(The practice of) self-purification (tapas), the analysis of one's own self (svadhyaya), surrender to God (ishvarapranidhana) are (the beginning of) kriya yoga.
For achieving awareness (samadhi), the obstacles (kleshas) have to be diminished (first).
Ignorance (avidya), the Ego (asmita), passion (raga), anger/ aversion (dvesha) and will to live/ clinging to life/ fear of death (abhinivesha) (are) the obstacles (kleshas).
(It is) because of ignorance (avidya) (that) things appear to be inert, inconsistent, dispersed and endless.
Ignorance (avidya), (by mistake takes) what is perishable as eternal, what is impure as pure, what is sorrow as happiness, what is not-Self as the Self (Atman).
Ego (asmita), (by mistake identifies) the two manifestations: the object of experience (darshana) and the experience (drig) (i.e. what is seen and how is seen).
Passion (raga) is accompanied by pleasure (sukha).
Anger (dvesha) is accompanied by pain (duhkha).
(Whereas) the will to live (abhinivesha) is self-sustained and strong even for the learned ones.
The obstacles (kleshas) could be reduced in a subtle way by (making them to be) absorbed in their own cause.
(Thus), the manifestations of obstacles (kleshas) could be reduced by meditation (dhyana).
Yet, (the existence of) the storehouse of actions (karmashaya) is the root cause of obstacles (kleshas) to be experienced as present and future births.
As long as the roots are in the there (i.e. in karmashaya), the results are (seen) in the experience of birth and life span.
Depending upon merit (punya) and demerit (apunya), the fruits (phalas) of (the (experience of birth and life span are seen as) happiness or sorrow.
(Even) for those possessing discrimination (viveka), because of the impressions (samskaras) as modifications of the mind (vrittis) and activities of the attributes/ qualities (gunas), all these (i.e.happiness or sorrow) are painful.
(But) future suffering can be avoided.
The cause of identification of the seer (drashta) with what is seen (drishya) could to be avoided (also).
What is seen (drishya) (has) properties like light, movement, steadiness, composition or sensitivity that can be experienced through the sense organs for the sake of liberation.
The stages of manifestations of the (three), properties (of prakriti)/ qualities (gunaparvas) are (four in number), i.e. without and with finesse (vishesha) (i.e. gross and fine) and without and with trace (lingamatra) (i.e. not traceable and traceable).
The seer (drashta) is pure awareness/ consciousness (i.e. purusha) only, (yet) although pure, it appears to see through the mental concept.
What is seen (drishya) as nature is for that sake of that pure awareness (i.e. purusha) (to experience it).
For the one whose purpose has been fulfilled (i.e. is liberated), (prakriti) is destroyed (in his mind), but is not destroyed for all other people that have an ordinary cognition.
The purpose for the disunion between the two powers (i.e. purusha and prakriti) is for the one to acquire mastery (and to rest) in one's own essential nature (svarupa).
The cause of this union (in somebody's mind) is ignorance (avidya).
By the absence of ignorance (avidya) this union/ association (between purusha and prakriti) disappears, thus the seer (drashta) (attains) liberation (kaivalya).
The means for avoiding (ignorance) is by obtaining discrimination (vivekakhyati) in a continuous flow.
(Prior to achieving the) high awareness (prajna, i.e similar to samadhi) there are seven stages/ steps.
By the practice of yoga stages/ steps, the impurity diminishes. Thus, the acquisition of discrimination (vivekakhyati) culminates in knowledge (jnana) (i.e.liberation).
There are eight stages/ steps (angas) (of yoga discipline): moral codes of conduct (yamas), inner disciplines (niyamas), posture (asana), regulation of the breath (pranayama), withdrawal of sense experience (pratyahara), concentration (dharana), mediation (dhyana) and awareness (samadhi).
The five moral codes of conduct (yamas) are: non-violence (ahimsa), truthfulness (satya), non-stealing/ honesty (asteya), continence (brahmacarya), lack of greed, (aparigraha).
These great disciplines (mahavrata) are universally valid, beyond social position (jati), location/ place (desha) or (any particular) time (kala).
The five inner disciplines are: purity (both physical and mental) (shauca), contentment (santosha), austerity (tapas), study (svadhyaya), devotion to God (ishvarapranidhana).
When the mind gets disturbed by (various) sounds/ words (vitarkas), one should use their opposites to counteract them.
Such negative thoughts leading to violence are caused by greed (lobha), anger (krodha) and attachment (moha), either to oneself or to others. They vary in intensity as mild (mridu), medium (madhya) or intense (adhimatra) causing endless pain (duhkha) and ignorance (ajnana). They should be counteracted by thinking at their opposites.
In the presence of one that is being firmly established in non-violence (ahimsa), any hostility ceases.
When the truthfulness (satya) is firmly established, there is accomplishment of actions without effort.
When the non-stealing/ honesty (asteya) is firmly established, prosperity is obtained.
When continence (brahmacarya) is firmly established, vigour (virya) is obtained.
When lack of greed is firmly established, the knowledge of the purpose of life is obtained.
From (obtaining) purity (both physical and mental) (shauca), there is non-attachment towards one's own body and the bodies of others.
(From purity, shauca) one is capable of mental clarity, cheerfulness, ability to concentrate, control of senses and vision of the Self (atmadarshana).
Unlimited happiness is obtained from contentment (santosha).
From performing austerities (tapas), impurities (toxins) in the body are removed and the perception of the sense organs (becomes acute).
By study (svadhyaya) (of spiritual literature), the union with the presiding deity (ishtadevata) (of that topic of study) is obtained.
Success in awareness (samadhi) comes from complete surrender to God (ishvarapranidhana).
The posture (asana) should be steady and comfortable.
Loosening of (body) tension during (the practice of) posture (asana), is done by thinking at the unlimited space (ananta).
Thus, the opposites (i.e. pain or pleasure during the posture) have no effects.
Next to follow is the control of the breath (pranayama), that is the control of movements of inhalation, exhalation and hiatuses (i.e. pauses of breath known as kumbhakas).
The stages of control of the breath (pranayama) (are three) as external (i.e. exhalation), internal (i.e. inhalation) and suppressed (i.e. retention). They vary by measuring the length, by counting of their number, by the specific place and timing of practice and (by degree) of subtlety.
(Yet), the fourth kind of control of the breath (pranayama) is (so subtle) that transcends the sense object (vishaya), (i.e. transcends its manifestation as gross breath movements).
In this way, the covering (avarana) of the inner light (prakasha) will disappear.
(By pranayama) the gross mind (manas) becomes fit for concentration (dharana).
Withdrawal of sense experience (pratyahara) is the withdrawal of senses from their objects, thus the higher mind (citta) could reside in one's own essential nature (svarupa).
By the withdrawal of the sense experience (pratyahara), this is the highest mastery over the senses.
English version by Octavian Sarbatoare
Posted by : Jaideep Ojha