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YOGA AND ITS PRACTICE
It may be found simpler to consider these two aphorisms in reverse order; since the obstacles to enlightenment must first be overcome in their fully developed or gross form (see chapter II, aphorism 4). The way in which this is to be done has been likened to the washing of a piece of dirty cloth; first, the dirt must be loosened with soap, then washed away with clean water. “Soap” represents the practice of the "preliminary steps toward yoga" (austerity, study and the dedication of the fruits of one's work to God) which are discussed in the commentary on the first aphorism of this chapter. “Water" represents the practice of meditation. “Soap" and "water" are both indispensable if the cloth" of the mind is to be properly cleansed. The one cannot be used effectively without the other.
When the obstacles in their fully developed form have been overcome, they will still exist vestigially, as tendencies (samskaras). These tendencies are only destroyed when the mind is resolved back into its cause, that is, into Prakriti, from which the mind was projected. This is, of course, the process of going into samadhi. (See chapter I, aphorisms 41-51.)
क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः ॥१२॥ 12. A man's latent tendencies have been created by his past
thoughts and actions. These tendencies will bear fruits, both in this life and in lives to come.
सति मूले तद्विपाको जात्यायु गाः ॥१३॥ 13. So long as the cause exists, it will bear fruits—such as
rebirth, a long or a short life, and the experiences of pleasure and of pain.
ते लादपरितापफलाः पुण्यापुण्यहेतुत्वात् ॥१४॥ 14. Experiences of pleasure and of pain are the fruits of
merit and demerit, respectively.
