Chapter 2.6

Question 1

I.1 atha yogânusâsanam

Answer 1

atha = now
yoga = process of yoking; union
ânusâsanam = teaching, exposition
Now begins the teachings of yoga

Question 2

I.2 yogas citta-vritti-nirodhah

Answer 2

yogas = process of yoking; union
citta = consciousness
vritti = patterning, turnings, movements
nirodhah = stilling, cessation, restriction
Yoga is state of mind where vrittis of mind are restrained.

Question 3

I.3 tadâ drastuh svarûpe ‘vasthânam

Answer 3

tadâ = then
drastuh = seer, witness, pure awareness
svarûpe = own essence, identity
avasthânam = state of abiding
Then, pure awareness can abide in its very nature.

Question 4

I.4 vrtti-sârûpyam itaratra

Answer 4

vritti = patterning, turnings, movements
sârûpyam = identification, conformity
itaratra = otherwise
Otherwise, awareness takes itself to be the patterns of consciousness.

Question 5

I.5 vrittayah pancatayyah klistâklistâh

Answer 5

vrittayah = patterning, turnings, movements
pancatayyah = fivefold
klista = hurtful
aklistâh = benign
There are five types of patterns, including both hurtful and benign

Question 6

I.6 pramâña-viparyaya-vikalpa-nidrâ-smrtayah

Answer 6

pramâña = right perception
viparyaya = misperception, error
vikalpa = conceptualization
nidrâ = sleep
smrtayah = memory, remembering
They are right perception, misperception, conceptualization, deep sleep, and remembering.

Question 7

I.7 pratyashânumânâgamâh pramâñâni

Answer 7

pratyaksha = percept, sensory input
anumâna = inference
âgamâh = testimony from a teacher or traditional texts
pramâñâni = accurate perception
Right perception arises from direct observation, inference, or the words of others.

Question 8

I.8 viparyayo mithyâjnânam atad-rupa-pratistham

Answer 8

viparyayah = misperception, error
mithyâ = false
jnânam = knowledge
atad = not that
rupa = form
pratistham = based on
Misperception is false knowledge, not based on what actually is.

Question 9

I.9 sabda-jnânânupâtî vastu-sûnyo vikalpah

Answer 9

sabda = verbal, linguistic
jnâna = knowledge
anupâtî = following, relying upon
vastu = object, substance
sûnyaï = empty
vikalpah = conceptualization
Conceptualization derives from linguistic knowledge, not contact with real things.

Question 10

I.10 abhâva-pratyayâlambanâ vrttir nidrâ

Answer 10

abhâva = non-existence, non-becoming
pratyaya = perception, thought, intention, representation
âlambanâ = resting on
vrttih = patterning
nidrâ = sleep
Deep sleep is a pattern grounded in the perception that nothing exists.

Question 11

I.11 anubhûta-visayâsampramosah smrtih

Answer 11

anubhûta = experienced
visaya = object (of experience), phenomenon
asampramosah = not allowing to steal away
smrtih = memory, remembering
Remembering is the retention of experiences.

Question 12

I.12 abhyâsa-vairâgyâbhyâm tan-nirodhaï

Answer 12

abhyâsa = practice, action, method
vairâgyâbhyâm = dispassion, non-reaction, non-attachment
tad = these
nirodhah = stilling, cessation, restriction
Both practice and non-reaction are required to still the patterning of consciousness.

Question 13

II.46 sthira-sukham âsanam

Answer 13

sthira = steady, stable
sukham = happiness
âsanam = posture
The postures of meditation should embody steadiness and ease.

Question 14

II.47 prayatna-saithilyânanta-samâpattibhyâm

Answer 14

prayatna = effort
saithilya = relaxation
ananta = endless, boundless
samâpattibhyâm = coalescence, unified contemplation
This occurs as all effort relaxes and coalescence arises, revealing that the body and the infinite
universe are indivisible.

Question 15

II.48 tato dvandvânabhighâtah

Answer 15

tatah = therefore, from these, from that
dvandva = play of opposites, dualities
anabhighâtah = insulation, being beyond disturbance
Then, one is no longer disturbed by the play of opposites.

Question 16

II.49 tasmin sati svâsa-prasvâsayor gati-vicchedah prâñâyâmah

Answer 16

tasmin = in this
sati = existing
svâsa = inhalation
prasvâsayoh= exhalation
gati = flow
vicchedah = cessation, interruption
prâñâyâmah = breath regulation
With effort relaxing, the flow of inhalation and exhalation can be brought to a standstill; this is called
breath regulation.

Question 17

II.50 bâhyâbhyantara-stambha-vrittir desa-kâla-sankhyâbhih-paridrsto dîrgha-sûksmah

Answer 17

bâhya = external
abhyantara = internal
stambha = stationary
vrittih = patterning, turnings, movements
desa = place
kâla = time
sankhyâbhih = number
paridrsto = observed, measured, scrutinized
dîrgha = long
sûkshmah = subtle
As the movement patterns of each breath - inhalation, exhalation, lull - are observed as to duration, number, and area of focus, breath becomes spacious and subtle.

Question 18

II.51 bâhyâbhyantara-visayâksepî caturthah

Answer 18

bâhya = external
abhyantara = internal
visaya = object (of experience), phenomenon
âksepî = transcending
caturthah = fourth
As realization dawns, the distinction between breathing in and out falls away.

Question 19

III.1 desa-bandhas cittasya dhârañâ

Answer 19

desa = place
bandhah = binding
cittasya = consciousness
dhârañâ = concentration
Concentration locks consciousness on a single area.

Question 20

III.2 tatra pratyayaika-tânatâ dhyânam

Answer 20

tatra = there, in that
pratyaya = perception, thought, intention, representation
eka = one
tânatâ = extension, stretching
dhyânam = meditative absorption
In meditative absorption, the entire perceptual flow is aligned with that object

Question 21

III.3 tad evârtha-mâtra-nirbhâsah svarûpa-sûnyam iva samâdhih

Answer 21

tad = its, that
eva = thus
artha = meaning, purpose, approach
mâtra = only
nirbhâsah = shining
sva = own
rûpa = form
sûnyam = empty
iva = like, thus, as it were
samâdhiï = oneness, integration
When only the essential nature of the object shines forth, as if formless, integration has arisen.

Question 22

II.29 yama-niyamâsana-prâñâyâma-pratyâhâra-dhârañâ-dhyâna-samâdhayo ‘stâv angâni

Answer 22

yama = external discipline
niyama = internal discipline
âsana = posture
prâñâyâma = breath regulation
pratyâhâra = withdrawal of the senses
dhârañâ = concentration
dhyana = meditative absorption
samâdhayaï = oneness, integration
astâu = eight
angâni = limbs
The eight components of yoga are external discipline, internal discipline, posture, breath regulation,
concentration, meditative absorption, and integration.

Question 23

II.30 ahimsâ-satyâsteya-brahmacaryâparigrahâ yamâh

Answer 23

ahimsâ = not harming
satya = truthfulness, truth
asteya = not stealing
brahmacarya = celibacy, impeccable conduct
aparigrahâ = not being acquisitive
yamâh = external discipline
The five external disciplines are not harming, truthfulness, not stealing, celibacy, and not being
acquisitive.

Question 24

II.32 sauca-santosa-tapah-svâdhyâyesvara-prañidhânâni niyamâh

Answer 24

sauca = purity
santosa = contentment
tapah = heat, intensity of discipline, austerity
svâdhyâya = self-study
îsvara = divine ideal of pure awareness
prañidhânâni = surrender, dedication, application, alignment
niyamâh = internal discipline
The five internal disciplines are bodily purification, contentment, intensity, self-study, and
orientation toward the ideal of pure awareness.

Question 25

II.3 avidyâsmitâ-râga-dvesâbhinivesâh klesâh

Answer 25

avidyâ = lack of wisdom, not seeing things as they are
asmitâ = the sense of ‘I’, egoism
râga = desire, passion, attachment
dvesa = aversion
abhinivesâh = clinging to life, self-preservation
klesâh = cause of suffering, corruption, hindrance, affliction, poison
The causes of suffering are not seeing things as they are, the sense of ‘I’, attachment, aversion, and
clinging to life.

Question 26

Chapters in PYS

Answer 26

1. Samadhi Pada
2. Sadhana Pada
3. Vibhuti Pada
4. Kaivalya Pada