Chapter-2, Sutra 48

Patanjali Yogasutra 2.48

ततो द्वन्द्वानभिघातः ॥ २.४८ ॥

"From that (mastery of asana), one is no longer disturbed by the dualities (such as heat and cold, pain and pleasure, etc.)."

In this Sutra, Patanjali refers to the benefits of mastering asana, or posture. He explains that once the body becomes steady and comfortable in a particular posture (as outlined in the previous Sutras), the practitioner becomes free from the disturbances caused by dvandva, or the pairs of opposites. These opposites represent the dualities experienced in life, such as pleasure and pain, heat and cold, or success and failure. Through the mastery of asana, the physical body, which is often the source of distraction and discomfort, becomes balanced and resilient, enabling the practitioner to remain unaffected by external conditions.

This mastery of posture is not merely physical. The steadiness of the body reflects a steadiness of the mind. By overcoming the body's tendencies to be swayed by the pairs of opposites, one is able to maintain mental equilibrium in the face of life’s ups and downs. This stage is crucial for further progress in Yoga because the mind can only focus on higher practices like pranayama, pratyahara, and meditation once it is no longer preoccupied with physical discomfort or external conditions.

Ultimately, the state of dwandwanabhighata signifies a deeper philosophical Realization. The dualities of life are manifestations of the mind's identification with the material world. When the practitioner rises above these dualities, they begin to transcend the conditioned responses of the ego and move closer to the Realization of their True Self. This Realization is key in the spiritual path toward Realization, or Kaivalya, which is the Ultimate Goal of Yoga.

Comparison with Other Vedic Texts

Bhagavad Gita 2.14

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।

आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत॥  

"O son of Kunti, the contact between the senses and their objects, which give rise to sensations of heat and cold, pleasure and pain, are temporary and transient. Endure them, O descendant of Bharata."

In this verse from the Bhagavad Gita, Lord Krishna advises Arjuna to bear the dualities of life, such as heat and cold or pleasure and pain. The transience of these dual experiences is emphasized, much like the idea in Patanjali's Sutra that mastery over asana can help one rise above such disturbances. Both teachings emphasize the impermanence of these dualities and the need to remain steady and composed in their presence.

Isha Upanishad, Verse 7

यस्मिन्सर्वाणि भूतानि आत्मैवाभूद्विजानतः।  

तत्र को मोहः कः शोकः एकत्वमनुपश्यतः॥  

"When one sees all beings as the Self, then there is no delusion, no sorrow, for the Seer who perceives this Unity."

This verse from the Isha Upanishad emphasizes the Unity of all existence, which can be realized by transcending the dualistic perception of the world. Similar to Patanjali's Sutra, which speaks of overcoming the dualities through mastery of asana, this Upanishadic teaching points toward the Higher State of Realization where the pairs of opposites no longer affect the practitioner.

Yoga Vashishta 2.6.34

सुखदुःखसमं कृत्वा लाभालाभौ जयाजयौ।  

समत्वं योग उच्यते॥

"Treating pleasure and pain, gain and loss, victory and defeat alike – this equanimity is called Yoga."

This verse from the Yoga Vashishta reflects the same principle found in Patanjali's Sutra. It explains that equanimity in the face of life's dualities—whether it is pleasure and pain or success and failure—is the essence of Yoga. Both texts emphasize the importance of mental and emotional balance in the journey toward spiritual liberation.

In summary, Patanjali's emphasis on mastering asana to overcome dualities is echoed across the Vedic and yogic traditions. The Bhagavad Gita, Isha Upanishad, and Yoga Vashishta all highlight the necessity of transcending dualities as a key component of spiritual progress, demonstrating the interconnectedness of these teachings.

Chapter-2, Sutra 47

Patanjali Yogasutra 2.47

प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम् ||२.४७||

"By slight effort and meditating on the Unlimited, posture becomes firm and pleasant. Light and darkness, pleasure and pain, will not then disturb you."

In this Sutra, Patanjali addresses how one can perfect an asana 

(posture). The key to mastering an asana is to find a balance between effort and relaxation. "प्रयत्नशैथिल्य" (Prayatna-shaithilya) refers to the relaxation of effort. This implies that although effort is necessary to initially attain a posture, the next step involves easing into the posture and letting go of unnecessary tension. This relaxation doesn't mean losing awareness or control; rather, it is about achieving a state of calmness and steadiness without excessive physical or mental strain.

The second part of the Sutra, "अनन्तसमापत्तिभ्याम्" (Ananta-samapattibhyam), speaks to the merging of the Self with the Infinite, or "Ananta." Ananta can also be understood as the cosmic serpent, a symbol of Infinity, or as a metaphor for limitless Consciousness. Once the body is stable and relaxed in the posture, the mind is free to expand and merge with the Infinite. This process not only allows for physical stillness but also cultivates mental stillness, which is essential for the practice of meditation. Asana becomes a doorway to spiritual Awareness by grounding the body while liberating the mind.

In summary, Patanjali teaches that the perfection of an asana 

isn't about physical strength or flexibility alone. It is about a subtle balance between effort and relaxation, coupled with the meditative expansion of the mind into the Infinite. Through this combination, the posture transforms into a vehicle for deeper spiritual practice. Asana ceases to be just a physical practice and becomes a method of aligning body, mind, and spirit in harmony.

Comparative Verses from Other Vedic Texts

Bhagavad Gita 6.13-14

समं कायशिरोग्रीवं धारयन्नचलं स्थिरः।

सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्॥ 

प्रशान्तात्मा विगतभीः ब्रह्मचारिव्रते स्थितः।

मनः संयम्य मच्चित्तो युक्त आसीत मत्परः॥

"Holding the body, head, and neck upright, firm and steady, focusing the gaze at the tip of the nose without looking around; with a tranquil mind, fearless, firm in the vow of celibacy, keeping the mind controlled, and thinking of Me (the Divine), the yogi should sit absorbed in Me."

These verses from the Bhagavad Gita resonate with Patanjali’s teaching on the importance of steadiness and ease in posture. 

While Patanjali speaks of relaxation and merging with the infinite, Krishna here emphasizes physical stability and mental focus, both necessary for entering a meditative state.

Mundaka Upanishad 2.2.4

स पर्यगाच्छुक्रमकायमव्रणं अस्नाविरं शुद्धमपापविद्धम्।

कविर्मनीषी परिभूः स्वयम्भूर्याथातथ्यतोर्थान्व्यदधाच्छाश्वतीभ्यः समाभ्यः॥

"He, the all-pervading, Pure, bodiless, without wound, without sinews, pure and untouched by sin, the Seer, all-knowing, transcendent, self-existent, has properly allotted different duties to the eternal years (of the creators)."

This verse from the Mundaka Upanishad connects with the idea of merging with the Infinite. 

The description of the Divine as Pure, bodiless, and transcendent mirrors Patanjali's concept of "Ananta," the infinite consciousness. Just as the yogi merges with the infinite, the seer in the Upanishad perceives this transcendent purity and vastness.

Yoga Vashishta 6.1.70

 

यथा स्फटिकमणौ रूपमर्पितमात्रे तदेव रूपं प्रतिबिम्बते।

तद्वच्छुद्धेऽस्मिन्करणोपाधिनिष्ठे मायामये ब्रह्मणि साकल्यरूपिणि॥

"Just as the form placed in a crystal is reflected as its image, similarly, the Pure Consciousness reflects the forms in the illusion of the world, though it remains untainted and whole."

This verse from the Yoga Vashishta relates to Patanjali’s idea of merging with the Infinite by emphasizing the unchanging nature of Pure Consciousness. 

Just as Patanjali teaches that the mind expands into the Infinite, the Yoga Vashishta compares the mind to a pure crystal, reflecting the forms of the world but remaining untouched by them. Both texts point toward the Ultimate Goal of Realizing the Infinite, unchanging essence of the Self.

Chapter-2, Sutra 46

Patanjali Yogasutra 2.46

(asana)

स्थिरसुखम् आसनम् ॥ २.४६ ॥

"The posture (asana) should be steady and comfortable."

In this Sutra, Patanjali defines the essence of asana practice as not merely a physical exercise but an inner state of steadiness (sthira) and ease (sukha). The dual qualities of stability and comfort in a posture are essential for achieving the calm and focused mind necessary for higher yogic practices such as meditation and pranayama. The emphasis here is on cultivating a balanced position, free from unnecessary tension or strain, which facilitates mental stillness.

The term sthira refers to steadiness or firmness, implying that the posture should be held without shakiness or distraction. It suggests a foundation of strength, where the body becomes stable like a mountain, and this physical stability reflects mental equanimity. On the other hand, sukha, meaning ease or comfort, points to a state of relaxation and comfort in the body. This is crucial because undue tension or discomfort can agitate the mind and hinder the ability to concentrate. Thus, this Sutra emphasizes finding a balance between effort and relaxation.

Beyond the physical aspect, asana in this context refers to the ability to maintain a meditative position without distraction from the body. Patanjali suggests that only when the body is no longer a source of disturbance can the mind turn inward toward deeper layers of concentration and awareness. This Sutra, therefore, lays the foundation for the physical and mental preparation required for higher yogic practices such as pranayama (breath control) and dhyana (meditation).

Swami Vivekanand said:

"Now comes Asana, posture. Until you can get a firm seat you cannot practice the breathing and other exercises. The seat being firm means that you do not feel the body at all; then alone it has become firm. But, in the ordinary way, you will find that as soon as you sit for a few minutes all sorts of disturbances come into the body; but when you have got beyond the idea of a concrete body you will lose all sense of the body. You will feel neither pleasure nor pain. And when you take your body up again it will feel so rested; it is the only perfect rest that you can give to the body. When you have succeeded in conquering the body and keeping it firm, your practice will remain firm, but while you are disturbed by the body your nerves become disturbed, and you cannot concentrate the mind. We can make the seat firm by thinking of the infinite. We cannot think of the Absolute Infinite, but we can think of the infinite sky."

Comparison with Similar Verses from Vedic Texts

Bhagavad Gita 6.13

समं कायशिरोग्रीवं धारयन्नचलं स्थिरः ।

सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥ ६.१३ ॥

"One should hold the body, head, and neck erect, and remain firm, focusing on the tip of the nose, without gazing in any direction."

In this verse, Lord Krishna instructs Arjuna on the importance of a steady posture during meditation. Similar to Patanjali’s concept of sthira and sukha, the Bhagavad Gita emphasizes the necessity of an unwavering posture for concentration. The steadiness of the body reflects mental steadiness, and focusing on a single point, such as the nose tip, ensures that the mind does not wander. Here, steadiness is also tied to the yogic goal of achieving mental control.

Hatha Yoga Pradipika 1.33

प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम् ।

ततो द्वन्द्वानभिघातः ॥ १.३३ ॥

"By relaxation of effort and meditation on the infinite, one overcomes the dualities."

The Hatha Yoga Pradipika highlights the balance between effort and ease in posture, much like Patanjali’s call for sthira (steadiness) and sukha (comfort). This text further explains that when physical effort is relaxed and the mind is focused on the infinite, the practitioner transcends the dualities of existence, such as pain and pleasure. This complements Patanjali's focus on the meditative aspect of *asana,* as both stress the mental state cultivated through the body’s posture.

Yoga Vashistha 6.1.59

आसीनः सममायतवदनः स्थिरसुखेन चेतसा स्वात्मविचारवान् ।

यदा भवेत्परमात्मनि लीयते तदा तदासनमित्यभिधीयते ॥ ६.१.५९ ॥

"Sitting with the body aligned, the mind steady and comfortable, one should contemplate the Self. When the mind merges in the Supreme, that is said to be the true posture."

This verse from the Yoga Vashistha offers a profound connection to Patanjali’s sthira-sukham asanam. It explains that true asana is not merely about physical alignment but also about the state of the mind. When the body is steady, and the mind is comfortable and fixed in contemplation of the Self, the posture becomes perfect. The merging of the mind with the Supreme is the ultimate aim of yogic postures, aligning with Patanjali’s deeper goals of meditation and Self-Realization.