Verse 2.33

वितर्कबाधने प्रतिप्रक्षभावनम् ॥३३॥

vitarka-bādhane pratiprakṣa-bhāvanam ॥33॥

Principles which run contrary to yama and niyama are to be countered with the knowledge of discrimination

Verse 2.34

वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहाअपूर्वका मृदुमध्य अधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिप्रक्षभावनम् ॥३४॥

vitarkā hiṁsādayaḥ kr‌ta-kārita-anumoditā lobha-krodha-moha-āpūrvakā mr‌du-madhya adhimātrā duḥkha-ajñāna-ananta-phalā iti pratiprakṣa-bhāvanam ॥34॥

Uncertain knowledge giving rise to violence, whether done directly or indirectly, or condoned, is caused by greed, anger or delusion in mild, moderate or intense degree. It results in endless pain and ignorance. Through introspection comes the end of pain and ignorance.

This sutra stresses that yama and niyama are an integral part of yoga. 

Sutras 2 .30 and 32, explain what one should avoid doing and what one has to do.

Now the sadhaka is counselled to cultivate a temperament which can resist the current of violence, falsehood, stealing, non-chastity and venality, which is pratipaksa bhavana (opposite); and to go with the current of cleanliness, contentment, fervour, self-study and surrender to the Universal Self, which is paksha bhavana.

The principles that prevent yama and niyama are to be countered with right knowledge and awareness.

When the mind is caught up in uncertain ideas and actions, right perception is obstructed. The sadhaka has to analyse and investigate these ideas and actions and their opposites; then he learns to balance his thoughts by repeated practice.

Example to this sutra, if one is violent, one should think of the opposite, or, if one is attached then non-attachment should be developed. This is the opposite thought or pratipakshabhavana. 

If a person is violent, he is violent. If he is angry, he is angry, he should instead of try to cultivate the opposite condition, he should go deep into the cause of his anger or violence. This is pakshabhava. 

One should also study the opposite forces with calmness and patience. Then one develops equipoise.

Improper or perverse actions and thoughts result in endless pain. 

These thoughts, emotions and actions are of three types and vary in intensity, being mild, medium or acute. They are caused by direct indulgence, unconsciously induced, or externally aided. 

Violence, for example, committed directly, caused, or condoned results in endless ignorance, physical pain and mental distress. Such behaviour is motivated by greed, anger and delusion, and may be corrected by its opposites, i.e., introspection, proper thinking and action.

This sutra elaborates the dispute and misguided efforts that hinder progress in yoga. 

Disease, pain and distress are of three types. One comes through deliberate over-indulgence in pleasures through desire, lust and pride. This is known as adhyatmika roga or self-inflicted disease. 

The second comes from nondeliberate habits and behaviour, which arise from the imbalance of the five elements in the body and their sensory counterparts. These are adhibhautika rogas. 

The last type, adhidaivika roga, is often a disease of genetic origin that appears without obvious cause. 

All three types may be experienced in mild, moderate or intense form.

Patanjali stresses that it is by the practice of the discriminative faculty uncertain knowledge, vitarka, is reduced.

PATANJALI YOGA SUTRAS