The wisdom of Patañjali, the sage from around 200 CE, continues to guide us as we explore the Yoga Sūtras. His insights offer a timeless roadmap for understanding the nature of the mind and overcoming suffering. The ultimate goal of yoga is to still the fluctuations of the citta, the "mind-stuff," allowing us to experience our true nature beyond conditioned thought patterns.

Today, we turn to Sūtra 2.10, which offers more profound insight into the kleshas—the mental afflictions that cloud our perception. The renowned scholar Edwin Bryant writes:

"The five kleshas are lodged in the mind."

While this is a valuable interpretation, Jeff offers a slight refinement, pointing out that the original Sanskrit refers to citta, which is often translated as "mind," but more accurately means "mind-stuff"—the totality of our mental impressions, thoughts, and subconscious tendencies. This distinction is important because yoga is not just about controlling the surface-level thoughts of the rational mind but working with the deeper imprints that shape our perception and actions.

Sūtra 1.2 defines yoga as:
"Yogas citta-vritti-nirodhah"
"Yoga is the stilling of the fluctuations of the mind-stuff."

If yoga is the practice of quieting these fluctuations, then the kleshas are precisely what keep us from doing this. They stir up attachments, fears, and misidentifications that prevent stillness and clarity. These afflictions are not always obvious but shape our behavior in hidden ways.

Breaking Down the Sanskrit of Sūtra 2.10:

Te pratiprasava-heyah sukshmah

• Te – "They," referring to the kleshas
• Pratiprasava – "Dissolution," "reabsorption," or "involution" (literally: "returning to the source")
• Heyah – "Should be overcome" or "should be abandoned"
• Sukshmah – "Subtle" or "dormant"

Translation & Meaning:
"In their subtle form, the kleshas should be dissolved by returning them to their source."

This sutra teaches that the kleshas exist in subtle, latent forms within us, even when not actively disturbing our mind. The only way to truly overcome them is to trace them back to their root and dissolve them at their source. This aligns with pratiprasava—a process of inward reflection, allowing us to unwind the deeply embedded tendencies that keep us in cycles of suffering.

So, recalling Sūtra 1.2, we see that the kleshas get in the way of yoga itself. They are the undercurrents that keep the mind restless, preventing us from fully experiencing the present moment. Yoga is not just about physical postures or breath control—it is about recognizing and dissolving the very patterns that obscure our true nature.

A question for reflection:
What subtle mental patterns shape my experience without me even realizing it?