Part 2. Patanjali sadhana padah 2.1 to 2.55

2. sadhana paadam  

2.1. तपःस्वाध्यायेश्वर प्रणिधानानि क्रियायोगः

Tapaha swaadhyaayeswara pranidhaanani kriyaayoagaha

Tapaha=penance, swaadhaa= self study, and Eeswara pranidhaanani= to utilize looks (Eekshanom) as arrows (swar)  kriyaayoagaha.

Penance, self study, and to utilize looks as arrows is known as kriyaayoagaha.

2.2. समाधि भावनार्थः कलेश तनू करणार्थश्च

Samaadhi bhaavanaarthah klesha tanoo karanaarthashcha

Samaadhi bhaavanaarthah= samadhi siddhi or getting samadhi, klesha tanoo karanaarthashcha= destroys ignorance

Kriyayoga will give you samadhi siddhi or helps you in order to get  samadhi. It destroys ignorance.

2.3. अविद्यास्मिता रागद्वेषाभि निवेशाः पंचक्लेशाः

Avidyaasmitaa raagadweshaabhi niveshaha panchakleshaaha

Avidya= ignorance, asmitaa=’I’ ness, raga=attachment, dwesha=hatred, abhiniveshaha= clinging to life,  panchakleshaaha=five causes for suffering.

Ignorance, ’I’ ness, attachment, hatred,  clinging to life,  are the five causes for suffering.

2.4. अविद्या क्षेत्र मुत्तारेषाम् प्रसुप्त तनु विच्छिन्नो दाराणाम्

Avidyaa kshetra muttareshaanaam prasupta tanu daaraanaam

prasupta =responsible for asmita, tanu=body is responsible for raag or  attachment, vichchhinna= hatred for dwesh, udaaraanaam=provocation for abhinivesh (I-ness),     Avidyaa kshetra muttareshaanaam =Ignorance, are responsible

Prasupta or dormant for asmita, tanu or body for raag or attachment, vichchhinna or hatred for dwesha, udaaraanaam or provocation for abhinivesh(I-ness), are responsible. These are the root cause of      Avidyaa or Ignorance.

2.5.अनित्याशुचि दुःखानात्मसु नित्य शुचि सुखात्मख्यातिरविद्या

anityaa shuchi dukhaanaatmasu nitya suchi shukhaatmakhyaatiravidya

anityaa shuchi dukhaanaatmasu = to consider impermanent thing as eternal thing, to consider impure thing as pure thing,  to consider pain-causing thing as pleasurable thing,  to consider impure soul as pure soul, nitya suchi shukhaatmakhyaati ravidya= these contrast ideas are avidya or ignorance.

2.6.दृग्दर्शनशक्त्यो रेकात्मतेवास्मिता!

Drugdarshanshaktyo rekaatma tevaasmitaa

Drugdarshanshaktyo= To be able to look at everything is Drukshakti. Purusha is Drukshakti. Intellect (Buddhi) is called darshana shakti.  Ekaatmata iva asmitaa= Drukshakti Purusha and darshana shakti Intellect (Buddhi) are two different things. They look to be united and differentiated. This is the cause of misery or klesha.

To be able to look at everything is Drukshakti. Purusha is Drukshakti. Intellect (Buddhi) is called darshana shakti. Drukshakti Purusha and darshana shakti Intellect (Buddhi) are two different things. They look to be united and undifferentiated. This is the cause of misery or klesha.

2.7. सुखानुशयी रागः

Sukhaanushayee raagah

Sukhaanushayee= Happiness,  raagah= is followed by attachment.

Attachment follows happiness.

2.8. दुःखानुशई द्वेषः  

Dukkhaanushayee dweshah   

Dukkhaanushayee= misery is followed by, dweshah=hatred  

Hatred follows misery.

2.9. स्वरसवाही विदुषोपि तथारूढोभिनिवेशः

Swarasavaahee vidushopi tathaaroodhobhiniveshaha

Swarasavaahee= it is natural,  vidushopi=for learned people also,  tatha=like illiterate people, aroodha=death fear, abhiniveshaha= that attachment over life is called abhinivesha

Death fear will be there for learned people also just like illiterate people. It is natural. That attachment over life is called abhinivesha.

2.10. ते प्रति प्रसव हेयाःसूक्ष्माः

the prathi prasava heyaaha sookshmaaha

the= these infinite miseries, sookshmaaha= subtle miseries due to kriyayoga, prathi prasava heyaaha= will be destroyed the reason being the destruction of mind due to asampragnaata samadhi. 

These subtle infinite miseries miseries due to kriyayoga will be destroyed, the reason being the destruction of mind due to asampragnaata samadhi.

2.11. ध्यानहेयास्तद्वृत्तयः  

Dhyaana heyaastadvruttayaha

Tadvruttayaha= the root cause of misery, Dhyaana heyaaha= is to be removed through meditation.

The root cause of misery or miseries is/are to be removed through meditation.

2.12. क्लेशमूलः कर्माशयो दृष्टादृष्ट जन्मवेदनीयः

Kleshamoolaha karmaashayo drushtaadrushta janmavedaneeyaha

karmaashayaha= karma habits, Kleshamoolaha= root cause of ignorance, drushtaadrushta janmavedaneeyaha=they will yield result in this birth, and also in the next birth.

karma habits or samskaaraas—kaam or desire, lobh or greediness, moha or attachment, and krodh or anger, Ignorance, are the root causes of all these habits. By sacrificing these karma samskaaraas or habits, one will get good result in this birth as well as in the next birth.

2.13. सतिमूले तद्विपाको जात्यायुर्भोगाः

Sathimoole tadvipaako jaatyaayurbhogaaha  

Mole= the root cause of righteousness and unrighteousness is ignorance, Sathi= exists, jaatyaayurbhogaaha=birth, span of life, and enjoyment, tadvipaako= gives result to karma.  

The root cause of righteousness and unrighteousness is ignorance. Ignorance gives birth, span of life, and enjoyment. It gives result to karma.  No karma, good or bad, no birth. 

2.14.  ते ह्लाद परितापफलाः पुण्यापुण्य हेतुत्वात्

Te hlaada paritaapaphalaaha punyaapunya hetutwaat

Te= life, life span, and happiness are the fruits of karma, punyaapunya hetutwaat= they are the result of virtue and vice, hlaada paritaapaphalaaha= they provide misery and happiness accordingly.

Life, life span, and happiness are the fruits of karma. They are the result of virtue and vice.They provide misery and happiness accordingly.

2.15. परिणाम ताप संस्कार दुखैर्गुण वृत्ति विरोधाच्च दुःखमेव सर्वं विवेकिनः

Parinaama thaapa samskaara dukhairguna vrutti virodhaachcha dukhameva sarvam vivekinaha

Vivekinaha=The yogi understands the difference between nature and Purusha or God the Father, Parinaama thaapa samskaara dukhaih= the transformation, physical and mental pain, latent impressions, guna vrutti virodhaachcha= opposie to the qualities of nature like saytwa (positive), rajas(neutral), and  tamo (negative),   dukhameva sarvam=the wise will think that all matters are the cause of distress.

The yogi understands the difference between nature and Purusha or God the Father, the transformation, physical and mental pain, latent impressions or habits or samskaaraas,  opposie to the qualities of nature like saytwa (positive), rajas(neutral), and  tamo (negative). The wise yogi will think that all matters, good or bad, are the cause of distress.

2.16. हेयं दुःखमनागतम्

Heyam dukhamanaagatam 

Heyam dukhamanaagatam= the suffering that is yet to come can be prevented.   

Suffering of the past was already over, present one is already being suffered. The suffering that is yet to experience can be prevented.   

2.17. द्रष्टृदृश्ययोः संयोगो हेयहेतुः

Drashtru drushyayoha samyogo heyahetuhu

Drashtru drushyayoha=drashta is Purusha, and Prakruti is drushyam., samyogo heyahetuhu= the combination of both is life.

The combination of Purusha, and Nature (Prakruti) is  life. This life is the root cause of this misery.

2.18. प्रकाश क्रियास्थितिशीलम् भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम्

Prakaasha kriyaasthti sheelam Bhootendriyatmakam bhogaapa varga artham drushyam.

Prakaasha kriyaasthti sheelam= satwaguna will enlighten, rajoguna is the cause for action (s), and tamoguna for stability. This is called Gunatrayam.  Bhootendriyatmakam=these are for beings and senses.  bhogaapa varga artham drushyam= pleasure and liberation is/are the result of these Gunas.

Satwaguna will enlighten, rajoguna is the cause for action (s), and tamoguna gives stability. This is called Gunatrayam. These are for beings and senses. Pleasure and liberation are the result of these Gunas.  

2.19. विशेषा विशेषलिंग मात्रा लिंगानि गुणपर्वाणि 

Visheshaa vishesha linga maatraalingaani gunaparvaani

Visheshaa vishesha lingaani= 1. Visheha, 2. Avishesha, 3. Lingamaatra, and 4.aalingam,  maatraalingaani gunaparvaani= all these are Guna avasthaas. 

1.Visheha, 2. Avishesha, 3. Lingamaatra, and 4.aalingam,-- all these are avasthaas or levels in Gunas or qualities.

1. Visheha: aakash (Ether), vaayu (air), agni (fire), jal (water), and Prithvi (earth)- these are called pancha mahaabhootas.  Shrotram (ear), twak (skin), chakshu (eye), Jihva (tongue), and graana (nose)—these are pancha gnaanendriyas or sense organs.  Vaak (mouth), paani (palm), paadam (feet), paayu (phallus), and upastha (anus) —these are paanch karmendriyaas or action organs.

2. avishesh—shabda (hearing power), sparsha (touching power), roopa (seeing power), rasa (tasting power), and gandha(smelling power) are called gnaana tanmaatraaye. Five gnaana tanmaatraaye and ego (asmita) together are called avishesh.

3. lingamaatra—moola prakruti is the root cause of five gnaana tanmaatraaye and ego. Its first transformation is called mahat tatwa.  This is lingamaatra.

4. aalinga—the transformation of mahattatwa is called aalinga.  

As told above, the level of qualities is called parva.  In fact the qualities are  neither taking birth nor dying. They are existing in creation.

2.20. द्रष्टा दृशिमात्रःशुद्धोपि प्रत्ययानुपश्यः

Drashtaa drushimaatraha shuddhopi pratyaanupashyaha

drushimaatraha = man is embodiment of wisdom, Drashtaa= he is called drashta.  Shuddhopi= he is pure, pratyaanupashyaha= he follows wisdom.

Man is the embodiment of wisdom. He is called drashta. Eventhough he is pure, but follows wisdom.

2.21. तदर्थ एव दृश्यस्यात्मा 

Tadarthayeva drushyasyaatmaa

drushyasyaatmaa = this phenomenal world, Tadarthayeva= is meant for revealing the absolute truth, God the Father.

This phenomenal world is meant for revealing the absolute truth, God the Father.

2.22. तदन्य कृतार्थं प्रतिनष्टमप्यनष्टम् साधारणत्वात्

Tadanya krutaartham pratinashtamapyanishtam saadhaaranatwaat

krutaartham prati= to a man of wisdom, Tad nashtamapi= even if there is no creation, anya saadhaaranatwaat= for other ignorant people this is normal,  anishtam=it exists for ignorant people

To a man of wisdom,  even if there is no creation, it is immaterial. For other ignorant people this creation is normal.  It does exist for ignorant people.

2.23. स्वस्वामिशक्त्योः स्वरूपोपलब्धि हेतुः संयोगः

Swaswaami shaktyoh swaroopopalabdhi hetuh samyogah

Swaswaami shaktyoh=one’s own buddhi or intellect for which God the Father is the first and foremost,   swaroopopalabdhi hetuh= making bondage or contact between paramaatmaa and nature to be in their forms,   samyogah= is called samyog

For one’s own buddhi or intellect for which God the Father is the first and foremost, making contact between Paramaatmaa and Nature to be in their forms, is called samyog.

Drusya is subservient to Paramatma, God the Father. That is why Drushya is the ability, swashakti, of Paramatma. Man is entitled to happiness and its categories. That is the reason the ability of man is originated to God the Father. It is called the energy of God the Father which is bestowed to man.  Paramatma, God the Father, is the Drashta. Drashta the one who sees actually.

2.24. तस्य हेतुरविद्या

Tasya heturavidyaa

 Tasya = the cause of misery for this combination of nature and God the Father heturavidyaa= is ignorance.

The cause of misery for this combination of nature and God the Father  is ignorance.

2.25. तदभावात् संयोगा भावो हानं तत् दृशेः कैवल्यं

tadabhaavaat samyogaa bhaavo haanam tat drusheha kaivalyam

tadabhaavaat=  samyogaa bhaavo haanam tat drusheha kaivalyam

2.25. तदभावात् संयोगा भावो हानं तत् दृशेः कैवल्यं

 तदभावात् =उस अभाव नहीं होते हुवे है, संयोगा भावः= संयोगा भावः, हानं= नहीं है! तत् दृशेः कैवल्यं= वैसा नहीं होना ही कैवल्य है!

उस अभाव नहीं होते हुए संयोगा भावः नहीं है! ऐसा न होना ही कैवल्य है!

2.26. विवेकख्याति रविप्लवा हानोपायः

vivekakhyaatiraviplavaa haanopaayaha  

aviplavaa= God the Father, the embodiment of wisdom, vivekakhyaatir= to make God to appear, haanopaayaha= remedy to ignorance.

To make God the Father, the embodiment of wisdom, to appear, is remedy to ignorance.

2.27.तस्य सप्तधा प्रांत भूमिःप्रज्ञा

Tasya saptadhaa prantabhoomihi pragnaa

Tasya= such yogi, saptadhaa= seven different ways, prantabhoomihi= all round progress, pragnaa= and wisdom

Such yogi develops in seven different ways. He will have all round progress,  and wisdom.

2.28. योगांगानुष्ठाना दशुद्धिक्षये ज्ञान दीप्तिरा विवेक ख्यातेः

Yogaangaanushtaanaat ashuddhi kshaye gnaana deeptiraa viveka khyaateh

Yogaangaanushtaanaat= yama niyama etc are the eight limbs of yoga. By practicing them, aashuddhi kshaye= the ignorance will be destroyed.  gnaana deeptiraa viveka khyaateh= the light of understanding shine forth till one get enlightenment. 

2.29. यम नियम आसन प्राणायाम प्रत्याहार धारण ध्यान समाधयोः अष्टांगानि

Yama niyama aasana praanaayaama pratyaahaara dhaarana dhyaana samaadhayoh ashtaangaani  

One should practice ashtaanga yoga consisting of eight limbs viz., Yama niyama aasana praanaayaama pratyaahaara dhaarana dhyaana samaadhi, systematically in the above order regularly.

2.30. अहिंसा सत्यमस्तेय ब्रह्मचर्या परिग्रहायमाः

ahimsaa satyamasteya brahmacharyaa parigrahaayamaah

ahimsaa=non-violence,  satyam= truthfulness, asteya=not stealing,   brahmacharyaa= always be on the path of Brahma, God the Father, aparigrahaa= not to take anything from others, yamaah= are called yamah.  

Non-violence, truthfulness,  not stealing,    always be on the path of Brahma, God the Father, not to take anything from others,  are called yamah.

2.31.एते जाति देश काल समया नवच्छिन्नाः सार्वभौमामहाव्रतम्

Jaathi desha kaala samayaanavachchhinnaaha saarvabhaumaa mahaavratham

Yethe = the constituents of yama, Jaathi desha kaala samaya anavachchhinnaaha= are untouched by birth, place, time.  Saarva bhaumaa=In all times, mahaavratham= the great vow of Yoga.

The constituents of yama, are untouched by birth, place, and time.   In all times it is the great vow of Yoga.

2.32.शौच संतोष तपस्स्वाध्यायेश्वर प्रणिधानानि नियमाः

Saucha samtosha tapasswaadhyaayeshwara pranidhaanaani niyamaaha

Saucha=purity,  samtosha=contentment,  tapas=penance, swaadhyaa= self study, studying/observing one’s own breath, eshwara pranidhaana ani= to utilize eekshanams (looks) as weapons (swara or baan or arrows) constitute  niyamaaha=niyama.

Purity, contentment, penance, self study, studying/observing one’s own breath, to utilize looks as arrows constitute niyama.

2.33. वितर्कबाधने प्रतिपक्षभावनम्

Vitarka baadhane pratipaksha bhaavanam

Vitarka baadhane= unwholesome repelling thoughts, pratipaksha bhaavanam= should be confronted with opposite thoughts.

Unwholesome repelling thoughts, should be confronted with opposite thoughts so that undesired thoughts will be neutralized. One should  cultivate wholesome and healthy thoughts.

2.34. वितर्का हिंसादयः कृताकारितानुमोदिता लोभ क्रोध मोहपूर्वकामृदु मध्याधिमात्रा

दुःखाज्ञना नन्तफला इति प्रतिपक्षभावनम्

Vitarkaa himsaadayaha krutakaarithaanumoditaa lobha krodha mohapoorvakaamrudu madhyaadhimaatraa dukkhaagnaanantaphalaa ithi pratipakshgabhaavanam

Vitarkaa himsaadayaha= violence etc are quite opposite to non-violence,   krutakaarithaanumoditaa= these are a) the violence done by himself, b) to get it done by others, and c) to encourage others doing violence,  lobha krodha mohapoorvakaah= with greed, anger, and attachment, mrudu madhyaadhimaatraa= with differences of mild, modern, and severe,  dukkhaagnaanantaphalaa= gives misery and ignorance, ithi pratipakshgabhaavanam= which is called  pratipakshgabhaavanam

Violence etc are quite opposite to non-violence. This violence is of three types. These are a) the violence done by himself, b) to get it done by others, and c) to encourage others doing violence, with greed, anger, and attachment,  with differences of mild, modern, and severe,   gives misery and ignorance, which is called  pratipakshgabhaavanam.

2.35. अहिंसा प्रतिष्ठायाम् तत्सन्निधौ वैरत्यागः

Ahimsaa pratishtitaam tat sannidhau vairatyaagaha

Ahimsaa pratishtitaam= being firmly established in non-violence, tat sannidhau vairatyaagaha= in the presence of such yogi others will let go off the hostilities.

Being firmly established in non-violence, others will let go off the hostilities in the presence of such yogi.

2.36. सत्य प्रतिष्ठायाम् क्रियाफला श्रयत्वम्  

Satyapratishtaayaam= if truth is established, kriyaaphalaa shrayatwam= every action and its consequences are imbued with truth.

If truth is established, every action and its consequences are imbued with truth.

2.37. अस्तेय प्रतिष्ठायां सर्वरत्नोपस्थानम्

Asteya pratishtaayaam sarvaratnopasthaanam

Asteya pratishtaayaam= the yogi who is established in asteyam,  sarvaratnopasthaanam= shall be able to get all jewels.

The yogi who is established in asteyam,  shall be able to get all jewels. Asteyam means non-stealing.

2.38. ब्रह्मचर्य प्रतिष्ठायाम् वीर्यलाभः

Brahmacharya pratishthaayaam veeryalaabhaha

Brahmacharya pratishthaayaam= the yogi who travels in God the Father (Brahmam) and establishes in Brahmam, veeryalaabhaha=acquires energy.

The yogi who travels in God the Father (Brahmam) and establishes himself in God the Father(Brahmam), acquires energy.

2.39. अपरिग्रह स्थैर्ये जन्म कथंता संबोधः

Aparigraha sthairye janma kathamthaa sambodhaha

Aparigraha sthairye= aparigraha i.e., to give up sense pleasures, and gets established in that, janma kathamthaa sambodhaha= one will know the deep insight of the past lives.

Aparigraha i.e., giving up sense pleasures, and gets established in that Aparigraha,  one will know the deep insight of the past lives.

2.40. शौचात् स्वांग जुगुप्सापरैरसंसर्गः

Sauchaat swaamga jugupsaa parai rasamsargaha

Sauchaat= Because of purity,  swaamga= no interest on his own body,  jugupsaa= disinclination, parai= on others also, asamsargaha= disinterest

Because of purity, one will have no interest on his own body, and he will have no interest on others’ body also.

2.41. सत्वशुद्धि सौमनस्यैकाग्र्येन्द्रियजयात्म दर्शनयोग्यत्वानिच

Satwashuddhi saumanasyaikaagryendriyajayaatma darshana yogyatwaanicha

Satwa= satwa guna or positive quality, Shuddhi= purity,  saumanasya=clarity, ikaagrya= concentration, endriya jayaatma darshana yogyatwaanicha= self realization.

Satwa guna or positive quality leads to  purity, purity leads to  clarity, clarity leads to  concentration. This concentration leads to self realization or enlightenment.

2.42. संतोषादानुत्तमः सुखलाभः

santoshaadanuttamaha sukhalaabhaha

santoshaad=contentment, anuttamaha= unsurpassed, sukhalaabhaha= happiness

Contentment brings unsurpassed happiness.

2.43. कायेंद्रिय सिद्धिरशुद्धिक्षयात्तपसः

Tapasaha= penance, ashuddhi kshayaat= impurities are destroyed, Kaayendriya siddhihi= senses and body become cleansed.

Impurities are destroyed due to penance. Due to this senses and body become cleansed.

2.44. स्वाध्याया दिष्टदेवता सुप्रयोगः

swaadhyaayaa dishtadevataa suprayogaha

swaadhyaayaat= self-study i.e., to look at his own breath,  ishtadevataa suprayogaha=communion with one’s own personal deity.

Self-study i.e., looking at his own breath, will enable the sadhak to commune  with one’s own personal deity.

2.45.समाधिसिद्धिः ईश्वरप्रणिधानात्

Samaadhi siddhihi eeswara pranidhaanaat

eeswara pranidhaanaat= pranidhaanaat i.e, doing meditation, eeshwar i.e., by utilizing eekshanam i.e., looks as Shwar i.e., arrows,      Samaadhi siddhihi= one will be able to get samadhi siddhi. 

Doing meditation by utilizing eekshanam i.e., looks as Shwar i.e., arrows, one will be able to get samadhi siddhi i.e., self realization.

Doing meditation by utilizing looks as arrows, one will be able to get Self realization. 

2.46.स्थिर सुखमासनम्

Sthira sukhamaasanam

Sthira sukham= steady and stable, happiness, aasanam= posture

The posture of meditation should be steady, ease, stable, and happy.

2.47.प्रयत्न शैथिल्यानन्त समापत्तिभ्याम्  

prayatna saithilyaananta samaapattibhyaam

prayatna=effort,  saithilyaananta= endless and ceases, samaapatti bhyaam=concentrated.

Effort becomes endless and coalescence, and everything merges into one. The body, mind, and soul, and infinite universe becomes one unified entity.   

2.48.ततो द्वन्द्वानभिघातः

Thatho dwandwaanabhighaathaha

Thathha= due to the steady, ease, stable, and happy posture,  dwandwaanabhighaathaha= the dualities, heat and cold, will cease to trouble the yogi.

The dualities, heat and cold, will cease to trouble the yogi due to the steady, ease, stable, and happy posture.

2.49.  तस्मिन् सति श्वास प्रश्वासयोर्गति विच्छेदः प्राणायामः

Tasmin sathi shwaasa prashwaasayorgathi vichchedaha praanaayaamaha

Tasmin sathi = when that posture is consummated, shwaasa prashwaasayorgathi vichchedaha= the flow of breath-in and breath-out, praanaayaamaha= is praanaayaama

When that posture is consummated, the flow of breath-in and breath-out that existed is praanaayaama.

2.50.बाह्याभ्यंतर स्तंभवृत्ति र्देशकाल संख्याभिः परिदृष्टो दीर्घसूक्ष्मः

Baahyaabhyantara stambhavrutti rdeshakaala samkhyaabhihi paridrushte deergha sookshmabhoomihi  

Baahyaabhyantara stambhavrutti= the breathing pattern of inhalation and exhalation, deshakaala samkhyaabhihi= place, time, and wisdom, paridrushte=observed,  deergha sookshmabhoomihi= long and subtle.

The breathing pattern of inhalation and exhalation, place, time, and wisdom, observed, breath becomes long and subtle.

2.51. बाह्याभ्यंतर विषया क्षेपी चतुर्थः

Baahyaabhyantara vishayaa kshepee chaturthaha

As realization comes near, the difference between breathin-in and breathing-out falls away.

2.52. ततःक्षीयते प्रकाशावरणम्

Tataha ksheeyathe prakaashaavaraam

Tataha= because of the practice of this Pranayam, ksheeyathe prakaashaavaraam= ignorance gets destroyed

With the regular practice of this Pranayam, ignorance gets destroyed.  

2.53. धारणासु च योग्यता मनसः

Dhaaranaasu cha yogyataa manasaha

Dhaaranaasu cha= due to concentration, yogyataa manasaha= mind gets the capability

Due to concentration, mind gets the capability.

2.54. स्वविषया संप्रयोगे चित्तस्य स्वरूपानुकार इवेंद्रियाणां प्रत्याहारः

Swavishayaa samprayoge chittasya swaroopaanukaara ivendriyaanaam pratyaahaaraha

Indriyaanaam= senses, Swavishayaa= in their nature, asamprayoge= in not utilizing them, chittasya= mimd’s, swaroopaanukaara=takes its own form, pratyaahaaraha= is called Pratyaahaara.

When senses ceases their respective professions like seeing, smelling etc, then mind will remain in its own form.  It is called Pratyaahaara.

Withdrawal of senses is called Pratyaahaara. Mind will have its original form without being corrupted. 

2.55.ततः परमावश्यतेंद्रियाणाः

Tataha paramaavasyathendriyaanaha

Tataha= because of withdrawal of senses, paramavasyathendriyanaha= senses will be under control.

Because of withdrawal of senses, senses will be under control.

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