Sūtra 2.1

Sanskrit text, Unicode transliteration and English translation of Sūtra 2.1:

तपः स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥ २.१ ॥

tapaḥ svādhyāyeśvarapraṇidhānāni kriyāyogaḥ || 2.1 ||

1. Asceticism, muttering, and resignation to God constitute the Practical Yoga.

The Rajamartanda commentary by King Bhoja:

[English translation of the 11th century commentary by Bhoja called the Rājamārtaṇḍa]

[Sanskrit text for commentary available]

May the three-eyed Lord of the universe, by whom has been disclosed the several means of obtaining the occult powers of the difficultly-achievable Yoga, be favourable to the attainment of the desired object!

Having in the first chapter explained the Yoga tor those whose thoughts are collected, together with the means thereof, the author now, anticipating the question what should be the practice of the means for the achievement of the Yoga for those whose thoughts are in a waking (worldly) state, describes the Kriyā-yoga (practical Yoga), with a view to establish the mode of accomplishing it.

[Read Sūtra 2.1]

“Asceticism” (tapas) is the observance of the fasts called Kṛcchra, Cāndrāyaṇa and the like enjoined in another Śāstra (Dharma-śāstra). “Muttering” (sādhyāya) is the inaudible repetition of particular mantras preceded by the Praṇava, (i.e., the syllable Om). “Resignation to God” (Īśvara-praṇidhāna) is the dedication to the Supremely Venerable all one’s works, without any concern for their fruits. These, it is said, are the Practical Yoga.

Notes and Extracts

[Notes and comparative extracts from other commentaries on the Yogasūtra]

[This chapter is designed for persons who have not obtained control over their passions, but who are nevertheless desirous of practising those works which are calculated to train them for the performance of the highest branches of the Yoga, and to enable them to acquire supernatural powers Siddhis). Inasmuch as this training can be attained only through active exercise of certain duties, and those duties form the topics of this chapter, the chapter is called Kriyā-yoga or “Practical Yoga.”]

[This aphorism defines what Practical Yoga is. It includes the three acts of Asceticism, Muttering, and Resignation to God. The first includes all those acts of fasting and the like which the Smṛti ordains for the mortification of the flesh. In this sense tapas would be best rendered by religious austerity or self-denial, but the examples given are included under the head of penance. The Yogis do not exclude any of them, nor, except in the form of seats &c., add any new form of penance. The Kṛcchra named in the commentary is by some believed to be the same with the Prājāpatya, and by others with the Sāntapana. The first is effected by eating once a day for three days in the morning, then once in the night for three days, then subsisting for three days on food given, unasked, as alms, and lastly fasting for three days. The fast is absolute, and not even a mouthful of water is allowed to be drunk. The second is effected by living for six days on the five products of the cow and water in which kuśa grass has been steeped, and absolutely fasting on the 7th day. The Chāndrāyana has several varieties, but all of them are regulated by the moon's age, the food being daily reduced by one mouthful from the first day, till on the new-moon no food is taken, and then on the next day beginning with one mouthful the full allowance is got on the day of the full-moon. These penances are ordained for particular heinous sins. In citing their names it is not the object of the commentator to enjoin that these particular penances should be regularly practised, but simply to cite examples. The Haṭhadīpikā enjoins some forms of asceticism suited to the Rāja-yoga. The object is, there should be constant mortifying of the flesh so as to subdue its longings.

Muttering, like the last, is a part of the Smṛti ritual, largely dwelt upon in the Tantras. Every householder has a particular mantra which he is required to repeat for a certain number of times every day, the number varying from twelve to many thousands according to choice. The muttering is so done as not to be audible to a bystander, but in a manner so that each repetition may be clear and distinct, and fit to be counted by the mutterer. The Pātañjala Bhāṣya and the P. Rahasya add that sādhyāya implies either the muttering of a mantra, or the study of that Śāstra which relates to emancipation.—

praṇavādi-pavitrāṇām japo mokṣaśāstrādhyayanam vā.

Resignation to God (praṇidhāna) has been already explained on p. 28.

These are essentially necessary as preliminary practices, but they do not constitute the Yoga itself.]

(To the question) of what use are these, he replies: