हठयोग प्रदीपिका (योगी स्वात्माराम - ज्योत्स्ना टीका सहित सटीक)

HAṬHAYOGAPRADĪPIKĀ 9 All these aspects of Yama refer to deed, word and thought. [Austerity (tapas), contentment, belief in God, charity, worship of God, listening to the exposition of [Vedāntic] doctrines, modesty, a discerning mind, japa (repeating prayers) and sacrifice (huta)—these ten constitute Niyama, the experts in Yoga say.] These are clearly explained in the Śāṇḍilya-upaniṣad thus: Tapas is the austerity of the body by the observance of fasts, etc. Saṃtoṣa means contentment with what one obtains unasked. Āstikya means a faith in the teaching of the Veda. Dāna means giving with devotion what one has lawfully acquired. On this point the Bhagavad-gītā says (XVII. 20): Sāttvikadāna or charity consists in giving gifts to a worthy person who does nothing in return, in a proper place and time, simply as a matter of duty. Īśvarapūjā means worshipping with a calm and clear mind Viṣṇu or Rudra. Siddhāntaśravaṇa means the study of Vedānta. Modesty means a repugnance to doing a thing prohibited by the Veda-s and Śāstra-s. Discerning mind (mati) means devotion to the courses laid down in the Veda-s. Japa is practising the mantra-s that are not prohibited by the Veda-s, as taught by the Guru. It is of two sorts: audible and internal. Internal japa is repeating the mantra-s mentally. The course of development here laid down would seem to everyone the most natural and at the same time the most effectual. The attainment of Yama and Niyama comprises all the active and the passive virtues. The four sādhana-s, or the necessary qualifications of a śiṣya or disciple, namely discrimination between the permanent and the impermanent; perfect indifference to the objects of desire from the lowest forms of earthly life to that of the Demiurgos; the attainment of the sixfold qualities; and the intense desire for and incessant striving after liberation—all these are included in the first two stages of Yoga. By these means the mind is naturally weaned away from any attachment to worldly objects, and conse- quently is in a fair way to succeed in concentration. The Āsana-s and Prāṇāyāma come at the right time and remove any disturbing