Chapter-2, Sutra 10

Patanjali Yogasutra 2.10 

ते प्रतिप्रसवहेयाः सूक्ष्माः ॥ २.१० ॥

"The subtle afflictions (kleśas) are to be abandoned by resolving them back into their origin."

Patanjali's Yogasutra 2.10 addresses the concept of subtle afflictions or kleśas, which are deep-seated mental impuriti ines that hinder spiritual progress. These afflictions are subtle because they are not immediately apparent and often lie dormant within the subconscious mind. Patanjali suggests that these subtle afflictions can be eradicated by tracing them back to their origin and resolving them at their root. This process is known as "pratiprasava," which means "reabsorption" or "dissolution."

The idea of pratiprasava involves a deep introspective practice where one identifies the underlying causes of these afflictions. By understanding their origin, one can effectively neutralize their impact. This Sutra emphasizes the importance of Self-Awareness in the practice of yoga. It suggests that merely addressing the surface-level symptoms of mental disturbances is not enough; one must delve deeper to address the root causes.

In the broader context of yoga philosophy, this Sutra highlights the transformative power of yoga in purifying the mind and achieving spiritual Realization. By resolving the subtle afflictions, a practitioner can attain a state of mental clarity and inner peace, which is essential for progressing on the path of yoga. This Sutra underscores the importance of inner work and spiritual cleansing of the subtle body in the journey towards Self-Realization.

To provide context, here are a few similar verses from other Vedic texts:

Bhagavad Gita 6.5

उद्धरेदात्मनात्मानं नात्मानमवसादयेत्।

आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः॥

   

"One must elevate, not degrade, oneself by one's own mind. The mind alone is the friend of the Self, and the mind alone is the enemy of the Self."

This verse from the Bhagavad Gita highlights the importance of mastering the mind. Like Patanjali's emphasis on resolving subtle impressions, Krishna advises Arjuna to take control of the mind to achieve self-elevation.

Mundaka Upanishad 3.2.8

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः।

क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे॥

"When He is seen, the knot of the heart is pierced, all doubts are dispelled, and all his karma is destroyed."

This verse from the Mundaka Upanishad speaks of the Ultimate Realization that dissolves all karmic impressions and doubts. It aligns with Patanjali's concept of resolving subtle impressions to achieve mental clarity and liberation.

Yoga Vashishta 6.1.33

मन एव मनुष्याणां कारणं बन्धमोक्षयोः। बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतम्॥

"The mind alone is the cause of bondage and liberation for human beings. Attached to sense objects, it leads to bondage; free from sense objects, it leads to liberation."

This verse from the Yoga Vashishta highlights the role of the mind in bondage and Realization, resonating with the idea of resolving mental afflictions to achieve spiritual freedom.

These verses collectively emphasize the importance of inner purification and Self-Awareness in the journey towards spiritual evolution, aligning with the teachings of Patanjali's Yogasutra 2.10.

Chapter-2, Sutra 09

Patanjali Yogasutra 2.9

स्वरस्वाही विदुषोऽपि तथारूढोऽभिनिवेशः॥९॥

"The clinging to life, flowing through its own nature, persists even in the wise."

In this Sutra, Patanjali addresses the concept of abhinivesha, often translated as the fear of death or clinging to life. This attachment is said to persist inherently, not just in the ignorant but even in the wise (vidusha). The term svarasavahi suggests something that flows by its own force, implying that this instinctual clinging to life is a fundamental aspect of human nature. It is deeply ingrained and not easily overcome, highlighting the intrinsic drive for survival present in all living beings.

The Sutra underscores a critical point in yogic philosophy: certain tendencies are deeply rooted in the psyche and are not merely products of ignorance or lack of wisdom. The persistence of abhinivesha in the wise indicates that intellectual understanding alone is insufficient to overcome deep-seated instincts. This realization prompts a deeper inquiry into the nature of fear and attachment, suggesting that true liberation requires more than intellectual insight; it demands a profound transformation of one's entire being.

To overcome abhinivesha, one must engage in sustained practice and develop dispassion (vairagya). Yoga practices, particularly meditation and self-inquiry, help in recognizing and confronting this fundamental fear. The ultimate aim is to transcend the ego and its attachments, achieving a state of liberation where one is no longer driven by the instinctual clinging to life. This Sutra, therefore, serves as a reminder of the depth of human conditioning and the comprehensive nature of the yogic path.

Contextual Comparison with Vedic Texts

Brihadaranyaka Upanishad 4.4.5

अथ योऽन्यां देवतामुपास्तेऽन्योऽसावन्योऽहमस्मीति न स वेद यथा पशुरेवं स देवानां॥

"He who worships another deity thinking 'He is one and I am another,' does not know. He is like a domestic animal for the gods."

This verse emphasizes the ignorance of seeing oneself as separate from the Divine, akin to the ignorance that fuels abhinivesha. It points to the fundamental misapprehension of Reality that underlies both the fear of death and the false sense of separateness.

Bhagavad Gita 2.13

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।

तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति॥

"Just as the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The wise are not deluded by this."

Here, Krishna speaks of the eternal nature of the soul, which transitions through different stages and bodies. This understanding can mitigate abhinivesha by fostering a deeper recognition of one's true, imperishable nature, reducing the fear of death and attachment to the physical body.

Yoga Vashishta 6.1.32

स्वभावं न जहात्येव साधुर्वा यदि वाधमः।

किं दुष्करं सतां लोके येषां तृणं तनुत्यजः॥

"One does not give up one's nature, whether one is noble or base. What is difficult for those who, in this world, consider the body as insignificant as straw?"

This verse highlights the challenge of transcending inherent nature but also the potential for those who view the body as insignificant. By diminishing the importance of the physical form, one can address the deep-seated abhinivesha, aligning with the yogic pursuit of detachment and inner freedom.

Through these comparisons, we see a consistent theme across Vedic texts: overcoming fundamental fears and attachments requires profound Self-Awareness and the Realization of one's True, Eternal Nature.

Chapter-2, Sutra 08

Patanjali Yogasutra 2.8

(Aversion)

दुःखानुशयी द्वेषः।

"Aversion is that which dwells on sorrow."

Patanjali's definition of "dvesha" in this Sutra is straightforward yet profound. He describes it as the aversion that arises from experiences of sorrow or pain. When individuals undergo unpleasant experiences, they naturally develop a sense of aversion towards those situations, objects, or people associated with that pain. This aversion is a klesha, or mental affliction, which is one of the obstacles in the path of yoga and spiritual growth. By identifying and understanding these kleshas, a practitioner can work towards reducing their impact and moving closer to a state of equanimity.

Aversion, as described here, has deep psychological implications. It often leads to a cycle of negative emotions and behaviors. For instance, when one encounters a situation reminiscent of past pain, the immediate reaction might be avoidance or hostility. This automatic response reinforces the negative associations and prevents the individual from confronting and overcoming the root cause of their suffering. The practice of yoga aims to break this cycle by cultivating awareness, allowing practitioners to observe their aversions without being controlled by them.

In a broader spiritual context, Patanjali's identification of aversion as a klesha aligns with the principle of non-attachment. Non-attachment (vairagya) is a key concept in yoga philosophy, emphasizing the importance of letting go of both desires and aversions. By reducing our attachments to pleasure and our aversions to pain, we can achieve a balanced state of mind. This balance is essential for progressing on the path of self-realization and experiencing true inner peace.

Contextual Comparisons with Other Vedic Texts

Bhagavad Gita 2.56

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः।  

वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते॥

"He whose mind is undisturbed in sorrow, free from longing for pleasures, and who is free from attachment, fear, and anger, is called a sage of steady wisdom."

This verse from the Bhagavad Gita echoes the concept of managing aversions and attachments. It emphasizes maintaining equanimity in both sorrow and pleasure, highlighting the importance of transcending attachments (raga) and aversions (dvesha) to achieve steady wisdom (sthita-prajna).

Mundaka Upanishad 3.2.9

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः।  

क्षीयन्ते चास्य कर्माणि तस्मिन दृष्टे परावरे॥

"When He is seen, the knot of the heart is cut, all doubts are resolved, and all karmas are destroyed."

This verse from the Mundaka Upanishad talks about the transformative power of Realizing the Supreme Self. The "knot of the heart" can be interpreted as the hold of maya in the heart region, which is given up on the way to attaining Self-Realization. This these mental afflictions are resolved, leading to liberation from the cycle of sorrow and aversion.

Yoga Vashishta 6.1.27

मन एव मनुष्याणां कारणं बन्धमोक्षयोः।  

बन्धाय विषयासङ्गि मुक्तं निर्विषयं स्मृतम्॥

"The mind alone is the cause of bondage and liberation. The mind that is attached to sense objects leads to bondage, while the mind that is free from sense objects leads to liberation."

In the Yoga Vashishta, the mind's role in creating bondage through attachment and aversion is highlighted. This text reinforces the idea that liberation (moksha) is achieved by transcending these mental afflictions, which aligns with Patanjali's teachings on overcoming aversion and other kleshas.

Patanjali gave so much emphasis to attachment and aversion (raga and dvesha) that he created one Sutra for each. Both these vrittis create impressions on point 1C shown by Daaji and spread to other points from there. In fact, they can be said to be the starting point of all samskaras. We remain entangled in maya due to these two qualities in us. Any meaningful spiritual evolution is not possible without getting rid of these two.

Chapter-2, Sutra 07

Patanjali Yogasutra 2.7

(Attachment)

सुखानुशयी रागः ।

"Attachment is that which dwells on pleasure."

In this Sutra, Patanjali identifies "raagah" (attachment) as a fundamental source of suffering in human experience. "Sukhanushayi" implies that this attachment is specifically tied to pleasurable experiences. When we encounter pleasure, we tend to develop a longing or craving to repeat that experience, leading to attachment. This attachment then conditions our behavior, making us seek out similar pleasures continuously, often leading to dissatisfaction and suffering when such pleasures are not attainable.

The notion of attachment to pleasure is deeply explored in many spiritual traditions. In the context of yoga, this attachment is seen as an obstacle to achieving Self-Realization . By identifying and understanding the root of attachment, practitioners are encouraged to cultivate detachment and equanimity. This does not mean avoiding pleasure but rather experiencing it without clinging or craving, thereby reducing the potential for suffering when those pleasures are inevitably lost or changed.

This Sutra underscores the importance of self-awareness in the practice of yoga. By observing our reactions to pleasure and understanding the nature of our attachments, we can begin to free ourselves from the cycles of desire and aversion that dominate much of human behavior. This awareness is crucial for progressing on the path of yoga, leading towards inner peace and liberation.

Swami Vivekanand says:

"We find pleasure in certain things, and the mind like a current flows towards them; and this following the pleasure centre, as it were, is what is called attachment. We are never attached where we do not find pleasure. We find pleasure in very queer things sometimes, but the principle remains: wherever we find pleasure, there we are attached."

Contextual Comparison with Similar Vedic Texts

Bhagavad Gita 2.62

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।

सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥

"While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises."

This verse from the Bhagavad Gita explains the sequence of how attachment (sangah) begins from contemplation (dhyayato) of sensory objects (vishayan) and progresses to desire (kamah) and then to anger (krodhah). Similar to Patanjali's focus on attachment to pleasure, the Gita warns against the mental fixation on sensory objects, which can lead to a chain reaction of negative emotions and actions.

Brihadaranyaka Upanishad 4.4.6

यः कामो नि:स्मरणः सा त्राता, कामो ह्येव द्वितीयानुशेते स द्वैतो भवति ।

"He who is free from desire becomes free because it is with desire that one dwells in duality."

The Brihadaranyaka Upanishad emphasizes the freedom that comes from being free of desire (kamah). The text suggests that desire is the root of duality (dvaita), where one perceives a separation between oneself and the object of desire. This is closely aligned with Patanjali’s assertion that attachment to pleasure perpetuates a cycle of craving and dissatisfaction.

Yoga Vashishta 3.2.18

रागद्वेषमयो मोहः शोकहारिः सुखावहः।

रागाद्द्वेषो द्विषन्त्येषा मोहो बुद्धेर्न लिप्यते॥

"Delusion consists of attachment and aversion, it brings sorrow and appears to bring happiness. From attachment comes aversion, and from this delusion, the intellect is not tainted."

The Yoga Vashishta elaborates on the dual nature of attachment (raagah) and aversion (dveshah), noting that both contribute to delusion (mohah). This delusion brings temporary happiness but ultimately leads to sorrow (shokaharih). The text reinforces Patanjali's perspective on the detrimental effects of attachment and encourages the pursuit of wisdom (buddhi) free from such delusions.

Chapter-2, Sutra 06

Patanjali Yogasutra 2.6

(Ego)

दृग्दर्शनशक्त्योरेकात्मतेवास्मिता।

"The sense of "I" arises from the apparent identification of the power of the Seer with that of the instrument of seeing."

Patanjali's Yogasutra 2.6 addresses the concept of ego (asmita) and its origin. According to this Sutra, the ego arises when the Pure Consciousness (drig) is mistakenly identified with the mind and senses (darshanashakti). The Seer (purusha) is the True Self, Pure Consciousness, unchanging and eternal. However, through ignorance (avidya), this Pure Consciousness begins to identify itself with the faculties of perception and the mind, leading to the false sense of self or ego. This identification creates the illusion of individuality and separation, masking the True Nature of the Self.

This Sutra is crucial in understanding the psychological framework of yoga, where the Ultimate Goal is to transcend the ego and Realize the True Self. The process of yoga involves de-identifying from the mind and senses, which are merely tools or instruments, and recognizing oneself as the Pure Consciousness behind them. This Realization is essential for achieving liberation (moksha) and breaking free from the cycles of birth and death (samsara).

In practical terms, this teaching emphasizes the importance of Self-Awareness in daily life. By observing the mind and its tendencies, one can start to disentangle the Self from the ego. Meditation and other yogic practices help in this process by quieting the mind and allowing the True Nature of the Self to shine forth. Understanding and applying this Sutra is a step towards Inner Peace and spiritual freedom.

Swami Vivekanand says:

"The seer is really the Self, the Pure One, the ever holy, the infinite, the immortal. That is the Self of man. And what are the instruments? The chitta, or mind-stuff, the buddhi, determinative faculty, the manas, or mind, and the indriyan, or sense organs. These are the instruments for him to see the external world, and the identification of the Self with the instruments is what is called the ignorance of egoism."

Contextual Comparison with Vedic Texts

Isha Upanishad 1

ईशा वास्यमिदं सर्वं यत्किञ्च जगत्यां जगत्।

"All this, whatsoever moves on the earth, should be covered by the Lord."

The Isha Upanishad starts with the proclamation that everything in the universe is pervaded by the Divine. This verse, like Patanjali's sutra, emphasizes the Oneness of existence and the illusion of individuality. The ego, which sees itself as separate, is challenged by this teaching. Recognizing the divine presence in all things helps to dissolve the ego and see oneself as part of a greater whole.

Bhagavad Gita 2.20

जायते म्रियते वा कदाचिन् नायं भूत्वा भविता वा न भूयः।

"Never is he born, nor does he die at any time; he has not come into Being, does not come into Being, and will not come into Being."

In this verse, Krishna explains the Eternal Nature of the Self to Arjuna. The Self (atman) is beyond birth and death, untouched by the physical changes of the body. This aligns with Patanjali's teaching on the Pure Consciousness being distinct from the mind and body. Understanding the eternal nature of the self helps to weaken the ego, which is rooted in the fear of death and the identification with the transient body and mind.

Yoga Vashishta, Nirvana Prakarana, 2.6.1

चित्तमात्मा च विज्ञानं तदन्यो नास्ति किंचन।

"Mind, Self, and Consciousness there is nothing else whatsoever."

This verse from the Yoga Vashishta reiterates the non-dual nature of Reality, where mind, Self, and Consciousness are ultimately one and the same. The distinctions made by the ego are illusory. By Realizing this unity, one can transcend the ego and attain liberation. This echoes Patanjali's focus on de-identifying from the mind and recognizing the True Nature of the Self as Pure Consciousness.

Chapter-2, Sutra 05

Patanjali Yogasutra 2.5

नित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या

"Avidya (ignorance) is perceiving the non-eternal, impure, painful, and non-Self as eternal, pure, pleasurable, and the Self."

The Sutra "नित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या" from the Patanjali Yogasutra highlights the fundamental misapprehension known as avidya, or ignorance. This ignorance leads one to misidentify the transient, impure, painful, and non-Self aspects of existence as being eternal, pure, pleasurable, and the Self. This misperception forms the root cause of human suffering and binds the individual to the cycle of birth and rebirth. In essence, avidya distorts the true nature of reality, leading one away from the path of spiritual enlightenment and self-realization.

This Sutra suggests that the mind's tendencies to ascribe permanence to the impermanent, purity to the impure, and selfhood to the non-Self are at the core of our existential dilemmas. For instance, the body and material possessions, which are inherently impermanent and subject to decay, are often mistakenly perceived as eternal and pure. Similarly, experiences that bring temporary pleasure are seen as ultimate sources of happiness, despite their transient nature and potential to cause future suffering.

Understanding and overcoming avidya is central to the practice of yoga, as outlined by Patanjali. By cultivating discernment (viveka) and Knowledge (jnana), a practitioner can begin to see things as they truly are, thereby dismantling the illusions created by ignorance. This process of discernment and the pursuit of true knowledge lead one toward liberation (moksha), freeing the soul from the confines of false identification and attachment to the transient world.

Swami Vivekanand says:

"Ignorance is taking that which is non-eternal, impure, painful, and non-self, for the eternal, pure, happy, atman (Self). All these various sorts of impressions have one source: ignorance. We have first to learn what ignorance is. All of us think that “I am the body,” and not the self, the pure, the effulgent, the ever blissful, and that is ignorance. We think of man, and see man as body. This is the great delusion."

To understand the concept of avidya in a broader context, we can compare it with similar teachings from other Vedic texts:

Katha Upanishad 1.2.6

अविद्यायामन्तरे वर्तमानाः स्वयं धीराः पण्डितं मन्यमानाः।

दन्द्रम्यमाणाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः॥

"Living in the abyss of ignorance and considering themselves wise and learned, the foolish people wander, afflicted by many distresses, just as the blind led by the blind."

This verse from the Katha Upanishad highlights how ignorance (avidya) leads individuals to falsely consider themselves knowledgeable, causing them to wander aimlessly in life, akin to the blind leading the blind. The emphasis here is on the peril of ignorance and the importance of True Wisdom.

Bhagavad Gita 5.16

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः।

तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम्॥

"For those whose ignorance is destroyed by Knowledge of the Self, like the sun, Wisdom reveals the Supreme."

In the Bhagavad Gita, this verse underscores the transformative power of True Knowledge. When ignorance is dispelled, the light of Wisdom reveals the Ultimate Reality, leading to spiritual awakening and enlightenment.

Yoga Vashishta 3.9.2

अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशलाकया।

चक्षुरुन्मील्यते यस्य तस्मै श्रीगुरवे नमः॥

"Salutations to the noble Guru, who, with the collyrium stick of Knowledge, opens the eyes of one blinded by the darkness of ignorance."

The Yoga Vashishta emphasizes the role of a Guru in dispelling ignorance and bringing the light of True Knowledge. This process is compared to opening the eyes of a person blinded by darkness, enabling them to perceive the true nature of reality.

By comparing these texts, we can see a consistent theme across Vedic literature: ignorance (avidya) is a fundamental cause of human suffering and delusion, and the attainment of true knowledge is the key to liberation and enlightenment.

Chapter-2, Sutra 04

Patanjali Yogasutra 2.4

अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम् ॥ २.४॥

"Ignorance is the field for the subsequent afflictions, whether they are dormant, attenuated, interrupted, or active."

Patanjali's Yoga Sutra 2.4 addresses the concept of Avidya (ignorance) as the root cause of all human suffering and afflictions. According to Patanjali, ignorance is not merely a lack of knowledge but a fundamental misperception of Reality. It is the misunderstanding of the true nature of the Self and the world, leading to a distorted view of life. This ignorance manifests in various forms, such as mistaking the impermanent for the permanent, the impure for the pure, and the non-self for the self.

The Sutra further explains that ignorance serves as the fertile ground for other afflictions (kleshas) to arise. These afflictions can exist in different states: dormant (prasupta), attenuated (tanu), interrupted (vicchinna), or active (udara). When ignorance is dormant, it lies hidden and does not actively influence the mind. In its attenuated state, it is weakened but still present. When interrupted, it temporarily ceases to affect the mind but can resurface. In its active state, ignorance fully manifests and drives one's thoughts and actions. Understanding these states helps in recognizing and addressing the root cause of suffering.

By identifying ignorance as the primary source of afflictions, Patanjali emphasizes the importance of self-awareness and knowledge in the path of yoga. The practice of yoga aims to dispel ignorance through self-realization and the cultivation of wisdom. This process involves disciplined practice, ethical conduct, and meditation, leading to a clear perception of Reality and liberation from suffering. The Ultimate Goal is to transcend ignorance and attain a state of Pure Consciousness, where the True Nature of the Self is realized.

Swami Vivekanand says:

"Impressions are the cause of these, and these impressions exist in different degrees. There are the dormant. You often hear the expression “innocent as a baby,” yet in the baby may be the state of a demon or of a god which will come out by and by. In the yogi these impressions, the samskaras left by past actions, are attenuated; that is, in a very fine state, and he can control them, and not allow them to become manifest. Overpowered means that sometimes one set of impressions is held down for a while by those that are stronger, but they will come out when that repressing cause is removed. The last state is the expanded, when the samskaras, having helpful surroundings, have attained to great activity, either as good or evil."

Comparison with Similar Verses from Vedic Texts

Mundaka Upanishad 1.2.12

परिक्ष्य लोकान् कर्मचितान् ब्राह्मणो निर्वेदमायान्नास्त्यकृतः कृतेन।

तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत् समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम्॥ १२॥

"Having examined the worlds that are gained by actions, a Brahmana should come to the conclusion that they are not eternal. To gain Knowledge of the eternal, he should go, with sacrificial fuel in hand, to a Teacher who is learned in the scriptures and established in Brahman."

Bhagavad Gita 4.34

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया।

उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः॥ ३४॥

"Learn the Truth by approaching a Spiritual Master. Inquire from him with reverence and render service unto him. Such an enlightened Saint can impart Knowledge unto you because he has seen the Truth."

Yoga Vasistha 6.1.1

अविद्यायाश्च विप्रस्य ज्ञानं भवति कारणम्।

ज्ञानं च विप्रसत्त्वस्य कारणं भवति ध्रुवम्॥ १॥

"Ignorance is the cause of the Brahmana's bondage, and Knowledge is the cause of his liberation. Knowledge is indeed the cause of the Brahmana's True Nature."

These verses from the Vedic texts emphasize the importance of Knowledge and Self-Realization in overcoming ignorance and attaining liberation. They highlight the role of a Teacher and the necessity of disciplined practice and inquiry in the pursuit of wisdom.

Chapter-2, Sutra 03

Patanjali Yogasutra 2.3 

अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः ॥ २.३॥

"The afflictions (kleśas) are ignorance (avidyā), egoism (asmitā), attachment (rāga), aversion (dveṣa), and clinging to life (abhiniveśa)."

Patanjali's Yogasutra 2.3 identifies five fundamental afflictions or obstacles (kleśas) that hinder spiritual progress and cause suffering. The first of these is avidyā (ignorance), which is the root cause of all other afflictions. Ignorance here refers to a fundamental misunderstanding of the Nature of Reality, where one mistakes the transient and impermanent for the eternal and unchanging. This ignorance leads to a distorted perception of the Self and the world, causing suffering and delusion.

The second affliction is asmita (egoism), which arises from ignorance. Egoism is the false identification of the Self with the mind, body, and senses. It is the sense of "I-ness" or the ego that creates a separation between the individual and the universal Consciousness. This false identification leads to a sense of individuality and separateness, which is the source of many psychological and emotional disturbances.

The remaining three afflictions are rāga (attachment), dveṣa (aversion), and abhiniveśa (clinging to life). Attachment is the desire for pleasurable experiences, while aversion is the avoidance of unpleasant experiences. Both are rooted in the ego's desire to seek pleasure and avoid pain. Clinging to life is the deep-seated fear of death and the instinctual drive for self-preservation. Together, these afflictions create a cycle of desire and aversion that binds the individual to the cycle of birth and death (samsara).

Swami Vivekanand says:

"These are the five pains, the fivefold tie that binds us down. Of course ignorance is the mother of all the rest. She is the only cause of all our misery. What else can make us miserable? The nature of the soul is eternal Bliss. What can make it sorrowful except ignorance, hallucination, delusion; all this pain of the soul is simply delusion."

Comparison with Similar Verses from Vedic Texts

Bhagavad Gita 2.62-63:

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते।

सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते॥ २.६२॥

क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः।

स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति॥ २.६३॥

"When a man dwells on the objects of sense, attachment to them is born; from attachment arises desire, from desire arises anger. From anger comes delusion; from delusion, loss of memory; from loss of memory, the destruction of intelligence; and from the destruction of intelligence, he perishes."

Mundaka Upanishad 3.1.1:

द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते।

तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति॥ ३.१.१॥

 

"Two birds, inseparable companions, perch on the same tree. One eats the sweet fruit, the other looks on without eating."

  

Yoga Vashishta 6.1.12:

मन एव मनुष्याणां कारणं बन्धमोक्षयोः।

बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतम्॥ ६.१.१२॥

"The mind alone is the cause of bondage and liberation for human beings. Attached to sense objects, it leads to bondage; free from sense objects, it leads to liberation."

 

These verses from the Bhagavad Gita, Mundaka Upanishad, and Yoga Vashishta echo the themes found in Patanjali's Yogasutra 2.3. They emphasize the role of the mind and its attachments in creating suffering and the importance of overcoming ignorance and egoism to achieve liberation. The Bhagavad Gita highlights the destructive cycle of attachment and desire, the Mundaka Upanishad illustrates the dual nature of experience and observation, and the Yoga Vashishta underscores the mind's pivotal role in bondage and liberation. Together, these texts provide a comprehensive understanding of the obstacles to spiritual growth and the path to overcoming them.

Chapter-2, Sutra 02

Patanjali Yogasutra 2.2

समाधिभावनार्थः क्लेशतनूकरणार्थश्च ॥ २.२॥

"The practice of yoga is for cultivating samadhi (meditative absorption) and for the attenuation of the afflictions (kleshas)."

Patanjali's Yogasutra 2.2 emphasizes the dual purpose of yogic practice. Firstly, it aims to cultivate samadhi, a state of deep meditative absorption where the mind becomes fully focused and unified. This state is considered the pinnacle of yogic practice, leading to profound Inner Peace and Self-Realization. By achieving samadhi, practitioners can transcend the ordinary fluctuations of the mind and experience a higher state of consciousness.

Secondly, the Sutra highlights the importance of reducing the kleshas, or afflictions, which are mental and emotional obstacles that hinder spiritual progress. These afflictions include ignorance, egoism, attachment, aversion, and fear of death. By practicing yoga, one can gradually weaken these afflictions, leading to a more balanced and harmonious state of being. This process involves self-discipline, self-study, and surrender to a higher power, which are essential components of the yogic path.

In essence, this Sutra encapsulates the transformative power of yoga. It not only provides a method for achieving a state of deep meditation but also offers a means to purify the mind and reduce suffering. By addressing both the attainment of samadhi and the reduction of kleshas, Patanjali presents a comprehensive approach to spiritual growth and Self-Realization.

Swami Vivekanand says:

"Most of us make our minds like spoiled children, allowing them to do whatever they want. Therefore, it is necessary that there should be constant practice of tapas, in order to gain control of the mind, and bring it into subjection. The obstructions to Yoga arise from lack of this control, and cause us pain. They can only be removed by denying the mind, and holding it in check, through these various means."

Comparison with Similar Verses from Vedic Texts

Bhagavad Gita 6.15:

   युञ्जन्नेवं सदात्मानं योगी नियतमानसः।

   शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति॥ ६.१५॥

"Thus, always keeping the mind absorbed in the Self, the yogi, with a disciplined mind, attains Peace that culminates in Realization and resides in Me."

This verse from the Bhagavad Gita emphasizes the importance of a disciplined mind and constant absorption in the Self, leading to ultimate peace and liberation, similar to the goal of samadhi in Patanjali's Sutra.

Mundaka Upanishad 3.2.9:

   

   भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः।

   क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे॥ ३.२.९॥

"When the knot of the heart is broken, all doubts are resolved, and all karmas are destroyed, then the seer beholds the Supreme."

This verse from the Mundaka Upanishad speaks to the dissolution of inner knots and doubts, akin to the attenuation of kleshas in Patanjali's Sutra, leading to the realization of the Supreme.

Yoga Vashishta 6.1.32:

   मन एव मनुष्याणां कारणं बन्धमोक्षयोः।

   बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतम्॥ ६.१.३२॥

"The mind alone is the cause of bondage and liberation for human beings. Attached to sense objects, it leads to bondage; free from sense objects, it leads to Realization."

This verse from the Yoga Vashishta highlights the role of the mind in bondage and liberation, resonating with Patanjali's emphasis on controlling the mind to reduce afflictions and achieve samadhi.

These comparisons illustrate the consistent theme across various Vedic texts of using disciplined practice and mental control to achieve higher states of consciousness and liberation.

Chapter-2, Sutra 01

Patanjali Yogasutra 2.1

तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥ २.१॥

"Austerity, self-study, and surrender to God constitute Kriya Yoga."

Patanjali's Yogasutra 2.1 introduces the concept of Kriya Yoga, which is a practical approach to achieving spiritual growth and Self-Realization. The verse emphasizes three core practices: tapas (austerity), svadhyaya (self-study), and Ishvara pranidhana (surrender to God). These practices are designed to purify the mind and body, enhance self-awareness, and cultivate a deep connection with the divine.

Tapas refers to the practice of self-discipline and austerity. It involves enduring hardships and challenges with a steadfast mind, which helps in burning away impurities and strengthening one's willpower. Tapas is not just about physical endurance but also about mental and emotional resilience. It prepares the practitioner to face life's difficulties with equanimity and grace.

Svadhyaya is the study of sacred texts and self-reflection. It encourages individuals to delve into spiritual literature and contemplate their own thoughts, actions, and motivations. This practice fosters a deeper understanding of oneself and the universe. By engaging in svadhyaya, practitioners gain insights into their true nature and the principles governing life, leading to greater wisdom and clarity.

Ishvara pranidhana involves surrendering to a higher power or Divine Will. It is about letting go of ego and personal desires, and trusting in the guidance and protection of the Divine. This practice cultivates humility, Devotion, and a sense of inner peace. By surrendering to God, practitioners align themselves with a higher purpose and experience a profound sense of connection and support.

Swami Vivekanand says:

"The first step, the preliminary step (towards ultimately reaching samadhi), is called Kriya Yoga. Literally this means work, working towards Yoga. The organs are the horses, the mind is the reins, the intellect is the charioteer, the soul is the rider, and this body is the chariot. The master of the household, the king, the Self of man, is sitting in this chariot. If the horses are very strong, and do not obey the reins, if the charioteer, the intellect, does not know how to control the horses, then this chariot will come to grief. But if the organs, the horses, are well controlled, and if the reins, the mind, are well held in the hands of the charioteer, the intellect, the chariot, reaches the goal (through tapas, self study and surrender)"

Comparison with Similar Verses from Vedic Texts

Bhagavad Gita 18.66:

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज। 

अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear."

This verse from the Bhagavad Gita emphasizes the importance of surrendering to the Divine, similar to Ishvara pranidhana in Patanjali's Yogasutra.

Mundaka Upanishad 1.2.12:

सत्येन लभ्यस्तपसा ह्येष आत्मा सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम्।

   

"This Self can be attained through truth, austerity, right knowledge, and constant practice of chastity."

This verse highlights the role of tapas (austerity) and self-discipline in attaining Self-Realization, resonating with the concept of tapas in Kriya Yoga.

Yoga Vashishta 6.1.32:

स्वाध्यायेनात्मविज्ञानं नित्यं सम्यगवाप्नुयात्।

   

"Through self-study, one constantly attains True Knowledge of the Self."

This verse from the Yoga Vashishta underscores the importance of svadhyaya (self-study) in gaining self-knowledge, aligning with Patanjali's teachings.

These verses from various Vedic texts illustrate the universal principles of austerity, self-study, and surrender, which are central to spiritual practice and self-realization. They provide a broader context for understanding Patanjali's Kriya Yoga and its significance in the journey towards enlightenment.

Chapter-1, Sutra 51

Patanjali Yogasutra 1.51

तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः

"When even this impression is restrained, there is the seedless Samadhi, which is the state of absolute absorption."

The Sutra 1.51 from Patanjali's Yogasutra refers to the highest state of meditation, known as Nirbija Samadhi or seedless Samadhi. This state is achieved when all mental modifications and impressions (samskaras) are completely restrained. In this state, the mind is free from all seeds of thought and potential disturbances, leading to a profound and absolute absorption in the Self.

In the context of yoga practice, this Sutra highlights the Ultimate Goal of yoga, which is to transcend all mental activities and reach a state of Pure Consciousness. This state is beyond the dualities of pleasure and pain, success and failure, and all other pairs of opposites. It represents the culmination of the yogic journey, where the practitioner experiences a deep sense of Unity with the universal Consciousness.

The concept of Nirbija Samadhi is significant because it denotes a state where the mind is not only quiet but also devoid of any latent impressions that could give rise to future thoughts or actions. This is considered the highest form of Samadhi, as it leads to liberation (moksha) and the Realization of one's true nature. It is a state of Pure Awareness, free from the limitations of the ego and the material world.

Swami Vivekanand says:

"Our goal is to perceive the soul itself. We cannot perceive the soul because it has got mingled up with nature, with the mind, with the body. The most ignorant man thinks his body is the soul. The more learned man thinks his mind is the soul, but both of these are mistaken. What makes the soul get mingled up with all this, these different waves in the chitta rise and cover the soul, and we only are a little reflection of the soul through these waves, so, if the wave be one of anger, we see the soul as angry: “I am angry,” we say. If the wave is a wave of love we see ourselves reflected in that wave, and say we are loving. If that wave is one of weakness, and the soul is reflected in it, we think we are weak. These various ideas come from these impressions, these samskaras covering the soul. The real nature of the soul is not perceived until all the waves have subsided; so, first, Patanjali teaches us the meaning of these waves; secondly, the best way to repress them; and thirdly, how to make one wave so strong as to suppress all other waves – fire eating fire as it were. When only one remains, it will be easy to suppress that also, and when that is gone, this samadhi of concentration is called seedless; it leaves nothing, and the soul is manifested just as it is, in its own glory. Then alone we know that the soul is not a compound, it is the only eternal simple in the universe, and, as such, it cannot be born, it cannot die, it is immortal, indestructible, the everliving essence of intelligence."

Similar Verses from Vedic Texts

Bhagavad Gita 6.19:

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता।

योगिनो यतचित्तस्य युञ्जतो योगमात्मनः॥

"As a lamp in a windless place does not flicker, so is the disciplined mind of a yogi practicing meditation on the Self."

Yoga Vashishta 6.1.32:

मन एव मनुष्याणां कारणं बन्धमोक्षयोः।

बन्धाय विषयासक्तं मुक्तं निर्विषयं स्मृतम्॥

"The mind alone is the cause of bondage and liberation for human beings. Attached to sense objects, it leads to bondage; free from sense objects, it leads to liberation."

These verses from various Vedic texts emphasize the importance of a disciplined and focused mind in achieving Higher States of Consciousness and ultimately, Self-Realization. They resonate with the teachings of Patanjali's Yogasutra, highlighting the universal principles of yoga and meditation across different scriptures.

Chapter-1, Sutra 50

Patanjali Yogasutra 1.50 

तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी ॥ १.५०॥

"The resulting impression from this Samadhi obstructs all other impressions."

This Sutra emphasizes the transformative power of deep meditation or Samadhi. When a practitioner reaches a profound state of Samadhi, the impressions (samskaras) formed are so potent that they can override and suppress other existing impressions. In simpler terms, the deep meditative state creates a new, dominant mental pattern that can inhibit the influence of previous, less beneficial patterns.

The significance of this Sutra lies in its implication for spiritual growth and mental purification. By consistently practicing Samadhi, one can gradually diminish the hold of past negative impressions, which often manifest as distractions, fears, or undesirable habits. This process leads to a more focused, serene, and enlightened state of mind, paving the way for higher spiritual achievements.

Moreover, this Sutra highlights the importance of sustained and disciplined practice. The new samskara formed through Samadhi is not just a fleeting impression but a powerful, enduring one that can bring about lasting change. This underscores the transformative potential of yoga and meditation in reshaping one's mental landscape and fostering inner peace and clarity.

Swami Vivekanand says:

"How countless these old past impressions must be, all lodge somewhere in the chitta, ready, waiting like tigers to jump up. These have to be suppressed that the one idea which we like may arise, to the exclusion of the others. Instead, they are all struggling to come up at the same time. These are the various powers of the samskaras in hindering concentration of the mind, so this Samadhi which has just been given is the best to be practised, on account of its power of suppressing the samskaras. The samskara which will be raised by this sort of concentration will be so powerful that it will hinder the action of the others, and hold them in check."

Comparison with Similar Verses from Vedic Texts

Bhagavad Gita 6.35

असंशयं महाबाहो मनो दुर्निग्रहं चलम्। अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते॥

"Undoubtedly, O mighty-armed, the mind is difficult to control and restless, but it can be controlled by practice and detachment."

This verse from the Bhagavad Gita resonates with the idea of overcoming mental distractions through disciplined practice, similar to the concept of forming powerful samskaras through Samadhi.

Mundaka Upanishad 3.2.9

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः। क्षीयन्ते चास्य कर्माणि तस्मिन दृष्टे परावरे॥

"When the knot of the heart is pierced, all doubts are dispelled, and all his karmas are destroyed, when He is beheld, both high and low."

This verse from the Mundaka Upanishad speaks to the transformative power of spiritual Realization, which dissolves past karmas and doubts, akin to how deep Samadhi can supplant past samskaras.

Yoga Vashishta 6.1.32

चित्तस्य हि प्रसादेन हन्ति कर्माशयं नृणाम्। तस्मात्सर्वप्रयत्नेन प्रसादं कुरु चित्ततः॥

"By the Grace of the mind, the repository of karma is destroyed. Therefore, by all efforts, make the mind gracious."

This verse from the Yoga Vashishta emphasizes the importance of mental purity and grace in overcoming the repository of past karmas, aligning with the idea of forming powerful, positive samskaras through deep meditation.

These verses collectively highlight the profound impact of disciplined spiritual practice on the mind and its impressions, reinforcing the teachings of Patanjali's Yogasutra 1.50.

Chapter-1, Sutra 48 & 49

Patanjali Yogasutra 1.48 & 1.49

ऋतम्भरा तत्र प्रज्ञा ॥ १.४८॥

"The Knowledge in that State (of samadhi) is filled with Truth."

श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् ॥ १.४९॥

"The Knowledge that is gained from testimony and inference is about common objects. That from the Samadhi just mentioned is of a much higher order, being able to penetrate where inference and testimony cannot go."

Yogasutra 1.48

In this Sutra, Patanjali introduces the concept of `ṛtambharā prajñā`, which translates to "truth-bearing wisdom." This state of knowledge is achieved through deep meditation and is characterized by an intuitive understanding that transcends ordinary perception and reasoning. It is a form of wisdom that is directly aligned with the Ultimate Truth or `ṛta`, a Vedic concept referring to the cosmic order and Truth.

The significance of `ṛtambharā prajñā` lies in its Purity and infallibility. Unlike knowledge derived from sensory perception or intellectual analysis, which can be flawed or limited, this wisdom is considered absolute and unerring. It is a direct cognition of Reality, free from the distortions of the mind and senses. This Sutra emphasizes the transformative power of deep meditative states in accessing Higher Truths that are otherwise inaccessible.

Furthermore, `ṛtambharā prajñā` is not just an intellectual understanding but an experiential Realization. It involves a profound inner knowing that brings clarity and insight into the nature of existence. This state of wisdom is essential for spiritual growth and enlightenment, as it provides a foundation for living in harmony with the cosmic order.

Yogasutra 1.49

This Sutra contrasts the knowledge gained through `ṛtambharā prajñā` with that obtained from `śruta` (testimony) and `anumāna` (inference). While testimony and inference are valuable sources of knowledge in everyday life, they are limited to the realm of common objects and phenomena. They rely on external sources and logical reasoning, which can only provide a partial and sometimes erroneous understanding of reality.

In contrast, the Knowledge gained through deep meditation and samadhi, as described in the previous Sutra, is of a much higher order. It penetrates beyond the superficial layers of perception and thought, reaching the core essence of Truth. This form of Knowledge is direct and immediate, not mediated by the senses or intellect. It allows the practitioner to perceive the true nature of things, free from the distortions and limitations of ordinary cognition.

The distinction made in this Sutra highlights the importance of direct experiential knowledge in the practice of yoga. While intellectual understanding and learning from others are important, they are not sufficient for achieving true wisdom and enlightenment. The Ultimate Goal of yoga is to transcend these limitations and attain a state of direct, intuitive knowledge that reveals the deeper truths of existence.

Comparison with Vedic Texts

Taittiriya Upanishad 2.1.1

सत्यं ज्ञानमनन्तं ब्रह्म।

"Brahman is Truth, Knowledge, and Infinity."

This verse from the Taittiriya Upanishad emphasizes the Nature of Brahman as the Ultimate Reality, characterized by Truth, Knowledge, and Infinity. It resonates with the concept of `ṛtambharā prajñā` in highlighting the importance of Truth and Knowledge in understanding the Ultimate Reality.

Katha Upanishad 1.2.20

नैषा तर्केण मतिरापनेया प्रोक्तान्येनैव सुज्ञानाय प्रेष्ठ।

"This Wisdom cannot be attained through reasoning; it is best explained by one who Knows."

This verse from the Katha Upanishad underscores the limitations of reasoning and the importance of direct experiential Knowledge, similar to the distinction made in Yogasutra 1.49. It suggests that true wisdom transcends intellectual analysis and is best imparted by those who have directly experienced it.

Mundaka Upanishad 1.1.5

तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्।

"To know That, one must approach a teacher."

This verse from the Mundaka Upanishad highlights the importance of seeking guidance from a knowledgeable teacher to attain True Wisdom. It aligns with the idea in Yogasutra 1.49 that higher knowledge is best gained through direct experience and guidance rather than through inference and testimony alone.

These comparisons illustrate the consistent theme across various Vedic texts that True Knowledge and Wisdom are attained through direct experience and inner realization, rather than through intellectual reasoning or external sources alone.

Chapter-1, Sutra 47

Patanjali Yogasutra 1.47

निर्विचारवैशारद्येऽध्यात्मप्रसादः

"When the mind becomes free from all doubts and is established in clarity, there arises a profound Inner Peace and spiritual illumination."

Patanjali's Yogasutra 1.47 emphasizes the state of mind achieved through deep meditation, where all mental fluctuations and doubts are resolved. This state is known as "Nirvichara Samadhi," a form of meditative absorption where the mind is clear and undisturbed by thoughts. The term "Vaisharadya" refers to the clarity and sharpness of the mind, while "Adhyatma Prasadah" signifies the Inner Peace and Spiritual Grace that follows.

In this state, the practitioner experiences a profound sense of tranquility and spiritual insight. The mind, free from distractions and doubts, becomes a perfect medium for the reflection of the True Self. This clarity allows the practitioner to perceive the deeper truths of existence and the Nature of the Self, leading to a state of inner contentment and enlightenment.

The significance of this Sutra lies in its emphasis on the importance of mental clarity and inner peace in the journey towards spiritual awakening. It highlights that true knowledge and spiritual growth are achieved not through external means but through the purification and stabilization of the mind. This Sutra serves as a reminder that the path to enlightenment is an inward journey, requiring dedication, discipline, and the cultivation of a serene and focused mind.

Comparison with Similar Verses from Vedic Texts

Rigveda 10.129.4

सूर्यो यथासर्वमिदं व्यभुवदेकः

"Just as the sun, the One, illuminates all this world."

This verse from the Rigveda emphasizes the Ultimate Reality illuminates the whole created universe. It highlights the importance of clarity and illumination, whether it be the physical light of the sun or the spiritual light of a clear mind.

Katha Upanishad 2.2.13

यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह। बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम्॥

"When the five senses and the mind are still, and reason itself rests in silence, then begins the highest path."

This verse from the Katha Upanishad resonates with the concept of mental stillness and clarity described in Yogasutra 1.47. It underscores the idea that true spiritual progress is achieved when the mind and senses are completely at rest, leading to the highest state of being.

Bhagavad Gita 6.19

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता। योगिनो यतचित्तस्य युञ्जतो योगमात्मनः॥

 

"As a lamp in a windless place does not flicker, so is the disciplined mind of a yogi practicing meditation."

This verse from the Bhagavad Gita uses the metaphor of a steady lamp to describe the focused and undisturbed mind of a yogi. It aligns with the idea of mental clarity and stability found in Patanjali's Yogasutra, emphasizing the importance of a calm and unwavering mind in the practice of yoga.

These comparisons illustrate the consistent theme across various Vedic texts that highlight the importance of mental clarity, inner peace, and spiritual illumination in the journey towards Self-Realization and enlightenment.

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