of absence of desire (for others’ possessions), is Asteya (non-stealing).
Brahmacharya (continence) is the control of the hidden reproductive organ.
Aparigraha (non-covetousness) is the non-acceptance (of objects) upon seeing the defects/faults in the acquisition, preservation, loss, attachment to, and violence involved in possessing objects. These are the Yamas. || 30 ||
The Five Yamas (Restraints) according to Vyasa
Vyasa defines each of the five Yamas with nuanced psychological insight, highlighting how they ultimately serve the practice of Ahimsa.
| Yama | Sanskrit | Vyasa’s Definition | Key Insight |
|---|---|---|---|
| Non-injury | अहिंसा (Ahimsa) | सर्वथा सर्वदा सर्वभूतानामनभिद्रोहः (Absence of harm towards all living beings, in all ways, and at all times.) | It is the root of all other Yamas and Niyamas. The others exist only to perfect and purify Ahimsa. |
| Truthfulness | सत्य (Satya) | यथार्थे वाङ्मनसे (Speech and mind corresponding to reality.) | Truth must ultimately be for the benefit of all beings. If a factual truth causes harm, it is a sin, not truth. |
| Non-stealing | अस्तेय (Asteya) | अस्पृहारूपमस्तेयम् (Absence of desire to unlawfully appropriate another’s possessions.) | True non-stealing is not just avoiding the physical act, but removing the internal desire (spriha) for what belongs to another. |
| Continence | ब्रह्मचर्य (Brahmacharya) | गुप्तेन्द्रियस्योपस्थस्य संयमः (Control of the reproductive organ.) | The physical and mental restraint of sexual energy. |
| Non-possessiveness | अपरिग्रह (Aparigraha) | अर्जनरक्षणक्षयसङ्गहिंसादोषदर्शनादस्वीकरणम् (Non-acceptance of objects upon seeing the faults involved.) | Rejection of possessions stems from realizing the inevitable pain and violence involved in acquiring, protecting, and losing them. |
Patanjali Yoga Sutra 2.31
Sanskrit Sutra
एते जाति-देश-काल-समयानवच्छिन्नाः सार्वभौमा महाव्रतम्॥३१॥
Swami Vivekananda's translation
These, unbroken by time, place, purpose, and caste - rules, are (universal) great vows.
Patanjali Yoga Sutra 2.32
Sanskrit Sutra
शौच-सन्तोष-तपःस्वाध्यायेश्वरप्रणिधानानि नियमाः॥३२॥
Swami Vivekananda's translation
Internal and external purification, contentment, mortification, study, and worship of God are the Niyamas.
Vyasa Bhashya (Sanskrit)
तत्र शौचं मृज्जलादिजनितं मेध्याभ्यवहरणादि च बाह्यम्। आभ्यन्तरं चित्तमलानामाक्षालनम्। संतोषः संनिहितसाधनादधिकस्यानुपादित्सा। तपो द्वंद्वसहनम्। द्वंद्वाश्च जिघत्सापिपासे शीतोष्णे स्थानासने काष्ठमौनाकारमौने च। व्रतानि चैषां यथायोगं कृच्छ्रचान्द्रायणसांतपनादीनि। स्वाध्यायो मोक्षशास्त्राणामध्ययनं प्रणवजपो वा। ईश्वरप्रणिधानं तस्मिन्परमगुरौ सर्वकर्मार्पणम्।
शय्यासनस्थोऽथ पथि व्रजन्वा स्वस्थः परिक्षीणवितर्कजालः।
संसारबीजक्षयमीक्षमाणः स्यान्नित्ययुक्तोऽमृतभोगभागी ॥
यत्रेदमुक्तं ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्चेति ॥ ३२ ॥
Vyasa Bhashya (English Translation)
Therein, Shaucha (cleanliness) is external, brought about by earth and water etc., as well as the consumption of pure food. Internal cleanliness is the washing away of the impurities of the mind.
Santosha (contentment) is the absence of desire to acquire anything more than the means at hand (what is immediately present).
Tapas (austerity) is the endurance of the pairs of opposites (dvandvas). These pairs are: hunger and thirst, cold and heat, standing and sitting, and the silence of a block of wood (kashta-mauna, where nothing is indicated by gesture) and silence of speech (akara-mauna, silence with gestures). And the vows related to these, as appropriate, are the Kricchra, Chandrayana, and Santapana penances, etc.
Svadhyaya (study) is the study of the scriptures of liberation, or the repetition of the Pranava (Om).
Ishvara-pranidhana (surrender to God) is the offering of all actions to Him, the Supreme Teacher (Parama-guru).
“Whether resting on a bed or a seat, or walking on the path, the one who is established in himself, whose network of distracting thoughts (vitarkas) has completely waned, and who is witnessing the destruction of the seeds of worldly existence (samsara), he is perpetually united (nitya-yukta) and becomes a partaker of the enjoyment of the nectar of immortality.”
Regarding this (Ishvara-pranidhana), it has been said before (in Sutra 1.29): “From that comes the realization of the inward-turned consciousness, and also the absence of obstacles.” || 32 ||
The Five Niyamas (Observances) according to Vyasa
Vyasa defines each of the five Niyamas with specific traditional practices and psychological attitudes.
| Niyama | Sanskrit | Vyasa’s Definition | Key Insight |
|---|---|---|---|
| Cleanliness | शौच (Shaucha) | External (मृज्जलादिजनितं) and Internal (चित्तमलानामाक्षालनम्) | External purification involves water, earth, and pure food; internal purification is washing away mental impurities. |
| Contentment | संतोष (Santosha) | संनिहितसाधनादधिकस्यानुपादित्सा | The absence of desire for anything beyond the resources immediately at hand. |
| Austerity | तपस् (Tapas) | द्वंद्वसहनम् (Endurance of the pairs of opposites) | Includes enduring hunger/thirst, heat/cold, standing/sitting, and practicing extreme silences (kashta-mauna and akara-mauna). |
| Study | स्वाध्याय (Svadhyaya) | मोक्षशास्त्राणामध्ययनं प्रणवजपो वा | The study of scriptures related to liberation (moksha-shastras) and the chanting of Om (Pranava). |
| Surrender to God | ईश्वरप्रणिधान (Ishvara-Pranidhana) | तस्मिन्परमगुरौ सर्वकर्मार्पणम् | Offering all actions to the Supreme Teacher. Brings inward-consciousness and removes all obstacles. |
Patanjali Yoga Sutra 2.33
Sanskrit Sutra
वितर्कबाधने प्रतिपक्षभावनम्॥३३॥
Swami Vivekananda's translation
To obstruct thoughts which are inimical to Yoga, contrary thoughts should be brought.
Patanjali Yoga Sutra 2.34
Sanskrit Sutra
वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम्॥३४॥
Swami Vivekananda's translation
The obstructions to Yoga are killing, falsehood, etc., whether committed, caused, or approved; either through avarice, or anger, or ignorance; whether slight, middling, or great; and they result in infinite ignorance and misery. This is (the method of) thinking the contrary.
Patanjali Yoga Sutra 2.35
Sanskrit Sutra
अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः॥३५॥
Swami Vivekananda's translation
Non-killing being established, in his presence all enmities cease (in others).
Patanjali Yoga Sutra 2.36
Sanskrit Sutra
सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम्॥३६॥
Swami Vivekananda's translation
By the establishment of truthfulness the Yogi gets the power of attaining for himself and others the fruits of work without the works.
Patanjali Yoga Sutra 2.37
Sanskrit Sutra
अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम्॥३७॥
Swami Vivekananda's translation
By the establishment of non-stealing all wealth comes to the Yogi.
Patanjali Yoga Sutra 2.38
Sanskrit Sutra
ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः॥३८॥
Swami Vivekananda's translation
By the establishment of continence energy is gained.
Cross-references:
- Dhammapada Verse 8.13 (Virya / Effort)
Patanjali Yoga Sutra 2.39
Sanskrit Sutra
अपरिग्रहस्थैर्ये जन्मकथन्तासंबोधः॥३९॥
Swami Vivekananda's translation
When he is fixed in non-receiving, he gets the memory of past life.
Patanjali Yoga Sutra 2.40
Sanskrit Sutra
शौचात्स्वाङ्गजुगुप्सा परैरसंसर्गः॥४०॥
Swami Vivekananda's translation
Internal and external cleanliness being established, there arises disgust for one’s own body, and non-intercourse with others.
Patanjali Yoga Sutra 2.41
Sanskrit Sutra
सत्त्वशुद्धि-सौमनस्यैकाग्र्येन्द्रियजयात्मदर्शन-योग्यत्वानि च॥४१॥
Swami Vivekananda's translation
There also arises purification of the Sattva, cheerfulness of the mind, concentration, conquest of the organs, and fitness for the realisation of the Self.
Related Gunas: Sattva
Patanjali Yoga Sutra 2.42
Sanskrit Sutra
सन्तोषादनुत्तमः सुखलाभः॥४२॥
Swami Vivekananda's translation
From contentment comes superlative happiness.
Patanjali Yoga Sutra 2.43
Sanskrit Sutra
कायेन्द्रियसिद्धिरशुद्धिक्षयात्तपसः॥४३॥
Swami Vivekananda's translation
The result of mortification is bringing powers to the organs and body, by destroying the impurity.
Patanjali Yoga Sutra 2.44
Sanskrit Sutra
स्वाध्यायादिष्टदेवतासंप्रयोगः॥४४॥
Swami Vivekananda's translation
By repetition of the Mantra comes the realisation of the intended deity.
Patanjali Yoga Sutra 2.45
Sanskrit Sutra
समाधिसिद्धिरीश्वरप्रणिधानात्॥४५॥
Swami Vivekananda's translation
By sacrificing all the Ishvara comes Samadhi.
Patanjali Yoga Sutra 2.46
Sanskrit Sutra
स्थिरसुखमासनम्॥४६॥
Swami Vivekananda's translation
Posture is that which is firm and pleasant.
Vyasa Bhashya (Sanskrit)
तद्यथा पद्मासनं भद्रासनं स्वस्तिकं दण्डासनं सोपाश्रयं पर्यङ्कं क्रौञ्चनिषदनं हस्तिनिषदनमुष्ट्रनिषदनं समसंस्थानं स्थिरसुखं यथासुखं चेत्येवमादीनि ॥ ४६ ॥
Vyasa Bhashya (English Translation)
They (the postures) are, for example: Padmasana (Lotus), Bhadrasana (Auspicious), Svastikasana (Auspicious mark), Dandasana (Staff), Sopashraya (Supported), Paryanka (Bedstead), Krauncha-nishadana (Seated heron), Hasti-nishadana (Seated elephant), Ushtra-nishadana (Seated camel), Sama-samsthana (Evenly balanced), Sthira-sukha (Steady and comfortable), and Yatha-sukha (Any posture that brings comfort) — and so on. || 46 ||
The Asanas mentioned by Vyasa
In this short commentary, Vyasa lists several classical seated postures that fulfill Patanjali’s criteria of being steady and comfortable.
| Asana (Sanskrit) | English Translation / Description |
|---|---|
| पद्मासनं (Padmasana) | Lotus posture |
| भद्रासनं (Bhadrasana) | Auspicious posture |
| स्वस्तिकं (Svastikasana) | Auspicious mark posture |
| दण्डासनं (Dandasana) | Staff posture (legs stretched out straight) |
| सोपाश्रयं (Sopashraya) | Supported posture (using a yoga danda or support) |
| पर्यङ्कं (Paryanka) | Bedstead posture |
| क्रौञ्चनिषदनं (Krauncha-nishadana) | Seated heron posture |
| हस्तिनिषदनं (Hasti-nishadana) | Seated elephant posture |
| उष्ट्रनिषदनं (Ushtra-nishadana) | Seated camel posture |
| समसंस्थानं (Sama-samsthana) | Evenly balanced posture |
| स्थिरसुखं (Sthira-sukha) | Any steady and comfortable posture |
| यथासुखं (Yatha-sukha) | Any posture in which one finds comfort |
Patanjali Yoga Sutra 2.47
Sanskrit Sutra
प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम्॥४७॥
Swami Vivekananda's translation
By lessening the natural tendency (for restlessness) and meditating on the unlimited, posture becomes firm and pleasant.
Patanjali Yoga Sutra 2.48
Sanskrit Sutra
ततो द्वन्द्वानभिघातः॥४८॥
Swami Vivekananda's translation
Seat being conquered, the dualities do not obstruct.
Patanjali Yoga Sutra 2.49
Sanskrit Sutra
तस्मिन् सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः॥४९॥
Swami Vivekananda's translation
Controlling the motion of the exhalation and the inhalation follows after this.
Patanjali Yoga Sutra 2.50
Sanskrit Sutra
बाह्याभ्यन्तरस्तम्भवृत्तिः देशकालसंख्याभिः परिदृष्टो दीर्घसूक्षमः॥५०॥
Swami Vivekananda's translation
Its modifications are either external or internal, or motionless, regulated by place, time, and number, either long or short.
Vyasa Bhashya (Sanskrit)
बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः ॥ ५० ॥
यत्र प्रश्वासपूर्वको गत्यभावः स बाह्यः। यत्र श्वासपूर्वको गत्यभावः स आभ्यन्तरः। तृतीयः स्तम्भवृत्तिर्यत्रोभयाभावः सकृत्प्रयत्नाद्भवति। यथा तप्ते न्यस्तमुपले जलं सर्वतः संकोचमापद्यते तथा द्वयोर्युगपद्गत्यभाव इति। त्रयोऽप्येते देशेन परिदृष्टा इयानस्य विषयो देश इति। कालेन परिदृष्टाः क्षणानामियत्तावधारणेनावच्छिन्ना इत्यर्थः। संख्याभिः परिदृष्टा एतावद्भिः श्वासप्रश्वासैः प्रथम उद्धातस्तद्वन्निगृहीतस्यैतावद्भिर्द्वितीय उद्धात एवं तृतीयः। एवं मृदुरेवं मध्य एवं तीव्र इति संख्यापरिदृष्टः। स खल्वयमेवमभ्यस्तो दीर्घसूक्ष्मः ॥ ५० ॥
Vyasa Bhashya (English Translation)
Where the cessation of motion is preceded by exhalation, it is the external (bahya) modification. Where the cessation of motion is preceded by inhalation, it is the internal (abhyantara) modification. The third is the suspended modification (stambha-vritti), where the absence of both (inhalation and exhalation) occurs through a single effort. Just as water thrown onto a hot stone shrinks from all sides at once, similarly there is a simultaneous cessation of both movements.
All three of these are regulated by place (desha) — their sphere of influence is of such an extent. They are regulated by time (kala) — meaning they are defined by the measurement of the number of moments (kshanas). They are regulated by number (sankhya) — meaning, by so many inhalations and exhalations is the first udghata (impulse); for one who has thus controlled it, by so many is the second udghata; and similarly the third. Thus it is mild, thus it is medium, and thus it is intense; this is how it is regulated by number. Thus practiced, it indeed becomes prolonged (dirgha) and subtle (sukshma). || 50 ||
Patanjali Yoga Sutra 2.51
Sanskrit Sutra
बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः॥५१॥
Swami Vivekananda's translation
The fourth is restraining the Prana by reflecting on external or internal object.
Vyasa Bhashya (Sanskrit)
बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः ॥ ५१ ॥
देशकालसंख्याभिर्बाह्यविषयपरिदृष्ट आक्षिप्तः। तथाऽऽभ्यन्तरविषयपरिदृष्ट आक्षिप्तः। उभयथा दीर्घसूक्ष्मः। तत्पूर्वको भूमिजयात्क्रमेणोभयोर्गत्यभावश्चतुर्थः प्राणायामः। तृतीयस्तु विषयानालोचितो गत्यभावः सकृदारब्ध एव देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः। चतुर्थस्तु श्वासप्रश्वासयोर्विषयावधारणात्क्रमेण भूमिजयादुभयाक्षेपपूर्वको गत्यभावश्चतुर्थः प्राणायाम इत्ययं विशेष इति ॥ ५१ ॥
Vyasa Bhashya (English Translation)
The one regulated by place, time, and number regarding the external sphere is transcended. Similarly, the one regulated regarding the internal sphere is transcended. Both ways, it becomes prolonged and subtle. Following those (the earlier stages), through gradual mastery of the stages (bhumi-jaya), the cessation of motion of both (inhalation and exhalation) is the fourth Pranayama.
The third, however, is a cessation of motion without consideration of any sphere (without focusing on stages of inhalation or exhalation), commenced all at once (by a single effort); it is regulated by place, time, and number, and becomes prolonged and subtle.
The fourth, on the other hand, is preceded by the transcendence of both (external and internal) through the determination of the spheres of inhalation and exhalation, and through the gradual mastery of the stages; this cessation of motion is the fourth Pranayama. This is the distinction between them. || 51 ||
The Four Types of Pranayama according to Patanjali and Vyasa
Vyasa clarifies the deeply technical progression of breath control, culminating in a spontaneous state of breath suspension.
| Pranayama Type | Sanskrit Name | Description | Key Characteristic |
|---|---|---|---|
| First (External) | बाह्यवृत्ति (Bahya-vritti) | Cessation of breath after exhalation. | Preceded by exhalation (Rechaka). |
| Second (Internal) | आभ्यन्तरवृत्ति (Abhyantara-vritti) | Cessation of breath after inhalation. | Preceded by inhalation (Puraka). |
| Third (Suspended) | स्तम्भवृत्ति (Stambha-vritti) | Spontaneous suspension of breath, without considering inhalation or exhalation stages. | Occurs through a “single effort” all at once, likened to water instantly vaporizing on a hot stone. |
| Fourth (Transcendent) | बाह्याभ्यन्तरविषयाक्षेपी (Bahyabhyantara-vishayakshepi) | The cessation of breath that transcends the external and internal spheres entirely. | Arises naturally through gradual mastery (bhumi-jaya) of the previous stages of measured breathing, thereby transcending them both. |
Patanjali Yoga Sutra 2.52
Sanskrit Sutra
ततः क्षीयते प्रकाशावरणम्॥५२॥
Swami Vivekananda's translation
From that, the covering to the light of the Chitta is attenuated.
Patanjali Yoga Sutra 2.53
Sanskrit Sutra
धारणासु च योग्यता मनसः॥५३॥
Swami Vivekananda's translation
The mind becomes fit for Dharana.
Patanjali Yoga Sutra 2.54
Sanskrit Sutra
स्वस्वविषयासम्प्रयोगे चित्तस्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः॥५४॥
Swami Vivekananda's translation
The drawing in of the organs is by their giving up their own objects and taking the form of the mind-stuff, as it were.
Patanjali Yoga Sutra 2.55
Sanskrit Sutra
ततः परमा वश्यतेन्द्रियाणाम्॥५५॥
Swami Vivekananda's translation
Thence arises supreme control of the organs.