- Austerity, self-study, and dedication to Isvara are kriya yoga.
tap ah-svadhyaya-isvara-pranidhanani kriya-yoga
- [It is] for the purposes of cultivating samadhi and attenuating the afflictions.
samadhi-bhavana-artha klesa-tanu-karana-arthas ca
- Ignorance, I-am-ness, attraction, aversion, and desire for continuity are the afflictions.
- Ignorance is the origin of the others, whether dormant, attenuated, interrupted, or fully active.
avidya ksetram uttaresam prasupta-tanu-vicchina-udaranam
- Ignorance is seeing the noneternal as eternal, the impure as pure, dissatisfaction as pleasure, and nonself as self.
- I-am-ness is when the two powers of seer and seen [appear]
as a single self.
drg-darsana-saktyor eka atmata iva asmita
- Attraction is clingling to pleasure.
- Aversion is clinging to dissatisfaction.
- Desire for continuity, arising even among the wise, is sustained by self-inclination.
svarasa-vahi viduso' pi tatha rudho' bhinivesa
- These subtle ones are to be avoided by a return to the origin.
te pratiprasava-heya suksmah
- Their fluctuations are to be voided by meditation.
- he residue of karma, rooted in affliction, is felt in seen or unseen existence.
klesa-mulah karma-asayo drsta-adrsta-janma-vedaniyah
- While the root existence, there is fruition of it as birth, duration, and experience.
sati mule tad-vipako jaty-ayur-bhogah
- These fruits are joyful or painful according to whether the causes are meritorious or demeritorious.
te hlada-paritapa-phala punya-apunya-hetutvat
- For the discriminating one, all is dissatisfaction due to the conflict of the fluctuations of the gunas and by the dissatisfactions due to parinama, sorrow, and samskaras.
parinam-tapa-samskara-duhkhair guna-vrrti-virodhac ca duhkham eva sarvam vivekinah
- The dissatisfaction yet to come is to be avoided.
heyam duhkham anagatam
- The cause of what is to be avoided is the union of seer with the seen.
drastr-drsyayoh samyoga heya-hetuh
- TThe seen has the qualities of light, activity, and inertia, consists of the elements and the senses, and has the purposes of experience an liberation.
prakasa-kriya-sthiti-silam bhuta-indriya-atmakam bhoga-aparvargartham drsyam
- The distinct, the indistinct, the designator, and the unmaifest are the divisions of the gunas.
- The seer only sees; though pure, it appears intentional.
drastr drsi-matraha suddho'pi pratyaya-anupasyah
- The nature of the seen is only for the purpose of that (purusa).
tad-artha eva drsyaya-atma
- When [its] purpose is done, it disappears; otherwise it does not disappear due to being common to others.
krtaa-artham prati nastam apy anastam tad anya-sadharanatva
- Union (samyoga) is the cause of apprehending as [one] self-form the two powers of owner and owned.
sva-svami-saktyoh sva-rupa-upalabdhi-hetuh samyogah
- The cause of it is ignorance.
tasya hetur avidya
- From its absence, samyoga ceases; [this is] the escape, the isolation from the seen.
tad-abhavat samyoga-abhavo hanam tad-drseh kaivalyam
- The means of escape is unfaltering discriminative discernment.
viveka-khyatir aviplava hanopayah
- His wisdom to the last stage is sevenfold.
tasya saptadha pranta-bhumih prajna
- From following the limbs of yoga, on the destruction of impurity there is a light of knowledge, leading to discriminative discernment.
yoga-anga-anusthanad asuddhi-ksaye jnana-diptir a viveka-kyateh
- Restraint, observance, postures, control of breath, withdrawal, concentration, meditation, and samadhi are the eight limbs.
- The restraints are nonviolence, truthfulness, nonstealing, sexual restraint, and nonpossession.
- When not limited by life-state, place, time, or circumstance in all occasions.
jati-desa-kala-samaya-anavacchinnah sarva-bhauma mahavratam
- Purity, contentment, austerity, self-study, and dedication to Isvara are the observances.
- When there is bondage due to discursive thought, the cultivation of the opposite [is prescribed].
- Discursive thoughts like violence, etc., whether done, caused or approved, consisting in lust, anger, or delusion, and whether mild, medium, or intense, have as their endless fruits *** and ignorance; thus, cultivation of opposites [is prescribed].
vitarka himsa-adayah krta-karita-anumodita lobha-krodha-moha-purvaka mrdu-madhya-adhimatra duhkha-ajnana-ananta-phala iti pratipaksa-bhavanam
- When in the presence of one established in nonviolence, there is the abandonment of hostility.
ahimsa-pratistayam tat-samnidhau vira-tyagah
- When established in truthfulness, [there is] correspondence between action and fruit.
- When established in nonstealing, [whatever is] present is all jewels.
- When established in sexual restraint, vigor is obtained.
- When steadfast in nonpossession, there is knowledge of "the how" of existence.
aparigraha-sthairye janma-kathamta sambodhah
- From purity arises dislike of one's own body and noncontact with others.
saucat sva-anga-jugupsa parair asamsargah
- And purity of sattva, cheerfulness, onepointedness, mastery of the senses, and fitness for the vision of the self.
- From contentment, unsurpassed happiness is obtained.
samtosad anuttamah sukha-labhah
- From austerity arises the destruction of impurity and the perfection of the body and the senses.
kaya-indriya-siddhir asuddhi-ksayat tapasah
- From self-study arises union with the desired diety.
- Perfection in samadhi [arises] from dedication to Isvara.
ahimsa-pratistayam tat-samnidhau vira-tyagah
- Asana is steadiness and ease.
- From relaxation of effort and endless unity.
- Thus, there is no assault by the pairs of opposites.
- Being in this, there is control of the breath, which is cutting off of the motion of inbreath and outbreath.
tasmin sati svasa-prasvasayor gati-viccedah pranayamah
- Its fluctuations are external, internal, and suppressed; it is observed according to time, place, and number, and becomes long and subtle.
baha-abhyantara-stambha-vrttir desa-kala-samkhyabhih paridrsto dirgha-suksmah
- The fourth is withdrawal from external and internal conditions [of breath].
- Thus, the covering of light is dissolved.
tath ksiyate prakasa-avaranam
- And there is fitness of the mind organ for concentrations.
dharanasu ca yogyatamanasah
- Withdrawal of the senses is the disengagement from conditions as if in imitation of the own-form of the mind.
sva-visaya-asamprayoge cittasya sva-rupa-anukara iva indriyanam pratyaharah
- Then arises utmost command of the senses.
tath parama vasyata indriyanam