YogaSutra - SadhanaPada

Question 1

तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः॥१॥

Answer 1

Action for the realization of Yoga is composed of purification, asceticism, personal inquiry and surrender to the highest.

Question 2

समाधिभावनार्थः क्लेशतनूकरणार्थश्च॥२॥

Answer 2

The purpose is attenuation of the sources of afflictions, and the disposition to complete absorption

Question 3

अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः॥३॥

Answer 3

The sources of afflictions are : misapprehension, egotism, excessive desire, repulsion and anguish

Question 4

अविद्याक्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम्॥४॥

Answer 4

This misapprehension is the breeding ground for other dormant , feeble, alternating or fully active.

Question 5

अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या॥५॥

Answer 5

Misapprehension is to take the ephermal for the eternal, the impure for the pure, suggesting for pleasure, the trivial for the essential

Question 6

दृग्दर्शनशक्त्योरेकात्मतेवास्मिता॥६॥

Answer 6

Egotism is the energies of the instrument of perception and of the perceiver as of the same nature.

Question 7

सुखानुशयी रागः॥७॥

Answer 7

Burning desire results from pleasure.

Question 8

दुःखानुशयी द्वेषः॥८॥

Answer 8

Hatred results from suffering.

Question 9

स्वरसवाही विदुषोऽपि तथारूढो भिनिवेशः॥९॥

Answer 9

The desire to live is deeply ingrained enven in the wise flowing from its own source.

Question 10

ते प्रतिप्रसवहेयाः सूक्ष्माः॥१०॥

Answer 10

When they are subtle, those afflictions should be sent to their sources

Question 11

ध्यानहेयास्तद्वृत्तयः॥११॥

Answer 11

When active, those mental fluctuations should be eliminated through meditative reflections

Question 12

क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः॥१२॥

Answer 12

When afflictions are the basis of our behaviour, consequences will manifest directly or indirectly and they will have o be endured.

Question 13

सति मूले तद्विपाको जात्यायुर्भोगाः॥१३॥

Answer 13

When afflictions are at the root, their outcoms affect living conditions, duration and experiences.

Question 14

ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात्॥१४॥

Answer 14

The fruits of those(the three dormains of experience) are either of a pleasent or painful in nature depending on the intention is noble or corrupt.

Question 15

परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः॥१५॥

Answer 15

With discrimination, and precise vision the wise one sees suffering inherent in all things because of the painful nature of changes, sorrows, habits, and because of the unrestrained activity of the gunas.

Question 16

हेयं दुःखमनागतम्॥१६॥

Answer 16

Suffering which has not yet occured must be avoided.

Question 17

द्रष्टृदृश्ययोः संयोगो हेयहेतुः॥१७॥

Answer 17

The cause of what must be avoided is the occassion between that whih perceives and that which is perceived.

Question 18

प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम्॥१८॥

Answer 18

The characteristics of the seeable are luminosity, activity and stability.It is made up of the basic elements and sense organs.Its function is to serve the experience and liberation.

Question 19

द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः॥२०॥

Answer 19

The seer can only observe and although it is pure, it observes through the content of the mind.

Question 20

तदर्थ एव दृश्यस्यात्मा॥२१॥

Answer 20

The essence of that which is perceived serves only one purpose:That(seer)

Question 21

कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात्॥२२॥

Answer 21

Once the objective is accomplished, it is as if the nature has been dissolved yet it has not disappeared for others because it has a common function.

Question 22

स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः॥२३॥

Answer 22

The conjunction between the Seer and the Seeable is a catalyst for understanding the true nature of both energies: that of the master and that of its servant

Question 23

तस्य हेतुरविद्या॥२४॥

Answer 23

The cause for the at conjunction is misapprehension.

Question 24

तदभावात् संयोगाभावो हानं तद् दृशेः कैवल्यम्॥२५॥

Answer 24

Through the disappearance of this(misapprehension), the conjunction between the cit and the citta also disappears.: There is cessation of avidya - samyoga and liberating isolation of the seer.

Question 25

विवेकख्यातिरविप्लवा हानोपायः॥२६॥

Answer 25

The means of this cessation resides within a serene discrimination between the seer and the seaable.

Question 26

तस्य सप्तधा प्रान्तभूमिः प्रज्ञा॥२७॥

Answer 26

That proceeds in seven stages upto the ultimate level of wisdom.

Question 27

योगाङ्गाऽनुष्ठानादशुद्धिक्षये ज्ञानदीप्तिराविवेकख्यातेः॥२८॥

Answer 27

Through the removal of impurities, thanks to the fim establishment of the limbs of yoga, the light of wisdom radiates until absolute discrimination comes into being,

Question 28

यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि॥२९॥

Answer 28

The eight limbs of yoga are: Social restraints, personal observances, physical disciipline, expansion of prana through the mastery of breath, discipline of the senses, concentration,meditation and complete absorption.

Question 29

अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः॥३०॥

Answer 29

The five social restraints are : non-violence, truthfulness, non stealing, modertion to serve the pursuit of the absolue, absense of greed.

Question 30

जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम्॥३१॥

Answer 30

When these are not liited by conditions, situation plays period and circumstances. This is called the great observance

Question 31

शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः॥३२॥

Answer 31

The personal observances are purity, contentment, austerity, self-enquiry, and surrender through higher devotion.

Question 32

वितर्कबाधने प्रतिपक्षभावनम्॥३३॥

Answer 32

In the distress, that stems from doubt, cultivate an alternate mental attitude

Question 33

वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम्॥३४॥

Answer 33

Negative impulses, aggresiveness etcthat we perform ourselves provoke, tolerate or condone are rooted in greed rage, and delusion.They are mild, moderate or powerful.Their outcomes are endless suffering and ignorance.Hence we need to cultivate the opposite mental attitude.

Question 34

अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः॥३५॥

Answer 34

Animosity disappears in the presence of someone who has perfectly established non-violence within.

Question 35

सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम्॥३६॥

Answer 35

When truth is perfectly established, there is absolute harmony between the action and its result.

Question 36

अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम्॥३७॥

Answer 36

When honesty is perfectly established, all treasures are offered[to him]

Question 37

ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः॥३८॥

Answer 37

When self-restraint is perfectly established ,[extraordinay internal] strenght is achieved.

Question 38

अपरिग्रहस्थैर्ये जन्मकथंतासंबोधः॥३९॥

Answer 38

When non-possessiveness is firmly rooted, one is fully aware of the why and wherefore of existence

Question 39

शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः॥४०॥

Answer 39

From perfect establishment in purity there will be distance from one’s own body and an absence of [inappropriate] contact with others.

Question 40

सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च॥४१॥

Answer 40

And more abilities, purity of mind, a happy mental disposition, ability to direct and sustain the attention, control of the sene organs, and the vision of the self.

Question 41

संतोषादनुत्तमसुखलाभः॥४२॥

Answer 41

From perfect contentment, arises unparallelled happiness.

Question 42

कायेन्द्रियसिद्धिरशुद्धिक्षयात्तपसः॥४३॥

Answer 42

Through ascetic discipline that removes impurities perfection of th body and senses arises.

Question 43

स्वाध्यायादिष्टदेवतासंप्रयोगः॥४४॥

Answer 43

Through the achiement of personal enquiry comes the complete union of the spiritual path sought.

Question 44

समाधिसिद्धिरीश्वरप्रणिधानात्॥४५॥

Answer 44

Through devotion or complete service to the highest principle, there is perfction in complete absorption.

Question 45

स्थिरसुखमासनम्॥४६॥

Answer 45

The posture is firm and comfortable

Question 46

प्रयत्नशैथिल्यानन्त्यसमापत्तिभ्याम्॥४७॥

Answer 46

Combining at the same time, a relaxed intelligent effort and meditation on the qualities of anantha

Question 47

ततो द्वन्द्वानभिघातः॥४८॥

Answer 47

Consequently, pairs of opposites are no longer disturbing.

Question 48

तस्मिन् सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः॥४९॥

Answer 48

Having accomplished this,, mastery of the breath is acquired through the cessation of ordinary inhalation and exhalation.

Question 49

बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः॥५०॥

Answer 49

By oibserving how the actions of exhaling, inhaling and suspending the breath are combined with the place , duration and numbers to produce long and smooth breath.

Question 50

बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः॥५१॥

Answer 50

The fourth state or level of pranayama transcends the domain of exhalation and inhalation.

Question 51

ततः क्षीयते प्रकाशावरणम्॥५२॥

Answer 51

Then the viel surrounding the light is removed.

Question 52

धारणासु च योग्यता मनसः॥५३॥

Answer 52

And the mind gains he apptitude for concentration

Question 53

स्वविषयासंप्रयोगे चित्तस्य स्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः॥५४॥

Answer 53

When disconnected from their usual objects, the sense organs withdraw as if in compliance with the minds essential nature.

Question 54

ततः परमा वश्यतेन्द्रियाणाम्॥५५॥

Answer 54

From that comes absolute mastery of senses.