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 THE
UNIVERSITY
OF CHICAGO
LIBRARY
 THE

YOGA - SUTRA
OF

PATANJALI .

( Translation, with Introduction , Appendix, and

Notes based upon several authentio
oommentaries . )
t
1.
BY

MANILAL NABHUBHAI DVIVEDI ,

Sometime Professor of Sanskſta, Sâmaladása College,

PUBLISHED BY

RAJARAM TUKARAM
FOR THE BOMBAY THEOSOPHICAL PUBLICATION FUND,
 in
1

Y5 726

Bombay :
PRINTED AT THE “ TATVA- VIVECHAKA " PRESS.

1
 272269

PREFACE .

The following pages are prepared with the view of replacing

Govindadeva S'âstri's translation of the Yoga - Sutra publish
ed by the Theosophical Society. Owing to the too literal
method followed by the translator that book is of little use
to the general student. The American revision of it is no
improvement, in asmuch as it is not based on accurate study
of the original. Dr. Rajendralâl Mitra's scholarly trans
lation published in the Calcutta Asiatic Society's Series is
a literal rendering of Bhoja ; and is open, more or less,
to the objection of not being useful to the general reader.
With the view, therefore, of preparing a clear explanation
of the Yoga - Sutras suited to the wants of general reader,
without omitting whatever is critical in the several com
mentaries, I have prepared the following. I have given a literal
translation of the Satras adding explainatory notes drawn
from various sources . I have taken care to avoid the sub
tle discussions in which Vijnânabhiksu's Yoga - Vartika
abounds, but at the same time I have tried my best to put in
as simple a form as I can, the results of some of the im
portant issues raised by that accurate scholar. My notes are
based on the Bhâsya ascribed to Vyâsa, the commentaries of
Vâchaspatimisra, Bhoja, and Râmânanda - Saraswati, and the
Yoga - Vârtika of Vijnânabhiksu. I have derived no mean
help from Dr. Rajendralâla's and Govindadeva S'âstri’s trans
lations as also from the Marathi translation of Râmânanda
Saraswati's Maniprabhâ by the learned S'âstri Râjârâm Bodas
of Elphinstone College, Bombay. My best thanks are due to
these scholars. There are a few points where I have thought
it necessary to differ from one or other of these ; and the
careful reader will be able to note and judge the improve
ment as he reads. The Yoga is more a practical than a
theoretical science. I cannot pretend to decide upon the
merit of any particular rendering on the strength of prac-.
 ü

tical experience. I have, however, compared all the ver

sions available and have decided in favour of one or the other.
My best guides in this matter have been Vyâsa, Râmânanda
Saraswati and Vijnânabhiksu .

There are two opinions as to the authorship of the Sutras.

In fact PATANJALI is not the author, but the compiler of
the philosophy in the set of Sutras before as . Several
scholars are of opinion that this Patanjali is not the
same as the author of the Vydkarana -Mahâbhâsya ;
while others take the contrary opinion . The date and
a few facts of the life of Patanjali, the Bhâsyakára , are
pretty certainly known ; as to the other Patanjali, if there
be one, we are yet in the dark. I have nothing new to
add to what has already been achieved by eminent scholars
in this direction ; and I would refer carious students to
their writings on this head.
NADIAD, M. N. DVIVEDI.
9th Jane 1890. .
 INTRODUCTION .
A SYSTEM of ethics not based on rational demonstration of
the universe is of no practical value. It is only a system of the
ethics of individual opinions and individual convenience.
It has no solidity and therefore no strength . The aim of human
existence is happiness, progress, and all ethics teach men how
to attain the one and achieve the other. The question , however,
remains what is happiness, and what is progress ? These are
issues not yet solved in any satisfactory manner by the known
systems of ethics. The reason is not far to seek. The modern
tendency is to separate ethics from physics or rational demon
stration of the universe, and thus make it a science resting on
nothing but the irregular whims and caprices of individuals
and nations,
In India ethics has ever been associated with religion.
Religion has ever been an attempt to solve the mystery of
nature, to onderstand the phenomena of nature, and to realise
the place of man in nature. Every religion has its philosophi
cal as well as ethical aspect, and the latter without the former
has, here at least, no meaning. If every religion has its
physical and ethical side, it has its psychological side as well.
There is no possibility of establishing a relation between phy.
sics and ethics but through psychology. Psychology enlarges
the conclusions of physics and confirms the ideal of morality.
If man wants at all to understand his place in nature, and
to be happy and progressing, he must aim at that physical,
psychological and moral developement which can enable him
to pry into the depth of nature. He must observe, think, and
act ; he mast live, love and progress. His development must
be simultaneous on all the three planes. The law of corrés.
pouilence ral es supreme in nature ; and the physical corres
ponds as much to the mental, as both in their turn correspoud
 ii

to the moral. Unless man arrives at this stage of corresponding

and simultaneous developement on all the three planes, he is
not able to understand the meaning and importance of his ex
istence, or existence in general ; nor even to grasp the idea of
happiness or progress . To that man of high aim whose body,
mind and soul act in correspondence, the higher, nay even all ,
secrets of nature become revealed. He feels within himself, as
everywhere, that universal Life wherein there is no distinction ,
no sense of separateness, but, therefore, all bliss, unity, and
peace.

This peace is the peace of spiritual bliss (Moksa ). The

course of nature never ceases, action always compels even the
peaceful to act ; but the individual being already lost in the
individual , the all, there is nothing unpleasant to disturb .
The peace of spiritual developement is undescribable, and so
are its powers indescribably vast. As yon go on forgetting
yourself, just in the same proportion do spiritual peace and
spiritual powers flow in towards you. Take the ordinary illus
tration of sleep or hypnotism or mesmerism . Dreams , often
real dreams, clairvoyance, and a number of similar phenomena
are possible simply because the organism is free from indivi.
duality and is, for the time, attuned to the strings of the
Individual. Bat these states lead, on account of the absence
of positive spirituality, to the evils of irresponsible medium
ship. The rnle, however, is clear that extinction of individuality
is the only way to real progress and peace. When one consci
ously suppresses individuality by proper physical, mental,
moral, and spiritual developement, he becomes part and parcel
of the immutable course of nature, and never saffers.

All philosophy has this four-fold developement and spiri

tnal peace in view, In India there have been six such schools
of thought. Each starts with a more or less rational demons
tration of the nniverse, and ends with a sublime code of ethics,
There are first the atomic ( Vaišeśika) and the dialectic ( Nyúya)
schools, seeking mental peace in devotion to the ruler of the
 iii

nniverse. Then there are the materialistic ( Sankhya ) and the

practical ( Yoga ) schools, teaching mental peace by proper
analysis and practical training. Lastly, there are the orthodox
( Mimánsá )and the unitarian(Advaita)schools, placing spiritual
bliss in strict observance of Vedic injunctions and in realising
the unity of the Cosmos.* It will thus be seen that the
Yoga is a complement of the Sankhya, and that therefore a
clear idea of the latter is indispensable to a proper under.
standing of the former.

The Sankhya is an enumeration ( sânkhya ) or analysis of

the universe. It starts with the proposition that the world is
full of miseries of three kinds, physical ( adhibhautika ), super
natural ( & dhidaivika ), and corporeal ( adhyâtrika ) ; and that
these are the results of the properties of matter ( prakrti ) and
not of its inseparable correlate intelligence of consciousness
( purusa ). The inseparable prakrti and purusa are enough in
themselves to account or the whole of the phenomena of the
universe, and the idea of a Creator is looked upon by the Sân
khyas as a mere redundant phantom of philosophy. Purusas
are each a centre of simple consciousness, being ever un nn
changeable and unique. Prakrti is that substratum wherein the
three properties, passivity ( sattva ), energy or activity (rajas),
and grossness ( tamas ), exist in a state of equilibrium . Energy
moves the other two and evolution begins. From the first
differentiation of prakrti proceeds mahat or the germ of
individuality which gives birth to Ahankâra or individuality
proper. Ahankâra from its passive and gross sides produces
under the influence of energy, the eleven organs of action
and perception, internal and external,t and the five states
( tanmatras ) preceding material formation . From the
tanmatras are evolved the five definite material elements,

*
For particulars about these sis , see introduction (Sec. II.) of my
Rajayoga (second edition) , and my " Monism or Advaitism ?" (Sec. II.)
† The five jnanendriyas + the five Karmendriyas + the manas,
* Rupa, Rasa, gandha, spars'a , s'abda.
 is

âkâsa , câyu, tejas,jala , prthvi, the five states of matter properly

speaking, which enter into the formation of things. These are
the twenty-four forms of prakrti which, with the puruša,
make ap the twenty -five elements into which the sânkhya
resolves the whole of the aniverse.

All pain is the result of rajas ; all grossness, ignorance,

darkness, of tamas ; all pleasure, passivity, knowledge, peace,
of sattva. The mind is aa result of rajas, and it is sattva alone
which by its light illumines it and enables it, at times, to
catch glimpses of the blissful purusa ever near to sattva. This
point will be amply cleared in the yoga-sutras ; and the dis
tinction between , and the necessity of, mind, sattva , and
purusa, will also be explained ( Sec. IV. ), The point here is to
show what is meant by the spiritual peace aimed at by the
Sankhya. All experience consists of mental representation ,
the sattua being clonded, obscured , úr entirely covered over,
by the nature or property of the representation. This is the
root of evil. The act of the mind cognising objects, or techni.
cally speaking, taking the shape of objects presented to it, is
called vrtti or transformation . It is the ortti which , being
coloured by the presentation, imparts the same colour by re
presentation to sattva, and causes evil , misery, ignorance, and
the like. All objects are made of the three gunas ; and when
the vitti sees everywhere nothing but sattva, to the exclusion
of the other two, presentation and representation become
purely såttvika, and the internal sattva of the cogniser realises
itself everywhere and in everything. In the clear mirror of
sattva is reflected the bright and blissful image of the ever
present purusa who is beyond change, and supreme bliss
follows. This state is called sattvå patti or moksa or kaivalya.
For every purusa who has thus realised himself, prakſti
has ceased to exist ; in other words, has ceased to cause
disturbance and misery. The course of nature never ceases,
but one who receives knowledge remains happy throughout,
by understanding the Truth . The Sänkkya tries to arrive
 V

at this result by a strict mode of life accompanied with

analysis and contemplation .
This state of peace, besides being conducive to eternal
calm and happiness, is most favourable to the apprehension
of the truths of natare. That intuitive knowledge which is
called Târaka, a word mistranslated or rather misunderstood
as a particular star by Dr. Rajendralála and others, puts the
student in possession of almost every kind of knowledge
he applies himself to. It is indeed this fact on which the 80
called powers of yoga are based.
The yoga sabscribes to the Sankhya theory in toto. The
yoga, however, appears to hold that purusa by himself cannot
easily acquire that sättvika development which leads to know
ledge and bliss. A particular kind of Isvara or supreme God
is therefore added for purposes of contemplation , etc. , to the
twenty- five categories of the sánkhya. This circamstance has
-

obtained for yoga the name of Seśvara -sůnkhya, as Sankhya

proper is called Norisvara -sânkhya. The second and really
important improvement on the Sânkhya consists in the highly
practical character of the rules laid down for acquiring eternal
bliss and knowledge. The end proposed by yoga is samadhi
leading to kaivalya . Yoga and Samadhi are convertible terms,
for both mean vrttinirodha or suspension of the transformations
of the thinking principle. Samadhi is of two kinds, savikalpa
and nirvikalpa, called samprajnata and asamprajnâta in the
text. The first, generally speaking, is that wherein the mind
is at rest only for the time, the second is that wherein, through
supreme aniversal non -attachment, it is centred in Sattoa,
and realises Sattva everywhere, for all time. The mind being,
as it were, annihilated, purusa alone shines in native bliss.
This is Kaivalya. Prakſti has played itself out for that
individual puruša .
This is the end in view. This, in fact, is the meaning of
happiness and progress, the end and aim of all science and
philosophy. This conclusion is deduced as a direct corollary
 vi

from the theory of evolution set forth at the beginning. The

intermediate stages relate to the ethics prescribed in confor
mity with these. The stages for reaching this state are eight
in number. Yama, niyama, ásana, práņâyâma, pratyahara,
dhdrand, dhyâna and samadhi. These are fully described in
the text and the appendix. The first two are rules aiming
at simultaneons physical , intellectual , and moral elevation ,
leading to spiritual peace. The next two or three are practices
preparing the mind for steady concentration on, and conti
nued application to, any thought or object. The last three
are continuations, varying in degree, of the same process,
and ending with samadhi, i. e., nirvikulpa-samadhi, which is
kaivalya.

It may be argued all this is exclusive mental or moral

development ; but it should not be forgotten how intimately
the mind and the body are connected with each other. Mental
peace acts on the body and keeps it sound, as soundness of
there are two
body strengthens the mind. Even in yoga breath
opinions on this subject. It is hold that the ( prána )
in the body is a part of the universal breath ( prâna ), and that
health of mind and body, accompanied by spiritual bliss and
knowledge, will ensue on controlling the individual ( pinda o
vyaśti ) breath in such a manner as to attune it to the
cosmic ( Brahmanda or samasti ) breath. This principle in its
enunciation is perfectly correct ; but there are some who
hold that this can be accomplished by regulating the breath
( pránåyama, pratyahára , ect.), because vrtti always follows
prâna. These are called hatha yogins, because they aim only
at that union of ha ( prâna ), and tha ( apāna ) which leads
to samadhi. Their methods are therefore more physical than
mental. There are, however, others who hold the contrary
opinion, and address themselves principally to the work of
vrttinirodha, firmly believing that prâna follows vrtti.
This is raja -yoga ( direct anion with the Illustrions-soul or
Brahma ) the essence of the teachings of the unitary Vedanta .
The vedântic râja -yoga is the real târaka-jnána, and indeed
 vii

the word raja -yoga is a synonym of samadhi. The end

proposed in hatha as well as-raja-yoga is the same, but the
- methods differ . Vedántic raja -yoga aims at sattvāpatti and
vrittinirodha, but it aims at something beyond. It aims at
that anity wherein every sense of separateness, impliedly
present, in some form , in vrittinirodha and sattvâpatti, is
merged in the absolute bliss of One consciousness. The present
age of physical science and correspoding mental development !
not accompanied by the necessary moral elevation can hardly
appreciate the capabilities of Yoga, but the power of the mind
· and the will is a fact beyond dispute Every act has its
special condition, every rule its peculiar antecedents . Given
the condition, the mind or rather the will can do anything, can
call something out of nothing. Nothing is a misleading word,
]
for nothing comes out of nothing ; the Yoga believes that
prakrti or matter is full of life and it pervades everything
and obeys the directions of a well-trained will. If we bear
these considerations in mind , the principles of Raja - Yoga
С will appear more correct and more in accordance with natural
truth than those of Hatha - Yoga .* The Sutras of Patanjali
also lean more to the former than to the latter.

Two other kinds of yoga are often mentioned, but they are
more or less included in the above. The first is mantra -yoga
which consists in mentally repeating certain formulæ with
intent contemplation of their meaning. This process is nse
fal in every act of hatha as well as-rája -yoga . The second is
laya -yoga which consists in intently contemplating any exter
nal object or, more properly, the internal nâila ( sonnd )
heard on closing the ears. This may be carried to the
extent of samadhi. Care, however, should be taken in
all yoga practices not to fall into the negative condition of
passive mediumship, nor to lose the point in contemplation.
This laya -yoga also is useful in all Hatha and Raja -practices.
* For detailed particulars of Raja-yoga tho student may be referred
to the second edition of my book of that name.
 viii

The Yoga -sutras are conveniently divided into four sections.

The first deals with the meaning of samadhi and yoga . The
second points out those preliminary qualifications, both
positive as well as negative, which a student must acquire.
The third treats of samadhi, its stages and the powers conse
quent upon its acquisition. The fourth clearly explains the
aim of the philosophy, viz, kaivalya. The student will be able
to go through the following pages with some interest after
these preliminary remarks.
 THE YOGA -SUTRA.

SECTION . I.

I. Now, an exposition of Yoga (is to be made).

The word ' new ' indicates that a new topic commences at
this point, and that the pupil is to attend to what follows.
The Sanskrita equivalent of it serves, by its mere repetition,
for a benediction. This work is called an exposition , in as
much as Patanjali is not the author of this system . He is
only a compiler or explainer of the doctrine taught and
practised of old by Hiranyagarbha and others. What is Yoga ?

II. Yoga is the suppression of the transformations

of the thinking principle.
The word Yoga has often been rendered by meditation or
concentration, which both are not sufficient to convey the
fall import of the term. In order to explain the meaning it
is necessary to understand what is the thinking principle, and
.what are its transformations. The thinking principle ’ is a
comprehensive expression equal to the Sanskrit a word Antah
karana which is divided* into four parts : manasa (mind), the
* This division is after the Vedanta School and not the Sánkhya of
which the Yoga is a complement but all the same, it will do for all
practical purposes,
 2

principle which cognises generally ; Chitta ( individualising ),

the idea which fixes itself upon a point and makes the object
its own by making it an individual ; Ahankára (egoism), the
persuasion which connects the individual with the self ; and
Buddhi (reason), the light that determines one way or other.
Knowledge or perception is a kind of transformation ( pari
nâma) of the thinking principle into anything which is the
subject of external or internal presentation, through one or
other of these foar. All knowledge is of the kind of trans
formations of the thinking principle. Even the Will which
is the very first essential of Yoga is a kind of such transfor
mation. Yoga is a complete suppression of the tendency of
the thinking principle to transform itself into objects,
thoughts, &c. It is possible that there should be degrees
among these transformations, and the higher ones may assist
to check the lower ones ; but Yoga is acquired only when
there is complete cessation of the one or the other, as will be
seen later on . It should distinctly be borne in mind that
the thinking principle is not the Altman, the Puruſa , who
is the source of all consciousness and knowledge. The sap
pression of the transformations of the thinking principle
does not, therefore, mean that the Yogin is enjoined to become
nil which certainly is impossible. This difficulty is touched
apon in the next sutra . The thinking principle has three
properties, Sattva (passivity), Rajas ( restlessness) and Tamas
(grossness). When the action of the last two is checked;
the mind “ stands steady like the jet of a lamp in a place
protected from the smallest breeze." * It is such a condition
of the internal sense that is most desirable as easily
capable of being used for purposes of steady concentration,
and absorbing application, as also for receiving the highest:
* Bhagvad Gitá ch. VI.
 3

e possible knowledge by free communion with natare, as Vâchas .

eu patimisra pats it.

n! III. Then the seer abides in himself.

er

Then, i. e., at the time of Yoga . For if Yoga means

complete suspension of the transformations of the thinking
" principle, what is it that the soul, here called the seer,
Li perceives ? That which takes different forms is not the real
lai
seer, it is only vritti or khyati, whereas that which stands
ik unchanged through the series of transformations which it
witnesses, is the proper ultimate seer--the soul , Purusa. So
tieven seems the rule of the Sânkhya. Darśana (consciousness )
is ever one. When all the Vrittis or transformations of the
i thinking principle are suppressed, there remains only the
es- never-changing eternal seer, Purus'a, in perfect sattva, being
Ithe only perceiver. The ultimate fact of consciousness is
itself and nothing else. This unalloyed bliss is the proper
hstate of the highest Yoga (called Nirbijasamadhi). All
misery arises from allowing the thinking principle to cover,
ok or take the place of, this immutable source of bliss and
]
knowledge, and then assume as many forms as objects
presented to it, either within or without. This very point is
carried further in the next Sutra.
EX

į IV. But otherwise (he) becomes assimilated with

transformations.
OI

| Otherwise, i. e., when Yoga is not acquired or reached.

1 The thinking principle transforms itself into objective and sub
jective phenomena, and the immutable seer is for the time
obscured by it, or, which is the same thing, is assimilated into
it. It is only when the state of Yoga is reached that the
 4

consciousness becomes quite pnre and ready to receive all

knowledge, and all impressions, from any source whatever.
If this state is to be acquired by suppressing the transforma
tions of the thinking principle, it is necessary to understand
what these transformations are,

V. The transformations are fivefold, and painful or

not-painful,

The transformations of the thinking principle, though in

numerable in themselves, are, for the sake of clearness,
classified ander five heads, which again are each subdivided
into painful and not-painful. The painful are to be mastered
by the not-painful, and these, in their turn, by paravairágya,
(absolute non -attachment). These are enumerated in the
following Sutra,

VI. ( They are) Right knowledge, wrong knowledge,

fancy, sleep, and memory.

Right knowledge means such knowledge as is unquestion

ably reliable and true. Though the word Pramára is often
used in the sense of instrument of knowledge, it refers here
rather to the result than to the act. Each of these terms are
now defined .

VII. Right knowledge ( is ) direct cognition or

inference or testimony.

The Yoga is at one with the Sânkhya in admitting only

three sources of right knowledge. Nyâya adds Upamána
(analogy) to which the Mimánsá, which is followed by the
Vedanta, adds Anupalabdhi ( non-presence) and Arthápatti
 5

| ( implication ). Pratyaksa or direct cognition is that know

1. ledge which is produced by the direct contact of any of the
· senses with the object of knowledge. Inference is knowledge
d produced by a previous knowledge of the relation between
a characteristic mark and the possessor of that mark. Testi
mony is knowledge produced from such words as are not
I untrustworthy on account of being false. The highest testi
mony is the Veda ( A'gama), the word of the most reliable
Iswara. All this knowledge is, as will be remembered, no
. thing more than different modifications of the thinking prin
ciple. The Yoga holds that all modifications having the form
- of a conviction are reducible to one of these three conditions .
1
}
se
VIII. Wrong knowledge is false conception of a
thing whose real form does not correspond to that
conception .

An illustration to the point will be mother-o’-pearl mis

taken for silver, or a post mistaken for a man. Doubt also
may be included in the definition of this class of knowledge.
D This kind of knowledge is of no use.
e

e
IX. Fancy is the notion called into being by mere
words, having nothing to answer to it in reality .
r
Vikalpa which ordinarily means doubt or option, is here
meant to imply mere fancy. A notion which is nothing
more than mere words, which in fact has nothing correspond
I ing to it in nature, is called fancy ; e. g., the horns of a hare,
the rising or setting of the sun, the thinking of the sonl ,* &c.
*
* The soul itself is nothing beyond thinking, i, C. , consciousness.
 6

These illastrations clearly define Vikalpa to be something

quite different from Viperyaya (Aph. VIII.)
X. That transformation which has nothingness for
its basis is sleep.
That is to say, sleep is produced when all transformations
of the thinking principle are reduced to nothing. This dream
less sleep is, then , as it were, a state of no transformation ;
but it should not be understood that it is no transformation
of the thinking principle. If it were so, the remembrance
in the form ‘ I slept sound ' would not follow on waking, for
we never remember, what we have not experienced. Again
it is exactly because that this state is a transformation that
it differs from Samadhi ( concentration ) which is pure cessa
tion of all transformation .

XI. Memory is the not-allowing a thing cognised

to escape .
Knowledge produced by recollecting impressions of past
experience is memory. This is the definition of memory
generally adopted, and it appears to go in with what is laid
down in the aphorism.
It may be remarked that of these five transformations of the
thinking principle, right knowledge, wrong knowlege, and
fancy belong to the waking state. When any of these be
come perceptible in sleep, it is dream. Sleep itself has no
cognition whatever. Memory, however, may be of any of the
five.

Having explained these transformations of the thinking

principle, the author next considers the means of suppressing
them .
 7

XII. Its suppression is secured by application and

non -attachment.

-1 Its, i. e., of these transformations of the thinking principle ,

Sumadhi or complete suppression of the transformations of the
mind is secured only by sustained application and non
g
attachment. It has been thought proper to translate the
word Vairagya by non -attachment rather than by the word
dispassion as is usually done. That which attracts the
71
mind and makes it assame various forms as passions, emo
2
tions, sensations, & c., is nothing but râga, attachment ; and
r
Vairágya, therefore, is more the absence of all attachment
than the absence of any single result of such attachment,
t
as passion, & c.

XIII.. Application is the effort towards the state .

3 Sthiti or state is that state in which the thinking principle,
as it were, stands, anmoved and unmodified, like the jet of a
lamp in a place not exposed to the wind. The steady, sustain
ed effort to attain this Sthiti is called application.
I
1 XIV. It becomes a position of firmness, being
practised for a long time, without intermission, and
perfect devotion .
1
Application ripens into confirmed habit which is second
natare. The way to render such application second nature is
plain enough.. The point is that the mind comes at an ad
vanced stage to a position in which, though apparently
performing the ordinary functions of life, it is really at rest.
This is the real state of Yoga or Samadhi and not, as is
5 asserted by some, the power to recall the mind to itself at
any given moment. It is said in almost all works on Yoga
 8

and Vedanta that real concentration is that in which the

mind, wherever it is directed, is ever at rest.* To make
this state second nature is the result of constant, steady
application.

XV. The consciousness of having mastered ( every

desire) in the case of one who does not thirst for
objects perceptible or scriptural, is non -attachment.
Perceptible objects are objects of this world, or such as
are within mortal knowledge . Scriptural are those that are
mainly heard of in the scriptures and similar books. The
former word includes all temporal goods, the latter spiritual,
such as secret powers, attainment of heaven, &c. Real non
attachment means cessation of even the slightest desire for
any of these things. The value of virtne is generally the
sacrifice made for it, and the text, therefore, well remarks
that non-attachment must be of the form of a consciousness
of having withstood temptation ; for, otherwise, there would
hardly be any difference between stolidity and sense . It is
only when the mind reaches this condition of freedom from
attachment, that true knowledge begins to dawn apon
it, as right reflection in a mirror cleared of dirt. Non -attach
ment is indeed the preliminary of real intuitional knowledge ;
and it is possible to secure it by “ application ."

XVI. That is the highest, wherein , from being the

Purusa, there is entire cessation of any, the least,
desire for the Guņas.
The Gunas or properties of Prakriti are well -known, That non
attachment, in which there is entire absence of the consciousness
* Vakyasudha.
 9

of having arrived at the state of the highest knowledge, is the

lo
greatest and best. The non -attachment described in the pre
vious aphorism is followed by the rise of conscious intui
tional knowledge ( Sattoaguna ); but the one intended here is
pot apart from what is called Kairalya or final beatitude,
02 wherein all is Purúša, nothing exists besides Puruśa, the
one life of all, ever anchangeable and purely blissful. This
kind of Vairagya is called para or the highest as distinguish
IS

re
ed from the former which is only apara or lower:
le XVII, Conscious is that which is attended by
argumentation, deliberation, joy, and the sense of being.
OT Here is described the state called Samadhi or concentration,
lethe end and aim of Yoga. It is of two kinds. The first is
that in which there is consciousness of the thinker and the
thought being apart. The second which will be just des
Ed
cribed takes no cognisance of such distinctions. Though
is
the mind is free from transformations, still it is conscious of
2
that which it identifies itself with, and hence this Samadhi
is called conscious (Samprajnata) or with seed ( Sabija ).*
Samadhi is a kind of Bhavaná, i. e., pondering on, or,,
becoming something.
The objects to meditate apon are none other than 25 ex
E
plained in the Sankhya, and God, added to them by this School.
Of these 25 categories or Tattvas, 24 are the prodacts of Prakriti
senseless matter, the 25th being the only category with sense,
viz., Puruša or soul. When pondering is carried on with
reference to the five gross elements and the organs of external
* It is called Savikalpa also.
2
 10

perception, by way of ascertaining the relations of all these

and of the names to their real sense, it is Savitarka or arga :
mentative meditation. The same made the object of medita
tion without any argument as to their nature, relation, &c ., is
called Nirvitarka or non -argumentative meditation. When
the five Tanmâtras, the subtile cause of the elements, and
the internal organ of perception, are made the objects of
meditation in relation to space, time, & c ., it is Savichara of
deliberative meditation. The same thought of without any
relation is Nirvichấrasamadhi. These two, with their op
posites, are called Gráhya -samápatti, the cognition of things
cognisable.
When the quality of passivity ( Sattva) is pondered upon,
in the internal organ of perception, to the subordination of
the other two, restlessness (Rajas) and grosspess ( Tamas),
it is Sananda or joyous meditation, for joy, the result of
Sattva , the cause that enables the senses to perform their
fanctions, is then experienced to its full. This is called
Grahaņa - Samåpatti, the cognition of the instrument of
cognition. Those who stop at this stage and do not reach
the Purusa are called Videha, free from the bonds of matter.
That wherein pure Sattva (passivity) alone is pondered upon,
without the faintest colour of the other two, is called Sasmita,
or meditation with the sense of being. Asmi means !
am, and Asmita, is the sense of being. It is not egoism
( Ahankâra ), for here there is only the consciousness of being,
independent of the form “ I am .” The sphere of Ahankara
is Sânand Samadhi, whereas this refers, very nearly, to the
Puruśo through and of which all subsists. This is called
Grhit?-Samâ patti, the cognition of the knower. One who
 11

Je has reached this stage is called Prakritilaya , i. e., one dis.

solved in Prakriti, one who has not risen beyond it.*
In every act of pondering there is the knower, the known,
and the instruments . The fourth kind of Samadhi has
1 reference only to the knower (Grhit? ) ; the third to the
instruments ( Grahana, viz., the Indriyas) ; and the first and
second to the known , i . c., objects (Gråhya ). The first relates
to the Sthulabhutas and Indriyas ; the second to the Tanma
artras and Antahkarana; the third to Ahankára; and the fourth
0to Puruša . To put it otherwise, meditation on some gross
object as an idol or the form of some god, &c. , is the first ;
meditation on the subtile canse of the gross form is the
second ; meditation on the instruments of knowledge and the
cause that moves them is the third ; and meditation of the
canse of all causes, the real substratam of all, is the last.
The first consists of all four ; and the way to pass from the
first to the second and onward is by excluding or ignoring
such parts as are perfectly fixed in the mind, and are not
likely to recur and interrupt further meditation . †
i XVIII. The other is that which consists only of
21 Samskaras, being brought on by the practice of the
ir cause of complete suspension .
In interpreting the Sutra commentators are not at one. We
follow the Bhasya and Vâchaspati, rejecting Bhoja. We have
L
the Maniprabha with . us. The other means the other kind of
16
Vide the Maņiprabhâ. The meaning assigned to this word
b.by Bhoja conflicts with his own explanation of the same under XIX.
† For further elucidation vide Madhusudana in his commentary on
the Bhagvad-Gitâ, chap. VI, verse 15.
 12

Samadhi - the Asamprajnâta or anconscions. In this con

centration which is the proper aim of Yoga there is no parti
calar consciousness of the knower or the known. It is brought
about by the practice of that Vairagya which is called Para
(vide XVI), which is the cause of bringing the mind to a
state of complete rest - a state in which all transformations
are suspended or ended. The constant practice of this supreme
non-attachment frees the mind even from the impression left
apon it by the kind of Samadhi described in the previous
section , and fixes upon it its own stamp, and holds it in pera
manent equilibrium, Samskara means impression, the mark ,
left upon something by another thing — a mark which can at
any time be called to life. Now, when supreme non-attach
ment sets its mark upon the mind and obliterates all previous
impressions, it is plain that the mind having no other impres
sion but that of paravairâgya to distarb it, if disturbance it
can be called, must, of necessity, remain in a state of perfect
equilibrium bordering upon vacuity, and yet indescribably
blissful. This state is the state of perfect ' suspension of trans
formations,' ( vide II ) which is real Yoga. This uncon
scious meditation, i.e., meditation in which there is no definite
consciousness, is called Nirbija, void of seed, also ,** Sampraj.
nâta-samadhi, though good for practice, is of no use ; for real
Yoga consists, not in that kind of concentration, but in asam
prajnâta -samadhi as will be seen,
XIX. Of those who are Videha and Prakritilaya the
concrete universe is the cause.

Videha and Prakritilaya are explained under XVII. Those

• Also Nirvikalpa .
 13

so who have stopped only at that stage in progress are inferior

rt Yogins, and their Samadhi is only an inferior exercise ever
gi dependent on the existence of the world. They are not
o cognisant of the ultimate reality, and are, therefore, immersed
o in the phenomenal world in which they are born and re-born,
in one form or another, never mind even if after long intervals.
u It is said in the Váyupurdna, “meditators on the Indriyas
le remain ( in heaven ) for 10 Manvantaras ; on the Bhutás for a
01 hundred ; on Ahankdra for a thousand ; on Buddhi for ten
e thousand ; on Avyakta for a lakh ; but the limit of time in the
a case of those who meditate on the Parapurusa cannot be
1 defined .” Their ken is bounded by the material world, and
ci this Samadhi is, therefore, not the last and best end ; though
_0: it is aseful as a means. Seekers after occult powers ought to
mi lay these wise words of the sage Patanjali close to their heart.
e Proper Samadhi does not care for the state of the one or the
fe other.

XX . In others ( it ) is preceded by faith , energy,

21
memory, discrimination .
CU

21 It, that is, Samâdhi. Samadhi in the case of true Yogins is

ni preceded, not by the state of mere Videha or Prakritilaya, but
3

re by Faith, &c. Faith is the firm and pleasant conviction of the

a mind as regards the efficacy of Yogu. True faith always leads
to energetic action, which again, by the potency of its vividness,
calls to mind all previous knowledge of the subject. This is
energy, which leads to proper discrimination of right and
wrong. Those who apply themselves to Yoga with faith , &c.,
ED
reach the highest Samâdhi through Samprajnáta which leads
to Paravairágya and then to Asamprajnâta.
 14

XXI. ( It is ) nearest to those whose feeling is most

ardent.
It is difficult to render the word Samvega into English. It
is not only feeling, but a resolute influence over the mind
which makes the whole sonl one sentiment , and leads to
immediate action . Commentators rendered it by the word
Vairágya which is the most approximate approach to its true
sense. Those who feel ardently, i. e., those whose Vairágya is
sufficiently keen, attain at once to the state of Asamprajnáta
Samadhi.

XXII . A further distinction arises on account of

mild, moderate, and excessive.
Mild, moderate, and excessive refer to the means mentioned
under XVIII. and XX. The means to attain the end mast be
mild , moderate, or excessive, but the Tivrasamvega , ardent
feeling of non-attachment, should pervade them all. This
Samvega also may be threefold , as mild, moderate, or excessive.
Hence there would naturally be nine classes of Yogins ; for
each of the Yogins with mild, moderate, or excessive means,
will again be of mild, moderate, or excessive feeling. The
result, unconscious concentration, will be proportionate to the
degree of means and feeling.
XXIII. Or by devotion to Isvara ,
The attainment of Parasamadhi, or unconscious concentra
tion , is shown to be possible by another method. This is
<
suggested by the particle or .' Išvara is a word derived
from the root is to rule and means the supreme ruler. The
nature of this Isvara will be explained in the next aphorism .
 15

* Devotion means not only mental submission, but entire depen

dence or self-abandonment. The point is this. The main
|: obstacle in the way of Samadhi is attachment (rdga ), which
causes transformations of the thinking principle. Now this
rága arises only because we believe ourselves powerful to
secure good and escape evil . If this false belief be abandoned ,
pure non-attachment, the nearest way to Samadhi, will be the
result. So long as this non -attachment can be brought about
.
by the methods indicated, well and good ; but when nothing
succeeds, the way pointed out here will be found useful. One
should so abandon himself to the will of the supreme that he
di
must move about only to fulfil his benign wish, not to accom
plish this or that result. He must bear all, good, bad , or
indifferent, simply as an act of His grace, in carrying which
be out he pleases Him. The firm conviction that action is his
lot, independent of the result whatever it be, is true devotion
IS
to Išvara, and the way to Paravairágya, the door of Samadhi.
XXIV. Išvara is a particular soul untouched by
x affliction, works, fruition , and impressions.
S.
It is well known that the Sankhya of which the Yoga is a
개
complement recognises no Isvara, for Kapila definitely says that
le his existence is not " proved .” Patanjali puts in an Isvara
more for purposes of meditation and other subordinate conveni
ences than for any cardinal important purpose. His philosophy
derives the name of Sesvarasankhya from this circumstance.
7. Išvara is neither a personal being nor yet quite impersonal
as like the Vedântic Brahma. He is evidently a Purusa and a
i
particular Purusa, inasmuch as he is unlike the known or
e knowable Purusas. He is ever free, ever absolved , ever
2. omniscient. He is untouched, at any period of time, for
 16

otherwise even Muktas, those who are absolved, will be inclad

ed in the term , by afflictions, works, fruition, and impression.
They will all be defined later on, but it may here be
remarked that it is exactly these things which , according
to this philosophy, are the cause of this unhappy existence,
freedom from which is the aim of Yoga. Išvara, the final,
resort of beings must evidently be free from these.
XXV. In him is the highest limit of the seed of
omniscience .

As every quality is seen to attain its limit in no limit, so also

does omniscience, a quality of the Antahkarana. He in whom
omniscience is developed to this point can be none other than
lsvara. This aphorism, though describing a particular quality
of the godhead, gives no clear proof for such assumption ; and
is thus not of much use in rendering Patanjali's idea of God
quite definite. It would not perhaps be quite apart from his
view even if we held that this Isvara is the all-pervading
spirit manifest in nature.
XXVI. Being unconditioned by time he is the
greatest of the great.
This requires no explanation. Omniscience must be unde
fined by time, and hence He whose knowledge and existence
are not limited is the greatest of all conceivable entities,
whether gods, words, or creations.
XXVII His indicator is the word of glory .”

The “ word of glory ” is the Pranara which literally means

that which glorifies well. This is the mystic word OM, the
 17

very essence of all teaching. As to its proper meaning the

best concise explanation may be seen in the Mândukya -Upa“
nišad. All sacred books from the Veda to the Purâna teach
that this mystic syllable is the secret of secrets and the source
ofall power. It is said to be the indicator of Isvara not be
cause like ordinary words it is conventionally used by men in
that sense, but because it itself is Išvara, its very form has
that truth embodied in it, which is the essence of the aniverse
in its evolved, as well as involved, condition .

7 Its constant repetition, and intent me

XXVIII .
ditation on its meaning, ( should be practised).
it Japa means repetition , but it should be accompanied by
-D proper meditation on the meaning of the words or syllables
repeated. The best way of such repeating recommended by
h. the Tantras is Mânasa , i. e., mental, such that it never ceases
ID even during work, nay, even in sleep.

XXIX. Thence arises congnition of the subjective,

and absence of obstacles .

The proper end to which the said Japa is a means is none

iliother than Samadhi ; but the intermediate advantage of such
1 practice is also indicated. Pratyak means that which " goes
1 against the ordinary tendency of the senses, which is always
external. Chetana is none other than Purusa, the intelligence
that is inseparable from nature. We call the being engrossed
in the pare form of this intelligent consciousness 'cognition of
21 the subjective' for want of a better expression . The meaning
th is plain enough, for it is implied that the senses cease to flow
outside, and tend to the real inward sonrce of all action and
3
 18

intelligence. It need not be doubted how repetition of the

name of Isvara leads to cognition of the subjective self for,
in reality, both are one by their similarity of attributes, says
the Maniprabha. The next advantage is the absence of
obstacles. The next Sutra proceeds to define the obstacles.

✓ XXX . Disease, Dullness, Doubt, Carelessness, Sloth ,

Worldly -mindedness, False notion, Missing the point,
and Instability, are the causes of distracting the mind ,
and they are the obstacles.

Disease, Dullness, Doubt, Carelessness , Sloth, are all plain

enough. Worldly-mindedness is meant for that tendency of
the mind which anceasingly yearns after one or other kind of
momentary enjoyment ; False notion is the being misled into
believing some state other than the one desired, to be the desir
ed one. Missing the point is going astray from the real point
viz., Samadhi. Instability is that fickleness of the mind which
does not allow it to remain in the condition of Samadhi even
after it has reached it. These are the things which distract
the mind and prevent it from being brought to a point ; they
are therefore called obstacles in the way of Samadhi. These
are never experienced by those who follow the method laid
down in XXVIII .

XXXI. Pain, Despair, Nervousness, Inspiration,

Expiration, are the accompaniments of the causes of
distraction .

That is to say, these follow in the train of the obstacles

enumerated in XXX, They are indicators of the state of
the mind , Pain , despair, nervousness, are plain enough. So
 19

- too are inspiration and expiration. But it is implied that when

the mind is distracted inspiration and expiration are not in
their normal condition. Abnormal state of breathing, as also
any of the states described as pain,&c . , are, therefore, a sure in
dication of distraction. The most proper state of the breath
indicative of entire calmness or real Samadhi, is complete sus
pension accompanied with serene calmness of the mind.
11
XXXII . To prevent these (there should be) intense
application to any one thing.

The mind must somehow be made steady. To this end

Samprajnáta - Samâdhi, conscions meditation, must always and
at every moment be practised. It may be practised by intense
II
application to any one thing as shown under XVII. The
Bhaśya here goes at great length to establish the unity of
IL
mental consciousness as against those Nihilists (Bauddhas )
Ic
who maintain
l that all our knowledge is nothing but a bundle of
a?
varying momentary consciousnesses, so to speak, but the discus
sion is of no real importance to the subject in hand.

XXXIII.. The mind (becomes) cheerful by the prac

i tice of sympathy, compassion, complacency, and indif
ference, respectively,, towards happiness, misery
11 .
virtue, and vice.
0
Here is indicated the best and easy way of keeping the mind in
that condition of evenness which is most favourable to Samadhi.
Sympathy here refers to that identity of feeling with the object
ei of the emotion which one experiences on seeing happiness or
o misery. Ifwe see one happy our feeling also must be identical ;
· this is sympathy. Compassion is the same feeling for misery
 20

of whatever kind ; but it should be borne in mind that mere

passive sentiment is not what is meant. It implies as much
action on the part of him who feels the emotion as lies in his
power. Complacency is joy at thė sight of virtue and the sacri
fices incidental to its practice. As to vice and folly which un
fortunately enter by far too largely in the composition of “ the
world ” the least that one should do is entire indifference. If he
can help to cure the one and remove the other it is sacrifice
of a superior kind ; but for one whose end and aim is nothing
but Samadhi, indifference is the best attitude to maintain .

XXXIV. Or by the expiration and retention of

the breath.

This aphorism suggests another method of steadying the

mind. Patanjali takes it for granted that the reader is
acquainted with what is called Prânâyâma, a word sometimes
used collectively for the inhaling, retention, and exhaling, of
the breath, and sometimes for each of these severally. It
<6 >
means “ restraining the breath .” Even the order is not certain.
Some would take it in the order of exhaling, inhaling, and
retaining ;; others of inhaling, retaining, and exhaling.
Patanjali refers only to exhaling and retention, but as retention
is not supposed to be possible without inhaling, several
commentators have thought it necessary to understand the
order as exhaling, inhaling, and retention, followed again by
exhaling, &c. The Maniprabhâ, however, suggests that the
breath may be sent out and the retention would then consist
in merely not allowing any new air to enter the nostrils. For
aclear analysis of this very extensive and important subject
the stadent ought to consult the Hathapradipikå or any
similar work .- ( Vide Appendix .)
 21

XXXV. Or engrossing cognition of any sensuons

enjoyment, brought about, is the cause of steadying
the mind.

Another mode of steadying the mind in the case of those

who cannot do so but throagh some kind of sensual pleasure
lis fixing the attention on one of the five senses of smell ,
taste, colour, touch , and sound. These are respectively pro
ndaced by concentrating on the tip of the nose, the tip of the
tongue, the forepart of the palate, the middle of the tongue,
and the roof of the tongue. The sensation produced in each
case is not merely a passing flash of pleasurable feeling, but
a kind of complete absorption in the particular enjoyment
totally meditated upon. It should never be forgotten that this
Ch .
is only a means to the end.

14 XXXVI. Or that sorrowless condition of the mind,

full of light (would conduce to Samadhi.)
1
i The light here referred to is the light of pure Sattva. When
the mind is deeply absorbed in that quality, then, indeed, does
19this condition of light which is free from all pain follow .
orVachaspatimi’sra remarks that in the heart there is a lotus-like
form having eight petals and with its face turned downward.
beOne should raise this ap by Rechaka (exhalation of the breath)
;l and then meditate upon it, locating therein the four parts of
the pranava , viz ., a , u, m, and the point, in their several
meanings. When the mind thas meditating falls in the
wway of the Suếumņâ ,it sees a perfect calm light like that of the
ctmoon or the sun, resembling the calm ocean of milk. This is
the Jyotis, light, which is the sure sign of complete Sattva.
11
Some such practice is here meant.
 22

XXXVII. Or the mind intent upon those free from

attachment, &c., (will lead to the end. )
Vitarágas, those free from attachment, the result of Rajas
(restlessness) and Tamas (grossness ), and the cause of all woe,
are things or persons full of Sattva (passivity) alone. Such
persons are great Mahâtmâs like Krišņadvaipàyana, S'aka,
Sanaka, and others. Ráma, S'iva, Krišņa, Christ, Buddha , or
even any imaginary entity answering to the requisite quality
will do, according to one's predilection. The point is that the
absorption of the mind in another mind ever steady and
blissful will produce a corresponding effect and lead to
Samadhi.

XXXVIII. Or depending on
on the experience of
dream and sleep (will lead to the result).
The Yoga does not regard sleep as mere blank ; and hence
the recommendation to concentrate the mind on the condition
of deep sleep. Dream is that condition of the mind wherein
it alone is active to the exclusion of the external senses.
Even this condition is a fit object to concentrate apon for the
end in view. It will be useful in training the imagination ,
which is the first step towards Samadhi.
XXXIX. Or by meditating according to one's
predilection.
Having suggested so many methods of steadying the mind,
Patanjali gives the principle underlying all of them in one word.
It is only necessary to habituate the mind to remain absorbed
in, or to call to life, any thing for, and at a given time ; it is a
matter of indifference what the thing is and how the habit is
 23

acqaired . The careful reader will, however, easily see from the
foregoing methods that objects of sense, and things that easily
excite, or are in any way connected with bad associations and
influences, are not recommended as fit objects to concentrate
upon .

XL. His mastery extends from the finest atom to

1. Infinity. 1

al

The test of proper concentration having been acquired is

mastery commencing from over the smallest of atoms to the
most inconceivable magnitude - infinity. One who is able to
identify his mind with the object meditated apon, in fact to
lose himself in the object, can accomplish this.

XLI . In the case of one the transformations of whose

mind have been annihilated, there is entire identity
with, and complete absorption in, the cogniser, the
cognition, and the cognised , like a transparent jewel .

The way
in which the mind of aa real Yogin acquires mastery
over nature is here described. When the mind is brought to a
point by the suspension of its transforming tendencies, it is as
colourless as a piece of pure rock -crystal, and just becomes
what it stands upon. This is explained by saying that there is
complete identity with, and absorption in , the object thought
of. The mind in fact loses itself in the object meditated upon ,
and that object is the only thing which is seen in its place, as
In the case of the crystal placed upon any colour. All things in
the universe can be classed under three heads in relation to the
cognising mind, viz., things cognised, the instrument of cogni .
ition,and the cogniser., The mind becomes any of these as it
 24

meditates upon them. It may be marked that the order of the

three is not properly given in the text. The explanation thus
given must enable one to understand how a Yogin can by mere
act of concentration accomplish anything.

XLII. The argumentative condition ( of the con

centrated mind ) is that which is mixed with thoughts
of word, meaning and understanding.
Having finished the description of conscious Samadhi, the
author again reverts to the subject of the divisions. He divides
this kind of Samadhi into two kinds : Sthula or gross, i.e. ,
relating to the Bhutas ; and Suk'sma or subtile, 1. t., relating
to the Tanmâtras and Indriyas ( vide XVII ). This and the
following Sutra refer to the Sthula or gross division of
Samprajnata -Samâdhi. Every thing has a name which bears
some meaning , and the relation of the object and its name is
anderstood in some way. When the mind apprehends a word
and meditates upon its meaning and form , as also upon the
understanding of either, and thus loses itself in the thing, in
the manner described in XLI, it is called Savitarka -Samadhi.

XLIII. Non -argumentative is that in which the

meaning alone is present, as if quite unlike itself, on
memory being dissolved.

The meaning is that when everything besides the perfect idea

of the object meditated upon is forgotten it is Nirvitarka.
Samadhi. When the mind is not conscious of name, forr
meaning, or relation ; when, in fact, the object has, as it were
destroyed itself by its real nature, as understood through nam
&c., being absent, there follows complete absorption in the
 25

one idea which prevails. This is brought about by a suppres

1. sion of the faculty of memory which generally associates ideas
I to their names, & c. This state is complete non - argumentative
Samadhi.

XLIV . By these, the deliberative and non-delibera

tive having reference to the subtile elements are also
explained.
Just as the two kinds of argumentative concentration refer
to the gross elements, so the two kinds of deliberative concen
tration refer to the subtile elements. These include the other
it: two : sananda and sasmita .

1 XLV. The province of the subtile ends with the

indissoluble .
mi

TI The indissoluble is Alinga, that which cannot be resolved in

to anything else, says the Bhaśya. The Sânkhya -classification
of elements may be divided from the stand -point of the resolv
ability of one into the other into four groups : gross ( i. e., the
Bhutas ), subtile ( i. e., the Tanmâtras and Indriyas ), intelli
tlgent(i. e., mahat ), and the indissoluble ( i. e.,Pradhana ). It
l should be remarked that as we go higher we ascend in subtility
or indissolubility. Though there is the Purusa more subtile
than Pradhana, still, as it is not its cause, Pradhana is the
final point in the series of groups resolvable into one another.
One who has mastered the said four stages of concentration
robtains mastery over Pradhana, and his power therefore
erextends up to that which is the very essence of Nature. The
imbur stages here discassed onght to be understood as including
dhe4 two other Samprajnáta -Sanádhis, viz., Sananda and
 26

Sasmita, for they have reference to the same group of objects

and elements. Each of these also may be divided into Savi
kalpa and Nirvikalpa and the kinds of conscious Samadhi
may therefore be considered eight in all.

XLVI. These constitute seeded -meditation .

The meaning is plain . Inasmuch as there is conciousness
in this kind of Samadhi it is called seeded, for there is the
seed which , on waking, may grow into various distractions
from the condition of samadhi.

XLVII. The purity of the non -deliberative being

reached, internal contentment follows.

The last stage of samadhi developes a sense of complete in

tellectuality, or complete absorption in the sonl. This leads to
permanent joy and contentment. This is called Adhyâtma
prasada. The qualities of rajas and tamas being entirely
annihilated, so to speak, and sattva alone remaining, there
follows perfect light and purity which is the result of the pre
dominance of sattva. Suspension of transformation leads to
the condition of pure sattva, wherein alone it is possible to
experience the bliss conseqnent upon true recognition of the
puruša. The purusa which is all bliss, all knowledge, and ever
free, is then seen and experienced in his true character. This
is prasáda, the joyous, contented state of the mind.
XLVIII . The intellect is there truth -bearing.
All that interferes with a true intuitive recognition of nature,
being removed, trath , as it were, flows in towards the point
 27

which is thus prepared to receive it. The intellect receives

real knowledge by mere intuition in this condition.
XLIX. Its subject is different from that of revela
tion and inference, for it refers to particulars.
The instraments of knowledge, as it will be remembered, are
three, viz., direct cognition, inference, testimony ( i.e., revela
tion, the highest testimony ). The knowledge which arises in
>

this condition is of the first order, and superior to that which

arises from the other two. Revelation and inference deal only
with generalisations, and the latter is still further limited by
referring only to what is actually accessible to the senses .
Knowledge that intuitively springs up in the state of Nirvi
chdrasamâdhi refers to the minutest particulars and is inde
pendent of time and place. It is evident that this kind of
knowledge, though belonging to the class of pratyaksa
施
( direct cognition ), is yet different from it, inasmuch as
it refers not to the general marks ( Jati ) through which
le
objects are generally cognised, but to the particular objects
or
possessing the mark . The knowledge which is here implied is
independent of connotation and denotation, and is therefore
superior to all. That it is strictly true and always free from
1
error requires no mentioning.
th

SC
L. The impression thereof stands in the way of
bi other impressions.
The impression on the mind produced by this Samadhi
prevents other impressions from gaining ground on it and we
know that the last truth impressed on the mind is none other
than blissful cognition of the Purus'a. The mind ceases to
i transform itself into anything besides this impression. The
 28

one great advantage of this Samadhi is that the mind becomes

free from all foulness and becomes so pure as to take to
nothing but this Samadhi.
LI. The prevention of that even, leads to the pre
vention of all, and thus to meditation without seed.
This has been partially explained ander XVIII. The last
impression which Sabijasamadhi leaves must be obliterated by
that kind of meditation which results from Paravairâgya ,
supreme non -attachment, and is of the form of “not-this,
not-that," &c. The mind thus having nothing to rest apon
exhausts itself to death, and Purus'a alone shines in perfect
bliss and peace .
 A
THE YOGA - SUTRA .

SECTION 11.

I. Preliminary Yoga ( consists of ) mortification ,

-
study and resignation to Išvara.
The first section deals with samadhi and its character ; the
present one is meant for those who have not been able to
accomplish that, or are not in that condition . As this sec
tion deals, therefore, with rules for the guidance of such
students, it is aptly called Kriyâyoga or preliminary Yoga .*
By mortification is meant all those fasts, penances, obser
vances, &c., which are laid down in the Dharma-sâstras.
Stady means the repetition of the pranava or any holy
mantra in the manner described before (XXVIII., Sect. I. )
or the constant close reading of religious books bearing on
them. Resignation to Isvara has been fully described before
(XXIII., Section I.). These then constitate the whole of the
preliminary side of Yoga, and are sufficient, if carefully and
sincerely practised to lead to Samadhi.

II. ( They are practised) for acquiring habitual

Samadhi, and for attenuating distractions.
The usefulness of preliminary Yoga is here described. It
leads the mind into a constant habit of Samadhi, by first

* The expression practical Yoga is obviously misleading, and is

therefore rejected .
 30

attennating those causes which distract the mind and then

by completely destroying them .

III. The distractions are five, viz. , Ignorance, the

Sense of being, desire, Aversion and Attachment.
These will be defined .

IV. Ignorance is the source of those that follow,

whether they be in the dormant, attenuated , overpower
ed or expanded condition.
Though the causes of distraction are five in number, they all
arise from ignorance which, therefore, is the real great distrac
tion. All distraction is misery. Distractions, i. e. , their causes,
are here shown to be of four kinds. They may be dormant,
that is, not developed for want of proper conditions, as in the
case of those who are described as Videha and Prakritilaya
( XIX. , Sect. I. ). It is for this reason that they are not realy
mukta, absolved. Attenuated as in the case of those devot
ed to preliminary Yoga. The force of the causes of distraction
is redaced to its lowest minimum, and hence they disturb
them but seldom. Overpowered and expanded are in the case
of those who are in the ordinary course of life. These are only
relative terms, for the distractions are overpowered, i. e., held
in suspension, for a time, when a contrary impulse is expanded,
and vice versa. An example in point is that of a man who
loves an object with which he loses his temper for a moment.
The love is at first expanded and becomes overpowered when
anger takes its place. Over and above these four conditions
of the causes of distraction , a fifth must be taken notice of,
though, being the same as Samadhi, it need not constitute
 31

itself into a separate class . Those whose distractions are

redaced to zero, are those who are in Samadhi ; and it should
not be forgotton that this is the real condition to which
these distractions must be reduced before aspiring to Samadhi.
Preliminary Yoga will be a help of no mean importance.

V. Ignorance is taking the non -eternal, impure,

evil, and non-âtmá, to be eternal , pure, good and dtmå.
T
The shortest explanation of ignorance is taking a thing
for what it is not. It should , however, be remarked that it
does not imply mere privation of knowledge as the word
Avidyâ may suggest. It is a positive mental state which
induces the result of taking a thing for what it is not. It
is neither one of the instruments of knowledge ( Pramâna ),
nor an absence of them , but a something apart from them all .
When there is no avidyâ, the instruments of knowledge, the
thing to be cognised, and all similar distractions, are reduced
to naught, and one sole anity, all knowledge and bliss, is the
!
result, Hence it is easy to see that ignorance is neither one
of the instruments of knowledge nor apart from them, but it is
in fact that thing by which the original unit appears three
fold, as the cogniser, the cognised, and the instrument of
je
cognition .

VI . The Sense of being is the blending together of

the power that knows with the instruments thereof.
24

It is well known that the ultimate source of knowledge, the

il real seer, is the purusa within. When the instruments
through which the purusa sees , such as the mind or the senses
through which the mind works, are identified with the purusa,
 32

and all is seen as if blended in one, this process is called the

Sense of being. When by the force of ignorance the internal
" I, ” as it were, becomes assimilated with external objects,
there arises this feeling, the cause of all pain and distraction,
The full import will be clear ander aphorisms XVII. - XXIII.

VII. That which dwells on pleasure is Desire.

VIII. That which dwells on pain is Aversion.
The meaning of these two aphorisms is plain.

IX. The strong desire for life, seen even in the

learned, and ever sustained by its own force, is
Attachment.

Desire for life is indeed the cause of attachment of every

description, and the real cause at the bottom of every misery
of which the world is full. It is a feeling from which none
is free, from the lowest worm to the highest sage ; nay even
so-called inanimate nature is not free from it. It is not
produced in beings, by education or example, but is purely
innate ; and the very child is as much full of it as the man
bending down with age. Hence it is inferred that every
being brings this feeling with it at birth from the experiences.
of its previous life, of which this feeling is thus an indirect
proof,and thus the current of this 'desire for life' begins only
in eternity. It is, therefore, well said that it is ever sustained
by its own force. The desire for life is the cause of fear, itin
thousand forms, and is well typified by popular mystical
writers by the dreadful “Dweller-on-the-Threshold;": the
enemy of all who aspire after secret knowledge.
 33

The five distractions are called by other names also.

Ignorance (avidya ) is called darkness ( tamas), being the
cognition of soul in those that are not-soul, viz., the five
Tanmatras, Mahat, Ahankára, and Avyakta . The second,
regoism (asmitá ), is called delusion (moha ), being the identi
fying of the Yogin's self with the form he takes by the secret
powers ( siddhis) acquired, such as atomic, ethereal, &c. The
third, desire (rága) is called great delusion (mahâmoha ), being
the losing oneself in the pleasures of the higher objects for
the finest sensual pleasures, through sound, taste, & c. The
fourth , aversion (dvesa ), is called obscuration ( tämisra ), being
great disgust felt for the obscurations in the way of com
plete enjoyment of isatva, mastery over all. The last, attach
ment (abhiniveśa ), is called blindfoldedness (andhatamisra ),
being the fear that the powers acquired will be lost.
This description is briefly inserted in this place only to show
that even after the greatest occult powers are acquired, the
five distractions do not quite leave the Yogin , and he is there
fore as far away from real moksa as he ever was.
‫آن‬

! X. These, the subtile ones, must be suppressed by

A contrary course.
Having described the nature of distractions , the anthor
points out the way to suppress them . They are divided into
two kinds, subtile and gross. The first are those which exist
in a dormant condition in the form of impressions, whereas the
a

second are those that appear in concretely affecting the mind.

The first can be completely suppressed only by gaining mastery
over the whole of their support, viz., the thinking principle ; and
he way pointed out in the text suggests that course. The
subtile distractions must be suppressed by a course contrary to
5
 34

their existence, and this course, in the case of their seed -like
existence, is none other than the merging of the mind in the
pure sense of being, in Prakriti, the root of all.

XI. Their transformations are to be suppressed by

meditation .

The other kind of distractions, viz. , the gross ones are seen
by their results, viz ., the transformations of the thinking
principle. These are to be suppressed by meditation as
described in Sect. 1 ; or by the means described at the beginning
of this Section ,

XII. The impressions of works have their root in

distractions, and are experienced in the seen or the
unseen .

Having described the distractions and the way of suppress

ing them, it is proposed to show why they are called dis
tractions. They are called distractions, the cause of misery,
for all karmas arise from them, and lead to happiness or
misery. Karma or work , rather causes which govern the
position of beings, begin in no beginning, and are continued by
what are called impressions left by previous karmas, which
impressions become ripe for fruition, either good or bad, when
it is their time. The results of karma are experienced either
in the seen, i. e.,in this very existence, or in the unseen, i. lng
in some other incarnation, in proportion to the effort put forth.
It should, however, be borne in mind that in the case of those
whose distractions are completely suppressed or destroyed the
latter alternative does not hold true ; for karmas have their
1

root in distractions which being nowhere, karmas 3.60

 35

become powerless for fraition . All karmas do not produce

their results at once, nor does one karma succeed another, but
the mysterious law works in some inscrutable manner, and
such parts of the aggregate as are ripe for fruition , produce
results under proper circumstances. The division of karmas
into sanchita, prärabdha, kriyamâna, after the Advaita philoso
phy, is most important to explain, even approximately, the
operations of this mysterious law of laws. *

XIII. The root being there, their fruition ( consists

in) class, life, and experience.
The root means the root in the form of distractions.
If it is there the result of karma is sare to follow .
Their, i.e., of karmas. The result or fruition of karma consists
in one of three things, or all of them , or any two of them , viz.,
class, life, experience. The word class does not convey the
whole import of the word Jati which refers to rank, class, birth ,
or what are called orders and genera as well. The meaning,
8
however, is plain enough. The being placed in one particular
position is the result of karma. So is also the length or
1 shortness of life ; and so also the pleasantness or othewise
of the experiences of a life-time. Hence the results of karma
are threefold .
1

1
11
XIV . They have pleasure or pain for their fruit
1
according as their cause is virtue or vice

They, i. e., the three : class, life, and experience. The mean
ing is plain .
ch
* Vide my“ Monism or Advaitism ? "-Section Karma.
 36

XV. To the enlightened all is misery, on account of

consequences, anxiety, and impressions ; as also on
account of the opposition of the action of qualities.
To the enlightened , i. e., to one who has made some progress
in Yoga, and has thereby acquired that keen intuition which
is able to distinguish at once between the eternal and the
illusive. All, i. e., every nameable thing, concrete or abstract, is
not only full of misery, but is misery itself. Just as the eyeball
>

cannot bear the touch of the finest thread of wool, which other
parts of the body can hardly even feel, so even does one of
refined intellect bear his connection with mundane things.
It is to him all pain and misery, though the coarser part
of humanity should take no notice of its character whatever.
Four reasons are given to show how everything is full of
misery. The first is consequences. Even when a thing, good,
bad, or indifferent, is being experienced, that very experience
creates a desire for more, and leads, on its non -fulfilment
which is often most possible, to uneasiness, disappointment
and misery. The second is anxiety. The anxiety for retain
ing the objects of our love and pleasure, and for protecting them
from interference, is infinitely great. The third is impression.
Every experience leaves an impression which, though feeble and
latent for the time, is sure, at its proper time, to awaken in full
force and create a desire for enjoyment which, fulfilled or
anfalfilled, is sure to lead to misery in the manner described
above. Over and above these three, the one important cause is the
natural opposition which exists between the individual actions
of each of the three qualities. The result of passivity is
pleasure and happiness, that of restlessness is disgast and
misery, that of grossness is delusion. There is hardly any one
thing which is not made up of these three qalities, as obviously
 37

there is nothing which is free from being the source of plea

sure, pain, delusion , &c., at the same time, to different parties ;
and by turns, even to the same. Thus the enlightened must look
apon everthing as fall of misery and free himself from contact.

XVI. That misery which is not yet come is to be

warded off.
I

To be warded off is not an apt rendering of the sanskrta

cheya, which means both to be warded off, as well as possible to
-o be warded off. That which is capable of being prevented, and
It should therefore be prevented is misery which has not yet
| come. And this for the very good reason that what is being
a experienced cannot be the subject of consideration, nor even ,
I that which is already past. As in therapeutics , the disease,
o its nature, convalescence, and its nature, are the four things
e to be mainly considered, so even here the thing to be warded
Coff, the nature thereof, absolution, and its nature, including
>

k the means, are to be carefully investigated. In this order,

therefore, the inquiry begins with this aphorism.
h:
XVII. The cause of that which is to be warded off
i is the junction of the seer and the sight.
1 The seer is purusa, and sight is all that is seen through it, as
il also the iustrument through which it is seen , viz., buddhi, the
11 result of sattva. Buddhi or intellect is very near purusa and is
in active through him, though not exactly by him. The falsely
uniting the one with the other by the impression that
at they are one and the same is the union implied in the apho
rism . It is the cause of all misery. The argument may be
s extended fron buddhi to the senses, and thence to the objects
 38

cognised, and prakriti the root of all. The meaning may be

easily understood when it is said that the junction of the seer
and sight is the cause of all misery. All bliss is of and in
the Purusa, the seer, which is ever pure and free ; and misery
arises from confounding the purusa with objects which are
not -purusa .

XVIII. The sight consists of the elements and the

organs, is of the nature of illumination, action, and
position , and is of use so far as experience and absolu
tion are concerned.

It should be clearly borne in mind that the sânkhya-theory

of the universe is perfectly evolutional in its character, and
that, therefore, everything is a direct or indirectform of the
original prakriti, which again is nothing different from “ that
wherein the three qualities are in a state of equilibrium ”
Trigunasâmyavastha. The three Gunas, Sattva, Rajas and
Tamas, have illumination, action, and mere position or toe
enduring or vegetating in a state of non-illumination, a tneir
respective effects. These three being the source of everything
we see, the whole aniverse can be nothing more nor less than
a mere modification of them, and should exist in one or other of
the three conditions. Hence the aphorism correctly observes
that sight is of the nature of illumination, action, and position .
The Sânkhya -order of evolution is well-known , and, therefore,
>

the aphorism at once says that sight consists of, i. e., exists
in the form of, the five gross elements together with the
tanmâtras ;; and the eleven organs-internal and external, to
gether with buddha and ahankara. All this evolution of the
primordial substance, in its many forms, and threefold
 39

conditions, is aseful in helping us on to final absolution , by

full experience of the pleasures and pains attendant on being
entangled in it It should be noted that He, that is, the real
>

knower, is not in or of all this, and therefore it is he who

realises himself, after proper knowledge. All this panorama
of prakriti is for the puruša , and therefore is but a means
to the end. For purusa having been realised the action of
prakriti at once ceases. Thus evolation is in a sense for Him,
as the sænkyas emphatically hold.
3
XIX. The stages of the Guņas are the defined ,
the undefined, the dissoluble, and the indissoluble.

The meaning will be plain if this aphorism is read in con

nection with aphorism XLV. , Sect. I. The four stages are
there described as gross, the subtile, the intelligent, and
the indissoluble .

XX, The seer is pure gnosis, and though pure

(appears to) see through intellect.

I The seer, i. e., the puruša, is all gnosis, knowledge, or that

a which is the indescribable cause and essence of consciousness,
r He is not sabject to the process of evolution and never mixes
1 himself in the evolving side of nature, -its inseparable half,
i prakriti. It is therefore pare. But, all the same, the work
of seeing , understanding, goes on notwithstanding, and an ex
planation is made by saying that though ever pure it appears
, to cognise through the intellect which by its very vicinity
itakes the spark of life and performs all actions connected with
1 cognition. Through intellect, the purusa appears as if seeing
 40

thoagh really he never sees or does anything besides. It is

ever anique, and all bliss.

XXI. The being of the sight is for him,

The word âtmå ased in the original where the aphorism
runs “ the atma of the sight is for him ,” has been made by
some a ground for useless mystification, notwithstanding the
clear explanation of almost all commentators that it means
svarupa or (its) proper nature. The word " being ' expresses
almost the whole of the idea. That the sight, i. e., prakriti
and its forms appear to be, become presented as existing, is
not on account of any purpose or cause inherent in it, but for
the purpose of showing itself, as it were, to him, i. e. , the
purusa or soul, who, though ever in it, is not of it, nor the
cause of putting it in action. That this action of prakriti is
on account of and for purusa is beautifully described by a
number of illustrations in works of Sankhya philosophy. As
milk which is not sentient flows of itself, in a sense by and
necessarily for the calf, so indeed does prakriti work by and
for the purusa — the seer, ever free and all bliss . If the
purusa were not, the being of prakriti could never have been.
The utility of prakriti to the puruša is already touched upon
in aphorism XVIII.

XXII. It, though destroyed in the case of him

whose purpose has been fulfilled, is yet not destroyed
for it is common to others besides him .

The argument of the preceding aphorism is now carried to

its logical issue. The Sankhya -theory holds that though
prakriti or dead nature is ouly one, the inseparable puruéas,
of and for which it exists, are many. Hence it is obvious
 41

s that thoagh the action of prakriti should cease to affect such

of the purusas as have been able to realise themselves,
the effects of its action on the rest of the purušas mast con
}
tinae all the same. It, in the aphorism , means the sight,
that is, prakriti. This aphorism, is intended as an answer
i to the objection that the absolution of one soul will imply
the absolution of all , and hence an entire annihilation of
prakriti or nature which is eternal and indestructible.

XXIII. Junction is the cause of the self-recognition

E of its, as well as its lord's, power.
7 The junction of the seer and sight which is indicated as the
thing to be warded off in aphorism XVII., is now clearly
defined . It is evident from XXI. and XXII. that purusa,
8 the seer, and prakriti, the sight, are in inseparable anion from
time without beginning. It is this junction that, while it is
the cause of all experience, pleasurable or otherwise, is, at
d the same time, the cause of leading the purusa to realise
itself, i. log to mok'sa. The very same thing is said in the
1.
sutra after its own peculiar phraseology. The power of it.
i, e., the sight or prakriti, is that it appears, though dead, to
i exist, and produce experience (bhoga ) of varied character.
The power of its lord, i. e., the seer or purusa, through and
of and for whom is its existence, consists in pare gnosis and
| bliss. That prakriti should exist and purusa should know
itself, or in other words, that experience and absolution should
| arise, is dependent on the anion of the two, commencing, it
o should be added, in time without beginning. He who under
b stands the nature of this anion and thus realises his (puruša's)
3: true nature is absolved. Hence this junction which leads to
wrong knowledge, is put down as an evil to be warded off.
6
 42

XXIV . Its cause is ignorance.

.

Its, i.e., of the junction of the seer and the sight. Ignorance
is defined under V.

XXV . The break of the junction, through the

dispersion of ignorance, is the (thing ) to be warded off ;
it is the Kaivalya of the Seer.
The break of the junction cannot be a physical break as is
plain from XXIII. When ignorance is destroyed by right
knowledge, proper discrimination will be the result. This
discrimination consists in understanding everything in its
proper light ; in seeing that the gunas have nothing whatever
to do with the puruša, the seer, who is ever free and all bliss.
It is only by the force of this junction that the ever-absolved
soul believes himself bound and miserable, and therefore, the
cause of this janction being dissolved by proper knowledge,
the soul must necessarily realise himself. The ever-absolved
and blissfal nature of the soul is called Kaivalya - Isolation
- state not limited by any conditions. This is Moksa,
absolution of the last and highest degree.

XXVI. The means of dissolving is continuous dis

crimination .

Discrimination is already defined above under the preceding

aphorism ; and it might be added that when true discrimina
tion is arrived at, the senses all bend inward and see nothing
but the internal soal, the real essence of all. Discrimination
will be of no use if one receives glimpses of it now and then ,
but it must become a formed and continuous, living, habit,
without admitting of intermission even for a twinkling of the
a

eye. This practice of discrimination is the means of

 3
43

| dissolving ignorance, the cause of junction leading to varied

experience.
1
XXVII. The enlightenment which is the last stage,
is seven fold in his case .

In his case, i. e,, in the case of one in whom the enlighten

ment described in XXVI, has taken place. Such enlighten
ment is indeed the last stage of Yoga, for it is the condition
of proper samadhi or vrittinirodha. The seven stages are
arranged in the order of the proximity of each to the
1 desired end which is the last stage. These are divided
into groups of four and three, the first relating to objective
and the second to the subjective. ( 1) I have known all that
was to be known, and nothing further remains to know .
(2) I have freed myself from all bonds of every description.
(3) By attaining to "Kaivalya , I have attained everything
and nothing more remains. (4) I have done the whole of
my daty. (5) My mind is at rest. ( 6) The gunas have
all dropped away, even like stones from the mountain-top,
6

1
never to rise up again. (7) Being void of gunas “ I am what
I am,' ever free and all bliss. These are seven stages,
which are described in various ways with some slight
variation of wording by different commentators . The
import, however , is as plain as can be ; for each of these
stages, has for its end the entire cessation of each of
the seven states of the mind respectively - viz. ( 1) desire
-

for knowledge ; (2) desire for freedom ; (3) desire for bliss ;
(4) desire to do ones duty ; (5) sorrow ; (6) fear ; (7) doubt.
XXVIII . From the practice of the accessories
of Yoga (arises) enlightenment, by the destruction of
impurity leading to discrimination .
This aphorism points out the way to the enlightenment
leading to discrimination, by the destruction of impurity, i. e. ,
causes of distraction ,
 44

XXIX. Forbearance, observance , posture, regula

tion of breath, abstraction, contemplation, absorption,
trance, are the eight accessories of yoga.
These will be explained, and their division into extrinsic
and intrinsic will also be shown. The enumeration is made
in the order of importance and succession .

XXX. Forbearance consists in abstaining from

xxx
killing, falsehood, theft, incontinence , and greediness.
Forbearance means such control over mind, body, and
speech, as would prevent the student from falling into any of
the five errors pointed out. The first and most important of
these is killing. It is difficult to give the whole import of the
word himsa in one word, and I have translated it by killing
for want of a better term. It means the wishing evil to any .
being by word, act, or thought, and abstinence from this
kind of killing is the only thing strongly required. It
obviously implies abstinence from animal food inasmuch as
it is never procurable without direct or indirect himså of some
kind. The avoidance of animal food from another point of
view is also strongly to be recommended, as it always leads to
the growth of animality to the complete obscuration and even
annihilation of intuition and spirituality. It is to secure this
condition of being ever with nature and never against it, or in
other words being in love with nature, that all other restric
tions are prescribed. The next requirement is abstaining
from falsehood, that is, from telling what we do not know or
believe to be the exact state of things. Theft, the third thing to
be avoided, includes, besides actual illegal appropriation, even
the thought for any such gain. So also does incontinence, the
 45

) fourth danger in the path of success, include, besides physical.

I enjoyment, even talking to, looking at, or thinking of the
other sex, with lastfal intention. The last is greediness which
consists not only in coveting more than necessary, but also
in keeping in possession anything beyond the very necessaries
of life . Several Practitioners are known to carry this re
quirement to the extent of even not accepting anything what
ever from others.

XXXI. These, not qualified by class, place, time,

or utility, are called great vows, being universal.
Several persons begin the practice of Forbearance, but in a
1
limited sense ; as when they resolve that they will not kill the
1).
cow or the man, or will abstain from telling lies on certain days
I
and at certain places, or will never do such and such prohibited
acts but in pursuance of atilly, i.e., when the ends justify the
1
means. All such qnalified vows are not good, for those
a
only are really great good vows which are obserted
21
aniversally without any consideration of class, time, place,
or atility.

' XXXII.. Observances consist in purity, con

tentment, mortification, study, and resignation to
Isvara .
.
The duties hitherto described are negative or of the kind
of omission ; those enjoined here are positive or of commisson .
Parity is both bodily and mental, which latter consists in
nniversal love and equanimity. Contentment is the being
satisfied with ones lot. The other three are described at the
beginning of this section.
 46

XXXIII. The constant pondering upon the oppo•

sites ( is necessary ) when ( these ) are obstructed by
inadequate thoughts.
The Bhojavritti is not clear on this aphorism . The inter
pretation is therefore given after the Bhâśya and the Manipra
bha. Whenever any or all of the ten duties indicated under
yama (Forbearance ) and niyama ( Observance ) are not fully
sustained on account of other inadequate thoughts, the best
way to escape from these thonghts is to think apon their
opposites. For example, when abstinence from killing is
disturbed by a desire to kill, the way to eliminate the distarb
>

ing element is by thinking upon its opposite, viz., the quality

of love which one who is devoted to yoga must possess, and
which, if given up , will only lead to endless misery. Similar
>

ly for each of the rest. The rule here briefly indicated is of

the greatest practical use to beginners.

XXXIV. Inadequate though ts are killing, &c.;

whether done, caused to be done, or approved of ;
whether arising from covetousness, anger, or desluion ;
whether slight, middling, or great ;-( always ) resulting
in endless and innumerable misery and ignorance.
Hence the (necessity of) pondering upon the opposites.
This aphorism amplifies the reasons for the preceding.
Inadequate thoughts are, as already said, killing, &c., meaning
the ten opposites of the ten things enjoined. Each of these is 1
shown to be of 27 kinds, by showing its nature, cause, and
degree, though it is possible, by multiplying the subdivision,
to carry it on ad infinitum. And in common practice we daily
 )
47

observe how, in thousand ways and one, each of these evils

works its way. The main object of the division is, however,
I
to show that all acts, whether direct or indirect, whether from
self -love or mere vengeance, whether appreciable or inappreci
able, are all inadeqnate, and have nothing but endless misery
and ignorance as their fruit . Thinking upon these con
sequences is also a kind of thinking upon the opposite and
should be practised. The chief end of such thought oaght to
be the confirmation of the habit of the opposite of these in
adeqnate thoughts, viz., abstinence from killing, &c.

XXXV. Abstinence from killing being confirmed,

there is suspension of antipathy in the presence of him
1 ( who has acquired the virtue ).
The abstinence here implied is not the merely negative
state of not-killing, but the positive feeling of universal love
as explained under XXX. When one has acquired this con
firmed habit of the mind, even natural antipathy is held in
abeyance in his presence ; needless to add that no one harms
7
or injures him. All beings, men, animals, birds,-approach
him without fear and mix with him without reserve.
Ć

XXXVI. Veracity being confirmed , there is the

result of the fruits of acts ( in him who has acquired
the virtue ).

When entire and unswerving truthfulness is fully establish

ed, all thoughts and words become immediately effective.
What others get by acts sach as great sacrifices, & c.; he gets
by mere thought or word.
 48

XXXVII. Abstinence from theft being confirmed ,

all jewels approach (him who has acquired the virtue ).
When one has given up self-love and thereby the desire for
misappropriation, he stumbles at every step on wealth ,
without actually seeking for it.

XXXVIII. Vigour is obtained on the confirmation

of continence.

It is a well -known physiological law that the semen has

great connection with the intellect, and we might add the
spirituality of men. The abstaining from waste of this im
portant element of being, gives power, the real occult power,
such as is desired, No Yoga is ever reported successful
without the observance of this role as an essential preliminary.
XXXIX . Abstinence from greediness being con
firmed there arises knowledge of the how and where
fore of existence.

When desire is destroyed , when in fact even the last and

subtle but unconquerable desire for life too is given ap, there
arises knowledge of the why and wherefore of existence,

XL. From purity (arises) disgust for one's own

body, and non -intercourse with others.
The purity here referred to is physical or external ; mental
or internal will be dealt with in the following aphorisın . i
One who has understood purity naturally looks with disgust :
upon his physical body which is full of impurities, and benee
feels no strong desire to associate with others.
1
49

XLI . Moreover,, (there arise) clear passivity,

pleasantness of mind, fixity of attention, subjuga
tion of the senses, and fitness for communion
with soul,

The resalts here enumerated are the consequences of mental

purity. The meaning is plain enough,

XLII. Superlative happiness (arises) from content

ment .

XLIII. (There arise) from mortification , after the

destruction of impurities, occult powers in the body
and the senses .

It is well-known that the inner sense becomes developed in

proportion to the mortification of the flesh ; and various
methods, more or less severe, are practised in all religions. The
occult powers of the body and the senses here referred to con.
sist in what are generally known as second sight, levitation, &c.
These, though the beginning and sign of real power ( Yogabala ),
are not the trae end.

XLIV. By study ( is produced ) communion with

the desired deity.

The constant, silent, and devoted repetition of certain for

malæ is said to be efficacious in establishing a sort ofmedium
istic communication with the higher elementals of nature ;
as also in developing the inner vision of the student.
7
 50

XLV. From resignation to lśvara (follows) the

accomplishment of Samadhi.
The meaning is sufficiently plain , if we bear in mind the
fall import of the phrase “resignation to l'śvara.'
XLVI. Posture is that which is steady and easy.

Having described Yama and Niyama, the first two accessories

of Yoga , it is proposed to describe the third, A'sanı or postare.
Though numerous variations of the mode of keeping the body
in position at the time of performing Yoga are given in
different books, the general and most convenient definition of
postare is that it should be perfectly steady and should cause
no painful sensation, never mind what shape it takes. (For
further particulars see Appendix.)

XLVII. By mild effort and meditation on the

endless.

This aphorism must be read as a part of the preceding .

Posture is that which is steady and easy, being so made, by
mild effort and meditation on the endless. All violent effort in
assuming any particular postare leads to pain and therefore
unsteadiness. By slow and mild effort any kind of posture
will be acquired as a habit, and it will be easy to assume that
postare at a moment's thought, as also to remain in it for a
long period of time. After any posture is assumed, it is good
to sever our thought entirely from the posture and fix it
upon the infinite, say dká sa or Isvara or, as some copies have
it, the Ananta, meaning, the great serpent that is believed
to aphold the earth, &c. These conditions will render the
postare entirely painless,
 51

XLVIII. Then no assaults from the pairs of oppon

sites.

5 The pairs of opposites are heat and cold, pleasare and pain,
love and sorrow, &., constituting the whole of our worldly
>

experience. When one proper posture is fully mastered,

effects of the pairs of opposites ' are not at all felt. It is
necessary to obtain such mastery over any one posture before
proceeding farther.
XLIX. This being ( accomplished ), präņáy &ma
(follows ), - the cutting off of the course of inspiration
and expiration (of the breath).
Having described the fourth accessory of Yoga, it is proposed
to describe here the nature of the fifth which is prandydma
or control of the breath. It consists of suspending the
natural course of the breath, viz., expiration and inspiration.

: L. (It is) external, internal, or steady ; regulated

by place, time, and number ; and is long or short.
Prânâyáma is of four kinds. Three of these are described
here, and the fourth is described in the following aphorism .
When the breath is expired, or held out as it is technically
called, it is rechaka, the first pránâyâma. When it is drawn
in, it is the second, called puraka. And when it is suspended
>

all at once, it is third, called kumbhaka. Each of these is

regulated by place, time, &c. By place is meant the inside or out
side of the body, and the particularlength * of the breath in the
*Length as given in books on svara where the length of the
breath is said to vary in accordance with the prevailing tattva . It is
Calculated that the breath is respectively 12, 16, 4 , 8, and 0 ,
 52

act. Time is the time of the daration of each of these ,

which is generally connted by what is called mátra, a mea .
sare almost answering to our second ; bat any convenient
measure will serve. When all three kinds of prânâyâma are
combined in one single act, the time varies as 1 , 4, 2, for
puraka, kumbhaka and rechaka, respectively. Number refers
to the number of times the prânáyáma is done. Works on
Yoga say that the number should slowly and slowly be
carried to so far as eignty, every time one sits for the practice.
There are other works which say that the number must be
sufficient to enable the student to mark the first udghâta and
follow it afterwards. Udghấta appears to mean the rising of
the breath from the navel, and its striking at the roof of the
palate. Práňâyáma has as its chief object the mixing of
prâna, the upper breath, and apána the lower breath , and
raising them apwards, by degrees and stages till they
sabside in the head. This practice awakens à peculiar force
which is dormant about the navel, and is called Kundalini.
It is this force which is the source of all occult powers. The
general practice is to begin with rechaka followed by puraka
by the same nostril, and kumbhaka followed by rechaka at the
opposite nostril, whence the course is began over again with
puraka and onward. This is called one pránäydma. (For
further particulars see Appendix.) It is long or short accord
ing to the period for which it is practised.
LI. The fourth is that which has reference to the
internal and external subject.
The steady kind of průmâyâma called kumbhaka is a

stopping of the inspiration and expiration of the breath withont

finger-breadths long, according as the tattva is prthvi, apas, tejas,
váyu or dkáša . This, again, externally as well as internally.
 53

reference to its internal or external position. Hence it is

remarked under aphorism L., that it is practised only till the
first udghata is marked. When this state is reached the prá
nâyâma that is practised is the fourth . It considers the posi
tion of the breath in the various padmas *, and carries it, slow
ly and slowly, stage by stage, to the last padma where complete
samadhi ensues. Externally it takes into consideration the
length of the breath in accordance with the tattva, & c. Parti
cular occult powers develop themselves at each stage of
progress. The conditions of time, &c., given in aphorism L.,
are applicable to this also.
LII. Thence is destroyed the covering of light.
By light is here meant the light of entire passivity which is
indentical with that of the soul, ever blissful and free. The
covering consists of the phenomenal which is a result of
karma. By the practice of práạâyâma this covering is re
moved and the real nature of the soul is realised for once,
and for ever .

LIII. The mind becomes fit for absorption.

The mind then becomes fit for being quite absorbed in the
subject thought of (i. e.e.,, dhârând ). It is prânâyamd which leads
the way to this stage, before describing which the anthor
* The padmas are supposed to be plexuses formed by nerves and
ganglia at different places in the body. They are generally believed
to be 7 in number, and are called adhára (at the annus ), adhisthana
-) ( between the navel and the penis), manipura (at the navel ), anâhata
(at the heart), việuddhi (in the throat), ajná ( between the eyebrows)
and sahasrára (in the pineal gland [ ?] ). A full description of the
processes regulating the relation and management of the prâna
in reference to these would require a small volume to itself.
 54

proceeds to describe the immediately next, viz., pratyahara or

abstraction .

LIV. Abstraction is, as it were, the imitating by

the senses, the thinking principle, by withdrawing
themselves from their objects.
Abstraction consists in the senses becoming entirely
assimilated to or controlled by the mind. They must be
drawn away from their objects and fixed apon the mind,
and assimilated to it, so that by preventing the transforma
tions of the thinking principle, the senses also will follow it
and be immediately controlled . Not only this but they will
be ever ready to contribute collectively towards the absorbing
meditation of any given thing at any moment, and even
always.

LV. Then follows the greatest mastery over the

senses.

The kind of mastery described is hinted at under aphorism

LIV . The advantages resulting from this power to a Yogin
are too plain to require description.
 THE YOGA - SUTRA .

SECTION III.

1. Contemplation is the fixing of the mind on

something.
Having described the means of purifying the inner self and
of avoiding distractions, the author proceeds to point out the
proper way to the final end, Samadhi. Dhârañá or contempla
tion is the fixing of the mind on something, external or inter
nal. If internal, it may be one of the plexuses described in
the last section, or the tip of the tongue, or the nose, or any
convenient spot ; if external , it may be any suitable image
of the deity, or a picture, or any similar object. Of course
>

it is necessary to bear in mind that any such thing contem

plated apon externally or internally should be strictly asso
ciated with nothing but holiness and purity. The mind should
be able to picture to itself the object even in its absence in
all vividness and at an instant's notice.
70
II. The unity of the mind with it is absorption.
| Absorption or dhyána is the entire fixing of the mind on
the object thought of, to the extent of making it one with it.
In fact the mind should, at the time, be conscious only of
itself and the object.

III. The same, when conscious only of the object,

.

as if unconscious of itself, is trance.

Absorption carried to the extent of forgetting the act, and

of becoming the thing thought of, is trance or Samadhi. It
 56

would at once be seen that Samadhi implies two distinct states

of consciousness anified in one. The first, which is trance pro
per, is the forgetting of all idea of the act, and the second, the
more important factor, is the becoming the object thought
apon. Mere passive trance is a dangerous practice, as it leads
to the madness of irresponsible mediumship. It is therefore
necessary to lay stress apon the second part of the connotation
of the term Samadhi. The three stages, contemplation, absorp
tion, and trance, are, in fact, stages of contemplation, for the
thing thought apon, the thinker, and the instrument, to-,
gether with other things which are attempted to be excladed
are all present in the first ; all except the last are present in the
second, and nothing but the thing is present in the third.
Trance, however, is not complete Yoga, for, it is only Savikalpa
or conscious- Samadhi, having something to rest upon. .

IV . The three together constitute Samyama,

Samyama is a technical name for the three inseparable pro
cesses taken collectively. When the three are successively
practised with respect to one and the same object, at any one
time, it is called Samyama. Samyama is the way to several
occult powers, as also to Nirvikalpa (or unconscious) Samadhi,
the Yoga proper, as will just be described.

V. By mastering it ( results) lucidity of the .

in
tellect.

The meaning is sufficiently obvious.

VI. It is used by stages .

It, that is, Samyama is to be used by stages. One cannot

pass all at once to the highest kind of Samyama, any more
 57

than one can think of something without first knowing it.

It is saggested, for example, that when Samyama is practised
with respect to, say, a mental image the process will tend
>

from contemplating upon the gross to the subtile. The image

may be thought of in all parts ; then without the decorations ;
then without limbs ; then without any special identity ; and lastly
as not apart from “ self.” The stages here referred to apply
generally to a distinction of the kind just shown ; but as
| applied to Samadhi they may mean even the stages shown in
aphorisms XXVII. (Section II.) or in XVII. (Section I.).
VII. The three are more intimate than the others.

The other five accessories of Yoga, described in section II.

are comparatively foreign to the subject of Yoga proper. For
they are only the preliminaries to Yoga which really consists in
the three acts described here. Hence these three are more
intimate than the others, and are brought out for separate de
scription in a separate section. The first five accessories are
called the external means of Yoga, for they are useful only in
obviating distractions. These three are called internal inas
much as they are the Yoga proper.

VIII. Even it is foreign to the unconscious.

Unconscious or asamprajnáta-samadhi is the final end, or
Yoga ‫ ;ܕ‬and looking to that, this Samyama also is foreign, as
being merely preparatory. In Samyama there is something to
depend upon and hence it is foreign to real Samadhi wherein
there is nothing to depend upon.
IX. Intercepted transformation is the transforma
tion of the mind into the moment of interception :
8
 58

the impressions of distraction and interception going

out, and rising up, respectively.
It is very difficult to put this and the following four or
five aphorisms into proper English. The point raised for
solution is this. It is the nature of the mind which consists
of the three Gunas, to keep up transforming itself, withont
intermission , and when we say that Samyama is foreign to
unconscious Samadhi, the question naturally suggest itself,
what the mind transforms itself into, in that state ? The
short, simple answer is that the mind transforms itself into
Nirodha which I have translated by the word interception ,
meaning the interception of all transformations, or thought, or
distractions . The disractions here implied are not the ordi
nary distractions described in the preceding sections, but the
distraction wbich is still there, in the form of Samprajnata or
conscious - Samadhi, the result of Samyama. As compared with
the highest or unconscious-Samadhi, conscious -Samadhi is a
distraction no doubt, for there is yet something which the
mind entirely transforms itself into. The moment the mind
begins to pass from the one state into the other, two distinct
processes begin , viz., the slow but sure going out of the
impressions that distract, and the equally gradual but certain
rise of the impressions that intercept. When the intercepting
impressions, gain complete supremacy, the moment of inter
ception is achieved , and the mind transforms itself into this
intercepting moment, so to speak. It is in the interval of this
change that the mind may droop and fall into what is called
laya or a state of passive dullness leading to all the miseries
of irresponsible mediumship. Hence this passage from the
conscious to the so-called unconscious is a very difficult
and critical process. This Samadhi is called Nirodhapariņâma,
 59

or the transformation of the mind into interceptions. It

is called Dharmapariņâma or the transformation of the
thing's property as will be seen in aphorism XIII.
X. Its flow becomes steady by impressions.

The intercepting impressions must rise so often as to become

a habit ; for then alone will their flow become deep and
.
steady, and lead to the highest Samadhi. The mind is as it
were quite annihilated for no transformation exists. The per
manence of this state is all that is desired.

XI . Trance -transformation is the setting and ris

ing of distractions and concentration respectively.

The words ksaya and udaya in the original refer to setting

and rising, and no more, as will be explained in aph. XIV. The
arguments started under aph, IX are here carried father. The
explanation here refers to the time when unconscious
Samddhi is accomplished. By distractions is here meant that
distraction of the mind which draws it off from unconscious
Samadhi, which is the meaning of the word concentration here.
Interceptions, being repeated , gain a certain firmness and ripen
>

into unconscious- Samadhi. Hence when this stage is reached

the mere negative condition becomes as it were positive, and
there arises concentration on nothing, to use a paradoxica
phrase. The moment when the mind arrives at this stage in
its transformations is called laksanaparinâma as will be seen
in aph. XIII.

XII. Then again the repressed and the revived

are equally ( present in ) consciousness :—this is that
 60

condition of the mind which is transformation into

unity.

This aphorism explains the condition of the mind at the

moment of complete anconscious- Samadhi. The mind is con
scious of nothing except the respective repression and revival
( see aph. XIV. ) of certain impressions, viz., distractions and
interceptions both welded in one act of supreme consciousness.
This is called Avasthấpariņâma or transformation as to
condition as will be just seen . The mind has its property
first transformed . Then this property is joined to a certain
moment of time, when the first transformation becomes
perfectly ripe and indicates the real condition of the mind.
Then it is easy to see that transformation though essentially
one is, for the sake of explanation and analysis, described as
threefold ,

XIII. By this the three, property ., character-, and

condition -transformations are explained.
The theory of the transformation of the mind is extended to
all objects, for there is nothing which is not compounded of one
or more or all of the three gunas which are ever in aa state of
transformation . When the very property of a thing is alter
ed it is called property -transformation or dharmapariņâma.
When afterwards the thing with its altered property becomes
manifest in relation to some time, past, present, or fatore, it
is called its ( rather its property's) character -transformation
or laksanaparindma, for without the limitation of time it is
difficult to characterise or define the nature of any conceivable
entity. When after this the particular property thus defined
ripens into maturity or decay, it is called its condition trans
 61

i-formation or avasthapariņāma. Thus the whole universe con

sists of nothing but certain objects, and their properties which
latter by their transformations produce all variety. Thus this
philosophy puts forth an explanation of the phenomenal ani
verse, in consonance with the doctrines of the Sânkhya ; and
Vijndnabhiksu remarks that the Vedanta -theory of Mâyâ is not
quite discordant to this. It remains to explain what the ob
ject or the substratum -dharmi- is, and to this we now proceed.
XIV . The substratum is that which is correlated to
properties, tranquil, active, or indescribable.

The doctrine Ex nihilo nihilfit is carried out to its full ex.

tent by this school and therefore it is held that anything can
never manifest itself in any other thing anles it previously exist
ed there. This manifestation has reference only to the properties
of things, and it cannot be said what will come out of what.
In fact everything is producible from everything for every
thing potentially exists in the root of all, i.e., prakſti. All this,
however, takes place in relation to the form in which a thing
-limanifests itself, and this form is none other than the unique
Es combination of the three original properties. The properties
can never exist but in relation to some substratum which, in
Ir its turn,can never become cognisable bat through the properties.
The properties which have once manifested themselves and
passed into oblivion are called tranquil, for they have played
their
part and are still there to become actively inanifest
is some other day. Those that are seen at any moment are called
i active ; whereas others not yet manifest are consigned to the
3 realm or possibility of the indescribable. In other words, these
possible manifestations are as yet latent. After this expla
snation it is easy to see that the object or the substratum (of
 62

properties) is that which is correlated to the properties in one

or other of the three states .

XV. The cause in the mutability of forms is the

change of order,
From the preceding explanation it is clear that whatever
form anything mainfests itself as the phenomena is nothing
more than a mere saccession of properties in one or other of the
conditions described in aph . XIII. The universe with all its
phenomena is nothing more than an incessant and immediate
succession of states of properties. This need not imply
the Buddhist or rather Madhyamikâ doctrine of Ksaņás or
moments, which looks apon everything as made of nothing
bat an unbroken series of moments presented to consciousness ;
for here it is the properties alone which follow one upon the
other in succession , the thing itself remaining analtered.
XVI . The knowledge of past and future, by
Samyama on the three transformations.
The transformations are those described in aph. XIII. By
performing Samyama on them , the past and future of their
substratum is at once revealed to the mind.

XVII . The word, its sense, and knowledge, are con

fused with one another on account of their being
mutually mistaken for one another; hence by Samyama
on the proper province of each, (arises) the comprehen
sion of (the meaning of) sounds uttered by any being,
Every school of philosophy has its own theory about the
relation between word and meaning, but it would be
 63

à sufficient here to observe that the Yoga -philosophy accepts

what is generally known as the Sphota-doctrine. Sphota is
å something indescribable which eternally exists apart from
the letters formiug any word, and is yet inseparably connected
with it, for it reveals * itself on the utterance of that word.
In like manner the meaning of a sentence is also revealed, so
to speak, from the collective sense of the words used . So ,
then, the eternal sense of a word is always different from the
letters making that word ; and the knowledge which, in its
turn , is conveyed to our mind is also equally apart from these
two. The sense of words is generally classified under your heads::
objects, properties, actions, and abstractions ; and the im
pression into which our mind transforms itself at the moment
of cognising is the knowledge produced. In ordinary inter
coarse it so happens that the letters, the sense, and the know
ledge, all are so confused together as not to be separable from
one another. Thus letters , i, e., sounds being confused with
the sense and knowledge, convey no precise meaning if they
happen to be beyond our previous acquaintance. The fact,
however, is that every meaning is eternally existent, and is
as eternally connected with particular sounds, † and therefore
1
conveys or reveals the same sense wherever it is uttered.
Therefore by performing Samyama on the three separately, the
| Yogin can comprehend the sense of all sounds uttered by any
sentient being in nature. Even so can the music of nature be
heard ; and the joyous nada within be cognised and understood.

_
* Whence the name Sphota (that which is revealed) .
† For letters are but the vehicles of the different sounds
arising from the 8 places within the body, viz., the chest, the
larynx, the root of the tongue, the teeth, the lips, the palate,
the nose, and the head . Hence the divisions, &c., of letters.
>
 64

XVIII. By mental presentation of the impressions,

a knowledge of former class.

By performing Samyama which is the same thing as com

plete mental presentation as described in the aphorism, on the
impressions inhering in the mind from time immemorial,
there arises knowledge of the class, &c., to which one belonged
in previous incarnations . These impressions are of two kinds,
the first producing simply a memory of previous experiences,
and the second leading to the conditions described in aph.
XIII. Sec. II. As therefore the conditions of any being
at any moment are only a result of these latent impressions
fulfilling themselves, it is possible to understand their connec
tion with the past by Samyama, as described.

XIX. With reference to a sign, the knowledge of

the mind of others.

When the Yogin performs Samyama with reference to any

sign such as the complexion, the voice, or any such thing,
be at once understands the state of the mind of which these

are the sare indices. Any body's mind can thus be easily
comprehended by the Yogin.

XX. But not with its occupant, for that is not the
subject.
It is said in the preceding aphorism that the state of the mind
of any being can be understood . It is now asserted that the
state of the mind may be understood, but not the thought whch
occupies it, for there is no sign belonging to the object of that
thought brought directly under Samyama. If, however, after
 1

65

s ascertaining the state of the mind, the Yogin performs

Samyama on the subject occupying it, he will comprehend
that also .

XXI. By Samyama on the form of the body,

the power of comprehension being suspended, and the
connection between light and the eye being severed,
be there follows disappearance of the body.
The theory is that when light, the property of sattva, ema
nates from our body and becomes anited with the organ of
sight which again is a reservoir of similar light, visual per
ception follows. When, therefore, the Yogin performs Sam
yama on the form of his body, i. e., the property that endows
visibility to his body, he dis-severs the connection between the
d light from his body and the eye of the cogniser, and thus
follows the disappearance of his body. The Yogin in fact centres
all visibility in his thinking principle and prevents the per
[ ception of his body. The same holds true of the other organs
*
of sense,and hence of sounds, sensations, &c.*
BP

XXII. Karma is of two kinds : active and dormant

by Samyama on them ( results) knowledge of cessation ;
as also by portents.
That karma which produces its results speedily and is actu
ally on the way to bear fruit is called active ; whereas that
which is only in a latent condition of potency is called dor
mant.. By performing Samyama on these two classes of
karma, the Yogin knows the time of the cessation of his life,
*
Some copies make this part of the commentary a separate aphorism
by itself.
9
 66

i. e. , death. He knows at once which Karma will produce

what fruit and therefore at once sees the conditions of his
death,

The same knowledge arises also from portents, in the case

of a Yogin. Portents are corporeal, celestial, or physical . The
corporeal are such as the inaudibility of the prâna in the
stomach on closing the ears. The celestial are such as the sight
of things generally regarded invisible, as heaven, &c. The physi
cal consists in seeing extraordinary or frightfai beings, &c.
These and similar portents, such as dreams, the chance hearing
of particular words, &c., indicate, to use a common expression,
which way the wind blows. But none bat Yogins can make
any use of such portents, for it is only they who can precisely
interpret them,

XXIII. In sympathy, &c., strength.

By performing samyama with reference to sympathy, &c., as
described in aph. XXXIII, Sect. I., each of the feeling becomes
so strong as to produce the desired result at any moment,
Sympathy, compassion, and complacency, are the three things
referred to here, for indifference does not require to be made
an object of Samyama. Whoever has performed the Samyama
here described finds no difficulty in enlisting the good will and
friendship of any one at any moment.

XXIV. In strength, that of the elephant , &c .

By performing Samyama on the powers of any animal, the
Yogin acquires those powers.

XXV. The knowledge of the subtile, the obscure ,

and the remote, by contemplation on the inner light.
 67

The inner light here referred to is already explained in aph.

XXXVI, Sect. I. It is the light of the quality of sattva which is
clear and all-penetrating. When this is seen by the Yogin , he
may continue to contemplate , i. e., perform Samyama upon this
light with reference to anything he wants to know, and in this
internal consciousness will be intuitively revealed the know
ledge of subtile things such as the invisible atoms, obscure
things such as hidden treasures and mines, and things which
are very inapproachably remote.

XXVI .. By Samyama on the sun , the knowledge

of space.
By space is here meant the space intercepted between the
sun and the earth.

XXVII . In the moon, the knowledge of the starry

regions.
The commentaries say that Samyama on the moon is neces
sary for аa knowledge of the starry regions , for the stars are
obscured in the light of the san.

XXVIII.. In the pole-star, knowledge of their

motions.

By Samyama on the pole-star is produced knowledge of the

relative motions and positions of stars and planets.

XXIX . In the navel-circle, the knowledge of the

arrangement of the body.
The chakras, circles, or plexuses, have been described before,
under the name of padma. The most important of these, so far
 68

as the arrangement of the nerves of the body is concerned, is

the nâbhi-chakre called manipura. It is the pivot of the whole
system . Hence Samyama on it leads to a knowledge of the
conditions of the body. From this aphorism the author begins
to describe the siddhis connected with the internal body,
having finished those connected with the external world.

XXX. In the pit of the throat, the cessation of

hunger and thirst,
The pit of the throat, is the region about the pharynx where
the breath from the mouth and the nostrils meets. It is said
that contact of prâna with this region prodaces hunger and
thirst, which, therefore, may be checked by performing samyama
on this part to neutralise the effects of the contact. It may
be remarked that the fifth chakra called visuddhi is situated #

somewhere about the same region, and any one who is able to
concentrate his breath in that chakra and upward easily acquires
freedom from hunger and thirst, besides other occult powers.
XXXI . In the Kurma-nadi, steadiness.
Kurma -nâdi is the nerve wherein the breath called kurma*
resides ; and samyama on this leads to such a fixity of the body
as to make it completely steady and immovable.
XXXII. In the light in the head , the sight of the
**

siddhas.

The light in the head is explained to be that collective flow

of the light of sattva which is seen at the Brahmarandhra
a
* Just as the same breath is called prâna, &c., according to the place where
it works, so the same is called Naga , Kurma, Krkala , Devadatta and
Dhananjaya according to the functions it performs.
 69

which is variously supposed to be somewhere near the

coronal artery, the pineal gland, or over the medala oblon
gata. Just as the light of a lamp burning within the four
walls of a house presents a laminous appearance at the key
hole, so even does the light of sattva show itself at the
crown of the head. This light is very familiar to all acquaint
ed even slightly with Yoga -practices and is seen even by con
centration on the space between the eyebrows. By Samyama
on this light the class of beings called siddhas- popularly
known in theosophic circles as Mahátmas or high adepts-able
to walk through space unseen, are immediately brought to
view , notwithstanding obstacles of space and time.

XXXIII. Or everything from the result of pratibha.

Pratibhd is that degree of intellect which developes itself
without any special cause, and which is capable of leading to
real knowledge. It corresponds to what is generally called
intaition. If the Yogin tries simply to develope this faculty in
himself by performing samyama on the intellect he becomes
able to accomplish all that is said before, only through the help
of pratibha. This sort of pratibhá is called tåraka -jnana, the
knowledge that saves, i.e., leads to final absolution - moksa .
Hence that yoga which entirely concerns itself with this
department of intellectual and spiritual development is often
called Taraka-yoga or Rajayoga. It does not appear correct to
interpret this pratibhâ to mean the star lacifer in accordance
with aa doubtful expression of the Bhásya ( viz ., pratibham
nama tårakam ) after its explanation by Vâchaspatimisra
which agrees with the above. In the cultivation of intuition
consists the real power of yoga.

XXXIV. In the heart, knowledge of mind..

.
 70

By the heart is meant the chakra called andhata ; and

samyama on this leads to knowledge of the mind, riz ., the
mind of others as well as ones own.

XXXV. Experience is the Indistinctness of the

mild conception of sattva and purusa which
absolutely apart ; this enjoyment being for another,
knowledge of purusa arises from samyama on himself.
It has often been remarked in the course of this book that
sattra, the source of intelligence, is apart and distinct from
purusa, the ultimate essence of consciousness. The theory is
that purusa being reflected in clear sattea , enlivens it ;‫ ܪ‬and all
experience is assumed by the sattva so enlivened to be entirely
of its own act. This confused identification of the two, ever
distinct by nature, is the cause of all varied experiences. It is
plain that the experience which the sattva receives is of no
ase to itself, it is all for the purusa ; for all the action of
prakrti, the source of sattea and the inseparable correlative
of puruša, is for purusa. Hence the action of sattra is for
another, and not for itself. Its real function and purpose is
to merge itself in the purusa. It is therefore laid down that
samyama on himself, that is, on his own right nature and
purpose, will lead to a clear knowledge of puruša.

XXXVI. Thence is produced intuitional (cogni

tion of) sound, touch, sight, taste, and smell.
The five sensations which constitute the whole of our sense
knowledge, are cognised, after the knowledge described in the
preceding aphorism , is produced, simply by intuition, i. e ., by
what is called pratibhá or târaka-jarana, independently of
the conditions of time and space. The reason for this is
 71

sought in the fact of Pratibhd being at once produced with all

its results, as described in aph. XXXIII., on clear knowledge
.

of Purusa.

XXXVII. These are obstacles in the way of Samd

dhi ; and are powers in moments of suspension.
These occult powers described hitherto, and to be described
hereafter,are positive obstacles in the way of Samadhi, i.e.,
Yoga proper whose nature and import is explained in Sect. l.
They serve as obstacles because they become the causa of
distracting the mind by the various feelings they excite .
But they are not quite useless inasmuch as they are great
powers for good in moments when Samadhi is suspended
XXXVIII . The mind enters another body, by
relaxation of the cause of bondage, and by knowledge
of the method of passing.
The bondage is the minds being boand to a particular
2 body. The cause of limiting the otherwise all-pervading
mind to a particular spot is karma or dharma and adharma,
i.e., good or bad deeds. When by constant samyama on these,
at the effect of the cause is neutralised and the bonds of confine
il ; ment loosened, then the mind is free to enter any dead or
living organism and perform its functions through it. But
for this purpose a knowledge of effecting this transfer is
equally necessary . By samyama on the nerves which are all
constately pervaded by the mind , the knowledge of the
por Chittavahânâdi the peculiar nerve which is the passage of
the mind , is revealed.

XXXIX. By mastery over udana, ascension,, and

s' non-contact with water, mud, thorns , &c.
 72

The physical functions of the vital air pervading the whole

body are known by different names as already hinted at in the
first note to aph. XXXI. The air intercepted between the tip
of the nose and the heart is called Prâna, that between the
heart and the navel is called Samana , that from the navel to
the fingers of the feet is called apâna , that above the tip of
the nose is called udana , and that which pervades the whole
body is called vyâna . The respective functions are,vitalizing,
digestion, repulsion of excrements, raising up the sound, &c.,
and motion in general. The udána, has tendency to raise the
body upwards and carry it above water, thorns, &c. Hence
the necessity of samyama on the udana . It is observed that
this samyama also enables the Yogin to die at will.

XL. Effulgence by mastery over Samâno .

About the navel is the seat of the samâna where it performs
the function of digestion by keeping ap the internal fire.
When samyama is performed on the samâna, this fire can be
seen about the whole body, which will on that account
appear effulgent. It is observed that this effulgence is most
perceptible about the head , between the eyebrows, and at the
navel. It is said to be the bases of the magnetic aura of
living beings.
XLI. By Samyama on the relation between akâsa
and the sense of hearing, (arises) supernatural audition .
Akâsa ( ether ) is all-pervading, and is the cause of sound, it i
being its special property. If samyama be performed on âkaśa,
sound ofwhatever description , at any distance, will be easily
heard by the ear.

XLII. By Samyama on the relation between the

body and akdía, as also by being identified with light
1

1
 73

( things like) cotton, (there follows) passage through

space.

It is the dkáśa which is all-pervading and keeps things in

position ; and samyama performed on the relation of dkåsa
with the objects (the body in the present instance) posited
therein, will give the object thought of such lightness as to
enable it to soar through space, or pass with the rays of the
sun , or on water or the mere string of a spider's web. This
result follows on account of the resistance of âkâša being
subdued, and its all-pervading property being ntilized. The
same result will follow by performing samyama on light things
like cotton and thereby rendering the body light to float freely
in the air .

XLIII. The external, unthought-of, transformation

i ( of the mind) is the great incorporeal; hence the des
I truction of the covering of illumination .
The great incorporeal is in Sanskſta called the Mahdvideha.
The meaning is briefly this. We always think in relation to
the ego within as, and therefore in relation to the body.
Even when we direct our mind somewhere out of the body, it
is still in relation with the thinking self. When this relation
is entirely severed and the mind exists as it were sponta
neously, outside and independent of the body, the power that
arises is called Mahdvideha . In this condition knowledge of
-1 any and every description is within easy reach of the ascetic,
for it then comes to him without effort, the covering of the
three qualities which hinders intuitive Såttvika illumination ,
bi being broken . It is this state of the internal mind that is
bi most favourable to the Yogins passing from one corporeal
10
 74

shape into another, for it is nothing more than the ortti se

vered from the body that travels from one place to another.
Those familiar with the so-called spirit-materializations will
readily comprehend the somewhat obscure sense of this aphorism.

XLIV. Mastery over the elements , by Samyama

on the gross, the constant, the subtile, the all-pervading,
and the fruition -bearing (in them.)
Let it be remarked at the beginning that all the five elements
are each to be found in all the five conditions mentioned. In
other words, each aud every element is made of these five states
>

and no more. A substance or element is not a something that

is the substratum of quality or action , as the Nyaya and vai
>

sešika will have it ; bat it is merely an aggregate of certain

generic and specific properties. Every element has first its
gross phenomenal form ; then its constant invariable form , as >

heat in the case of Tejas, viscidity in the case of Jala, &c.; then
its subtile form consisting of the tanmatras or subtle proper
ties ; fourthly its all-pervading form as made up of one or
more of the three qualities -Sattva, Rajas, Tamas - which are
everywhere; and lastly, its fruition - bearing form or the form
endowed to it for the end which it serves. Thus by performing
samyama on all these forms, in fact all that makes up the
element, the yogin acquires mastery over all elements and
becomes able to effect anything by the mere force of his will.

XLV . Then the attainment of animâ and others, 1

8
as also of perfection of the body and the corresponding
a
non-obstruction of its functions.
C

Animâ and others are the eight siddhis or high occult powers .
They are animâ (the power to assimilate oneself with an atoms.)
 75

mahimâ (the power to expand oneself into space), laghimâ

(the power to be as light as cotton or any similar thing),
yarimâ (the power to grow as heavy as any thing), prâpti
( the power of reaching anywhere, even to the moon), pràkâmya
(the power of having all wishes of whatever description
realised ), isatva (the power to create), vasitra ( the power to
command all ). By carrying the samyama described in the
preceding aphorism to perfection, these powers become mani
fest in the Yogin. Some say that the first five are developed
by samyama on the gross part of the elements, the sixth by
samyama on the constant form of the elements, and the rest
by samyama on the causes of the elements. The next deve
lopment is in the body of the Yogin which is described in the
following aphorism ; and the corresponding non-obstruction of
its functions means the power whereby the form of the body,
or its motion, &c. , are not affected or obstructed by the effects
or barriers of earth , water, fire, &c.

XLVI. Beauty, gracefulness, strength , adaman

tine-hardness, constitute perfection of the body.
XLVII. Mastery over the organs of sense by
samyama on the power of cognition, nature, egoism , all
pervasiveness , and fruition -giving capacity ( of them) .
The five divisions of the constituents of the organs of sense
make up the whole of each and every sense and should be under
stood in the same manner as the five forms alluded to under
aph. XLIV., in reference to the elements. The power of
.

cognition refers to the general nature of the senses to cognise;

their nature refers to the knowledge which each produces
about the subject of cognition ; egoism refers to the individual
 76

conscionsness that is always present in all acts of sensing so .

to speak ; the other two are already explained. By mastering
these five things in respect to each and every organ of sense there
arises complete mastery over them, the farther result whereof
is described in the following.

XLVIII. Thence fleetness ( as of ) mind, the being

unobstructed by instruments, and complete mastery
over the pradhana.
The powers acquired from complete control over the organs
of sense are described in this aphorism . The first consists in such
fleetness of the body as is possible only to the mind ; the second
in the uninterrapted exercise of the senses without the co-ordinate
help of the body ; and the third in such mastery over the pra
dhana--the root of all - as will enable the Yogin to command
or create anything at will. The siddhis or powers described from
aph. XLIV. to XLVIII., are called madhupratikâ, as sweet as
2

honey, for each of them is as sweet as all of them, like any part
or the whole of a comb of honey. Or the word madhu may
be taken to imply the įtambharaprajnå, intnitive cognition
and that wherein is realised the cause of this intuitive cogni;
tion may be called madhupratika.

XLIX . In him who is fixed upon the distinctive

relation of sattva and puruśa, (arise) mastery over all
things and the knowledge of all.
When the yogin frees himself from all other things and
rests in pare sattva and the purusa reflected in it, he acqnires
the powers named in the aphorism. This siddhi is called
Visoká or 'void of all sorrows, inasmuch as the Yogin is
henceforward free from all distractions and all obstructions .
 77

L. By non -attachment even thereto, follows

Kaivalya, the seeds of bondage being destroyed,
When the yogin does not attach himself to these occult
vowers, there is repeated in him the constant impression of
on-attachment (vairágyasanskâraseśa ), which leads to the
ghest end --kaivalya, the state of oneness, being one and
lone viz., the puruša. This arises on account of all the
auses of bondage beginning with avidyâ, &c., as described in
citon II. being completely and finally destroyed.

LI. (There should be) entire destruction of pleasure

or pride in the invitations by the powers (of various
places), for there is possibility of a repetition of evil.
Yogins are of four degrees. (1) Prathamkalpika or one in
the preliminary stage, (2) Madhupratika or one who has
reached the state of stambharaprajnâ or the power called
madhupratika, (3) Bhutendriyajayi, one who has obtained
mastery over the elements and the senses, in fact over every
thing, and (4) Atikrântabhavaniya, one who has attained
kaivalya. When the Yogin passes from the first state and
enters the second, his danger begins. He is en rapport with
those regions that are not amenable to ordinary vision , and is
therefore open to danger from the beings of that realm , good ,
bad , and indifferent. These are called Devas - powers of
places, ¿. e., powers presiding over various places or forces.
such as residence in heaven, company of beautiful women , pos
session of various elixirs, various events, &c. But besides mere
temptations, either seen or unseen , there may be various other
ways, both physical as well as spiritual, in which the aspirant
>

may be worried, frightened, or anyhow thrown offhis guard, and

tempted or rained. The only remedy for all this mischief is
 78

supreme non-attachment which consists in not taking pleasure

in the enjoyment of the temptations, as well as in not taking
pride in ones power to call up such. A steady calm will carry
the Yogin safe to the end. If this cannot be done, the very
evils from which the Yogin seeks release would harass him
with redoubled strength .
LII. Discriminative knowledge from Samyama on
moments and their order.

Ksana or moment is that infinitesimal portion of time which

cannot be farther divided. By full contemplation of the
moments which make up time and the order in which they
follow one another, arises that knowledge which enables the
Yogin to discriminate everything, for there is nothing which
is not related to time,

LIII. From it knowledge of similars, there being

non-discrimination by class, characteristic, or position.
Things are destinguisbed from one another by the class to
which they belong ; or where they are of the same class by
the peculiar characteristics which they possess ; or, when they
are of the same class and characteristic, by the position they
occupy in time or space. But where all these fail and there
is no possibility of separating one thing from another , as in a
collection of atoms, it is the discriminative knowledge described
in the preceding aphorism that helps the Yogin .

LIV. The knowledge born of discrimination is

táraka , relating to all objects, in every condition , and
simultaneous.

In aphorism XXXIII. of this section we have already de

 79

scribed the nature of tůro ka-jnâna --the knowledge that saves

from the bonds of the world. The discriminative knowledge
described in aphorism LII, results into táraka, the knowledge
>

which is the end and aim ofyoga . It relates to all objects from
the pradhâna to the bhutas, as also to all conditions of these
objects. Moreover it produces knowledge of all things simul
taneously , and is quite independent of the ordinary rules of
>

cognition. Hence it is the highest knowledge which can be

desired by the yogin, and it is a sore index of Kairalya to be
described in the following aphorism as its result .
LV . Kaivalya on the equality of purity between
purusa and sattva.
We know that purusa is all light, bliss, and ever free ; and
also that sattva the cause of all knowledge and enlightenment,
is the sonrce of buddhi and ahankára. When sattva, i. e. , the
antahkaraņa, becomes so far pacified as to lose all conscious
ness of action on its own part, then indeed is its purity said
to be equal to that of the purusa. Thus when sattva is, as it were
annihilated to all purposes, there remains the puruća ever free
and all bliss. This state is the state of kaivalya, the full
import of which word will form the subject of the following
Section .
 THE YOGA-SUTRA.

SECTION IV,

1. The Siddhis are the result of birth, herbs

incantations, austerities, or Samadhi.
The object of this Section is to give certain explanations
with a view to make clear the nature of Kaivalya, the final
absolation aimed at by the Yogin. It begins with explaining
how the Siddhis or occult powers are acquired. They are not,
as a matter of fact, acqnired in one life and hence they may be
the result of the accumulated effects of several existences.
This indirectly explains how any and every effort in the
direction of Yoga is never attempted in vain. The powers may
be incidental to birth, as the power of flying in birds, or they
may be produced by certain herbs and medicines, as the power
of living for eternity conferred by certain elixirs. They may
be the result of certain incantations or austerities, or above
all of the practice of Samâdhi as described in the previous
pages.

II. The transformation into another kind ( is) by

the flow of Prakriti.

The question is this. How is one body changed into an

.
other of a different class even in the same existence ? It is
replied that the flow of prakriti does it all. By the flow of
prakriti is meant that inscratable action of matter which per
forms all the work of transformation as seen in material
beings. The every potencies (Sanslcâra) of matter do all, and
 81

by powerful application produce the necessary conditions for

their independent action .
III. The incidental cause is not the real cause in
the action of Prakiti ; from thence is the removal of
obstacles, like a husbandman.
The incidental causes in the production of material results
are our virtuous and vicious actions ( Dharmâdharma). It may
be asked if prakriti does all by its action and produces trans
formations equal to its previous sanskaras, where is the ase of
e
N
individual good or bad actions ? The performance of such
acts is not at all useful in setting up the action of prakriti ;
but it only prepares the way for its free action by removing,
if good , the obstruction in its way. An illustration in point is
that of the husbandman who only removes the obstacles in
the way of the water which then passes of itself from one spot
a to another,

IV. Created minds proceed from the sense of being

I alone.

The question at issue follows directly from the foregoing

considerations. If performance of good acts removes all
obstacles and prepares the way for the free action of prakriti,
a Yogin whose vision reveals to him all he has still to go
through may wish, as it were, to multiply himself and thus
>

undergo at one and the same time the fruition of all that is to
happen. In this case he will require as many minds as there
are bodies ; and the question is whence do these come, it being
taken for granted that a Yogin can duplicate his gross body.
Such a Yogin has full command over Mahattattva , the root of
all egoism
11
and everything else which makes up ' mind.' The
 82

sense of being or individuality is the result of Mahat, and the

Yogin who has command over it is able to send forth as many
minds as he likes from this grand reservoir.
y. One mind is the cause of all the minds in their
various activities .

This aphorism is pat in to explain how the identity of one

and the same individual is preserved in all the different bodies
with different minds .

VI. That wbich is born of contemplation is free

from impressions.

The minds referred to in aphorism IV. may be of five kinds

according to the means resorted to after aphorism I. If the
individual with so many duplicates of itself were to acquire
new impressions, the parpose of creating these minds will be
frastrated, for instead of exhausting all previous impressions
by simultaneous fruition new ones will be accumulated. Hence
it is pointed out that that which is produced by the fifth kind
of means ( samadhi ) is free from accumulating impressions.

VII. Actions are peither white nor black in the

case of Yogins ; they are of three kinds, in the case of
others .

Actions are white, black, mixed, and indifferent. The first

are of gods, the second of wicked beings. The third of men
and the fourth of Yogins. In other words, Yogins acquire no i
impressions by their acts, for they are perfect in non -attach-
ment and hence are ever free. This aphorism is only a ]
corollary of the preceding and explains the meaning with
greater clearness.
 83

VIII. From thence, there is development of those

impressions alone for which the conditions are favour
able.

From thence, meaning, from the three kinds of Karma .

Every act leaves an impression ; and these are collected one
upon the other, and new ones added to them, as any of them
spends itself away by producing its proper resalt ander
proper conditions. The point of the aphorism is to explain
how and in what order the various impressions manifest
themselves .. It says that only those manifest themselves,
conditions for which are favourable. For example, if aa being
who is a man becomes a man again, after passing through the
dog, the wolf and the ape, it is certain that such impressions
alone will manifest themselves in each and any of these
existences as are favoured by the conditions. The impres
sions for which the conditions are not favourable will lie
dormant till their time,

IX . There is the relation of cause and effect even

(among them) though separated by class, space, time,
on account of the unity of memory and impressions .

The preceding considerations at once saggest a donbt as to the

continuity of the various vdsanâs or impressions as cause and
effect. It is asserted that though väsanás of a particular kind
be interrupted for ages by circumstances of class , time and
space not permitting their manifestation, still they are sure
to manifest themselves when the proper conditions are secured .
To take an example, if one with human vâsanas passes through
a series of incarnations other than human, and that too for an
inconceivable length of time, still the human vâsanâs which
 84

were dormant so long will manifest themselves when and

where the human conditions are again fulfilled . It may still
be argued how this can be ? It is answered , by the unity of
impressions and memory. Every act leaves some impression
which produces memory. Memory in its tarn leads to action
and fresh impressions. If a child is led by instinct, for example,
to act in a particular way, that instinct is proof of a memory
which must be the result of its corresponding and inseparable
impression left by some act in a previous incarnation, never
mind when and where.

X. Besides they are without beginning, on account

of the eternity of desire.
They, i. e., the vâsanâs. This aphorism solves a difficulty.
If the continuity of vâsands be admitted, previous incarnation
must of necessity be regarded as a fact. And if previous in
carnation is a fact, there must be a point where actual ex .
perience began, and produced the vásanás. The fact, however,
is that vâsanâ has no beginning and no end, just like the uni
verse which has no beginning and no end. Våsand is con
comittant with desire or chitta, i. e., the mind, generally
speaking. Every being has the spontaneous wish to be,'
and it is this instinctive function of the mind which makes
vâsanâ inseparable from mind. The mind again is not atomic
as the Naiyâyikas hold, bat all-pervading like Akasa (ether).*
Hence vásaná is everywhere and manifests itself in acts,
through memory, wherever the necessary conditions are fal-
filled. In fact if there is no vâsaná or desire there is no

* Hence the theory that the akdía retains attenuated impres

sions of all our acts, mental or physical , which can at any time be
called to life. Akása is, therefore, not merely ether, a form of
dead matter, but something more than that,
 85

world ; rásand is as it were a law of nature, the very reason

of being, and as such has no beginning like all other laws of
i its kind .

XI. Being held together by cause, effect, substra

tum, and support, it is destroyed by their destruction.
If vásanâ is eternal, how could it be destroyed ? It is
replied that it is not eternal in the same sense in which the
sonl* '( Purusa ) is eternal ; but only its carrent is eternal.
Hence on the destruction of the cause or causes which set
it a -going it is possible to destroy it too. Avidya or ignor
ance is the canse which produces egoism , which in its
>

turn leads to good or bad actions. These produce the results

which leave certain impressions. Thus the circle of vâsaná .
never ends. The cause which prodaces vdsanã is action, the
effects being class, age, and fruition . The substratom is the
thinking principle, the supports being the various objects
cognised. When proper Yoga-training and knowledge destroy
these canses, their results, viz. , rasanás, are at once annihilated
and Kaivalya follows.

XII. Past and future exists in real nature, in

consequence of the difference in the conditions of the
properties.

The question is, how can vdsanâs which do exist somehow

be entirely annihilated ? The indestructibility of matter would
not admit the assumption of such a position . The explana
tion is songht for in the pecnliar theory of this philosophy
which regards everything as having in it, by way of poten
tiality ( called éakti ), the seeds of allits forms or vâsanás, past,
 86

present and future.* The mind experiences these according

as they become ripe for fruition ; but the distinction laid
down is that fruition consists in nothing more than the
manifestation of future properties. One who has got. proper
illumination reduces even the future, besides the present,
to the past , and herein is contained the real import of the
oft-told doctrine that all acts of the enlightened are like the
sowing of seeds baked on fire. Hence when all râsanis
are reduced to the past, the mind is said to be entirely free
in eternal Kaivalya — its own as well as the râsa nâs' existence
notwithstanding

XIII . They are manifest or subtile being of the

nature of the Gunas.

It is just said that the past and the future exist, in its
real nature. What this nature is, is shown in this aphorism.
They meaning the conditions of the properties are either
manifest, that is experienced in the present; or subtile,
that is yet to come. They are all, from Mahat down to any
individual object, of the nature of the Gunas. That is
to say they are mere transformations of the three Guras and
are nothing apart from them . Every object in whatever
condition is pleasant, painful, or indifferent, and this is nothing
but the result of its primal constitution. The Guņas keep up
transforming themselves every minute , and produce the
panorama of various phenomena. It is well said “ the form
of the Guras is never visible, that which is so is but false show,
entirely worthless."
Hence it is laid down in Sutra XVI., Section III. , that Samyama on
the three parinamas produces knowledge of the past , present and the future,
 87

XIV. In consequence of the unity of transforma ..

tion (results ) the one-ness of things.
The question natarally arises, how any given thing which is
a mere transformation of the three Guras is cognised as a
anique fact of mental perception, if each of the three Gunas,
which enter into its formation, have their peculiar transforma
tions ? The answer is that the Guņas do not act independently
of one another, any one of them necessarily subordinates the
other two. The transformation , then , becomes perfectly
coherent and is capable of being presented as one unique
object. This can be easily seen even in the categories of the
Sankhya. For example, Mahat, which is one individual sub
stance, so to speak, is nothing more than a transformation of
the three Gunas in which Sattva is subordinate. From Mahat
arise Ahankâra, and the five Tanmatras according as Rajas or
Tamas is predominant. All the same, each of these trans
formations is always known as one.

XV. Though things are similar, the cause of mind

and things is distinct in consequence of the difference
of minds

The preceding considerations establish, in an indirect manner,

the existence of things as objects external to the mind.
The Vijnanarâdi-Bauddhas who maintain that things are
but the reflections of our thinking principle, would object
to such a position. The objection could not bear examina
tion ; for the existence of things apart from the thinking
principle is certain. Though there is, indeed, complete simi
larity among objects of the same class, still the way in which
the objects affect the mind, and the way in which the mind is
 88

affected by them , are entirely distinct. Hence objects exist

out of the thinking principle. Though objects are similar
they are not presented to different minds in the same light ,
which shows that they are apart from the mind . Again we
often hear more than one person saying that he has seen the
same object as is seen by another. This would prove that
though the object is one, the cognisers are many. This cir
cumstance proves the distinction of the object and the mind .
Again the seer and the sight, i. e., the mind and the objects
or the instrument of knowledge and the object of knowledge,
cannot be one and the same, for then all distinctive knowledge
will be impossible, which, however, is absurd . To attempt a
solation of this difficulty by saying that eternal vásanâ of the
form of external objects is the cause of all our distinc
tive knowledge is useless, for that which has already spent
itself cannot become the cause. Hence objective existence
must be granted as independent of the subject. Nor should
it be imagined how one substance ( viz ., Prakrti) could produce
in this case all the multifarious differences of our experience,
for the three Gunas and their various combinations in different
degrees are enough to account for all that. In the case of
Yogins properly enlightened it is but proper that Knowledge
having produced in them supreme Vairágya they do not care
for the Guņas which also assame a state of equilibrium and
produce no effect.
XVI .. Nor are objects the result of a single mind ;
(for) what should become of them when not cognised
by that mind. *
10
It may be granted that things do exist apart from the mind,
but it may still be argued that they do not exist independent
* This Sutra is not found in the text adopted by Bhoja.
 89

of the act of cognising. This aphorism is proposed to solve

this difficalty. Whence is the object produced ? If from the
-: cognising agent, it may farther be asked whether it is one
e mind that produces the object or many . If one, the existence
of an object thought of in a moment preceding the thought of
another object, can not be possible. This, however, is not the
case, for even when my mind has ceased to think of an object
it is possible for the mind of my friend to think of the very
same object at any subsequent time ; as also for me to recog
nise the self-same object when I should again recar to it .
It is impossible for objects to be the resalt of many minds
inasmuch as it is a respect to all mental creations, as dreams,
that they should be the result of a single mind. Hence objects
cannot be said to be the resalt of the cognising agent.

XVII. In consequence of the necessity of being

tinged by them , things are known or unknown to the
mind .

This philosophy holds that the mind is all-pervading. When

it is established that objects exist apart from the mind
it must follow from the natare of mind that it must be able
to cognise all thing at all times . This, however, is not
80. The mind cognises objects only when it is tinged
with their reflection , so to speak. Properly speaking the
d mind takes the form of the object it sees, and mental
perception follows. It will be seen further that knowledge
arises when the mind receives a double impression, that is
to say, when it is influenced by Puruša on the one hand, and
ů by the object on the other, but the explanation given here
ig enough to show why simultaneous perception of all possible
12
 90

things is not possible, the all-pervadiny character of the mind

( and the senses ) notwithstanding.
XVIII. The functions of the mind are always
known, on account of the constant nature of its lord,
the Purusa,

The preceding considerations about the theory of mental

cognition imply that the mind is subject to tranformation,
It would then follow that the soul ( Purusa ), the cause of all
knowledge, is also subject to such transformation . The real .

point at issue is, that the idea of a Purusa as superior to the

mind is redundant, for the mind alone is sufficient for all
parposes. This is denied. It is exactly because Purusa, the
lord, that is to say, the ever present witness of the mind , is not
subject to such change, that the various functions of the mind
are always known. The rule is that those things which as
same many forms are said to be subject to change with res
pect to any other which is the unchanging witness of their
forms. The mind itself is anconscious, and the fact of its
being ever conscious, whatever the form of its consciousness is
evidence that there is a higher witness beyond itself. This is
the ever-immutable Purusa . If the Purusa were mutable
the fact of uninterrupted consciousness will share the same
fate as all ordinary perceptions described in the preceding
aphorism. Bat we are sure that consciousness is neither
suspended nor modified even for a second. Hence the exist
ence of the immutable Purusa.

10
XIX . Nor it is self-illuminative, for it is a per
ceptible.

Though the existence of Purusa apart from the mind is

etablished, still it may be possible to dispense with it
 91

altogether, if we assume the mind to be self-illuminative, in

stead of non-intelligent. This the aphorism asserts cannot be.
The reason is that the mind is a perceptible. The rule about
the perceiver and the perceptible or the seer and the seen
laid down in the preceding aphorism may be called to
memory. The mind as being capable of presenting itself
in many forms, which are all cognised by the Purusa without
of suffering any change, can never be the altimate, that is, self
illuminative , perceiver.
XX. Moreover, it is impossible to cognise two
things at one and the same time.
The point is that the preceding considerations leave no
doabt as to the mind's being not made up of mere moments
( Ksana ) as the Bauddhas hold . This assumption, besides
being antenable, will not help at all in dispensing with the
existence of the Purusa. If it were so, it would be impos
sible for any one to be conscious of both, the mind and the
object, cognised by it in any the same moment of time. For
if the mind were but a mere succession of momentary states,
two different cognitions cannot be the subject of any one
momentary consciousness. Again if objects are the resalt of
the mind, even then such experience cannot follow :: for the
cognising mind is not present at the moment when it becomes
the object to be cognised. Nor again could a belief in the
separate existence of objects solve the difficulty. For in that
instance the mind will never be able to cognise objects
0 on account of being never identified with them, by its
momentary nature. If the mind were able to cognise even
without relation, then it ought to be assumed as all-knowing
which is absurd. Hence it is idle to maintain that the mind
can by any subtilty of reasoning be made to displace its ever
present cogniser the Purusa.
 92

XXI. If cognition by another mind ( be postulated )

there would be an infinity of cognisers, and confusion
of memory also.

The last resource to dispense with the existence of the

Purusa is to hold that every individual is possessed of many
minds which cognise one another. This, however, cannot be.
If one mind cognises another, that ought to be cognised by a
third, and the third by a foarth, and so on ad infinitum . This
would involve the argument of regressus ad infinitum . Nor
could the number of minds be limited and the relation of cog
niser and cognised defined among them ;; for the necessity and
number of cognising minds can never be ascertained. There
would moreover be atter confusion of memory by assuming an
infinity of minds. On the recollection of a set of circumstances
peculiar to one mind there would arise with it a train of con
comittant circumstances extending into infinity and would
prevent all discriminate memory of any act. Hence it is use
less to try to dispense with the existence of the Purusa .

XXII. When the never-changing soul takes its

form , then arises knowledge of its own cognition.

Having established that the soul exists apart from the mind,
it is proposed to explain how the mind cognises itself and
its environments. The soul ( Purusa ) is never subject to any $

change, bat it is reflected , so to speak, in the mind, and takes,

as it were, through this reflection, the form of thinking
principle. Through the power of this reflection the mind is.
enkindled into consciousness , and performs acts of cognition .
The reflection does not necessarily mean an actual reflection,
but the spontaneous magnet -like influence of the soul on the
mind. The soul is, for convenience of explanation , regarded ta
 93

as having two powers of intelligence : the ever- present ( Nit

.

yodita ) and the manifest ( Abhivyangya ). The former is ever

its own but it is the latter that is capable of influencing the
mind .

XXIII. The mind tinged by the seer and seen

has everything for its subject.

The preceding explanations being over, it is proposed to

explain the nature of mental perception ; and to explain along
with it how certain philosophers are led to regard objective
existence as merely a function of the mind. The mind is
modified in a double manner, and knowledge arises only when
this double modification is simultaneous. It is influenced , on
the one hand, by the soul and rendered capable of cognising;
i and it is affected by objects presented to it on the other, that
is to say, it takes the form of the objects it sees. This double
modification has, as its result, the cognition of any particular
object or thought. Several philosophers consider too exclusive
ly one or other side of the mind and deceive themselves
into the belief, for example, that objects are nothing more than
mere mental creations. This explanation of the process of
mental cognition is intended to show how to suppress the
various transformations of the mind, and how, above all, to
distinguish the eternal Purusa from it, and devote oneself
entirely to him by entire attention to his influence.

XXIV. Though variegated by innumerable vâsanâs,

.

it acts for another, for it acts in association.

If the mind does all, the Purusa appears more as a redun

04
dant philosophical idea than a clear necessity. It is replied
 94

that it is not sô. The mind, though full of countless impres

sions, is unable to act of itself, for it is only under proper
"
external circumstances, called “ association " in the aphorism ;.
that these impressions develope themselves into actuality .
Moreover, the action of the mind is always unconscious, and it
therefore ever subserves its supervisor, the Puruša, whose
existence is thus a direct necessity. The mind is only a store
house of vâsands ; but it is nothing more, whence the place for
and necessity of the Purusa. The mind only acts for the
Purusa. What Patanjali calls mind throughout is called
Prakrti by Kapila ; and it is remarkable what an important
part mind plays in this philosophy.

XXV . The cessation of the desire of knowing the

nature of the soul ( takes place) in one who has master
ed the difference .

Having finished all metaphysical discussions about the

nature of mind and soul, and having established their difference,
it is now proposed to explain the nature of final emancipa
tion or Kaivalya. And first, the qualifications of one who
attains to it. One who has the desire to know what is the
sonl and what the relation his mind and the aniverse bear to
her, is said to be desirous of Kairalya. When such a person
clearly experiences the distinction between mind and sonl,
and understands the powers and nature of either, the said
desire is extinguished within him . Kairalya is, in fact, a state
in which there is entire cessation of all desire, and when the
pature of the essence of all consciousness is known , there is no
room for any action of the mind, the source of phenomena.

This aphorism is interpreted in a different manner by Bhoja.

He says that one who bas known clearly the difference
 95

* between mind and soul, loses that false knowledge whereby he

y used to regard his mind as soal. I have followed the Mani
i prabhå of Râmânanda - Saraswati in my explanations, for the
ľ obvious reason that the intention of the aphorism is more
than a mere denial of the mind's being taken for the soul.
hi This has indeed been effected by the preceding aphorisms,
and the point here seems to be to explain the resalt of that
conviction. To merely repeat an affirmation of this distinction
by way of the intended result, appears but a poor compensation
1 of Yoga -efforts, in comparison to the grand idea of the cessa
ition of all desire, even the desire of knowing the soul.
XXVI. Then the mind is bent towards discrimi
nation and is full of kaivalyá.
The state of the mind of such a Yogin is now described. The
mind,, before such knowledge, was bent towards worldly
objects, but now it is entirely bent on discriminative know
ledge. This knowledge is of the kind of clear cognition of the
| difference between mind and soul. Not only this but the
mind is entirely fall of the idea of kaivalya to the exclusion
of other thoughts.
XXVII. In the breaks, there are other thoughts
from impressions.
N

By breaks is here meant the suspension of the condition

of entire devotion to the idea of kaivalya, described in the
preceding aphorism. This is possible at the commencement.
Impressions mean previous impressions, impressions of various
i previous incarnations,

XXVIII. Their destruction is after the manner of

destroying the distractions.
Distractions and the way to get over them are already des
#cribed. The rest of the meaning is clear.
 96

XXIX. Even after illumination, there arises, in :

one who works without attachment, the constant flow
of pure discrimination called “the cloud of merit
which is the best samâdhi.

The point of this aphorism is to show that even fall discri

mination is not the desired end, and should be superseded by
supreme non -attachment which is the nearest road to samadhi,
the door of kaivalya. Illumination ( prasankhyâna) is the
light of knowledge resulting from constant discriminative
recognition of the twenty -six elements of this philosophy.
It is of the kind described in aphorism XLIX. Sect. III.
When after this illumination the Yogin works entirely without
attachment to any object or desire, he reaches the state of
supreme non-attachment wherein the light of the soul breaks
out in full. In fact all appears full of soul and there is nothing
to interrupt this blissful perception. This state is of the
highest merit which is compared to a cloud inasmuch as it
besprinkles the germs of samadhi into full bloom.

XXX. Then ( follows) cessation of distractions and

action.

Then, that is, when samadhi is reached . The five kinds of

distractions are already described . The cessation of action
does not mean that all action of whatever kind is put a stop
to ; but it is implied that Karma does not affect the Yogin, in
asmach as it is only like seeds sown after being baked on fire.
XXXI. Then in consequence of the infinity of
knowledge free from all obscuration and impurity, the
knowable becomes small.

When the distractions are destroyed and when karma is

 97

rendered powerless for good or ill, there arises full knowledge

: which is free from the obscaration caused by rajas and tamas,
and cleared of all impurities arising from the said distractions.
This knowledge is infinite. As compared to this infinity,
that which ordinary men regard as the knowable appears but
an insignificantly small thing. It is easy to know it at any
time ; though it is not possible that the desire to know a
comparatively worthless thing should ever arise.
XXXII . Then the succession of the transformations
of the gunas come to an end, they having fulfilled
their end.

When such knowledge arises and supreme non -attachment

is at its height, there arises in the Yogin entire cessation of
the effects of the three guņas. The gunas work for the purusa
The purusa having known himself, the guņas cease to act,
they having fulfilled their end. The whole universe is but a
succession of transformation upon transformation of the gunas.
These transformations take an inverse course and are merged
each into their higher source till all is redaced to matter with
the three qualities ( trigunatmakapradhana .) No fresh trans
formations take place ; and hence the succession of trans
formations comes to an end, in the case of the Purusa who
has understood kaivalya.

XXXIII. Succession is that which is known by

moments, and is cognised at the last modification .

The preceding aphorism deals with succession of trans

formations. It is proposed to explain what is succession.
Succession
13
implies order in time and as such its form can be
 1

98

known only by a knowledge of the very infinitesimal particles

of time called moments ( kšana ). Again it can be known as a
definite thing only when a particolar transformation or
modification takes a definite shape, that is to say, is at an 1
end . When the succession of modifications has ceased, there
is, in fact, no limit either in time or in space to the knowledge
and existence of the Yogin.
XXXIV. This inverse resolution of the guņas void
of the motive to act for the purusa is kaivalya ; or it
is the power of the soul centred in itself.
It is here proposed to define kaivalya the state to which the
Yogin has arrived after what is described in the preceding
aphorism is accomplished . It is defined in a twofold manner ;
from the side of prakrti as also of purusa. The gunas always
act for the soul and their object being fulfilled on the soul
knowing himself, they cease to act. Their effects, the various
transformations, merge each in their higher source and nothing
remains for the puruga to cognise. This state of the purusa
is kaivalya or the state of singleness. It does not mean that
the aniverse is reduced to nothing, for it continues to exist
for all those who have not acquired knowledge. In the case
of one who has acquired knowledge, the visible universe, the
cause of distraction, the state of concentration , the supreme
idea of non-attachment, all with their impressions, merge into
the mind, which again merges into mere being, which resolves
itself in mahat, which finally loses itself in pradhana . This
kaivalya of the pradhána is, by way of metaphor said to be
of the puruša. Or kaivalya may be explained from the side
of the purusa. When the purusa has so far received due
illamination as to estrange itself from all relation with pra
 99

dhdna and its transformations it is said to be kaivalya, alone,

or in a state of kaivalya. This is the power of the soul
centered in itself. Kaivalya , it will at once appear, is not any
state of negation or annihilation, as some are misled to think.
The soul in kaivalya has his sphere of action transferred to a
higher plane limited by a limitless horizon. This oar limited
minds cannot hope to understand.
de

7
4
시
 APPENDIX ,

( Translation of Extraets from the Hathapradipika . )

( With brief explanations. )

“ The Hathavidyat should be practised entirely in private

by the Yogin desirous of success ; it condaces to power when
thus practised, and becomes fruitless otherwise. " -- -I.I. 2.
“ The practitioner of hatha should reside in a monastery or
place which may be entirely secluded ; situated in a country
ruled by a good king, inhabited by religious people, affording
easy means of maintenance, and free from harassment ; which
again shonld be not larger in breadth and length than the
length of aa bow ; and shonld be free from stones, fire and
water. The place for yoga is that which has a small door for
egress and ingress, which is otherwise without any loopholes,
and is free from crevices and holes, which is neither too high
nor too low, which is clean, washed with cow -dung paste, which
is free from insect of all discription, and which is pleasant
with gardens, wells, and similar environments ." - 1. 12. 13.
3

Yoga never succeeds when accompanied by excessive eating,

exhaustive occupation, too much talking, adhering to painful
vows, mixing in society, and fickleness of mind. It becomes
successful by energy, enterprise, perseverance,
9
knowledge of
the tattoa , resolation, and solitade." - I. 15. 16.

Yama and Niyama are already described in the text of

Patanjali. The third stage is that of dsana. The asanas or
Ha means the moon and tha the sun , both being symbols for the two
breaths. Hathavidya or Hathayoga is the science of regulating the breath
( Prana . )
 ii

postures are said to be eighty - four in number, and each has

its peculiar influence on the body and the mind. By vari
ation of dsans and kinds of prânâyâma, yogins get over almost
all kinds of diseases . Of all the different postures four are
said to be the best .

“ Sit with the body perfectly straight after placing the right
foot in the cavity between the left thigh and the calf, and the
left foot in the cavity between the right thigh and the calf.
This is called svastikdsana."

Having pressed the perincam with the end of the left foot
place the end of the right foot on the spot exactly above the
penis. Then fix the chin steadily on the heart and remaining
unmoved like a post, direct the eyes to the spot in the middle
of the brows . This is Şiddhâsana. It is also called vajrâsana,
muktasana , or guptâsana .”
" In all the 84 postares always practise the siddhâsana, for
it is that which parifies all the seventy -two thousand nddis. "
“Place the left foot on the right thigh, very near the joint,
and place the right foot similarly on the left thigh. Then
stretching the arms backward hold the thumb of the right foot
with the right hand, and that of the left with the left. Place
the chin on the heart and fix the eyes on the tip of the nose
sitting perfectly straight. This is the padmâsana, the de
stroyer of all diseases."

" Place the right foot in an inverted position ander the

right part of the perinæum and the left foot ander the left
part, and hold both the feet by both the hands. This is bhadr
âsana .” - I. 19-35-37-39-44 .
-

Having mastered one of the postares the actaal practice of

yoga may commence. “ One who abstains totally from sexual
 iii

intercourse, keeps temperate habits, and remains free from

T worldliness, becomes a Yogin after a full twelve-months' prac
tice. By temperance in eating is meant the eating only three
fourths of what is actully required. The food also should
consist of substantial liquids and tasteful solids. Bitter, acid ,
pungent, saltish, and hot things, as well as green vegetables ,
oil, intoxicating drugs, animal food of every description ,
cards, whey, etc. are to be strictly avoided. Wheat, rice,
barley, milk, ghee, sugar, butter, sugar-candy, honey, dry
ginger, the five vegetables beginning with Patol, oats ( muga )
and natural waters, are most agreeable . In the beginning
avoid fire, woman, and exertion. Young, old, decrepit, or
sick, may all obtain success by steady practice. Success at
tends practice, none succeeds who lacks in practice: mere read
ZK ing of yoga - books, or talking on the subject, can never conduce
to success.” — I. 57. 58. 59. 61-65.

Having mastered some one posture, and observing the

rules of diet etc., the yogin may begin the study of regulating
the breath. Disturbance of mind follows disturbance of breath,
and the mind remains calm when the breath is calm ; hence

in order to attain fixity of mind, the breath should be con

trolled. So long as the nådis, the vehicles of prâna, are ob
structed by abnormal hamours, there is no possibility of the
prâņa ranning in the middle course ( sasumná, ) and of accom
plishing the unmani-mudra. Hence prdnâyâma should be
practised, in the first instance, for the clearance of these ham
ours. The prâņâyáma for this purpose is as follows. Having
assumed the padmâsana postare, the yogin should inhale at
the left nostril, and having retained the breath for the time he
of easily can , should let it off at the opposite nostril ; and repeat
the same process beginning with the nostril where he exhales.
 iv

This will make one prândydma. These should be practised

four times in twenty - four hours, in the morning, at noon, in
the evening, at midnight ; and should be slowly carried to
eighty each time. The process in its lowest stage will
produce perspiration, in its middle stage tremor, and in its
highest stage levitation. The student may rab his body with
the perspiration produced from the exertion ; for this will
make his body strong and light. In the begining of the
practice, milk and ghee are the best to live apon ; the process
being mastered, no such rule is necessary. The breath should
be mastered slowly and by degrees, just as are tamed tigers,
bears and other wild beasts, for otherwise the rash student is
sure to come to grief. Proper prândyama destroys all diseases,
improper one produces them . When the hamours ofthe nâdis
are cleared the body becomes lean and beautiful, and digestion
becomes keen, health ensures, the retention of the breath is
done without effort, and the nada within becomes andible." -
II. 1-20.

Those who cannot clear their body by this process have to

resort to other six processes of more or less difficulty. They
are dhauti, basti, neti, trâtaka, naali, kapalabhati. " When
the nådis are cleared the way of the Susumnâ is thrown open,
and the prdna entering it, brings the mind to the steadiness
which is necessary for samddhi. This state is called Unmani.
For reaching this state Yogins practise various kinds of
prándyama or kumbhakas. They are 8 in number : surya
bhedana , ujjayi, sitkári, sitali, bhastrika, bhramari, murchha,
plavini. In the beginning of puraka the mulabandha should be
firmly fixed, and at the end of puraka thejâlandhara. When
kumbhaka ends both should be given up and the uddiyana should
accompany rechaka . The time for the three varies as the
numbers 1 , 4 and 2, which any advanced practitioner may
multiply to any extent. The first kind of prândyâma or
kumbhaka i. e., the suryabhedana is done as follows. Bearing
all the above instructions in mind, and having taken a
firm âsana make puraka at the right nostril, and having
made kumbhaka , make rechaka at the left. The student
should always be careful not to prolong kumbhaka beyond
the point where aa kind of tingling sensation is felt throaghout
the body and especially in the head and even in the nails of
the hand . Nor should he throw out the retained breath
(rechaka ) in a hurried or forcible manner; the slower it is done
the better. This suryabhedana clears the head, cares all
disorders arising from flatulence, worms &c, and opens the
way of the susumna. The others are done in various ways
and have various properties peculiar to each”-II. 45-50.

As helps to prândyama, and even as independent practices

leading to several important results and even to samadhi,
there are certain physico -mental postures which are called
mudrâs. They are ten in number : mahâmudra, mahabandha ,
mahâvedha, khechari, uddiyana, mulabandha, jalandhara,
viparitakarani, vajroli, śaktichalan . Of these I shall describe
>

only three. Uddiyana consists in drawing in the navel and

the parts above and below it. Mulbandha consists in drawing
in the parts of the anns, and in mentally exerting as if to
draw the apdna apword towards the navel. The jalandhara ,
»
consists' in pressing the chin to the heart.” — III. 58–27.
The object of these is clear enough. Pranayama has samddhi
as its aim, and this is not possible unless the power at the
navel called kundali is awakened! ; that is to say, is made
actively operative, and sent ap the way of the suśumná which
in the middle of the body between the sun -and -moon -breaths.
 wi

JYhen praga,which is forced,down ,by purgka paites with

upany, which is raigedupby mulabaqdha , they agite at the
uaxel and produce by kumbhaka 4peculiar kindofhestwwhich
„ sets, the kundali into, acţion. Jalandhara, helps the process of
kumbhaką for.other-wise,thebreathmay,force itself ont mand
lead to rupture of some blood-vessel or even theheart. When
rechaka is being done,theuddiyana helps acomplete CLgimCE
of the stomach and sending,up of the aroused kundalippower.
Pranayamą is foļlowed by pratyahára,, dhâraņâ, dhyâna,
..samadhi. These aredescribed .by. Patanjali. Several works
op yoga describe them differently to harmonise them with the
practice of hathapyoga,and explain them aşdegrees of kumbhaka
wyarying,according to the length of its duration. All this
practice iş prononnced as distinctly;qseless (vide hatha-pradi-.
piká ch. IV 79 ) unless it leads to raja -yoga or nirvikalp -sam.
addhie Samadhi isdefinedasthe merging of themind,in the soul. 13

Whenthekundali iş awakened and the sušumnâ is free, there

arises the possibility, of what is called,chakrabheda.* When
the yoginbecomes perfect, in this practice, samddhi becomes
easy. The highest samadhi, howeveristhat, which follows
upon,pargögirágygand which is neper interrapted , the yogin
repliges, himself, everywhere,and is never gistarbed by,any.
thing,noteven the temptation ofsnpreme occolt powers.
There is yet another hint.given in the hatha - pradipikd ,on
the samesubject. There is a laya -yoga also as there are the
>

- Hatha - Raja -and we may add.mantra-yogas.- This laya -yoga

- consists in fixing the attention on some internal object and
.

becoming absorbed.in it to the extent: of. forgetting oneself

completely. The best method to begin with, is absorption ,in
For particulars on this gubject vide myRâja.yoga, secondedition,
 vii

I the sound (nåda) which is heard on closing the ears. This

sound when studied in this manner with application will
assume various intonations and will be felt all through the
$ body, and will lead by intent meditation to Samddhi.
It will thus be seen that all kinds of Yoga are useful in lead
ing to the end, Raja - Yoga. Unless they lead to this end they
are of po use whatever and are more for borden than for use.
Hatha -and laya -practices, or even mantra-practices which con
sist in repeating certain formalæ in a fixed regular order with
intent mental application on their meaning, are all very ase
ful in leading to that point in Raja-yoga whence the way is
clear. The great difference between Hatha -and Rája - Yoga
lies in the fact that while the one believes that yrtti
(mind) follows prána (breath), the other believes that
prâna follows vrtti. The latter is the more correct view
to
of the two, and experience proves the truth and atility of
+ practices which begin with training the mind and its action.
3558-3078B
59T
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