The first part of the second section Sections deals with the philosophy of the Klesas and its purpose is to answer the question why anyone should practice yoga. The second part of the second Section state the first five practices of the yoga technique (the external), whereas the last two practices will be dealt with in the third Section.

  1. Austerity, self-study and resignation to Isvara constitute preliminary Yoga.
  2. (Kriya-Yoga) is practised for attenuating Klesas and bringing about Samãdhi.
  3. The lack of awareness of Reality, the sense of egoism or ‘I-am-ness’, attractions and repulsions towards objects and the strong desire for life are the great afflictions or causes of all miseries in life.
  4. Avidyã is the source of those that are mentioned after it, whether they be in the dormant, attenuated, alternating or expanded condition.
  5. Avidyã is taking the non-eternal, impure, evil and non-Ãtman to be eternal, pure, good and Ãtman respectively.
  6. Asmitã is the identity or blending together, as it were, of the power of consciousness (Purusa) with the power of cognition (Buddhi).
  7. That attraction, which accompanies pleasure, is Rãga.
  8. That repulsion which accompanies pain is Dvesa.
  9. Abhinivesa is the strong desire for life which dominates even the learned (or the wise).
  10. These, the subtle ones, can be reduced by resolving them backward into their origin.
  11. Their active modifications are to be supressed by meditation.
  12. The reservoir of Karmas which are rooted in Klesas brings all kinds of experiences in the present and future lives.
  13. As long as the root is there it must ripen and result in lives of different class, length and experiences.
  14. They have joy or sorrow for their fruit according as their cause is virtue or vice.
  15. To the people who have developed discrimination all is misery on account of the pains resulting from change, anxiety and tendencies, as also on account of the conflicts between functioning of the Gunas and the Vrttis (of the mind)
  16. The misery which is not yet come can and is to be avoided.
  17. The cause of that which is to be avoided is the union of the Seer and the Seen.
  18. The Seen (objective side of manifestation) consists of the elements and sense-organs, is of the nature of cognition, activity and stability (Sattva, Rajas and Tamas) and has for its purpose (providing the Purusa with) experience and liberation.
  19. The stages of the Gunas are particular, the universal, the differentiated and the undifferentiated.
  20. The Seer is pure consciousness but though pure, appears to see through the mind.
  21. The very being of the Seen is for his sake (i.e. Prakrti exists only for his sake).
  22. Although it becomes non-existent for him whose purpose has been fulfilled it continues to exist for others on account of being common to other (besides him).
  23. The purpose of the coming together of the Purusa and Prakrti is gaining by Purusa of the awareness of his true nature and the unfoldment of powers inherent in him and Prakrti.
  24. It cause it is the lack of awareness of his Real nature.
  25. The dissociation of Purus and Prakrti brought about by the dispersion of Aviya is the real remedy and that is the liberation fo the Seer.
  26. The uninterrupted practice of the awareness of the Real is the means of dispersion (of Avidyã).
  27. In his case the highest stage of Enlightenment is reached by seven stages.
  28. From the practice of the component exercises of Yoga, on the destruction of impurity, arises spiritual illumination which develops into awareness of Reality.
  29. Self-restraints, fixed observances, posture, regulation of breath , abstraction, concentration, contemplation, trance are the eight parts (of the self discipline of Yoga).
  30. Vows of self-restraint comprise abstention from violence, falsehood, theft, incontinence and acquisitiveness.
  31. These (the five vows), not conditioned by class, place, time or occasion and extending to all stages constitute the Great Vow.
  32. Purity, contentment, austerity, self-study and self-surrender constitute observances.
  33. When the mind is disturbed by improper thoughts constant pondering over the opposites (is the remedy).
  34. As improper thoughts, emotions (and actions) such as those of violence, etc. whether they are done (indulged in), caused to be done or abetted, whether caused by greed, anger or delusion, whether present in mild, medium or intense degree, result in endless pain and ignorance; so there is the necessity of pondering over the opposites.
  35. On being firmly established in non-violence there is abandonment of hostility in (his) presence.
  36. On being firmly established in truthfulness fruit (of action) rests on action (of the Yogi) only.
  37. On being firmly established in honesty all kinds of gems present themselves (before the Yogi).
  38. On being firmly established in sexual continence vigour (is) gained.
  39. Non-possessiveness being confirmed there arises knowledge of the ”how” and ”wherefore” or existence.
  40. From physical purity (arise) disgust for one’s own body and disinclination to come in physical contact with others.
  41. From mental purity (arises) purity of Sattva, cheerful-mindedness, one-pointedness, control of the senses and fitness for the vision of the Self.
  42. Superlative happiness from contentment.
  43. Perfection of the sense-organs and body after destruction of impurity by austerities.
  44. By (or from) self-study union with the desired deity.
  45. Accomplishment of Samãdhi from resignation to God.
  46. Posture (should be) steady and comfortable.
  47. By relaxation of effort and meditation on the ‘Endless’ (posture is mastered).
  48. From that no assaults from the pairs of opposites.
  49. This having been (accomplished) Prãnãyãma which is cessation of inspiration and expiration (follows).
  50. (It is in) external, internal or suppressed modification; is regulated by place, time and number, (and becomes progressively) prolonged and subtle.
  51. That Prãnãyãma which goes beyond the sphere of internal and external is the fourth (variety).
  52. From that is dissolved the covering of light.
  53. And the fitness of the mind for concentration.
  54. Pratyãhãra or abstraction is, as it were, the imitation by the senses of the mind by withdrawing themselves from their objects.
  55. Then follows the greatest mastery over the senses.