Liveology
Mar 1, 2020
Updated: Dec 5, 2022
A Summary
I.1 Now, the teachings of yoga.
I.2 Yoga is the stilling of the fluctuations of the mind.
I.3 When that happens, the seer abides in its own true nature
I.4 At all other times, the seer is absorbed in the fluctuations of the mind.
I.5 There are 5 mind states or vrittis that can be beneficial or detrimental to the practice of yoga.
I.6 The 5 vrittis are right knowledge, error, imagination, sleep, and memory.
I.7 Right knowledge consists of sense perception, logic, and verbal testimony.
I.8 Error is false knowledge that comes from misunderstanding.
I.9 Imagination is the usage of words that are not connected to an object in reality.
I.10 Sleep is a mind state in the absence of conscious thought.
I.11 Memory is the retention of the senses during previous experiences.
I.12 The vrittis are stilled by practice and non-attachment.
I.13 Practice is the effort of concentrating the mind.
I.14 Practice becomes firmly established when it has been cultivated without interruption and with devotion over a long period of time.
I.15 Non-attachment is the controlled consciousness of one who is no longer craving for sensory objects, real, perceived, or heard about.
I.16 Higher than this is lack of craving is indifference to the gunas themselves, which comes from the true perception through the purusha or soul.
I.17 Samprajnata, another word for samadhi, consists of various mental stages of absorption with physical and subtle awareness, absorption with bliss and with the ego.
I.18 Samprajnata-samadhi, the other samadhi, is preceded by cultivating the determination to cease all thoughts. When this happens, only latent impressions remain.
I.19 For those who do not have physical bodies and those who are merged in matter, Samprajnata is characterized by absorption in the subtle aspects of prakriti.
I.20 But for others, the state of latent impressions comes from faith, vigor,memory, absorption in samadhi, and discernment.
I.21 Samprajnata is near for practitioners who are applying themselves with full effort.
I.22 Even among committed practitioners, some may practice with mild, moderate, or enthusiastic intensity.
I.23 This state can also come from devotion to God.
I.24 The Lord is a unique soul, untouched by the kleshas, karma, and the fruits of karmic action.
I.25 The seed of God's omniscience is unsurpassed.
I.26 And was the original guru to the ancients because The Lord is not limited by time.
I.27 The Lord's name is the mystical syllable Om.
I.28 Repeat this and contemplate its meaning.
I.29 From this comes the recognition of the inner consciousness and freedom from all disturbances.
I.30 These disturbances are disease, apathy, doubt, carelessness, laziness, over-attachment, misperception, inability to concentrate, and mental unbalance. These are distractions.
I.31 Physical expressions of these disturbances are suffering, dejection, trembling of the limbs, trembling during inhalation and exhalation.
I.32 Practice eliminating these distractions by fixing the mind on a single object.
I.33 One develops clarity of mind by cultivating an attitude of celebration and friendship for people who are happy, and compassion toward people who are in indifferent, sweetness to people who are suffering, an example of equanimity to those who are non-virtuous.
I.34 Or by exhaling and retaining the breath.
I.35 Or when focusing the mind on a sense object, steadiness of mind arises.
I.36 Or when the mind is pain free and luminous.
I.37 Or when the mind is free from desire as its object.
I.38 Or through direct knowledge, supported by dreams and sleep.
I.39 Or from meditation on anything that is agreeable.
I.40 From the largest to the smallest particle, the yogi's mastery extends to the totality of matter.
I.41 When free of the vrittis, the mind becomes clear like a jewel, taking the form of the knower, the instrument, and the object taking the form of whatever object is placed before it, totally absorbed in it. This is samapatti.
I.42 In Samapatti, the knowledge of the meaning of words and concepts mixes with physical experience.
I.43 Upon the purification of the memory, with the mind empty and of its own nature, the object of meditation shines forth alone.
I.44 By this, subtle awareness beyond reflection and subtle objects are described.
I.45 The subtle nature of things become increasingly physical terminating in prakriti, the physical world.
I.46 These above-mentioned states are forms of samadhi with seed.
I.47 In the superreflective clarity of nirvana, there becomes lucidity upon the inner self.
I.48 Here, there is truth bearing wisdom.
I.49 Inference from the wisdom of sacred scripture is different from using the particularity. fothings as its object.
I.50 Imprints or samskaras born from that prevent other samskaras from emerging.
II.1 Kriya yoga consists of tapas (self-discipline), svadhyaya (self-study), and isvara pranidhana (surrender to God)
II.2 Kriya yoga is for the purpose of bringing about samadhi and weakening the kleshas (impediments).
II.3 The kleshas are avidha (ignorance), asmita (ego), raga (attachment), dvesha (aversion), abhinivesha (clinging to life).
II.4 Avidya (ignorance) is the field in which the other kleshas grow, whether they be dormant, weak, or fully activated.
II.5 Avidya (ignorance) misinterprets the non-self, which is the temporary, impure, and subject to suffering to be the Self, which is pure, eternal, and joyful,
II.6 Ego misinterprets the seer and the power of sight as the same thing.
II.7 Attachment comes from positive experiences.
II.8 Aversion comes from experiences of suffering.
II.9 Clinging to life (or fear of death) pervades even the wise.
II.10 When the kleshas are eliminated, the mind returns to its original state.
II.11 Meditation eliminates these fluctuating states of mind.
II.12 The kleshas are the root of the karmic actions built up from current and unsen births.
II.13 As long as that root exists, it bears fruit in the form of birth, life span, and experiences.
II.14 In these lives, pleasure and suffering are fruits, the result of virtue and vice.
II.15 The discriminating mind knows the consequences of action and that mental suffering is a result of vrittis (fluctuating states of mind) due to the gunas, and indeed, everything is suffering.
II.16 Avoid suffering that is yet to manifest.
II.17 Avoid conjoining the seer and that which is seen.
II.18 That which is knowable has the nature of action, activity, and inertia, has the nature of the elements and the senses, for the purpose of experiencing liberation.
II.19 The gunas can be particular or imparticular, distinctive or indistinct.
II.20 The seer is the pure power of sight, only witnessing the images in the mind.
II.21 The only purpose is for the seer the essential nature of that which is seen.
II.22 Once this is accomplished, that which is seen no longer exists to that individual, though it does not cease to exist because it is still common to others, who have not achieved liberation.
II.23 The conjunction leads to understanding the nature of the powers of the possessed and the possessor.
II.24 Ignorance is the cause of the conjunction.
II.25 With the removal of ignorance somes the removal of the conjunction. This is absolute freedom of the seer.
II.26 The path to total liberation is uninterrupted discriminative discernment.
II.27 The yogi's wisdom has seven stages
II.28 From the practice of the limbs of yoga, upon the destruction of impurities, this lights the lamp of knowledge, leading to discrimination.
II.29 The 8 limbs are yamas (moral restraints), niyamas (observances), asana (postures), pranayama (breath control), pratyahara (sense withdrawal), dharana (concentration), dhyana (meditation), samadhi (absorption).
II.30 The yamas are ahimsa (non-violence), satya (truthfulness), asteya (non-stealing), brahmacharya (sexual restraint), and aparigraha (non-attachment).
II.31 The yamas are a great vow, everywhere on earth, unlimited by class, place, time or circumstance.
II.32 The niyamas are saucha (cleanliness), santosha (contentment), tapas (self-discipline), svadhyaya (self-study), and isvara pranidhana (surrender to God).
II.33 When being harrassed by negative thoughts, cultivate the opposite.
II.34 Negative thoughts are violence, may be performed or caused to be done, and can be triggered by greed, anger, or delusion. They may be slight, moderate, or cause intense, never ending suffering. Cultivate the opposite.
II.35 In the presence of someone established in ahimsa (non-violence) one gives up hostility.
II.36 Upon the establishment of satya (truthfulness), the fruits of all actions are supported.
II.37 Upon the establishment of asteya (non-staling), all jewels manifest.
II.38 Upon the establishment of brahmacharya (sexual restraint), one gains power.
II.39 From consistent non-attachment comes understanding of the cycle of births.
II.40 From saucha (cleanliness), one develops a distaste for one's own body and for contact with others.
II.41 From purification comes the sattvic mind, which is cheerful, one-pointed, self-controlled, and fit to perceive the self.
II.42 From contentment, one achieves the highest happiness.
II.43 From self discipline, one removes impurities, perfecting the body and senses.
II.44 From self-study, one establishes a connection to the divine.
II.45 Ultimate samadhi comes from surrender to God
II.46 Asana (posture) should be steady and comfortable.
II.47 This comes from relaxation of effort and the power of the mind engrossed on the infinite.
II.48 In this way, one is not afflicted by the play of opposites.
II.49 When relaxation of asana is accomplished, then comes pranayama, or the regulation of inhalation and exhalation.
II.50 Pranayama restricts the external and internal movements of the breath by place, time, and number.
II.51 The fourth type of pranayama goes beyond the limits of external and internal.
II.52 Then the veil over illumination is weakened.
II.53 And the mind becomes fit for concentration.
II.54 Pratyahara (withdrawal of the senses) happens when sense objects do not come in contact with the senses, resembling the nature of the mind.
II.55 From this comes the highest control over the senses.
III.1 Dharana (concentration) comes from fixing the mind,
III.2 In dhyana (meditation), the mind is fixed on one pointedly fixed on one object.
III.3 Samadhi (absorption) comes when that same object shines forth alone, the mind devoid of itself.
III.4 These three together are called samyama.
III.5 From this comes the light of wisdom.
III.6 This is applied on the different planes.
III.7 These three are internal limbs, compared to the previous ones.
III.8 Yet even these are external imbs compared to samadhi without seed.
III.9 At the moment the outgoing samskaras disappear, restraining samskaras appear.
III.10 The latent impressions flow peacefully.
III.11 Absorption comes from the ceasing of focusing on all objects and the the rise of focusing on one object.
III.12 Then, transformation to one-pointed focus occurs when the image in the mind is the same in the past as the present.
III.13 In this way, the senses can explain the changes in the nature and characteristics of an object.
III.14 The past, present, and future are consequences exist within the foundation of the dharmin.
III.15 The change in sequence is the cause of change in transformation.
III.16 From samyama on the three transformations, comes knowledge of the past and future.
III.17 Confusion comes from superimposing and mixing up word, meaning, and idea. From samyama, their distinction arises, and knowledge of the utterances of all creatures.
III.18 By bringing samskaras (latent impressions) into one's awareness, one gains knowledge of previous births.
III.19 One can can gain understanding of ideas in the minds of others.
III.20 And that knowledge is supported by the object because it is not the object.
III.21 By performing samyama on the outside of the body, one becomes invisible by bending light to the eyes.
III.22 Karma can bear fruit quickly or slowly. By samyama on karma, one gains knowledge of death.
III.23 By samyama on friendliness, one gains strength.
III.24 By samyama on strength, one gains the power of an elephant.
III.25 By focusing the light of awareness, one gains knowledge of subtle, hidden, and remote things.
III.26 By samyama on the sun, one gains understanding of different realms of the universe.
III.27 By samyama on the moon, one gains understanding of the solar system.
III.28 By samyama on the polestar, one gains understanding of the stars.
III.29 By samyama on the navel chakra, one gains understanding of the alignment of the body.
III.30 By samyama on the throat, one overcomes hunger and thirst.
III.31 By samyama on the tortoise channel, one gains steadiness.
III.32 By samyama on the light on the skull, one gains vision of perfect beings.
III.33 Or by intuition, one gains understanding of everything.
III.34 By samyama on the heart, one gains understanding of the mind.
III.35 Though experience may see no distinction between the intellect and the purusha, existing for the other, they are completely distinct. From samyama comes understanding of the true self, existing for itself.
III.36 From this bears intuition as well as increased levels of hearing, touch, taste, and smell.
III.37 These are accomplishments for the mind, but can be obstacles to samadhi.
III.38 By loosening the causes of bondage and understanding the pathways, the mind can enter into the body of others.
III.39 By mastery over udana vital air, one does not come in contact with water, mud or thorns, and ascends in levitation.
III.40 By mastery of samana vital air, one becomes radiant.
III.41 By samyama on the relationship between the ears and the ether, one gains divine hearing.
III.42 By samyama on the relationship between the body and the ether, one becomes as light as cotton and with intense concentration can fly through the sky.
III.43 Ry the removing the covering of light, one can project the mind outside of the body.
III.44 By samyama on the gross, essential, and subtle nature of things, one gains mastery over the elements.
III.45 From this, there. are no limitations on the mystic powers of the body in its perfected state, which is its essential nature.
III.46 Perfection of the body presents as beauty, grace, strength, and the power of a thunderbolt.
III.47 By samyama on the senses, the process of gaining understanding over the essence of the ego, one gains victory.
III.48 From this comes quickness of mind and victory over physical matter.
III.49 Only by understanding the difference between the intellect and purusha can one gain knowledge of all things.
III.50 Ultimate liberation comes from non-attachment even to this and to the seeds of all imperfections.
III.51 Upon the invitation from celestial beings, do not become conceited for this can lead to undesirable attachments.
III.52 By samyama on the moment and its succession comes understanding born of discrimination.
III.53 From this comes the ability to differentiate between two things that are indistinguishable by characteristic or location.
III.54 Knowledge born of discrimination liberates everything everywhere all at once.
III.55 When the purity of the intellect matches that of purusha, then there is kaivalya, total liberation.
IV.1 Mystic powers arise from birth, herbs, sacred chants, tapas (self-discipline), or samadhi (absorption)
IV.2 The changes that take place in other births comes from the recycling of matter in prakriti.
IV.3 Prakriti was not created by an instrument but originated from piercing the veil, like a farmer.
IV.4 Minds are created from ego alone.
IV.5 The is one mind among the many, which is the director of the various activities.
IV.6 From these, the one born of meditation, is without the storehouse of karma.
IV.7 The karma of a yogi is neither white nor black. For all others there are three types.
IV.8 Of these, the karma that bears fruit manifests in accordance with the samskaras (subliminal impressions).
IV.9 Even though the type of birth, place, and time may be different, the samskaras (subliminal impressions) are uninterrupted and remain continuous across lives because of the oneness of identity.
IV.10 They have no beginning because of eternal desire.
IV.11 Because they are being held together and supported by the matrix by cause and effect, in the absence of one is the absence of the other.
IV.12 The past and future exist in this reality because the path differs in the characteristics.
IV.13 The past, present, and future are manifest, having the nature of the gunas.
IV.14 The reality of things comes from the unity in transformation.
IV.15 An object, while remaining the same, there are many different perceptions because of the difference between the object and the mind.
IV.16 An object is. not dependent upon a single mind, for if that one mind does not perceive it, then what happens to it?
IV.17 Whether an object is perceived or not perceived is colored by characteristics of the mind.
IV.18 The fluctuations of the mind are always apparent to its master because the purusha is unchanging.
IV.19 The mind is not self illuminating because of its nature of perception.
IV.20 The mind cannot perceive the subject. and object at once.
IV.21 When another mind is seem, there is an infinite number of intelligence being known by other intelligence, and a mixing of memory.
IV.22 Upon assuming the reflection of. the unchanging consciousness, one's own intelligence becomes conscious.
IV.23 The mind, colored by the seer and the seen, understands everything.
IV.24 Even with the mind's desires, it remains in existence for the sake of another because it is together by another.
IV.25 One who sees the distinction between the seer and the self ceases meditation on the nature of the self.
IV.26 Then the mind, inclined toward discrimination, gravitates toward liberation.
IV.27 In the meantime, thoughts may arise due to latent impressions.
IV.28 Remove them in the same way as described for the kleshas.
IV.29 Even in the attainment of the highest reward, remain in discriminative discernment, in dharma-megha, a cloud of virtue.
IV.30 From that, all kleshas (impediments) and karmas cease.
IV.31 Then all the coverings and impurities to knowledge. are totally removed and there is almost nothing that cannot be known.
IV.32 Then the gunas cease their ongoing transformation because their purpose has been completed.
IV.33 The progression of moments can only be recognized at the end of their transformations.
IV.34 Ultimate liberation is when the gunas, having completed their purpose for the purusha, are recycled into prakriti. The power of pure consciousness rests in its own true nature.
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