Yoga-Sutra 2 - Sadhana Pada: about the Practice

Sadhana-Pada

साधनपाद

Sādhana-Pāda

on practice

Practice characterized by rigor and vigilance toward itself, without attachment to the outcome, is known as kriya yoga. ||1||

If your practice is aligned with your goal (samadhi), the obstacles along your spiritual path (klesha) will disappear and ultimately you will reach your goal. ||2||

The obstacles along the spiritual path (klesha) are as follows: a lack of insight (avidya); identification with the mutable (asmita); the belief that happiness (raga) or unhappiness (dvesha) result from outer circumstances; deep seated anxiety (abinivesha). ||3||

A lack of insight (avidya) is the source of most kleshas (obstacles) and can be latent, incipient, full fledged or overwhelming. ||4||

A combination of the eternal and transitory, purity and impurity, joy and suffering, or the mutable and immutable in human beings are all referred to as a lack of insight (avidya). ||5||

Confusing the immutable core with the transient shell is referred to as identification with the mutable (asmita). ||6||

The presumption that happiness depends on external circumstances is referred to as desire (raga). ||7||

The notion that pain and suffering are caused by external circumstances is referred to as aversion (dvesha). ||8||

Anxiety (abhinivesha) arises spontaneously and can even dominate your entire existence. ||9||

This burden (klesha) should be nipped in the bud. || 10||

Medidating (dhyana) on that which we wish to overcome eliminates such misconceptions that arise from human mutability (vritti). ||11|

Obstacles (kleshas) are the breeding ground for tendencies that give rise to actions and the consequences (karma) thereof. Such obstacles are experienced as visible or invisible obstacles. ||12||

The outcome of these circumstances is manifested by a person’s station in life, longevity, and the extent to which they achieve happiness. ||13||

The outcome of an action is felicitous or infelicitous depending on whether the foundation is successful or unsuccessful. ||14||

Suffering is caused by change in the outside world, as well as impressions, desires (samsakra), misconceptions (vritti) and conflict. Suffering is omnipresent for those who have the capacity to differentiate. ||15||

But future suffering can be avoided. ||16||

For identificaiton of the true self (drashtu) with that which is mutable is the cause of suffering. ||17||

Objects and situations in the physical world can be characterized by purity (sattva), unrest (rajas), or inertia (tamas); they are physical or etheric and result in short term pleasure or long term redemption ||18||

Physical objects exhibit the following states: determinable; unspecific; symbolic; beyond symbols ||19||

Only the true self (drashtu) sees; it is immutable, although seeing is based on accurate perception. ||20||

Physical objects can only be deemed to such if perceived by the true self (atma) ||21||

Once an object has fulfilled its purpose, it does not disappear but instead remains in existence as such for others; for the object is valid for all. ||22||

The sole purpose of linking the mutable with the extant is to recognize the true enduring form. ||23||

The root cause of identification with the mutable is a lack of insight (avidya). ||24||

When a lack of insight (avidya) disappears, this identification likewise disappears. Once this identification has completely disappeared, liberation (kaivalya) of the true self (drashtu) has occurred. ||25||

The capacity to make distinctions (viveka) and uninterrupted insight are the path to this goal. ||26||

This path to insight has seven steps. ||27||

Through practice of these limbs of yoga, impurity is overcome and wisdom and an enduring capacity to make disinctions are achieved. ||28||

The limbs of the eight-fold path are as follows: respect for others (yama) and yourself (niyama); harmony with your body (asana), your energy (pranayama), your thoughts (dharana), and your emotions (pratyahara); contemplation (dhyana); ecstasy (samadhi). ||29||

Respect for others (yama) is based on non-violence (ahimsa); truthfulness (satya); not stealing (asteya); non-covetousness (aparigraha); and acting with an awareness of higher ideals (brahma-charya). ||30||

Showing respect for others without regard for social station, or for place, time, or circumstance in all spheres of this respect is a great virtue. ||31||

Cleanliness (shaucha), contentment (santosha), self-discipline (tapas), learning from yourself (svadhyaya) and accepting your fate (iishvara-pranidhana) automatically translate into the practice of respect (niyama). ||32||

Uncertainty concerning implementation can be overcome via orientation with the reverse. ||33||

Violent thoughts (himsa) induce unending suffering and ignorance. In such cases, it makes no difference whether you’re the perpetrator, the person who gives the orders, or the instigator; or whether the thoughts are provoked by greed, anger, or delusion; or whether small, medium or large scale action is involved. This is why orienting yourself toward the reverse is helpful. ||34||

Once a condition of durable non-violence (ahimsa) has been established, all enmity will be abandoned in your environs. ||35||

Once a state of truth (satya) has been permanently established, each statement will form the basis for a truthful result. ||36||

Once non-stealing has been permanently established, all riches will be available. ||37||

Performing each action with an awareness of a higher ideal (brahma-charya) engenders tremendous strength. ||38||

The permanent reign of non-covetousness (aparigraha) engenders knowledge concerning the goal of earthly life. ||39||

Purity (shaucha) results in the abandonment of physicality and the cessation of physical contact with external things. ||40||

Also the capacity for clarity, cleanliness, cheerfulness and intentness, as well as mastery over the senses, ultimately give rise to self realization. ||41||

An attitude of contentment (santosha) gives rise to unexcelled happiness, mental comfort, joy, and satisfaction. ||42||

Through self discipline (tapas), mental impurities are destroyed and the body and senses take on supernatural powers. ||43||

Self-study and reflection on yourself (svadhyaya) brings you into contact with the desired ideal. ||44||

By accepting your fate (ishvarapranidhana), you achieve self knowledge (samadhi) and supernatural power (siddhi). ||45||

Practicing yoga with strength and in a relaxed manner gives rise to harmony with the physical body (asana). ||46||

The key to success in this regard is practice with effort, which becomes progressively easier, combined with deep contemplation (samapatti). ||47||

This results in a victory over the duality of life. ||48||

Once harmony with the physical body has been achieved, through interruption of the movement engendered by inhaling and exhaling you attempt to harmonize your energy (pranayama). ||49||

Exhalation, inhalation, retention, technique, time and number must be very precisely regulated over a lengthy period. ||50||

The fourth pranayama technique ultimately transcends breath retention after exhaling or inhaling. ||51||

The veil covering the light of the true self then vanishes.

And the mind develops the capacity for harmony with thoughts (dharana). ||53||

Harmony with the emotions (pratyahara) is achieved when the senses cease to be engaged with external objects and thus that which is mutable in human beings (chitta) becomes similar to true nature. ||54||

Thus do you gain supreme mastery of your senses. ||55||