Sūtra 2.10

Sanskrit text, Unicode transliteration and English translation of Sūtra 2.10:

ते प्रतिप्रसवहेयाः सूक्ष्माः ॥ २.१० ॥

te pratiprasavaheyāḥ sūkṣmāḥ || 2.10 ||

10. These, the subtile ones, should be avoided by an adverse course.

The Rajamartanda commentary by King Bhoja:

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

[Sanskrit text for commentary available]

Since it is not practicable to remove these afflictions without first knowing what they are, the author, having described their names (II, III) fields, (I, IV) divisions, (II, IV) and characteristics, (II, V to IX,) now explains the division of the means of destroying them, according as they are gross or subtile.

[Read Sūtra 2.10]

Those are “subtile” (sūkṣma) afflictions which exist in the form of residua, but have not assumed a modification in the form of active work. They are to be avoided (heya), eluded, by an adverse course (pratiprasava) or reflex modification. When the thinking principle, with its residua, has accomplished its course and entered into egoism, which is its source, how can these, (afflictions,) being rootless, exist?

Notes and Extracts

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

[The five afflictions aforesaid are described under two heads, subtile and gross. They are subtile when they exist in the form of residua, i.e., they exist potentially, but are latent. They become gross when they break out into active operation. Now, the latent ones are to be overcome by an adverse course. The natural course is to allow them to manifest themselves through the stimuli of external objects; but if the thinking principle be directed inwards towards egoism, the course of action is adverse to the natural tendency of the residua; and, in the absence of stimuli, they cannot manifest themselves. They cannot sprout, and are, therefore, compared in the Pātañjala Bhāṣya to roasted seeds.]

He next describes the means for the destruction of the gross (afflictions).