Perfection of the body and senses arises through self-discipline that removes the toxins.

Through appropriate practices of self-discipline, the body and mind are rid of impurities and hence begin to function more efficiently.

From [long-lasting] contentment arises unsurpassed happiness.

The happiness we get from acquiring possessions is only temporary and actually results in the constant pursuit of more and more possessions, in the effort to sustain this sort of happiness. There is no end to it and it can eventually consume us. However, when we are truly content, the happiness that arises is blissful and of the highest nature.

Purity of mind, a pleasant mental disposition, the capacity to concentrate, mastery of the senses, and fitness for Self-realization [also follow].

Further benefits of Śauca are presented in a logical progression.. The more we connect with purity, the more the mind becomes pure. A pure mind will normally have a positive and pleasant disposition. Only such a mind is capable of focus in meditation, and only a focused mind can master the senses. With the mastery of the senses, the possibility of Self-realization ensues.

[Firm anchoring in] purity leads to non-identification with one’s own body and freedom from [inappropriate] contact with others.

When purity is practised, it reveals what needs constant maintenance. What decays is external. What does not decay is deep within us. When we are established in this, we realise that what is impure means what accumulates impressions, be they positive or negative, sweet or bitter, pleasurable or painful.

When firmly established in moderation, [subtle and extraordinary inner] strength is gained.

When we practice moderation, it is a sign that we are clear about our priorities in life. This helps us retain our energy and focus it on fulfilling our Dharma and thus remain strong and vital.

When firmly established in moderation, [subtle and extraordinary inner] strength is gained.

When we practice moderation, it is a sign that we are clear about our priorities in life. This helps us retain our energy and focus it on fulfilling our Dharma and thus remain strong and vital.

When firmly established in truth, action accomplishes its desired consequence.

The ability to be honest in communication, with sensitivity, requires a refined state of being. And the more we are honest, the more we evolve in our spiritual path. There will be congruence between words, intentions and actions. When this happens, our actions are supported and they accomplish their desired consequences.

When firmly established in truth, action accomplishes its desired consequence.

The ability to be honest in communication, with sensitivity, requires a refined state of being. And the more we are honest, the more we evolve in our spiritual path. There will be congruence between words, intentions and actions. When this happens, our actions are supported and they accomplish their desired consequences.

When [a Yogin is] firmly established in non-violence, in his/her presence animosity is abandoned.

Even those who are unfriendly at other times and among other people may show friendliness toward each other in the presence of one who is anchored in Ahiṁsā. Images of sages and their hermitages commonly show a deer and tiger, or a snake and mongoose, calmly together. The energy of non-violence pervades the space the sage occupies and hence animosity disappears.

Negative [attitudes or] actions [are those that are damaging], such as violence, [lying, stealing,] etc., whether acted out ourselves, achieved through another, or when we condone what is done by others. [They are] rooted in greed, anger and delusion, be it to a mild, moderate or intense degree. Their consequences are [almost always] endless suffering and ignorance. Hence we must resolve to [develop] the opposite mental attitude.

The negative feelings or impulses (vitarkā) are the opposites of the individual Yama-s and Niyama-s. They include violence, lying, stealing, infidelity, hoarding, impurity, lust, narcissism, egoism and impiety. These are based in lower instincts and lead us away from our goal of seeking liberation. Rather than feel we are a victim and blame others, which is also a lower instinct response, we must cultivate the opposite attitude and turn away from the influences of such negativity.

How can we examine our negative attitudes and actions toward ourselves or others?

Negative attitudes or actions [can be] countered by [adopting] the opposite attitude.

There is a danger that, when we embark on our spiritual journey, we may become highly sensitive, judgmental and critical of ourselves or others. In these moments negative actions, presented in the next aphorism, may dominate. In such cases, the way to counter them is by taking an opposite view. As the saying goes ‘Put yourself in another man’s shoes.’

Purity, contentment, self-discipline, self-enquiry, and surrender to the Divine are the personal observances.

Internal and external cleanliness is called Śauca (purity). External cleanliness involves keeping our body and senses clean. Internal cleanliness means that we keep our thoughts, intentions and words pure. A clear conscience and acceptance without reservation of pleasure and pain etc. is Saṁtoṣa (contentment).

When these [social restraints] are not restricted by birth/occupation, space, time or circumstances, this is [acknowledged as] the great vow.

Normally there are some exceptions where these social restraints do not have to be observed. For example, a spy has to lie, she cannot always tell the truth. A fisherman has to catch fish to support his family. In times of war, people may be drafted into the army to fight the enemy. In certain cultures a man is allowed to have more than one wife.

Non-violence, truthfulness, non-stealing, moderation in our actions, [and] non- covetousness are the [five] social restraints.

Not causing any injury or harm, by thought, word or deed, to any living being is Ahiṁsā (non-violence). Speaking and living by the truth, which should contribute to the well-being of all life, is Satya (truthfulness). It is a state of congruence between words, intentions and actions.

Social restraints, personal observances, postures [coupled with conscious breathing], conscious regulation of breath, restraint of the senses, steadiness of mind, meditation and complete absorption are the eight limbs [of Yoga].

In this Sūtra, Patañjali introduces the very important eight-fold path that must be practiced. The order of presentation follows a certain logic. It moves gradually inward, from the most external, relationships with others, to a very intense and intimate relationship with the Self. However, this order is not necessarily a sequence to be followed: all eight components need to be part of our life in order for us to reach the goal. The guidance of a capable and competent teacher may help us find the most appropriate way to put them into practice.

Through firmly establishing the practice of the [eight] limbs of Yoga, and reducing toxins [in the body and mind], the inner light radiates until there is full clarity of discrimination.

Self-examination and practice of the different components of Yoga gradually reduce the Kleśa-s. Then the inner light of the Perceiver brightens and the distinction between the Puruṣa and Prakṛti becomes increasingly evident.

There are seven stages to this supreme level of clarity.

Patañjali warns us that attaining this limitless discrimination is a gradual process, and cannot be achieved in a hurry. It is one of the reasons why, in the first chapter, when describing the qualities of practice, he said it should be long-term.

How do we achieve freedom?

The limitless clarity of discrimination [between the Seer and the seen] is the means to the goal [which is the disappearance of the intimate union between the Seer and the seen].

Discriminative clarity is called Viveka, a state where there is a clear realization not only of the true nature of Prakṛti and Puruṣa, but also that their relationship exists only to fulfill a purpose - the Dharma of the Puruṣa.

Through the reduction of this [misapprehension] the intimate union [between the Seer and the seen] [also eventually] disappears. [This leads to] the liberation of the Seer.

This is the ultimate goal of Yoga, liberation. Freedom is the absence of the consequences of Kleśa-s, so no actions are based on them and we do not relapse. Liberation also indicates that we have fulfilled the Dharma for which we have manifested in this world. Without fulfilling our Dharma, there is no liberation.

The cause of that [intimate union] is misapprehension.

Here Patañjali reestablishes the idea that Avidyā (misapprehension) is the cause of the intimate union, and can either be the source of suffering or the opportunity to realise the true nature of the Seer and the seen. The choices we make will determine our spiritual journey.