Pada 2 Flashcards
II.1
Kriyā-yoga, the path of action, consists of self-discipline, study, and dedication to the Lord.
II.2
[The yoga of action] is for bringing about samādi and for weakening the afflictions [to yoga].
II.3
The impediments [to samādhi] are nescience, ego, desire, aversion, and clinging to life.
II.4
Ignorance is the breeding ground of the other kleśas, whether they are in a dormant, weak, intermittent, or fully active state.
II.5
Ignorance is the notion that takes the self, which is joyful, pure, and eternal, to be the nonself, which is painful, unclean, and temporary.
II.6
Ego is [to consider] the nature of the seer and the nature of the instrumental power of seeing to be the same thing.
II.7
Attachment stems from [experiences] of happiness.
II.8
Aversion stems from [experiences] of pain.
II.9
[The tendency of] clinging to life affects even the wise; it is an inherent tendency.
II.10
These kleśas are subtle; they are destroyed when [the mind] dissolves back into its original matrix.
II.11
The states of mind produced by these kleśas are eliminated by meditation.
II.12
The states of mind are produced by these kleśas as its root. It is experienced in present or future lives.
II.13
As long as the root [of kleśas] exists; it fructifies as type of birth, span of life and life experience [of an individual].
II.14
These [the type of birth, span of life, and life experience] bear the fruits of pleasure and pain, as a result of [the performance of] virtue and vice.
II.15
For one who has discrimination, everything is suffering on account of the suffering produced by the consequences [of action], by pain [itself], and by the saṁskāras, as well as on account of the suffering ensuing from the turmoil of the vṛttis due to the guṇas.
II.16
Suffering that has yet to be manifest is to be avoided.
II.17
The conjunction between the seer and that which is seen is the cause [of suffering] to be avoided.
II.18
That which is knowable has the nature of illumination, activity, and inertia [sattva, rajas, and tamas]. It consists of the senses and the elements, and exists for the purpose of [providing] either liberation or experience [to puruṣa].
II.19
The different stages of the guṇa qualities consist of the particularized, the unparticularized, the distinctive, and the indistinctive.
II.20
The seer is merely the power of seeing; [however,] although pure, he witnesses the images of mind.
II.21
The essential nature of that which is seen is exclusively for the sake of the seer.
II.22
Although the seen ceases to exist for one whose purpose is accomplished [the liberated puruṣa], it has not ceased to exist altogether, since it is common to the other [not-liberated] puruṣas.
II.23
[The notion of] conjunction is the means of understanding the real nature of the powers of the possessed and of the possessor.
II.24
The cause of conjunction is ignorance.
II.25
By the removal of ignorance, conjunction is removed. This is the absolute freedom of the seer.
II.26
The means to liberation is uninterrupted discriminative discernment.
II.27
The yogī’s true insight has seven ultimate stages.
II.28
Upon the destruction of impurities as a result of the practice of yoga, the lamp of knowledge arises. This culminates in discriminative discernment.
II.29
The eight limbs are abstentions, observances, posture, breath control, and disengagement of the senses, concentration, meditation, and absorption.
II.30
The yamas are nonviolence, truthfulness, refrainment from stealing, celibacy, and renunciation of [unnecessary] possessions.
II.31
[These yamas] are considered the great vow. They are not exempted by one’s class, place, time, or circumstance. They are universal.
II.32
The observances are cleanliness, contentment, austerity, study [of scripture], and devotion to God.
II.33
Upon being harassed by negative thoughts, one should cultivate counteracting thoughts.
II.34
Negative thoughts are violence, etc. They may be [personally] performed, performed on one’s behalf by another, or authorized by oneself; they may be triggered by greed, anger, or delusion; and they may be slight, moderate, or extreme in intensity. One should cultivate counteracting thoughts, namely, that the end results [of negative thoughts] are ongoing suffering and ignorance.
II.35
In the presence of one who is established in nonviolence, enmity is abandoned.
II.36
When one is established in truthfulness, one ensures the fruition of actions.
II.37
When one is established in refrainment from stealing, all jewels manifest.
II.38
Upon the establishment of celibacy, power is attained.
II.39
When refrainment from covetousness becomes firmly established, knowledge of the whys and wherefores of births manifests.
II.40
By cleanliness, one [develops] distaste for one’s body and the cessation of contact with others.
II.41
Upon the purification of the mind, [one attains] cheerfulness, one-pointedness, sense control, and fitness to perceive the self.
II.42
From contentment, the highest happiness is attained.
II.43
From austerity, on account of the removal of impurities, the perfection of the senses and body manifests.
II.44
From study [of scripture], a connection with one’s deity of choice is established.
II.45
From submission to God comes the perfection of samādhi.
II.46
Posture should be steady and comfortable.
II.47
[Such posture should be attained] by the relaxation of effort and by absorption in the infinite.
II.48
From this, one is not afflicted by the dualities of the opposites.
II.49
When that [āsana] is accomplished, prāṇāyāma, breath control, [follows]. This consists of the regulation of the incoming and outgoing breaths.
II.50
[Prāṇāyāma] manifests as external, internal, and restrained movements [of breath]. These are drawn out and subtle in accordance to place, time and number.
II.51
The fourth [type of prāṇāyāma] surpasses the limits of the external and the internal.
II.52
Then, the covering of the illumination [of knowledge] is weakened.
II.53
Additionally, the mind becomes fit for concentration.
II.54
Pratyāhāra, withdrawal from sense objects, occurs when the senses do not come into contact with their respective sense objects. It corresponds, as it were, to the nature of the mind [when it is withdrawn from the sense objects].
II.55
From this comes the highest control of the senses.
