हिन्दी
Austerity, study of scared literature and surrendering fruits of work to God are called Kriya-Yoga (Yoga in the form of action).
(It is for) the practice of Samadhi and minimize obstacles.
Ignorance, egoism, attachment, aversion and clinging to life are the five afflictions.
Ignorance is the breeding ground for the others (asmita, raga, dvesha, abhinivesah). Whether they are dormant, attenuated, overpowered or active.
Ignorance is taking the non-eternal, the impure, the painful, and the non-Self, as the eternal, the pure, the pleasant, and the Atman or Self respectively
Egoism is the identification of the seer (Purusha) with the instrument of seeing (Body-mind).
Attachment is that which dwells upon pleasure.
Aversion is the sequential repulsion from pain.
Flowing through its own nature, and established even in the learned, is the clinging to life.
The subtle afflictions are to be conquered by resolving them into their causal state.
Their (gross) modifications are to be suppressed by meditation.
The womb of karma (actions and reactions) has its root in these obstacles, and the karmas bring experiences in this visible life, or in the unseen life.
As long as afflictions remains at the root, the fruition comes in the form of birth, life and experience of pleasure and pain.
The karma's bear fruits of pleasure or pain, caused by virtue or vice.
By reason of the pains of change, anxiety and habituation and by reason of the contrariety of the functioning's of the ‘qualities,’ all indeed is pain to the discriminating.
The misery not-yet come is avoidable.
The cause of that which is to be avoided is the union of the Seer (subject) and the seen (object).
The experienced is composed of elements and sense organs, is of the nature of illumination, action and inertia, whose purpose is to provide both experiences and emancipation to the Purusha.
The states of the Gunas (qualities) are - diversified, undiversified, indicated only and sign-less.
The seer is consciousness only; even though pure, he cognizes ideas by imitation.
The nature of the experience exists only to serve the purpose of the Atma.
Although destroyed in relation to him whose objects have been achieved, it is not destroyed, being common to others.
The union of Purusha and Prakrti causes the realisation of the nature of both the powers.
Ignorance is the cause of this union.
Removal is the disappearance of conjunction on account of its disappearance that is the absolute freedom of the knower.
Clear and distinct discriminative knowledge is the means of destruction of ignorance.
His (the yogi who has acquired discriminative enlightenment) knowledge is of the sevenfold highest ground.
By the practice of the limbs of Yoga the impurities being destroyed knowledge becomes effulgent, up to discrimination.
Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi are the eight limbs of Yoga.
Ahimsa (Non-Violence), Satya (Truth), Asteya (Non-Stealing), Bramacharya (Celibacy) and Aparigraha (Non-Greed) are the five Yamas.
Those (the five vows) are not limited by class, place, time and circumstance are extending to all stages constitute the Great Vow.
Internal and external purification, contentment, austerity, self-study and devotion to God are the Niyama's.
To obstruct thoughts which are inimical to Yoga contrary thoughts should be cultivated.
The sins are the causing of injury to others and the rest. They are done, caused to be done and permitted to be done; they are preceded by desire, anger and ignorance; they are slight, middling and intense; their result is an infinity of pain and unwisdom; thus comes the habit-of-thinking to the contrary.
On being firmly established in non-violence, all beings coming near him cease to be hostile.
On being firmly established in truthfulness the Yogi gets the power of attaining for himself and others the fruits of work without the work (become dependents).
On being firmly established in non-stealing all wealth comes to the Yogi.
When continence is established, energy is gained.
When a man becomes steadfast in non-receiving, he gets the memory of past life.
When internal and external cleanliness being established, aversion towards one's own body is developed and thus aversion extends to contact with other bodies.
Moreover, one achieves purification of the Sattva, cheerfulness of the mind, concentration, conquest of the organs and fitness for the realization of the Self.
From contentment, supreme happiness is gained.
The result of austerity is bringing special powers to the organs and the body, by destroying the impurity.
From study and by repetition of the mantras comes communion with one's chosen deity.
By sacrificing (motive-of-all-actions) all to God, Samadhi (Trance) is attained.
Posture (Asana) is that which is steady and pleasant.
By relaxation of effort and meditating on the infinite, posture becomes form and pleasant.
Seat being conquered, one is undisturbed by the dualities.
Controlling the motion of the exhalation and the inhalation once this (Asana) is accomplished. This is pranayama.
The pranayama has either external or internal or motionless modifications. They are to be regulated by place, time and number, either long or short.
The fourth pranayama is restraining the prana directing it either to the external or internal objects.
From that, the covering over the inner light is removed.
The mind acquires fitness for dharana.
The drawing in of the organs is by their giving up their own objects and taking the form of the mind-stuff. The is pratyahara.
Thence arises supreme mastery over the organs.
