Chapter-2, Sutra 41

Patanjali Yogasutra 2.41

सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च:  

"From the purification of the mind (sattva), there arises cheerfulness, one-pointedness, mastery over the senses, and fitness for the Realization of the Self."

In this Sutra, Patanjali emphasizes the profound impact of mental purification on various aspects of spiritual development. The term "सत्त्वशुद्धि" (sattva-shuddhi) refers to the purification or clarification of the mind, often symbolised by the balance and predominance of the sattva guna, which is associated with clarity, lightness, and purity. When the mind is purified, free from the taints of rajas (passion) and tamas 

(ignorance), it naturally leads to "सौमनस्य" (saumanasya), which is a state of cheerfulness or inner contentment. This inner joy is not dependent on external circumstances but is a natural outcome of a clear and balanced mind.

Following this cheerfulness, "एकाग्र्य" (ekagrya) or one-pointedness of mind develops. This is a critical state for any spiritual aspirant, as it denotes the ability to focus the mind without distraction. In yogic practice, such concentration is essential for meditation and deeper states of contemplation. As the mind becomes more focused, "इन्द्रियजय" (indriya-jaya) or mastery over the senses naturally follows. The senses, which usually draw the mind outward, are brought under control, allowing the practitioner to turn inward, away from sensory distractions.

Finally, Patanjali concludes that with these qualities—mental purity, cheerfulness, concentration, and sensory mastery—the practitioner becomes "आत्मदर्शनयोग्यत्व" (atma-darshana-yogyatva), fit for the Realization of the Self. This is the Ultimate Goal of yoga, where the purified mind becomes a perfect tool for perceiving and experiencing the true nature of the Self (Atman). The purified mind acts as a clear mirror, reflecting the true Self without distortion. Thus, this Sutra encapsulates the progression from mental purity to the highest Spiritual Realization.

Swami Vivekanand said:

"By this practice the sattva material will prevail, and the mind will become concentrated and cheerful. The first sign that you are become spiritual is that you are becoming cheerful. When a man is gloomy that may be dyspepsia, but it is not spirituality. A pleasurable feeling is the nature of the Sattva. Everything is pleasurable to the Sattvika man, and when this comes, know that you are progressing in Yoga. All pain is caused by Tamas, so you must get rid of that; moroseness is one of the results of Tamas. The strong, the well-knit, the young, the healthy, the daring alone are fit to be Yogis. To the Yogi everything is bliss, every human face that he sees brings cheerfulness to him. That is the sign of a virtuous man. Misery is caused by sin, and by no other cause. What business have you with clouded faces; it is terrible. If you have a clouded face do not go out that day, shut yourself up in your room. What right have you to carry this disease out into the world? When your mind has become controlled you will have control over the whole body; instead of being a slave to the machine, the machine will be your slave. Instead of this machine being able to drag the soul down it will be its greatest helpmate."

Comparison with Similar Verses from Other Vedic Texts

Mundaka Upanishad 3.1.8

नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुधा श्रुतेन ।  

यमेवैष वृणुते तेन लभ्यः तस्यैष आत्मा विवृणुते तनूं स्वाम् ॥  

"The Self is not attained through discourse, nor through intellect, nor through much learning. He is attained only by the one whom He chooses; to such a One the Self reveals His own form."

This verse from the Mundaka Upanishad echoes the idea of the Realization of the Self, which is mentioned in Patanjali’s Sutra. 

The Upanishad highlights that the Ultimate Realization of the Self is not merely a matter of intellectual effort or learning, but is a profound, grace-filled event where the purified Self reveals itself. This aligns with Patanjali’s teaching that a mind purified and disciplined is ready for the Self to be revealed.

Bhagavad Gita 6.28

   

युञ्जन्नेवं सदात्मानं योगी विगतकल्मष: |

सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ||28||

"With a purified mind, the yogi experiences Supreme Bliss through contact with Brahman (the Absolute)."

This verse from the Bhagavad Gita emphasizes the result of a purified mind, similar to what Patanjali describes. The yogi, free from impurities, experiences ultimate joy through union with the Absolute. The "sattva-shuddhi" mentioned by Patanjali can be seen as a precursor to this state of "Brahma-sparsha," where the mind touches the infinite, leading to an experience of profound Bliss.

Yoga Vashishta 6.1.33

   

मनसः शुद्धिसम्प्राप्तौ न तद्वर्णवृत्तिजं सुखम् ।  

यच्छित्तलाभसुखतो बोधात्मत्वमुपागतः ॥

"When the mind attains purity, it transcends the pleasure derived from sensory objects, leading to the Bliss of the Realization of the Self."

The Yoga Vashishta verse reinforces the idea that the purification of the mind results in a transcendent state of Bliss, beyond ordinary sensory pleasures. This aligns closely with Patanjali’s assertion that a purified mind is the foundation for experiencing the True Nature of the Self. Both texts highlight that the Ultimate Realization and Joy come from within, through the purification and concentration of the mind.

Chapter-2, Sutra 40

Patanjali Yogasutra 2.40

(Saucha)

शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः || 2.40 ||

"From cleanliness (śauca), there arises distaste for one's own body and non-association with others."

In this Sutra, Patanjali emphasizes the importance of cleanliness (śauca), which is one of the five Niyamas or observances in yoga. The verse suggests that practicing cleanliness not only leads to physical purity but also has profound psychological and spiritual effects. It results in a kind of detachment or distaste (jugupsā) towards one's own body, acknowledging its impermanence and limitations. This detachment is not about self-loathing but rather a deeper understanding that the body is merely a vessel and should not be overly attached to.

Further, this detachment from one's own body naturally leads to non-association (asaṁsarga) with others in terms of physical or superficial relationships. When a yogi realizes the transient nature of the body, the desire for physical association with others diminishes, promoting a life of celibacy or controlled interaction. The Sutra reflects the yogic principle that the body should be kept pure and well-maintained but not glorified or indulged in, as it is not the true self.

This verse can also be interpreted as fostering a sense of discernment between the self (Atman) and the physical body. The practice of cleanliness is both internal and external—purifying thoughts and emotions, in addition to the body. This purified state is conducive to deeper meditative practices where the yogi can transcend bodily concerns and focus on the True Nature of the Self, leading to spiritual liberation.

Swami Vivekananda said: 

"When there is real purification of the body, external and internal, there arises neglect of the body, and all this idea of keeping it nice will vanish. What others call the most beautiful face to the Fog/ will appear to be an animal's face, if there is not intelligence behind it. What the world will call a very common face he will call heavenly, if that spirit shines behind it. This thirst after body is the great bane of human life. So, when this purity is established, the first sign will be that you do not care to think you are a body. It is only when purity comes that we get rid of this body idea."

Comparative Analysis with Similar Vedic Texts

Manusmriti (2.40)

शौचमाचरतो नित्यं योगः संन्यस्तकर्मणः।  

द्वंद्वं ममत्वं भ्रांतं च हित्वा योगमवाप्नुयात्।।

"By practicing cleanliness regularly, a person who has renounced actions and attachments can overcome dualities, delusion, and attain union (yoga)."

This verse from the Manusmriti underscores the importance of cleanliness in the path of yoga. 

Similar to Patanjali’s Sutra, it highlights that cleanliness is a means to transcend dualities and delusions, leading towards spiritual union.

Bhagavad Gita (17.14)

देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम्।  

ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते।।

"Worship of the gods, the twice-born, teachers, and the wise, cleanliness, simplicity, celibacy, and non-violence—these are said to be austerities of the body."

In the Bhagavad Gita, cleanliness (śauca) is mentioned as one of the physical austerities that aid in the spiritual progress of a yogi. This parallels Patanjali's emphasis on śauca as a foundational practice that purifies and prepares the body and mind for higher spiritual practices.

Chandogya Upanishad (7.26.2)

तपः शौचं सत्यं धृतिश्च शमः शान्तिर्दानं च धीः स्मृतिः।  

महात्मनः कर्मणां साक्षिणः पश्यन्ति तत्त्वं तपसा ह्यश्न्वत्।।

"Purification, truthfulness, steadfastness, tranquility, and peacefulness are witnessed by the wise through austerity and purification, as they perceive the Truth."

This Upanishadic verse indicates that purification (śauca) is integral to perceiving the Ultimate Truth, much like how Patanjali's emphasis on cleanliness helps one transcend physical attachments and understand the True Nature of the Self.

These texts collectively emphasize that cleanliness is not merely a physical act but an essential spiritual discipline that leads to deeper Self-Realization and detachment from worldly attachments, aligning closely with the teachings of Patanjali.

Chapter-2, Sutra 39

Patanjali Yogasutra 2.39

(aparigraha)

अपरिग्रहस्थैर्ये जन्मकथंतासंबोधः || 2.39 ||

"When one becomes firmly established in non-possessiveness, there arises Knowledge of the ‘how and why’ of one’s birth."

In this Sutra, Patanjali emphasizes the importance of aparigraha or non-possessiveness. When an individual becomes firmly grounded in this principle, they transcend material attachments and desires. This detachment enables the mind to attain a state of clarity and introspection, leading to an understanding of the deeper aspects of life, including the circumstances and causes of one's birth. The practice of aparigraha reduces the clutter of desires and possessions that often cloud judgment, allowing the practitioner to gain insights into the karmic patterns that led to their current existence.

The concept of non-possessiveness is not just about giving up physical possessions but also about letting go of emotional and mental attachments. When one refrains from accumulating and clinging to material objects, relationships, or ideas, the mind becomes free from the cycle of craving and aversion. This freedom is essential for spiritual growth, as it allows the practitioner to focus on the inner self and the journey towards enlightenment. The Realization of the reasons behind one’s birth is a significant step in this journey, as it provides insight into past actions (karma) and their consequences.

In a broader sense, this Sutra teaches that the external world, with all its attractions and distractions, can be a hindrance to spiritual progress. By practicing aparigraha, one can break free from the illusion that material wealth and possessions can bring lasting happiness. Instead, the focus shifts to understanding the true purpose of life and the journey of the soul. This Knowledge not only brings peace and contentment but also guides the individual on the path of Self-Realization and liberation.

Swami Vivekanand said:

"When the Yogi does not receive presents from others he does not become beholden to others, but becomes independent and free, and his mind becomes Pure, because with every gift he receives all the evils of the giver, and they come and lay coating after coating on his mind, until it is hidden under all sorts of coverings of evil. If he does not receive the mind becomes Pure, and the first thing it gets is memory of past life. Then alone the Yogi becomes perfectly fixed in his ideal, because he sees that he has been coming and going so many times, and he becomes determined that this time he will be free, that he will no more come and go, and be the slave of Nature."

Comparative Verses from Vedic Texts:

Mundaka Upanishad 3.2.9

विज्ञानसारथिर्यस्तु मनःप्रग्रहवान्नरः।  

सोऽध्वनः पारमाप्नोति तद्विष्णोः परमं पदम्॥  

"One who has the intellect as the charioteer and controls the mind, reaches the end of the journey, that Supreme State of Vishnu."

This verse emphasizes the importance of mental control and wisdom in reaching the Ultimate Spiritual Goal. Similar to 

aparigraha in Patanjali's teachings, where relinquishing possessions leads to deeper knowledge, here, control over the mind and intellect leads to the Supreme Realization. Both stress the significance of internal discipline for spiritual enlightenment.

Bhagavad Gita 6.16-17

नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः।  

न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन॥  

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु।  

युक्तस्वप्नावबोधस्य योगो भवति दुःखहा॥  

"Yoga is not possible for one who eats too much or too little, sleeps too much or too little. But for one who is moderate in eating, recreation, work, sleep, and wakefulness, yoga becomes the destroyer of pain."

Here, moderation in life is stressed, aligning with the principle of aparigraha. Just as non-possessiveness leads to the revelation of birth's cause, moderation helps in achieving the balance necessary for spiritual growth. Both principles advocate for the renunciation of extremes, promoting a balanced, harmonious life conducive to Self-Realization.

Yoga Vashistha 3.36.43

संन्यासेन विरक्तेन त्यक्तसर्वार्थसंगिनः।  

तत्त्वज्ञानेन मुक्तस्य भवेन्निर्वाणधीरधिः॥  

"Through renunciation and detachment, by giving up attachment to all things, and with the Knowledge of Truth, the wise attain the state of liberation."

The Yoga Vashistha reflects the core message of Patanjali's Sutra on aparigraha. Renunciation and detachment lead to liberation, much like how non-possessiveness leads to the knowledge of birth and karmic patterns. Both texts emphasize the importance of letting go of material and emotional ties to achieve spiritual freedom and wisdom.

These comparative verses from various Vedic texts illustrate the shared emphasis on renunciation, moderation, and mental discipline as essential paths to spiritual knowledge and liberation, much like the concept of aparigraha in Patanjali's Yogasutra.

Chapter-2, Sutra 38

Patanjali Yogasutra 2.38

(Brahmacharya)

  

ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः ॥ 2.38 ॥

"Upon the establishment of brahmacharya (celibacy), there is the attainment of vitality."

In this Sutra, Patanjali emphasizes the significance of brahmacharya, often interpreted as celibacy or the practice of chastity, in the yogic path. The term brahmacharya 

literally means 'conduct in accordance with Brahman,' where Brahman refers to the Ultimate Reality or Consciousness. In the context of yoga, it involves the conscious direction of one's energy towards spiritual growth rather than dissipating it in sensual pleasures. Patanjali suggests that when an individual firmly establishes themselves in brahmacharya, they gain virya, which means vigor or vitality.

This vitality is not merely physical; it also refers to mental and spiritual strength. By practicing brahmacharya, the yogi is able to conserve and transform their energy into spiritual power, thereby enhancing their overall vitality. This conserved energy fuels their progress on the yogic path, enabling them to overcome obstacles and attain Higher States of Consciousness. The practice of brahmacharya is, therefore, a cornerstone in achieving self-mastery and spiritual enlightenment.

In a broader sense, this Sutra teaches the importance of self-discipline and the mindful regulation of desires. The concept extends beyond just physical celibacy and includes controlling thoughts, words, and actions that may lead to the dissipation of vital energy. When a yogi practices brahmacharya

with steadfastness, they not only preserve their physical energy but also cultivate mental clarity and spiritual insight, which are crucial for deep meditation and Realization of the Self.

Swami Vivekanand said:

"The chaste brain has tremendous energy, gigantic will power, without that there can be no mental strength. All men of gigantic brains are very continent. It gives wonderful control over mankind. Leaders of men have been very continent, and this is what gave them power. Therefore the Yogi must be continent."

Contextual Comparison with Other Vedic Texts

Mundaka Upanishad 3.1.5

यदा पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम् ।  

तदा विद्वान् पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति ॥

"When the Seer sees the golden-hued Creator, the Lord, the Purusha, the Source of Brahman, then the wise one, shaking off both virtue and vice, becomes stainless and attains supreme equality."

This verse from the Mundaka Upanishad speaks about the attainment of the Highest Realization and Purity, which can be correlated with the concept of brahmacharya leading to virya. When one is established in celibacy and pure conduct, they can achieve a state where they perceive the Ultimate Reality, shedding all impurities and dualities of virtue and vice. This Purity and Realization are outcomes of the disciplined practice of brahmacharya.

Bhagavad Gita 6.14

प्रशान्तात्मा विगतभीः ब्रह्मचारिव्रते स्थितः।  

मनः संयम्य मच्चित्तो युक्त आसीत मत्परः॥

"With a tranquil mind, devoid of fear, practicing celibacy, having controlled the mind, the yogi should sit, focused on Me, devoted to Me."

Here, Lord Krishna instructs the yogi to practice brahmacharya as part of their discipline to achieve a tranquil mind and focus on the Divine. This verse highlights how 

brahmacharya is essential for mental control and spiritual concentration, aligning with Patanjali's teaching that it leads to the acquisition of virya or spiritual strength.

Yoga Vashishta 6.1.31

यो वै लब्ध्वा ह्यशेषाणि विषया विलयं गतः।  

ब्रह्मचर्ये स्थिरो योगी स मुमुक्षुर्न लिप्यते॥

"The yogi who has attained dispassion towards all sense objects and is firmly established in brahmacharya is not bound by the world even though he may be a seeker of liberation."

This verse from the Yoga Vashishta reflects the idea that 

brahmacharya leads to dispassion and detachment from worldly desires, which is necessary for liberation. 

The yogi who practices 

brahmacharya remains untouched by worldly temptations, embodying the vitality and strength mentioned by Patanjali in his Sutra. This detachment is a direct outcome of conserving one's energy and channeling it towards spiritual pursuits.

These references collectively underscore the importance of brahmacharya in achieving vitality, mental clarity, and spiritual progress, as emphasized by Patanjali in Yogasutra 2.38. Each verse from the Vedic texts reinforces the idea that celibacy or disciplined conduct plays a critical role in preserving and transforming energy for higher spiritual goals.

Chapter-2, Sutra 37

Patanjali Yogasutra 2.37

(Asteya)

अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम्

"When one is established in non-stealing (asteya), all treasures present themselves."

In this Sutra, Patanjali highlights the profound spiritual and material benefits that arise from the practice of asteya, which is the commitment to non-stealing. 

Asteya does not merely refer to refraining from taking others' possessions but extends to avoiding covetousness and the desire to possess what belongs to others. When an individual is firmly rooted in this principle, a remarkable transformation occurs where they no longer experience the need to acquire through wrongful means. The absence of such desires naturally leads to a state of contentment and abundance.

The phrase "all treasures present themselves" suggests that when one is free from the desire to steal or covet, a natural prosperity follows. This does not solely refer to material wealth but includes spiritual riches, wisdom, and inner peace. The practice of asteya purifies the mind, allowing it to become a magnet for all that is truly valuable. This Sutra underscores a key principle in yogic philosophy: that ethical living is directly tied to spiritual advancement and material well-being.

In a broader sense, this Sutra teaches that by upholding integrity and resisting the temptation to take what does not belong to us, we align ourselves with the universal law of abundance. The treasures mentioned in the sutra can also be interpreted metaphorically, representing virtues like wisdom, serenity, and contentment, which naturally manifest in a life lived with ethical discipline.

Swami Vivekanand said: "The more you fly from Nature the more she follows you, and if you do not care for her at all she becomes your slave."

Comparative Context from Vedic Texts

Bhagavad Gita 2.47

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।  

मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥

"You have a right to perform your prescribed duties, but you are not entitled to the fruits of your actions. Never consider yourself to be the cause of the results of your activities, nor be attached to inaction."

The Bhagavad Gita verse parallels the principle of asteya 

by teaching detachment from the results of one's actions. Just as asteya encourages the renunciation of desires for others' possessions, this verse from the Gita advocates for the relinquishment of attachment to the outcomes of one’s own actions, fostering a mindset of selflessness and contentment.

Manusmriti 4.16

न हि स्वल्पमप्यस्तेयं ब्राह्मणस्य प्रवर्तते।  

स्वल्पमप्यस्तेयं हि धर्मस्यापहरं परम्॥

"Even the slightest act of stealing should not be committed by a Brahmin, for even the smallest theft is a grave sin and a destroyer of righteousness."

This verse from the Manusmriti emphasizes the importance of maintaining integrity, particularly for those on a spiritual path. Like Patanjali's teaching, it highlights the profound impact of even minor transgressions on one's spiritual progress, stressing the importance of adhering strictly to the principle of asteya.

Yoga Vashishta 5.18.24

न जातु कामः कामानामुपभोगेन शाम्यति।  

हविषा कृष्णवर्त्मेव भूय एवाभिवर्धते॥

"Desire is never quenched by the enjoyment of desires; it only increases more, just as the sacrificial fire fed by offerings."

This verse from the Yoga Vashishta aligns with the concept of asteya by highlighting the futility of seeking fulfillment through acquiring more. The more one indulges in desires, the stronger they grow, leading to a cycle of dissatisfaction. Patanjali’s emphasis on asteya 

reflects a deeper understanding that true contentment arises not from acquisition but from renouncing the desire to possess what belongs to others.

Chapter-2, Sutra 36

Patanjali Yogasutra 2.36

(Truth)

सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम् ॥२.३६॥

"When one is firmly established in truthfulness, actions and their results become dependent upon them."

In this Sutra, Patanjali highlights the profound power of Satya or truthfulness. The term "सत्यप्रतिष्ठायां" refers to being firmly established in Truth, not merely speaking the truth but embodying truthfulness in thoughts, words, and deeds. Patanjali suggests that when a person is so deeply rooted in Truth, their words and actions attain a power that aligns with universal law, such that whatever they speak or intend manifests as the truth in the world. This reflects the idea that Truth is not just a moral virtue but a force that shapes Reality itself.

The concept of "क्रियाफलाश्रयत्वम्" refers to actions (क्रिया) and their outcomes or results (फल). According to this Sutra, when a person is firmly established in truthfulness, their actions become effective, and the outcomes align seamlessly with their intentions. This happens because their inner truthfulness resonates with the cosmic order, making their actions more potent and their words capable of influencing Reality. Patanjali emphasizes that Truth is not just a principle to be followed but a transformative force that empowers one's actions and words.

This Sutra also underlines the spiritual maturity required to reach such a state where one's inner truth aligns perfectly with outer actions, leading to harmony between intention and result. It suggests that truthfulness is not just about avoiding falsehood but about cultivating an inner purity and integrity that is so strong it naturally brings about desired outcomes. It reflects the yogic understanding that inner spiritual qualities have direct effects on the external world, and that by cultivating truthfulness, one gains control over the results of their actions.

Swami Vivekanand said:

"When this power of Truth will be established with you, then even in dream you will never tell an untruth, in thought, word or deed; whatever you say will be Truth. You may say to a man "Be blessed," and that man will be blessed. If a man is diseased, and you say to him, "Be thou cured," he will be cured immediately."

Comparison with Similar Verses from Vedic Texts:

Mundaka Upanishad 3.1.6

सत्यमेव जयते नानृतं सत्येन पन्था विततो देवयानः ।  

येनाक्रमन्त्यृषयो ह्याप्तकामा यत्र तत् सत्यस्य परमं निधानम् ॥३.१.६॥

"Truth alone triumphs, not falsehood. Through truth, the Divine path is spread out by which the sages, whose desires have been completely fulfilled, reach the Supreme Treasure of Truth."

This verse from the Mundaka Upanishad aligns with Patanjali's emphasis on truthfulness. It speaks to the power of Truth as the path to Ultimate Reality, where those who adhere to truth can reach the highest spiritual goals. Just as Patanjali suggests that truthfulness brings about desired outcomes, this verse suggests that truth is the guiding principle that leads to ultimate liberation.

Mahabharata 141.66

सत्यं हि परमं धर्मं सत्यं हि परमं तपः ।  

सत्यं हि परमं ब्रह्म सत्यात् नास्ति परं पदम् ॥१४१.६६॥

"Truth is the highest duty, Truth is the highest austerity, Truth is the highest Brahman; there is no greater Reality than Truth."

This verse from the Mahabharata elevates Truth to the highest level of spiritual practice, aligning with Patanjali's teachings. It asserts that Truth is not just a virtue but the essence of Brahman, the Ultimate Reality. This idea complements Patanjali’s assertion that a firm establishment in Truth aligns one's actions with cosmic order.

Yoga Vashishta 6.1.14

सत्यं शिवं सुन्दरं चैतन्यं सत्यं परं पदम् ।  

सत्यसारं हि यत् सर्वं तच्चित्रमिव दृश्यते ॥६.१.१४॥

"Truth, Shiva, and beauty are the Supreme Reality. Consciousness is Truth, and Truth is the Ultimate State. Everything rooted in Truth is perceived as a reflection of that Supreme Reality."

In the Yoga Vashishta, Truth is described as synonymous with the highest forms of existence, such as Shiva, beauty, and Consciousness. This reinforces Patanjali's notion that Truth is not only a moral principle but also a fundamental characteristic of Reality itself, influencing how the world is perceived and interacted with.

Chapter-2, Sutra 35

Patanjali Yogasutra 2.35

(Ahimsa)

अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः

"When one is firmly established in non-violence (ahimsa), all hostility ceases in their presence."

In this Sutra, Patanjali emphasizes the profound impact of ahimsa, or non-violence, in the practice of yoga. Ahimsa is not merely the absence of physical violence but encompasses thoughts, words, and deeds. When a yogi is deeply rooted in ahimsa, it influences their entire being and surroundings. The Sutra states that in the presence of such a person, all enmity or hostility naturally dissolves. This implies that the energy of a person who embodies ahimsa is so powerful and serene that it transforms the environment, leading to peace and harmony. This principle highlights the transformative power of inner peace and the radiance of non-violence.

The concept of ahimsa in this Sutra can be understood as an advanced state of spiritual maturity. When an individual truly lives in non-violence, they have transcended the dualities of love and hate, and their presence alone can disarm hostility. This Sutra suggests that ahimsa is not just a personal practice but has a communal effect. It serves as a reminder that the inner transformation of an individual has the potential to influence the collective Consciousness, fostering an atmosphere of peace and goodwill. 

This Sutra also reflects the universal principle that violence begets violence, and peace begets peace. By establishing oneself in ahimsa, one becomes a source of positive influence, where even the potential for conflict is neutralized. This establishes the yogi as a beacon of peace in a world often characterized by turmoil and discord. The Ultimate Goal is to reach a State where one's mere presence can inspire others to abandon feelings of hostility and embrace a more harmonious way of living.

Swami Vivekanand said:

"If a man gets the idea of non-injuring others, before him even animals which are by their nature ferocious will become peaceful. The tiger and the lamb will play together before that Yogi and will not hurt each other. When you have come to that state, then alone you will understand that you have become firmly established in non-injuring."

Comparison with Similar Verses from Vedic Texts

Manusmriti 6.75

अहिंसयैव भूतानां कार्यं श्रेयसि सर्वदा।

"By non-violence towards all living beings, one should always strive for the highest good."

This verse from the Manusmriti, a key Dharma Shastra, resonates with the principle of ahimsa as expounded in the Yogasutras. It reinforces the idea that non-violence is a path to achieving the highest spiritual good, not just for oneself but for all beings. The emphasis here is on ahimsa as a perpetual practice, suggesting its role in the continual upliftment of the soul and society.

Mahabharata 115.1

अहिंसा परमो धर्मः।

"Non-violence is the highest duty."

This concise yet profound statement from the Mahabharata places ahimsa at the pinnacle of all duties. It aligns closely with Patanjali's teaching, underscoring that the practice of non-violence is not only a personal discipline but the highest moral and spiritual obligation. It suggests that ahimsa is the foundation upon which all other virtues and practices should be built.

Yoga Vashishta 3.22.9

अहिंसा परमं पुष्पं धर्मवृक्षस्य गीयते।

"Non-violence is praised as the supreme flower of the tree of dharma."

In the Yoga Vashishta, ahimsa is metaphorically described as the most beautiful and supreme aspect of dharma, the ethical and moral code. This verse illustrates the importance of ahimsa in the broader context of dharma, suggesting that it is the most refined and exalted expression of righteous living. This imagery also indicates that while dharma has many facets, non-violence is its crowning glory, much like how a flower is the most cherished part of a tree.

These verses from other Vedic texts, alongside Patanjali’s Sutra, collectively emphasize the centrality of ahimsa in spiritual practice and ethical living. They reflect a consistent theme across the Vedic literature that non-violence is not merely a passive state but an active, transformative force that upholds and enhances the moral and spiritual fabric of society.

Chapter-2, Sutra 34

Patanjali Yogasutra 2.34

वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम्

"Negative thoughts such as violence, whether committed, caused, or approved, and whether arising from greed, anger, or delusion, whether mild, moderate, or intense, result in endless suffering and ignorance. Thus, one should cultivate the opposite attitude (Pratipaksha Bhavana)."

In this Sutra, Patanjali addresses the concept of "Vritti" or mental fluctuations that are harmful, such as violence (हिंसा) and other negative tendencies. These tendencies can manifest in three ways: by being directly committed, encouraged in others, or through silent approval. The roots of these negative tendencies lie in greed, anger, and delusion, which can vary in intensity from mild (मृदु) to moderate (मध्यम) to intense (अधिमात्रा). The consequences of these actions are severe, leading to immense suffering (दुःख) and ignorance (अज्ञान). To counteract such negative thoughts, Patanjali suggests practicing "Pratipaksha Bhavana," which involves cultivating the opposite positive thoughts or attitudes to counterbalance the harmful ones.

The practice of Pratipaksha Bhavana is a profound psychological tool in Patanjali’s system. It encourages an individual to be aware of their destructive tendencies and to consciously replace them with constructive and positive thoughts. This practice not only helps in curbing the immediate negative thoughts but also works to recondition the mind over time, fostering a more peaceful and balanced state of being. The Sutra emphasizes the power of the mind in determining one's actions and the resultant outcomes in life.

Moreover, this Sutra highlights the interconnectedness of thoughts, actions, and consequences. It is a reminder that even seemingly insignificant thoughts can lead to significant results, reinforcing the need for vigilant self-awareness and the importance of ethical conduct. This approach aligns with the broader yogic philosophy, where the ultimate goal is to achieve a state of inner peace and enlightenment through the purification of the mind and the cultivation of virtuous qualities.

Swami Vivekanand said:

"If I tell I lie, or cause another to tell a lie, or approve of another doing so, it is equally sinful. If it is a very mild lie, it is still a lie. Every vicious thought will rebound, every thought of hatred which you have thought, in a cave even, is stored up, and will one day come back to you with tremendous power in the form of some misery here. If you project all sorts of hatred and jealousy, they will rebound on you with compound interest. No power can avert them; when once you have put them in motion you will have to bear them. Remembering this, will prevent you from doing wicked things."

Contextual Comparison with Similar Verses from Vedic Texts

Bhagavad Gita 2.62-63

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते।

सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते॥

क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः।

स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति॥

"When a person dwells on the objects of the senses, attachment to them arises; from attachment, desire is born; from desire, anger arises. From anger comes delusion; from delusion, loss of memory; from loss of memory, the destruction of discrimination; and from the destruction of discrimination, one is lost."

These verses from the Bhagavad Gita highlight the destructive chain reaction that begins with attachment (Sangah) and leads to the downfall of the individual, 

much like how Patanjali discusses the chain of violence leading to suffering and ignorance. Both emphasize the need for mental discipline and control to avoid the downward spiral of negative emotions.

Yoga Vashishta 15.7

चित्तमेव हि संसारं तत्प्रयत्नेन शोधनम्।

शुद्धे चित्ते महात्मानः कृतार्था इव राजते॥

"The mind alone is the cause of bondage and liberation; therefore, one should strive for its purification. When the mind is purified, the great souls shine forth as though they have achieved their purpose."

This verse from the Yoga Vashishta resonates with Patanjali's teaching on 

Pratipaksha Bhavana. Both texts emphasize the mind's role in creating either bondage (through negative thoughts like violence) or liberation (through positive, purified thoughts). The practice of cultivating opposite thoughts can be seen as a means to purify the mind, leading to spiritual liberation.

Manusmriti 6.46

न बुद्धिर्न बलं तस्य नाल्पा विद्या न पौरुषम्।

योऽसद्भिः सह सम्पृक्तो न तथा बुद्धिमांस्तथा॥

"He who associates with the wicked neither gains intellect, nor strength, nor even a little learning, nor does he become valorous. On the other hand, the wise avoid such association and gain wisdom, strength, learning, and valor."

This verse from the Manusmriti underlines the importance of association, akin to the idea in Patanjali's Sutra where negative actions, whether committed, instigated, or approved, lead to suffering. Both texts suggest the importance of discerning association and thoughts, advocating for the cultivation of positive and virtuous qualities to avoid the detrimental effects of negative influences.

Chapter-2, Sutra 33

Patanjali Yogasutra 2.33

वितर्कबाधने प्रतिपक्षभावनम्  

"When disturbed by negative thoughts, opposite (positive) ones should be cultivated."

In this Sutra, Patanjali presents a practical method to counteract negative mental tendencies, referred to as "vitarka." 

Vitarka represents unwholesome or negative thoughts that disturb the mind's tranquility. The concept of "Pratipaksha Bhavana" is introduced here, which translates to the cultivation of opposite thoughts. When negative thoughts arise, instead of allowing them to dominate, one should consciously generate positive or constructive thoughts that counterbalance the negativity.

This approach is a psychological tool that not only halts the momentum of negative thinking but also redirects the mind towards positivity. For instance, if one experiences anger, cultivating thoughts of compassion and forgiveness can neutralize the emotional turmoil. Patanjali's guidance here is rooted in the understanding that the mind's nature is such that it cannot hold two opposing thoughts simultaneously with the same intensity; hence, focusing on the positive will diminish the negative.

Furthermore, this Sutra emphasizes the active role of the practitioner in shaping their mental state. It encourages mindfulness and the conscious choice of thoughts. Instead of being passive recipients of mental fluctuations, practitioners are urged to take charge of their minds, exercising self-discipline and awareness to maintain mental clarity and emotional equilibrium. This practice aligns with the broader goal of yoga, which is to still the fluctuations of the mind (Chitta Vritti Nirodha), 

ultimately leading to a state of inner peace and Self-Realization.

Contextual Comparison with Vedic Texts

The concept of counteracting negative thoughts with positive ones finds resonance in several other Vedic texts:

Mundaka Upanishad 3.2.4

स मोदते मोदनीयं हि लब्ध्वा विवृतं सद्म नचिकेतसं मन्ये ।  

अपि त्विदं वीतमन्युराद्रिः प्रथमं देवैरमृतत्वमाप ।।

"The one who Realizes this Supreme Knowledge becomes joyful, having attained that which is worthy of joy. I believe that Nachiketa's fire has been kindled, and that you have obtained this secret Knowledge. Even as one is free from anger, so does this knowledge lead to immortality."

This verse highlights the transformation of the mind upon Realizing Higher Knowledge. 

Similar to Pratipaksha Bhavana, where negative thoughts are counteracted, here, anger (a negative emotion) is dissolved through the attainment of spiritual wisdom, leading to joy and immortality.

Bhagavad Gita 6.5 

   

उद्धरेदात्मनाऽऽत्मानं नात्मानमवसादयेत्।  

आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः।।  

"One should uplift oneself by one's own mind and not degrade oneself. The mind is the friend of the conditioned soul, and his enemy as well."

This verse from the Bhagavad Gita emphasizes self-responsibility in shaping one’s destiny through the mind. Just like Pratipaksha Bhavana, where one consciously replaces negative thoughts with positive ones, here, the Gita encourages individuals to uplift themselves through disciplined mental effort.

Yoga Vashishta 6.1.31

   

यो मनः परिगृह्णाति इन्द्रियाणि च सर्वशः।  

तस्य ज्ञानस्य नास्त्यन्तो न चास्य विपरीतता।।  

"He who controls his mind and senses in every way will find no end to his Wisdom, nor will he suffer from perverse thoughts."

The Yoga Vashishta emphasizes the importance of control over the mind and senses, akin to the practice of Pratipaksha Bhavana in managing one’s thoughts. This control is depicted as a pathway to unending wisdom, free from the influence of negative or perverse thoughts.

These verses from various Vedic texts illustrate the widespread recognition of the mind's power and the importance of consciously managing one’s thoughts. The common thread across these scriptures is the emphasis on mental discipline as a means to spiritual growth and inner peace.

Chapter-2, Sutra 32

Patanjali Yogasutra 2.32

(Niyamas)

शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः

"Purity (śauca), contentment (santoṣa), austerity (tapaḥ), self-study (svādhyāya), and devotion to God (īśvarapraṇidhāna) are the Niyamas (observances)."

In this Sutra, Patanjali enumerates the five Niyamas, or personal observances, that are fundamental to the practice of yoga. These Niyamas are ethical guidelines that aim to cultivate positive behaviors and spiritual discipline. 

Śauca (Purity):

This refers to both external and internal cleanliness. External purity involves maintaining the cleanliness of one's body and surroundings, while internal purity concerns the cleansing of the mind and emotions from impurities such as greed, anger, and delusion. Patanjali emphasizes that purity leads to clarity of mind and helps in the cultivation of a sattvic (pure) state of being.

Santoṣa (Contentment):

Santoṣa is the practice of finding happiness and satisfaction with what one has. It is an attitude of acceptance, where one cultivates an inner sense of peace and joy regardless of external circumstances. Contentment frees the mind from the endless pursuit of desires and attachments, leading to a tranquil and balanced life.

Tapaḥ (Austerity):

Tapaḥ involves self-discipline and the willingness to undergo hardships for spiritual growth. It is about practicing self-control, perseverance, and endurance. Austerity helps in overcoming the obstacles posed by the senses and mind, purifying the individual and strengthening their resolve on the spiritual path.

Svādhyāya (Self-study):

Svādhyāya refers to the study of sacred texts and the recitation of mantras, as well as self-reflection. It involves a deep introspection and contemplation of one’s thoughts, actions, and behaviors. Through self-study, a practitioner gains self-knowledge and a deeper understanding of their true nature, aligning themselves more closely with their spiritual goals.

Īśvarapraṇidhāna (Devotion to God):

This Niyama is about surrendering to a higher power or Divine Will. It involves dedicating one's actions and life to the service of God, recognizing the Divine presence in all aspects of life. This devotion cultivates humility and trust, freeing the individual from the ego and the need for control.

Swami Vivekanand said:

"External purification is keeping the body pure; a dirty man will never become a Yogi. There must be internal purification also. That is obtained by the first-named virtues. Of course internal purity is of greater value that external, but both are necessary, and external purity, without internal, is of no good."

Comparative Verses from Vedic Texts

Bhagavad Gita 17.14

देवाद्विजगुरुप्राज्ञपूजनं शौचमार्जवम्।  

ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते॥  

   

"Worship of the gods, the twice-born, teachers, and the wise, purity, straightforwardness, celibacy, and non-violence—these are called austerity of the body."

This verse from the Bhagavad Gita resonates with the Niyamas, particularly Śauca (purity), Tapaḥ (austerity), and the ethical conduct that aligns with spiritual practices. It emphasizes the importance of bodily purity, respect, and self-discipline as aspects of spiritual austerity.

Manusmriti 6.92

   

तपःस्वाध्यायनिरतं तपस्वी चान्त्यमाश्रमम्।आश्रितं स हि धर्मात्मा तपसा ब्रह्मणो गतिम्॥  

   

"Engaged in austerity and self-study, the ascetic in the final stage of life, by the virtue of his austerity, attains the path to Brahman."

The Manusmriti reinforces the importance of Tapaḥ (austerity) and Svādhyāya (self-study) in leading a disciplined and spiritually focused life. This verse highlights how these practices are integral to reaching the highest spiritual goals.

Yoga Vashishta 6.1.31

शुचिर्भव परं यत्नं कुरु शान्तिर्निधिं गच्छ।  

तपस्तेप्सितसिद्ध्यर्थं ब्रह्मणोऽवाप्यते पदम्॥  

   

"Be pure; make every effort to attain Supreme Peace. Engage in austerity to achieve your desired goals, and thus reach the state of Brahman."

In this verse, the Yoga Vashishta echoes the essence of Śauca (purity) and Tapaḥ 

(austerity) as essential practices for attaining peace and spiritual fulfillment. The emphasis on purity and disciplined effort aligns closely with the teachings of Patanjali on the Niyamas.

These verses collectively underline the significance of purity, contentment, austerity, self-study, and Devotion in the broader context of Vedic and yogic traditions, offering a holistic framework for spiritual evolution and ethical living.