10974219.doc(Compiled and edited by Jay Mazo, International Gita Society)32. To check these, there should be constant practice of one truth or principle (eka-tattva).33. The mind becomes purified through the practice of friendliness, compassion, gladnessand indifference respectively towards happiness, sorrow, virtue and vice,34. Or by expulsion and retention of breath (prana).35. The awakening of subtle sensory vision can hold the mind in a state of steadiness,36. Or a state of serene luminosity,37. Or the mind is fixed on one free from craving,38. Or by dwelling on insights gained in dreams and dreamless sleep,39. Or by meditating on that which is deeply desired.40. Thus, his mastery extends from the minutest atom to the ultimate infinitude.41. When the modifications of the mind vanish, it becomes like a transparent crystal,attaining the power of transformation (samapatti), taking on the colour of what it rests on,whether it be the cognizer, the cognized or the act of cognition.42. Whenever the construction of words and meanings is confused and uncertain, themind wavers in a polemical and chaotic state (sankirna savitarka).43. When the memory is purified, when the mind is void of its own form, it is luminouswith true knowledge of its sole object, attaining to an unclouded state (nirvitarka).44. Also, by this process, the deliberative and non-deliberative states concerning subtleelements (sukshma-vishaya) are explained.45. And the subtle elements extend up to the noumenal, primordial and undifferentiated(alinga).46. They are only the basis of meditation with its seed.47. On attaining the utmost purity of the non-deliberative state, there is the dawning of spiritual light, the gracious peace and luminosity of the supreme Self.48. Therein is direct cognition (prajna), which carries and holds the unalloyed Truth.49. Direct cognition is essentially different from testimony and inference, owing to itsfocus upon a specific object, Truth itself.50. The impress engendered therefrom supersedes all other latent impressions.51. On the stoppage of even that, all else being eliminated, there arises meditationwithout a seed (nirbijah samadhi).
Book II - Kriya Yoga
1. Austerity, self-study and devoted self-surrender to the Lord constitute the practice of yoga.2. This is for the sake of shrinking afflictions and inducing meditative absorption(samadhi).3. The afflictions are ignorance, egoism, attachment, aversion and the tenacious clingingto existence.4. Ignorance is the originating field for the others, whether they be dormant, tenuous,dispersed or activated.5. Ignorance is the belief that the impermanent, the impure, the painful, are the permanent, the pure, the pleasurable, that the non-Self is the Self.6. Egoism (asmita) is the delusive or apparent identification of the potency of the Seer with the power of sight7. Attachment accompanies and pursues pleasure.8. Aversion accompanies and dwells upon pain.