Sadhana Pada

The Path of Practice in Patanjali’s Yoga Sutras

The Sadhana Pada is the second chapter of Patanjali’s Yoga Sutras, a cornerstone text in the philosophy and practice of yoga. This chapter focuses on the practical aspects of yoga, laying out the steps and practices necessary for spiritual growth and self-realization. Comprised of 55 sutras, the Sadhana Pada is often referred to as the “Path of Practice” because it outlines the essential disciplines and techniques to cultivate a disciplined and mindful life.

Overview of Sadhana Pada

The Sadhana Pada begins by describing the kleshas (afflictions) that cause human suffering and hinder spiritual progress. It then introduces the concept of Kriya Yoga, which includes tapas (discipline), svadhyaya (self-study), and Ishvara pranidhana (devotion to the divine). The chapter provides detailed instructions on the eight limbs of yoga (Ashtanga Yoga), which form a comprehensive guide to ethical living, physical health, and mental discipline.

The Kleshas: Afflictions that Cause Suffering

The chapter identifies five kleshas:

Avidya (Ignorance): The fundamental lack of true knowledge, which distorts perception.

Asmita (Egoism): The false identification of the self with the ego.

Raga (Attachment): The craving for pleasurable experiences.

Dvesha (Aversion): The repulsion towards unpleasant experiences.

Abhiniveshah (Fear of Death): The deep-seated fear of death and the instinctual clinging to life.

By understanding and addressing these kleshas, practitioners can overcome the obstacles that impede their spiritual journey.

Kriya Yoga: The Path of Action

Kriya Yoga is introduced as a means to purify the mind and prepare it for higher states of consciousness. It consists of three components:

Tapas: Disciplined practices and austerities that generate inner heat and transformation.

Svadhyaya: Self-study and the study of sacred texts to gain deeper insights into oneself.

Ishvara Pranidhana: Devotion and surrender to the divine, fostering humility and trust in a higher power.

The Eight Limbs of Yoga: Ashtanga Yoga

The core of the Sadhana Pada is the exposition of Ashtanga Yoga, which includes:

Yama (Ethical Restraints): Guidelines for moral conduct, including non-violence (ahimsa), truthfulness (satya), non-stealing (asteya), continence (brahmacharya), and non-possessiveness (aparigraha).

Niyama (Observances): Practices to cultivate inner purity and discipline, including cleanliness (shaucha), contentment (santosha), austerity (tapas), self-study (svadhyaya), and devotion to a higher power (Ishvara pranidhana).

Asana (Postures): Physical postures that promote steadiness, comfort, and physical health.

Pranayama (Breath Control): Techniques for controlling the breath and, consequently, the flow of prana (vital energy) in the body.

Pratyahara (Withdrawal of Senses): The practice of withdrawing the senses from external objects to direct attention inward.

Dharana (Concentration): Focused attention on a single point or object.

Dhyana (Meditation): Sustained and uninterrupted flow of concentration.

Samadhi (Absorption): A state of deep meditative absorption where the practitioner merges with the object of meditation.

Significance of the Sadhana Pada

The Sadhana Pada is significant as it provides a comprehensive roadmap for spiritual development and self-realization. By following the guidelines and practices outlined in this chapter, practitioners can cultivate discipline, mindfulness, and a deep connection with their true selves. The chapter emphasizes the importance of consistent practice and dedication in overcoming the kleshas and achieving a state of inner peace and enlightenment.

Common Interpretations

Traditional Interpretation

In traditional yoga teachings, the Sadhana Pada is seen as a practical guide to achieving the ultimate goal of yoga: union with the divine. Practitioners are encouraged to follow the eight limbs of yoga diligently, as they provide a structured path to purify the mind, body, and spirit. The chapter’s emphasis on ethical conduct, discipline, and devotion reflects the holistic nature of yoga as a way of life.

Modern Interpretation

In modern contexts, the Sadhana Pada is often interpreted as a holistic approach to personal development and well-being. The principles and practices outlined in this chapter are seen as tools for achieving mental clarity, emotional resilience, and physical health. Modern practitioners may adapt these teachings to fit their individual needs, using the eight limbs of yoga as a framework for a balanced and fulfilling life.

The Sadhana Pada offers timeless wisdom that continues to inspire and guide practitioners on their spiritual journeys. Its teachings provide valuable insights into the nature of the mind, the obstacles to spiritual growth, and the practices necessary to achieve self-realization and inner peace. Whether approached through traditional or modern lenses, the Sadhana Pada remains a foundational text in the study and practice of yoga.

Outline of the Sutras

Sutra 2.1: “Tapah svadhyaya Ishvara pranidhanani kriya yogah” The practice of yoga involves self-discipline, self-study, and devotion to a higher power.

Sutra 2.2: “Samadhi bhavana arthah klesha tanu karanarthah cha” The aim of yoga practice is to cultivate samadhi (meditative absorption) and weaken the afflictions.

Sutra 2.3: “Avidya asmita raga dvesha abhiniveshah pancha klesha” The five afflictions are ignorance, egoism, attachment, aversion, and clinging to life.

Sutra 2.4: “Avidya kshetram uttaresam prasupta tanu vicchinna udaranam” Ignorance is the field in which the other afflictions grow, whether dormant, weak, intermittent, or active.

Sutra 2.5: “Anitya ashuchi dukha anatmasu nitya shuchi sukha atmakhyatir avidya” Ignorance is the misperception of the impermanent, impure, painful, and non-self as permanent, pure, pleasurable, and the true self.

Sutra 2.6: “Drig darsana shaktyor eka atmata iva asmita” Egoism is the identification of the seer with the instruments of seeing.

Sutra 2.7: “Sukha anu shayi raga” Attachment is the affliction that follows from experiences of pleasure.

Sutra 2.8: “Dukha anu shayi dvesha” Aversion is the affliction that follows from experiences of pain.

Sutra 2.9: “Sva-rasa-vahi vidushah api tatha rudho abhiniveshah Clinging to life is an intrinsic fear that persists even in the wise.

Sutra 2.10: “Te pratiprasava heyah sukshmah” The subtle forms of the kleshas can be eliminated by tracing them back to their origin.

Sutra 2.11: “Dhyana heyas tad vrittayah” Meditative absorption eliminates the activities of the mind.

Sutra 2.12: “Klesha moolah karma ashayo drishta adrishta janma vedaniyah” The root of karma (actions) is the afflictions, which manifest in visible and invisible forms, leading to future experiences.

Sutra 2.13: “Sati moole tad vipakah jatyayur bhogah” When the root exists, the results manifest in the form of birth, lifespan, and experiences.

Sutra 2.14: “Te hlada paritapa phalah punya apunya hetutvat” The results of actions are pleasure or pain, depending on whether the actions are virtuous or non-virtuous.

Sutra 2.15: “Parinama tapa samskara duhkhaih guna vrittivirodhat cha duhkham eva sarvam vivekinah” For the discerning, all experiences are ultimately painful due to the suffering caused by change, anxiety, and deep-seated impressions, as well as the conflict between the activities of the gunas (qualities).

Sutra 2.16: “Heyam duhkham anagatam” Future suffering can be avoided.

Sutra 2.17: “Drashta drisya yoho samyogo heya hetuh” The cause of suffering is the identification of the seer with the seen.

Sutra 2.18: “Prakasha kriya sthiti shilam bhuta indriya atmakam bhoga apavargartham drishyam” The seen consists of the elements and sense organs, having the nature of illumination, activity, and stability, and is meant for experience and liberation.

Sutra 2.19: “Vishesha avishesha linga matra alingani guna parvani” The stages of the gunas (qualities) are specific, non-specific, indicated, and unmanifest.

Sutra 2.20: “Drashta drishimatrah shuddhah api pratyaya anupashyah” The seer is pure consciousness, witnessing the mind’s activities.

Sutra 2.21: “Tadartha eva drishyasya atma” The seen exists only for the sake of the seer.

Sutra 2.22: “Kritartham prati nashtam api anashtam tad anya sadharanatvat” Once the purpose of the seen is fulfilled, it ceases to exist for the seer, but it continues to exist for others.

Sutra 2.23: “Sva svami shaktyoh svaroopopalabdhi hetuh samyogah” Union is the cause of the realization of the true nature of the powers of the seer and the seen.

Sutra 2.24: “Tasya hetuh avidya” The cause of this union is ignorance.

Sutra 2.25: “Tad abhavat samyogah abhavah hanam taddrisheh kaivalyam” The disappearance of ignorance leads to the disappearance of union, resulting in liberation (kaivalya) for the seer.

Sutra 2.26: “Viveka khyatih aviplava hanopayah” The means to liberation is uninterrupted discriminative discernment.

Sutra 2.27: “Tasya saptadha pranta bhoomih prajna” This wisdom progresses in seven stages.

Sutra 2.28: “Yoganga anushthanat ashuddhi kshaye jnana deeptih aviveka khyateh” Through the practice of the limbs of yoga, impurities are destroyed, and the light of wisdom and discriminative discernment shines forth.

Sutra 2.29: “Yama niyama asana pranayama pratyahara dharana dhyana samadhayah ashtau angani” The eight limbs of yoga are: yama (restraints), niyama (observances), asana (posture), pranayama (breath control), pratyahara (withdrawal of the senses), dharana (concentration), dhyana (meditation), and samadhi (absorption).

Sutra 2.30: “Ahimsa satya asteya brahmacharya aparigrahah yama” The restraints are: non-violence, truthfulness, non-stealing, celibacy, and non-possessiveness.

Sutra 2.31: “Jati desa kala samaya anavacchinnah sarva bhauma maha vratam” These great vows are universal, not limited by class, place, time, or circumstance.

Sutra 2.32: “Shaucha santosha tapah svadhyaya Ishvara pranidhanani niyamah” The observances are: purity, contentment, self-discipline, self-study, and devotion to a higher power.

Sutra 2.33: “Vitarka badhane pratipaksha bhavanam” When disturbed by negative thoughts, cultivate their opposites.

Sutra 2.34: “Vitarka himsadayah krita karita anumodita lobha krodha moha purvaka mridu madhya adhimatra dukha ajnana ananta phala iti pratipaksha bhavanam” Negative thoughts like violence, whether done, caused to be done, or approved of, are caused by greed, anger, or delusion in mild, moderate, or intense forms. They result in endless suffering and ignorance. Thus, cultivate their opposites.

Sutra 2.35: “Ahimsa pratisthayam tat samnidhau vaira tyagah” When a person is firmly established in non-violence, all hostilities cease in their presence.

Sutra 2.36: “Satya pratisthayam kriya phala ashrayatvam” When one is established in truth, their actions result in fruitful outcomes.

Sutra 2.37: “Asteya pratisthayam sarva ratna upasthanam” When one is steadfast in non-stealing, all treasures come to them.

Sutra 2.38: “Brahmacharya pratisthayam virya labhah” When established in continence, vitality is gained.

Sutra 2.39: “Aparigraha sthairye janma kathanta sambodhah” When one is steadfast in non-possessiveness, the knowledge of the “how” and “why” of past and future births is attained.

Sutra 2.40: “Shauchat svanga jugupsa parair asamsargah” Through cleanliness, one develops a distaste for their own body and detachment from contact with others.

Sutra 2.41: “Sattva shuddhi saumanasya aikagrya indriya jaya atma darshana yogyatvani cha” Cleanliness of mind and body brings purity, cheerfulness, concentration, mastery over senses, and fitness for self-realization.

Sutra 2.42: “Santosad anuttamah sukha labhah” Through contentment, supreme happiness is achieved.

Sutra 2.43: “Kayendriya siddhir asuddhi kshayat tapasah” Through austerity, impurities are destroyed, and mastery over the body and senses is gained.

Sutra 2.44: “Svadhyayad ishta devata samprayogah” Through self-study, communion with the chosen deity is attained.

Sutra 2.45: “Samadhi siddhir Ishvara pranidhanat” Through surrender to the divine, perfection in meditation is attained.

Sutra 2.46: “Sthira sukham asanam” Posture should be steady and comfortable.

Sutra 2.47: “Prayatna shaithilya ananta samapattibhyam” Posture is mastered by relaxation of effort and meditation on the infinite.

Sutra 2.48: “Tatah dvandva anabhighatah” Thereafter, one is not disturbed by dualities.

Sutra 2.49: “Tasmin sati shvasa prashvasayoh gati vichchedah pranayamah” Once the posture is perfected, the practice of breath control (pranayama) follows, cutting off the flow of inhalation and exhalation.

Sutra 2.50: “Bahya abhyantara stambha vrittih desha kala sankhyabhih paridrishtah dirgha sukshmah” Pranayama involves external, internal, and restrained breath, observed according to place, time, and number, becoming prolonged and subtle.

Sutra 2.51: “Bahya abhyantara vishaya akshepi chaturthah” The fourth type transcends the external and internal breath control.

Sutra 2.52: “Tatah kshiyate prakasha avaranam” Then the veil covering the inner light is destroyed.

Sutra 2.53: “Dharanasu cha yogyata manasah” The mind becomes fit for concentration.

Sutra 2.54: “Svavishaya asamprayoge chittasya svarupa anukaraha iva indriyanam pratyaharah” When the senses withdraw themselves from their objects and imitate the nature of the mind, it is termed pratyahara (sense withdrawal).

Sutra 2.55: “Tatah parama vashyata indriyanam” Then comes supreme mastery over the senses.