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yog > Pada 2 > Flashcards

Pada 2 Flashcards

1
Q

II.1

A

Kriyā-yoga, the path of action, consists of self-discipline, study, and dedication to the Lord.

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2
Q

II.2

A

[The yoga of action] is for bringing about samādi and for weakening the afflictions [to yoga].

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3
Q

II.3

A

The impediments [to samādhi] are nescience, ego, desire, aversion, and clinging to life.

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4
Q

II.4

A

Ignorance is the breeding ground of the other kleśas, whether they are in a dormant, weak, intermittent, or fully active state.

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5
Q

II.5

A

Ignorance is the notion that takes the self, which is joyful, pure, and eternal, to be the nonself, which is painful, unclean, and temporary.

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6
Q

II.6

A

Ego is [to consider] the nature of the seer and the nature of the instrumental power of seeing to be the same thing.

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7
Q

II.7

A

Attachment stems from [experiences] of happiness.

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8
Q

II.8

A

Aversion stems from [experiences] of pain.

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9
Q

II.9

A

[The tendency of] clinging to life affects even the wise; it is an inherent tendency.

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10
Q

II.10

A

These kleśas are subtle; they are destroyed when [the mind] dissolves back into its original matrix.

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11
Q

II.11

A

The states of mind produced by these kleśas are eliminated by meditation.

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12
Q

II.12

A

The states of mind are produced by these kleśas as its root. It is experienced in present or future lives.

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13
Q

II.13

A

As long as the root [of kleśas] exists; it fructifies as type of birth, span of life and life experience [of an individual].

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14
Q

II.14

A

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.

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15
Q

II.15

A

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.

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16
Q

II.16

A

Suffering that has yet to be manifest is to be avoided.

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17
Q

II.17

A

The conjunction between the seer and that which is seen is the cause [of suffering] to be avoided.

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18
Q

II.18

A

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].

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19
Q

II.19

A

The different stages of the guṇa qualities consist of the particularized, the unparticularized, the distinctive, and the indistinctive.

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20
Q

II.20

A

The seer is merely the power of seeing; [however,] although pure, he witnesses the images of mind.

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21
Q

II.21

A

The essential nature of that which is seen is exclusively for the sake of the seer.

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22
Q

II.22

A

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.

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23
Q

II.23

A

[The notion of] conjunction is the means of understanding the real nature of the powers of the possessed and of the possessor.

24
Q

II.24

A

The cause of conjunction is ignorance.

25
Q

II.25

A

By the removal of ignorance, conjunction is removed. This is the absolute freedom of the seer.

26
Q

II.26

A

The means to liberation is uninterrupted discriminative discernment.

27
Q

II.27

A

The yogī’s true insight has seven ultimate stages.

28
Q

II.28

A

Upon the destruction of impurities as a result of the practice of yoga, the lamp of knowledge arises. This culminates in discriminative discernment.

29
Q

II.29

A

The eight limbs are abstentions, observances, posture, breath control, and disengagement of the senses, concentration, meditation, and absorption.

30
Q

II.30

A

The yamas are nonviolence, truthfulness, refrainment from stealing, celibacy, and renunciation of [unnecessary] possessions.

31
Q

II.31

A

[These yamas] are considered the great vow. They are not exempted by one’s class, place, time, or circumstance. They are universal.

32
Q

II.32

A

The observances are cleanliness, contentment, austerity, study [of scripture], and devotion to God.

33
Q

II.33

A

Upon being harassed by negative thoughts, one should cultivate counteracting thoughts.

34
Q

II.34

A

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.

35
Q

II.35

A

In the presence of one who is established in nonviolence, enmity is abandoned.

36
Q

II.36

A

When one is established in truthfulness, one ensures the fruition of actions.

37
Q

II.37

A

When one is established in refrainment from stealing, all jewels manifest.

38
Q

II.38

A

Upon the establishment of celibacy, power is attained.

39
Q

II.39

A

When refrainment from covetousness becomes firmly established, knowledge of the whys and wherefores of births manifests.

40
Q

II.40

A

By cleanliness, one [develops] distaste for one’s body and the cessation of contact with others.

41
Q

II.41

A

Upon the purification of the mind, [one attains] cheerfulness, one-pointedness, sense control, and fitness to perceive the self.

42
Q

II.42

A

From contentment, the highest happiness is attained.

43
Q

II.43

A

From austerity, on account of the removal of impurities, the perfection of the senses and body manifests.

44
Q

II.44

A

From study [of scripture], a connection with one’s deity of choice is established.

45
Q

II.45

A

From submission to God comes the perfection of samādhi.

46
Q

II.46

A

Posture should be steady and comfortable.

47
Q

II.47

A

[Such posture should be attained] by the relaxation of effort and by absorption in the infinite.

48
Q

II.48

A

From this, one is not afflicted by the dualities of the opposites.

49
Q

II.49

A

When that [āsana] is accomplished, prāṇāyāma, breath control, [follows]. This consists of the regulation of the incoming and outgoing breaths.

50
Q

II.50

A

[Prāṇāyāma] manifests as external, internal, and restrained movements [of breath]. These are drawn out and subtle in accordance to place, time and number.

51
Q

II.51

A

The fourth [type of prāṇāyāma] surpasses the limits of the external and the internal.

52
Q

II.52

A

Then, the covering of the illumination [of knowledge] is weakened.

53
Q

II.53

A

Additionally, the mind becomes fit for concentration.

54
Q

II.54

A

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].

55
Q

II.55

A

From this comes the highest control of the senses.

yog (5 decks)

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