1- The affliction (kleshas) and their abandonment (1-11)
Kriyāyoga is comprised of 1-tapas (Austerity or Penance) 2- svādhyāya (Study of scriptures and Chanting of mantra) 3- Isvara Pranidhana (Devotion to the Lord), for producing Samādhi (contemplation) and attenuating the Kleśas (afflictions).
The five klesas are : 1- Ignorance (avidyā), 2- egoism (asmitā), 3- attachment (rāga), 4-aversion (dveṣa), 5- fear of death (abhiniveśāḥ). Ignorance is the ground (kṣetram) for the subsequent four. There are four modes: 1- dormant (prasupta), 2-attenuated (tanu), 3- interrupted (vicchinna), 4- active (udārāṇām).
The Kleśas are to be abandoned by means of the cessation of mental production (pratiprasava), through meditation (dhyāna).
2- Karmasayah, Rebirth, Pleasure and Pain (12-17)
Latent impression of action (karmaśayaḥ) which is based upon Kleśas (Afflictions), becomes manifest in the present life or in a future life, the consequence of afflictions being 1- birth (jāti), 2- span of life (āyus), 3- experience (bhoga). On account of virtue (puṇya) and vice (apuṇya), the three consequences of klesas appear as the fruits of pleasure (hlāda) or pain (paritāpa). Due to the mutual opposition of the modifications (vṛtti) of the Guṇas (or qualities of nature (Pradhāna)) everything is considered to be painful (duḥkham) because of the sufferings (duḥkhaiḥ) derived from 1- the results or consequences of one's own actions (pariṇāma), 2- from sorrowful experiences (tāpa) 3- from the latent impressions (saṁskāra). The union (saṁyogaḥ) of the "Seer" (draṣṭṛ) with the "seen" (dṛśyayoḥ) (knower with knowable, subject with object) is the cause (hetuḥ) of pain.
3- Discriminative knowledge (vivekakhyātiḥ) (18-27)
1- The "knowable, "the object" (dṛśyam) is by nature : a- sentient (prakāśa), b- mutable (kriyā), c- inert (sthiti).
2- It consists of: a- subtle and gross elements (bhūta), b- Powers of sensation (Indriyas) c-Powers of perceiving (Jñānendriyas), d- Powers of action (Karmendriyas).
3- It is for the sake of : a- experience (bhoga) and b- Liberation (apavarga). The states of mutation of the qualities of Guṇa are: a- diversified (viśeṣa), b- undiversified (aviśeṣa), c- indicator-only (liṅgamātra), d- one which is with no indication or mark (aliṅga).
The Seer (draṣṭā) is only a Witness, devoid of Guṇas and subsequent mutation (dṛśi), who, although pure, beholds the mental modifications (pratyaya). The nature of the knowable (dṛśyasya) is really to be the object of perception (arthaḥ) of the Puruṣa, the Absolute Knower. Union or conjunction (saṁyogaḥ) is the cause for realizing the true nature of the two powers called object, as property and subject, as owner. Ignorance (avidyā) is the cause of that conjunction.
The absence of conjunction arising from the absence of discriminative knowledge (Adarśana) is Kaivalya, the state of Emancipation (hānam) of the Knower, known as Puruṣa. The means of Liberation (hāna) is discriminative knowledge (vivekakhyātiḥ), which is completely devoid of confusion or disorder (aviplavā). A seven-fold and ultimate deep wisdom (prajñā) comes to that Yogī who has attained discriminative knowledge.
4- Eight-Limb (Ashtanga) Yoga (28-55)
On the destruction (kṣaye) of impurity (aśuddhi) through the practice (anuṣṭhānāt) of the limbs of Yoga, there emerges the Light (dīptiḥ) of Knowledge (jñāna) culminating in discriminative knowledge (viveka khyāteḥ).
The eight (aṣṭau) limbs aṅga of Yoga are : 1- Restraints (yama), 2- Niyama (niyama), 3- Āsana (Posture), 4- Prāṇāyāma (Breath-control), 5- Pratyāhāra (Sense restraint), 6- Dhāraṇā (Concentration), 7- Dhyāna (Meditation), 8-Samādhi (Contemplation).
1- The five Restraints (yamāḥ) are: 1-Non-injury,harmlessness (ahiṁsā), 2- Veracity, truthfulness (satya), 3-Abstention from stealing (asteya), 4- Continence, dwelling in Brahma (brahmacarya), 5-Non-possession, abstinence from avariciousness/covetousness; (aparigrahāḥ).
2- The five Observances (Niyamas) are : 1-Cleanliness (śauca), 2- Contentment (santoṣa), 3- Austerity or Penance (tapas), 4- Study and Recitation of Sacred Scriptures (svādhyāya), 5- Devotion to the Supreme Lord (īśvara praṇidhāna).
Such actions as injury (hiṁsā), etc. proceeding from erroneous ways of thinking and feeling (vitarkāḥ) are: 1- those which are performed by: a- oneself (kṛta), b- got done by another (kārita) c-approved (anumoditāḥ); 2- those which are preceded by: a- covetousness (lobha), b- wrath (krodha), c- delusion (moha). They can be: a-mild (mṛdu), b- moderate (madhya) c- intense (adhimātra). They are the unending fruits or consequences (phalāḥ) resulting from pain (duḥkha) and ignorance (ajñāna). Inhibition of these is accomplished by contemplation (bhāvanam) on the opposites (pratipakṣa).
The benefits of the five restraints are:
Non-injury (ahiṁsā): cessation of hostility in one coming close to him
Truthfulness (satya) : all that the Yogī says will come true in the long run
Non-stealing (asteya) : all jewels stand near in order to serve him
Continence (brahmacarya) : acquisition of Vīrya, energy, vigor, stamina, strength, etc.
Non-possession (aparigraha): full knowledge about his past, present and future existences arises
The benefits of the five observances are:
Cleanliness: dislike toward one's own body arises, and unconcernedness to contact with other bodies This leads to purity of nature (sattva), satisfaction of mind (saumanasya), one-pointedness (aikāgrya), conquest of the Indriyas and fitness or ability (yogyatvāni) for perceiving the Self (ātma)
Contentment (santoṣāt): acquisition of unsurpassed happiness (sukha)
Austerity (tapasaḥ): destruction of impurities, perfection (siddhiḥ) of body (kāya) and Indriyas
Study and Recitation of Sacred Scriptures (svādhyāyāt): Union or communion with the chosen deity
Devotion to the Lord (īśvara praṇidhānāt): perfection (siddhiḥ) of Perfect Concentration (samādhi)
3- Posture (āsanam) should be firm and agreeable. By means of relaxation (śaithilya) of effort (prayatna) and absorption (samāpattibhyām) "in the infinite space around" (ananta).
4- Prāṇāyāma is the suspension of the flow of inhalation and exhalation.
Prāṇāyāma has three Operations : (1) External (vāhya), (2) Internal (ābhyantara) and (3) Suppression (stambha). When observed according to space (deśa), time (kāla) and number (saṅkhyā) it becomes long and subtleé The fourth transcends the sphere of influence the first three.
5- Pratyāhāra is the withdrawal of 5 Indriyas, Jñānendriyas or powers of perception, and 5 Karmendriyas or powers of action, following the essential nature (sva-rūpa) of mind (cittasya) when separated from their corresponding objects.
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