Verse 1
तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥ २.१॥
tapaḥsvādhyāyeśvarapraṇidhānāni kriyāyogaḥ .. 2.1..
1. Mortification, study, and surrendering fruits of work to God are called Kriyā-Yoga.
Verse 2
समाधिभावनार्थः क्लेशतनूकरणार्थश्च ॥ २.२॥
samādhibhāvanārthaḥ kleśatanūkaraṇārthaśca .. 2.2..
2. (It is for) the practice of Samadhi and minimising the pain-bearing obstructions.
Verse 3
अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः ॥ २.३॥
avidyāsmitārāgadveṣābhiniveśāḥ kleśāḥ .. 2.3..
3. The pain-bearing obstructions are — ignorance, egoism, attachment, aversion, and clinging to life.
Verse 4
अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम् ॥ २.४॥
avidyā kṣetramuttareṣāṃ prasuptatanuvicchinnodārāṇām .. 2.4..
4. Ignorance is the productive field of all these that follow, whether they are dormant, attenuated, overpowered, or expanded.
Verse 5
अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या ॥ २.५॥
anityāśuciduḥkhānātmasu nityaśucisukhātmakhyātiravidyā .. 2.5..
5. Ignorance is taking the non-eternal, the impure, the painful, and the non-Self for the eternal, the pure, the happy, and the Atman or Self (respectively).
Verse 6
दृग्दर्शनशक्त्योरेकात्मतेवास्मिता ॥ २.६॥
dṛgdarśanaśaktyorekātmatevāsmitā .. 2.6..
6. Egoism is the identification of the seer with the instrument of seeing.
Verse 7
सुखानुशयी रागः ॥ २.७॥
sukhānuśayī rāgaḥ .. 2.7..
7. Attachment is that which dwells on pleasure.
Verse 8
दुःखानुशयी द्वेषः ॥ २.८॥
duḥkhānuśayī dveṣaḥ .. 2.8..
8. Aversion is that which dwells on pain.
Verse 9
स्वरसवाही विदुषोऽपि तथारूढोऽभिनिवेशः ॥ २.९॥
svarasavāhī viduṣo’pi tathārūḍho’bhiniveśaḥ .. 2.9..
9. Flowing through its own nature, and established even in the learned, is the clinging to life.
Verse 10
ते प्रतिप्रसवहेयाः सूक्ष्माः ॥ २.१०॥
te pratiprasavaheyāḥ sūkṣmāḥ .. 2.10..
10. The fine Samskaras are to be conquered by resolving them into their causal state.
Verse 11
ध्यानहेयास्तद्वृत्तयः ॥ २.११॥
dhyānaheyāstadvṛttayaḥ .. 2.11..
11. By meditation, their (gross) modifications are to be rejected.
Verse 12
क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः ॥ २.१२॥
kleśamūlaḥ karmāśayo dṛṣṭādṛṣṭajanmavedanīyaḥ .. 2.12..
12. The “receptacle of works” has its root in these pain-bearing obstructions, and their experience is in this visible life, or in the unseen life.
Verse 13
सति मूले तद्विपाको जात्यायुर्भोगाः ॥ २.१३॥
sati mūle tadvipāko jātyāyurbhogāḥ .. 2.13..
13. The root being there, the fruition comes (in the form of) species, life, and experience of pleasure and pain.
Verse 14
ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात् ॥ २.१४॥
te hlādaparitāpaphalāḥ puṇyāpuṇyahetutvāt .. 2.14..
14. They bear fruit as pleasure or pain, caused by virtue or vice.
Verse 15
परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः ॥ २.१५॥
pariṇāmatāpasaṃskāraduḥkhairguṇavṛttivirodhācca duḥkhameva sarvaṃ vivekinaḥ .. 2.15..
15. To the discriminating, all is, as it were, painful on account of everything bringing pain either as consequence, or as anticipation of loss of happiness, or as fresh craving arising from impressions of happiness, and also as counteraction of qualities.
Verse 16
हेयं दुःखमनागतम् ॥ २.१६॥
heyaṃ duḥkhamanāgatam .. 2.16..
16. The misery which is not yet come is to be avoided.
Verse 17
द्रष्टृदृश्ययोः संयोगो हेयहेतुः ॥ २.१७॥
draṣṭṛdṛśyayoḥ saṃyogo heyahetuḥ .. 2.17..
17. The cause of that which is to be avoided is the junction of the seer and the seen.
Verse 18
प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम् ॥ २.१८॥
prakāśakriyāsthitiśīlaṃ bhūtendriyātmakaṃ bhogāpavargārthaṃ dṛśyam .. 2.18..
18. The experienced is composed of elements and organs, is of the nature of illumination, action, and inertia, and is for the purpose of experience and release (of the experiencer).
Verse 19
विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि ॥ २.१९॥
viśeṣāviśeṣaliṅgamātrāliṅgāni guṇaparvāṇi .. 2.19..
19. The states of the qualities are the defined, the undefined, the indicated only, and the signless.
Verse 20
द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः ॥ २.२०॥
draṣṭā dṛśimātraḥ śuddho’pi pratyayānupaśyaḥ .. 2.20..
20. The seer is intelligence only, and though pure, sees through the colouring of the intellect.
Verse 21
तदर्थ एव दृश्यस्यात्मा ॥ २.२१॥
tadartha eva dṛśyasyātmā .. 2.21..
21. The nature of the experienced is for him.
Verse 22
कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात् ॥ २.२२॥
kṛtārthaṃ prati naṣṭamapyanaṣṭaṃ tadanyasādhāraṇatvāt .. 2.22..
22. Though destroyed for him whose goal has been gained, yet it is not destroyed, being common to others.
Verse 23
स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः ॥ २.२३॥
svasvāmiśaktyoḥ svarūpopalabdhihetuḥ saṃyogaḥ .. 2.23..
23. Junction is the cause of the realisation of the nature of both the powers, the experienced and its Lord.
Verse 24
तस्य हेतुरविद्या ॥ २.२४॥
tasya heturavidyā .. 2.24..
24. Ignorance is its cause.
Verse 25
तदभावात् संयोगाभावो हानं तद्दृशेः कैवल्यम् ॥ २.२५॥
tadabhāvāt saṃyogābhāvo hānaṃ taddṛśeḥ kaivalyam .. 2.25..
25. There being absence of that (ignorance) there is absence of junction, which is the thing-to-be-avoided; that is the independence of the seer.
Verse 26
विवेकख्यातिरविप्लवा हानोपायः ॥ २.२६॥
vivekakhyātiraviplavā hānopāyaḥ .. 2.26..
26. The means of destruction of ignorance is unbroken practice of discrimination.
Verse 27
तस्य सप्तधा प्रान्तभूमिः प्रज्ञा ॥ २.२७॥
tasya saptadhā prāntabhūmiḥ prajñā .. 2.27..
27. His knowledge is of the sevenfold highest ground.
Verse 28
योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिरा विवेकख्यातेः ॥ २.२८॥
yogāṅgānuṣṭhānādaśuddhikṣaye jñānadīptirā vivekakhyāteḥ .. 2.28..
28. By the practice of the different parts of Yogas the impurities being destroyed, knowledge becomes effulgent up to discrimination.
Verse 29
यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि ॥ २.२९॥
yamaniyamāsanaprāṇāyāmapratyāhāradhāraṇādhyānasamādhayo’ṣṭāvaṅgāni .. 2.29..
29. Yama, Niyama, Āsana, Prānāyāma, Pratyāhāra, Dhāranā, Dhyāna, and Samādhi are the eight limbs of Yoga.
Verse 30
अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः ॥ २.३०॥
ahiṃsāsatyāsteyabrahmacaryāparigrahā yamāḥ .. 2.30..
30. Non-killing, truthfulness, non-stealing, continence, and non-receiving are called Yamas.
Verse 31
जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम् ॥ २.३१॥
jātideśakālasamayānavacchinnāḥ sārvabhaumā mahāvratam .. 2.31..
31. These, unbroken by time, place, purpose, and caste – rules, are (universal) great vows.
Verse 32
शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः ॥ २.३२॥
śaucasaṃtoṣatapaḥsvādhyāyeśvarapraṇidhānāni niyamāḥ .. 2.32..
32. Internal and external purification, contentment, mortification, study, and worship of God are the Niyamas.
Verse 33
वितर्कबाधने प्रतिपक्षभावनम् ॥ २.३३॥
vitarkabādhane pratipakṣabhāvanam .. 2.33..
33. To obstruct thoughts which are inimical to Yoga, contrary thoughts should be brought.
Verse 34
वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम् ॥ २.३४॥
vitarkā hiṃsādayaḥ kṛtakāritānumoditā lobhakrodhamohapūrvakā mṛdumadhyādhimātrā duḥkhājñānānantaphalā iti pratipakṣabhāvanam .. 2.34..
34. The obstructions to Yoga are killing, falsehood, etc., whether committed, caused, or approved; either through avarice, or anger, or ignorance; whether slight, middling, or great; and they result in infinite ignorance and misery. This is (the method of) thinking the contrary.
Verse 35
अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः ॥ २.३५॥
ahiṃsāpratiṣṭhāyāṃ tatsannidhau vairatyāgaḥ .. 2.35..
35. Non-killing being established, in his presence all enmities cease (in others).
Verse 36
सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम् ॥ २.३६॥
satyapratiṣṭhāyāṃ kriyāphalāśrayatvam .. 2.36..
36. By the establishment of truthfulness the Yogi gets the power of attaining for himself and others the fruits of work without the works.
Verse 37
अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् ॥ २.३७॥
asteyapratiṣṭhāyāṃ sarvaratnopasthānam .. 2.37..
37. By the establishment of non-stealing all wealth comes to the Yogi.
Verse 38
ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः ॥ २.३८॥
brahmacaryapratiṣṭhāyāṃ vīryalābhaḥ .. 2.38..
38. By the establishment of continence energy is gained.
Verse 39
अपरिग्रहस्थैर्ये जन्मकथंतासम्बोधः ॥ २.३९॥
aparigrahasthairye janmakathaṃtāsambodhaḥ .. 2.39..
39. When he is fixed in non-receiving, he gets the memory of past life.
Verse 40
शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः ॥ २.४०॥
śaucāt svāṅgajugupsā parairasaṃsargaḥ .. 2.40..
40. Internal and external cleanliness being established, there arises disgust for one’s own body, and non-intercourse with others.
Verse 41
सत्त्वशुद्धि सौमनस्यैकाग्र्येन्द्रिय जयात्मदर्शन-योग्यत्वानि च ॥ २.४१॥
sattvaśuddhi saumanasyaikāgryendriya jayātmadarśana-yogyatvāni ca .. 2.41..
41. There also arises purification of the Sattva, cheerfulness of the mind, concentration, conquest of the organs, and fitness for the realisation of the Self.
Verse 42
संतोषादनुत्तमसुखलाभः ॥ २.४२॥
saṃtoṣādanuttamasukhalābhaḥ .. 2.42..
42. From contentment comes superlative happiness.
Verse 43
कायेन्द्रियसिद्धिरशुद्धिक्षयात् तपसः ॥ २.४३॥
kāyendriyasiddhiraśuddhikṣayāt tapasaḥ .. 2.43..
43. The result of mortification is bringing powers to the organs and body, by destroying the impurity.
Verse 44
स्वाध्यायाद् इष्टदेवतासंप्रयोगः ॥ २.४४॥
svādhyāyād iṣṭadevatāsaṃprayogaḥ .. 2.44..
44. By repetition of the Mantra comes the realisation of the intended deity.
Verse 45
समाधिसिद्धिरीश्वरप्रणिधानात् ॥ २.४५॥
samādhisiddhirīśvarapraṇidhānāt .. 2.45..
45. By sacrificing all the Ishvara comes Samadhi.
Verse 46
स्थिरसुखम् आसनम् ॥ २.४६॥
sthirasukham āsanam .. 2.46..
46. Posture is that which is firm and pleasant.
Verse 47
प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम् ॥ २.४७॥
prayatnaśaithilyānantasamāpattibhyām .. 2.47..
47. By lessening the natural tendency (for restlessness) and meditating on the unlimited, posture becomes firm and pleasant.
Verse 48
ततो द्वन्द्वानभिघातः ॥ २.४८॥
tato dvandvānabhighātaḥ .. 2.48..
48. Seat being conquered, the dualities do not obstruct.
Verse 49
तस्मिन्सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः ॥ २.४९॥
tasminsati śvāsapraśvāsayorgativicchedaḥ prāṇāyāmaḥ .. 2.49..
49. Controlling the motion of the exhalation and the inhalation follows after this.
Verse 50
बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः ॥ २.५०॥
bāhyābhyantarastambhavṛttirdeśakālasaṃkhyābhiḥ paridṛṣṭo dīrghasūkṣmaḥ .. 2.50..
50. Its modifications are either external or internal, or motionless, regulated by place, time, and number, either long or short.
Verse 51
बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः ॥ २.५१॥
bāhyābhyantaraviṣayākṣepī caturthaḥ .. 2.51..
51. The fourth is restraining the Prana by reflecting on external or internal object.
Verse 52
ततः क्षीयते प्रकाशावरणम् ॥ २.५२॥
tataḥ kṣīyate prakāśāvaraṇam .. 2.52..
52. From that, the covering to the light of the Chitta is attenuated.
Verse 53
धारणासु च योग्यता मनसः ॥ २.५३॥
dhāraṇāsu ca yogyatā manasaḥ .. 2.53..
53. The mind becomes fit for Dharana.
Verse 54
स्वविषयासंप्रयोगे चित्तस्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः ॥ २.५४॥
svaviṣayāsaṃprayoge cittasvarūpānukāra ivendriyāṇāṃ pratyāhāraḥ .. 2.54..
54. The drawing in of the organs is by their giving up their own objects and taking the form of the mind-stuff, as it were.
Verse 55
ततः परमा वश्यतेन्द्रियाणाम् ॥ २.५५॥ ॥ इति पतञ्जलि-विरचिते योग-सूत्रे द्वितीयः साधन-पादः ॥
tataḥ paramā vaśyatendriyāṇām .. 2.55.. .. iti patañjali-viracite yoga-sūtre dvitīyaḥ sādhana-pādaḥ ..
55. Thence arises supreme control of the organs.
Key Takeaways & AI Summary
This chapter explores the profound teachings of The Chapter on Practice and the Eightfold Path of Yoga. It includes 55 verses detailing core themes like "tapaḥsvādhyāyeśvarapraṇidhānāni kriyāyogaḥ ", "samādhibhāvanārthaḥ kleśatanūkaraṇārthaśca ", "avidyāsmitārāgadveṣābhiniveśāḥ kleśāḥ ".The foundational scripture of Yoga philosophy by Maharishi Patanjali — defining the 8 limbs of Yoga and the path to Samadhi.