reading response 4

2.10 These patterns when subtle may be removed by developing their contraries.
2.11 Their active afflictions are to be destroyed by meditation.
2.12 The impressions of works have their roots in afflictions and arise as experience in the present and the future births.
2.13 When the root exists, its fruition is birth, life and experience.
2.14 They have pleasure or pain as their fruit, according as their cause be virtue or vice.
2.15 All is misery to the wise because of the pains of change, anxiety, and purificatory acts.
2.16 The grief which has not yet come may be avoided.
2.17 The cause of the avoidable is the superimposition of the external world onto the unseen world.

2:13 to 2:15 talk about why the roots of the five afflictions need to be destroyed by meditation. If a root of these things exists, the afflictions will become active in a person's life. According to 2:15, even the pleasure that comes from these afflictions, and most definitely the pain, is misery to a wise person. The wise person would not want to experience the pleasure or the pain because they would bring "change [and] anxiety."
This is an interesting idea to me. So, the point of doing yoga, calming the mind, pranayama, are all to rid oneself of experiencing any of the pleasure or pain the world has to give you. One must be able focus completely on the process of meditation, calming of the mind. Referring back to the first lines of Pada I, yoga is about stilling the fluctuations of the mind so that they seer can dwell in their own true splendor. I guess someone dwelling in their own true splendor would not be swayed by pleasure or pain offered by this world.