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.