Yoga - Meditation - Ayurvedic
  • nl
  • en
  • de
  • fr

Sadhana Pada Part 2 of the training

Subject: Sadhana, the realization of the objective pursued by first making the student physically, mentally, emotionally and morally suitable for practicing the higher stages of Yoga.
1. Strict self-discipline study leading to knowledge of self and overall self-surrender (to God) are the initial stages of Yoga (Kriya Yoga). 

2. (Kriya Yoga is practiced) in order to bring about softening of the klesas (afflictions), and the state of Samadhi (unit perception). 

3. The lack of sense of reality, a sense of "I-am-ness" of egoism, the feeling of being attracted to and disposal of the objects to life powerful extension (in the body) are the great afflictions or causes all the misery in life. 

4. Avidya, ignorance of the actual, is the origin of the things that are to be called, after, or they are in dormant, thin, alternating, or-spread state. 

5. Avidya is or is not eternal, the impure, pure evil, and to keep the non-self for the eternal, pure, good and Atman. 

6. Asmita is the identity os interlacing mix, as it were, of the power of consciousness (Parusha) with the power of the nuclear power (Buddhi). 

7. That appeal that goes with joy Raga. 

8. That aversion, which is accompanied by pain, is dvesha. 

9. Adhinivesah is the powerful desire to stay alive, even mastered the scholars (or modes). 

10. These subtle can be reduced by them back to their origins, 
to bring solution. 

11. Their operative modifications (changes) need to be shut down by meditation. 

12. The reservoir of Karmas which are rooted in Klesas brings all kinds of experiences in this life and in future lives. 

13. As long as there is worteler (namely, from Karmasayah), this must come to maturation and resulting in lifetimes of different class, and service life experiences. 

14. They have joy or sorrow as their fruit, depending on their cause virtue and depravity (error, defect, faulty) is. 

15. For those who have developed discernment is all misery because of the pain (pain) due to change, concerns and trends and also because of the conflicts between the functioning of the Gunas and Vrittis (change of mind). 

16. The misery which is not, can and should be avoided. 

17. The cause of which must be avoided, which is the narrowing of the Seer with the Seen. 

18. The Seen (the objective side of the event) is formed by the elements and of the sensory organs, has the nature of understanding, efficacy, and stability (satva, Ratjas, Tamas), and has for its object (Purusha) experience and liberation (to be grant). 

19. The stages of the Gunas are: the particular, overall, the differentiated and undifferentiated. 

20. The Seer (Purusha) is pure consciousness, but though pure, he shines through the mind to perceive. 

21. The very existence of the seen (namely that it is seen there) is for His sake (ie Prakriti exists only for his sake). 

22. Though it has been achieved whose goal for him as not being experienced existent, it continues to exist for other people, that it is common to others (except for him). 

23. The purpose of the narrowing of Purusha and Prakrti is that Purusha will obtain the knowledge as to its true nature, and also the development of the forces inherent in it and Prakrti. 

24. The cause of it is the lack of understanding with regard to its true nature. 

25. Keeping apart from Purusha and Prakriti triggered by expelling Avidya is the true remedy, and that is the liberation of the Seer. 

26. The continuous practice of the realization of the actual is the means of expulsion (namely of Avidya). 

27. In his case, the highest stage of lighting is reached. 

28. By practice of the twin Yogoefeningen formed during the extinguishment of the impurity mental lighting, which develops into aware-of Reality. 

29. Self Restraining, binding rules, posture, breath control (control of breath), withdrawal (from the outside), concentration (samadi), ecstasy, the eight parts (the Yoga of self-discipline) are. 

30. Vows of abstinence include refraining from violence, lies and deceit, theft, immorality, greed. 

31. These (the five vows), not restricted (tempered) by rank or position, place, time or circumstances, including all stages, together constitute the Great Vow. 

32. Purity, contentment, abstinence, self-study, self-surrender to God, together form the observance of commandments (Niyama). 

33. When the mind is disturbed by improper thoughts, is constantly thinking about the opposite (the remedy). 

34. Since improper thoughts, emotions (and actions), such as those to be operated with violence etc., whether they be nurtured or now be made, by others or they are caused by greed now, anger or delusion, whether they are present in low or fairly intense degree, endless suffering and ignorance are in effect, so it is necessary deeply about opposites thinking. 

35. When one is firmly rooted in nonviolence, there is giving up (all) hostility (his) presence. 

36. Is is firmly rooted in truthfulness, then rests the fruit of act solely on the action (of the Yogi). 

37. If someone is firmly based in good faith, are all precious (treasures, jewelery) up (the Yogi). 

38. If one is firmly rooted in sexual abstinence, it gains strength, ontembare energy. 

39. When the absence of property sigh is a fait accompli, is knowledge (understanding) about the "how" and "why" of existence. 

40. From physical purity (purity) (formed) aversion of the own body, and the reluctance to come into physical contact with others. 

41. From mental purity shoot purity of Sattva continued, cheerfulness, one-pointed, orientation, control of the senses and fitness for the vision of the Self. 

42. Satisfaction supreme happiness. 

43. Perfection of the sensory organs and the body (occurs) after the negate of impurity due to strict abstinence. 

44. Through self-study arises union with the desired deity. 

45. surrender to God the establishment of Samadhi. 

46. The body posture must be solid and are well-balanced and easy. 

47. relaxation of effort and meditation on the "endless" (they will control the posture). 

48. As a result, no seizure of (the side of) the pairs of opposites. 

49. When this is completed, (follows) Pranayama, which is eneriebeheersing, control of in and outflow. 

50. (It is) the external, internal or sudden stop brought change; is controlled by time and number, (and becomes more and more) longer-lasting and more subtle. 

51. That Pranayama, which is beyond the reach of the interior, is the fourth type (Pranamaya Control). 

52. As a result, disappears (is), the scrambling of the light (taken away). 

53. And, the ability of the mind to concentrate. 

54. Pratyahara or abstraction, as it were, the imitation by the senses of the mind by withdrawing, detach from their objects. 

55. Then comes the highest mastery over the senses.