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