What is sadhana?

1-2

Tapsya/ discipline svadhyaya /self study, isavara-pranidhana /a mind focused toward the ideal of a
pure awareness, are the practices of kriya yoga.

The essence of being in Samadhi Bhavana makes the essence from which kleshas obstacles emerge
weak.

What are the Kleshas/ obstacles? 3-11

Avidya/non-knowledge, asmita/identification of self with sensory perceptions, raga/the feeling of

gentle liking, dvesha/a feeling of dislike towards something, abhinivesha/not letting go of anything,
are the kleshas obstacles.

They stem from the source from Avidya. They are of 4 degrees prasupta/dormant, tanu/weak,
vicchinna/noncontinously, udara/wanton.

Preception that something which is: anitya/impermanent to be nitya/permanent(virtualworld);

ashuchi/impure to be suchi/pure (body); DuHkha/unpleasantness to be sukha/pleasantness (bodily
pleasures) is avidya.

When trying to identify the self and coming to the conclusion that drk/one who sees and darshana-
shakti/The capability to experience are one is asmita. Meaning Seeing and Experience is not the true
self.

Following pleasure is Ragah.

Aversion to unpleasant or uncanny situation is DveSha.

While knowing that Svarasa/interest in own self is an obstacle still being established in that
Abhinivesah:.

These klesha are sukshma and their origin needs to be looked upon.

Their manifestation can be removed through Dhyana/being one with object of focus.

Why are klesha present ?12-15

The Karmas of the past are the cause of the suffering of the current birth and in others.

As long as the root exists the fruits of jati.

And in consequences Alhada /delight, paritapa/dejection become punya/virtue apunya/vice.

One whose latent tendencies/samskara is to use intellect to discern the world/vivekinah sees that
conflict arises/virodhat through the compulsive cyclic changes of attributes/guna vritti and that is in
everything.

How to remove the obstacles? 15-28

Overcome/heyam the suffering/duhkham of the future/anagatam.

When Drashta/the seer and Drshayam/what is seen work together/ sanyoga helps to overcome it/
heyahetuh.

The things that are seen using the perception are in the forms of prakasha/manifestation,
kriya/action , sthiti/a state of being/continuation which are of the nature of bhuta/5 elements and
indriya/senses and servers the purpose of experience and apavarga/release/liberation.

Its guna can be of visesa/distinct, avisesa/indistinct linga/with caharcteristic, alingani/without

characterestics.

Despite being pure itself when employing the power of seeing pure awareness sees only through the
prespective of pratyaya.

And this is caused by avidya/ignorance.

In absence of avidya this apparent unity is not there.

Through aviplava/uninterrupted-knowledge vivekhyaAti/distinction between self and what is not self

is the way to destroy ignorance/avidya.

That path of perception is seven stages

Through the practice of components/anga of yoga the asuddhi/impurities are decreased/ksaye

pradeep of gyana lights up resulting in radiance of knowledge/gyana dipti in viveka khyati/pure
awareness.

What are the 5sadhana ?

Yama/self-discipline, niyama/strick regime, asana/posture, pranayama/breath control,

pratyahara/sensory withdrawl, dharana/concentration, dhyana/meditaion, Samadhi/equanimity are
the 8 angas/components of yoga.

Yama are ahinsa/nonviolence, satya/truthfulness, asteya/nonstealing, brahmacharya/ being in the

path of divine, aparigraha/non-covetousness.

These practices hold true in jati/ones birth desha/one place, kala/unit of time, samaya/one’s
circumstances.

Niyamas are shaucha/cleanliness, sntosha/contentment, tapah/penance, svadhyaya/study of self

and ishvarapranidhana/abiding in the divine.

If one is troubled by vitarka/reasoning one should think of what would happens if one does not
follow.

The Opposites of yama of niyama either done directly, indirectly & relished, done through the
feelings of lobha/greed, moha/delusion, krodha/anger performed mildly, moderately, or intensely,
result in endless duhka/unpleasantness and ajnana/ignorance.

In the presence of a person who is established in ahinsya/non-violence the vairagya/giving up of

enmity happens.
By being established in satya/turthfullness, one attains the power of ever fruitful action.

By established in asteya/nonstealing, one attains to all the wealth of precious jewels.

By being established in brahmacharya/ being in the path of Brambha, one gets virya/vigour.

By being established in aparigraha/non-covetousness one understands how one’s process of birth

and death has been and will be.

By being established in saucha/cleanliness, one rises beyond the attachment for one own body
parts, and over the sexual desire for the other’s.

Through these one gets the satta/vitality, shuddhi/purity, saumansya/pleasantness of the mind,
aikargya/intent focus, indriyajaya/victory over the senses, and yogyatva/eligibility, for
atmanadarshana/perception of the true self.

By being established in santosha=contentment one gains unparalleled bliss.

By being established in tapah/penance, one’s impurities are washed away , one gains attainments
corresponding to the Physical Body and the Senses.

By being established in svadhyaya/study of the self one attains the practical utiliy of one’s deity of
worship.

By being established in ishvaraparinidhana abiding in the divine, one attains the to

Samadhi/equanimity.

Asanam/posture is that which is sthiram/firm and sukham/pleasant.

It is attained once the struggle in practice reduces, and one reaches the experience of the boundless.

And then, one’s dualities are destroyed.

The separation of flow inhalation/swasa and praswasa/exhalation is and noticing the individual flow
is pranayama.

The flow gets long and subtle, with the practice of holding/stambha the breath inside/abhyantara
and outside/bahia, being conscious of three factors desha/place of holding (by context), kala/Time
of holding, and sankhya/number of repetitions.

There is a fourth factor of pranayama which is beyond the physical states purview, of inside or
outside, holding, desha ,kala & sankhya.

It is there that the veil that covers the dhrista becomes thin.(Here the veil is time itself).

And the mind becomes eligible to hold dharana.

As chitta vrittis get subdued the indriyas/sense organs start to imitate the chitta swarupa/pure
awareness. The sense organs have unlatched themselves from their normal function of stimulation.
And that is pratayahara.

And then the senses are pervaded by the supreme nature of the things beyond the senses.