हठयोग प्रदीपिका (योगी स्वात्माराम - ज्योत्स्ना टीका सहित सटीक)

84 HAṬHAYOGAPRADĪPIKĀ in meditation, reflect the natural state [of the object contemplated upon, i.e. Brahman] so long, those who talk of spiritual knowledge indulge only in boastful and false prattle. The Lord Kṛṣṇa says in the Bhāgavata-purāṇa: There are only three ways to liberation laid down by me; they are: jñāna, karman and bhakti. Then why is Yoga said to be the chief means of attain- ing liberation? The answer is that all the three are contained in the eightfold Yoga. The śruti says: The Self alone is to be seen, heard, contem- plated upon and realized. That Self can be attained by śravaṇa (listening), manana (reflection) and nididhyāsana (realization). The first two are included in svādhyāya, which is one of the subdivisions of Niyama, the second stage of Yoga. Svādhyāya is the thorough study of the teachings on liberation, with a complete knowledge of their inner meanings and symbolism. Nididhyāsana is the restraining of the idea that there is aught other than Brahman and the fostering of the realization that everything is Brahman. This is contained in Dhyāna, the seventh stage of Yoga. Karma-yoga which is performing all acts as an offering to Īśvara is contained in the Kriyā-yoga described by Patañjali. Patañjali says: Kriyā-yoga is tapas, svādhyāya and īśvara-praṇidhāna. Tapas means the purification of the body by the observance of various penances. Svādhyāya consists of those studies that bring about a predominance of the Sattva Guṇa. Īśvarapraṇidhāna is praising Īśvara, remembering and worshipping him by word, thought and action and an unswerving devotion to him. Bhakti really means the constant perception of the form of the Lord by the inner organ. There are nine kinds of bhakti enumerated: Hearing the lore concerning the Lord, singing it, remembering Him, worshipping His feet, offering flowers to Him, bowing to Him (in spirit), regarding oneself as his servant, becoming his companion and wholly offering oneself to Him. These are all included in īśvarapraṇidhāna. Bhakti has been described by Nārāyaṇa Tīrtha as an unbroken stream of love towards the feet