Education

Yoga Sutra 2.47: Prayatna Shaithilya Ananta Samapattibhyam Summary Yoga Sutra 2.47 states: “Prayatna shaithilya ananta samapattibhyam.” This sutra explains that through the relaxation of effort (prayatna shaithilya) and the absorption into the infinite (ananta samapatti), the posture (asana) is perfected. Analysis Prayatna Shaithilya Ananta Samapatti Significance of the Sutra Yoga Sutra 2.47 highlights the importance […]

Yoga Sutra 2.46: Sthira Sukham Asanam Summary Yoga Sutra 2.46 states: “Sthira sukham asanam.” This sutra explains that an asana (posture) should be steady (sthira) and comfortable (sukham). Analysis Sthira Sukham Asanam Significance of the Sutra Yoga Sutra 2.46 highlights the dual qualities of steadiness (sthira) and comfort (sukham) in the practice of asanas. The

Yoga Sutra 2.45: Samadhisiddhir Ishvarapranidhanat Summary Yoga Sutra 2.45 states: “Samadhisiddhir ishvarapranidhanat.” This sutra explains that by surrendering to a higher power (ishvara pranidhana), one attains the perfection of meditation (samadhi). Analysis Samadhi Siddhi Ishvara Pranidhana Significance of the Sutra Yoga Sutra 2.45 highlights the transformative power of ishvara pranidhana (surrender to a higher power).

Yoga Sutra 2.44: Svadhyayad ishtadevata samprayogah Summary Yoga Sutra 2.44 states: “Svadhyayad ishtadevata samprayogah.” This sutra explains that through self-study (svadhyaya), one attains communion with their desired deity or chosen aspect of divinity (ishtadevata). Analysis Svadhyaya Ishtadevata Samprayogah Significance of the Sutra Yoga Sutra 2.44 highlights the transformative power of svadhyaya (self-study). By engaging in

Yoga Sutra 2.43: Kāyendriyasiddhirasuddhiksayāttapasah Summary Yoga Sutra 2.43 states: “Kāyendriyasiddhirasuddhiksayāttapasah.” This sutra explains that through the practice of austerity (tapas), impurities are destroyed, and the body and senses become perfected. Analysis Kāya Indriya Siddhi Asuddhi Ksaya Tapas Significance of the Sutra Yoga Sutra 2.43 highlights the transformative power of tapas (austerity or disciplined practice). By

Yoga Sutra 2.42: Santosad anuttamah sukhalabhah Summary Yoga Sutra 2.42 states: “Santosad anuttamah sukhalabhah.” This sutra explains that from contentment (santosha), one attains supreme happiness (anuttamah sukha). Analysis Santosha Anuttamah Sukha Labhah Significance of the Sutra Yoga Sutra 2.42 highlights the profound impact of cultivating contentment (santosha). By practicing contentment, individuals can experience supreme happiness

Yoga Sutra 2.41: Sattvaśuddhisaumanasyai-kāgryendriyajayātmadarśanayogyatvāni ca Summary Yoga Sutra 2.41 states: “Sattvaśuddhisaumanasyai-kāgryendriyajayātmadarśanayogyatvāni ca.” This sutra explains that through the cultivation of purity (sattvaśuddhi), one achieves cheerfulness (saumanasya), one-pointedness of mind (ekāgrya), mastery over the senses (indriyajaya), and fitness for self-realization (ātmadarśana). Analysis Sattvaśuddhi Saumanasya Ekāgrya Indriyajaya Ātmadarśana Yogyatvāni Significance of the Sutra Yoga Sutra 2.41 emphasizes

Yoga Sutra 2.40: Śaucāt svāṅga-jugupsā parairasaṁsargaḥ Summary Yoga Sutra 2.40 states: “Śaucāt svāṅga-jugupsā parairasaṁsargaḥ.” This sutra explains that through the practice of purity (śauca), one develops a distaste for one’s own body and disinclination towards contact with others’ bodies. Analysis Śauca Svāṅga-jugupsā Para Asaṁsargaḥ Significance of the Sutra Yoga Sutra 2.40 highlights the significance of

Yoga Sutra 2.39: Aparigrahasthairye janmakathamta sambodhah Summary Yoga Sutra 2.39 states: “Aparigrahasthairye janmakathamta sambodhah.” This sutra explains that when a person is firmly established in non-possessiveness (aparigraha), they gain profound knowledge of their past and future lives. Analysis Aparigraha Sthairye Janma Kathanta Sambodhah Significance of the Sutra Yoga Sutra 2.39 highlights the benefits of practicing

Yoga Sutra 2.38: Brahmacharya Pratishthayam Viryalabhah Summary Yoga Sutra 2.38 states: “Brahmacharya pratishthayam viryalabhah.” This sutra explains that when a person is firmly established in celibacy (brahmacharya), they gain vitality and energy. Analysis Brahmacharya Pratishthayam Virya Labhah Significance of the Sutra Yoga Sutra 2.38 highlights the benefits of practicing brahmacharya (celibacy or moderation). By abstaining

Yoga Sutra 2.37: Asteyapratishthayam Sarvaratnopasthanam Summary Yoga Sutra 2.37 states: “Asteyapratishthayam sarvaratnopasthanam.” This sutra explains that when a person is firmly established in non-stealing (asteya), all wealth comes to them. Analysis Asteya Pratishthayam Sarva Ratna Upasthanam Significance of the Sutra Yoga Sutra 2.37 highlights the profound impact of practicing non-stealing (asteya). When an individual is

Yoga Sutra 2.36: Satyapratisthayam Kriyaphalasrayatvam Summary Yoga Sutra 2.36 states: “Satyapratisthayam kriyaphalasrayatvam.” This sutra explains that when a person is firmly established in truthfulness (satya), their actions and their results become aligned with the truth. Analysis Satya Pratishthayam Kriyaphala Asrayatvam Significance of the Sutra Yoga Sutra 2.36 highlights the power of truthfulness (satya) in aligning

Yoga Sutra 2.35: Ahimsa Pratishthayam Tat Vaira Tyagah Summary Yoga Sutra 2.35 states: “Ahimsa pratishthayam tat vaira tyagah.” This sutra explains that when a yogi is firmly established in non-violence (ahimsa), hostility (vaira) ceases in their presence. Analysis Ahimsa Pratishthayam Tat Vaira Tyagah Significance of the Sutra Yoga Sutra 2.35 highlights the transformative power of

Yoga Sutra 2.34: Vitarka Himsa Dayah Krita Karita Anumodita Lobha Krodha Moha Purvaka Mridu Madhya Adhimatra Dukha Ajnana Ananta Phala Iti Pratipaksha Bhavanam Summary Yoga Sutra 2.34 states: “Vitarka himsa dayah krita karita anumodita lobha krodha moha purvaka mridu madhya adhimatra dukha ajnana ananta phala iti pratipaksha bhavanam.” This sutra explains that negative thoughts and

Yoga Sutra 2.33: Vitarka Badane Pratipaksha Bhavanam Summary Yoga Sutra 2.33 states: “Vitarka badane pratipaksha bhavanam.” This sutra explains that when disturbed by negative thoughts (vitarka badane), one should cultivate the opposite thoughts (pratipaksha bhavanam) to counter them. Analysis Vitarka Badane Pratipaksha Bhavanam Significance of the Sutra Yoga Sutra 2.33 emphasizes the importance of mental

Yoga Sutra 2.32: Saucha Santosha Tapas Svadhyaya Ishvara Pranidhana Niyamah Summary Yoga Sutra 2.32 states: “Saucha santosha tapas svadhyaya ishvara pranidhana niyamah.” This sutra outlines the five Niyamas, or personal observances, which form the second limb of the eightfold path of yoga. Analysis Saucha Santosha Tapas Svadhyaya Ishvara Pranidhana Significance of the Sutra Yoga Sutra

Yoga Sutra 2.31: Jati Desa Kala Samaya Anavacchinnah Sarvabhaumah Mahavratam Summary Yoga Sutra 2.31 states: “Jati desa kala samaya anavacchinnah sarvabhaumah mahavratam.” This sutra explains that the Yamas (ethical restraints) are universal vows (mahavratam) and are not restricted by class (jati), place (desa), time (kala), or circumstance (samaya). Analysis Jati Desa Kala Samaya Anavacchinnah Sarvabhaumah

Yoga Sutra 2.30: Ahimsa Satya Asteya Brahmacharya Aparigraha Yamah Summary Yoga Sutra 2.30 states: “Ahimsa satya asteya brahmacharya aparigraha yamah.” This sutra outlines the five Yamas, or ethical restraints, which form the first limb of the eightfold path of yoga. Analysis Ahimsa Translation: Non-violence. Meaning: Ahimsa signifies the practice of non-violence in thought, word, and

Yoga Sutra 2.29: Yama Niyama Asana Pranayama Pratyahara Dharana Dhyana Samadhayo Ashtau Angani Summary Yoga Sutra 2.29 states: “Yama niyama asana pranayama pratyahara dharana dhyana samadhayo ashtau angani.” This sutra outlines the eight limbs of yoga, which are essential components of the practice. Analysis Yama Translation: Ethical restraints. Meaning: Yamas are moral guidelines for how

Yoga Sutra 2.28: Yoganganusthanad Ashuddhi Kshaye Jnana Diptih A Viveka Khyateh Summary Yoga Sutra 2.28 states: “Yoganganusthanad ashuddhi kshaye jnana diptih a viveka khyateh.” This sutra explains that by practicing the limbs of yoga (yoganganusthanad), impurities are destroyed (ashuddhi kshaye), leading to the light of knowledge (jnana diptih) and discernment (viveka khyati). Analysis Yoganganusthanad Translation:

Yoga Sutra 2.27: Tasya Saptadha Pranta-Bhumih Prajna Summary Yoga Sutra 2.27 states: “Tasya saptadha pranta-bhumih prajna.” This sutra explains that for the one who has attained discrimination (tasya), wisdom (prajna) appears in seven stages (saptadha pranta-bhumih). Analysis Tasya Translation: For the one who. Meaning: Tasya refers to the individual who has attained clear discernment or

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