Yogasūtra II.17 - draṣṭṛ-dṛśyayoḥ saṁyogaḥ heya-hetuḥ

The cause of what is to be avoided, [suffering,] is the intimate union of the Seer and the seen.

In each of us, there exists the Seer, whose function is to perceive and experience this world, and fulfil our Dharma. To achieve this, It is given an instrument of perception that includes the body, mind and senses.….

Yogasūtra II.16 - heyaṁ duḥkham-anāgatam

[Anticipate and] avoid suffering that has not yet arrived.

Having made it clear that suffering does not discriminate and affects all beings, Patañjali now offers a way to deal with it. When we anticipate and prepare for a suffering that has not yet occurred, the pain is reduced….

Yogasūtra II.15 - pariṇāma-tāpa-saṁskāra-duḥkhaiḥ guṇa-vṛtti-virodhāt-ca duḥkham-eva sarvaṁ vivekinaḥ

In these too [execution of the action, duration and experiences] the fruit of actions of noble intention is joy, while the fruit of those of ignoble intention is repeated suffering.

Yogasūtra II.14 - te hlāda-paritāpa-phalāḥ puṇya-apuṇya-hetutvāt

In these too [execution of the action, duration and experiences] the fruit of actions of noble intention is joy, while the fruit of those of ignoble intention is repeated suffering.

Yogasūtra II.13 - sati mūle tad-vipākaḥ jāti-āyuḥ bhogāḥ

As long as [afflictions] are at the root [of actions], their consequences affect [our] state of life, duration and experiences.

Yogasūtra II.12 - kleśa-mūlaḥ karma-āśayaḥ dṛṣṭa-adṛṣṭa-janma-vedanīyaḥ

Why should we be so concerned about the Kleśa-s?

Actions rooted in afflictions have consequences, which manifest in seen or unseen ways, and ripen immediately or later [in this] birth [or the next one].

Yogasūtra II.11 - dhyāna-heyāḥ-tad-vṛttayaḥ

However, when the sources of affliction are reappearing,

[When evident,] their activities must be reduced through meditative reflection.

Yogasūtra II.10 - te prati-prasava-heyāḥ sūkṣmāḥ

Having described the Kleśa-s that prevent us from moving closer to Samādhi, in the following Sātra-s Patañjali indicates what must be done to overcome them.

When they are subtle, they [the afflictions] must be made impotent.

Yogasūtra II.9 - svarasa-vāhī viduṣaḥ-api samārūḍhaḥ-abhiniveśaḥ

Unreasonable dislike is clinging to [a remembered or anticipated] suffering.

Yogasūtra II.8 - duḥkha-anuśayī dveṣaḥ

Unreasonable dislike is clinging to [a remembered or anticipated] suffering.

Yogasūtra II.7 - sukha-anuśayī rāgaḥ

Misapprehension is [the failure to discriminate between] the impermanent and the permanent, the impure and the pure, suffering and joy, the non-Self and the Self.

Yogasūtra II.6 - dṛg-darśana-śaktyoḥ eka-ātmatā-iva-asmitā

Misapprehension is [the failure to discriminate between] the impermanent and the permanent, the impure and the pure, suffering and joy, the non-Self and the Self.

Yogasūtra II.5 - anitya-aśuci-duḥkha-anātmasu nitya-śuci-sukha-ātmakhyātiḥ- avidyā

Misapprehension is [the failure to discriminate between] the impermanent and the permanent, the impure and the pure, suffering and joy, the non-Self and the Self.

Yogasūtra II.4 - avidyā kṣetram-uttareṣāṁ-prasupta-tanu-vicchinna-udārāṇām

Misapprehension [of our true nature] is the fertile field for the other [afflictions], whether dormant, weak, suspended or fully active.

Yogasūtra II.3 - avidyā-asmitā-rāga-dveşa-abhiniveśāḥ kleśāḥ

The sources of affliction are misapprehension, false identity, excessive desire, unreasonable dislikes and insecurity.

Yogasūtra II.2 - samādhi-bhāvanā-arthaḥ kleśa-tanūkaraṇa-arthaḥ-ca

The purpose [of Kriyāyoga] is to nourish Samādhi and weaken the sources of affliction.

Yogasūtra II.1 - tapaḥ svādhyāya īśvarapraṇidhānāni kriyāyogaḥ

The Yoga of action is composed of self-discipline, self-enquiry, and an attitude of surrendering [the ego] to the Divine.

Finally, if ever,

When even these [new patterns based on the new clarity] are dissolved, owing to the dissolution of all [patterns], the mind reaches Nirbīja-samādhi, the seedless absorption.

The patterns born out of this [clarity] stop other [earlier] patterns.

The clarity that is gained will influence current actions, creating new patterns, and hence will not allow previous tendencies to dominate.

Yogasūtra I.49 -śruta-anumäna-prajñābhyām-anya-viṣayā viśeṣa-arthatvāt

[The clarity gained] about other special aspects [of the objects in focus], owing to its (Ṛtaṁbharā-prajñā’s) extraordinary nature, transcends the knowledge gained from oral testimony or logical inference.

This special knowledge of the subtle aspects of the focus is not based on verbal testimony or inference. It is spontaneous, direct and at a level and intensity that is beyond the ordinary means of knowledge. In this instance, the mind merely reflects the object of inquiry, like a clear and perfect mirror.