maitrī-karuṇā-mudito-pekṣāṇāṁ sukha-duḥkha-puṇya-apuṇya-viṣayāṇāṁ bhāvanātaḥ citta-prasādanam .
maitrī = friendliness
karuṇā = compassion; empathy;
mudita = content;
upekṣa = equanimity
sukha = happiness; joy
duḥkha = pain; suffering
puṇya = virtuous, good, pure
apuṇya = impure , wicked
viṣayānam = regarding those
bhāvanātaḥ = cultivation; nurturing;
citta = mind (mind-complex)
prasādanam =bringing to purity, brightness
Purity of mind is attained with cultivation of friendliness, compassion, content and equanimity in from joy and suffering – the virtuous and the non-virtuous.
The practice of Friendship is sharing happiness with others, be happy of other people’s happiness, and seeing all creatures as intimate friends.
The practice of Compassion consists in being aware of other creatures’ sufferance and helping them in overcoming pain and difficulties. Compassion is expanding our love beyond our family and restricted cycles of friends; It is true love towards all the creatures.
The practice of Content comes from appreciation of the present moment. It is appreciation of what we have and what we are – focusing on the goodness that we can see in other, in ourself and in the life itself.
The practice of Equanimity consists in controlling the mind when focuses on the virtues and vices of others . Once the mind is controlled a yogi can maintain calmness and composure even in difficult situation.
These psychological and ethical measures together with yama (ref. v.11) and niyama (ref. v.12), Pratipakṣa-bhavana (ref. v.13) and prāṇāyāma (breath control, ref. v.16 – [I.34]) are the the Yoga purificatory practices (Parikarma).
Anyaway only those who have really eradicate the primordial ignorance (avidyā) will be able to archived success in the practice of this psychological measures and in yoga itself as all karma-s proceed from the five-fold afflictions:
avidyāsmitārāgadveṣābhiniveśāḥ kleśāḥ.
(avidyā-asmitā-rāga-dveṣa-abhiniveśaḥ kleśāḥ)
avidyā = ignorance; nescience;
asmitā = ego; identification with the psychophysical body;
rāga = desire; attraction;
dveṣa = revulsion; aversion;
abhiniveśaḥ = clinging to life; fear of death; will to live;
kleśaḥ = afflictions.
Ignorance (avidyā), ego-ness (asmitā), attachment (rāga), aversion (dvesạ ) and clinging to life (abhiniveśa) are the afflictions (kleśa-s – causes of illusions, delusions, sorrows and pains). Ignorance is nothing but recognising oneself with body and mind (i.e. the non-self) [II.5]. From ignorance arises “ego-ness”, “I” and “mine” is produced by failing in distinguishing between the real Self (puruṣa) and intellect (buddhi – the reflection of consciousness into sattva) [II.6]. From ego (asmitā) raises attachment (rāga) as byproduct of pleasure [II.7]. Sufferings and sorrows arise from attachment. According to Patan̄jali, sorrow is intrinsic in both attachment and pelasure all kind of enjoyments are only temporary. From sorrow arises aversion (dvesạ) as consequence of suffering [II.8]. From aversion arises clinging to life and fear of death. Actions proceed in order to preserve and protect ourself from whatever threaten our belongings, possessions or life [II.9]. All these afflictions generate sorrow.
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