Sutras

Yoga Sutra 2.26: Viveka-Khyatir Aviplava Hanopayah Summary Yoga Sutra 2.26 states: “Viveka-khyatir aviplava hanopayah.” This sutra explains that the means (upayah) of eliminating (hana) ignorance (avidya) is the unwavering (aviplava) discernment (viveka-khyati) between the seer (purusha) and the seen (prakriti). Analysis Viveka-Khyati Translation: Discernment or discrimination. Meaning: Viveka-Khyati refers to the clear and unwavering discernment […]

Yoga Sutra 2.25: Tadabhavat Samyogabhavo Hanam Tadrisheh Kaivalyam Summary Yoga Sutra 2.25 states: “Tadabhavat samyogabhavo hanam tadrisheh kaivalyam.” This sutra explains that the absence (abhavat) of ignorance (avidya) results in the dissolution (abhavo) of the union (samyoga) between the seer (purusha) and the seen (prakriti), leading to liberation (kaivalyam). Analysis Tadabhavat Translation: In the absence

Yoga Sutra 2.24: Tasya Hetuh Avidya Summary Yoga Sutra 2.24 states: “Tasya hetuh avidya.” This sutra explains that the cause (hetuh) of the misidentification between the seer and the seen is ignorance (avidya). Analysis Tasya Translation: Its. Meaning: Tasya refers to the subject of the previous sutras, which is the misidentification or union between the

Yoga Sutra 2.23: Sva-svami-shaktyoh svarupa-upalabdhi-hetuh samyogah Summary Yoga Sutra 2.23 states: “Sva-svami-shaktyoh svarupa-upalabdhi-hetuh samyogah.” This sutra explains that the union (samyogah) of the seer and the seen occurs for the recognition of the true nature of both. Analysis Sva Translation: The self. Meaning: Sva refers to the individual self or pure consciousness, the eternal, unchanging

Yoga Sutra 2.22 Krittartham Prati Nashtam Api Anashtam Tad-anya Sadharanatvat Summary Yoga Sutra 2.22 states: “Krittartham prati nashtam api anashtam tad-anya sadharanatvat.” This sutra explains that for one who has achieved the purpose of the seen, the seen ceases to exist, yet it does not disappear completely as it still exists for others. Analysis Krittartham

Yoga Sutra 2.21 Tad-artha eva drishyasya atma Summary Yoga Sutra 2.21 states: “Tad-artha eva drishyasya atma.” This sutra explains that the existence of the seen (drishya) is solely for the purpose of the seer (atma). Analysis Tad-artha Translation: For the purpose of. Meaning: Tad-artha indicates that the existence and functioning of something are intended for

Yoga Sutra 2.20 Drashta drishi matrah shuddhah api pratyaya anupashyah Summary Yoga Sutra 2.20 states: “Drashta drishi matrah shuddhah api pratyaya anupashyah.” This sutra explains that the seer (drashta) is pure consciousness (shuddhah) and only an observer, yet it sees through the mind’s modifications (pratyaya). Analysis Drashta Translation: The seer. Meaning: Drashta refers to the

Yoga Sutra 2.19 Visheshavishesha lingamatralingani gunaparvani Summary Yoga Sutra 2.19 states: “Visheshavishesha lingamatralingani gunaparvani.” This sutra explains that the stages of the gunas (qualities) are specific (vishesha), non-specific (avishesha), marked (linga), and unmarked (alinga). Analysis Vishesha Translation: Specific. Meaning: Vishesha refers to the distinct, particular manifestations of the gunas (qualities). These are the tangible, perceivable

Yoga Sutra 2.18 Prakasha kriya sthiti shilam bhutendriyatmakam bhogapavargartham drishyam Summary Yoga Sutra 2.18 states: “Prakasha kriya sthiti shilam bhutendriyatmakam bhogapavargartham drishyam.” This sutra explains that the seen (drishya) consists of the elements and sense organs, characterized by illumination (prakasha), activity (kriya), and stability (sthiti), and exists for the purposes of experience (bhoga) and liberation

Yoga Sutra 2.17 Drashtuh drishya yoho samyogah heya hetuh Summary Yoga Sutra 2.17 states: “Drashtuh drishya yoho samyogah heya hetuh.” This sutra explains that the cause of suffering is the association (samyogah) between the seer (drashtuh) and the seen (drishya). Analysis Drashtuh Translation: The seer. Meaning: Drashtuh refers to the true self or pure consciousness,

Yoga Sutra 2.16 Heyam duhkham anagatam Summary Yoga Sutra 2.16 states: “Heyam duhkham anagatam.” This sutra means that future suffering is to be avoided. Analysis Heyam Translation: To be avoided. Meaning: Heyam indicates the action of preventing or eliminating something undesirable. In this context, it refers to the proactive avoidance of future suffering. Duhkham Translation:

Yoga Sutra 2.15 Parinama tapa samskara duhkhaih guna vrittih virodhat cha duhkham eva sarvam vivekinah Summary Yoga Sutra 2.15 states: “Parinama tapa samskara duhkhaih guna vrittih virodhat cha duhkham eva sarvam vivekinah.” This sutra explains that for the discerning person, all experiences are ultimately suffering due to the conflicts among the activities of the gunas

Yoga Sutra 2.14 Te hlada paritapa phalah punya apunya hetutvat Summary Yoga Sutra 2.14 states: “Te hlada paritapa phalah punya apunya hetutvat.” This sutra explains that the results of actions (karma) manifest as experiences of pleasure (hlada) and pain (paritapa) due to their virtuous (punya) or non-virtuous (apunya) nature. Analysis Te Translation: These. Meaning: Te

Yoga Sutra 2.13 Sati mule tad vipakah jaty ayur bhogah Summary Yoga Sutra 2.13 states: “Sati mule tad vipakah jaty ayur bhogah.” This sutra explains that as long as the root exists, it will bear fruits in the form of birth, lifespan, and experiences. Analysis Sati Translation: As long as. Meaning: Sati implies the condition

Yoga Sutra 2.12 Sanchita klesha mulah karmasayo drishta adrishta janma vedaniyah Summary Yoga Sutra 2.12 states: “Sanchita klesha mulah karmasayo drishta adrishta janma vedaniyah.” This sutra explains that accumulated actions (karmasaya) rooted in afflictions (kleshas) manifest in visible and invisible births, bringing experiences in life. Analysis Sanchita Translation: Accumulated. Meaning: Sanchita refers to the accumulated

Yoga Sutra 2.11 Dhyana heyas tad vrittayah Summary Yoga Sutra 2.11 states: “Dhyana heyas tad vrittayah.” This sutra explains that the mental modifications (vrittis) causing afflictions can be eliminated through meditation (dhyana). Analysis Dhyana Translation: Meditation. Meaning: Dhyana refers to the practice of focused meditation, where the mind is trained to concentrate on a single

Yoga Sutra 2.10 Te pratiprasava heyah sukshmah Summary Yoga Sutra 2.10 states: “Te pratiprasava heyah sukshmah.” This sutra explains that the subtle forms of the kleshas (afflictions) can be eliminated by tracing them back to their origin. Analysis Te Translation: These. Meaning: “Te” refers to the kleshas, which are the afflictions or obstacles that cause

Yoga Sutra 2.9 Sva-rasa-vahi vidushah api tatha rudho abhiniveshah Summary Yoga Sutra 2.9 states: “Sva-rasa-vahi vidushah api tatha rudho abhiniveshah.” This sutra describes abhiniveshah (clinging to life or fear of death) as an intrinsic fear that persists even in the wise. Analysis Sva-rasa-vahi Translation: Flowing through its own nature. Meaning: Sva-rasa-vahi indicates that this fear

Yoga Sutra 2.8 Dukha anu shayi dvesha Summary Yoga Sutra 2.8 states: “Dukha anu shayi dvesha.” This sutra explains that dvesha (aversion) is the affliction that follows from experiences of pain (dukha). Analysis Dukha Translation: Pain. Meaning: Dukha refers to unpleasant experiences or sensations that cause suffering and discomfort. These can be physical, emotional, or

Yoga Sutra 2.7 Sukha anu shayi raga Summary Yoga Sutra 2.7 states: “Sukha anu shayi raga.” This sutra explains that raga (attachment) is the affliction that follows from experiences of pleasure (sukha). Analysis Sukha Translation: Pleasure. Meaning: Sukha refers to pleasurable experiences or sensations. These can be physical, emotional, or mental pleasures that provide a

Yoga Sutra 2.6 Drig darsana shaktyor eka atmata iva asmita Summary Yoga Sutra 2.6 states: “Drig darsana shaktyor eka atmata iva asmita.” This sutra describes asmita (egoism) as the false identification of the seer (drig) with the instruments of seeing (darsana shaktyor), resulting in the mistaken belief that they are one and the same. Analysis

Yoga Sutra 2.5 Anitya ashuchi dukha anatmasu nitya shuchi sukha atmakhyatir avidya Summary Yoga Sutra 2.5 states: “Anitya ashuchi dukha anatmasu nitya shuchi sukha atmakhyatir avidya.” This sutra defines avidya (ignorance) as the misperception that impermanent, impure, painful, and non-self aspects of existence are permanent, pure, pleasurable, and the true self. Analysis Anitya Translation: Impermanent.

Yoga Sutra 2.4 Avidya kshetram uttaresam prasupta tanu vicchinna udaranam Summary Yoga Sutra 2.4 states: “Avidya kshetram uttaresam prasupta tanu vicchinna udaranam.” This sutra explains that ignorance (avidya) is the field in which all other kleshas (afflictions) grow, whether they are dormant, weak, intermittent, or fully active. Analysis Avidya Translation: Ignorance. Meaning: Avidya is the

Yoga Sutra 2.3 Avidya asmita raga dvesha abhiniveshah pancha klesha SummaryYoga Sutra 2.3 states: “Avidya asmita raga dvesha abhiniveshah pancha klesha.” This sutra identifies the five kleshas (afflictions) that are the root causes of human suffering and obstacles in the path of spiritual growth. Analysis Avidya Translation: Ignorance. Meaning: Avidya is the fundamental ignorance or

Yoga Sutra 2.2 Samadhi bhavana arthah klesha tanu karanarthah cha Summary Yoga Sutra 2.2 states: “Samadhi bhavana arthah klesha tanu karanarthah cha.” This sutra highlights the dual purposes of yoga practice: to cultivate a state of samadhi (deep meditative absorption) and to attenuate the afflictions or obstacles (kleshas) that hinder spiritual progress. Analysis Samadhi Bhavana

Yoga Sutra 2.1 Tapas svadhyaya Ishvara pranidhanani kriya yogah Summary Yoga Sutra 2.1 states: “Tapas svadhyaya Ishvara pranidhanani kriya yogah.” This sutra outlines the practice of Kriya Yoga, which includes discipline (tapas), self-study (svadhyaya), and devotion to the divine (Ishvara pranidhana). Analysis: Tapas: Translation: Literally means “heat” or “austerity”. Meaning: Tapas refers to disciplined practices

Yoga Sutra 1.51 tasyāpi nirodhe sarva-nirodhān nirbījaḥ samādhiḥ Summary Yoga Sutra 1.51, “tasyāpi nirodhe sarva-nirodhān nirbījaḥ samādhiḥ,” translates to “Upon the cessation of even these impressions, seedless samadhi is attained.” This Sutra describes the ultimate state of meditation where all mental impressions are dissolved, leading to a state of pure consciousness. Analysis of the Sutra

Yoga Sutra 1.50 tajjaḥ saṃskāro’nya-saṃskāra-pratibandhī Summary Yoga Sutra 1.50, “tajjaḥ saṃskāro’nya-saṃskāra-pratibandhī,” translates to “The impressions produced by this wisdom prevent other impressions from arising.” This Sutra highlights the transformative power of higher wisdom in overriding and neutralizing previous mental impressions or samskaras. Analysis of the Sutra tajjaḥ (Produced by This): “Tajjaḥ” refers to the impressions

Yoga Sutra 1.49 śruta-anumāna-prajñābhyām anya-viṣayā viśeṣārthatvāt Summary Yoga Sutra 1.49, “śruta-anumāna-prajñābhyām anya-viṣayā viśeṣārthatvāt,” translates to “This wisdom is distinct from and beyond the insights gained from hearing or inference.” This Sutra emphasizes the unique and superior nature of direct intuitive knowledge compared to knowledge acquired through traditional means. Analysis of the Sutra śruta (Hearing): “śruta”