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| Bibliotheca
me late | Cer:
« A. I
J ® 7°
` ॥
a _ कोयो = = क आयि = हि _ = भान कसं
BIBLIOTHECA INDICA ;
New SERIES.
Nos, 462, 478, 482 and 491.492.
न >
THE
YOGA APHORISMS OF PATANJALI
WITH THE
COMMENTARY OF BHOJA RAJA
AND
AN ENGLISH TRANSLATION
BY
RAJENDRALALA MITRA, LL. D., C.I.E.
PUBLISHED BY THE ASIATIC SOCIETY OF BENGAL.
CALCUTTA :
PRINTED BY J. W. THOMAS, BAPTIST MISSION 1 BESS.
1883,
Digitized by Google
CONTENTS.
—@—
Preface, an ss
Index, ६ se
Addenda et Corrigenda, ey
Bhoja’s Introduction, ००५
Translation of text and commentary, Chapter I,
Ditto, Chapter IT, ००७ ee
Addendum to ditto, ais
Translation of text and commentary, Chapter III,
Ditto, Chapter IV, ५ sey
Appendix. A descriptive list of works extant on the
Yoga system of Philosophy,...
Sanskrit text of Yoga-sitra and its commentary,
.
ry
e¢@
PREFACE.
~क
The doctrine of Pessimism as evolved by Schopen-
hauer and developed by Hartmann created quite a
sensation in Europe. The novelty, the bold genera-
lizations, the closeness and vigour of ratiocination
with which it was set forth, endowed it with qualities
which could not but attract attention and claim
consideration. But, carefully analysed, it does not
appear to have any pretension to novelty or origi-
nality to which its admirers lay claim.
The doctrine of evil as inseparable from the world
is nearly as old as humanity. It was the dread of
evil that drove the primitive man to seek the shelter
of superhuman power, and laid the foundation of
religion. There would have been no religion if there
had been no dread of evil, here or hereafter. Nor
would philosophy have had its birth had not the neces-
sity arisen to discriminate between good and evil.
Morality, too, presupposes a differentiation between
that which is proper and that which is improper—of
@ consciousness, however vague and undefined, of
future reward and punishment. Doubtless the doctrine
assumes constant and unalloyed evil, and not a mix-
ture of good and evil; but in so doing it only places
the evil in the present condition, and transfers the
iv PREFACE.
good to a hereafter, in a hazy, cloudy, dubious,
undefined way, but does not absolutely deny it.
The preéminence of the unconscious Will is the
most important element of the doctrine; and it, too,
under the names of Freewill, Maya, Buddhi, and
the like, has occupied men’s mind and played its part
in philosophy from a pretty remote period of anti-
quity.
Then comes the repugnance to worldly attractions,
love, affection and joy ; and under the form of asceti-
cism it is almost as old as civilized man.
The denial of the existence of God is an assump-
tion of no modern date; it unquestionably preceded
the formation of human ideas about Divine Provi-
dence ; and the assumption about the objectification
of Will forms the corner-stone of the doctrine of
Patanjali.
It might be said that, if thus the leading tenets of
the Pessimist doctrine be old, their association into a
compact and complete system is not so, and that in
this respect it may well claim the full meed of praise
for its originality. This, however, cannot be con-
ceded. Even as are its tenets, so is it in its entirety
as a system. What Schopenhauer enunciated in
his ‘ World as Will and Idea’ (Die Welt als Wille
und Vorstellung) in 1819, and Hartmann worked
out in his ‘Philosophy of the Unconscious’ (Philo-
sophie der Unbewussten) in 1869, is no other than
the nihilist philosophy of Buddha put forth in
a modern European garb, or, as an able writer
puts it, a system “little more than Buddhism vul-
PREFACE. ष
garised.”’ It is the farthest from my wish to assert
that the two German philosophers have surreptitiously,
or deliberately, borrowed their system from the
Indians: it is almost certain that Schopenhauer at the
beginning of this century had no knowledge of any
Buddhist Philosophy, and Hartmann, working on the
model of his predecessor, had, probably, no occasion
to consult the texts of the Sunyavada system of the
Buddhists as accessible to him in meagre abstracts in
European languages. The similitude may be—nay,
most probably is—purely accidental, the result of
human mind set to thinking in a particular line of
ideas arriving at the same conclusion; but it exists,
and is as clear as possible, and that is all that is here
intended to be emphasized.
The system of S‘akya Buddha 18 a modification of
a more ancient and more fully developed doctrine—
that of Kapila, as known under the name of Sankhya.
Thoroughly logical in its scheme of ratiocination,
the Sankhya enunciates that there is no proof of
the existence of a Supreme Divinity, and therefore
leaves it entirely out of consideration in its scheme
of primal causation. Its words, as summarised in the
text book of the school, but which is obviously of a
much later date than Kapila, are, Is vardsiddheh:
‘‘It is not proved that there is a God.” (Sankhya,
Aph. I, 92.) The idea is more fully developed and
argued in a subsequent part of the work (Vide infra,
pp. 31f). S’akya Buddha, less logical but more bold,
adopted this idea in a positive form, instead of keep-
ing the question open by admitting only the want of
v1 PREFACE.
dialectic demonstration. Schopenhauer does the same
without any reserve, describing theism as “a tradi-
tion of the nursery.”
The next subject is Soul or the vitalizing and
conscious principle of life. Kapila’s theory recognises
its existence, assuming a separate soul for each living
being. Buddha did the same. These souls are un-
create and eternal, never coming to an end. Buddha
acknowledged and, indeed, made them the basis of his
system, but practically, though not in 80 many words,
he denied them absolute eternity, for his theory of
Nirvdna assigned them an ultimate and final goal
after many transmigrations in sunyatd, vacuity or
nihility. It may be that his Nirvana did not extend
to absolute nihility, for there is nothing authentic
and unquestionable in his sayings ; but his immediate
followers, who developed the Mahayana school,
announce it in unmistakable terms, and for the pur-
poses of the present comparison this is enough. The
German philosopher goes a step further, and insists
on the absolute negation of Soul. His words put in
English are, ‘there is no psyche;” but unable to
dispense with it altogether, he supplies its place by
an ‘unconscious will’? which plays the part of Soul.
Practically this amounts to admitting Soul, but
divesting it of its consciousness and eternity.
In the Sankhya system, the category next after
Soul is Pradhdna, or Nature, having inherent in it
the threefold qualities of goodness, foulness, and
darkness, or as the Sankhya-pravachana-bhdshya
defines it, ‘“‘the equilibrium of the three qualities,”’
PREFACE. Vil
(° triguna-sdmyam’). The terminology is archaic, but it
implies the sum-total of the laws and forces of nature,
which regulate the course of the phenomenal world.
Buddha availed himself of this category to the full, and
Schopenhauer does the same, using only modern terms
in conformity with the physical science of the day.
The next is Intellect. It is common to all the three
systems under notice, and alike unconscious in all.
The Sankhyas call it Mahat, the Buddhists Buddhi,
and Schopenhauer Will, “the Reality, the absolute
Existence, the Ultimate Fact, the universal and fun-
damental essence of all activities, both of the organic
and the inorganic world, the primordial thing whence
we and everything proceed.” Inthe Yoga system, the
term used is chittva, which, in the following pages,
has been rendered into ‘thinking principle ;’ but would
have been as well—nay more pointedly—expressed by
will.
Kapila assigned real substantiality to matter. What
the primitive Yogis thought about it we know not.
Patanjali is silent on the subject in his Yoga apho-
risms; but in his Mahdbhdshya he admits an absolute
reality of it. He raises the question by saying, yadi
tdvad gunasamudayo dravyam, “if you hold matter to
be the aggregate of qualities,” (IV, 1.) and then
refutes the theory, Buddha’s idea of Sunyata neces-
sitated the same theory in a more prominent manner.
He could not admit absolute reality to any thing, and
as the inevitable nihilistic consequence of his creed,
matter had to assume the character of a phantasmal
play of mental phenomenality—
Vili PREFACE.
‘‘__. A fleeting show
For man’s illusion given.”
The Vedanta took it up after him, Berkeley worked it
out in England in the early part of the last century,
and Schopenhauer has done the same in our own days.
As already stated the theory of evil—constant,
ever-present evil in everything mundane,—is common
to all the three schools. Kapila designed his system
with the express object of removing “the threefold
pain” which is inherent in existence (Aph. I). Bud-
dha’s dread of the ever-recurring pain of birth,
existence, decay, and death, drove him to the shelter
of nihility, and the Pessimists of our day look upon pain
as constant and inherent in worldly existence. The
Yogis, who represent a section of the Sankhyas, sum
up the fruit of worldly existence by the significant
remark, “to the discriminating all are verily painful.”
(Yoga, II, 15.) According to Hartmann “ the world
is so bad that it had better not exist, and that it is
steadily becoming worse.”’
Nor are the means devised for the removal of this
evil different. Perfect knowledge, attainable by hard,
unremitting study amidst the most rigorous asceticism
and self-mortification, and total renunciation of the
pleasures of the world, is the only remedy accessible
to man. Neither Kapila nor Buddha would have
any other, and Schopenhauer, after dwelling on the
miseries of existence, and showing that even suicide
was not enough to put a stop to them, asks, ^ Whence
then is deliverance to come?” and the answer given
is “In knowing that the world is radically and essen-
tially bad. Such knowledge leaves no ground for
PREFACE. 1x
that old affirmation of the Will to live; it leads to a
negation of Will, to a renunciation of desire, which,
completed by means of asceticism and mortification,
must attain that perfect freedom of Will, that true
Nirvdna in which there is no more Will, therefore
no longer an ideal presentation, or a real world.”
In so far the correspondence is as close as possible
in works set apart by an interval of considerably
over four and twenty centuries—between Bud-
dhism of the 6th century before Christ and the
Pessimism of our own times. > vis ७
A parigraha, non-avarice, a Yoga duty, a8 ००५
A pavarga, emancipation, ०५१
A prati-saikram4, nontransational, eternally the same,
Aptavachana, reliable testimony,
Apupya, vice, opposed to virtue, _.., ue ००५
461799४, making up, ;
Argumentative, a form of meditation ००, ००५
Arhats, refuted र
Arishta, portent, “ie
Aristotle, 4 oes ses श
Artha, purpose, aim, or object nae see §1, 61,
Arthapattf, presumption, or inference from context, a form of
proof, ... ses sie or ei
Arthavatva, fruition, ... ड 157,
Asamprajnata, meditation in which consciousness is lost, 17, 20
Asampramosha, the not letting go, not forgetting,
Asana, posture defined :
Aganadhyaya, wee aes ०५० ००७
Asanna, proximate, ai ‘ne ,०, 26, 102,
Asafisarga, non-intercourse, 0 see ee
Aéaya, desire, will ee se 29,
Asceticism, a duty of practical Yoga, one
Ashtaéiga-hridaya, es ००७ क
Ashtanga-yoga, a“ ae
Asiatic Society of Bengal, Proceedings of the, ...
4518118, intense desire, ००, see eis इ
4870168, egoism, se ae ase 65,
Aégraya, substratum, _... oe
Asteya, nontheft ००७ ०९०
Aguddhikshaya, decay of impurity, ...
Aégvada, guastation, ae
Atitadhvan, postcedent condition, इः क
4४8, soul, म sa oa 80, 81,
XCV
Page.
158
14
92
78
192
17
73
170
51
215
142
180
187
10
159
21
18
102
218
105
99
70
59
218
218
36
178
159
179
92
91
150
129
82
xevl INDEX.
Atmadarsana-yogyatva, fitness for beholding soul,
Atmaramsa, ... ies
Atyantika, final, a character of isolation, or
Austerity, fruit of
Avarana, covering, इ aes
Avarice, abstinence from 92, fruit of abstinence from
AvasthAparinama, change of relation,
Aversion, an affliction 61, defined, ... abe
Avidy4, ignorance, oe see ००७
Aviplav4, undisturbed, ... es
Avirati, worldly-mindedness, ४
Avigesha, unspecific, a character of quality, =
Avigishta-liiga, undefined or uspecific character,...
Avyapadisya, latent, ... ५०० ove
Ayus, age, a fruit of residua,
B.
Bain, Dr. Mental and Moral Science, hs
Bala Sastri,
Ballantyne, Dr. J. R 8, 6, 7, 15, 17, 22, 24, 30, 31, 71, 72,
77, 81, 83, 85, 86
Bandha, gesticulation, or pustures of particular kinds, 121,
Bhadra, a kind of posture, ४ ie
Bhadrdsana, a kind of posture, vas oe ५.६
Bhagavadgité, the, quoted ००७ ००७ 174,
10६8६ 7081101001609, the, quoted ९३ . 21,
Bhavadeva Misra, 221 224, 2
Bhaévaganesa Dikshita, ... ६2 es एक
Bhavana, thinking, wee इ .. 17, 21, 37
Bhavdnisahaya, ies
Bhavaprataya, caused by the world 25. 209. 210
Bhoja, 2,7 21, 23, 58, 71, 78, 79, 116, 129, 144, 145, 147
Bhimi, stages of Yoga, 2.
Bhutandtha, lord of creation, a name of Siva,
Bhitas, elements, jas se
148
161
175
223
87
109
102
103
208
22
226
224
61
224
217
167
126
121
78
INDEX.
Bible, the, oe ee ००० ००७
Brahma, ... see aus ५ 8
Brahma, 8 ve Ss 31, 35,
Brahmachaitanya Yati, ... ad ies
Brahmacharya, continence, ४६
Brahmananda, commentator of Hatha-prad{piké 102,
Brahmarandhra, an aperture on the crown of the head, 146,
Brahmayamala, a Tantra,
Breathing, regulation of,
Buddhi, intellect ae 6,
Buddhi-tattva, the principle of understanding, ... ee
Buddhists, the, a ४ द 92, 154,
Byron, quoted, ध ००९ ae ०००
C.
Carelessness, an obstacle to Yoga, ... aes
Chakra, wheel, a part of the human body, was
Chandrayana, a form of penance, ... ... 59, 60, 100,
Charvakas, a sect of atheists, i ve
Cheerfulness, an exercise, Sei ia see
Chetana, perception, =, 2 Sis
Chhandogya Upanishad, on Om, _... ००७ 9
Chhay4purushavabodha,.., ००* Si a
Chintamani, iss छ ice
Chit, see Chiti,
Chiti, soul, eae
Chitta, thinking principle, 4, 6, 7, 8, 9, 46, 114, 192, 108,
Chittavah4, nerves through which the thinking principle
travels, eee see oes
Cicero, on eternal exemplars, sae A
Cloud of Virtue, a result of meditation, - :
Cognition, how produced, 185, 192, not self-illuminative, 190
not able to perceive another cognition,
Colebrooke, Mr., oa oF 7, 16, 71, 81, 87,
Conception, anubhava, a cause of residua, iss ००
Contemplation, an accessory of Yoga, 91, defined, sae
11
Page
163
211
67
222
92
218
219
192
201
152
130
203
188
207
179
128
xevill INDEX.
Contentment, an obligation 93, fruit of, wae
Contents of Yoga-sitra, Chap. I, 57; C. II, 116; ©. Il,
167; C.1V
Continence, an obligation, 98, fruit of ‘as one
Cousin, M., opinion on nihilism, ... oe ove
Cowell and Gough’s Sarvadarsana-sangraha,... 211,
Cowell’s Kusumépijali, quoted, ००७
D.
Danda, staff-like, a posture, oor
Dandadhauti, purification with the stalk of a plant sa
Dandasana, staff-like posture, des se 102,
Dantadhauti, washing of the teeth,...
Danu, mother of a class of evil beings,
Daphne, becoming a creeper, ve $ aes
Darsana-gakti, the power of seeing, ... ० भ
Dattatreya, ete eee 2 18,
Dattdtreya 88010168 ००७
Daurmansya, distress of mind, a cause of distraction,
Davies, Mr., ७६ eas §1, 83, 207,
Davis, Harbinger of Health, a ess re
Deliberative and nondeliberative meditations, = = ++,
Deda, locality, situation, sae 93, 112, 121
Desire, an affliction, 61, defined, ... 65, eternal,
Devisinha Deva, bee Bae ‘ae sae
Devotion, au obligation, ह :
Dhanuh, a kind of posture, oe +
Dhanurdsana, bow posture, ध =o
10478108, steadfastness, .. ia 114, 121, 122, 128
Dharma, property, virtue, 4६४ 134,
Dharmamegha, Cloud of Virtue, a meditation
Dharmaparindma, modification of property,
Dharmaeéastra, law-books,
Dharmi, substratum of quality,
Dhauti, washing, a mode of purification,
eee eee
INDEX.
Dhruva, Polar star, १८७ a nae
Dhyana, contemplation, $ ,,, 1238, 124,
Dirgha, protracted, a kind of breathing,
Discernment, precedes samadhi, =... ‘os
Discriminative knowledge, how manifested,
Disease, an obstacle to Yoga, ee coe on
Dispassion, defined, =... ४ 14, its effect,
Distractions, companions of, ie 4६ 38,
Diti, mother of Daityas, ae es
Divyaérotra, superperfect organ of hearing, __...
Dosha, residua of work,... a a ३४
Doubt, an obstacle to Yoga, sas sa
Drashté, the spectator, soul, ia 8, 14, 15, 16, 77,
Drik-gakti, the power that sees, _... a श
1084678, absolute sentience, es ५
Drigya, spectacle, ve श 77,
Duhkha, pain, a cause of distraction, “aa 39, 66,
Durga 4 oe ses eek
Dvaipdyana, Krishna, ... er ies ses
Dvesha, aversion, an affliction, defined, re ०७०
E.
Egoism, an affliction, 61, defined, =... ०७७
Ekagrat&, concentration of the mind, ‘as 49, 50;
Energy, an antecedent to meditation,
Enlightenment, its varieties, ००*
Exercise, defined, ses ‘isi भ
Experience, cause of, je
Expiration of the breath, fu १ ००५
F.
Falsehood, abstinence from, a restraint, ५४९ sae
Fancy, defined see ove ;
Functions, defined, 5, their number and names, 9, their sup-
pression how effected st ००* as
11
13
© INDEX.
G.
७211688, prayer to, * ‘ss 43
08411108, excessive pondrosity, an occult power 121,
Gati, flow of the breath in breathing, ies 111,
Gaudapada, quoted,
Gheranda, “i 9 Shi ie
Gheranda Safihita, the, ... ००, 105, 177
God, devotion to, 28, defined, 28, attributes of, 34, 35, His
symbol, 36, effect of devotion to,... ies 36,
Godavara Misra, si ३९ ae
Gomukha, cow’s mouth, a posture, ... ‘ 102,
Gorakshandtha, numeration of postures by, 102, a Yogi, 219
220, 222, 224 9 sais ०७
Goraksha-sataka, ६५६ sae ius ve
Grahana, perception, ‘ say
Grahana-samépatti, acceptance form, a result of meditation,...
Grahay4dmala, a Tantra, eas ae 0
Grdhya-sam4patti, tangible form, a result of meditation, ...
Grihitri-sam4patti, the form of the taker, a result of medita-
tion, ००७ wes 8
0 पा) ६८४18 Mis’ra, a ses
Gupta, a kind of posture, ewe
H.
Hall, Bishop, quoted, +. 5४४ ०००
Hamilton, Sir William, quoted, ... ae ४६
Hana, avoidancy, 94 ह es 7,
Harichara, re ‘i eae ०७०
Harisgankara Mis’ra, _... 4 ees 222,
Harris, quoted, one wat de ove
Hartmann’s Philosophie der Unbewussten, ‘vi 75,
Hasti-nishidana, seated elephant, a posture ses
Hatha-dipik a or pradipika, a work on Yoga breathing, 45, 44
60, 105, 102, 109, 219, tika 219, Tippana, ... us
Hatha-yoga, the Yoga of breathing, aes 102,
Hatha-ratnavali, ,
INDEX.
Hatha-sanketa-chandrika, ves dea
Hatha-yoga, ५ sve ००७
= dhirdja,
saigraha, sis
tika, ee
viveka, ४ ass ००७
Hermes, quoted a ee ee ss
Heya, avoidable, 8 ००० 68,
Hinsa, slaughter, should be avoided, 92, fruit of abstinence
from,
Hiranyagarbha = ae
Hada, joy, a fruit of work sae ,
Hriddbauti, washing of the stomach, a mode of purification,..
I.
Idleness, an obstacle to Yoga, she +
Ignorance, an affliction, 61, field of other afflictions, 62, defined
Inclination, sraddhd in favor of Yoga,
tee eee
Incontinence, abstinence from sis “
Indissoluble state, alidga the final condition, fruit of, 88, = ,,,
Indriya, organs, of three kinds ies dee
Indriyajaya, subjugation of the organs,
Inspiration, a Yoga practice, .
Instability in any stage, an obstacle,
18812, Siva, a prayer to, oes
751४8, supremacy, an occult power, ...
Fsitva, supremacy, an occult power, ... ००
Isolation, 161, 166, its progress, 206, its definition, 206,
Févara, Godhead, 18, 28, 29, 30, =,
Yévarakrishna,
Févara-pranidhdna, resignation to God, a Yoga duty,
J
Jainas, the 31, 92, their doctrine refuted “ies
Jalandhara or Jélandharabandha, a form of gesticulation, 105,
Jalavasti, washing of the fundament with water, a form of
purification, ००५
168
121
168
208
36
84
39
215
107
119
cll INDEX.
Japa, repetition of a select mantra,... sai
Ja&ti, kind, produced by residua,__... sas 71, 93,
Jivana, vital air bee re wes ॐ
Jivanmukti-viveka,
Jnana, understanding, cognition, 6, 51, 184, 185
Jnaénamrita, ee swe
Jnanadipti, illumination of the understanding, 91, Tippana, ...
J ndnananda, rT 8 or nas
Jnéna-yoga-kanda, son
Jneya, cognizable, ६५६ see el 185,
Joy, cause of + we ove
Jugupsé, loathing, a result of purity, aes ८६४
Jyotih, light, its seat in the crown of the head,... ध
Jyotismati, extremely luminous disposition, == र, eee
J yotsn4,
K.
Kaivalya, isolation of the soul from Natare, 1, 3, 87, 162, 206,
Kalabheda, distinction of time, ६ 9६ oe
Kaliké Purana, : ; :
Kamévasayit4, fulfilment of desires, an occult power, ००
Kamévaséyitva, fulfilment of desires, dee iat
Kanthakipa, throat-well, a seat of Yoga, ee
Kapélabhati, purification of the head by particular modes of
breathing, oe 117
Kapila, 6-9, 14, 28, 80, 31, 33, 85, 76, 81, 84, 102, 201, 209
Kapila-gita, ०७७ sit
Karméégaya, residua of works, ss as 69,
Kartikeya, son of Siva, ees
Karuné, compassion, a Yoga virtue,... eee oes
Kaya, body, its control,... es i 140,
Kéyasampat, excellence of body, a Yoga excellence, oo
Kayavytha-yoga, multiplication of bodies, bas ses
Kedarakalpa, ses es
Khechari, a form of gesticulation, ... ihe 106,
Khechari-vidy4, see ses ५६ jae
INDEX.
Khy&ti, manifestation of knowledge,
Kind, cause of, 70, how produced, Sus
Klesah, afflictions which disturb Yoga, 29, 61,...
Knowables, minimised
Krama, succession or course, 163, 205
Kramanyatva, diversity of succession, ००५
Krauncha-nisidana, the posture of the seated heron,
Krichchhra, a form of penance, __...
Kriparama,
Krishna, black, a class of work
Krishnanétha,_ - ose
Kriy4, action, *
Kriyé-yoga, Yoga discipline,
Krodha, anger, an obstacle to Yoga,
Kshaya, decay of ignorace, aus
Kshemendra Dikshita, ... ००७
Kshinavritti, of overpowered faculties,
Kshipta, unquietness, effect of foulness,
Kukkuta, fowl, a posture, awe aa
Kukkutdsana, fowl seat a Yoga posture,
Kulamani Sukla, ive
Kumbhaka, the function of stopping the breath inside, 112
Karma, tortoise, a posture,
Kirmasana, tortoise posture,
L.
Laertius, Diogenes, _... ००७ ‘ee
Laghima, extreme lightness, an occult power, 121,
Lakshanaparindma, modification of time,
Langour, an obstacle to Yoga, rer
Laukiki, a mode of purification, _...
Laya-yoga, ... ५०
Leibnitz, opinion quoted
Lifgamatra, solely mergent
Lobha, longing, an obstacle to Yoga,
102,
C1V INDEX.
M.
Madhupratika, honey drops, a result of Samadhi,
Madhya, moderate intensity of meditation,
Madhyama, moderate intensity of meditation, ...
Mahabandha, a kind of posture, _... ५ 105,
Mahabharata, es oe sae ate
Mahadeva, .. i ie it 219,
Mahdmudra, a form of gesticulation, ६४ 105,
Mah4pasupatas, a sect of Saivas, ... ste
Maharamayana, ००७ ae ००७ us
Mahasiddhis, great perfections, = = ,, oe १०४
Mahat, defined os ह ie 9
Mahavedha, a kind of gesticulation, 135,
Mahiavideba, great incorporeal, a result of meditation
Mahavratas, great austerities, what are they, ... des
Mahega,__... ai ८४ tae ००७
Mahedsa-sanhita, अ; ots Sas sa
2181166१ 878 ध क (द 35 45,
Mahima, illimitability, unlimited reach of organs, an occult
power oe , rc
Maitri, friendliness or benevolence, a Yoga virtue, ie
Manas, mind a ... 6, 45, 46,
Manda, mild intensity of meditation, ध ee
Manojavitva, quickness as of mind, an occult power,
Mara, sin personified, ... eas ०० San
Markandeya, : 9 can
Mathika, cell for Yogi’s dwelling, .. 5४ ६७
Mathurénatha Sukla, ... eae 219, 220, 224,
Mati, intellect,
Matra, absolute, me see
Matrépramana, fixed quantity, ... dies es
Matsyanatha, a great Yogi, eve aes 102,
Matsyandthasana, a posture, ००५ ००५
Mayira, peacock, a kind of posture,
May trasana, peacock posture, ae 06 ees
INDEX. CV
Page
Meditation, conscious form, 17, unconscious form, 20, modi-
fications, 24, 25, 26, 27, special means, 28, 101, accessories
of, defined, 124, stages, ५. 126, 127
Memory, defined, 12, attendant on conscious meditation, ... 25
Meru, mountain, the, ... ‘ee ae ०, 148
Milton, quoted ००७ ०, 175
Miméiisakas, Ritualists 10, 81, their opinion refuted =» 214
Minandtha, ७६ 220
Misconception, a function of the thinking principle, defined 11
Mistaken 70061008, an obstacle to Yoga, ००७ 38
Mitra, Sanskrit Buddhist Literature of Nepal, Dr. R ०० 164
Modification, defined, 7, suppressive, 127, meditative, 180, con-
centrative, 131, of property, &c., 182 its diversity, 185, ite
termination, - ०७७ bs sé we 205
Moksha, defined, च a ss ,०„ 218
Moments, their succession, es ०० ० 206
Morell, Dr., quoted, =... ee sine ast 22,
Mridu, mild, a measure of energy, ... age ase 27
Mridu-madhya, mildly moderate, a measure of energy, ००७ 96
Mryidu-myidu, mildly mild, a measure of energy, ses 96
Mridu-tivra, mildly ardent, a measure of energy, 96
Mugdha, bewildered, an effect of darkness, २६ क 5
Mudita, complacency, a Yoga virtue, ६5 ‘es 40
Mudra, gesticulation, ... vee , 105,106, 109
Mudré-prakas’a, ८६ ae 5४ ०० 220
Mukta, a kind of posture, se as ..* 102
Mula-bandha, a kind of posture, ... és 105, 107
Mulasodhana, purification of the rectum, ie 117, 119
Muttering, of mantra 59, fruit of, ... oe . 101
N.
Na&bhi, navel, a point of Yoga, meditation, ‘as ०० 145
Nadi-jndna-dipiké, _.... se sas ,०, 220
Nég&rjana, ००७ ase ses ww 225
Nagoji Bhatta, ss sen ssa . 221
Nahusa, a pious hermit ooo sus 69, 70
cvi INDEX.
Naiydyikas, followers of the Nydya doctrine, 10, their opinion
refuted, ६ Se cee me
Nandiégvara, a pious person, see 69, 70, 169, 170,
Nérayana, Se aes ६ ie
Nérdyana Bhikshu,
Narayana Tirtha, see
Nashta, destroyed,
Navaratnadkara, ‘ue ae ues ees
Nayandnanda Siddha, =... ५४ ज sale
Neti, thread, used for purification, ... 117,
Nidr4é, sleep, one of the functions of the thinking princi-
ple, vas ००० 12,
Nimitta, merit, cause of residua, ... इ is
Nirodhaparindma, suppressive modification, Sus sae
Nirupakrama, nonedeliberate, she ५५१ ००७
Niruttara, a Tantra, ०, eee ००० ९
Nirvichar4, non-deliberative meditation, sue 53,
Nirvija, seedless meditation, ००० ००७ aa
Nirvitarka, non-argumentative meditation, ee ६
Niyama, obligation, a Yoga duty, ... vay fi
Non-argumentative meditation, == ०० see ००*
Ny4sa, contemplation, ... ००० ००७ ise
Nydya,.a system of Philosophy, _... 4९ 6, 21,
0.
Objects, their unity, 182, their relation to thinking principle, .
Obligation, an accessory of Yoga, 91, defined, ... ०७
Obstacles to meditation,... ase ;
Occult powers, eight kinds, 121, 158, specific, knowledge
of time, 186, of cry of animals, 187, of former existences, 133
of another’s mind, 189, of the art to make oneself invisible,
140, of final end, 14], of art of gaining superhuman powers,
142, of powers of elephants &. 148, of subtle objects, 143,
of regions and stars, 144, of their motions, 144, of internal
structures, 145, of the art of subjugating hunger, 145, of
firmness, 146, of vision of spirits, 146, of everything, 147, of
143
182
INDEX.
the thinking principle, 148, of soul, 148, of attaining perfec-
tion of organic powers, 150, of the means by which a thinking
principle enters a different body, 151, of rising superior to
obstacles, 153, of the means of attaining effulgence, 158, of
perfection of hearing, 154, of travelling in ether, 155, of the
destruction of covering of light, 155, of the conquest of
elements, 156, of attenuation and indestructibility of its
qualities, 157, of excellence of body, 158, of the conquest of
organs, 159, of the conquest of nature, 150, of omniscience,
160, of Isolation, 161, of discrimination, 168, of innate
distinction, 164, its character, _... we ५४
FP.
Padma, lotus, a kind of posture, ... Sut ide
Padmasana, a kind of posture, ses sie 102,
Pain, defined, 39, its causes, 78, how avoided, ... 76,
Pal, N. ©.) treatise on the Yoga, =. ८ ००७
Paley, Mr., definition of instinct
Panchasgikha, one of the expounders of the Séikhya system, .
Panchatayi, fivefold, explained wee ais ५००
Pénini, a grammarian, ... sas ६ >
Paradise Lost, quoted, ... ous dee ae
Par4rtha, another's object, a dee
Parasara, a renowned Yogi, eee ih sae
Parinama, change, see modification, ... ee 7, 75,
Parinama-dubkhatva, pain of sequence, 7
Paritapa, suffering, proceeds from residua, ५५१ es
Paschatya, future, a
PAtanjala-bhdshya, 4, 7, 15, 16, 21, 23, 33, 35, 89, 42, 46, 50
51, 52, 57, 61, 64, 67, G8, 72, 96, 102, 128, 124, 128, 131,
132, 144, 147, 176, 207, 208,
———-——— abhinava-bbashya, ००७ । ०९
— rahasya, ००७ ग 89, 16, 50, 51, 61
Sttra-bhashya, ००७ sis ००७
a कस्ङद्ध क्तत tika, eee eee ००० eee
vyakhya, coe eee
evil
Page
cVvill INDEX.
P&tanjala-vartika, ae क $ ies
vritti, owe sea ae ०००
Patanjali, 1, 2, 8, 4, 6, 11, 28, 28, 30, 101, 109, 116, 121, 147,
167, 201, 209, 290,
Pavanaevijaya, sae
Penance, an obligation, ... nas fei ००
Perfections, how produced, nes jas see
Pida, disease, an obstacle to Yoga, ... ee 996
Pisdchas, ghosts, as ००५ as athe
Plato, opinion noticed, ... ve i 16, 129,
Posture, 91, defined, 102, various kinds of, 103, how suc-
cessful, 110, fruit of + sie न
Prachchhardana, expulsion of breath es 41,
Practical Yoga, defined, 59, object of, sie oe
Pradhéna, nature, as ६ ...82, 83, 160,
Pradhanajaya, conquest of nature, ... ००५ ००.
Prddurbhava, prevalence, ed ‘eg ०००
Prajapatya, a penance, .., see 0 भ
19108, knowledge, क $ 61, 26, 55, 89,
Praékamya, irresistible will, ae Soy 121,
Prakééa, illumination, 78,
Prakriti, nature, 1, 7, 25, 29, 84, 58, 54, 65, 79, 80, 81, 88
84, 85, 170, 201, 205 : ‘i
Prakritilaya, resolution into nature, ... sue 91,
Pramaéda, carelessness, an obstacle, ...
Pramana, right notion, a proof, igs ste
Préna, breath i न re 153,
Pranava, symbol of the divinity, ... sit 86, 37
Pranéydma, regulation of breath, a Yoga practice, 41, 42, 43
44, 46, 111, 112, 118 es ००७ os
Pranidhdna, devotion to God ४ क 28,
Prantabhimi, utmost stage, *
Praépti, accessibility, unlimited reach of organs, also called
mahims
Pragantavahité, tranquil flow of thought
Prasupta, dormant ००५
eon eee eee
=
221
INDEX.
PraSvdsa, expiration of breath, __... oT ०००
Pratibha,. comprehension, ५ 9 . 10, 147,
Pratiprasava, adverse course, regression, ie 68,
Pratishedha, prevention, sa ००७ ००७
Pratiyogi, counterpart, ... se ‘ey a
Pratydhbéra, abstraction, ००७ bet eee
Pratyakchetana, reverted perception, ०००
Pratyaksba, perception, ... “ne or see
Pratyaya, thought, understanding, ... 20, 128, 182, 187, 189,
Pravibhaga, distinction,... ०० ००७ ००५
Pravritti, cognition, _... ‘ee eae ens
Pravritti-bheda, diverse tendency, ... aes ses
Punya, virtue, “ae see
Paraka, filling in, of breath ese ०००
Puranas, their definition of God, 81, seven regions,
Purification, an obligation, 93, fruit of, 99, various modes of,.
PdGrndnanda, eee
Purusha, soul, sae 1, 12, 29, 80, 84, 57, 65
Purusha-visesha, particular soul, __... ae or
Purushottoma, God, __..... or ४ 30,
Pyrrho, his moral imperturbability,... ise ००७
Q.
Qualified, its conditions, ६ ०७०
Qualities, their character, 80, their division,
Questionables, their exclusion, 94, what are they, 94, their
fruit eee eee eee eee
R.
Ré&ga, desire, sac ees ०१५ ae
Raghavananda, । eee ooe eee eee
Rajamértanda, name of a commentary on the Yoga-sttra,
68, 116, 167, 217, os. ००
Réjamrigdika, a treatise on medicine, ००० see
Rajas, foulness, one of the three modes of nature, ००७
Réja-yoga, a form of Yoga practice, ne 60,
cx INDEX.
R&kshasas, demons, re 1 ane aes
Rama, see re aes
Sankara, sil ee ive 225,
——— A’charya, .. ००९ ... 218, 219,
8801079, a system of philosophy, ... 6, 7, 10, 85, 112, 207,
kaériké, rr ... 10, 15, 16, 39, 88, 207,
pravachana,... ous ००७ ids
—— —— bhashya, १० ses ses
—— 809, 3 eas yan 39, 42,
—— tattva-kaumudi, a commentary on the Yoga-sdtra, 79,
yoga-dipiké, ... oe ००९ ००७
88017109, affected, ... vee ००९ ee
Saumanasya, complacency, sive os
Saiiéaya, doubt, defined,... ss i 11,
८11 INDEX.
Safiskadra, residuum,.... wee 21, 22, 23, 56, 67,
Sanskéraduhkha, pain of residua, ie ie
8’anta, tranquil, 8 se ... 182, 184,
Santapana, a penance, ... ans dies
Santosha, contentment, a Yoga obligation, ia ०००
Saiivega, impetuous, a measure of energy, eee weer
890 ए1#, cognition, ee oe
Safiyama, 121, defined, 125, fruit of, 125, how to be employed
126, 128, producing various occult powers, 186, 137, 188
189, 140, 141, 142, 148, 144, 145, 146, 147, 148, 149, 150,
1538, 154, 155, 156, 157, 158, 159, 160, 162, 168, 164, 165,
167, 169,
Safiyoga, conjunction, ... ४ iss 78, 85
Saptabhumiké-vichara, ... ००९ “ss ५
Séragita, ee ss ive
Sd4rasamuchchaya, ००७ ae age ४०
88178780 102, corporeal bondage, ... a see
Sarvabh4vadhishthdétritva, supremacy over all conditions,
Sarvajnatyitva, omniscience, vee ००५ sigs
SarvArthaté, multifunctionality, = र ese ses
Sarvdthdvishayatva, superobjectivity, ००* eee
Sarvavishaya, omniobjective, ००७ +, ue
8६481118, egoistic, oa ‘ei seis 18,
Satan, his representative, on gs eis
Sattva, quality of goodness, ००० ,,, 5, 99, 148,
Satya, veracity, a Yoga obligation, ... iss 92,
S’aucha, acts of washing, or purification, ०७७ 94,
Sava, corpse, a kind of posture, =, ०१० a
Savichéré, deliberative meditation, ... ५ , 18,
Savija, with ४ 8660, =, ०० see ००९
Savija-samAdhi, seeded meditation, ... um see
Savitarka, argumentative, ६8 ए 17,
Savitarka-samAdhi, argumentative meditation, ... ms
Sayambhu, 318) =. ०० ave ० ००७
Schopenhauer, quoted, ... aes es rr
Seeded meditation, .. ,,, ag Rae ; 4; | see
Seedless meditation, १७४ 1), (11) 67,
INDEX.
Seneca, quoted
Shatchakra, : See bee
dh ydna-paddhati, bas ०*
Shatkarma, sixfold work ‘ee sai
Siddha, perfect, ee ee ००५
Siddhékhanda, $
Siddbdnta-paddhati,
Siddh&sana, a posture, ... ध ove ००७
Siddha-siddhanta-paddhati, wes ise
Siddhis, perfection, ०० 100, 121, 142, 151, 158,
81508, lion, a Yoga posture, vad “ee
Sinhdsana, a Yogs posture, - 108,
Sitkrama, throwing out water through the nostrils,
Siva, the God so named, 1, 80, 31, 102, 219, 220, 221, 222, 228
Sivé, wife of Siva, _... sae ses
Sivananda Sarasvati, ... $> ae ae
S‘iva-sanhité, ००७ ००५ aus 117,
प्र ee sel oe ००७
Skanda Purana, a sae =
Slaughter, abstinence from 92, fruit of abstinence from, on
Sleep, defined ००७ ध one ss
Smriti, law-books, ०० eee oo» 18, 25, 60,
Socrates, opinion quoted 4६ + ००७
Sopakrama, anticipatory, or designed ००५
Sop4éraya, self-reliant ००१
Spectacle, its nature, 78, its object, 82, its action, 84, its cause,
Spectator, defined, 81, its conjunction with spectacle, 85, how
prevented ० jee ००५
Sphota, bursting of sound ००० ase
Sraddhé, inclination, an antecedent of Yoga, re
Sravana, audition, an occult power,,. a ‘ae
S‘ridharénanda Yati, ... man ‘is sie
S’rikrishna S’ukla, or wee eee san
Srotra, organ of hearing, ००० ass ies
87०४४, testimony, 9
Steadfastness, an accessory of the Yoga, 91, defined
150
221
225
154
56
121
CX1V INDEX.
Steadiness, how acquired, 45, 46, 47, 48, advantage thereof, ...
Stewart, Dugald, quoted ai iat ५
Sthalavasti, purification of the fundament by seating firmly on
dry land , ६, ००७ as
Sthamnab, celestial gods ii ys ०७०
Sthira, firm, sas ००७ see de
Sthiti, abidance, rule, ... ... 14, 78, 79,
Sthitisthapaka, elasticity, si re wos
Sthula, gross, ९ ५ te 2 ‘ae ००७
St. Jerome, ॐ oe seis
Study, a Yoga obligation, ee
Styana, langour, an obstacle to Yoga, se
Subject, a correlative of qualities, ... aus
Suddhi, purification, =, is see ४
Suffering, cause of, ., «4 tee : ७४
Sukha, pleasant ees (8 „~ se
S‘ukhdnuégayi, dwelling on pleasure, .. eae
S’ukla, white, a class of works, —
8’ukla-krishna, white black, a class of works,
S‘ukra, : oe 225,
Sakshma, subtile, a form of breathing, 67, 143, 157,
Sukshmavisaya, subtile objects, .. eee
Summary of the Yoga-sitra, २ 57, 116, 167
Sundaradeva, „ ` ie si see
Sunya, vacuity, ०० ००५ ००५
Suppressive modification, see modification, ००१ ese
Svdbhasa, self-illuminative, 188, 189, implies self-conscious-
: 2688, . ४७
Svadhydya, inaudibly repeating a great many times any se-
lected mantra, i... 6 ga sae
Sv4miéakti, lordship.of power, __... “se aes
Svapna, dream, defined क or 18
Svarasav4hi, that which carries the residua of one’s former
_ life, wa, Hat
Svarodaya, ४. = jee > aed 3
8९४08, nature, ००७ a5 ,., 82, 167
169.
INDEX.
S’vasa, inspiration, . ... ne ove
Svasakti, inherent power, as aa ben
Svastika,a mystic diagram, .... ००९ me
Svastikisana, a posture, ... ssa dee 102,
Svatmardma, sts see
ष
Tadajnanatva, consubstantiation, ... ०७७ 49,
Tadatmana, to consist of, aoe aie sae
Tamas, darkness, one of the three qualities, ve
Tanmaitra, matter, noumenal
Tanmayatva, being of that substance,
Tantras, the, ४७ aes 44, 117, 120, 147,
Tantric rituals, wea ‘is ‘es 7”
Tanu, weak 4 ~ es + । seo
T4paduhkhaté, pain of anxiety, ... ae ove
Taraka, emancipator, _... af 147,
Tarka-safigraha, a treatise on Saakhya philosophy,
Tatsthatva, concentration init, ... aes 49,
Tattvdrnava-tika, es eee. $
Tattva-panchasika, Yoga-chinta,_... se one
Tattvas, principles, Sa ‘we ile 18, 40,
Tattvavabodhaka, _... = Jeu :
Tattva-vindu-yoga, ae
Taylor’s Elements of Thought, Jez
Temptations, to be avoided,
Tenacity of life, defined
Theft, abstinence from, 92, fruit of abstinence from
Thinking principle, 4, its modification, 127, its tranquility, 180
how multiplied, 171, its unity of purpose, how preserved,
172, meditation-born, its character, 173, its modification, 180,
its functions, how known, 186, cannot direct itself to two
objects at once, 189, not self, 201, its refluence, sa
Tiberghien’s Essai des Connoissance humane, ... i
Tirthasiva, ee eee
Titans, their moral peculiarity, ४ ie १०५
exvi INDEX.
Tivra, ardent, a measure of energy,... 4
Trataka, a form of purification, ve १९ 117,
Trembling, an obstacle to Yoga, .... eae ००७
U.
Udana, vital air which ascends to the heads, == =
Udara, simple, wie 2 ।
Udaya, enlivenment, of a feeling,
Udayana A’charya, ०० oe re ००७
Udayankara, ००७ ¢ ००*
Uddiyana, a kind of posture,
Uddiy&nabandha, a kind of posture, or
Udghéta, striking of the vital air against a plexus of nerves,
112,
Udita, enlivened, 3 we 182, 1384,
Umépati Tripathi, See en | 219,
Unattainment of a stage,
Unembodied, a condition produced by Yoga practice,
Upadesht, instructor, ...
Upamana, comparison, ... ate ics
Upanishads, the, noticed ; “ee 30,
Uparaga, modification, change of form,
Upasargas, obstacles, ०,
Urvasi, a celestial courtesan, oe ५ 67,
Wshtranishidana, seated camel, a posture, 0 102,
Uttana-kirmaka, upset tortoise, a posture,
Uttana-kirmakasana, upset tortoise posture, ...
V.
Vachaka, indicator, ae
Vachaspati Miéra, ध 4, 7, 15, 28, 24, 35, 47, 48.
Vahirahga, stranger, accessory, not essential
Vabishkarana, a form of purification,
Vabya, external, ses
vishaya, the outer sphere, ...
Vaisdradya, purity from dirt,
Page
INDEX.
Vairagya, dispassion, ... ws Ses 18,
Vairatyéga, abandonment of enmity, १०१
Vaisesbikas, their opinion refuted
Vaishnavas, the followers of Vishnu,
Vajrasana, a posture, ... see ००५
Vajrasaiihananatva, adamantine hardness, sis see
Vajroni, a kind of gesticulation, ... ००९ 105;
Vamadeva, wee
Vamanadhauti, drinking a large quantity of water and then
vomitting it out eee ००१ ००९
Varana, covering, ; sa
Varisdra, a mode of purification, ... ००४
Varnaprabodha, Se see
Varta, olfaction, an occult.power, ... see nee
Vartam4nadhvan, present condition, ... a
Vasadhauti, washing with a piece of cloth, a kind of purifica-
tion, 4s ००७ ‘ee
ए 88818, desires produced by residua, aay 70,
Vasikara, controul 9४ $. ^ नि 49,
Vasikdra-sanjnd, consciousness of being able to subjugate, ...
Vaéishtha, a saint, ii ove 8 102,
Vasishtha-sara, ‘es ses ००० eos
Vasishthiya-gudartha, ... see see wee
Vasité, subjugation, ... wae
Vasitva, subjection, ... ००९
Vasti, a kind of purification,
Vastigodhana, purification of the fundament
Vasudevendra, sve nee
Vatakrama, a kind of purification, ...
Vataséra, a kind of purification, ...
Vedana, taction, an occult power, ... Sale
Ved4nta-sara, a treatise on the Vedénta, sea
Vedanta-sitra, aphorisms of Vyasa,
Vedantists, the followers of the Vedanta-sitra, 10, their doc-
trine refuted ay ss 212
Vedas, the, os 11, 30, 36, 97, 101, 178
174
CXVill INDEX,
Vega, velocity, ह wes at
Veracity, defined, 92, its fruit at ss sei
Vibhishiké, frights, _... ४ Sala te ०००
४100068, occult powers,... धुः ध see
Vichchheda, interruption,
Vichchhinna, intercepted,
Videha, unembodied,
Videha-mukti, oe ro gee 4६
४1081919, retention, ... ve se 41,
४115६, knowledge, aoe ** 3% ee 5४
Vidydéranya Svami,
Vija, seed (४ sa ite
Vijndna, perception, knowledge,
~ bhikshu, a commentator on the Yoga-siitra, 47, 87
123, 221, 225 sie aus aoe
Vikalpa, fancy, defined, 11, its effect ध
Vikaranabbava, uninstrumental perception, _... १०९
Vikramorvasi, a drama, ... i 2
Vimarsa, opinion refuted, ye ˆ अ ध
Vip&ka, deserts, of works, ah ४९ 29,
Viparita-karani, a kind of gesticulation, ‘a 105,
Viparyaya, misconception, a function of the thinking principle,
Viprakrishta, remote aise see ००५
Vira, heroic, a kind of posture,
Virama, cause of rejection, —... " ase
Virdsana, heroic posture, ५६ es
Viregvardnanda, ‘he se 8 ४६
Virtue, cloud of, ` =... ह rr 208,
Virya, energy, eis "ae 25,
Visayavaitagya, dispassion for worldly objects, asceticism, ...
Visesha, specific, = ` ` .., wale
Vishaya, sensuous objects
Vishayavati, that in ‘which worldly objects reside,
Vishnu, born as Kapila,.
Visishta:liiga, defined character, `
Viéoka, sorrowless perfection, ~_... [ति 46,
16L
INDEX.
Visgokasiddhi, sorrowless perfection, ... see ४६
Visvakarman, celestial artificer, a name of God, . aes
Visvamitra, cas ny 69, 70, 168
Visvesvaradatta, ae
Vitardga, the passionless, Sea
Vitarka, questionable, ... 8९६ : 94,
Viveka, discriminative knowledge, ... १५६ 88,
martanda, ६३
Viveki, discriminating, ... eee ee ००७
Viyoga, disunion, _... ०* ००७
Vrajabhushana, : ae
Vrihannandikesvara Purana, oat see tas
Vyindavana S’ukla, see ००७ 225,
Vritti, functions, is ise sve 4, 7, 9,
Vy&dhi, sickness, _—_ ००
Vyankata A’charya, ,, ००७ ss
Vyana, a vital air that pervades the whole body,
Vyasa, “a a3 ००५ 222,
Vyavahita, intercepted ses ००९ eee
Vytha, disposition, _... _ ० | 14५9,
Vyutkrama, a form of purification, ... ` ॐ ve
Vyutth4na, state of waking, 1 wes 128,
Weber, Dr. A., his idea of isolation,... ait
Westminster, Review, quoted, ... ies ak
Wilson, Dr. H. H., quoted, 7, 16, 89, 81, 87, 144, 207,
Wordsworth, quoted, ... | ०० ats
Work, its varieties, ae | ००७ oe
Worldly-mindedness, an obstacle to Yoga, === ० os
श, ।
Yajoavalkya, as " eee 102, 228,
gité
Yama, restraints, or discipline,
Yoga, 1, 8, 4, 5, 6, 7, 8, 17, 24, 25, 29, 44, 46, 55, 57, 58, 59
60, 61, 68, 91, 92, 94, 102, 104, 109, 110, 111, 115, 121
128, 125, 125, 127, 142, 147, 154, 162, 163, 167, 168, 179
205,
208
Cxx INDEX.
Yoga-bhashya-krama, ...
Yoga-bhydsalakshana, ... ves
Yoga-chandra-tiké, ०
— chandriké, os aioe
—— chintamani, ss ae
-——— tippana, ०० ००*
—— darpana-tika,
—— drishti-svadhyaya,
—— grantha, ise
——tiké, ... “ee
— kalpadruma,
kalpalata, 9 wie
Yogaé-khyana, es ००*
Yoga-mabimé, ove
mani-prabhaé, —... ००७
—— manjari, ese
२ ०९088, the accessories of the Yoga,
Yogaénus&sana, ate
vritti, sig ies
Ygga-nydsa, wei ` ००
—— pradipa, ००५ ००९
—— prakaéa-tiké,
—— pravesa-vidhi, = .*, ००
—— ratndékara, ee see
~~ ratna-samuchchaya, we
ratnévali, ४४६ (8
श 00488108 -191808ए8; == ०० és
Yoga-safigraha, sie ००७
—tiké, ०,
=== 8878) ५
~ 8418880 7878, es.
—— sastra, > ie
— sMstra-sitrapatha, ... ००७
—— g4stré-vachuri, ... ee
—- siddhanta-paddhati, é
—— sikhopanishad, ... ‘ae
Yoga-sikshé,
—— stitra, bes
—— sttrartha-dipiké, ...
——— sitra-tika,
tippana,
न Vitti, sae
tippana,
—— taraiiga, ००७
—— tadrdvali, -
= tattva, ies
—— varnana,
a= vartika, ses
—— vasishtha,
—— tikd, ...
vichara, bes
— vija, ००९
~ vindu-tippana,
—— vishaya, aes
—— vivarana, ve
—— viveka,
tiké,
—— vritti-sangraha, ...
Yoges&rnava, ००९
Yogini-byidaya,
Yogopadeéa, ‘ies
BO LOR PR LO LO ON ON OB LO BT I Ll IO IO
INDEX.
Page vii
ADDENDA ET CORRIGENDA.
line 15 for chittva
27 +,
8 »»
—@—
read chitta
some theory ina more read the theory
of unreality in a
alternative ४
resource
20 and its object is worldly enjoyment, read ite
object is worldly injoyment ;
4 1»
24 ”
26 +
29 »
birth 5
rapine ‘i
produce 4
Such a न
breath
repine
produces
If it did, the
6 after Bhasbya, add Vyasa himself is the author
of a different system of Philosophy, and one
cannot reasonably suppose that he would
condescend to expound the text-book of an
adverse school.
11 after this day; add, as a footnote, Brahmanya
Tirtha had a pupil named Vyasa, who wrote the
Tétparya-chandriké on the Vedanta Sutra.
1 for cive
18 +
25 »
% »»
24 +;
15 »
9
28,
80 +
samAptti 5
thum ‘5
word a
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n ”
devotion re
read conducive
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thumb
phrase
drashté.
for the purpose of
in
steadfastness
and naturally hostile individuals having
acquired itlive read and even natur-
ally hostile beings live beside those
who have acquired it
ADDENDA ET CORRIGENDA.
20-21 ,,
8
27
25-27 for
16
22
28
7
9?
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99
PF )
steadiness » steadfastness
(anyatva) » anyatre
out | » out of,
attainment of add or unlimited reach
greatness of organs such as
country read situation
the perfections ,, Perfections
boy », body
eteology + etiology |
0९ » the author
ADDENDA ET CORRIGENDA. CCKXV
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eexxvi ADDENDA ET CORRIGENDA.
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a
THE YOGA APHORISMS OF PATANJALI.
INTRODUCTION.
Salutation to Ganeéa. May that semi-corporeal union* of
S’iva and his spouse (811४8) by the recollection of which man
enjoys isolation,t hard as it is to attain, shower on you all
blessings |
2. We praise that eternal S’iva the thought of whom
forthwith dissolves the threefold paint which besets mankind.
8. That unprecedented work § of the sage Patanjali where-
in he describes the severance of the soul (Puruska) from nature
(Prakritz\ to be Yogal| (true union) reigns supreme.
4. May the sayings of the lord of snakes,’ which are
* A fit of jealousy, according to the Kaliké Purana, had caused a temporary
separation between 811१8 and his spouse Durgdé. On their reconciliation, the
lady besought her master to devise some means by which the possibility of all
future separation could be obviated, and the expedient was hit of uniting their
bodies so asto make of the two an androgynous figure, half male and half
female. Other causes have been assigned for this union.
+ Separation of the human soul from all association with nature. Vide
p. 207.
{ Viz., lst, those proceeding from internal causes; 2nd, those from natural
and extrinsic causes ; 3rd, those that proceed from superhuman causes. Vide
Wilson’s Saikhya-kérika, p. 2,
§ Lit., saying. :
|| A play upon the word Yoga. The purport is that a total abandonment of,
lit. disunion from (viyoga), the world is a conditio sine gua non to the Yogi, which
is the end sought by the Yoga system of Philosophy. In other words what is
separation from sensuous objects is the union or dissolution of the thinking
principle in its original source.
शु Patanjali is believed to have been an incarnation of Ananta, and the title
indicates that idea. Vide Introduction, p. lxvii.
1
2 INTRODUCTION.
even as the light of the moon to the mass of expanding darkness
of the human mind, and the appreciation of which always fills
the mind of good people with lasting bappiness—may they
prosper !
5. The glorious words of the king Ranarafigamalla,* who,
like the lord of snakes, has cast off all impurity from his
speech, mind and body, who has (like unto him) compiled a work
on the government of words, who has commented on Patanjali,
and written on medicine a treatise called the Riéjamrigdfkat—
may they prosper.
6. All commentators are perverters of the meaning of
their authors ; they avoid those parts which are most difficult to
understand, by saying that the meaning there is obvious ; they
dilate upon those parts with useless compound terms where the
meaning is plain; they confound their hearers by misplaced and
inappropriate dissertations without number.
7. Avoiding voluminousness, keeping clear of all mysti-
fying and obviously worthless network of words, and abstracting
the inmost meaning, I publish this exposition of the sage
Patanjali for the edification of intelligent persons.
* A title of Bhoja.
† All these works of Bhoja are still extant.
¢ ‘Commentators each dark passage shun—
And hold a farthing rush-light to the sun.”
8४. Jerome “ not versions but inversions.”
Italian, Traduttori traditori “ Translators traitors.”
“Surrender rather than render ;
Not turning, but overturning.”
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CHAPTER SECOND. 65
VI.
Egoism is the identifying of the power that sees
with the power of seeing.
“The power that sees” (drik-sakt:,) is the soul (Purusha).
“‘The power of seeing” (darsana-sakti) is the internal organ
produced by the quality of goodness unaffected by the qualities
of foulness and darkness. What is said is, that the assumption
of the two extremely different things,—the one being the
enjoyer and the other the enjoyed—the active and the inert,—
being the same is egoism (asmita). Thus, when nature (prakritz),
though really devoid of the power of enjoying and of intelli-
gence, fancies ‘I am the enjoyer,” “I am the intelligent,” the
blunder is the affliction called egoism.
[The internal organ is a modification of the quality of goodness,
which marks the distinction between itself and the things around
it. In this state it is egotism; but when that internal organ
ceases to perform this function, and only a sense of mere
existence is felt in the thinking principle without any distinction
of the self and the things around it is egoism. This definition
was anticipated by the commentator in his remarks on A. इण
chapter I, (p. 19) and the author gives it here.]
He defines desire.
VII.
Desire is dwelling on pleasure.
^ Dwelling on pleasure” (suthdnusayi) is lying on pleasure.
The longing or thirst for pleasure on the part of him who had
experienced it before, and is impelled by its remembrance, is the
affliction called desire (7dga).
[The root $£ is “to sleep” or “ lie down,” and literally the
translation of anus‘ayi should be the sleeper, or that which lies on
something, but idiomatically I prefer dwelling, as it conveys more
clearly the idea intended by the author. Obviously he means the
9
66 APHORISMS OF PATANJALTI.
dwelling on, or keeping alive in the mind, the idea of some
object or other. Anusaya means “ to follow” or “to pursue,”
and that would afford avery appropriate rendering of the term
here, but in the next aphorism it has been used with reference to
pain, and as no one pursues pain knowing it to be pain, that
rendering cannot be adopted. It is true the word also means
“repentance,” and it may be assumed that the author has used
the word in two different senses in the two aphorisms, but such
an assumption would be unjustifiable in dealing with definitions.
The author, in his aphorisms, has nowhere evinced any leaning
for rhetoric or verbal ornament, and it is very unlikely that he
should use the same word in two consecutive aphorisms in two
contradictory senses, when his object is to make things clear, and
not to confound. |
He next defines aversion.
VITl.
Aversion is dwelling on pain.
“ Pain” (duhkha) has been already defined, (€. I, xxx1). That
which one, having experienced it, and remembering it, is averse
to its means as undesirable, is the affliction called ^ aversion’’
(dvesha).
[Three of my MSS. has pratikiula-lakshnam for ukta-laksh-
nam. If that reading be adopted, the meaning would be “ Pain
is of an opposite nature,” ४. ८. in the case of pleasure there is a
longing or thirst to get the object, while in that of pain, the
feeling is the reverse, or avoiding to get it.]
He now defines tenacity of life.
IX.
Tenacity of life is an attachment to the body
which relates to the residua of one’s former life, even
on the part of the wise.
CHAPTER SECOND. 67
The fear arising from the memory of pain from death endured
in a former life prompts the constant wish, “May I not be
separated from the body and its objects,” and the attachment
to the body resulting therefrom, an attachment which exists
without an inducing cause, in all beings from Brahma to an
earthworm, is the affliction called ^" Tenacity of life.” (4८4४
vesha.) Thus, it is afflicting in the waking or mundane state.
These afflictions should at the outset be destroyed by the Yogi
by the exercise of concentration of the mind to one point.
[The only doubtful word in the aphorism is the first. It 15
formed of the three words, sva “one’s own,” rasa literally
“ wish,” and rai, “ that which carries :’—“ that which carries or
keeps in current one’s wish.” The commentators have, however,
not rendered it so. Without giving a synonym of rasa, the
P. Bhashya uses the word vdsand in its place (marana-
duhkhanubhavadiyam vasaneti), and that word is the equivalent of
saiiskara, which I have rendered into residua. In this way the
term svarasavaht means ‘that which carries the residua of one’s
former life.’ It proceeds from the memory of former experi-
ence, and since no one has in this life experienced the pain of
death, it must follow that the fear of death must be the result
of the unconscious memory of the experience of a former state
of life—and this fear is the cause of attachment to life. |
Since it is not practicable to remove these afflictions without
first knowing what they are, the author, having described their
names (II, 111) fields, (I, 1v) divisions, (II, 1v) and characteristics,
(II, v to 1x,) now explains the division of the means of destroying
them, according as they are gross or subtile.
X.
These, the subtile ones, should be avoided by an
adverse course,
Those are “subtile” (sikskhma) afflictions which exist in the
form of residua, but have not assumed a modification in the
68 APIIORISMS OF PATANJALT.
form of active work. They are to be avoided (heya), eluded, by
an adverse course (pratiprasava) or reflex modification. When
the thinking principle, with its residua, has accomplished its
course and entered into egoism, which is its source, how can these,
(afflictions,) being rootless, exist ?
(The five afflictions aforesaid are described under two heads,
subtile and gross. They are subtile when they exist in the
form of residua, ४, e., they exist potentially, but are latent.
They become gross when they break out into active operation.
Now, the latent ones are to be overcome by an adverse course.
The natural course is to allow them to manifest themselves
through the stimuli of external objects; but if the thinking
principle be directed inwards towards egoism, the course of
action is adverse to the natural tendency of the residua; and, in
the absence of stimuli, they cannot manifest themselves. They
cannot sprout, and are, therefore, compared in the P. Bhashya
to roasted seeds. |
He next describes the means for the destruction of the gross
(afflictions).
XI.
Their functions should be avoided by meditation.
The functions of these afflictions in active operation, which
manifest themselves in the form of pleasure, pain, and delusion,
should be “ avoided,” destroyed, by meditation characterised by the
concentration of the thinking principle ona single point. These,
being gross, are suppressed by the mere exercise for the purifica-
tion of the thinking principle, even as dense thick dirt on cloth
and the like is removed by mere washing, while that which is
subtile in it requires heating and other (arduous) means.
[The means of suppressing the gross afflictions, or those
afflictions which are in active operation, is meditation, or con-
fining the thinking principle to one action, and focussing it
there to the exclusion of all other objects. The difference lies in
this—that in the case of latent afflictions the thinking principle
CHAPTER SECOND. 69
is directed inward, and no opportunity is given to the latent ones
to become active ; and in the case of gross ones or those which
are in active action, the thinking principle is confined to one
object, and thereby all others are excluded. In the one case a
desire is repressed by turning away from it, and keeping the
thinking principle occupied with another, and in the other no
opportunity is given for external stimuli to excite the latent
wishes.
The illustration given shows that the subtile ones are more
difficult to repress than the gross ones. |
Having thus defined the true character of the afflictions he,
with a view to explain the residua of works, says:
XII.
The residua of works have affliction for their root,
and are felt (either) in this manifest birth, (or) in the
unmanifest one.
By the term “ residua of works” (karmds‘aya) the nature of the
residua is explained, for all works are of the form of residua. By
(the phrase) “ Have affliction for their root’ (kles’amiu/ah) their
cause is indicated, for of good or evil works the afflictions are the
cause. By (the phrase) “ felt in this manifest birth, or in the un-
manifest one,” the fruition is described. What is felt in the present
existence is called “felt in this manifest birth” (drishtajanma-
vedaniyah) ; that which is to be felt in another existence is
called “ felt in an unmanifest one,” (adrishtajanma-vedaniyah).
Thus, some virtuous actions, such as the worship of the gods and
the like performed with excessive ardour, produce fruits even in this
life in the form of kind, age, or experience. Thus, to Nandis’vara,
through the influence of his worshipping the lord Mahesvara,
change of kind was secured even in this life. Similarly to
Vigvamitra and others kind and age accrued through the
force of penance. In the case of some kind alone is changed.
Thus inthe case of Nahusa and others performing vicious acts
with excessive ardour kind alone was changed. So ८1४2511 was
70 ड APHORISMS OF PATANJALI.
metamorphosed into a creeper in the garden of Kartikeya. Thus
is the rule to be explained distributively or collectively.
[The leading word in this aphorism is sarmasaya. Formed
of karma “ works” and asaya “ virtue and vice,” it implies the
results which follow from the performances of works. The word
agaya has been accepted in aphorism 24, chapter I, to be the
equivalent of vdsand and saiiskdra, and for the sake of concord-
ance, and in accordance with the commentators, I render it here
in that sense, inasmuch as the results do not manifest imme-
diately, but remain latent to even a second or subsequent life in
the form of residua.
The works are described to have afflictions for their root,
because all works proceed from ignorance, egoism, desire,
aversion, and tenacity for life, technically called the five afhic-
tions, (II, 111). No work can be performed unless impelled by
one or other of these five, and so they are the roots of the residua
that are left behind. The fruits of these residua are borne
either collectively or singly, and at different times, either in this
life or in a subsequent one, and the commentator cites instances
to prove this. The story of Nandisvara becoming a demigod
occurs in the Vrihannandikesvara Purana. The Ramayana and
some of the Puranas give the story of Vis’vamitra, a Kshatriya
by birth, becoming a Brahmana. The Mahabhérata relates the
story of Nahusa being changed into a snake by a curse. The
story of Urvasi’s becoming, like another Daphne, a creeper, occurs
in the drama of Vikramorvasi. ]
Now he describes the varieties and distinctions of the residua
of works with their fruits.
XITI.
The root existing, the deserts are kind, age, and
experience.
The ^ root” (mila) is the afflictions aforesaid. As long as the
afflictions are not removed, the deserts (४७८), fruition of works,
CHAPTER SECOND. 71
good and evil, follow in the form of kind, age, and experience.
“Kind” (८६) means being a man or some other being. “ Age”
(dyus) is always remaining in the same body. ^ Experience”’
(640ga) means sense objects, the senses, and consciousness of
pleasure and pain, according as it is accepted in the passive,
instrumental, or abstract sense.
The purport of this is this: That as the residua of works
reposited in the thinking principle from time without a begin-
ning, attain maturity, so they, according to their measure, lead
to fruition in the form of kind, age, and experience. The
afflictions existing with their roots uncut, the residua of works
become the originators of deserts. Even as unhusked S’éli
paddy, like unroasted seeds, are able to germinate, but husked
grains, like roasted seeds, cannot, so the residua of works, un-
parted from the afflictions, become the germinators of deserts ;
though such is not the case when the afflictions are removed, or
the residua are reduced to the condition of roasted secds.
(The first difficult word in the aphorism is 4८2. Its meaning
is obvious enough, but I call it difficult because I can find
no satisfactory equivalent for it in the English language. It is
formed of the root san ‘to be born,’ and means that which is
born; but in philosophy it 1s used to imply species in a very
comprehensive sense. It means caste, 2. e., distinction of family ;
or species, that is one distinct from another, as several species
in @ genus or order ; or broader distinctions than what is implied
by species; as also the broadest distinctions which naturalists
indicate by the term kingdom. The examples given show that
the word jatz equally applies to the change of caste, as in a
Kshatriya becoming a Brahman; or to that of species} as in a
man becoming a demigod ; or to that of a kingdom asin a woman
becoming a creeper: I know of no such comprehensive term in
the English language. Dr. Ballantyne uses ran‘, but I doubt if
the change of a woman into a creeper or a stone, the change could
be idiomatically described as one of *‘ rank.” Colebrooke uses
72 APHORISMS OF PATANJALI.
birth,” but the change may take place without a regular birth.
For the sake of English idiom the best course would be to use
different equivalents under different circumstances, but that would
upset the line of argument of the author. Genesis appears to bear
close approximation to द, and kind is its Anglo-Saxon counter-
part. In using “kind” as the equivalent, I use what appears less
liable to objection than others, but it is by no means a good one.
The second word dyus has been so explained by the commenta-
tor as to imply longevity, but the word means simply “ age”
or “duration of life,” which may be long or short according
to circumstances :—a meritorious work leading to prolongation
of existence in a particular body, whereas a vicious one tending
to shorten the span of life.
The third word is ९400, which Dr. Ballantyne renders into
“enjoyment ;” but inasmuch as here it means the endurance of
pain as well as the delectation of pleasure, I prefer न experience,”
which covers both.
The purport of the aphorism is that the fruition of works
leads according to circumstances to change of body into a higher
or lower grade, to the prolongation or reduction in the span of
life, and to the experience of pleasure or pain.
The P. Bhashya thus explains the time of fruition: “The
deserts are of three sorts, kind, age and experience. In regard
to them the questions are discussed, 1st, Is one work the cause of
one birth, or is it the cause of many births? 2nd, Are many
works the causes of many births or of one birth ?
One work is not the cause of one birth. Why so? Because
there would be no regularity in the fruition of the remainder of
innumerable works accumulated from time without a beginning
along with a recent work. The objection would also be there
would be no inducement for people (to perform many works).
Therefore it is wrong.
Nor is one work the cause of many births. Why? Because if
out of many works each work was to be the cause of many births,
CHAPTER SECOND. 73
there would be want of time for the fruition of all the remainmg
deserts. Therefore it, too,is wrong. Nor can many works be the
cause of many births. Why? Because it is not possible for
many births to happen simultaneously, and consequently it must
be said to happen successively, and then the objection before urged
(about want of time) would apply. It follows then that the diverse
stock of residua of virtuous and vicious actions performed from
birth to death remains in a dominant or a dominated form, and
on a death taking place it becomes the cause of a birth, being
itzelf liable to destruction on another stock becoming dominant.”]
The above described kind, &c. being the fruits of works, the
author, in order to show that they produce fruition according to
the works which are their cause, says:
XIV.
_ They have joy or suffering for their fruit, accord-
ing a8 their cause is virtue or vice.
“Joy” (4/ada) is pleasure, and “suffering” (paritdpa) is
pain. Those which have joy and suffering for their fruits are
80 called, (४, ¢., by the term 4dda-paritdpa-phaldah).
“Virtue” (pxnya) is fortunate action, and the reverse of it is
“vice” (apunya). Those which have virtue or vice for their
cause are 80 Called (by the compound term punydpunya-hetutva).
What is said is this :—those works which proceed from virtuous
actions yield joyful fruition in kind, age, and experience. Those
which resuit from vice have painful fruitions.
(The meaning is obvious, and calls for no remark. |
To all ordinary beings the fruition is thus of two kinds; but
to the Yogi all are painful ; to show this, he says:
XV.
To the discriminating all are verily painful, be-
cause of the adversity of the actions of (the three)
10
74 APHORISMS OF PATANJALI.
qualitics, and of the pains of sequence, anxiety and
residua. |
The meaning is, that to the “ discriminating” (४2४९४) who has
had experience of the afflictions, &c., all manifest sense- objects are
painful, like tasteful food infused with poison, and therefore should
be known as adverse to him, since the thoroughly experienced
Yogi feels oppressed by even the slightest pain. Even as the
eyeball feels the acutest pain from the mere touch of a fibre
of wool which the other organs do not, so the discriminating Yogi
is distressed by even very slight pain.
To explain why it should be so, he says, “ because of the
pains of sequence, anxiety and residua.” Inasmuch as the longing
for objects of enjoyment increases in the same ratio in which they
are enjoyed, and the pain proceeding from their non-attainment
is unavoidable, therefore pain always follows pleasure, and there
is nothing but pain. This is the pain of sequence (parindma-
duhkhatva).
Again, since even in the enjoyment of pleasing objects there
is always a feeling of aversion against that which is antagonistic
to them, anxiety cannot be eluded even while in the enjoyment of
pleasures. This is the “ pain of anxiety,” (¢dpaduhkhata).
‘‘ Pain of residua” (sanskaraduhkkha). The sensation of plea-
sure, or of pain, arises in the presence of a desirable or an
undesirable. object, and a corresponding residuum is left on
the field (of the thinking principle), and since from such a
residuum a corresponding sensation is produced, and since from a
great number of such residua the mundane condition is never
cut short, therefore all residua are painful.
“From adversity of the action of the qualities” (gunavyitti-
virodhdt). The effects of the three qualities of goodness,
foulness and darkness, manifesting in the forms of pleasure,
pain, and delusion, being mutually overpowering or overpowered,
are hostile to each other. They are everywhere connected with
pain, hence they are painful.
CHAPTER SECOND. 75
What is said is this :—To the discriminating who ts anxious
to obviate pain to the utmost and absolutely, all the four causes
above described, appear in the form of pain, and hence all
deserts are said to be of the form of pain.
[The object of this aphorism is to establish that everything
connected with worldly life is painful, and Yogis should, there-
fore, shun them all. To prove this, itis first shown that all
joyous actions are followed by pain. (The word parindma in the
text here is used for sequence or result, and not modification as
in most other places.) There must be a change after the enjoy-
ment of pleasure, and as there is an increase of desire from
enjoyment there must be frequent disappointments, and they
inflict pain. Even in the act of enjoyment there is always a
dread of something that may disturb it, and so it is not unal-
loyed. Then all actions and all impressions leave behind
residua in the field of the thinking principle, and they revive
sensations of pleasure and pain. And lastly, the three qualities
are adverse to each other, and therefore they create disturbances
- and cause pain. The conclusion is a state of pessimism, from
which the only relief is to be had by totally cutting oneself off
from all worldly affairs. This pessimism forms the basis of all the
leading systems of Indian philosophy, and is not unknown in
Europe. According to Hartmann, “ if we balance our pleasures and
pains, the latter greatly exceed the former.” Schopenhauer goes
further, and assigns a negative nature to pleasure, which is very
much the same as the doctrine of Leibnitz who assigns a
privative character to pain. He holds that “all pleasure causes
an exhaustion of the nervous processes, and are in themselves
indirect, resulting from the cessation or intermission of pain,
and seldom emerges into consciousness, whereas pain ¢o ipso
generates consciousness.” He asks, “ what, for instance, are
all the pleasures of health, of youth, of freedom, of sufficient
means? Are they anything but the absence of sickness, of old
age, of slavery, of poverty? and is not work itself an evil?
How great misery does it entail upon. the toiling magses of
76 APIIORISMS OF PATANYJALI.
our fellow countrymen? Does any one work of his own free
will?” He adds, “no amount of pleasure can compensate for
any degree. of pain.” Again, “ human life oscillates between
pain and ennui, which states are indeed the ultimate elements
of life.” Hartmann holds pleasure and pain to be “ qualitatively
similar, and only different in quantity.” (Philosophie des Unbe-
wussten). Socrates aptly describes pleasure and pain to be
“fastened together from one crown.” (Plato, Phedo.) Poets
generally revel in the pleasures of this world, but Byron, one of
the greatest among them, says—
“ Count o’er the joys thine hours have seen,
Count o’er thy days from anguish free ;
And know, whatever thou hast been,
*Tis something better—not to be.”
The question then arises whence is the deliverance to come ?
and an able writer thus summarises the answer of the pessimists.
In knowing that the world is radically and necessarily bad.
Such knowledge leaves no ground for that old affirmation of the
Will to live. It leads to a negation of Will, to a renunciation of
desire, which, completed by means of asceticism and mortification,
must attain that perfect freedom of the Will, that true nirvana,
in which there is no more Will, and therefore no longer an ideal
presentation or a real world.” (Westminster Review, XLIX,
128.) This is almost the very language of Kapila].
Since pain, residua, works, and the fund of deserts, as aforesaid,
are produced by Ignorance, and since Ignorance is of the form
of false knowledge, and should be destroyed by perfect know-
ledge, and since perfect knowledge is that which decides what
should be rejected and the cause thereof, and what should be
approved and its cause, he says this by way of explanation:
XVI.
Avoidable is the pain not yet come.
~ ॐ
CHAPTER SECUND. 77
Inasmuch as the past 1s gone (and cannot be recalled), and
that which is being experienced cannot be avoided, that worldly
pain which has not yet come (but may come) is what should be
avoided. This is what is said here.
(The word heya is derived from the root 4d ‘ to quit,’ and
means both that which should be shunned and that which
can be avoided. The English equivalent has not this double
sense, but it affords the nearest approach to the Sanskrit term.
The injunction is, since the past and the present are beyond
control, exertion should be made to preclude the possibility
of future pain. Dr. Ballantyne is quite right in rendering
the aphorism into “what is to be shunned is pain not yet
come,” but when eya is used as an adjective, this phrase “ that
which is to be shunned,” is too lumbering to be used with
convenience. Avoidance-worthy conveys the exact meaning, and
is more easy of manipulation, but it too is lumbering. A single
term is wanted, and, not knowing any English word of the
kind, I use what appears to me to approach the nearest to the
-original, without being its exact equivalent. ]
He now describes the cause of the avoidable.
XVII.
The conjunction of the spectator and the spectacle
is the cause of the avoidable.
The “spectator” (drishta) is the soul of the form of intelli-
gence. The “spectacle” (drzsya) is the principle of under-
standing (intellect). The conjunction,” safiyoga, 3. e., coming into
the relation of the enjoyer and that which is to be enjoyed, of
these two, without due discrimination, is the “cause,” (Aetz)
producing agent, of the “avoidable,” (Aeya) which is pain result-
ing from the modifications of the qualities, and that is the world.
The meaning is that on the cessation of that conjunction
worldliness subsides.
(In this aphorism “ the avoidable” is used to imply the affairs
of the world. Those affairs result from the conjunction or
78 APHORISMS OF PATANJALI.
interaction of the soul and the intellect, and inasmuch 98 world-
liness is invariably associated with pain, and that pain cannot be
suppressed as long as that worldliness lasts, and for the sake of
emancipation worldliness should be avoided, that which is to be
avoided is here called the avoidable, or the avoidance-worthy.
The word satyoga means conjunction, but here a mere reflection of
the soul is what 18 meant. The reflection results from propin-
quity. There is never an actual contact. |
Having described the conjunction of the spectator and the
spectacle, he now explains the nature, the function, and the
motive of the spectacle.
XVIII.
The spectacle is of the nature of illumination, action,
and rule; it is of the form of the elements and the
organs ; it 18 the purpose of for experience and emanci-
pation.
*‘Tllumination” (prakdga) is the nature of the quality of
goodness. «^ Action” (kriyd) inthe form of exertion, is that of
foulness. ^" Rule” (s¢4zéz), in the form of regulation, is that of
darkness. That which has illumination, action and the rest for its
essential nature is so called, (2, ¢., by the term prakdsa-harya-
sthiti-gilam). By this the nature of the spectacle is defined.
«५ [४ is of the form of the elements and the organs” (dhuten-
driyalmakam). The “elements” (९6४८5) are, according as they
are gross or subtile, the earth, &c. and the rudiments of odour, &९.
The “organs’’ (¢ndriya) are threefold, according as they are the
organs of sense, the organs of action, and the internal organ. That
of which these two (the elements and the organs), in the forms
of the preceptor and the precept, are the natural modifications,
not different from its own form, is called “of the form of the
elements and the organs.” By this its action is also described.
“Experience” (d40ga) has been already defined, (II, xu11).
^ Emancipation” (apavarga) is the cessation of worldliness result-
CHAPTER SECOND. ` 79
ing from discriminative knowledge. That which has these two,
(6hoga and apavarga) for its “ object” (artka) or requirement, 18
the spectacle. This is the meaning.
{There would be no spectacle if there was not in it a power of
manifestation, 2. ९.) of illumination, or light. Without some
action, too, it could not be manifest ; and to be manifest it must
have some rule or order. Hence the three are described to be the
three essentials of its exietence, or in other words its nature.
The esoteric interpretation of this is that the spectacle is essen-
tially the three qualities of goodness, foulness and darkness,
which must be in action to produce spectacle. It is of the
form of the elements and the organs. The organs could not alone
produce spectacles, nor would the elements produce spectacles if
there were no organs to perceive them and communicate them to
the intellect. The independent existence of the two, unconnected
with each other, would also fail to produce a spectacle. They must
be brought together to do so, and therefore it is that the spectacle
is described to be of the nature of illumination, and of the form
of the elements and the organs. The purport of this round-
about expression is that the intellect is the spectacle when it is
acted upon by the elements and the organs, or the elements and the
organs are modified in the form of the intellect. The word used
in the text is démd, and it is explained to be a modification not
different from its natural form or identity (svarupabhinnah pari-
namah. What this natural form is is not apparent. Obviously
the natural form of the intellect, or Buddhi, would be the mean-
ing, but from what follows, Prakriti would seem to be what
is meant. I shall notice this lower down, (A. xIx, xxi).
The motive or object of the spectacle is twofold,—it ministers
to our enjoyment, and it may be made to help us in our endea-
vours to attain emancipation from the bondage of the earth.
The word ०८420 means fixity or abidance, but the Sdfkhya-
tattva-kaumud? explains it to mean rule, regulation, or order.
Had there been no order or rule, illumination and action would be
continuous, and there would be no cessation or break. It is the
80 APHORISMS OF PATANJALI.
intervention of darkness that causes the break or order of the
manifestation of light and action; this is implied by ०4८८४. It
implies the quality of darkness. |
To describe the phases of this spectacle in its various conditions,
in the forms of modifications which should be known as fit to be
avoided, he says:
XIX.
The specific, the unspecific, the solely mergent, and
the immergent are the divisions of the qualities.
‘¢ The divisions of the qualities,” 2. e., their specific conditions,
should be known to be four—this is enjoined. Thereof the
specific” (vigesha) are the grosselements and the organs. The
८८ unspecific” (avtsesha) are the subtile elements and the internal
organ. The “solely mergent” (ifgamdtra) is intellect. The
‘immergent” (aliflga) is the unmanifest or undiscrete, ४, ¢.,
Prakriti. This is what is said. Since the relation everywhere of
this undiscrete of the form of the three qualities is necessary to
be known at the time of commencing knowledge, the four
divisions are defined.
[The object of this aphorism is to explain that the spectacle
assumes different forms under different circumstances. It is
^ specific” or well-defined when it refers to the elements and the
organs. It .is “unspecific” or undefined when related to the
subtile elements and the internal organ or the mind. It is “solely
mergent” or mere thought when it refers to the intellect or the
thinking principle. And it is “ immergent” or unmanifest or
undiscrete when referring to Prakriti. Here Prakriti is included
as one of the forms or phases of the spectacle, though in the
commentary on the seventeenth aphorism the spectacle has been
defined to be the intellect or the principle of understanding
(buddhitattva). This inconsistency is explained away by saying
that the intellect is but a modification of Prakriti, and, inas-
much as its primary form is Prakriti, the spectacle must include
OHAPTER SECOND. 81
Prakriti. The words used in explaining the term d/md in the
commentary on the last aphorism—“ a modification not different
from its primary form,” (svaripdbhinnah parindmah)—supports
this inference. This is, apparently, different from the doctrine of
Kapila who assigns 23 out of the 25 categories to the spectacle,
leaving out the soul and Prakriti; but in reality there is no
difference, except in the phraseology, as will be shown in the
twenty-first apborism.
The four terms have been differently rendered by different
translators. The terms used above have been taken from Cole-
brooke and Wilson’s ‘Safkhya Kériké.’ Mr. Davies, in his
‘Hindu Philosophy,’ adopts the first two, but for ‘ mergent”
uses “attributive,” and for “immergent” its negative. Dr.
Ballantyne uses “ diverse,” “non-diverse,” ‘merely resolvable”
and “irresolvable.” In translating apherism 45 of Book I, I
have rendered these words collectively with the subject, ९.14, into
‘‘ defined character,” ‘ undefined character,” ^" mere character”
and “devoid of character.” ]
Since the detestableness of spectacle must be first known, and
it having been described along with its conditions, to show what
should be accepted, the spectator, the author now says:
XX.
The spectator is absolute sentience, and, though
pure, still directly beholds intellected ideas.
“The spectator” (drask{d) is soul. He is “absolute senti-
ence” (drisimatra), sensation only. The object of using the
term “absolute” (mdéra) is to preclude the idea of the quality and
the qualified, (3. ९. he is himself sensation and not possessed
of sensation). Some explain sensation to be an attribute of
soul,
He, the spectator, ‘though pure,’ (Suddhopi), i. e. although
existing by himself in his own essence, being above all liability to
modification and the like, “directly beholds intellected ideas.”
Intellected ideas” (pratyayas) are knowledge tinctured by
11
82 APHORISMS OF PATANJALI.
worldly objects. “ Directly” (anu), without any intervention, or
without any medium, he beholds (pagyati).
What is said is this. Soul attains his spectatorship by his
proximity to intellect, which alone is tinctured or influenced by
passing objects.
{The soul is sentience only, ४ ९.) it consists of sentience and
nothing more. In this condition it is absolutely pure, being
unalloyed by any other object. It, nevertheless, directly beholds
intellected ideas, or is the percipient, of all ideas without any
intervention. This is effected by its proximity to the intellect,
which receives the impressions of the outer world. The act of
modification or change which perception implies is effected in
the intellect, and does not extend to the soul. This distinction is
necessary for the purpose of maintaining the immutability and
perfect purity of the soul, for the admission of change would
destroy its immutability and absolute purity. |
To show that soul alone is the experiencer, he says :
++".
Only for his purpose is the soul of the spectacle.
“Spectacle” (drisya) has been defined above (II, उणा).
© Its soul’ (दद) is its true nature. It, “ the soul of the spectacle,”
is required for “ his purpose,” for the purpose of consummating
the experiencership of soul to the exclusion of all selfish ends.
Pradhana in activity does not work with a view to attain any aim
of its own, but to accomplish the experiencership of soul.
(The meaning is that the true nature of the spectacle acts
solely to accomplish the purpose of soul, and not for any
purpose of its own, for it has none such. It will be noticed
that the text says it is the soul of the spectacle, and not
the spectacle itself, that subserves the purpose of soul, and
the question arises what is its soul? The word used in
the text is démd, which means soul, 7. ९, the soul of the
spectacle subserves the purpose of the soul of a living being.
The commentator explains dima by svartpa “ it own natural form,”
CHAPTER SECOND. 83
or true nature. In the commentary on A, उड, he uses the
words svaripabhinnah parindmah, or “a modification not dif-
ferent from its primary form,” neither of which carries us
directly to what is meant. It is obvious, however, from the use of
the word Pradh4na—Prakritiin the commentary on the aphorism
under notice, which in activity, is said, “ not to work with a view
to attain any aim of its own,” that the “soul of the spectacle”
is but another form of expression for Prakriti. That Prakriti
n activity is the spectacle is abundantly evident in the leading
works of the Safikhya system. Thus, in the Safkbya-kérika :
८ For the sake of soul’s wish, that subtile person exhibits (before it)
like a dramatic actor, through relation of means and consequence,
with the aid of nature’s influence.” (Verse उना), Again, “as
a dancer, having exhibited herself to the spectator, desists from
the dance, so does nature desist, having manifested herself to
soul.” (Verse tix). Again: “Generous nature, endued with
qualities, does by manifold means accomplish, without benefit
(to herself), the wish of the ungrateful soul, devoid as he is of
qualities.” (Verse tx). Again “he desists because he has seen
her; she does so, because she has been seen. In their (mere)
union there is no motive for creation.” (Verse Lxv1). Similarly
the Sdéfkhya Stitra: ^ Nature’s creating is for the sake of
another, though it be spontaneous,—for she is not the experi-
encer,—just like a cart carrying saffron (for the sake of its
master).” (Ballantyne, III, वश्या). Again, ^^ just like a dancer,
does she, though she had been energising, desist, because of the
end having been attained (in the shape of soul’s aim).” (Ibid.
III, पड). Nor is there any inconsistency in this, for intellect
does not differ from Prakriti except in being in activity ; and
“soul,” “true nature,” “original shape of the intellect,” and
other similar expressions must imply Prakriti or nature, and
nothing else. This will explain the remarks made in the note on
Aphorisms xvii and XIx.
Commenting on the passages quoted from the Safkhya-kéri-
k&, Mr. Davies observes, “ Beautiful as poetry, but not very
84 APHORISMS OF PATANJALI.
philosophic, nor in direct harmony with other parts of the
Séfikhya philosophy. Kapila, or I’svara Krishna, forgets that
nature (Prakriti) has no personality, no powers, no volition, and
no consciousness,” (p. 95.) This is not fair towards I’svara
Krishna, who provides for such criticism by saying, “as the
production of milk, which is unintelligent (unknowing), causes
the growth of the calf, so the developement of nature causes
the liberation of soul;” (Verse 11x;) and Kapila cites the
unintelligent cart carrying saffron for its owner. |
If the accomplishment of the experience of soul be thus the
only aim, then, on the accomplishment of that object, Prakriti,
having no other object in view, should cease to be active, and
the cessation of all modification in it, itself being pure, (४, ¢.,
having the three qualities in equipose) all spectators should be
free, and it would follow that the world would be cut short,
Suspecting such a consequence, he says :
XXII.
Destroyed in the case of him whose purpose has
been attained, she is still active, for she is common to
others besides him.
Although she (Prakrits—nature) becomes “destroyed” (nashfa),
devoid of action, in the case of some one soul which has attained
its purpose, (krifartha), by experiencing the world till the
manifestation of discriminative knowledge, yet she, being com-
mon to all souls, remains active (anashkf{a) in other cases. It
follows that Prakriti, being common to all experiencers, can never
be totally destroyed, nor can the emancipation of one imply the
emancipation ०५911. This is what is meant.
(The conclusion arrived at in the next preceding aphorism, to
the effect that on knowledge being attained, Prakriti ceases to act,
and becomes functionless, is calculated to suggest the idea that
her cessation from her action would apply to all souls, so that
on one soul attaining emancipation all souls would be free, there
being no active ministering Prakriti to keep them supplied with
CHAPTER SECOND. 85
external impressions. This, however, is not the case. The
destruction, or cessation, of action, is confined to the particular
soul concerned. When a soul has, through discriminative know-
ledge, attained his aim he ceases to be influenced by Prakriti,
and guod that soul Prakriti is destroyed ; but as regards other
souls which have not attained their aims she remains fully active ;
and this is indicated by the paradox “though dead, still she is
alive :”? nasktopyanashtam. This 18 the natural consequence of
nature being one, and souls many. The P. Bhdashya explains the
reason by saying that the contact of the quality to the qualified
is without a beginning ; dharmindm anddisatiyogat dharmamdatra-
ndmapyanddisanyogah. |
Having described spectacle and spectator he proceeds to
describe their conjunction.
XXIII.
Conjunction is the cause of the apprehension of the
natures of the inherent power and the lordship of
power.
He defines it through its function. “Inherent power” (svagakti)
is the nature of the spectacle. ‘Lordship of power” (svdmi-
$aktz) is the identity of the spectator. That ^ conjunction”
(safyoga) which is the cause of the apprehension of the natures
of the two, existing correlated as the knowable and the knower,
is the natural condition of the relation of the experience and the
experiencer, and no other. Nor is their conjunction of a different
character from their respective natures, which are eternal and all
pervading. The character of the experience as the experience and
of the experiencer as the experiencer is established from time
without a beginning, and that is the conjunction.
(The purport of this is that there is an inherent relation between
the experience as experienceable, and the experiencer as experiencer
from time without a beginning ; that is, this relation is not casual
or adventitious, produced at particular times by particular causes,
86 APHORISMS OF PATANJALI.
but natural and always existing. This relation of the two is
indicated by the term saziyoga or conjunction, and this conjunc-
tion or the natural relation of the two is the cause of worldliness.
As will be explained afterwards, the conjunction is not actual or
material, but a mere reflection of the one on the other.]
He now describes its cause
XXIV.
Its cause is ignorance.
That which has been described before (II, rv) as ^ ignorance”
(avidya), having the nature of doubt and delusion, is the cause
of the conjunction which has the form of indiscriminateness.
(The object of the text is to say that ignorance is the cause of
the conjunction of soul with intellect, and that conjunction
produces indiscriminateness, or the want of power on the part
of soul to distinguish between itself and intellect, and the
failure to do so leads to the feeling of the pleasures and
afflictions of the world being borne by it. When the differences
of the two are distinguished, the conjunction dissolves, and
soul is free. Dr. Ballantyne has been misled by the presence of
the word A4eya in the preamble of the following aphorism into the
supposition that that word is a part of the aphorism under notice,
and having incorporated it he has interpreted it as such. The
word, however, has been cited with reference to its use in a
preceding aphorism. |
The avoidable (Aeya) is the objective of the verb to avoid
(4é), and to explain what that avoidance is, he says :
XXV.
From its absence there is absence of conjunction,
and that is, avoidance. Thereupon results the isola-
tion of the spectator.
“ Tts,” ४, €.) 2 ignorance. On its “absence” (adhava), t.e., on
its being irradicated by perfect knowledge which is its essential
CHAPTER SECOND. 87
opposite, the effect of the conjunction ceases, or is absent, and this
absence is called “‘ avoidance” (Adua). The meaning is this: itis
not, practicable to separate ignorance like an embodied object,
but, on discriminative knowledge being produced, this conjunc-
tion, which has indiscriminitativeness for its cause, it of itself
ceases, and this is its avoidance (१८१८). That which is an
avoidance of the conjunction, is assumed to be an “ isolation”
(kaivalya) of the eternally isolated soul. In this way the
nature, cause, and effect of the conjunction is explained.
(The meaning is that when ignorance is irradicated by a right
apprehension of its relation to soul, its relation with soul
ceases, and this surcease makes the solitary eternal soul isolated
from ignorance and its consequences, and the soul remains
isolated, as is its nature. All my MSS. give the reading
५५ 0 eternally isolated” (nityakaivalyasya,) but Dr. Ballantyne,
has found a different version; his text has nztyam kevalasya,
which would give the meaning “ there is eternal isolation of the
solitary or isolated”—kevalasya nityam kaivalyam. The isola-
tion is in either case assumed to be everlasting, and hence this
isolation is believed to be final deliverance from bondage.
The word]kasvalya is derived from kevala, “ alone,” and “ isola-
tion” appears to be its most appropriate rendering ; but, inasmuch
as this isolation takes place by withdrawing or detaching the
soul from the phenomeral world, Colebrooke and Wilson use
८८ abstraction.” The Sdttkyatattva-kaumudi defines it to be
‘absolute suppression of the three kinds of pain, as a property
of sacred writ, holy sages, and inspired teachers or prophets.
It must, therefore, be something different from intellect and the
rest which are the same thing as pain, and cannot effect a spera-
tion form their own essence.” (S‘astranam makarshinam divya-
lochanandém cha kaivalyam chatyantikaduhkha-trayaprasama-
lakshanam na buddhyddindm sambhavati, te hi dukkhatmakah
katham svabhavadibhih mochayitum sakyanti.) Vijnana Bhikshu
defines it in the same way, and calls it absolute extirpation of
pain (dukkhatyantikochchhedah). Any way, it is the final reward
88 APHORISMS OF PATANJALI.
of the knowledge advocated and the practice of meditation
enjoined in this system of philosophy. ]
Now, by way of describing the means of avoidance he points
out the cause of the acceptable.
XXVI.
The means of avoidance is the manifestation of
undisturbed discriminative knowledge.
५८ Discriminative knowledge” (viveka) is the name of the
knowledge (which shows) that qualities are distinct from soul.
Its ^ manifestation” (kkydtz) is the means (updya) or cause
of the “avoidance” (८) or rejection of the visible. How
should this be? It should be “ undisturbed,” (८४७०९८०८). That
which has no interruptions, or breaks or repeated intervals of
waking from meditation, is called undisturbed.
The purport of it is this: on the disolution of ignorance,
from the contemplation of that which is adverse to it, the
cessation of all ideas of relationship, agency, &c., the vanishing
of the dirt of foulness and darkness, and the refluent modification
of the intellect, the reflection of soul on intellect is called dis-
criminative knowledge. And by the constant or uninterrupted
prevalance of it the function of the spectacle ceases, and this is
isolation.
[The object of the aphorism is twofold ; Ist, to point out the
means of avoiding the avoidable, 2nd, to indicate, by implication
what should be accepted. The means of avoiding the avoidable,
that is ignorance, is the cultivation of discriminative knowledge
without any break or interruption. Light and darkness cannot
exist conjointly, light must always destroy darkness, and as dis-
criminative knowledge is light, and ignorance darkness, the one
disappears on the other becoming manifest. Were, however, the
light to be fitful, or interrupted, there would be certain periods of
light and others of darkness, and to preclude this the injunction is
added that the light “should be undisturbed” or uninterrupted.
CHAPTER SECOND. 89
The second object is implied, but not pointed out. If continuous
light is necessary it follows as a matter of course that that is
what should be accepted. }
Having described the enlightenment which takes place in the
soul on the taking place of discriminative knowledge, he defines
the nature of the discriminative knowledge.
XXVIT.
Of that there are, up to its utmost stage, seven kinds
of enlightenment.
“Of that,” ६. €.) of the produced discriminative knowledge,
the “enlightenment” (prajna), with the understanding of what
should be known is, to its “utmost stage,” (prantabhimi) 2. ९.9
to the stage of Samadhi, along with all its accessories, of seven
kinds.
Thereof four are liberation from work, viz., (1) The knowable
has beenknown by me. (2) There is nothing remaining to be
known. (3) My afflictions are overcome, and there is nothing
for me to overcome. (4) Knowledge has been acquired by me,
discriminative knowledge has been attained by me. Thus, in
these states, by rejecting all other conceptions, these kinds of un-
derstanding are produced. This understanding, which is pure
knowledge regarding work, is called liberation from work.
Intellectual liberation is of three kinds, ४६८.) (1) my intellect
has accomplished its purpose. (2) The qualities have finished
their domination over me; like stones fallen from the crest of
४ mountain they cannot go back to their place; for, tending to
dissolution in their own cause, and there being a want of the
original cause which is ignorance, and in the absence of a
motive, how can there be springing up of the evilones? (3) And
my meditation has been identified with my soul. Such being
the case I am existing in my real nature. These three kinds
are intellectual liberation. Thus, on the springing up of this
sevenfold knowledge to the utmost stage (of meditation) the soul
is said to be isolated.
12
90 APHORISMS OF PATANJALI.
[The knowledge which is the aim and object of this system
of philosophy is, according to its different states of perfection,
classed under two heads; one relating to works, and the other to
intellect. The first of these two heads is then divided into
four, and the second into three sub-heads, making altogether
seven stages. The lowest stage is that in which the Yogi feels
that he has known all that has to be known. The next is that
in which he, in addition to the first, feels that he has nothing
more to learn. In the third there is, in addition to the first
two, the conviction, that all impediments to knowledge have
been destroyed, and there is nothing more to destroy. These
three lead to the conviction that the full amount of discriminative
knowledge has been acquired, and this constitutes the fourth.
All these refer to external nature, and since they are connected
with the active creation or works, they are called liberation from
work, The second group refers exclusively to the intellect or
the thinking principle. The convictions, 1st, that the intellect
has done its office by pointing out the distinction between soul and
nature ; 2nd, that the qualities which govern the functions of the
intellect have lost their influence; and 3rd, that the intellect has
merged in the soul, refer to the relation of the intellect to the
soul, and as the conviction is that the intellect has lost its power on
the soul, therefore, it is called intellectual liberation. All these, it
will be perceived, are dependant upon judgment, or conscious-
ness of the effects of certain actions, and therefore relate to con-
scious or seeded meditation. (Cf. B.I, A.17.) The function of
deliberation or judgment resulting from ratiocianation is in every
instance present, and the ideas of, I, me, and mine, govern
the whole. But when the judgment is brought to this final
stage there is nothing more to do, and then follows the uncon-
scious condition which is absolute isolation. ]
Having described that the cause of discriminative knowledge
is the cessation of conjunction, he now explains what are the
means of its origin,
CHAPTER SECOND. 91
XXVITI.
On the decay of impurity through the practice of
the accessories of the Yoga, there is an illumination
of the understanding till discriminative knowledge
(results).
‘‘The accessories of the Yoga” (70041144) are what will be
presently described, (अद्य इ.) =^ The practice” (anush{hana) there-
of is the intelligent exercise of the same till discriminative
knowledge results. ^ 00 the decay of impurity,” (asuddhi-
kshaya), 2, e., onthe decline of the impurity which is of the form
of afflictions of the character of an envelope tothe manifestation
of the thinking principle, whatever “ Illumination of the under-
standing” (jndanadipti) takes place, greater or less, by the modi-
fication of the principle of goodness till the time of the manifes-
tation of the discriminative knowledge, the same becomes the
cause of that manifestation: this is the meaning.
[The commentary explains the aphorism in a roundabout
way. The purport is that by the practice of certain exercises
the impurities which surround the thinking principle are gradu-
ally destroyed, and as they are destroyed so there results a gradual
enlightenment which culminates, on perfect maturity, in discrimi-
native knowledge. ]
The decay of impurity by the practice of the accessories of the
Yoga having been thus described, the question arises what are
those accessories ? (To this question) he replies.
XXIX.
Restraint, obligation, posture, regulation of the
breath, abstraction, devotion, contemplation, and medi-
tation are the eight accessories.
Some of these being directly beneficial to profound meditation
are intimate accessories, such as devotion, &c. Others sub-
serve profound meditation by eradicating hesitation and adverse
92 APHORISMS OF PATANJALI.
feelings of slaughter, &c., such as restraint, obligation, &. Among
them posture and the rest are successively subservient (to
samAdhi). Thus on the acquisition of posture there is steadiness
in the regulation of breath. The successive ones are to be
explained in the same way.
[These eight areclassed under two heads, Ist, general or extrinsic,
and, 2nd, special or intrinsic. The first two are general, because
they are obligatory at all times ; the other six are intrinsic, because
they subserve the purpose of the Yoga, but are not otherwise
necessary. What these eight are will be explained in the follow-
ing aphorisms. |
He now successively explains their nature.
XXX.
Restraint includes abstinence from slaughter, false-
hood, theft, incontinence, and avarice.
“ Slaughter” (47754) is work which requires the destruction of
life; it is the root of all evils, and its absence is “‘ non-slaughter,”
(ahiisd). As slaughter should be avoided at all times, its
absence implied by non-slaughter is first mentioned.
“ Veracity” (satya) is confirmity in mind and speech with
fact.
“Theft” (steya) is forcibly taking another’s property; and
its absence 18 “ non-theft” (asteya).
“‘ Continence” (drakmacharya) is subjugation of carnality.
८ Non-avarice” (aparigraka) is the non-acceptance of objects
for the promotion of enjoyment.
These five, non-slaughter, &c., are indicated by the term yama,
restraints, and reckoned as accessories to Yoga.
[These restraints figure prominently in all Hindu systems, and
are by no means peculiar to the Yoga. They obtain equal
prominence among the Jains and the Buddhists; the latter call
them Piéramités. Using the term restraint, for Yama, I have
found it necessary for the sake of English idiom and uniformity
of expression to use the roundabout form of abstinence from false-
CHAPTER SECOND. 93
hood, &c., instead of the direct positive terms veracity (satya), &c.,
which the text employs. They form the ground-work without
which no religious superstructure is possible. ]
He points out a peculiarity of these.
XXXI.
These are the great austerities of all stages, irrespec-
tive of kind, locality, time, and compact.
“ Kind” (jatz), such as Braéhmanhood (conf. ante, p. 71).
“ Locality” (desa), such as particular sacred pools, &c. ‘‘ Time”
(kala), such as the fourteenth lunation and the like. ‘ Compact”
(samaya), the requirement of a Brahmana, &c. These are called
the great austerities (mahkavratas). They are imperative in all
conditions or stages of the thinking principle, “irrespective”
(anavachchhinna) of these four conditions of kind, &c., 2. ¢., it
does not mean that “I shall not kill a Bréhmana,” “TI shall not
kill any one in a sacred pool,” “I shall commit no slaughter on
the 14th lunation,” ^^ I shall not kill except for gods, Brébmanas,
&c.,”’ implying four specific conditions, but that “I shall not
for any purpose whatsoever, kill any one at any place, at any
time.” The others should be explained in the same way. Thus,
when these practices are universal, without any qualification,
they are called “ great austerities.” Their interrupted observance
is not so.
[106 purport is that these restraints should be observed with
reference to all kinds of being, at every place, at all times, and
under every circumstance, without any qualification whatsoever.
The object of adverting to “compact” is to leave no room for
religious sacrifices, such as the Vedas enjoin. They are, in
the estimation of the Yogi, as objectionable as unauthorised
slaughter. }
He next describes obligation.
XXXII.
The obligations are purification, contentment,
penance, study, and devotion to the Lord.
{)-} APHORISMS OF PATANJALI.
“ Purification” (saucha) is of two kinds, external and internal.
External (vd4ya) means the washing of the body with earth,
water, &c. The internal (aztara) is the washing, by means of
friendliness and the like, of all dirt from the thinking principle.
“Contentment” (santoska) contentedness. The others have
already been explained. These, purification and the rest, are
indicated by the term niyama, “ obligation.”
[These obligations are common to all persons, whether Yogis
or otherwise. They must be attended to very carefully as much to
prepare oneself for the performance of the Yoga, as for the well-
being of ordinary worldly life.]
How these are accessories to the Yoga, he next explains,
XXXITI.
By the exclusion of the questionable the thought of
its opposite (18 acquired ).
(Those things which) cause doubts or questioning are ^^ ques-
tionables” (Vitarka), and these, including slaughter and the like,
are inimical to the follower of Yoga. When they are obstructed
or excluded by the thought of their opposites, then Yoga becomes
easily achievable, and the restraints and obligations consequently
become accessories to Yoga.
[The restraints keep one from the performance of certain ques-
tionable acts, and the obligations train one habitually to avoid
the questionables, and thereby the thinking principle is prepared
for undisturbed concentration in the performance of the Yoga.
The restraints and the obligations necessarily become accessories
to the Yoga, and are therefore so called.]
Now he successively describes the natures, the distinctions, the
varieties, the causes, and the fruits of the questionables.
XXXIV.
The questionables are slaughter and the rest.
(Whether) they are done, caused to be done, or abet-
ted; (whether) preceded by longing, anger or delu-
CHAPTER SECOND. 95
sion; (whether) slight, moderate or excessive; they
have pain and ignorance for their endless fruits.
Hence (the necessity) of the thought of opposites.
The aforesaid slaughter and the rest are first divided into
three kinds, viz., done, caused to be done, and abetted. Thereof
those which are accomplished by oneself are “done” (krita).
Those which follow from orders to the effect ‘‘do them,” ^^ they
should be done,” are caused to be done kirita). Those which,
on being accomplished by others, are encouraged by (the saying)
“well done, well done,” are “abetted” (anumodita). These three
forms are described to prevent mistakes respecting them ; other-
wise a dull-witted person might fancy, ^^ the slaughter has not
been completed by me, so no fault rests on me.”
To indicate their causes he says, “ proceeded by longing, anger,
or delusion.” Although longing and anger are first noticed, yet
since delusion, which is characterised by its accepting that to be
soul which is not soul, the source of all pains, and since longing
and anger arise from distinctions about differences of relation as
to one’s own or another, delusion should be known to be the root,
2. €., all faults proceed from antecedent delusion. ‘ Longing”
(lobha)) is thirst. ^^ Anger” (krodha) is an inflammatory fune-
tion of the thinking principle, which sets aside all sense of dis-
crimination about what is proper and what is improper. Each
of these is threefold, according as it is distinguished by being done,
caused to be done, &c., and slaughter and the rest are divisible
into these according as they are caused by delusion, &c.
They are again divided into three kinds according as they are
“mild, moderate, and excessive.” ^^ Mild,” (manda) are slow,
2. ९. neither excessive nor moderate. The “ moderate” (madhya-
ma) are neither mild nor excessive. The “ excessive” (adhv-
matra) are ardent, neither mild nor moderate.
Thus there are nine kinds, and these being three-fold the total
becomes twenty-seven. Again, of the mild &c., each being
divisible according as it is mild, moderate and excessive, becomes
96 APHORISMS OF PATANJALI.
threefold. The combination to be made as it becomes appro-
priate; thus mildly mild (mridu-mridu) ‘ mildly moderate”
(mridu-madhya), ^ mildly ardent,” (mridu-tivra).
Their fruits he describes (by the words) “having pain and
ignorance for endless fruits.” Pain (dwAkha) 18 a function of the
quality of foulness, manifesting itself in the form of repugnance.
“ Tgnorance” (ajndna) is false knowledge in the form of doubt
or error. Their fruits are indicated by (the compound term)
duhkhajndnananta-phaléh. From such pain and ignorance pro-
ceed “ endless” (ananta) unintermitting fruit. What is enjoined
is that these should be overcome by the Yogi, who has known
their nature, cause, &c. by thinking on their opposites.
[The works condemned by the restraints and the obligations
have been lumped together under the name of questionable (Vi¢ar-
ka) for easy treatment, and then their natures, distinctions,
varieties and fruits are generally described. They call for no
explanatory remark. |
In order to explain how perfections arise successively by
ardent exercise of these (duties) he says:
XXXV.
When non-slaughter is confirmed (there is) near
him abandonment of enmity.
In the neighbourhood of him who is confirmed in non-
slaughter there is ‘abandonment of enmity” (vairatydga), or
harmless abidance even on the part of the naturally cruel, such
as of serpents and mungooses. The meaning is, those that are
addicted to injury, give up their injurious nature.
[The purport is obvious. When the restraint from
slaughter has been acquired there cannot exist any feeling of
enmity, and, naturally hostile individuals, having acquired it, live
in peace and harmony, like serpents and mungooses, which are
naturally hostile to each other, and yet under the influence of
the virtue may dwell together without injuring each other.]
CHAPTER SECOND. 97
He next describes what becomes of him who practices veracity.
XXXVI.
In the confirmed in veracity (there is) asylum of
the fruit of works.
“Works” (12/44) are the sacrifices, which, when performed,
yield the fruits heaven, &. The Yogi who practices veracity
rises to such greatness that he attains the fruits without per-
forming those works, and at his bidding they may be attained
by any one soever, without performing those works. Such is
the meaning.
[Veracity or abstinence from falsehood is here described to be
as meritorious as the sacrificial rites enjoined in the Vedas; 3. ८.)
by practising veracity with unswerving faith one acquires the
same merit which the sacrifices yield, and that without its being
tainted by the cruelty which attends sacrifices. The P. Bhashya
explains that he becomes virtuous, and as a virtuous person
attains heaven (which is the reward of virtuous works), and his
speech becomes fruitful. (Dharmika bhiiyd iti bhavati. Dhar-
mikak svargam prapnuhiti svargam prapnoti, amoghdsya vdg-
bhavati.)]
He now describes the reward of him who abstains from theft.
XXXVIT.
Jewels from all sides approach him who is confirmed
in abstinence from theft.
When a Yogi practices abstinence from theft, and that absti-
nence rises to a high pitch, jewels from all sides come to him
without his wishing them.
[The object here is to show that what may be acquired with
great trouble by theft, may be had unsought by scrupulous
abstinence from theft. ]
The fruit of continence he next describes.
13
98 APHORISMS OF PATANJALI.
XXXVIIL.
Attainment of vigour in confirmed continence.
Whoever steadfastly practices continence obtains, on its attain-
ing its highest pitch, ^“ vigour” (virya), or manly power comes
in him. Conservation of manly vigour is continence, and on
its attaining a high degree, vigour comes in plenty in the body,
the organs and the mind.
(The meaning is that there is always a loss of vigour by in-
continence, and therefore the Yogi should abstain from it in
order to conserve his vigour. |
He next points out the fruit of non-covetousness.
XX XIX.
On non-covetousness being confirmed there 18
conscience of all about births.
The word kathantd is the abstract form of katham ‘what,’ or
‘what all about,’ and janma-kathantad means all about births, and
the full knowledge thereof is its ‘conscience’ (sambodha).
The meaning is that he knows all about the questions, ^ What
was I in a former birth? Who was 1? What did I do?”
Covetousness is not confined to objects of enjoyment ; it extends
to the soul’s desire to have a body, for that too is covetousness,
since the body is needed for enjoyment. And such being the
case, the knowledge of principles cannot prevail, while the
inclinations are disposed outwards from the excess of the quality
of foulness. Now, when on giving up all desire for the body
and the rest, an indifference is attained, then to the indifferent
being, devoid of foulness, an acquaintance with all past and future
existences becomes a cause of thorough knowledge.
(The reward here spoken of is transcendental ; it enables the
observer of abstinence from all covetousness to see by his mental
eye all that has happened to him in former births, and what will
happen hereafter. |
Having thus described the perfections of the restraints, he now
describes the obligations,
CHAPTER SECOND. 99
XI.
From purity (proceed) loathing for one’s own
members, and non-intercourse with others.
For him who practises purity there is a “loathing” (ugupsd)
or detestation produced for even the members of his own body
from discrimination of their nature and cause. (The idea then
18) ^“ This body is impure, no fondness for it should be cherished.”
And for the same reason there results a ^^ non-intercourse,’?
(48054702) absence of relationship, or avoidance of mixing with
“others,” (paraih), ४. e., with other embodied persons. This is
the meaning. How can he who loaths his own body from per-
ceiving its this or that fault, wish to have intercourse with other
bodies of the same description ?
[The purity as defined in the commentary on A, XXXII.
(p. 94) 18 obviously confined to contact with dirt and conscious-
ness of the body being naturally impure. Here the latter phase
is magnified to the extent of making the embodied loath his
own body, and @ fortiorar: all bodies. |
He describes other fruits of purity.
XLII.
Moreover, purification of goodness, complacency,
concentration, subjugation of the organs, and fitness
for beholding soul.
(The words) “are produced” are required to complete the
sentence. ‘‘ Goodness” (sativa) consists of light, joy, &c. Its
purification, is its not being oppressed (or overcome) by the
qualities of foulness and darkness. ‘ Complacency” (sawmanasya)
is mental satisfaction from non-perception of distress. = ^ Con-
centration” (ekdgratd) is fixedness of the thinking principle on
any sensuous object to which it may be directed. ^ Subjuga-
tion of the organs” (indriyajaya) is the abidance in themselves
of the organs diverted from their objects. ‘Fitness of behold-
100 APHORISMS OF PATANIJALI.
ing soul” (d¢madarsanayogyatva) is the adaptation of the
thinking principle to do so on the manifestation of knowledge.
To one who is practised in purity these, purification of goodness
and the rest, successively manifest themselves. Thus, from
purity comes purification of goodness; from purification of
goodness, complacency ; from complacency, concentration ; from
concentration, subjugation of the organs; from subjugation of
the organs, fitness to behold soul.
{This aphorism is the sequel of the preceding one; it enu-
merates advantages in addition to those previously described.
The advantages noted are of obvious import. ]
The fruit of exercising contentment.
+ 111.
From contentment, (proceeds) superlative felicity.
From contentment becoming excessive such internal felicity
arises for the Yogi, as cannot be equalled by the pleasures of
external objects, even to the extent of a hundredth part of it.
(The meaning is obvious. ]
The fruit of austerity.
XLII.
Through austerity results the perfection of the
body and the organs, from decay of impurity.
Through the decay of impurity of the form of distress and
the like by the exercise of austerity there arises in the mind a
^ perfection” (siddht) or superiority of the body and the organs.
The meaning 13 this, the afflictions of the thinking principle
decay by the performance of Chandr&yana and other fasts.
From that decay the organs acquire the power of perceiving
the minute, the hidden, and the remote, and the body (the power
of assuming) at pleasure the form of a molecular, or great mag-
nitude.
CHAPTER SECOND. 101
[Briefly the purport of the aphorism is that by attaining
perfection in austerity, a Yogi acquires transcendental powers ;
his organs are then able to grasp all kinds of objects,
whether they be so minute as not to be ordinarily perceivable
by the senses, or so hidden as not to be accessible to the senses,
or so remote as to be beyond their range.
The reference to the Chéndradyana is a mere illustration, the
object is to imply austerity generally, and not to such only as
are enjoined as penances. The object is not penance or expia-
tion for sins committed, but the general mortification of the
flesh. |
The fruit of muttering.
XLIV.
Through muttering results the cognition of the
desiderated deity.
. On the perfection of “ muttering” (sddhydya) characterised
by the repetition or the like of a selected mantra, there results
a cognition on the part of the Yogi of the deity desiderated :
the meaning is that that deity becomes visible to him.
[The word svdédhydya means the study of the Vedas, but here
it is used in the technical sense of muttering or inaudibly re-
peating a great many timesany selected mantra. This is closely
analogous to the counting of the rosary. |
The fruit of contemplating on the Lord.
XLV.
Meditation is completed through the contemplation
of the Lord.
Whoever is thus devoted tv the Lord, in him “ meditation”
(samadhi) of the kind described (C1 AL.) becomes manifest,
because that Divine Lord, being pleased, excites meditation by
removing all obstructive afflictions (from the way).
(The theistical character of Patanjali’s doctrine is here estab-
lished by the admission that the divinity may, when contem-
102 APHORISMS OF PATANJALI.
plated, help to promote the object of the Yoga. Kapila repndiates
the idea. ]
Having described the restrictions and the obligations, he now
proceeds to describe posture.
XLVI.
Posture (is that which is) firm and pleasant.
“ Posture” (5८77८) is that whereby one sits, such as Padmasana,
Dandisana, Svastikdsana, &c. When that seat becomes “ firm’
(sthira) or devoid of agitation, and “ pleasant” (sukha) or not
uncomfortable, then it is reckoned as an accessory of the Yoga.
(The word dsana ordinarily implies the material adapted for sitting
upon, such as a rug, a mat, a board, a chair, or the like, but here it
has been used for particular modes or attitudes of sitting, and therefore
I have translated it into posture and not seat. The aphorism re-
commends such postures as ensure steadiness and comfort; but the
postures as described in other works do not convey to a worldly under-
standing any such idea. Brahmdnanda, in his commentary on the
Hathapradipika, says that Vasishtha, Yajnavalkya and other ancient
sages had described 84 postures as appropriate for Yogis, and that
Siva, the greatest of Yogis, was their author. He adds that Gorak-
shanatha, a Yogi of a later date, but of great renown, reckoned the
total number of appropriate postures at 84,00,000. (Chaturass-
tilakshdni cha taduktam Gorakshandthena.) Of the 84 some are
common, some are more important. Svatmdrdma, in the Hathapra-
dipiké, describes ten as “more important” for the performance of
the Hathayoga. These are called, 1, Svastika ; 2, Gomukka ; 3, Vira;
4, Kuirma; 5, Kukkuta; 6, Utténa-kirmaka ; 7, Dhanuh; 8, Hat-
syandtha ; 9, Maytra; 10, Sava. The most important ones are: 1,
Siddha alias Mukia alias Gupta; 2, Padma; 3, Sitha; 4, Bhadra
alias Goraksha. The P. Bhdshya does not enter into any detail, but
names the following as examples, viz., 1, Padma or lotus; 2, Vira
or heroic; 3, Bhadra or decent; 4, Svastika or the mystic diagram
so called ; 5, Danda or staff-like ; 6, Sopdsraya or self-reliant ; 7, Pary-
atka or bedstead-like ; 8, Kraudcha-nisidana or like the posture of the
seated heron; 9, Hasti-nishidana or seated elephant; 10, Ushtra-
CHAPTER SECOND. 103
nishidana or seated camel ; 11, Samasansthana or evenly poised. The
following are brief accounts of the ways in which the postures are
assumed.
1. Padmdsana. The right foot should be placed on the left
thigh, and the left foot on the right thigh; the hands should be
crossed, and the two great toes should be firmly held thereby ; the
chin should be bent down on the chest; and in this posture the eyes
should be directed to the tip of the nose. It is called Padmdsana,
and is highly beneficial in overcoming all diseases,*
2. Virdsana. Place each foot under the thigh of its side, and it
will produce the heroic posture Virdsana.t
3. Bhadrdsana. Place the hands in the form of a tortoise in
front of the scrotum, and under the feet and this is Bhadrdsana.t =
4. Svastikdsana. Sitting straight with the feet placed under the
(opposite) thighs is called Svastikasana.§
5. Dandisana. Seated with the fingers grasping the ankles
brought together and with feet placed extended on the legs. ||
6. Sinhdsana. Let the ankles be placed under the testes, the
left ankle on the right side of the suture (the mesian line) and the
right on the left side of the suture; let the hands placed on the
knees, and the fingers extended; let the mouth be wide open, and
the sight be directed to the tip of the nose while one is in deep contem-
* वामेरूपरि दस्रश्च चरपा dary ara aur
दच्तारूपरि afgaa विधिना wat कराभ्यां दढ |
ङे हदये निधाय fea नासाप्रसालाकये-
देतद्वयाश्विनाश्कारि यमिनां पद्मासनं TET
† एकपाद् तचेकसिम् विम्बसेदुरणि faa |
. दतरिङस्ठथा चारं वीरा सनभिती रितं ॥
{ awer च टषशस्याधः सीवन्याः Wear चिपेत्।
सव्यमरूफं तथा सये Tam दशि
पाञ्चपादा च पाणिभ्यां ढं वद्धा ghee |
भद्रासनं भवेदेतत् सव्वयाभिविनाश्रनं ॥
§ खानृव्वारनरे सम्यक् रत्वा पाद तले उभे ।
waar समासीनः afaa तन् प्रचखते ॥
|| suf faersfeat चिषगदफा भूमिशिषटजङ्धोड्पाद्ा प्रस्य
दण्डासनमन्यसेत्।
104 APHORISMS OF PATANJALI.
plation ; and it will produce the lion posture Sithdsana, the adored
of all Yogis.*
7. Put the right ankle on the left side of the chest, and similarly
the left ankle on the right side, and the posture will be Gomukha,
or of the shape of a cow’s mouth.t
8. Closing the anus with the two ankles crossed while the mind is
under control, produces, say the knowers of Yoga, the tortoise pos-
ture, Kurmasana.t
9. Having established the lotus posture, if the hands be passed
between the thigh and the knees and placed on the earth so as to lift
the body aloft, it will produce the Fowl seat, Kukkufdsana.§
10. Having assumed the fowl posture, should the two hands be
placed on the sides of the neck it would make the posture like that of
the tortoise upset; it is called upset tortoise posture, Uttanakurmakd-
sana. ||
11. Hold the great toes with the hands, and draw them to the
ears as in drawing a bowstring, and this is called the bow posture,
Dhanurdsana.§
12. Place the right foot on the roof of the left thigh, surround
the right knee with the left, foot, and sit with the body twisted, and
it will result in the Matsyandthdsana or posture Matsyandatha.**
TVET च दषष्पस्याधः Vtaar Wear: पेत् ।
दिशो सव्यगरुफन CUTS GAR ॥
खले तु जान्वोः संस्था खाङ्ललीः सं्रसाय्ये a |
aTwag faced मासाप्रं सुसमाहितः
fowaa भवेदेतत् पञितं ये गिपङ्कवः ॥
† स्ये टलिशगरुफक शप ख नियेाजयेत् ।
दखिणऽपि तथा ga गमसं गेमखाश्ति॥
{ गदं निदध्य गख्फाभ्यां युतक्रमश समाडितः।
कूग्मासमं भवेदेतदिति यमव विदुः ॥
§ पश्मासनन संस्थाप्य लानृष्वारकरे AT |
निवेश्य भूमा संख्याय Waal कुष्टासनं ॥
॥ कष्टाषमबन्धस्ध Wray सम्बध्य कन्धरां |
UMA FRAITMAVMES HAFAN ॥
¶ पादाङ््टो तु पाशिभ्यां zeta अवशावधि।
WaT ale कुय्यादन्रासममच्यते ॥
#* जामादमलापितदशपारः जानेवेडदिवदठितवामपादं।
aww तिष्ठेत् परिग्तिताङः ओौमक्छ्माये।दिलमासमं तत् ॥
CHAPTER SECOND. 105
18. Mayurdsana. Hold the earth with both hands placing the
elbows on the sides of the navel, and keep the body erect like a
staff: this is called the Maytrdsana or peacock posture.*
14. Siddhdsana. Place the left ankle onthe membrum virile, and
thereupon put the right ankle, and if completes the Siddhdsana.t
Besides these A’sanas, Yogis have a great many postures or ges-
tures which they reckon under the name of Mudrd, to which, how-
ever, no mention is made here in the text. In Tantric rituals the
technical difference between an A’sana and a Mudré depends upon
the organs employed. An A’sana or seat is by its very nature connected
with the disposition of the lower limbs, whereas the Mudrd depends
upon the motion of the upper limbs; and in the Tantras all symbols
produced by twining the fingers or placing the hands in particular
positions are recognised as Mudrds. The Yogis have also some
Mudras of the same kind; but in their more important Mudras the
distinction is entirely lost sight of, and hands and feet alike come into
play to produce the A’sanas as well asthe Mudrds. The great and
most remarkable distinctive character of the Mudra appears, however,
to be its connection with the regulation of breath. The Gheranda
6८244८4 describes in all twenty-five Mudras, and the Hafhadipika
recognises ten of these as the most important ‘in warding off decay
and death,” (jardmaranandsanam.) These are — 1 Mahdmudra; 2,
Mahabandha; 3, Mahadvedha; 4, Khechari; 5, Uddiyana; 6, Mila-
bandha; 7, Jalandhara; 8, Viparita-karani ; 9, Vajroni; 10, S‘akti-
chdlana.t The following are brief descriptions of these gesticulations
and of the advantages to be derived from them:
1. Mahdadmudrd. Pressing the perineum by the heel of the left
foot, the right foot should be extended, and then held fast by the two
# अरामवद्टभ्य करद्वयेन waaceniararirara: |
ख्वासमादण्डबदुत्वितः स्यात् मरमेतत् भवद्नति पीदं ॥
† मेढादुपरि विन्यस्य oa aes तथाररि।
म्फ मारश्च fafgu सिदधासनमिद्ं भवेत् ॥
to away म्ाबन्धामरावेधश्च खेचरी |
खङ्खीयानं मूलबन्धा भन्ने जाङन्भराभिधः ॥
करशी विपराताद्ज। वश्नोशी ङ्ियाङन।
CS डि ARITA लरामरकनाष्नं।
14
106 APHQORISMS OF PATANJALI.
hands. Then closing the throat the wind should be held above.
Even as a snake struck by a staff stretches like a staff, so the coiled
S‘akti (breath) suddenly becomes straight, for then she is in a state of
dying in the two nostrils. Then the wind should be discharged steadily,
but not forcibly. The wisest of the wise call this Mahdmudra.*
2. Mahdbandha. Let the heel of the left foot be put under the
perineum, and the right foot on the left thigh, and, having drawn io
breath, let the chin be pressed hard on the chest, and the wind be held
fast in the heart. After holding the wind as long as one is able, let it
be slowly expired. When the expiration is complete, let the operation
be repeated on the right side. (This shows that the breath in the
first instance should be drawn by the left nostril.)
8. Mahdvedha. While performing the Mahdbandha should the
Yogi effect the suppression of the breath in the Khechari style by
closing the passage of the wind by the throat Mudr&, and then,
putting the hands evenly on the ground, drive the wind slowly to-
wards the buttocks, it is Mahkdvedha.t
aan | पद्मूरेन वामेन ait संपीय दिकं |
प्रसारितं पदं शला cat Wrage ४
ष्ठे बन्धं समरप चारयेद्ायमूदतः।
यथा दष्डतः GIGS: प्रायवे ॥
wate तथा जकः कुष्ठी ससा भवेत् ।
लदा खा मरुरावख्या जायते दिपडाश्नया॥
तनः WH: WHE रेचयेतच्ेव वमतः |
मडामद्राख tre वदन्ति विबुचोत्माः॥
† महाबन्धः | afte are पादस यनिख्ाने नियोगयेव् |
वामोरूपरि dang दचिष्ं चरणं तथा
पूरथिल्वा warere’ Wea चिवकं इडं ।
निष्यीख बायमाङ्श्षा मनेाभध्ये निवाजयेत् ४
जारयिला ceqrafa Cede hay wa: |
UNF तु समभ्यस्य Ta TALITY ॥
{† awee | मराबन्धख्ितायोगी war परकमेकधीः |
grant मतिमाष्टत्य ferzad कष्डमद्रया ॥
खमस्यम । भूमा Fars सन्ताङुयब्डमेः |
पड्दवमतिक्रम्ब ae echt मध्यमः
CHAPTER SECOND. T07
4. Khecharé. When the tongue is reversed and pressed into the
thollow of the head and the sight is fixed at a spot in the middle of
the two eyebrows, the posture is called Khechari.*
5. Uddiydnabandha is that posture in which the wind flies
upwards by the susumné vessel frum the right side of the belly above
the navel.t
6. Mulabandha. When the heel is pressed against the perineum,
the anus is contracted, and the Apdéna wind is by force directed up-
wards, it is Mulabandha,t
7. Jdlandharabandha. When the throat is contracted and the
chin is pressed hard on the chest it is Jélandhara posture, the de-
atroyer of decay and death.§
मद य्थाग्रिखग्बन्भाजायते चाद्ताय ® |
तावद्या sang ततावाय' विरेष्वयेत् |
मडावेधऽयमम्पाखाग्मदासिडिप्रदायकः॥
* wed | कपासखकुरे खिदा afar विषरीतम।
भवो रकागताहहिमं द्रा भवति Get ॥
RATT: कणां ऋमेकावदेवे्ावत् |
खा यावत् मध्यं ष्यति तदा खेचरीखदिः
aaiquindt we gareafquruafaad |
t sytarraa: | षन्धोयेन चुषन्नायाः sree glad यतः |
ABS SIA e ss मेजिनिः THEE A: ॥
खङ्ीनं कुदते यद्माद किबान्तं aera: |
खङुीयानं तदेव eras बन्धोऽभिधीयते ॥
wet पिमं तानं न मेर्द्धच कारयेत् ।
ङी यानोद्धसो बन्धोदत्युमासङ्गकशरी ४
1 पाष्किभामेन सम्पीखयानिमाङुशयेदुगदं।
पानमद्ध माछष्य मरुबन्भोऽभिषी यते ॥
अथेमतिमप।नं बे aga कुरते वलात् |
GRA तं भाङूम्ल.बन्धे ड ahaa:
§ जाखन्धरबन्धः। SSA HFG इदये सापयेकिवकं इ
बन्धोखाल्ग्राष्छोऽय चण गरत्युविनाप्रकः ॥
108 APHORISMS OF PATANJALI.
8. Viparitakarant. Place the sun (expiratory air) above, just
below the hard palate, and the moon (inspiratory air) below, just
above the navel, and the Viparitakarani is completed. It promotes
hunger, &c., &c.*
9. Vajront. The exercise by which the several secretions are
drawn upwards is 50 called.f
10. WSaktichdlana. Seated in the Vajrasana posture, let the feet
be held firm by the hands and the anus be pressed by the heels, then
putting the air in motion by the bellows of the chest, let it be
suddenly stopped, and, contracting the forehead, let the wind be
* we मामेरधसाराङद्धं भानुरधः wat |
करशौ faqcarer म खवाक्षेन भ्यते ॥
नित्यमभ्धासमन्नस्य जरराग्रिविवडिनी।
QTUCUISYAGY सम्पाद्यः साचकस्यख॥
अर्या रयि भवेदग्रिदे डति तत्खशात्।
अधःभिरासखद्धंपादः चकं स्पात् प्रथमे दिने॥
aay किद्िदधिकमम्यसेख दिमेदिने।
afed पतदेव Wart ema |
मासमाजनत Ula स्त कारुजित् a
+ weet) Swear ब्तमानेाऽपि Baw नियनैवना।
awaret या freraifa स याभी सिखिभाञनः॥
लय वङ्इयं वच्छे cud यस्य कस्यचित्।
wicea दितीयनक मारी च anafiat ॥
AWA गनः सम्यम् डाङकुचनमम्बषेत्।
परसाऽप्यथवा मादौ wanretinfearsvare i
पतः शस्तनाल्तेव फत्कार वखकन्दरे |
शनेः नः प्रकुरव्वोत वायस्शारकारशात्॥
Mihi पतदिन्द मभ्यासेनद्धं माषरेम्।
afeay निजं विन्दमदमाषष्य रखयत् ॥
९ने। लिखा मराशिवेख्ाप्या मेद् रकतः |
was मदय fafeu दग्धमेमयसुमवं ॥
वश्मोखीमथयनादुयं ger: खाङ्रेपनं।
QAM: SSA सक्तग्यापारयाः wera ॥
CHAPTER SECOND. 109
directed that way for two muhitrtas and when it comes to the susumna&
yessel, stop it and this is S’ektichdlana. (Loosely translated.)*
According to some the Bandhas, on distinct form the Mudras, (Cf.
N.C. Pal’s treatise on the Yoga.)
Treating of a system of philosophy Patanjali bas not thought
proper to enter into details, regarding age, sex, caste, food, dwelling, =
&c. as bearing upon Yoga, but other works supply information
about them to a considerable extent. A few notes derived therefrom
may not be unfitly added here. The first question that would arise
would be—who are fit to perform the Yoga ? On this subject the Hatha-
pradiptkd fixes no limit. It says, “by the practice of Yoga, every
one may attain perfection, whether he be youthful, or old, or very
old, or diseased, or decrepit.”f The next point is the selection of a
proper place, ^ A small monastery, a dwelling not larger than a cube of
six feet, situated in an out-of-the-way place where there is no danger
within a circuit of a bow, of hail, fire and water, in a country abounding
in food and free from danger of wars and the like, where religion
prevails, ina thriving kingdom,” is the most appropriate. The cell
or mathike should have a small door and no window; it should be free
from holes, cavities, inequalities, high steps and low descents; it
should be smeared with cow-dung, devoid of dirt, not infested by ver-
min, with a terrace in front, a good well, and the whole surrounded by
a wall. Dwelling in sucha place, avoiding all anxieties, the Yogi
should follow the path pointed out by his teachers in the exercise of
* gf reared पादो कराभ्यां धारयेष्ढं |
AUSMMING च कन्दं तज भरपीङ्येत्॥
aqreafaaraat चालयिवा च कुण्डलीं |
कुय्यादनन्रं wei कुष्ठी माश बे धयेत्॥
भानाराकुशनं FUT कुण्डलो चालयेशतः |
व्त्युवक्कनतस्यापि तस्य CUNY कुतः ॥
सुकरं इयपय्येकं faded चारनादसो |
द्धं माष्टष्यते fated चुष्कायां समुद्गता ।॥
वेन gafeat wan gata सुखं भवं ।
HAVA AAT TTY एषनां Asha खतः ।
{ यवा बृदधोतिषुदधोवा बाधितोदुवेलाऽपि वा।
& = a
अभ्यासात् सिदिमानाति सब्वेयोगेष तन्तं ॥
110 APHORISMS OF PATANJALI.
the Yoga.® He should avoid all excess of food, violent exertions, and
vain disputations. His food should consist of wheat, sali rice, barley,
Shashti rice (or that which matures in six days), the syama and the
0015818 grains, milk, clarified butter, coarse or candied sugar, butter,
honey, ginger, palval, fruits, five kinds of greens, mung pulse, and
water,’’ and all soothing sweet things in a moderate quantity, avoid-
ing flesh-meat and too much salt, acids, and all stale, putrid, decomposed
or acrid substances. The quantity of food taken should be such ae
to leave one-fourth of his appetite unappeased.f
He describes the means of making the seat firm and pleasant.
XLVII.
Through slightness of effort and attainment of the
infinite.
The construction of the sentence is that through slightness of
effort and through attainment of the infinite the seat becomes firm
and pleasant. When the wish is formed, ‘I shall adopt this
posture,’ and that posture is accomplished even with “ slightness of
effort,” 8. ¢., without difficulty, and when the thinking principle is
reposited in the infinity of space or the like, and by understanding
it becomes of it, then from absence of the body and of egotism the
posture does not become painful. When this controul over posture
is accomplished agitations of the body and such other obstructives
to meditation do not arise.
* qo urfae en gira निरूपद्रवे |
अमुःप्रमाकपय्य नं भिलाप्रिजरुवजिते ॥
CATH सटिकामव्ये खातव्यं खटयामिन |
अर्पहारमर भमत विवरं agen च यत्
सम्ये मामयसां्शिप्तमररूं निरव यन्न भितं |
वाद्ये मंडपवेदिङ्कपदच्िरं प्राकारसंवेहितं
Ire योाममरस्य रशरुभिदः सिदे खेटाम्यासिभिः
t मेथमधाण्डियववाहिकन्यभनानं खीराग्यस्ंडनवनीतखितामचनि |
शऋंटिपडालकफशादिकपचध्ाकं भद्रदिदिबमटकं च यमीन्धपर््यं॥
सुचिग्धमधराहार्तु थे गवि वथिंतः।
भण्यते शिषसंभीत्यं मिताहारः ख उश्यते ॥
Bea aT र वरोाग्याङरीत शाकं सेवीरतेशतिलसषेपमखभलम्बाम् |
अजदिमांसद्पितनङुरत् कार पिष्ाकडिगर एएनाद्मयथ्यमाङः ॥
CHAPTER SECOND. 111
{The object here is to point out that when by practice one
becomes able to assume any position at will, without any diffi-
culty, and, adverting to the dogma that the thinking princi-
ple assumes the form of the object it thinks of, when by
thinking on any infinite object, such as the sky, it becomes itself
infinite, it feels no pain or uneasiness in assuming any posture,
however painful it may otherwise be. The means of attaining
firmness of seat thus are practice and the contemplation of bound-
less objects. ||
A fruit thereof when accomplished.
XLVIII.
Thereupon non-embarrasment by the pairs.
The meaning is that on the controul of posture being accom-
plished, the Yogi is no longer oppressed or embarrased by the
pairs, 8. ¢., cold and heat, hunger and thirst, and the like.
[This is the ultimate fruit of attaining perfection in assuming
the different postures above adverted to. |
Having thus described how to controul the postures he describes
regulation of breath.
XLIX.
On its being accomplished the regulation of breath
(which is) interruption in the flow of inspiration and
expiration.
On posture becoming firm that auxiliary of the Yoga which
is regulation of breath and of which firmness of posture is the
cause, should be practised.
How is it characterised by the interruption in the flow of.
inspiration and expiration? Inspiration and expiration have been
already defined (B. I. A. xxxiv.) The “ interruption” (vichchheda)
or stoppage of the twofold “ flow” (gatz) or current in places
outside and inside produced by means of expelling or filling of
the breath is called Prandydma or regulation of breath.
112 APHORISMS OF PATANJALI.
{Here the true Praynéy4ma is accepted to be the interruption
or break in the flow of the breath. The inspiration and the
expiration are the functions of which the stoppage is the most
effectual act for the attainment of perfect meditation. It is
called Aumbhaka, or quiescence, and the longer it is sustained the
more proficient becomes the Yogi. When perfect controul has
been attained in this respect, the Yogi can live buried under earth
for months and years without peforming any organic function
whatever. |
For its better understanding, he describes its nature after
showing its distinctions.
L.
That, again, is an external, an internal, and a
stationary function; it is divided by place, time, and
number; it is protracted or subtile.
The “external function” of breath is expiration, or expulsion
of the breath outward (rechaka). The “ internal function” is in-
spiration or filling in (puiraka). The function of stoppage inside
is kumbhaka. Because the vital air at that time remains quiescent
or motionless, as water in a jar, (17064) therefore that condition
is called kumbhaka.
This regulation of breath is of three kinds, according as it is
specialised by space (des‘a), “ time” (kala), and ‘ number”
(sattkhya). 1४ 18 also “ protracted” (dérgha), or “subtile” (sukh-
ma). It is especialised by place, as (when we say) “ twelve
distant from the nose,” meaning as far as twelve fingers from
the nose. It is specialised by time, as (when we say) “ of the
duration of thirty-six instants.” It is specialised by ^^ number,”
when (we say) ‘many times done.”
By these inspirations and expirations the first udghata is
produced, and to know this a numeral figure has to be used.
Udghdta is the striking of the head by the wind propelled upward
from the navel.
CHAPTER SECOND. 113
{The object of this aphorism is to describe the 1६06६7४.
It is an operation which includes the three functions of inspira-
tion, quiescence, and expiration. The breath must be drawn in `
first before it can be retained within; the retention cannot last
long, and so after a time there must be an expiration. The first
and the third, however, are regulated by the capacity of the lungs,
and by the time necessary for the expulsion of a given quantity
of air, and cannot be much modified, and the second alone, there-
fore, concerns the Yogi most, for he can controul it to a consider-
able extent, and hence it is held to be the most important element
of the Pranfyama; not unoften, as in the last preceding apho-
rism, it alone is described as the Pranayéma. The threefold
operation is specialized by the time devoted to each operation,
by the extent of space from which the breath is drawn, by the
number of times it is repeated, by the period for which it bas been
practised, and by the subtility or grossness of the operation.
The operation of udghdéa is mysterious. I cannot find out from
any work or person how the internal air is made to strike parti-
cular internal organs. |
Having described the three members of the regulation of breath,
he, with a view to enunciate a fourth, says :—
LI.
The fourth is dependant on the recognition of the
outer and the inner spheres.
_ ©The outer sphere” (véhya-vishaya) of the breath extends far as
twelve (fingers) from the nose. The “inner sphere” (dbsyantara-
vishaya) is represented by the heart, the navel and the like.
That quiescence or stoppage of motion, (which ensues) on recog-
nising or taking into consideration these two is the “ fourth”
regulation of breath (prandydma). Its difference from the third
form, called kumbiaka, is this : The latter without taking any note
of the outer and the inner spheres suddenly assumes quiescence,
15
114 APHORISMS OF PATANJALTI.
like a lotus falling on a hot stone, while this is a stoppage
which results from a recognition of the two spheres. This, like
the preceding, should be known to be divisible according to place,
time and number.
[This is purely intellectual, and involves no change in the
order of the operation. It is the same operation, but performed
intelligently. ]
He now describes the fruit of the fourth kind.
LII.
Thereby is removed the covering of light.
“Thereby,” 2. ९., by that fourth form of regulation of breath, .
the “covering” (dvarana) of the form of afflictions which envelope
the “light” (pgrakds’a) which is the thinking principle abiding in
the quality of goodness, is destroyed. This is the meaning.
[The purport is that this fourth form of Pranay4ma is specially
useful in removing all those ideas of pain and suffering which
are ordinarily associated with the thinking principle. }
Another fruit.
LIII.
The mind’s fitness for steadiness.
“‘ Steadiness” (dhdrand) will be defined presently (B. पा, A. 1.)
The mind (mamas), divested of its defects through the instru-
mentality of these forms of regulation of breath, remains fixed to
whatever it is applied, and does not suffer from distractions.
(Here the word manas has been used as a synonym of chzéia,
thinking principle).
He gives the definition of abstraction.
LIV.
Abstraction is the assumption by the senses of the
original nature of the thinking principle, from want
of application to their respective objects.
CHAPTER SECOND. 115
That by which the senses are abstracted, or from a feeling of
opposition, withdrawn from their respective objects, is Abstrac-
tion (pratydhara). How that may be effected is thus explained.
Of vision and the other senses the respective objects are form and
the rest. «^ Application” (samprayoga) to them is advancing
towards them. The want of such advance is the forsaking of them
and abiding in their original nature. When that forsaking is
effected the senses become the imitators of the original nature of the
thinking principle. Since the senses follow the thinking principle
as do bees their king, they all become of its nature. Thus when
the thinking principle is subdued these become abstracted.
(The natural tendency of the senses is outwards, towards the
objects which are designed for their entertainment, and the
great object of the Yoga is to divert them from those objects,
in order to bring them to a focus in the thinking principle.
When this is effected they cease to act, and are restored to the
natural state of the thinking principle of which they are
emanations. That natural state, again, is quiescence, and con-
sequently the senses become quiescent, and this is their abstracted
state. ]
Having described abstraction, which is the imitation of the
nature of the thinking principle by the senses, he now describes
the fruit of the act.
LV.
Thence the complete subjugation of the senses.
The meaning is—that by the practice of abstraction the senses
come so completely under controul that do not proceed, according
to their natures, outwards to their respective objects even when
excited thereto.
[The chapter opened by enquiring, what the exercise of the
Yoga was, and having described in detail that exercise with all its
concomitants, it now closes by describing the fruit of that exer-
cise. The fruit is complete subjugation of the senses. |]
116 APHORISMS OF PATANJALI.
Thus then has been described the practical exercise of the
Yoga which forms the theme of the first chapter. The practical
Yoga is first defined (1), then follow its use (11),in the weakening
of the afflictions (111), ite origin from ignorance (1९), the definition
of ignorance (ए), do. of afflictions (vi to 1x), means of obviating
them (x and x1), works, their sources and fruit (आ to xIv),
afflictions, their character and why and how they are to be got
rid of (xv to उदरा), discriminative knowledge (इरा to अन्ता);
postures, &c., (xLv11 to ना), and the advantages thereof (L111 to
Lv). (Not literally translated, but only the substance of the
commentary is given here for reasons elsewhere assigned, p. 58.]
Now this Yoga, through restraints and obligations, assumes the
form of a seed, which sprouts through postures and regulation
of breath, flowers through abstraction, and bears fruit through
contemplation, retention and meditation, and these are explain-
ed in this chapter on exercise.
This 18 the end of the second quarter, or the quarter on practice,
of the commentary entitled Rajamértanda on Patanjali’s institutes
of the Yoga, by the great king, the superior king, the illustrious
Bhojadeva.
CHAPTER SECOND. 117
ADDENDUM.
The note on Aphorism xxxrrI on page 94 is calculated to mislead
unwary readers. The remark that purification and other obligations
are common to all persons, whether Yogis or otherwise, is quite
correct with reference to the text. The obligations are as imperative
on Yogis as they are on householders, and none should neglect them ;
but purification is here taken in its ordinary acceptation, and does not
refer to certain peculiar acts of washing or Saucka which some
Yogis, particularly the followers of the Hathayoga, recommend. They
hold that ordinary washings &c., are not enough. They have accord-
ingly devised complicated, and in some respects very repulsive, forms
of purification, which they regard as absolutely necessary as prepara-
tory steps towards the attainment of fixity of seats. These they de-
cribe under the collective name of Shkajkarma or “sixfold work,” as
they are reckoned under six different names. These names are—L.,
Dhauti; II, Vasti; III, Nett; IV, Laukiks ; V, Trdataka, and VI,
Kapdlabhdti.® These are variously subdivided by the Gheranda Sait-
hitd, the Niruttara Tantra, the A’diydmala the Brahmaydmla, the
Grahaydmala, the Rudraydémala, the Sivasaihitd, and other Tantras.
I shall follow the first in the following notes :
I. Dhauts means washing, and it is known under four different
names according to the parts of the body to which it is applied.
These are, lst, Antardhauti or washing of the intestines; 2nd,
Dantadhauts or washing of the teeth; 3rd, Hriddhauti or wash-
ing of the stomach ; and 4th, Mulasodhana or washing of the rectum.t
The first is effected in four different ways, viz., (a) by contrac-
ting the mouth in the form of a crow’s bill, and drawing in a full
draft of air into the intestines, where it is retained for a time and
* wulfrrafewenr नेतिः रौकिकौ भाटकं तथा |
कपाङमातिख्धेतानि षटकम्ौकि समाचरेत् ॥
+ अनचातिदेनाधौति इंदो तिमं खणेाधमम् |
Wit चतुविंधां छना we geen नियो ॥
118 APHORISMS OF PATANJALI.
then thrown out.* As wind is the means of washing in this case it
is called Vatasdra. (6) By drinking a large quantity of water up to
the throat, and then forcing it down so as to expel it by the lower
orifice.f This is called Vérisdra. 1 know not how this can be effec-
ted, but to the occultist everything is possible. (c) By stopping the
breath and then striking the navel a hundred times against the ver-
tibral column.f This is called Agnisdra. (द) By taking in air through
the mouth contracted into the form of a crow’s bill, retaining it in the
intestines for an hour and a half, and then expelling it through the
lower orifice.§ (Vahiskarana.)
2nd. The Dental washing includes the purification of the teeth,
the tongue, the two ears, and the foramen on the crown of the head.||
For the teeth a dentrifice of catechu or clean earth is recommended
as appropriate.¢ For the tongue scraping with the index, the
middle and the ring fingers is held sufficient.** For the ears, rubbing
the orifices with the index and the ring fingers,¢f and for the foramen
* wrequaaraa frtery शनः शमः।
खारयेदुदरं पञचाइवोना रेच येष्डमेः ॥
+ wT प्रयेदारि aye च पिवेच्छमेः।
चाश्येदुद्रेशव चाद राव्रेवयेदधः ॥
t नगाभिप्रन्विं ware इतवारच कारयेत् |
अग्रिसारमेषा श्यैतियानिनां यगसिदिदा।
खद् रामयजं UH जठरा गरं प्रवडेयेत् ॥
§ ककीमङ्गां शाधयिल्ला परयेदुदरं awe |
धारयेद यं यामन चारयेद् aaa |
एषा धौतिः परा AT ग TAT कदाचन I
| दन्तमूरं णिकमूलं care award:
equa qea दनध्यौतिविषीयते ॥
7 orfate cary उत्तिकया च श्यडया।
माव्ञयेदनमसच्च यावत् fafeqqarete ॥
** लव्लेनीमष्यमानामा wefewaaiaa: |
MMigway त॒ माच्छयन्नम्बिकामूरम् |
Was UTAH BHA निवारयेत् ॥
†† wesaarfeeertrarerenty कष्रम्भयोः |
fAQMATTAAT मादानार प्रकाशयेत् ॥
CHAPTER SECOND. 119
on the crown of the head rubbing with the thumb are enough.*
8rd. The purification of the stomach is effected in three ways: Ist,
by passing the tender leaf-shoot of a plaintain, or a turmeric plant,
or a cane, through the mouth into the stomach, and, after shaking it
drawing it out (Dandadhauti); 2nd, by drinking a large quantity of
water and then vomitting it out (Vamandhauti) ; 3rd, by swallow-
ing a strip of cloth three inches wide and fifteen cubits long and then
drawing it out (Vasadhauti).+
4th. The purification of the rectum (४7०50 द कद) is effected by
washing the part with water aided by a finger or the stalk of a
turmeric 19०४.
II. The purification of the fundament (Vdstisodhana) is effected
by repeatedly contracting the fundament while seated firmly in
water up to the navel ( julavasti) or on dry land (sthalavasti).§
III. Neti is the technical name of thread, a span length of which
is passed through the nostrils and drawn out from the mouth with ४
view to purify the nostrils. ||
IV. Laukikt Yoga is the practice of shaking or swinging the
* ददाञुठेन देर माव्ञयेद्धाखरञ््रकम् |
{ रभ्रादष्छं Uae Fees तथेव च।
WRT चालयिला तु पुनः भरत्यारोष्ड नेः ॥
भाजनानो पिवेद्ारि चाकष्डपुखितं gut: |
छद्धदष्टं चरुं रत्वा werd वमयेत् पुनः |
नित्यमभ्यार्योामेऽयें sated निवारयेत् ॥
चतुरङ्लबि्ारं कवलं शमे पेसेत्।
पनः प्रत्यारेदेतत् Tea धौतिकम्पकम् ॥
{ Waqee दण्डेन मध्यमाङ्रलिनापि a
यन्न चारयेद् ग्ध THT च पुमः पुमः ॥
6 नाभिमग्रजलेपायु न्यस्तवान्त्कटाशनम् |
्ाकुद्चनं THCY Haase समाचरेत् ॥
यच्छं afearnata चालयिला नेरथः।
अञ्धिन)मब्रया पायुमाकुश्चयेत् प्रसारयेम् ॥
| विवख्चिमानं खच्छषद्धनं rere प्रवेश्येम्।
माभ्निमेमयेत् पञ्चात् प्रोच्यते Arata ॥
120 APHORISMS OF PA'TANJALI.
intestines repeatedly from one side to the other.*
V. For the purification of the eyes, the recommendation is that
the eyes should be fixed on one point, the tip of the nose for instance,
without permitting any twinkling, until tears flow in abundance. This
is called Trdtaka.t
VI. Under the last head of Kapdlabhdti, three practices are
recommended: Ist, drawing the air through the left nostril and ex-
pelling it by the right, and then reversing the operation, and per-
forming it alternately several times, (Vdtakrama) ; 2nd, drawing in
water by the nostrils and throwing it out by the mouth, (Vywé-
krama) ; 8rd, by sucking up water by the mouth and throwing it out
by the nostrils, (S’stkrama).t
The Tantras describe several other modes of purification, and suggest
many variations in the rules above quoted ; but it is not worth while to
quote them, particularly as first class Yogis denounce all such puri-
fications as quite unnecessary, if not actually futile.
#* अमम्दवेगे Gee चामयेदुभपाञराः।
सव्पेराग। चिन्नी देडानरविव्ंनम् ॥
† निमेषाश्वेषकं war ame fated |
qaqate पतन्ति जारकं sea ae: I
t इडया परयेद्ायं रेचयेत् पिङ्गला ga: |
पिङ्लया प्रथित्वा Gagan रेचयेत॥
परकं रेचक छल्वावेगेननतु चालयेत् |
एवमभ्यासथागेन BAS निवारयेत् a
मासग्िां जललमालछष्य TAB रेचयेत्।
पायं पायं अत्क्रमश Baers मिवारयेत् ॥
vier पीत्वा ame नासानां विरे चयेत्।
एवमभ्यासयेगन काभदेवसमो भवेत् ॥
न जायते वारेकधश्च रा मेव प्रजायते |
भवेत QQCATY कफदाषं निवारयेत् ॥
Or Crete
~~
ई
»
BIBLIOTHEGA INDICA ;
A
3
ffoLLecTION OF ORIENTAL Works
PUBLISHED BY THE
ASIATIC SOCIETY OF BENGAL,
New Series, No. 482.
--
— ny
~
Ay
पातच्जलं BAA |
राजमात्तण्डास्यटत्तिसदितम् । (4;
THE YOGA APHORISMS OF PATANJALI,
WITH THE
COMMENTARY OF BHOJA RAJA
AND AN ENGLISH TRANSLATION
BY
RAJENDRALALA MITRA, LL. D., C.LE.
FASCICULUS III.
CALCUTTA :
PRINTED BY J. W. THOMAS, BAPTIST MISSION PRESS.
AND PUBLISHED BY THE
ASIATIC SOCIETY, 57, PARK STREET.
1882,
CHAPTER THIRD. 121
CHAPTER THIRD.
May Bhitanatha, (the lord of elements,) by the thought of
whose lotus feet, the occult powers of Animé and the rest are
attained by thinkers, be to our prosperity !
With a view to describe the three accessories of the Yoga,
Dharana, &c., already referred to, (C. II A. xxx) and to explain
the external, the internal, and other Siddhis, Patanjali begins this
chapter, adverting first to the explanation of the term Safiyama.
[The occult powers (vibhutis) are the following: 1, animd,
^ molicularity,” extreme minuteness, or parvitude, or invisibility ;
2, Laghima, “ extreme lightness,” levity, tenuity, or incorpore-
ality; 8, Prdptz, “accessibility,” or touching anything at will, as
touching the moon with the tip of one’s finger; 4, Prdkamya,
“‘ wilfulness,” or irresistibility of will, fulfilment of every wish ;
5, Garimd, “excessive pondrosity,” magnitude, or illimitable
bulk ; 6, /’sitd ^ sovereignty,”’ or supreme dominion over animate
and inanimate nature; 7, Vasitd, “subjugation,” the power of
changing the course of nature ; 8, Kdmdavasdyita, “ self-controul,”
or the power of suppressing all carnal longings. These are also
indicated by the term riddhi, and also by s¢ddhz or perfections,
Inasmuch, however, as s¢ddhi is applied to other profections it is
sometimes qualified by the term maha. The powers are algo
indicated by the terms 64८7 and azévarya. }
Thereof, he describes the nature of steadfastness.
I,
Steadfastness is the confinement of the thinking
principle to one place.
“To one place” (dese), $, ९,, 10 the navel-wheel, the tip of
the nose, or the like. ^^ Confinement” (4andha) of the thinking
16
122 APHORISMS OF PATANJALI.
principle is making the thinking principle steady (on one object)
by excluding (the thought of) all other objects. This (confinement
to one place) is called Diarana or the steadfastness of the thinking
principle.
The meaning is this:—-The Yogi, who has purified his internal
organ by benevolence and other acts of refining the thinking
principle, who has accomplished the restraints and the obligations,
who has acquired mastery over his postures, who has subdued the
vital airs, who has abstracted himself from the field of the senses,
who has conquered the pairs (cf. C. II A. शशा), should, in
a quiet place, and in an erect posture, by fixing it to one object,
such as the tip of the nose, produce steadfastness of the thinking
principle for the practice of discriminate meditation.
(The preliminary obligations and restraints having been accom-
plished, and the habit of assuming the various kinds of seats
having been acquired, the Yogi should engage himself in train-
ing his thinking principle so as to be able to keep it unswervingly
steady to any object to which he may wish to direct it ; and this
unswerving fixity is called Dhdrané, or steadfastness. This stead-
fastness cannot be acquired without asubstratum. There must be
some object to which the thinking principle can be applied,
whether it be the tip of the nose, or a plexus of nerves in the
belly, or the crown of the head, or the ether, or the sky, for with-
out it, in the preliminary stage, the thinking principle would be
wandering. And inasmuch as there must be a substratum, the
steadfastness of thinking produced by it comes under the head
of discriminate meditation (samprajndata-samadhi). (C. I A. xvit.)
Practically it is a state of steady, immovable abstraction, buy
the word abstraction would be an indirect and not a direct de-
finition of 10047918, inasmuch as abstraction gives prominence
to the act of withdrawing or separating, leaving the result of the
act in the background, whereas Dhéran4 gives prominence to
the fixation of the thinking principle to one point, leaving the
separation or withdrawing from other things to be tacitly
implied.
CHAPTER THIRD, 128
The P. Bhashya defines ‘“ Dh&rané to be the fixation of the
function of the thinking principle on the navel-wheel, or on the
lotus of the heart, or on the light in the head, or on the tip of
the nose, or on the point of the tongue, or on such other place, or
on some external object.”” (Nabhichakre hridaya-pundartke mur-
dhnz jyotishi nasikdgre jthvagra-ityddishu des'eshu vahye vd
vishaye chittasya vyittimatrena bandha iti bandho dhdrand.)
The “ external object” of the commentator is explained by Vijnéna
Bhikshu to mean the image of a divinity. ]
Having defined steadfastness, with a view to define contempla-
tion he says :.
II.
Contemplation is unison there of the understand-
ing.
‘“‘There,’’ in that place where the thinking principle is confined.
“ Of the understanding” (pratyayasya) of the knowledge. What-
ever unison (or harmonious blending) is obtained through the
instrumentality of avoiding untoward modifications, and what
knowledge constantly arises through dependance on that on which
steadfastness is reposed, is called “ contemplation” (dhydéna).
[The word diydna is usually translated into meditation, for
it implies that profound and abstract consideration which brings
its object fully and undisturbedly before the mind. Inasmuch,
however, as there is deliberation and consideration in this act,
contemplation appears to me to be a more appropriate equiva-
lent, the highest state of contemplation, which 18 Samadhi, being
indicated by the term meditation.
The P. Bhashya defines Dhyana to be “an even current of
thought undisturbed by other thoughts.” (Sadris’a pravaka-
pratyaydntarenapardmrishto dhyanam.) ]
He now describes meditation, the last or highest member of
the Yoga.
124 APHORISMS OF PATANJALI.
ITI.
When that (contemplation), existing as if without
its own identity, enlightens solely one object, it is
meditation.
“When that,” 2. ९. contemplation as defined above (A. 11).
When “solely one object” is enlightened, z. ¢., when the object
produced by application to the form of an object, negating all
other forms of consideration, and the thought appears as if devoid
of its own identity, it is called ‘ meditation” (samadhi). That
which brings the mind together thoroughly, (samyag-ddhiyate),
४. e., brings it to one centre by avoiding all disturbing causes, is
Sam4dhi.
(The P. Bhdshya defines Samadhi to be “that in which
contemplation so realizes the form of the object contem-
plated as to make its own identity, as it were, void from
the prevalence of the nature of the contemplated object.
(Dhydnameva dhyeyakdra-nirbhasam pratyayatmakena svaripena
sunyamiva yada bhavati dhyeya-svabhdvaves'dt tada samdadhiri-
tyuchyate). As stated in the foregoing note, 82008411 is only a
more advanced state of contemplation than 011 ६०४, In the
latter the ideas of other objects besides the one contemplated
are subdued and kept down, but not entirely suppressed ; but
in the former it isso complete that not only exteraneous ideas
are suppressed, but even the distinction between the thinking
and the thought are lost, so that the former, as it were,
merges into the latter, and nothing but thought remains. Such
being the case, the body ceases to be influenced by external stimuli,
and a state of catalepsy or trance is produced. Hence it is that
Samadhi is not unfrequently translated into trance or catalepsy.
Catalepsy, however, takes note of only the cessation of the
organic functions, leaving unnoticed the state of the thinking
principle, whereas Samadhi brings the intensity of the think-
ing to the fore, without caring for the organic functions, and the
English equivalent used should therefore convey thisidea. Medi-
CHAPTER THIRD. 125
tation it is true doesnot give the measure of the intensity, but
since that intensity varies greatly under different circumstances,
meditation is by itself enough for ordinary use. |]
In order to supply for use in his work a technical term for
the three constituents above described, he says:
IV.
The three together constitute Sayama.
In this Sastra the application of the three operations of
contemplation, (diydua) steadfastness (dhdrand), and meditation
(Samadhi), to one object is indicated by the use of the term
Safyama.
[The word Safiyama is formed of the intensitive particle sam
prefixed to yama “ restraint,” and means vow, binding or confine-
ment, and in this work indicates the absolute restriction of one’s
self to the practice of the three means of accomplishing the Yoga.
In connexion with the ceremonial of the Smriti, it is used to
indicate the day preceding that of the rite itself, because on that
day the performer has to place himself under certain restrictions
about food, drink, and occupation, the nature of which varies
according to the character of the rites. The word is defined with
2 view to prepare it for subsequent use as a technical term for the
three most important acts of Yoga. ]
The fruit thereof.
| V.
From success thereof comes the light of under-
standing.
^ Thereof,” 2, e., of Saiiyama. ‘ From success” from its become
ing similar (2. ९., freely blending with each other so as to be the
same) by practice. “ Understanding” (prajnd), i. e., the nature of
the object to be known. The “ Light” (d/oka), (understanding)
expands, The meaning is—that which has to be known becomes
thoroughly manifest.
126 APHORISMS OF PATANJALI.
(The purport 18 obvious. When a person is proficient in per-
forming the threefold acts of Safiyama, he attains the light of
understanding, or the power of knowing thoroughly the nature
of the object to which he directs his attention. ]
Its application.
VI.
It is to be applied according to its stages.
According to “ its,” 2, e., of the Saiyama, “Stages” (54472),
it should be applied to the varying conditions of grossness and
subtileness of the substratum of the function of the thinking
principle. The Safyama should be practised in a higher stage
after subduing or attaining proficiency, or knowing thoroughly,
the lower stages of the thinking principle, for the fruition is not
effected by practicing the Safyama in the highest stage without
first bringing into controul the lower ones.
[The subject matter of this aphorism is a mere detail: it is the
rule that Safyama should not be attempted for the higher
stages of perfection until after it has been practised in the lower
stages, 3.¢., it 18 to be practised step by step according to the
different stages into which the career of the Yogi is divided.
See C. II A. उर्णा. |
A doubt having arisen why in the chapter on the appliances
(C. II) he should have described only five after naming the
eight members of the Yoga, and omitted three, the author says:
VII.
The three are more intimate than the former.
“Than the former,” z. ९.) of restrictions and other members of
the Yoga, which are the appliances of meditation in a secondary
degree. (C. II A. xx1x.) The three members, steadfastness, &c.,
‘ are intimate” (antarafiga, lit. akin,) to descriminate meditation,
since they establish the true character of meditation.
CHAPTER THIRD. 127
[In C. II A. xxrx. the accessories of the Yoga have been
described to be restraint, obligations, postures, regulation of
breath, devotion, steadfastness, contemplation, and meditation.
Of these tke first five are subsidiary or ancillary to, and the last
three integral parts, lit. members of the body of, the Yoga, and this
idea is developed in the aphorism under notice by the statement
that the former are strangers and the latter intimates. The first
five only prepare a person for the performance of the Yoga, but
the last three constitute the Yoga, for without them there can be
no discriminate Yoga having a specific object of thought. ]
To point out that it is nevertheless a stranger compared to
another, he says ;
VIII.
It is still a stranger to the seedless.
“To the seedless” (nirvijasya), 4. ९.) to the meditation which
depends on nothing, or carries on pondering with reference to
vacuity. To it the threefold members of the Yoga are strangers,
(vahiraftga,) because they are only secondarily subservient.
[Having in the next preceding aphorisms described the last
three of the eight members of the Yoga, to be essential to the
Yoga, the author makes a distinction, by saying that though
they are essential in the case of discriminate meditation, or that
in which there is a specific object of thought, they are not so when
the Yogi, rising above all specific objects, makes vacuity (3117142)
the object of his pondering. This form of meditation is called
“seedless” (cf. C. I, A. Lx1), and it needs no aid and can derive no
help from steadfastness, contemplation and objective meditation. |
Having now clearly explained the subject of Safijama, wishing
to disclose the nature of perfection of the different members of
Yoga, he describes successively the three modifications.
IX.
The suppressive modification is the moment of
conjunction of the thinking principle with suppres-
128 APHORISMS OF PATANJALI.
sion on the overthrow and success of the twofold
residua of waking and suppression.
“ Waking” (vyutihkana) includes the three conditions of agita-
tion, bewilderment, and voluptuousness. ‘‘ Suppression” (१270442)
is that modification of the thinking principle in which the quality
of goodness becomes a part of it, or retires to 1t. When succes-
sively the “ overthrow” (८४०९६८०८) and success “ prevalence” (pra-
durbhava) of the residua of the two, ४. e., of the waking and the
suppressive conditions, are produced, then at the moment of
५ suppression,” the conjunction (azvaya) which takes place from
the thinking principle having then both functions is called ‘ sup-
pressive modification” (nirodhaparindma). = ^ Overthrow” 15 the
condition of incapacity to perform work, there being a contempt
for it. ^^ Prevalence” is the condition of manifestation in the present
condition. The meaning is this:—When the residua cognate to
waking are pacified, and the residua of suppression are prevailing
and the thinking principle appears connected with both from its
being the substratum of quality, then that state is indicated by
the word suppressive modification (zirodhaparinama).
Although there is no stillness of the thinking principle when
affected by the functions of the qualities, nevertheless this
modification is called ८८५ or motionless.
[Having explained the exact position of the threefold exercise
of Safiyama, the author now proceeds to describe what follows
that exercise, and in doing so first defines three terms, and the first
of them is suppressive modification (nirodhaparindma). This is
defined to be the time when all the residua of the waking state
being overthrown, the thinking principle begins to be worked
by the residua of the suppressive state; it is the moment of
transition from the one condition to the other that the term
indicates. The P. Bhashya thus defines the term: “the residua
of the waking state are the attributes of the thinking principle,
but they are not intelligent. The residua of suppression, pro-
duced by the intelligence of the suppressive state, are also the
CHAPTER THIRD. 129
attributes of the thinking principle. On the overthrow and the
success of the two, the residua of the waking state are put down,
those of the suppressive state rise up, and there is then a correla-
tion of the thinking principle, and the changes, thus constantly
occurring in a thinking principle is suppressive modification.”
(Vyutthdna-saiskdraschitladharma na te pratyayatmaka iti,
pratyaya-nirodhena niruddha nirodhasafiskard api chittadhar-
mah, tayorabhibhava-pradurbhavau vyutthana-sanskard hiyante
nirodha-sanskara adhiyante, ntrodhakshanam chittamanveti tad
ehasya chittasya pratikshanamidam saiiskaranyathatvam nirodha-
parinamah.)
In explaining the text, Bhoja uses a term which, as playing
an important part in subsequent explanations, requires a few
words of comment. The word is vartamanddhvan, a compound
of vartaman “ present” and adhvan “a road,” but here “ time”
(adhvas'abda kdlavachanah,) which I have rendered into ^ present
condition.” The theory is that every image, shape, or idea
exists from eternity in a latent form; circumstances make it
manifest, and when those circumstances are overcome it reverts
to its former condition. The first 18 andgatddhvan, or the un-
manifest or antecedent condition ; the second or what we see is
the varlamanddhvan, or the present condition; and the third 18
atitddhvan, or the postcedent condition, which is reversion to the
first condition. The image existed in the marble in a latent
condition ; the sculptor brings it to its present condition, and
when it is broken it passes on to its postcedent condition. This
theory is the same which prevailed in Greece in ancient times.
Thus, says Sir William Hamilton: “ Plato agreed with the rest of
the ancient philosophers in this—that all things consist of matter
and form; and that the matter of which all things were made,
existed from eternity, without form; but he likewise believed
that there are eternal forms of all possible things which exist,
without matter; and to those eternal and immaterial forms he
gave the name of ideas. In the Platonic sense, then, sdeas were
the patterns according to which the Deity fashioned the
17
180 APHORISMS OF PATANJALI.
phenomenal or ectypal world.” So Tiberghien, (Hssaz des Con-
noissance humane, p. 207,) “ Seneca considered ideas, according
to Plato, as the eternal exemplars of things, Cicero as their
form, Diogenes Laertius as their cause and princtple, Aristotle as
substances.”
The word saiskara, which, for the sake of uniformity, I have
aendered into residua, would have been more pointed here if
translated into idea.]
The fruit thereof.
ॐ,
Its tranquil flow from residual habit.
“ Its,” of the thinking principle, “ tranquil flow” (pras’dnta-
vakitd) is produced by the residua of the suppression aforesaid.
The meaning is, from voluptuousness being removed the thinking
principle flows in its own modification.
{The advantage derived from the suppressive modification is
that, when it is attained, the thinking principle becomes tranquil,
and abides in its own nature, that is, it is no longer subject to
agitation from the prevalence of the adverse qualities of foul-
ness and bewilderment. |
Having described suppressive modification, he now defines
meditative modification.
XI.
The destruction of multifunctionality and enliven-
ment of concentration of the thinking principle is
meditative modification.
“ Multifunctionality” (sarvarthata) is the quality of voluptu-
ousness of the thinking principle, which results from its
accepting many objects from its versatility. When one object is
depended upon there is a similar modification, and it 18 ^ concen-
tration,” and that too is a quality of the thinking principle. The
“ destruction” and “enlivenment” (tshaya and udaya) of the
two are successive, £. ¢., the destruction or extreme overthrow of
the quality of multifunctionality and the enlivenment or full mani-
CHAPTER THIRD. 181
festation of the quality of concentration are successive. The
condition in which there is a junction of the two in the thinking
principle, when it has the quality of goodness in excess, is called
५ meditative modification” (samddhi-parinama). This is distinct
from the former, (४, e., suppressive meditation). In the former
there are the overthrow and the prevalence of the two residua, 2, ९.)
the contempt for the nature of the former waking residua and the
prevalence in an unsubdued state of the latter or the residua of sup-
pression. In this, however, there is destruction and full enliven-
ment. Destruction is entrance into the condition beyond that of
reproduction, of the voluptuousness of multifunctionality, from
extreme hatred. Enlivenment of the quality of concentration is
its manifestation in the present condition.
[Suppressive modification as defined in A. Ix, is confined to
the point of time when the waking state passes on to the
suppressive state; but in the meditative modification, there is a
farther advance. The waking state has then been entirely over-
come, and the meditative state is in full prevalence. The one is the
commencement, and the other the consummation, of the condition
of meditation. The P. Bhdshya explains this by saying “ multi-
functionality is an attribute of the thinking principle, so is
concentration ; the meaning is there is destruction or disappear-
ance of multifunctionality and the enlivenment or manifestation of
concentration.” (Sarvdrthaté chittadharmah ekdgratd chittadhar-
mah, sarvdratdyah kshayastirobhdva ityarthah, ekagrataya udaya
dvirbhava ityarthah.) Briefly this is a higher state of con-
centration. |
The third or the concentrative modification.
XII.
The concentrative modification of the thinking
principle is that in which both the tranquil and the
enlivened conditions are equally recognized.
132 APHORISMS OF PATANJALI.
Unity of idea is a special function of the abstracted thinking
principle. “Tranquil” (८८2) is that which has entered the
postcedent condition. = ^ Enlivened” (udi¢a) is manifestation in
the present condition. From the thinking principle being in a
collected state, the two are equal, and from their object being
one, are similar cognitions (pratyayas). When the collected
thinking principle abides correlated with both it is called concen-
trative modification.
[In the suppressive modification the worldly state is just
passing away, and the meditative state is just commencing, and
the thinking principle is becoming tranquil; in the meditative
state the first stage is passed, and concentration is in prevalence
or fully enlivened; and when the tranquil and the enlivened
conditions are in full play, the condition is called the concentra-
tive modification, The P. Bhashya explains this by saying,
“ of the controlled thinking principle, the first cognition is tran-
quillity, and the next after it is a similar one that of enliven-
‘ment, and the thinking principle in meditation 1s correlated to
both, in the same way” (samahita-chittasya purva-pratyayah
Sénta uttarastat-sadriga udilah samadhi-chittamubhayo-ranu-
gatam punastathaiva). As in the last case so here, we have in
this an advance over the last preceding condition. |
Having described the forms of the modification of the think-
ing principle, he assigns them to other subjects.
XIII.
By this the modifications of property, time, and
relation in elements and organs have been described.
^ By this,” 2. ¢., by the threefold exposition of the modifica-
tions of the thinking principle (A. 1x, श, शा.) ^^ In elements,”
(dhuteshu,) both the gross and the subtile. ‘In the organs”
existing severally as Intellect, organs of function, and internal
organ. It 18 to be understood that the three modifications of
property, time, and relation have been described (by the above
aphorisms).
CHAPTER THIRD. 183
When, on the cessation of a former property, the subject
undergoes the modification of another property, even as the
subject clay, forsaking the form of an undefined mass, assumes
another property, that of a jar, it is called the modification
of property (Dharmaparinima). The ^ modification of time”
(Lakshana-parindma) (is thus indicated) —when that jar, giving
up its antecedent condition, assumes its present condition, or
forsaking it, takes up its postcedent condition. The modification
of relation (Avasthdparindma) is the correlation of the jars, in
the first and the second conditions, for the train of the functions
of qualities is always moving, and does not remain unchanging
for even a moment.
[This aphorism applies the theory of eternity of ideas
enunciated in the three preceding aphorisms to things in general.
The object is to show that even as in ideas, latency, manifestation,
and disappearance follow successively, so in the thinking principle
ideas appear and disappear under particular circumstances without
radically changing its original nature. Change in matter is
not absolute, nor radical conversion of one thing into another,
but a modification of property, or of time, or of relation. A
mass of clay converted into a jar is a change of property, and
not of the radical elements of clay. This change is next altered
by time, as the breaking of a jar into potsherds ; and there is a
further change going on in its condition, and the new Jar of
yesterday is not the same with the jar we see to day, for there
has been some change in it since yesterday, for change is constant
and cannot be retarded fora moment. The first change is called
Dharmaparinama, the modification of property. The second is
Lakshanaparinama, the modification of time. The word /akshkana
ordinarily means a sign or character, but it has been explained
by commentators to mean time (ddlabheda). The third is
Avasthéparinama or change of relation.]
Now, a doubt arising as to what the property is, he defines the
nature of the propertied, ४, ¢., the subject.
184 APHORISMS OF PATANJALI.
XIV.
The subject is the correlative of the qualities of
tranquillity, enlivening, and latency.
“The tranquil” (sdztdéh) (qualities) are those which, having
performed their respective functions, have entered the postcedent
condition. “The enlivened” (udztdh) qualities are those which,
forsaking the antecedent condition, perform their functions in the
present condition. = ^ The latent,” (avyapadesyah) qualities are
those which, abiding potentially, do not produce action. Thus
everything is comprised in everything, and so on. By the word
property (dharma) is implied that simple potentiality which
abides distinctly correlated as effect and cause. Whatever proceeds
and admits of correlation with that threefold quality is called
the “ propertied” (dkarmt) which is the subject of tranquillity,
enlivening and latency. Thus gold, giving up the quality of the
form of a necklace and assuming that of the form of a svasti-
ka cross, still appears asa golden form, 2. e., when in these slightly
different characters the subject appears as a common property, it
is subject, but when it abides as a distinct mode it is a property,
and therefore it is described as the correlative of qualities.
[Properties do not always exist in the same form in the
same way. Sometimes they are tranquil, at others active, or
enlivened, and sometimes latent, and these properties are called
dharma, and the thing with which they are correlated is the
“ propertied,” or the substratum of qualities, or Diarmi—that
which has the Dharma. A thing cannot be called a subject until
it is correlated to a property, and a property ceases to beso when
it qualifies nothing. On the other hand, by change of relation a
subject may become a property and a property a subject—a
subjective law or its objective outcome. }
To remove the doubt as to how a single (propertied) subject
undergoes many modifications he says:
CHAPTER THIRD. 135
^ XV.
The diversity of succession is the cause of the ver-
satility of modifications.
Krama or “succession” of property as defined above and
anyatva, “diversity,” which is every moment visible, make
the compound Kramdnyatra, (which has been rendered into
“diversity of succession” in the text). And that is the “ cause”
(ketu), mark, or indicator of the (azyatva) or multiplicity or
diversity of the modifications aforesaid. The meaning is this:
Constant motion or succession, as from powdered earth into
clay mass, thence flattened plates, thence a jar, shows the manifest
form of the versatility of modifications. And whatever the
motion in the subject of the modifications of time and condition,
the same should be understood to be the argument in support of
the versatility of modification. For certain all conditions appear
constantly changing by constant motion, and the versatility of
modification from constant mutability is thereby established. 0
all mutable objects, like the thinking principle and the rest,
some qualities are grasped by perception, such as pleasures,
conditions and the like, and some are known by inference,
such as fate, residuum, power, &c., and the propertied subject
not being distinct from property is to be explained in the
same way.
[Both the text and the commentary explain the subject in a
very roundabout way. The purport is that the diversity of
phenomena in the versatile world, is due to constant motion,
or uninterrupted succession of changes. The three qualities are
never at rest, they are flowing in a constant round of changes,
and every change brings on some change of property, for were
not properties to change, there would be no perceivable change.
And the thinking principle, associated directly with the functions
of the three qualities, must accordingly with these changes, be
the agent of a multiplicity of functions, and that is its multi-
functionality. The changes under notice are either perceivable
186 APHORISMS OF PATANJALI.
by the senses, organs, or felt by the mind, but in both cases
they apply to the thinking principle. ]
Now, with a view to describe Siddhi (perfection) by showing
the object of the Safyama already described, he says:
XVI.
The knowledge of the past and the future is ac-
quired by Saiyama over the threefold modification.
The threefold modification resulting from distinctions of
attribute, time and relation has been already described. By
the Safiyama, ४. ९.) by practising the controuls aforesaid in
connexion with this object, Yogis acquire a full knowledge of
the past and the future. The purport is this: When a Yogi,
knowing that in any given subject this is the attribute, this
is the time, this 1s the relation, and it having performed its
work in the present condition has entered the postcedent con-
dition, performs the Safiyama by surmounting the obstructions, he
knows everything, all that is passed, or that is to happen, because
from the manifestation of the pure quality of goodness in the
thinking principle, he then constantly rejects all obstacles caused
by ignorance to the power of perceiving the purport of all and
everything. When by these means all obstacles have been set aside,
then, through concentration, the power of perceiving the property
of all and everything becomes manifest as in a stainless mirror.
[Having explained the rationale of the action of the thinking
principle on worldly objects, the author now proceeds to describe
the effect of Safyama on that action, and the occult powers
which may be derived by that exercise. The first occult power
or perfection noticed is the power of knowing the past and the
future. This is acquired by directing the Safiyama to the
threefold changes described in A. XIII, ६ ९.) by meditating
about them till the light of truth rises in the thinking principle
of the Yogi and makes everything manifest. ]
He deseribes another kind of perfection.
CHAPTER THIRD. 187
XVII.
A confused comprehension of word, meaning, and
knowledge (arises) from indiscriminate understanding.
By Safiyama with due discrimination, (is acquired
an understanding) of the cry of all creatures.
A “word” (ada) is a sound formed of letters joined in a fixed
order, perceptible by the organ of hearing, and always convey-
ing the same, single, distinct meaning ; or it is a mere explosive
sound having in it no fixed order, but still intelligible to cultivated
understanding. In either case it forms words and sentences,
for both are adapted to convey a fixed meaning. ^ Meaning”
(artha) implies kind, quality, action, &. ‘ Understanding”
(pratyaya) is knowledge, or the function of the intellect in which
it assumes the form of the object (implied). By accepting in our
intellect these naturally distinct word, meaning and understand-
ing as one, there is confusion. Thus, in saying “ bring a cow,”
the meaning is a cow (go), belonging specifically to the species
cow, and having dewlap, &c. ; the word is the indicator; and the
understanding is the appreciation of it ; and all these are grasped
without any distinction. It is not used with a clear perception of
the word cow being the indicator, the meaning being what is
indicated by the word, and the understanding that which accepts
the two; and if one is asked what is the meaning? what is the
word ? what is the understanding produced by it ? he gives, only
one answer to all the questions by saying ‘a cow.’ Were he not
to conceive all these to be identical, how could he give the same
answer to all the questions? In this state he who makes the
८८ distinction,” (pravibhdga) that the essential nature of a word is
that it is the indicator (vdchaka), that of its meaning is the indi-
cated, and that of the understanding is making it manifest, and,
` making this distinction, places himself in Sahyama about it,
acquires the knowledge of the cry (ru¢a) or word of all creatures,
including feral and domestic quadrupeds, birds, reptiles, &c., ४, ९.
18
138 APHORISMS OF PATANJALI.
he knows with what particular motive a specific sound has been
made by a particular animal.
(Words are correlated with meanings, and meanings with
ideas. When sounds are reduced to speech there is a fixed
relation between their constituents, and this relation is fixed by
orthography and syntax; but when, in the cry of an animal
for instance, this relation of sounds does not appear to be so
fixed, it is not to be understood that there is no such relation, for
without it the sounds could not convey meaning and idea. And
the relation being admitted, it must follow that the cry of animals,
which are intended to convey ideas, must 028९6 80706 such relation,
and this relation can be learnt by directing the Safyama to it.
Ergo when the Safiyama is accomplished, the Yogi who performs
it is able to understand the meaning of the cries of animals. |
He describes another form of perfection.
XVIII.
A knowledge of former existence by making the
residua apparent.
Twofold are the residual impressions of the thinking principle.
Some are simply productive of memory; others are the causes of
the deserts, kind, life, and enjoyment, called virtue and vice. When
Safiyama is performed in regard to these residua, the performer,
enquiring into his former actions to the effect—thus has that
object been perceived by me, thus has that act been performed
by me, remembers all the past by the mere reflection, the residua
being by themselves excited without any separate stimulants,
and gradually visibly sees in the self-excited residua the kind,
&c., experienced in former existences,
[As explained in A. उरा, C. I., the residual impressions are of
a twofold character. One class of them produce memory, that is
when excited by a stimulus, the impressions which lie latent in the
mind become vivid, even as an action done in childhood and
afterwards entirely forgotten, is brought up in the mind many
years after by the sight of the locality or other circumstance
CHAPTER THIRD. 189
connected with it. Involuntary impressions received in dreams
and the like are also so produced. The second class of impres-
sions are those which bring on the desert of works; they are
perfectly involuntary, and are mostly residua of former exis-
tences. By applying Saftyama to these, they are excited and
become visible to the Yogi, and thereby he is able to know the
events of his former existences. |
Another form of perfection.
XIX.
With reference to cognition, a knowledge of
another’s thinking principle.
“ Cognition” (pratyaya) as indicated by some characteristic
sign, such as the complexion and the like, of others. When a Yogi
has performed the Sahyama with reference to it, he attains a
knowledge of another’s thinking principle. The meaning is, that
one’s own thinking principle, by entering the thinking principle
of another, comes to know all its attributes, whether it is excited
or otherwise.
{The principle explained above applies also to the thinking
principles of other persons. The Safiyama applied to them brings
them within the range of the understanding of the Yogi. The
theory being that the thinking principle which thinks upon a
thing assumes the form of that thing, it follows that the mind
of the Yogi performing the Safiyama becomes the mind thought
of, and thereby knows it.]
He now describes a peculiarity in the knowledge of other
thinking principles.
XX.
(But) not along with its object, that not being
the object (of the thinker).
But he is not able to know another’s thinking principle (in
the text represented by the pronoun it) “along with its object”
(sdlamana), 2. e., along with the object to which it is directed,
140 APHORISMS OF PATANJALI.
because none of the characteristics of the object is made the
subject (of the Safiyama). From the characteristic of the object not
being reflected upon the thinking principle alone of another is
known, but not that it is blue or yellow, because Sailyama cannot
be directed to that which has not been made the object of it, and
there can be no recognition where it is not made the object.
Hence another thinking principle along with its object is not
cognizable, the object not being taken into account. Now, the
qualities of the thinking principle will be included. When con-
templation is made as to what is the object, then from that
8802708 a knowledge of the whole subject is acquired.
[This aphorism qualifies the sense of the next preceding one.
It says that by thinking on the thinking principle of another
one can know it, but not its objects, unless those objects are
also included. When they are included the knowledge 18 per-
fect. ]
He describes another perfection.
शा.
From Safiyama with reference to the shape of the
body, the power of vision being benumbed, and the
correlation of light and sight being severed, there is
disappearance.
The ^ body” (4dya) is the human frame, and its shape (1140) is
that quality of it which is perceptible by the eye. The meaning
is—of such a body such is the shape. Through Sayama the power
of the eye to perceive things becoming ‘ benumbed’ (séambha),
9. e., obstructed through contemplation with reference to that
shape, and “the correlation of light and sight being severed,” ¢. e.,
the luminousness of the eye which proceeds from the quality of
goodness being “ severed,” or rendered incapable of performing its
function, there is a disappearance of a Yogi, 2. ९.) none can see him.
By this it should be known that the disappearance of sounds
&c. is also implied, z. ¢., by this exposition of the means of the
CHAPTER THIRD. 141
disappearance of shape, &c., the disappearance of sounds, &c., the
objects of the ears, &c., is described.
[Objects are perceivable by the light which the quality of
goodness throws on them, but if this light be withdrawn by the
quality of goodness being confined in the thinking principle, they
cease to be so. Accordingly, when a Yogi performs Sanyama
with reference to his body or any part of it he withdraws
therefrom the quality of goodness, and the body or the part
of it so acted upon ceases to have the quality of perceptibility,
and the Yogi becomes invisible, inaudible, &. When an object
has no power of visibility in it, it necessarily becomes invisible.
This is how the Yogi makes himself invisible. ]
He describes another form of perfection.
XXII.
Works are deliberate and non-deliberate, and by
Sayama about them a knowledge of the final end ;
or by portents.
Life is the consequence of former works. They are of two
kinds, “ deliberate” and “ non-deliberate.””’ Thereof the ^ deli-
berate” or anticipatory (sopakrama) 18 that in which there
is an anticipation of consequences in the attempt to produce
a result, as in the spreading of wet cloth in a hot place in
order that it may dry quickly. The reverse of the former is
the “non-deliberate” (nirupakrama), as the leaving the same
cloth in a lump in a cool place where it may dry after a long
time. Whoever performs Saiiyama with reference to these
two kinds of work, (enquiring) ‘whether my work will mature
quickly or slowly,’ in him, through firm contemplation, a know-
ledge of the final end is produced. “Final end” (apardnta)
is the separation of the body from the soul, z. e., death. A“ know-
ledge of it,” z. e., at such a time, at such a place my death shall
happen,’ he acquires with certainty.
142 APHORISMS OF PATANJALI.
“Or by portents” (arishtebhyvas). Portents are of three kinds,
spiritual (tdhyatmika), material, (ad4ibhautika) and supernatural
(adhidaivika). The spiritual is that (which is conveyed ina
spiritual way, as) when one with the ears closed does not hear the
sound of the vital air in the stomach, or such like (the said sound
being ordinarily audible). The material is the sudden sight of a
frightful human form, or the like. The supernatural is the
accidental sight of invisible things, such as paradise, &९. By them
one knows the time of death. Although knowledge may be
acquired through portents by other than Yogis, it is in their case
general and doubtful. In the case of Yogis, on the other hand,
the time and place being certain, the perception is as certain as
actual sight.
[The efficacy of this Siddhi depends upon the precision with
which the events of past existences are realised in the mind by
reviving their residua through the power of Safyama. When
their memory is perfect, one can easily calculate which of his
former acts will bring on death within a short time, and which
are destined to retard it. It will be seen that in the Yoga
system residua or deserts play the part of fate, and if the
nature of the residua be known, one knows his fate. ]
In order to explain the perfection acquired by the purifying
processes (Chap. I, A. xxx, p. 40) he says:
XXIII.
In friendliness, superhuman powers.
By performing Safyama in regard to friendliness, mercy,
complaisance, and indifference, super-human powers are acquired
with reference to them, z. ¢., in the performer friendliness, mercy,
and complaisance attain such great excellence as to enable him to
contract friendship with all (persons).
[The sense is obvious, and needs no comment. ]
He describes another kind of perfection.
CHAPTER THIRD. 143
XXIV.
In powers, the powers of the elephant and the like.
By performing Safyama with reference to the powers of the
elephant and the like, powers like those of the elephant, &c., become
manifest in the Yogi. The meaning is this: He who performs
Safiyama in regard to the power of the elephant, the force of the
wind, or the vigour of the lion, wishing it to be in him, becomes
possessed of those powers.
[As obvious as the purport of the last preceding aphorism. ]
Another perfection.
XXV.
From contemplation of the light of the extremely
luminous disposition, a knowledge (is acquired) of the
subtile, the intercepted and the remote.
_ The light of the extremely luminous disposition has already
been described. (C. I, A. xxxvi). The “light” is that which
expands the manifestation of the quality of goodness. From
“contemplation” (14452) of all things appertaining to it, ४, e.,
from thinking of the objects irradiated by it, a knowledge is
produced, in one’s own internal organ and the organs of sense
endowed with special power, of the “ subtile” (४150702) such as
atoms, &c., of the “ intercepted” (vyavahita), as mines under the
earth, and of the remote (viprakrishta), as the elixir of life existing
on the other side of the Meru mountain.
[The clear light of the quality of goodness is what is meant
by “the light of the extremely luminous disposition.”]
Another perfection of a similar description.
XXVI.
From Sajiyama in the sun, a knowledge of regions.
He who performs Sayama with reference to the manifest
sun, obtains a definite knowledge of whatever regions and towns
exist in the seven spheres, including the terrine, the aérial,
and the celestial. In the preceding aphorism the subject is the
144 APHORISMS OF PATANJALI.
manifestation of the quality of goodness, here it is material, that
is the distinction.
[The P. Bhashya gives a long account of the seven principal
regions and their subsidiaries, taken from the Pur&pas, but it is
not worth quoting. In Wilson’s Vishnu Purana the details are
given at leagth. |
Another perfection by means of reliance on material mani-
festation.
XXVII.
In the moon, a knowledge of the disposition of
the stars.
By performing Safyama with reference to the moon, a know -
ledge is derived of the disposition (४४ द), or the order of
arrangement, of the starry luminaries. As the stars lose their
light on the manifestation of the sun, Safyama with reference to
the sun cannot suffice to afford a knowledge of the stars, there~
fore a different means is (here) ordained.
[The reason given why the Safyama with reference to the
sun does not suffice to give an idea of the arrangement of the
stars and planets appears ludicrous. Bhoja cannot have seen a
star in day light. The P. Bhdshya does not refer to it.]
Another perfection.
XXVIII.
In the Polar star, a knowledge of their motion.
A knowledge is produced of the “ motion” (gati) of the par-
ticular time and position of each of the stars by performing
Safyama with reference to the Polar star (Ddruva), the chief,
the fixed star. This is a star, that is a planet, this is the period
within which it will reach a particular constellation,—all these are
known. What is said is that this is the fruit of knowing their
times.
[The ®. Bhdshkya adds that the Safiyama applied to the
firmanent above suffices the pupose. (U'rddha-vimaneshu krita-
CHAPTER THIRD. 145
sanyamastdnt viantydt). It is not obvious why Bhoja has
omitted this. ||
After having described perfections regarding externals, he now
attempts to describe internal perfections.
XXTX.
In the navel-wheel, a knowledge of the disposi-
tion of the body.
A knowledge is acquired by the Yogi who has performed
Safiyama with reference to the ^ wheel” (chakra) of sixteen radii
which exists in the middle of the body, and is called ‘“ navel”
(2642) , of the “disposition” \vy¢éha) obtaining in the body of
fluids, excrements, humours, tubes, &c. What is said is this—the
navel-wheel, situated in the middle of the body, is the root of all
the widespread tubes, therefore by knowing it, one fully under-
stands how they are disposed in the body.
[Down to the last aphorism the effect of Safyama applied ta
external objects formed the theme of comment; now the author
turns to objects situated within the body. The first is the navel-
wheel, which is said to have sixteen radii. How this idea got
into currency I cannot make out. Ancient Hindus must have seen
the human abdomen dissected, and having seen it, 1६ 1s impossible
toimagine, how they conjured up the idea of a wheel with sixteen
radii. There must be some recondite metaphor involved in this,
but I know not what it is.]
Another perfection.
XXX.
In the throat-well, the subdual of hunger and
thirst.
The well in the throat is ^^ throat-well” (Lanthakupa). It isa pit
or well-like place (and therefore called a well) behind and below the
tongue and palate. By the contact of the vital airs with it
(the sensations of) hunger and thirst are produced. The hunger
19
146 APHORISMS OF PATANJALI.
and thirst of the Yogi who has performed Safiyama with refer-
ence to that well, are subdued. The streams (of the vital airs)
being satisfied below the uvula, this kind of perfection is accom-
plished.
[The throat-well is the pharynx where the air from the mouth
and that from the cavity of the nostrils meet. |
Another perfection.
XXXI.
Firmness in the tortoise tube.
Firmness of the mind is acquired by performing Safyama with
reference to the tube, called the “tortoise” (h#rma), which is
situated below the throat-well. The meaning is—that on the mind
entering that spot there happens no vacillation, in other words,
such a firmness of the body is produced that no one can cause it
to shake.
[The tortoise tube is the lower part of the larynx including
the bronchi. ]
Another perfection.
XXXII.
In the coronal light, vision of perfected ones.
In the skull there isan aperture called Brahma-randhra. It
is called “light” (yyolvh) because it is the site of light. Even as
the spreading effulgence of a jewel in a closed room collects at the
keyhole, so the light of the quality of goodness in the heart spread-
ing collects at that aperture. And by the performance of Safyama
in it by Yogis, those perfected ones, or celestial beings, who dwell
in the space between the earth and the sky and are invisible to
ordinary people, become visible, ए, e., Yogis see them, and hold
converse with them. This 18 the meaning.
[The point at the crest of the frontal bone remains open in
childhood when the parietal bones are not sufficiently developed ;
at maturity this opening is closed ; but, its existence having once
been proved, it is believed to exist always, and is called Brahma-
CHAPTER THIRD. 147
randhra. Life is said to depart through this aperture in certain
cases, and spiritually it is reckoned to be the most important
part of the body. In the Tantras it is referred to with great
reverence.
This is the only aphorism in the Yoga system which may be
assumed as recognising the truth of the spiritual manifestations
of modern European spiritualists; the rationale, however, is
entirely different. ]
He now describes the means of becoming all-knowing.
XXXIIT.
Or from Pratibha, everything.
Pratibha is that knowledge which is independent of cause,
produced solely in the mind, uncontradictory, and suddenly
evolved. By performing Safiyama with reference to it this
Pratibha knowledge, called Tdraka or emancipator, which results
before the manifestation of thorough knowledge, arises. Even as
the light which becomes apparent before the rising sun, so this
Taraka, or knowledge of everything before the manifestation of
thorough knowledge, becomes apparent. When this is the case,
the Yogi can know everything without resource to any parti-
oular Safyama.
(The P. Bhdshya explains the word Pratibha by the phrase
Pratibham nama tdrakam, which may mean the Morning
Star, the one which is visible a little before sunrise, or that it
is an emancipator. Patanjali, perhaps, referred to the star, as the
light of that star prepares the way for the illumination of the
universe by the sun; but Bhoja, having set a limit to external
objects at the close of the 28th aphorism, is compelled to
take the Pratibha to be something different. According ४२ his
definition, it is a sort of instinct, or intuition, “ the knowledge
which is independant of cause, produced solely in the mind,
uncontradictory, and suddenly evolved.” He has, nevertheless,
been obliged to preserve the relation of the star to the sun by
referring to the illumination resulting from sunrise. The
148 APHORISMS OF PATANJALI.
morning star is not, like the Polar star, always the same, different
planets serving its place at different times, and this uncertainty
maust have told against the material meaning being accepted as
the right one. Whether the practising Yogi should think on the
morning star, or intuition is a question which I cannot decide,
but Bhoja has obviously the best of the argument.]
Another perfection.
XXXIV.
In the heart, a consciousness of the thinking prin-
ciple.
“Heart” (Arzdaya) is a particular part of the body. The
locale of the internal organ is within a small, inverted lotus
placed in that part of the body. By performing Sayama
with reference to it, a knowledge of the thinking principle of
one’s own and of another person is obtained, z.e., the Yogi
comes to know all the residua in bis own thinking principle, as
well as the passions, &c., in other thinking principles.
[The description of the heart is obviously rhetorical. As the
seat of the thinking principle it is described as the must appro-
priate spot to which attention should be directed to know it
thoroughly. ]
Another perfection.
XXXV,
Experience is an undefined conception of the qua-
lity of goodness and the soul, which are totally uncon-
nected. From Safiyama for its own object, and not
for another’s object, proceeds a knowledge of the soul.
“The quality of goodness” (sattva) is a particular modification
of nature (pradhdna) ; it is characterised by illumination and
joy. ‘Soul’ (purusha) is the experiencer in the form of a ruler.
From the distinction of the experiencer and the experience,—=
CHAPTER THIRD. 149
of the rational and the irrational—there is total unconnection
between the two, i. ¢., they are separate. ‘A conception” of
the two without any distinction, not knowing them distinctly, is
experience. Hence whatever consciousness of pleasure and pain
is felt by the quality of goodness assuming itself to be the master
is experience. Goodness having no object of its own, its work is
for “another’s object,” (pardrtha), 2. e., for the object of the soul.
That which is distinct from it is its “own object,” (svartha) ;
which is reliance on the true nature of the soul, or the connection
of the shadow of the soul with the quality of goodness (sattva)
devoid of egotism. By the performance of Safiyama in that
connection, a knowledge of the object of the soul is derived, ४. ८
the soul knows reliant perception to be in this way dependant
on the quality of goodness. Nor does there arise any difficulty
about the soul, the knower, becoming the object of knowledge,
for the objection will be met by the argument of knowability
(2. e., that which is the knower cannot be the knowable) ;
because the knower and the knowable are quite contrary.
[The soul is the experiencer of joys and sorrows; it experi-
ences them by its being reflected on the intellect, which is the
Immediate experiencer. The two are essentially different ; one is
sentient, the other inert; one the enjoyer, the other the enjoyed.
An association of the two is brought about by the former being
reflected on the latter, and then the former experiences what is
produced in the latter. The latter, however, being irradiated by
the former, acts the part of the agent or actor, and whatever it
thereby feels is called enjoyment. This feeling, however, is for
another’s purpose, 2, ¢., for the purpose of the soul, its own pur-
pose being the merging in that soul. In the one case it works
for another, and falsely imagines itself to be the actor, and
in the other it acts with a vew to attain its own end. When
Safiyama is performed with this discrimination and with the
object of knowing the soul, the knowledge is acquired. ]
He now describes the fruits of this Saiyama.
150 APHORISMS OF PATANJALI.
XXXVI.
Thence proceed intuition, audition, taction, vision,
gustation and olfaction.
“Thence,” from performing Saiyama in the said quality of
goodness, or practising it; even in the waking state these
faculties are produced. Thereof “ intuition” (Prdtzbha) is the
knowledge already described (A. xxx11r) on the manifestation
of which minute objects become visible.
८८ Audition” (S’rdvana) 15 the knowledge produced in the organ
of hearing. Therefrom the highest celestial sound, or that which
is produced in the heaven, becomes audible.
“ Taction” (Vedand) is the knowledge produced by the organ
of touch. That by which is known that a thing exists (४444८;
anayd) is Vedané; it is a Tantric term which has been used here.
Therefrom proceeds the knowledge of such celestial things as are
subjects of touch.
Vision” (Adarga) is that knowledge which is produced by
the organ of sight. Whereby is seen (dris'yati) or perceived
thoroughly what every form is, is ddarga. When it is in its full
development a knowledge of celestial forms is produced by it.
“ Gustation” (Asvdda) is the knowledge produced by the
organ of taste. That by which a thing is tasted (dsvddats
aneneti) 18 dsvdda, and on its full development a perception of
celestial taste is produced.
८८ Olfaction” (Vartd) is the sensation of smell. In Tantric
terminology the word vrités means the organ of smelling; that
in which resides (varttate) the objects of smell (is ९८८2) and that
which proceeds from that organ of smell 18 Vartd, ४. e., the
sensation of smell. When that becomes fully developed celestial
smells become perceptible.
[This aphorism explains the collateral advantages of perform-
ing Saiiyama with reference to the soul. These advantages are
superior or transcendental powers in the organs of sense. Nor
CHAPTER THIRD. 151
are those powers confined to the meditative state; when once
acquired, they are retained permanently, and even in his ordinary
worldly waking state the Yogi can exercise them, so that in his
ordinary faculties he becomes infinitely superior to common
mortals. |
Of these different fruits he now describes the respective
provinces.
XXXVIT.
These are obstacles in the meditative condition
(but) perfections in the waking state.
“These,” the different fruits described above. In the state of
meditation they are “obstacles,” (upasargas,) hindrances, dis-
turbers, because from joy, wonder, &c., resulting thereform,
meditation becomes relaxed. In the state of waking (vyu/hdna),
४. e., in the ordinary state of life, they are, however, perfections
(siddhayah), because then they yield desirable fruits.
[The perfections described are of the world worldly, required
for werldly purposes, but useless for higher meditation, 7. ९.)
for meditation having isolation for its aim. Nor are they
simply useless, but positively obstructive, for they interfere with
the even tenor of calm meditation. In the waking state they
may be gratifying, and, indeed, they are useful only in that state,
but apart from it they are not wanted. |
He describes another perfection.
XXXVIII.
From slackness of the cause of bondage and from
a knowledge of the process, the entrance of the
thinking principle into another body.
The consciousness which results of the experiencer and the ex-
perience, acting from the constant relation existing between the
soul and the intellect residing inside the body and from pervasion, 18
called corporeal bondage (s‘arirabundha). When through medita-
152 APHORISMS OF PATANJALI.
tion the cause of bondage, which is work in the twofold form of
virtue and vice, becomes slack, or attains attenuity,and when a Yogi
knows the process, £. e., the way in which the thinking principle
issues from the heart through the organs towards worldly objects,
knowing full well this is the tube called chittavaha through which
the thinking principle circulates, and it differs thus from the tubes
through which the vital airs and the rest circulate, and also knows
the passages in his own body and that of others, he can enter, by
the passage through which the thinking principle circulates, into
the body of another, whether it be dead or alive. The thinking
principle, after entering another body, follows the bent of the
senses even as honey-bees follow the queen bee, (/¢. king bee).
And the Yogi who has entered another body uses it as his own
body. Since work is the cause of circumscribing the fruition
of the pervading soul and the thinking principle, if that cir-
cumscription be weakened or destroyed by meditation, fruition
may result everywhere from the independence of the thinking
principle.
(The transfer of one’s own soul into another body plays a
prominent part in the legendary lore of India, and the idea
was not unknown at one time in Europe. How this transfer
is effected is explained in this aphorism. The bondage of the
soul to the body is due to works and their deserts, works
having been performed their deserts must be borne by the soul
in association with the body ; but when through meditation the
residua of works are obliterated and the bond is loosened, and
the Yogi knows the way in which the soul goes out and comes
into a body, he can, at will, make the soul travel by that
way and enter another body, whether dead or alive, and again,
at will, withdraw it from that body, and bring it back to its
own. And wherever the soul rests there it works upon the
organs, and enjoys their experiences, or in other words, the organs
follow the soul as do working bees their queen. ]
Another perfection.
CHAPTER THIRD. 158
XXXIX.
From subdual of १६18, ascension and detachment
from water, mud, thorns, &c.
The simultaneous waking, like the flaming up of burning chaff,
of the functions (of the body) is indicated by the phrase vital air,
(Jivana), and from differences of action, that vital air is indicated
severally by the terms Prana, Apana, &. Thereof one form of air is
called Prana,because it passes (pranayandt,) from the heart through
the mouth and the nostrils. That air which descends (apanayandt)
from the navel down to the great toe is called Apdna. Another
is called Samdna,because,surrounding the navel,it permeates every-
where (samantannayanat). Another is called Uddua, because it
ascends from the back of the neck to the head (uxnayazdt).
Another air pervades the whole body, and is called Vyaxa, because
it circulates over the whole body, (vydpya nayandt). From the
subdual of the Udana, through Safyama, the other airs being
suppressed and the tendency being upwards, the Yogi does not
suffer from “ water,” ६, ¢., in large rivers, &c., nor from large
collections of “ mud,” (kardama,) bogs, nor from sharp “ thorns”
(kan{aka), 8. e., from his lightness he rises, like a floss of cotton,
even when drowned in water or the like. ‘
[The body is kept alive by five vital airs, and of these that
which is called Uddna is characterised by its tendency to rise
upwards. Now, by making Safyama in reference to it the
tendency of the other airs are overcome, and the whole body
tends upwards, consequently there is no gravitation, and the
Yogi is neither drowned in water, nor submerged in a bog.
The attenuity of his body at the time is such that it cannot be
pierced by a thorn.]
XL.
From subdual of Samana, effulgence.
From the “subdual” (yaydt) of the air called Saména which
surrounds the fire (of the stomach), 2. ¢., by bringing it un ler
20
154 APHORISMS OF PATANJALI.
contro] through 8० ४६४, that unprotected fire ascends, and the
Yogi appears effulgent as if flaming in glory.‘
[The stomach is the seat of the fire which keeps up the heat of
the body and consumes food ; and this fire is surrounded and
kept in its place by the air called Samana. Such being the theory,
it follows that when by Saityama the air in question is overcome
or rendered inapt in its special function, the fire, from its na-
tural tendency upwards, should rise up and escape from the body
in lambent flames of glory. The Buddhists, who developed the
Yoga system to its utmost limit, declare that the crown of the
head, the space between the eyebrows, the mouth and the shoul-
ders are the places whence these flames usually issue. In the
Sanskrit Buddhist literature of Nepal these flames are frequent-
ly described as issuing from the person of S’f4kya Buddha,
whenever he immersed himself in a profound meditation, and in
ancient sculptures images of Buddha are often represented
with these flames occupying the place of halo, nimbus, aureola,
or glory of European art. A physical cause for these flames
may be found in the electric flames which have been noticed
by Reichenbach on the persons of highly electric tendency under
certain conditions. Of course it is an open question as to whether
Yogis had seen such electric flames and derived their descrip-
tions therefrom, or drawn them from their fanoy. |
Another perfection.
XLI.
From Safiyama with reference to the relation
between the organ of hearing and ether, a superper-
fect organ of hearing. ;
“Organ of hearing” (S’rofra) is that organ which perceives
sound, and is produced by egotism. “ Ether” (Akéga) is sky, the
result of the subtle rudiment of sound (S‘abdatanmédira). The
relation” (sambandha) between the two is that of the site and the
situated. The Yogi who has performed Saiyama with reference
to it attains a superperfect organ of hearing (Divyas‘rotra), and
CHAPTER THIRD. 155
becomes able to hear simultaneously subtile, intercepted, and
distant sounds.
(The ether is the product of the rudiment of sound; and the
organ of hearing is dependant on it for the performance of its
function; and if the relation between the two be brought under
control by performing Saftyama with reference to ether, the per-
former obtains the power of knowing it under all circumstances. ]
Another perfection.
XLIT.
From 8872108 with reference to the relation
between the body and ether, travelling in ether, from
acquisition of levity, like that of cotton.
The “body” (kdya),is the form made of the five elements.
By performing Saiyama with reference to the relation which exists
between the body and ether which yields space (for objects to
abide in) a levity, like that of cotton and the like, 18 effected, 8. ९.)
they become alike. Having effected this and attained the levity,
the Yogi, walking at will over water, or on a spider’s web, or on
the rays of the sun, at his choice travels on ether.
[The rationale of the operation in this case is very much the
same as in the last; the body is kept down by the ether, and if
the ether be under control, the body acquires the power of rising
over it. ]
Another perfection.
XLITI.
The function independent of external functions is
the great incorporeal. Therefrom the destruction of
the covering of light.
That mental function which is out of the body, ४. ९., indepen-
dent of it, is named the “ great incorporeal” (Mahdvideha), because
it is exclusive of the stedfastness of the relation between the
body and egotism. “Therefrom,” from Saiiyama performed
with reference to it, the destruction of the covering of light is
156 APHORISMS OF PATANJALI.
effected, ४, ¢., the covering consisting of afflictions, works, &c.,
which obstruct the light of the thinking principle centered in
the quality of goodness alone, 18 removed. The meaning 18 this:
The external functions of the thinking principle which result
from the body and egotism are called factitious (4alpzta). When,
abandoning the feeling of body and egotism, there arises an in-
dependent (or self-reliant) mental function it is non-fictitious
(akalpita). By performing Saftyama with reference to it, all
taints in the thinking principle of the Yogi are removed.
[The covering produced by the qualities of foulness and dark-
ness prevent the true light of the quality of goodness from being
seen to perfection. If that covering be removed the vision is
perfect. When retiring under this covering, which is no other
than consciousness under the name of egotism, the mind entertains
factitious ideas, and produces factitious works, which are conse-
quently false. Divested of this covering it works differently, and
whatever it produces is real. Saftyama performed with reference
to the relation existing between the body and egotism removes
the covering, and thereby cleanses the thinking principle. ]
Having thus described the different forms of perfection, inclu-
ding anterior destruction of objects, posterior destruction of objects,
and the middle condition; having also explained the knowledge
of the externals, regions, &c., of the internals, the formation of
the body, of the powers of friendliness, &c., which effect particular
objects; having, further, described the conditions of internal
and external organs and such like expedients for meditation, as
also the conditions of the vital airs, Prana, &c., and other per-
fections for producing stedfastness in the thinking principle and
earnestness in meditation; he now, with a view to point out the
various means for the perfection of the seeded and the seedless
meditations for the visual inspection of the soul, says,
XLIV.
From Safiyama with reference to grossness, nature,
subtlety, concomitance and fruition, conquest of the
elements.
CHAPTER THIRD. 157
By performance of Saiiyama with reference to the five specific
conditions or qualities, such as grossness, &c., of the five
elements, earth, &c., the conquest of the elements is effected,
t. ¢., the elements become subservient. Thereof = ^ grossness”
(१८४५४८५) implies the specific forms in which the elements are
perceived. “ Nature” (svarupa) implies respectively their effects,
such as smell, viscidity, heat, impulsion, and impenetrability.
“Subtlety” (sékshma) implies successively the subtile conditions
which are the causes of the elements: these are the subtile
or rudimentary forms of matter (¢anmdtra). ^ Concomitancy”
(anvaya) includes the qualities of shape, disposition, and
existence, which are everywhere seen to co-exist. = ^ Frui-
tion” (arthavatva) 18 that power in the qualities which lead to
enjoyment and emancipation. Thus, by performing Safiyama
in regard severally to the five elements, nature and condi-
tions aforesaid, the Yogi conquers the elements. This is to
be done in this way,—first in the gross form, next in the subtile
form. To the performer of Safyama in this order, nature and
the elements become fulfillers of desires, even as cows follow
calves.
[The object of this aphorism is to explain the advantages
derivable from the performance of Safyama with reference to the
five elements. The elements brought under control subserve the
wants and wishes of the controller, even as cows subserve the
acquirements of calves by following them wherever they ramble. |
He now describes the fruit of this conquest over the elements.
XLV.
Therefrom proceed attenuation, &c., as also excel-
lence of body and the indestructibility of its qualities.
(1) “Attenuation” (animd) the attainment of the form of
atoms (molecularity).
(2) “Levity” (Jaghimd) attainment of lightness like that of a
floss of cotton.
(3) ^ Ponderosity” (garima) attainment of great weight.
158 APHORISMS OF PATANJALI.
(4) “TIllimitability,” (mahzmd) attainment of greatness, or the
power of touching the moon or the like with the tip of one’s finger.
(5) “Irresistible will” (prakamya) non-frustration of desires.
(6) “Supremacy” (5 2८०८) highest authority over the body
and the internal organ.
(7) “Subjection” (४८७०८४८४) prevailing everywhere, ४. ¢., the
elements being subservient to him do not disobey his behests.
(8) “Fulfilment of desires,” (tdmdvasdyitva) accomplishing
one’s desire everywhere, 2. ¢., in whatever object a desire is formed,
the Yogi becomes accomplished in that, or brings it to fruition by
attaining it.
These, attenuations, &c., as accessories to meditation, become
pevalent in Yogis on their conquering the elements. Thus by
attaining molecularity he can enter into (the substance of) a
diamond, The other cases should be explained in the same way.
These eight qualities, attenuation, &c., are called great perfec-
tions, (mahdsiddhis). =^“ Excellence of body” (4dyasampat), which
will be presently described, is also obtained. ^ The indestructibility
of its qualities,” means that the shape and the other qualities of
that body are not liable to destruction by any means. Neither
does fire burn its shape, nor wind dry it up, and so on.
(The exact nature of the advantages to be derived from
Saflyama with reference to the elements, not having been १९.
scribed in the next preceding aphorism, the author supplies the
omission in this aphorism. The advantages are the eight sid-
dhis or perfections an account of which has already been given
on page 121. They include many of the perfections described
in separate aphorisms, I fail to perceive any marked distinction
between the 5th and the 8th. The explanation of the 8th given
on p. 121 is Tantric. ]
He next explains what excellence of the body is—
XLVI.
“Colour, loveliness, might, and adamantine hardness
constitute the excellence of the body.
CHAPTER THIRD. 159
** Colour, loveliness, and might” are well-known. ^ Adaman-
tine hardness” (vajrasanhananaiva) means that hardness is
produced in one’s body like that of the diamond. These are the
excellences that become manifest in the body.
[While yearning for the severance of all bondage to worldly
objects, the Yogis cannot get over the natural love which ties
the mind to the body. The body is one’s own, and it is always
desirable to have it in a perfect state of beauty, and the means
are here provided to give it perfection. Of course it is introduced
here as the effect of a particular kind of Safyama, and not as a
thing to be desiderated. ]
Having thus explained the excellence of the body, he now
describes the conquest of the organs by one who has attained
his (proper) stage.
XLVII.
From the performance of Safiyama with reference
to perception, nature, egoism, concomitance, and frui-
tion, (proceeds) the conquest of the organs.
“Perception” (grahkana) is the function of the organs directed
to their (respective) objects. ‘‘ Nature” (svaruépa) is ordinary
manifesting power. ^^ Egoism” (८45707८6) is consciousness. “ Con-
comitance” (anvayatva) and “fruition” (arthavatva) as explained
above (A. xiv, p. 157). By performing Safyama with re-
ference to these five conditions of these organs the Yogi becomes
the conqueror of his organs.
[The five conditions of these organs include Ist, their nature,
t.¢., their power of making objects manifest; 2nd, their
function when in active operation ; 3rd, their consciousness of
being active; 4th, their concomitance or relation to each other or
mutual interdependance; and 5th, their fruition or the result
they produce. If all these conditions be brought under control
by performing Safiyama with reference to them, the organs
necessarily come under complete control.]
The fruit thereof.
160 APHORISMS OF PATANJALI.
भा.
Therefrom proceed quickness as of mind, uninstru-
mental perception, and the conquest of nature.
५५ Quickness as of mind” (manojavitva) is the attainment by
the body of extreme quickness of motion like that of the mind.
“‘Uninstrumental perception” (vikarana bhava) is the accomplish-
ment of the functions of the organs without the aid of the body.
“Conquest of nature” (pradhdnajaya) is bringing everything
under subjection. These perfections are attained by those who
have overcome their organs. In this science these are called
honey-drops (madhupratika). Even as every drop of honey has
its taste, so each of these is tasteful, and therefore they are honey-
drops.
(The advantage of having control over the organs as described
in the last preceding aphorism is, that the Yogi is then able to
perceive things without the aid of his material organs, and to do
s0 with the quickness of the mind, ४. e., instantaneously. He
also acquires mastery over nature in every way. The nature
here referred to is the Pradhdna of the Sankhya categories, the
highest of the twenty-five, next only to soul. |
Having described the conquest of the (external) organs, he
now points out the conquest of the internal organ.
XLIX.
Supremacy over all conditions and omniscience,
the moment the distinctive knowledge of the quality
of goodness and the soul (is attained).
The knowledge of the distinction between the quality of
goodness and the soul which results from performing Safiyama
with reference to the modification of pure goodness, is “ distine-
tive knowledge” (anyatakhydti). From the subsidence, through
the influence of the Safyama, of the conception about the
qualities being agents the Yogis, who are in that condition, attain
in their meditation supremacy over all conditions and omniscience,
CUAPTER THIRD. 161
* Supremacy over all conditions” (sarvabhavrdadhishthatritva) is
the attainment of power like a master over all modifications of
qualities. ‘‘Omniscience” (sarvajnatritvz) is correct knowledge
of those qualities as they exist in calm, (sd@fa,) enlivened,
(wdita,) and latent (avyapadisya) conditions. In this science
this perfection is called ^ sorrowless perfection” w2s’okasiddhz,
while those that have been described before are indicated by the
term vas’tkdra (controul).
[The object of this aphorism is to describe the effect of
getting controul over the mind or the internal organ. That
controul enables the Yogi te perceive the difference be-
tween the quality of goodness and the soul, and endows him
with absolute mastery over all conditions of existence and
thorough omniscience. The omniscience directly refers to the
conditions of the three qualities, but indirectly to all and
everything in the universe. Everything in the universe de-
pends upon the three qualities of goodness, foulness, and dark-
ness, and those qualities are either in a calm state, or ina
state of excitement, or latent; and if one comes to know their
conditions he necessarily knows all and everything that pro-
ceeds from them. This state of supreme knowledge is called
Vis'oka or sorrowless perfection, for when it is attained there
cannot possibly be any cause for pain or sorrow ; whereas in the
perfections previously described there is always some room for
sorrow, or longing of some kind or other. The latter ensure
controul over the things they refer to, and the controul is more
or less perfect according to circumstances, and they are fitly
called Vas tkdéra or ‘ controul.? They do not, however, secure
absolute immunity from pain, and this necessitates the marked
distinction in the designations. ]
Next he describes another stage.
L.
From indifference even to this (perfection) through
destruction of the seed of evils, (results) isolation.
21
162 APHORISMS OF PATANJALI.
When the Yozi becomes indifferent even to that sorrowless
perfection, then ignorance, the seed of the evils such as passion,
&c., being destroyed by the root, ‘‘ isolation,” (kasvalya,) absolute
cessation of pain, results, 3. ¢., on the termination of the influence
of the qualities the soul is restored, placed permanently, in its
own state.
[Nor is the sorrowless perfection the ultimatum. When the
Sayama is exercised freely it produces an indifference in the
mind in regard to it, and this indifference destroys ignorance, the
root of all evil, and leads to isolation, or the detachment of souk
from the bondage of worldly ties. ]
_ He now points out the means of remaining in this meditation.
LI.
Avoidance should be made of association with, and
encouragement of, celestial temptations, from appre-
hension of evils recurring.
There are four classes of Yogis; viz., lst, those practisers of
the Yoga on whom the light is just shedding ; 2nd, Ritambharas,
or those who possess the knowledge which holds to the truth ;
3rd, those who have conquered the elements and the organs; 4th,
those who have exceeded all objects of contemplation. Thereof, to
those who have attained the fourth meditation, when the seven
surrounding stages of knowledge have been attained, and the final
stage of ‘honeyed knowledge’ has been interviewed, the celestial
(sthdninah) gods become tempters, z. ¢., they offer presents of
handsome women, elixir vite, &c. With such temptations no
association should be made, nor any encouragement be given to
them. From association there is a fall into the enjoyment of
worldly pleasures. With regard to them therefore both associa-
tion and encouragement should be renounced.
[When the Yogi attains the last described sorrowless stage, he
is exposed to a great danger. The gods envy his high excellence,
but, unable to exercise open enmity, they try to divert him from
CHAPTER THIRD. 168
his purpose by insidious means. They place temptations in
his way, offer him handsome women, inexhaustible wealth, long
life, and so forth to bring him back to the ways of the world,
and thereby frustrate his purpose of attaining isolation. They
act the part of Satan in the Bible and of Mara in the Buddhist
system. In Hindu legends Indra is the chief god who envies
men who are about to rise superior to carnal weakness, and
the means he employs are the courtezans of his court, who
descend on earth and tempt all Yogis by their celestial charms.
According to the Tantras when such temptations fail, resort is
made to fear. Frightful forms of all kinds assail the १०६
when he is engaged in his meditations; venomous serpents hiss
around him; tigers prowl about him; ogres come with wide
open mouth to devour him. These are, in the technical language
of the Yoga system, called Vibhéshika. The lukewarm yield to
these, break their meditation, and are lost; the determined
take no note of them, and attain their object. It is believed
that these frightful forms never do any actual mischief; their
object is to frighten, to put to test the determination and firmness
of the Yogi, and not to do any positive harm. The advice given
in the Tantras is not to give any encouragement to such tempta-
tions, nor to be depressed or frightened by the dangers which
become manifest. Firmness suffices to overcome them. The
text here does not refer to frightening. }
In connexion with the manifestation of this fruitful under-
standing, he describes a means besides the Safiyamas above
described.
LIT.
From Safiyama with reference to the course of
moments (proceeds) an understanding born of dis-
criminative knowledge.
“ Moment” (kshana) is the smallest division of time, which can
no further be reduced in quantity. “Course” (krama) the suc-
164 APHORISMS OF PATANJALI.
cessive modifications of such moments of time. By performing
Saiiyama with reference to the course of moments, the aforesaid
understanding of discriminative knowledge results. The meaning
18 this: This is a moment of time, it is subsequent to another,
therefore the first is antecedent to this. For him who has
performed Saiiyama with reference to this course, interview with
the minutest is effected in the course of a moment, and so is the
interview effected of the subtile nature. This is manifestation
of discriminative knowledge.
[The next step of the Yogi is to perform Safiyama with re-
ference to the progress of time, and when this is accomplished,
discriminative knowledge becomes thoroughly manifest. |]
He now applies this Safiyama to a special subject.
LITI.
Therefrom results the knowledge of the difference
between two similars when that difference is not
marked out by kind, character and habitat.
^ Kind, character, and habitat” (jati, dakshan1, des‘a) are the
means of differenciation of things. Sometimes “kind” (jaéz) is
the cause of distinction ; as this 1s a cow, this is a buffalo. When
the kind is the same, “ character’ (/akskana) may be the cause
of distinction; as this is spotted, this is tawny. Where kind
and character are alike, the cause of distinction may be “ habitat,”
(des’a) ; thus with two emblic fruits of the same size and colour,
one may be of one country and the other of another. There are
again cases in which distinction cannot be determined, as particles
of white earth of one country. When Safiyama is performed
to ascertain distinctions in the last class of cases, a knowledge
of distinction is produced, and by its exercise distinctions
of even the exceedingly subtile categories may be perceived.
What is said is this: When distinctions cannot be ascertained
by any other means they, including a knowledge of such
CHAPTER THIRD. 165
distinctions in the subtile categories, may be known through this
Safiyama. ।
‘This aphorism explains what is meant by discriminative
knowledge. Under ordinary circumstances discrimination is
made by attention to kind, character and habitat. But this is
not possible in the case of the subtile categories which are not
amenable to such tests. For them Saiiyama is the only means,
and it should be brought to bear upon them. When the Satyama
is accomplished, the power of discriminating them is fully
acquired, and this is discriminative knowledge. ]
To explain the name, object, and nature of the aforesaid
knowledge resulting from discrimination, he says.
LIV.
The knowledge resulting from discrimination is
emancipating, omni-objective, semper-objective, instan-
taneous.
The knowledge which results from the power of the aforesaid
Safiyama at the last stage is «^ emancipatine” (Tdraka). That
whereby Yogis are ferried over the unfathomable ocean of the
world has the significant name of Taraka, (the emancipating).
He describes its object ; it is a “ omni-objective” (sarva-vishaya) ;
all categories from the Mahat downward are its objects, and
therefore it 1s omni-objective. Its characteristic is its semper-
objectivity (sarvathdvishayatva). That which has for its objects
the categories in all conditions, whether gross or subtile, in all
their modifications, and existing in all forms, is always semper-
objective. Another characteristic of it is ^^ instantaneousness”’
(aktrama). Being finally modified it has to make no progress in
accepting two, three or one form, hence “ instantaneous,” 2. ९.) (a
Yogi in this stage) perceives everything at once, like an emblit
fruit in the palm of one’s band.
[The discriminative knowledge aforesaid is here more fully
explained. It grasps all the categories and therefore the whole
166 APHORISMS OF PATANJALI.
universe. It makes them its object at all times, and its
knowledge is never absent. It acts instantaneously, because
it has the whole thing before it, and needs no process of observa-
tion and retiociation to come to an understanding. And every-
thing being known by it, it effects emancipation, for emancipation
means true knowledge. |
He now says what results from this emancipating knowledge
proceeding from discrimination.
LV.
On the purification of the quality of goodness and
of soul becoming equal, (there results) isolation.
% The quality of goodness and soul” have already been defined.
When their purification becomes equal there is isolation. The
“purification” (s’uddhi) of the quality of goodness of the
thinking principle is effected when, on the cessation of the
assumption of agency, it merges into its first cause. The purifica-
tion of soul is the absence of its factitious enjoyment. When the
two are equally purified (in this way), isolation is effected with
regard to the soul, ४. ९. it is emancipated.
[The thinking principle ordinarily fancies itself to be the
agent of all work, ४. ९. 1४ 1s conscious of being the actor in all
cases, and this is its natural function; but when this feeling is
removed by discriminative knowledge, it reverts to its primary
original condition, and ceases to cherish any idea of its being
the actor, and this is its purification. Similarly soul, though
itself devoid of action, is always engaged in an unnatural facti-
tious enjoyment of the fruits of work by its ass ‘ciation with the
thinking principle, and when that association is removed it is
purified. And this double purification, the cessation of the
thinking principle from fancying itself the actor and consequent
submersion into its original cause, and the removal of the associa-
tion between the soul and the thinking principle, effects the
isolation or separation of the soul from all attachments, and this
is emancipation from the bondage of the world.]
CHAPTER THIRD. 167
Thus have been described in this chapter the three principal
components of the Yoga, (1—111) ; their collective name Safi-
yama, (iv); the merits of that Saityama, (v—x); the three
modifications of things, the antecedent, the middle, the post-
eedent conditions, (xI—xvi) ; the Siddhis (xvi1); the external
perfections giving knowledge of regions (XvI1I—xxviII) ; the
internal perfections, giving knowledge of the organization of the
body (xxix—xLI); the organs (xt1); the stages of controul of
matter and organizations (XLI—xXLv111) ; the means of attaining
discriminative knowledge, the emancipating knowledge, the
highest Samadhi (xtIx—t.); the subsidence of the thinking
principle in its primary cause and isolation (एर). These are
the subjects described in this chapter on perfections. (Condensed
as before.)
This is the end of the third quarter, or the quarter on perfec-
tions, of the commentary, entitled Raéjamartanda, on Patanjali’s
Tustitutes of the Yoga, by the great king, the superior king,
the illustrious Bhojadeva.
168 CHAPTER FOURTH.
CHAPTER FOURTH.
I adore that solitary, unborn Is‘4na who is made up solely of
thinking principle and bliss, and by whose fiat isolation is
produced without (the aid of) any special means.
Now the author commences the chapter on Isolation with a
view to establish by inferential arguments and by refutation of
errors resulting from mistaken convictions, the true nature of
Isolation. And by showing that the perfections aforesaid result
from birth and various other causes, he demonstrates that they
appear with the help of the power resulting from the practice of
8४704411 in former births and from causes in this life from the time
of birth. Further, with a view to afford assurance that no harm is
done to Samadhi which may be acheived in course of many births,
and to prove the preeminence of the completion of Samadhi as
also for the consummation of the isolating Yoga, he says :—
I.
The Perfections are produced by birth, herb, in-
cantations, austerity, or Samadhi.
Some perfections are caused by birth, as the power of flying
in the air and the like in birds, or the perfected qualities of
knowledge manifesting themselves immediately after birth, as in
the great sage Kapila and others. Perfections from herbs—as
firmness of the boy, &c. produced by the use of elixirs in Patéla
and such like places. Perfections from incantations—as
ascent in the air by the repetition of particulary mantras. Per-
Sections from austerity—as in the case of Vis’vdmitra and others.
Perfections from Samddhi—as already described in the preceding
chapter.
CHAPTER FOURTH. 169
These perfections result in those persons who have destroyed pain
in previous births ; hence, as in the case of perfection by Samadhi,
so in the case of others, the real cause is the practice of Samadhi
in former births; incantations, &c. are merely instruments.
[The word S:ddhi comes from the root szsk ‘to accomplish,’
and means something accomplished, Transcendental powers
attainable by the performance of Safiyama, are perfections accom-
plished by special means and therefore called Siddhis or perfec-
tions; and having used that English equivalent elsewere I have
thought fit, for the sake of uniformity, to use it in the above
aphorism. It is, however, not fully expressive here. Special
powers, or faculties would have been much more expressive and
to the point, the purport of the aphorism being that some
faculties are derived from birth, some from herbs, some from
incantations, some from the practice of austerities, and some from
Samadhi, This general principle is laid down with a view to
prepare the way to what follows. ]
It might be contended that since in Nandis’vara and others
the change of kind, &c., were effected in this life, how can you
then establish the causality of the practice of Samadhi in
previous lives? In reply to this, he says:
II.
Change of kind (results) from transmutation of
the material cause.
The “ change of kind,” &c., in Nandis’vara and others in this
life (were produced) by “ the transmutation of material causes”
(prakritydpurat). Future materials (or materials which are
ordinarily produced in a subsequent life, come up and), produce
in this life the transmutations, z. ८.) they change themselves
into other kinds. | |
[The general principle having been laiddownin the first
aphorism that special faculties are produced by five causes, the
question arises, how does the body, which is produced by birth,
change even in this life, the material cause remaining unaltered,
22
170 APHORISMS OF PATANJALI,
and the Samadhi performed in a previous life no thaving effected
any change at birth? The reply is that 89118401 18 not the
material but an instrumental cause, and it prepares the way for
he selfmutation of the material cause.
Prakriti is here used in the sense of material cause, or
the materials of which the body is made up. Apérana is to fill
up. The two words together mean “ the materials fill up,” 3. e.,
they undergo the necessary transmutations to change one kind
into another. The purport is that even in this life the materials
of the body may so change as to convert a Brdhman’s body into
a divine one, as in the case of Nandis'vara, or a Kshatriya body
into a Brahmana one, as in the case of Vis’vamitra, and conse-
quently the exception taken to the argument put forth in the first
aphorism to the effect that “ birth, &c. are causes of perfection” is
not tenable. By the use of the word pééchitya, ‘future’, the
commentator means that the changes which in ordinary course
would take place in a future life, take place in exceptional cases
in this life. }
It may be argued that merits, demerits, &c., are in such cases
seen to be resulting (in this life when their fruits would not
under the theory be hable to manifestation), how can we then
attribute to them causality in the transmutation of the material
cause in this life? To this the author says:
III.
In the mutation of the material cause merit is
non-efficient : from it proceeds the piercing of the
covering, as in the case of the husbandman.
“Merit” (nimitta), virtue, &c. In the transformation of the
material cause merit is non-efficient, for a cause cannot be set in
motion by an effect. Where then is there the operation of virtue,
&९. 7 To this he says: ‘From it proceeds the piercing of the
covering, as in the case of the husbandman.” ‘From 1४.72 from
the performance of virtuous acts, &c., proceeds “the piercing”
(९८८४2) or destruction of whatever “ covering” (varana) obstruc-
CHAPTER FOURTH. 1171
tion, such as vice, &c., exists, the two being mutually antagonistic,
and the obstruction being destroyed, the material causes themselves
become effective in their desiderated work. This he illustrates by an
example. “ Asin the case ofa husbandman.” Even as a husband-
man or farmer, wishing to carry water from one field to another,
pierces only the obstacle to the flow of water, and that being pierced,
water itself assumes the modification of expansion, without any
exertion on the part of the husbandman to the expansion of water,
so should be understood to be the case with regard to virtue, &c.
[Following the line of argument adopted in the preceding
aphorism, the author shows that virtue, &c., are not the imme-
diate causes of the change which takes place when a Brahman
becomes a god, as in the case of Nandis’vara, but that they serve
the subsidiary purpose of removing the obstacles which stand
in the way of the change, and the change takes place by itself.
The illustration given puts this very clearly. The husbandman
does not make the water flow, he only removes the obstacles,
and then the water flows by itself from its own inherent tendency
to follow the law of gravitation. ]
When a Yogi, who has a mastery over the cardinal principles,
with a view to enjoy at once the fruits of his actions, from the
perception of his own superior transcendental powers, wishes to
assume many bodies at the same time, whence does he derive
many thinking principles (to vitalize those bodies)? In reply
to this question the author, says:
IV.
The created thinking principles (proceed) solely
from egoism.
The thinking principles which animate the bodies created by
a Yogi, proceed through his will solely from their original cause,
४. e., from egoism. They emanate at once as sparks from a fire.
[Among the perfections mentioned in chapter III the power
of multiplying one’s own body, so as to produce many where there
is one, is not mentioned, but here it is taken for granted that
172 APHORISMS OF PATANJALT.
an accomplished Yogi possesses this power, and that he does
produce them to effect quickly his emancipation by simultaneously
performing in many bodies those works which promote his end,
and the question is raised as to how does a Yogi, who creates
many bodies and himself animates them all, provide a thinking
principle for each of them? The answer given is that through
his will he makes his egoism send forth the needful, even as a
fire sends forth sparks from itself. This multiplication of bodies
is called Adyarytita Yoga or the Yoga of many bodies. |
Then, how do numerous thinking principles, having diversity
of objects, produce one effect ? To this, he replies:
V.
In the diverse tendency of the many the impelling
thinking principle is one.
“In the diverse tendency” (pravritt:bhede) or multifunction-
ality of the many thinking principles the one thinking principle
of the Yogi is the impelling force or actuator, because it is the
ruler, and therefore there is no difference of object. The mean-
ing is—that as in its own body the mind directs the eyes, the hands,
&९., according to its will, from its being the ruler, so does it in
the other bodies.
[In the preceding aphorism the question having been solved
as to how a single individual can provide thinking principles for
many bodies, the question arises as to how can many thinking
principles act in concert and preserve the unity of the creator? If
this unity be not admitted, there would be so many independent
individuals, each following the bent of his own mind, and the
idea of one individual acting as many without any loss of
individuality, would be lost. This doubt is removed by the
explanation that the thinking principles provided to the many
are in reality one, and entirely controlled by the primary think-
ing principle, of which they are mere scintillations ]
The thinking principle which belongs to the perfections result-
ing from birth, &c., are produced by the same five causes,
CHAPTER FOURTH. 173
and yet the thinking principle produced by Samé&dhi is distinct
from the others. To show this he says:
VI.
Thereof the meditation-born one is without any
residua.
“The meditation-born” (dhydénaja) thinking principle or that
which is produced by Samadhi, is, among the five, the one which
18 ^^ without any residua” (andsaya), ४, e., without any residua of
(former) work. This is the meaning.
[Thinking principles are said to be of five kinds, because they
proceed severally from birth, herbs, incantation, penances, and
meditation (A.1). The word used (ja), means “ born,” but the
object is not to imply that the thinking principles are actually
born of herbs, incantations, &c., but to indicate the training, habit
of thought, disposition or impurities which it acquires under the
five different circumstances. The first four are said to depend
on the residua of former works, and the last to have nothing to
rest upon, it being self-supporting, 7. ¢., not resulting from the
residua of any former work. ]
To show that the thinking principle of the Yogi is distinct in
its work, even as it 18 distinct from other thinking principles in
being devoid of pain, &c., he says :
VII.
The work of a Yost is neither white nor black : those
of others are of three kinds.
That work which produces good fruit, such as sacrifices, &c.,
15 ^ white” (६४८९८). That which produces a bad result, such ag
Bréhmanicide, 18 “black” (156१०) . That which is mixed up of
the two, 18 white-black (५1८4-6 26412). Thereof, the white work
belongs to wise people, to those who are engaged in charity, asceti-
cism, the study of the Vedas, &c.; the black belongs to the
vicious ; and the white-black (or mixed kind) toordinary men. As
regards Yogis, who have performed the Saiiyama, work is of a
174 APHORISMS OF PATANJALI.
different character to these: their work produces no fruit, for
they undertake it after renouncing all desire for fruition.
(In the first three kinds of work fruition is inseparable. The
wise give alms, perform penances, read the Vedas, display their
benevolence, &c. &c. and derive the fruits thereof; the vicious
commit wicked actions and suffer for the same; ordinary mortals
are sometimes engaged in good actions and sometimes in bad
ones, and suffer or enjoy accordingly. The Yogis, who renounce
the fruits of all actions, can neither suffer nor enjoy from what
they do, and hence their work is declared to be distinct from the
works of others. They are, in the language of the Bhagavadgita,
like the lotus-leaf which, lying on water or having water on it,
is never wetted. ]
Now he describes the fruit of such works.
VIII.
Thence proceeds the manifestation of the residua
which are suitable to its fruition.
Now, the residua of works produce two sorts of fruits, one sort
being memory only, and the other, kind, age, and experience.
Thereof, those residua which have for their fruition kind, age,
and experience which are derivable in one or many births,
have already been described above (p. 69). Of those the only
fruit of which is memory, the manifestation proceeds from the
same works. Even as work produces a body, whether as a Deva,
or a human being, or a lower animal, so does it by its maturity
lead to a corresponding manifestation of residua (vdsani). The
meaning is this. Should a celestial or other body once acquired
by a certain work be acquired even after the interposition of a
hundred other births the memorial residua of the former state
will manifest themselves again. Their memory revives according
to circumstances, even when residing in other regions. In the
intermediate states, though existing, they remain in a latent
condition. Nor do the residua produced in course of existence in
hell and other places become evident then.
CHAPTER FOURTH. 175
[For the sake of verbal fidelity I have used memory as the
equivalent of the Sanskrit term Smriéi of the commentary ; but
the object aimed at is not memory in its ordinary signification,
but the remembrance in one life of appetites, desires, and affec-
tions of a preceding one. These results manifest themselves
in, what in European philosophy is called, instinct. They are
remembrances, because they arise without any conscious purpose,
though they are not without consciousness. European philo-
sophers, who do not recognise transmigration, finding Instinct
to be opposed to Reason, take it to be something distinct from
it—a distinct faculty. In its widest signification it extends to
living beings in general—to plants as well as to animals,—but for
psychological purposes it is limited by Dugald Stewart to Appe-
tites, Desires, and Affections. Butler changes Desires into Pas-
sions, but without any material change of purport. Dr. Bain
says “ Instinct is untaught ability,” (Mental and Moral Science,
Bk. III, ८, 1V), and this is amplified by Hamilton into “ an agent
which performs blindly and ignorantly a work of intelligence
and knowledge.” (Reid’s Works, p. 7614.) Paley has “a pro-
pensity prior to experience, and independent of instruction.”
Milton calls it ^ Reason discursive or intuitive.’ These defini-
tions have been summed up into “ untaught ability,” ^^ untaught
propensity,” ‘unconscious purpose.” It is opposed to Habit,
which is the result of tuition and exercise, and distinct from
Reason, which presupposes argumentation and deliberation. The
memory of our text is Instinct as defined above; but our author
does not recognise spontaneity in anything, nor purpose indepen-
dent of Reason. He attributes the eteology of Instinct to
residua left in the thinking principle by rational action, and the
said residua lie dormant till they are made vivid in a subse-
quent life. Habits leave their residua exactly in the same way
as other actions, and they not only become manifest in the next
life, but also in the progeny, as in the cases of pointers and
other animals. In short, according to our author, Reason is one
and the sole faculty of all knowing, the only principle of certain,
176 APHORISMS OF PATANJALI.
ty, and it manifests itself as Reason or Instinct differently under
different circumstance. Anyhow, the meaning of our author
will be best understood by replacing his Memory by Instinct.
The aphorism under notice explains the fruit of work as mani-
fested by Instinct. Having already described that work leads to
two kinds of fruit, Instinct and deserts, or in his language memory
and kind, age and experience, he now says that Instinct does not
manifest itself uniformly at every successive birth, but according
to circumstances when it is needed in subsequent lives, even
after many interruptions, the residua for it remaining dormant
during such interruption. Thus, a man born in the next life
as a dog having no occasion for his human instincts, acts as a
dog, but twenty or more generations after, when he is again
born as a man, his early instincts revive, and he acts according
to them. This is the theory which the aphorism explains by
saying that residua manifest themselves in conformity to the
fruition of work. When a work entails existence as a serpent,
those residua become manifest which are appropriate to such an
existence, but not those which are appropriate for other forms
of life. In other words, residua remain dormant or in a
potential state until the necessary excitants are in operation.
The 8. P. Bhashya, explains this by saying, “ when a celestial
work is in fruition, it does not become the cause of manifestation
of the residua of infernal, brutal or human states; it then enlivens
only those residua which are conformable to a celestial existence.’’
(Na hi daivam karma vipachyamdnam naraka-tiryat-manushya-
vasandbhivyakti-nimittam bhavati kintu daivdnugund evdsya
vasand vyajante). The purport is that each kind of existence
brings to light its own appropriate residua. |
Doubt having been produced of there existing any causal
relation in these residua, he establishes it by saying:
IX.
From the uniformity of memory and residua there
is uninterruptibility of relation, even after breaks by
caste, locality and time.
CHAPTER FOURTH. 177
0 worldly beings transmigrating in diverse forms, when one,
after experiencing one form, attains that form again after an
interruption of a thousand other births, the residua of impres-
sions appropriate to that state, which had been formed at the
first birth and had become latent from want of the necessary
conditions, become manifest on the attainment of that suitable
state. Thus, there is, notwithstanding breaks caused by caste,
locality and time, an “ uninterruptibility” (auantarya) or conti-
nuity in producing their own necessary fruit of memory. How
so? “From the uniformity of memory and residua.” Thus, on
the performance of a work there is produced a deposit of
residuum on the quality of goodness of the thinking principle,
and that is the germ of the fruits of heaven, hell, &c.; or it is
the residua of works such as sacrifices &c. It exists as a latent
power, or as a power of the actor in relation to experience
and experiencer. From these residua proceeds memory, from
memory the experiencing of pleasure and pain, and from that
experience again come residua, memory, &c. It is true that
where memory and residua are different there is, from want of
uninterruptibility, a difficulty in producing a relation of cause
and effect ; but in our case here, where impressions become residua,
and residua merge into memory, and they reside in concord in one
thinking principle, the relation of cause and effect is not difficult
or hard of effectuation.
[According to the preceding aphorism the residua of former
births are the causes of manifestation of certain effects; but,
since concomitancy is necessary between cause and effect while
the intervention of many dissimilar births between two similars
causes an interruption, it may be argued that residua are not the
causes of memory, as alleged. This objection 18 met by saying
that the memory remains, and therefore sequence is obviously
not broken. The memory of sucking the teats on the part
of an infant returns after many births, whenever that infant ts
again born as a human being, though it does not manifest itself
when the same infant is born as a bird or a serpent, and it shows
23
178 APHORISMS OF PATANJALI.
that the memory is not lost. Hence the relation of cause and
effect is not broken.]
Admitting the uninterruptibility of residua, and their rela-
tion as cause and effect, it may be asked when an impression first
takes place is it caused by residua, or without a cause? To
solve this doubt, he says:
X.
There is no beginning about them, because of the
eternity of desire.
८८ About them,” 2. e., about or in regard ६०१८७१०४. ^ No
beginning” (andditva), that which has no commencement. The
meaning is, these have no beginning. How? “ Because of the
eternity of desire.” This “ desire” (57564) or longing of an in-
tensely delusive character— (manifesting itself in such wishes as)
‘may the means of effecting my pleasure be always mine;
may there never be a separation between me and them’—is the
cause of residua, and that being eternal there is no beginning.
This is the meaning. What is meant 18 this: From the
proximity of the cause the tendency of the functions of impres-
sions and residua cannot be checked, and the thinking principle,
from its expansible and contractile character, pierced by the
impressions, residua and the like, modifies itself when it attains
each appropriate existence.
[The theory of Instincts being the result of action in former
lives is open to the grave objection that it does not account for
Instinct in the first instance. A being born for the first time
should have, according to the theory, no Instinct. The initia]
impression must therefore be causeless, and so there is no reason
to admit that residua are the causes of effect, ४ ¢., of birth, age
and experience. This objection is met in this aphorism by saying
that Desire is eternal, and therefore there is no necessity for a
beginning. Desire is essential to existence; there would be no
existence if there was no Desire; and that Desire produces
residua, and so there is no break in the course of eternity. The
CHAPTER FOURTH. 179
opponent wished to expose the fallacy of the argument regard-
ing residua being the cause of Intuition by showing that there
could be no residua at the first start, and the author accepts
ॐ regressus tn infinitum to surmount the difficulty. According to
him the universe had no beginning and will never end, and
therefore there is no occasion to seek a beginning.]
From their infinity it being doubtful that the residua can
ever be destroyed, he points out the means of destroying them.
XI.
Since they are agglomerated by cause, effect, sub-
stratum and support, their absence would produce the
absence of the others.
Conception (anuéhava) is the cause of residua ; desire, &c., are
the causes of conceptions ; and of them the cause is ignorance.
Thus 18 (ignorance) both the immediate and the mediate ^^ cause”
(0८८४). ‘ Effect” (phala) is body, memory, &c. =^ Substratum”
(a$raya) is the intellectual principle. ‘ Support” (d/améana or
object of desire) 18 the same for both conceptions and residua.
Now, since these infinite residua are collected by these cause, effect,
substratum and support, when they are absent, 2, e., when they
may be likened to roasted seeds, on their being burnt by know-
ledge and Yoga, there being no root left, the residua cannot sprout,
nor lead to action, and thus they are destroyed.
(Now the question is raised, how can one undo that which is
eternal? and the answer given is—since desires proceed from,
or are the sum total of, cause, effect, substratum and support,
one has to remove those conditions which produce desires, and
that removal zpso facto removes desires. The removal is effected
by the aid of Yoga. Yoga knowledge parches cause, effect,
substratum, and support by exposing their real nature, and when
80 parched, they become, like roasted seeds, unfit for germination,
and their destruction follows as a matter of course. Of course
this is limited to the individual who effects the parching, and
does not extend to the world at large. |
180 APHORISMS OF PATANJALI.
It may be questioned, that since the thinking principle is being
constantly destroyed, and there is a difference in their relation as
cause and effect from their want of simultaneity between residua
and their effects, how can there be a unity ? To prove the unity,
he says :
XIT.
(The thinking principle) exists in its proper nature ;
the past and the future (result) from differences in the
condition of qualities.
The (possibility of) production of things which are absolutely
non-existent 1s unreasonable, from their want of relation to exis-
tence. Nowhere has there been any relation to existence in the
horns of a hare.
In the case of a nonentity as an effect, with what design
can causes proceed to act? None enters into action for a false
object, and it being opposed to entity there is no relation of
nonentity to it. When truth attains its own identity, how can
it become baseless and untrue? ‘The meaning 1s, it cannot
accept an antagonistic form. Hence from there being no possi-
bility of the destruction of existence, and from the impossibility
of the origin of non-existence, the qualified, convertible by
qualities, always remains in one form. The qualities, alone,
change into their threefold conditions. Attaining each condition,
the qualified forsakes its original form, and, remaining in the
present condition, attains the state of objects of enjoyment.
Hence in this science are established the distinctions of the past
and future conditions of qualities, and of their relation to each
other as cause and effect. Hence, too, the same thinking principle
is made to exist as the qualified until isolation, and none can
prevent it.
(The removal suggested in the preceding aphorism suggests
the idea of destruction ; but that is not possible. Nothing can
proceed from non-existence, and no existence can be absolute
non-existence, and the difficulty is solved by referring to the
CHAPTER FOURTH. 181
doctrine explained in A. 14 €. III which recognizes a threefold
condition of existence, the antecedent, the postcedent, and the
present. Matter is eternal, and remains always an existence;
but its conditions vary ; accordingly when the present condition
of a thing is destroyed, the thing reverts to one or other of
its two other conditions, and the parching of the seeds implies
their resolution into the antecedent condition. This is the theory
of Moderate Nominalism or Conceptualism with its threefold
condition of Universalia ante rem, as thoughts in the mind of
God; Universalia in re, as the essence (quiddity) of things;
and Universalia post rem, as concepts. The text looks to
thoughts or ideas or plastic types without reference to God.]
He now describes of what forms these qualified and the quali-
ties are.
१९8१९
They are individualised or subtile, and consist of
qualities.
The qualities and the qualified described above are divided into
the individualised and the subtile. The “ qualities” (gundh) are
of the forms of goodness, foulness, and darkness. ‘ To consist
०? (taddtmanah) is to be of that nature, or to be modified to that
form: this is the meaning. Since there is seen a concomitance
in all persons, both externally and internally, through goodness,
foulness, and darkness in the forms of pleasure, pain and delusion,
of individuals and conceptions, and since it is found that which
is concomitant is also its modified form, as in the case of jars
which are concomitants of earth are also modified forms of
earth, therefore the modification of qualities is evident.
{The simple proposition in this aphorism is that all attributes
are mere modifications of the three primary qualities. Circum-
stances may make them subtile or gross, but, whether one or the
other, they consist of nothing but the three qualities of good-
ness, foulness, and darkness modified in some one form or
another. They are mere modes of being, but not radically
different: beings. |
182 APHORISMS OF PATANJALI.
Apprehending the doubt that if all these three qualities be
the chief causes everywhere, how can we talk of one qualified
(or one substratum of quality) ? he says :
XIV.
From unity of modification (results) unity of a
thing.
Although there are three qualities, yet their modification into
the member and the membered, (in some cases goodness becoming
the membered, in some cases foulness, and in others darkness,)
being one, “ unity” (¢a¢tva) or oneness is admitted. Thus, in the
examples this is the earth, this is the air, &., (in which unity
is observed, for earth is a modification of darkness, and air of
foulness.)
(The purport is that as only one modification can take place
of the thinking principle at a time, the unity of a thing is
never disturbed. The thinking principle under similar circum-
stances changes exactly in the same way, and no difference can
possibly result. In other words, as the three qualities can be
only separately ascendant, one at a time, the simultaneous percep-
tion of the effects of all the three cannot be effected ; and this
meets the objection raised in the preamble. }
Had objects existed distinct from cognition it would be
proper to talk of the unity or multiplicity of objects, but when
cognition itself from the influence of residua existing in the
relation of cause and effect, appears in different shapes, how
can you say so? In reply to this question, he says :
XV.
Even in the sameness of object, the course of the
two are distinct, from diversity of the thinking prin-
ciple.
“ Of the two,” of the cognition and the cognizable, the course
is distinct, follow different or separate roads. How so? From
diversity of thinking principles even in the sameness of object.
CHAPTER FOURTH. 183
Even in similar things, as the attainment of women and the
like, differences of thinking are noticeable in different observers
from the resulting sensations of pleasure, pain and delusion.
Thus, on beholding a beautiful and attractive woman, pleasure
is felt by an amorous person, enmity by her rival, and disgust
by an ascetic. And since these different kinds of feeling arise
from one object there can be no agency in the thing itself.
If it be said that object is the effect of our thinking principle
only, the object would appear in one form only. Also, if a
thing were an effect of the thinking principle then there would
be no other thing extant when that thinking principle would be
occupied with one thing. (If it be said) be it so, we deny it.
For how could that thing then be beheld by many others?
And since it is so beheld, it cannot be an effect of the thinking
principle. If it be said that it is created by many at the same
time, the reply would be that there would be a difference between a
work produced by many, and a work produced by one. And if
the difference be not admitted, then there being difference of
cause without a difference of effect, the universe would be either
causeless, or uniform. What is said is this: should there be no
difference of effect when the causes are different, then the whole
universe resulting from many causes would either be of one form,
or not following the different causes, be causeless from its indepen-
dence (of the causes). And if it is so (it may be asked) why
does it not, being made of the three qualities, produce in the
same percipient the sensations (simultaneously) of pleasure, pain
and delusion? The case is not so. Even as the object consists of
three qualities, so is the thinking principle made up of three
qualities, and in its perception of objects, merits and demerits are
accessory causes, and from their prevalence or depression results the
manifestation of the thinking principle in such and such (varying)
forms. Thus inthe presence of a woman near an amorous person,
his thinking principle, disposed towards merit through the influence
of the quality of goodness, becomes full of pleasure. From the
co-operation of the quality of foulness, which is auxiliary to vice,
184 APHORISMS OF PATANJALI.
for all rival wives, it becomes painful. Similarly from the
co-operation of the quality of darkness, which is attended by
ardent vice, it becomes to angry rival wives the cause of
delusion. Hence the cognizable object is independent of
cognition, and consequently cognizable and cognition, being
contradictory in their natures, cannot bear the relation of cause
and effect. Thus it being possible without any difference in the
cause for the existence of a difference in effect from their
relation, the independence of cognition from the object is
established.
[The question discussed in the preceding aphorism raises a
doubt as to whether perception is due to objects or to the
cognitive power. It cannot be said that objects produce percep-
tion, for in that case a given object would always and every-
where produce the same sensation, as a given cause cannot
produce dissimilar effects. A handsome woman should be a
handsome woman to all beholders, without a distinction. In
the world this is, however, not the case. A woman produces very
dissimilar feelings in different beholders, and she, as the object,
cannot therefore be said to be the cause of perception. On the
other hand, the thinking principle cannot be the cause, for if you
accept it to be one in all persons, it, as a cause, cannot produce
different effects ; and if you accept it to be different in different
individuals, dissimilar causes would lead to one uniform result,
which is impossible. The solution offered is that thinking principle
and object are different, but inasmuch as both are governed by the
three qualities, the prevalence of a particular quality at a parti-
cular time in the thinking principle produces a difference in the
perception of an object. The “diversity of the thinking princi-
ple” in the text implies a diversity in its condition as regards the
state of the qualities working within it. The argument here is the
same which European philosophers discuss with reference to sensa-
tions and sensibles ; and the optional use of jndna and vijndna by
our author shows that he means cognition or sensation and per-
ception, and not the higher knowledge elsewhere indicated by the
CHAPTER FOURTH. 185
word ynana. I have used for it cognition after Mr. Jardine, who
defines it as “a general name which we may apply to all those
mental states in which there is made known in consciousness either
some affection or activity of the mind itself, or some external
quality or object.” (‘ The Elements of the Psychology of Cogni-
tion,’ p.1). The object to which this [दव or cognition is applied
18 gneya or cognizable, which is just the same with idea as
used by Locke, who says, “it is the term which, I think, serves
best to stand for whatsoever is the object of the understanding
when a man thinks; I have used it to express whatever is meant
by phenomena, notion, species, or whatever it is which the mind
can be employed about in thinking.” Idea, however, has been
used in 80 many varying senses by European metaphysicians
that I have thought it safe to confine myself to coguizaéle or
object, as least likely to cause misconceptions. The theory of
eternity of matter is here made the basis of the argument. ]
Since a cognition, being an illuminator, is by nature per-
ceptive, and the object, being susceptible of illumination, is
by nature perceivable, why should cognition not perceive and
recollect all things simultaneously? With a view to remove
such doubt, he says :
XVI.
A thing is known or unknown from its dependence
on its change of form in the thinking principle.
“Its” of the object. = ^ From its change of form” (upardgat).
From its producing forms in the thinking principle, an external
object becomes known or unknown. The meaning is this: in the
attainment of their production all things depend on the conjunc-
tion of their causes. The production of the cognition of a
blue or other colour depends on the accessory cause of the
form being brought forward as an object through the passage
of the organs of sensation; perception being impossible without
the object, since there 18 no correlation. Hence, by whatever
object is the form of cognition modified, that object is brought
२५
186 APHORISMS OF PATANJALI.
into cognition, $, ¢., that object becomes known. That which
does not give its shape (to the thinking principle) is held
to be unknown. Similarly, recollection is produced of that object
which, having been known before, has left residua in the mind, and
which residua, excited by a similar object, acting as the accessory
cause, brings it to our knowledge. Hence, neither cognition,
nor memory is constant everywhere, nor is there any inconsis-
tency.
(The argument mooted in the last aphorism is further deve-
Joped by saying that the effect of the qualities is transmitted to
the thinking prineiple through the object seen, and the thinking
principle is thereby modified differently under different circum-
stances. The qualities act from two different directions, first in
the thinking principle apart from the object, and next in the
object, and through it in the thinking prineiple. A man ina
passion has the quality of foulness prevalent in him, and then
that foulness affects everything he sees, though it is not foul; and
when all the qualities are calm in him, he sees a foul action, and
the foulness of that action enters within him and tinges his
thinking principle from without. ]
To remove the doubt that since the perceiving soul does not
perceive a yellow cclour when it perceives a blue, there is liability
of its assuming, like the thinking principle, different shapes,
or being modified from its being at times the perceiver, he
gays:
XVII.
The functions of the thinking principle are always
known, for its presiding soul is unmodifiable.
All the functions of the thinking principle—characterised as
they are by proofs, misconceptions, &c.,—are “always,” ४, ¢., at all
times, known to its percipient soul, since it is unmodifiable, or
wanting in liability to change from its being of the form of the
intellect (ch7drupa). Were it mutable, the constant percep-
tibility of those functions would not follow, the mutability
CHAPTER FOURTH. 187
being (necessarily) occasional. The meaning is this. The soul of
the form of intellect always remaining as the presiding principle,
and its intimate associate, the pure element, the thinking principle,
being also always present, by whatever object it (the latter)
is modified in shape there is the probability of that object
being always brought into contact with the shadow of the
former (soul, chet); and such being the case it is established
that there is constant perceptibility, and never can there be
any apprehension of change.
(Having explained the relation of cognition to cognizables,
and the rationale of the process by which things become known or
unknown, the author proceeds to explain how it is that the thinking
principle, which, under the circumstances alleged, is always chang-
ing and assuming new forms, should still be able to know different
objects, or have the power of understanding. The thinking
principle is admitted to be tz se unconscious, and is itself under-
going constant modifications, and cannot therefore exercise intelli-
gence, and be itself the cause of knowledge. But, says the author,
its presiding soul is constant and immutable, and associated with
that soul it derives reflected intelligence, and by its aid it is always
able to know whatever external object casts its shadow on it. In
otber words, though the thinking principle is itself unconscious,
it derives intelligence from the soul which is pure intelligence
and absolutely immutable. The P. Bhashya explains the aphorism
by saying, “had the presiding soul been hable, like the thinking
principle, to constant mutation, then objects or the functions
of the thinking principle would have become, like sounds and
other objects, sometimes known and sometimes unknown to it;
but constant consciousness (८६४८, perceptibility) of the mind is
indicated by the immutability of its presiding soul.” (Yadé
chittavat prabhurapi purushah parinameta tatastadvishayd chiltta-
vrittayah sabdddivishayavat jnitajnaldh syuh, saddjndtatvants
manasastatprabhoh purushasydparindmitvamanumapayati.) This
idea is further developed in other commentaries. |
Now it may be said that since the thinking principle itself,
188 APHORISMS OF PATANJALTI.
from excess of the quality of goodness, is the illuminant, it can
from its self-illumination, illuminate both itself and the object,
and the act of perception can thereby be completed, what is the
use of the assumption of a separate percipient? To allay this
doubt, he says :
XVIII.
It is not self-illuminative, since it is perceptible.
“It,” the thinking principle, is not “ self-illuminative”
(४४८९484), expositor of itself, but it is perceptible by the soul.
How so? Because it is “perceptible.” A perceptible is known
by a percepient, as in the case of a water-jar or the like.
The thinking principle is an object of perception, and therefore
it is not self-illuminative.
[The argument in the next preceding aphorism would suggest
the idea that the thinking principle, whether directly or in-
directly, was itself the perceiver, and that being the case there
is no necessity for assuming a separate perceiver. Where one
assumption is sufficient, two are not needed. This objection of the
opponent is refuted in the aphorism under notice, by saying
that the thinking principle cannot be the percipient, or self-
illuminattve, because it is itself an object of perception. That
which is an object of perception cannot itself be percipient; and
the commentator illustrates this by citing the example of a water-
jar, which, as an object of perception, cannot know itself. The
P. Bhashya elaborates the argument by saying, “ Even as the
other organs and their objects, such as audition, &c., cannot be
self-illuminative from the circumstance of their being perceivables,
the mind should be so known. Nor can fire be an example in
this instance; for even fire cannot make its own hidden identity
visible. Manifestation is seen to result from the conjunction
of a manifestator with a manifestable, and such conjunction
cannot take place with one’s own identity. Besides if the theory
of self-illuminativeness of the thinking principle be admitted, it
would not be perceptible to any body else.” (Yathetardnindriya~
CHAPTER FOURTH. 189
ni Sabdadayascha drisyatvanna svdbhasdni tathd manopi pratye-
tavyam. Na chagiiratra drishtintam. Nahyagnirdtmasvaripama-
prakdsam prakdgayati. Prakdgagschayam prakdsya-prakagaka
saiiyoge drishtah, na cha svartipamdtresti saftyoyah kincha svd-
bhasam chittamityagrahyameva kasyachiditi.) The illustration
of fire becomes appropriate on the assumption that it owes its
luminosity to itself. But the luminosity contemplated by the
term svdbhasa is knowledge, and not light. In fact, the light
of the text can be understood only by substituting for it the
word knowledge, throughout the discussion. |
It may be said that the argument here has accepted the pro-
position, (४, ९.» it involves a petitso principiz), for the percepti-
bility of the thinking principle bas not yet been established.
Besides, in men the functions of accepting that which is good
and rejecting that which is injurious are made manifest through
the consciousness of one’s own intellect; and such feelings as
“T am angry,” “I am afraid,” “I have no desire,” cannot be
produced without the consciousness of the intellect (and since
they are, the agency of the soul is not needed.) To meet
this argument, he says:
XIX.
Attention cannot be directed to both at the same
time.
The understanding of an object is the establishment of its
usefulness by (knowing it to be) this—this is the object which
is the cause of pleasure or pain. The understanding of the intellect
is the establishment of the use of that object through pleasure or
pain in the form of I (or the ego). In the perception of an
object two such kinds of understanding cannot be effected at the
same time, for there is a contradiction. There is no possibility
of effecting two contradictory actions simultaneously, and there-
fore it is not possible to perceive “both,” 2. e., cognition and
cognizable at the same time. Hence, it is laid down that the
thinking principle is not self-illuminative. Further, even if
190 APHORISMS OF PATANJALI.
two such actions could be accomplished, their fruits could not
result, for there cannot be an apprehension of the two fruits,
because the thinking principle being directed outwards to grasp
an object cannot know itself. The result is confined only to the
object, and not to itself. This is the meaning.
[The opponent again comes to the charge, and says that the
intellect or understanding may supply the place of the soul, for
the thinking principle may see, and the intellect may decide about
the nature of the sight. The author demurs to this by saying two
such functions cannot take place simultaneously, or the thinking
principle cannot see and argue at the same time. The sensation
of hunger is first felt, and then its nature discussed. The
thinking principle must undergo two modifications, once to feel,
and then to consider, and these it cannot undergo at once; so
these two acts can never take place simultaneously, and consequent-
ly it cannot be said that the thinking principle is alone sufticient to
account for consciousness and knowledge: a separate cause must be
assigned for these two feelings, and that cause is the soul. The
P. Bhashya pithily disposes of the question by saying, “ It is not
possible to behold one’s own self and another at the same time, for
it leads to the theory of the momentarists who hold action, effect
and cause to be the same.”” (Na chaikasmin kshane svapararipa-
vadhdranam yuktam, kshanikavadino yad bhavanam sasva kriyad
tadeva cha kdrakamityabhyupagamah.) The meaning of the
aphorism is simply that the thinking principle cannot perform
the two acts of perception and self-knowing at the same time, and
therefore it is obvious that it cannot by itself be the cause of
intelligence. |
Let it be admitted that a cognition cannot be self-perceptive,
still may it not be perceived by another cognition? Assuming
such a question, he says:
XX.
If one cognition be the perceptible of another,
there would be an excessiveness of cognitions to
CHAPTER FOURTH. 191
cognitions, and also a confusion of memory.
If one cognition could cognize another, then that cognition
being itself unintelligent and unable to illuminate another,
we must assume a third cognition and for it another, and so
on and a thing could not be perceived in the whole lifetime
of aman. Nor can an object be known when the cognition
remains unknown.
It leads also to “confusion of memory.” On a particular
colour or a taste being produced in a cugnition there would arise
an endless series of cognitions to perceive it, and when the
residua left by a former cognition would attempt to recall it
to memory there would arise, from there being no break in the
ideas of cognitions and objects, cognitions and memories simul-
taneously, and hence, it being impossible to make out with
reference to what object the recollection has arisen, there would
be a confusion of memory, 2. ९.) 1४ would not be known that
this is the memory of colour and this is the memory of taste.
[The explanation above given leaves the door open to the
assumption that one cognition may perceive another, and thus
obviate the necessity of assuming the agency of the soul, 2, ९.9
each individual may have many cognitions which co-operate
with each other in producing knowledge of a particular object.
To preclude this theory, the author brings forward the argument
of regressus in infinitum. If one cognition could perceive
another, we would require a third to perceive the second, and
80 on, and there would be no end to the chain. It would,
he urges, also lead to a confusion of memory, for on one idea
being called to memory all its attendant ideas would arise to
infinity, and it would be impossible to determine which is the
particular idea that has been revived. ]
The question may then be asked, if, in the absence of self-
perceptive power in cognitions (buddii), one cognition cannot
be known by another, how do we use the idea this is the
perception of an object ? To remove this doubt, he expounds his
conclusion.
192 APHORISMS OF PATANJALI.
XXI.
The intellection of its own cognition takes place
when it takes its form through the non-transitional
soul.
¢ Soul” (purusha), being of the form of intelligence, is called
chiti (intellect), It is‘ non-transitional” (apratisaftkrama), that
which has no transition or passing into another place is so called :
by this is meant that it does not mix with anything. In the
modification of the member and the membered, the (three)
qualities, (as members) in passing into the qualified or membered,
assume their forms, and in the world atoms, moving on, produce the
forms of objects; but the power of intellection (४, e., soul) does
not do so, because it always retains its own form, inasmuch as it
exists in itself. Hence when the thinking principle, being near
it, assumes its shape, intellection takes place; and when the soul,
by its contact with the function of the thinking principle being
endowed with understanding, cognizes, then the knowing of the
thinking principle of its own self takes place.
[The soul never undergoes any modification, but by its
reflection on the thinking principle that principle derives its
intelligence, and that intelligent state is therefore said to be
attained through the non-transitional soul. It is then ८१४८ or
intelligence, because for the time being it has intelligence in it,
and this is explained by the commentator. When the thinking
principle in its intelligent state assumes the form of an object, it
18 able to know its own notions. The ©. Bhdshya explains the
text by saying, ^^ unmodifiable is the power of experiencing ; it is
also non-transitional. On its reflection falling on the excessibly
modifiable (the thinking principle) the functions of the latter reflect
on it. Thereupon people call it the function of understanding from
its imitating the function of the thinking principle enlivened by
intelligence, though it is devoid of the function of understanding.”
(The force of the argument here depends upon the distinction
made between intelligence and the function of understanding,
for the soul, though intelligence itself, does not exercise any
CHAPTER FOURTH. 193
function.) (Aparinimini hi bhoktrifaktirapratisaftkrama cha
parindminyatyarthe pratisattkranteva tadvrittimanupatati, tasyas-
cha praptachattanyopagraharupayd baddhivritteranukarimdtra-
tayd buddhivpityavigishtd hi jndnaorittirdkhgdyate).
Pandit Govindadeva Siastri, following some later commenta-
tors, explains the text so as to mean that the soul itself under-
goes the modification. The earlier and more reliable commenta-
tors, however, do not accept that meaning, and as the sequel
shows them to be right I have accepted their interpretation. ]
To show that thus the self-perceptive thinking principle, being
able to perceive all objects, becomes fit for all purposes, he says:
XXII.
The thinking principle, modified by the knower and
the knowable, is (able to perceive) all objects.
“ The knower” (drash{d) is soul. To be modified by it is to seem
to be of its form from its propinquity. To be modified by the
knowable, is to undergo the modification of assuming the form of
the (object) perceived. When this (double modification) takes
place, then it becomes able to perceive all objects, Even asa trans.
parent crystal, or a mirror, or the like 1s fit to receive the reflection
of all images, so the quality of goodness, unstained by foulness
and darkness, is able, from its purity, to receive the reflection of
the soul (chet). Not so foulness and darkness, owing to their
‘want of purity. The quality of goodness, divested of all asso-
ciation with foulness and darkness, from its being liable to only
-one modification, and being able to receive the reflection of
the intelligent soul, remains like a steady lamp-flame till the
attainment of emancipation (mokska). Even asin the vicinity
of a loadstone motion is produced in iron, so in the vicinity of
the intelligent soul manifestible intelligence is reflected on the
quality of goodness. Accordingly, in this system of philosophy
two powers of intelligence are recognized, the eternally present
(ns¢yoditd) and the manifestible (adA:eyafigd). The eternally
25
194 APHORISMS OF PAPANSALI.
present power of intelligence is soul. The manifestible power of
intelligence is the quality of goodness, which derives its power
by its contiguity to the former. From extreme propinquity, it,
as an intimate friend, effectuates the experiencership of the soul.
And as that quality is the resting place of Purusha, the supreme
soul, the Séfikhyas, who recognise an actionless Brahma, attribute
to it the experience of pleasure, pain and delusion. (The epithets
“supreme” and ^ Brahma” are meaningless here, for the human
soul is all that is meant: God as Brahma is not indicated).
Now, though from the extreme abeyance of some one quality
and of its prevalence at certain times and in some cases, all the
three qualities are constantly modifying in the forms of pleasure,
pain, and delusion, and the thinking principle is not pure, yet when
that principle modifies its form into that pure quality of goodness,
which is the essence of work, it attains its perceptibility. The
pure primary quality of goodness of the thinking principle, on the
one side reflected upon by intelligence or the soul, and on the other
covered by the thinking principle modified into the forms
of external objects, and becoming conscious from the effect
of the reflection of the soul, becomes able to feel pleasure,
pain and delusion, though it is devoid of intelligence. Thus the
experience, from its extreme propinquity to soul and from want
of due discrimination, is said to be of soul, though it is unexperi-
encing. To this effect has Vindhyavasi said: ‘ the sufferingness
of the quality of goodness is the sufferingness of soul.” Elsewhere
it 18 said. ‘‘ Even as an image produced by the reflection of-a
reflected image on a mirror is called a reflection, so the mani-
festation of the shadow of intelligence, like the intelligence of
soul, is implied by the word pratisankrdanti or contact.”
It might be argued that, though the reflection of the ever-
modifying may be seen in a transparent body, as a human
face in a looking-glass, how can there arise the reflection of
the absolutely transparent, all-pervading, unmodifying soul in
the comparatively untransparent quality of goodness? To this
the reply is—Not knowing the true nature of reflection you
CHAPTER FOURTH. 195
have said this. The display of the manifestible power of
intelligence in the quality of goodness, by the propinquity of the
soul, is called reflection. Even as is that sentient power, abiding
in the soul, ¦ ५ does its reflection appear in the quality of good-
ness.
Again, since it has been-said that soul is absolutely pure, how
can it be in contact with the (comparatively) untransparent quality
of goodness ? This argument is not correct, for the contact of the
sun and the like (which are highly transparent) is seen in water
and the like which are less transparent. If it be said that there
can be no contact of that which is undefined, that too would be in-
consistent, because we see the all-pervading sky (1452) reflected in
a looking-glass, or the like. And such being the case, there can be
no objection to the effectuation of the reflection (under notice).
It may be argued that what has been said about there being
an apparent or external contact by propinquity of the sentient
power with the quality of goodness of the thinking principle,
there should be the experience of pain and pleasure on the part
of soul, is inconsistent, for how can the quality of goodness
of the thinking principle be produced without a modification of
Prakriti? and for what object should there be a modification of
Prakriti? ‘To this it is replied, that Prakriti has to effectuate
soul’s experience of the objects of mundane existence, and, its duty
being to effectuate the object of soul, the modification is proper.
It may be urged that this is not proved, for the effectuation
of the soul’s object is impossible. The duty of effectuating
soul’s object implies the consciousness on the part of Prakriti
that “it is my duty to effectuate soul’s object ;” but how can there
be such a consciousness on the part of the unsentient Prakriti? If
you admit the consciousness, how will you maintain its unsentience
or inertness? The reply to this is that in the two forms of
progressive and regressive modification. there are the two natural
powers (of progression and regression), and they are called the
duty of effectuating soul’s purpose. Those powers are natural
to the unsentient Prakriti. Its progressive modification (ana -
196 APHORISMS OF PATANJALI.
loma-parindma) is the outward one, extending from the intelleet
to gross matter; while eatering through its cause and ending
with the annihilation of egoism is its regressive modification,
(pratzloma parinama). Hence onthe completion of a experi-
ence, the two natural powers being destroyed, Prakffti, having
achieved its object, ceases to modify. In performing such duty
for soul on the part of the unsentient Prakriti, there is no
inconsistency.
Again, it may be argued, if there be two such powers naturally
possessed by Prakriti, then why is exertion made for salvation
(moksha) by those who long for it? and if salvation be no
object the science of those who advise it is worthless. The answer
is, the relation of soul and Prakriti as experiencer and ex-
perience is from time without a beginning, and that being the
ease, when pain is felt on the part of Prakyiti in action, from the
assumption of its being the agent or actor, there arises the desire—
५४ how can there be absolute stoppage of my suffering ?” and hence
there is a necessity on the part of Prakriti for the advice of the
science which points out the means of stopping the pain. The
substance of the advice of the science is the quality of goodness
of the thinking principle as governed by work. In other works
on philosophy this has been accepted to be the nature of igno-
rance (avidyd.) That nature, exerting for salvation, relying on
the help of the advice of such seiences, obtain the reward called
salvation. All works influenced by the (necessary) conjunction
of causes attain their own selves, and it is established by
proof that of the work called moksha, which is acquired by
regressive modification, this is the conjunction of causes, because
it cannot be attained by any other method. Hence without that
cause how can it be effected? It follows, therefore, that the
quality of goodness of the thinking principle modified by worldly
objects in contact and enlightened by the shadow of soul, con-
ducts, through the conviction of (the reality of) those objects,
all worldly affairs. Deluded people, looking at such thinking
prineiple, imagine it and all such thinking principles to be the
world. ‘They should be enlightened.
CHAPTER FOURTH. 197
{Having met all the principal objections to the theory of the
thinking principle being ‘sensitized into intelligence by a
reflection of soul which is intelligence, the author enunciates
that the thinking principle, modified on the one hand by the soul
and on the other by external objects, is brought into play in
every case of sensation. The word used in the text for the
double transformation is uparakta, which is a compound of ५00
‘excess’ and ranja ‘ to colour’ or ‘tinge,’ meaning that the think-
ing principle is doubly tinged or influenced; and this conveys
the true meaning of the text. The P. Bhashya accordingly
cites the example of the crystal vase tinged by the coloured object
put in it. Inasmuch as the theory, however, is that the thinking
principle assumes the shape of the object in every instance of
cognition, and the same epithet is used for the double tinging, it
is necessary, for the sake of consistency, to adopt the same phrase-
ology everywhere; I have accordingly used the word modified.
Bhoja, after explaining the text, enters into a long dissertation
on the various objections that may be started to the doctrine,
and refutes them serzatum. The first and most obvious objection
is—how can a shadow of soul produce in an object on which
it falls the quality of the original? Soul may be intelligence,
but its shadow cannot reasonably be said to convey that intelli-
gence on the object on which it falls. Thecommentator sees no
harm in this, for, says he, such action is manifest in the motion
produced in iron by the propinquity of a loadstone. He de-
scribes soul’s intelligence to be two-fold; one 18 Nityoditd or
always and eternally present, and the other Adbhivyatga or
manifestible, and it is the latter that sensitizes the thinking
principle.
The next argument is, if it be the thinking principle that is
sensitized, how can soul be said to be the experiencer? The
reply is—that soul is really not the experiencer, but since experi-
ence is felt by the agency of its shadow it is in an indiscriminate
way called experiencer.
Then the question arises how can reflection take place of
198 APHORISMS OF PATANJALI.
a perfectly transparent object like soul, on a comparatively
untransparent object like the thinking principle with the quality
of goodness prevalent in it? This is met by saying that the
word reflection here simply is the technical name of the influence
of soul on the thinking principle
An argument like the last is raised with reference to the
contact of the absolutely pure soul with a comparatively impure
thinking principle. This, however, is held possible, as we see the
sun reflected in foul water. The contact of that which is illimi-
table with a finite object is also possible, as in the case of the
sky reflected in a mirror |
The objection next urged is that why should Prakriti or
nature change to produce effects? The answer is, it subserves
the purposes of soul. This answer is, however, not enough, for
Prakriti or nature being unintelligent, cannot have such a
consciousness of duty, andact पृ) ६0 1४. The reply is that Prakriti
has two inherent powers in it, that of progression and of re-
gression, and acting under their impulses it subserves the pur-.
poses of soul, and therefore there is no inconsistency.
The admission of the two powers aforesaid suggests the objec-
tion that, if they be natural they will run their course of their
own accord, and there is no use in controlling them. The
effect of the regressive action is salvation, and that must come
of itself; none needs try for it, and, if so, what is the use of
Yoga as a means of salvation? This is met by saying that it
is Prakriti when in action that feels pain and, wishing to puta stop
to that pain, wants to know how to do so, and hence arises the
desire for salvation, and the Yoga points out the means of doing
so. Without such advice Prakriti would go on working for
ever. |
The 7. Bhashya has not mooted these discussions. |
Suspecting that it may be argued that if all purposes are
accomplished by a thinking principle of this kind, why should
we acknowledge an experiencer of which there is no proof, he
gives the proofs (in support of the existence) of the spectator.
CHAPTER FOURTH. 199
। XXIII.
It exists for another’s purpose, though coloured
by uncountable residua, because it operates by asso-
ciation.
“It,” the thinking principle, “coloured,” ४, e., assuming
many forms, through the influence of an uncountable number
*of “ residua” (vdsand) (existing in it), effectuates for “ another’s,”
i. ९. a master’s, “ purpose” (artha) the work of experience and
final reward. How so? “ Because it operates by association.”
Association” (sathatya), ४. e., by fully joining together, operates
to accomplish a purpose. We see that works performed jointly
are for another, as in the case of a bed or a chair. The co-
operators (in this case) are the qualities of goodness, foulness,
and darkness, which, modifying in the form of the thinking
principle, jointly work for another, and that ‘‘ another” is soul.
It may be urged that through the force of the example by
which the subservience of another’s purpose by an embodied
stranger, as a bed or a chair or the like, is established, a similar
(embodied) stranger may be proved, but you contemplate an
unembodied “ another,” and, the opposite being proved,your argu-
ment becomes destructive of the object. The reply 18 thus given :
Although in the example pervasion of the premiss has been ac- |
cepted as general in regard to effectuating another’s purpose, yet
on consideration of the specific distinctions of goodness in the
qualified, the distinction will be evident, and the position that the
experiencer is another is established. Thus, as in inferring the
existence of fire in a mountain covered with fuel of a particular
kind from the smoke seen there, the inference that fire is produced
by fuel and is distinct from other fires 18 taken for granted, so here
in inferring that the specific experience called goodness is for an-
other’s purpose. In the same way the experiencing superior is
proved to be another of the form of intelligence and isolated.
Although he appears as the other and the noblest of all, yet the
body is superior to objects resulting from the quality of darkness,
because it is manifest, and the asylum of the organs. _ The organs
200 APIHORISMS OF PATANJALI.
are superior to the body; to them the illuminating quality of
goodness is superior; and he who is the illuminator is distinct
from illumination and of the form of intelligence. How can then
there arise this conjunction 7 (2.¢., there is no actual conjunction
but a mere shadow).
[The explanations given in previous aphorisms still leave the
door-open to the argument that the agency of the soul is
redundant and not wanted. If the thinking principle doubly
modified as above stated is sufficient for conception, why make
the soul the experiencer of worldly joys and sorrows? To this
question the reply given is that, though the thinking principle is
actuated by innumerable desires resulting from the residua of
former works, it nevertheless acts for another’s purpose, and not
for itself, since it acts by the co-operation of many causes, and not
of its own motion. Though there are innumerable residua in it,
they cannot work until external agencies are brought to bear
upon them, and that shows that the thinking principle has no
power of action suo motu. Itis unconscious too, so that it can
have no will of its own. It acts only when it is worked
` upon, and this is indicated by the phrase ^ operates by associa-
tion.” Inasmuch, however, as its action may tend to brine on
liberation which is for the good of the soul, it is to be inferred
that in its other actions it subserves the gratification of that
soul. No line can be drawn between what actions are for the
soul and what are not, and logically what is true for a part, 2. ¢.,
for liberation, must be true for the whole. This idea is expressed
in the Safkhya-kaérika by the verse ‘ generous nature, endued
with qualities, does by manifold means accomplish, without
benefit (to herself), the wish of ungrateful soul, devoid as he is
of qualities,” (Lx). It should be noticed, however, that the
functions which are usually attributed to nature or Prakriti in
the Safikhya are invariably assigned to the thinking principle
(chit¢a) in the Yoga of Patanjali. In fact, in the Yoga system,
chitta plays a more-important part than the Buddhi of Kapila,
and appertains to itself the character both of Buddhi and Pra-
kriti, but the commentator does not mark this distinction. In
CHAPTER FOURTH. 201
his works Kapila frequently refers to Prakriti where Patanjali con-
fines himself to Chitta. The action of the unconscious thinking
principle for another’s purpose is usually explained by the illustra-
tion of the saffron cart, which, unconscious as it is, subserves the
purpose of man by bringing him a desirable condiment. |
He now proceeds to show by ten aphorisms that the fruit of
this philosophy is isolation.
XXIV.
For the knower of the difference there is a cessa-
tion of the idea of self in the thinking principle.
Thus the quality of goodness and soul being proved to be
distinct, whatever idea exists of his self being the thinking prin-
ciple, in him who knows them to be distinct, that is the one is
different from the other, the same surceases, 2. ९., the idea ceases
of the thinking principle being the actor, knower, and experi-
encer.
[Having disposed of all metaphysical questions bearing on
the subject-matter of his work, the author now reverts to the
thesis, how isolation is effected. The metaphysical questions
above set forth, when thoroughly understood, enable a person
to divest himself of the idea that his self or ego is his thinking
principle, and to believe that his soul is the real self. He knows
that the thinking principle is unconscious and not his self. The
idea, in fact, is altogether set at rest, and his soul is so far freed
from the natural wrong belief that the thinking principle is the
ego. |
(To the question) what happens when this takes place, he
says :
XXV.
Then the thinking principle is turned towards dis-
criminative knowledge, and bowed down by the weight
of commencing isolation.
The thinking principle, which was turned outwards by igno-
26 :
202 APHORISMS OF PATANJALI,
rance, to derive the fruit of experiencing worldly objects, deflects
now towards “ discriminative knowledge,” (viveka) 3. e., tarns
inward towards the path of discriminative knowledge, and
18 ^“ bowed down by the weight of coming isolation,” (£aivalya-
pragbhara) i.e., the fruit of isolation, or the commencement of
isolation.
[When the belief aforesaid is effected, the thinking principle
drops the cosmos, and turns inward to the cultivation of dis-
criminative knowledge, and is overpowered by the sense of
isolation which begins to sprout in him.]
Now, by describing the causes of the impediments which occar
in the thinking principle flowing towards discrimination, he
points out the means of overcoming them.
XXVI.
In the intervals thereof other impressions arise
from residua.
“Thereof,” 3. ९., of the thinking principle engaged in medita-
tion. In the “intervals” (chhzdreshu), in the void spaces of
the thinking principle, whatever “ impressions” (16702) or ideas
of the waking (or worldly) state arise, the same proceed from the
now-fading residua of the former waking state, in the forms of
“T,” “mine,” and the like. What is said is that by means of
extirpating the internal organ their avoidance should be effected.
[While isolation is progressing there are opportunities when
ॐ person is not actually engaged in meditation, z. e., during the
breaks in his meditation, for worldly ideas to sprout from the
residua of former existences still clinging to the mind. These
are calculated to disturb the process of isolation, and are so far
impediments, which should be destroyed. ]
He now says that the means of avoidance has already been
explained.
XXVIII.
The avoidance of these should be (the same) as
already described in the case of afflictions,
CHAPTRR FOURTH. 208
The avoidance of these should be effected in the same way in
which the avoidance of afflictions, ignorance, &c., has been
already pointed out (©. II. x—xr). Even as they, scorched by
the fire of knowledge, do not, like roasted seeds, sprout in the
field of the thinking principle, so are the residua, (rendered
infructuose).
[The ideas should be destroyed in the same way as afflictions,
for which provision has been made in a previous part of the
work, (C. II. x—x1).]
He now describes the means by which a Yogi, on his medita-
tion becoming steady by the non-production of other thoughts
in the way aforesaid, may attain excellence.
XXVIII.
On the completion of the series there is produced
the meditation (called) the Cloud of Virtue, even in
the case of the non-aspirant, from the appearance of
constant discrimination.
“On the completion of the series” (prasaffkhydne), t. e.,
after careful contemplation of the nature and respective pecu-
liarities of all the categories arranged in due order. On that being
accomplished even in the case of the “ non-aspirant” (akusida),
or one who does not wish for any fruition, there is produced from
the appearance of constant discrimination, on the cessation of all
foreign thoughts in his thinking principle, the meditation called
the Cloud of Virtue. That which showers (mehati) or irrigates
profusely the virtue (ddarma) which is neither black nor white,
(cf. 1४, vu1,) and which 18 subservient to the attainment of the
summum bonum is the “Cloud of Virtue” (Dkarmamegha) By
this is shown that the highest virtue is the cause of knowledge.
[When the series of works enjoined above for the perfection
of Yoga meditation have been completed, then there arises in
the mind of the performer a meditation called Cloud of Virtue,
which means that all virtues are showered on it, even when
204 APHORISMS OF PATANJALI.
it does not wish for them. The sense is that though the Yogi
may not wish for any reward, still the reward comes. The word
in the text is akustda, from @ meaning negation and kusida
interest, that is disinterestedly. The theory is that the perfec-
tion of virtue results spontaneously in a person who completes his
Yoga duties as described in the text. ]
He explains next what results from that Cloud of Virtue.
XXIX.
Thence follows the cessation of afflictions and
works.
The meaning 18, that on the manifestation of knowledge, their
antecedent causes being removed, there is a cessation of the
afflictions resulting from ignorance, and of all the works which
are, according as they are white, &c., of three kinds. (श्या).
[The object of the cloud is now described. On its appearance
there results a complete cessation of all afflictions and all works ;
there is no longer any sense of affliction left in the mind of the
Yogi, and he has neither any desire for work, nor any residua of
former works left in his mind. ]
He next explains what happens on this cessation.
XXX.
Then the knowable becomes small from the infinite-
ness of the knowledge free from all coverings and
impurities.
“Coverings” (dvarandui), are those whereby the thinking
principle is covered; they are the afflictions; they are also
impurities. Free fromthem, meansdevoid of them. From the
knowledge (jndza) becoming free, like the sky bereft of cloud,
and ‘from its infiniteness” (dantydt), +. e., from its being
without a break, or all-pervading, ^ the knowable” (jneya) becomes
“small” (a/pa), or fit to be counted or grasped. The meaning
is, that the Yogi can easily know everything.
CHAPTER FOURTH. 905
[The next advantage is that the objects of sense are reduced
toa minimum. Knowledge then becomes limitless and free from
all impurities and coverings or interruptions ; and placed against
such knowledge, knowables or cognizables become insignifi-
eant, 2, ¢., that knowledge which can grasp everything, finds no
difficulty in understanding small matters. Not that there is
a reduction in the number or quantity of cognizables, but, placed
besides limitless knowledge, they, by comparison, become insigni-
ficant. |]
He then states what takes place after this :
XXXI.
Thereupon takes place the termination of the
succession of the modifications of the qualities which
have accomplished their end.
Those which have “ accomplished” (krita), completed, soul’s
purpose or object in the form of experience and emancipation
are called kritdrthah, or those which have accomplished their
end. The “ qualities” (gundh) are goodness, foulness, and dark-
ness. “ Their modifications” (parindma) are their conditions of ex-
istence in relation to each other as members and membered, in a
progressive or a regressive state to the time of the completion of
the purpose of soul. Their “ succession” (krama) is to be presently
described. Its ‘ termination” (parzsamdpt:) is ite finality, i. ¢.,
it does not arise or happen again.
[Proceeding onwards, the next effect of the Yoga is a cessa-
tion of the tendency on the part of the qualities to undergo
change. The qualities are the most active agents in worldly
life, and it is their modifications that produce the various imprese
sions of life, and when they cease to change, there is ipso facto
a cessation of worldly impressions. It is the duty of Prakriti
to minister to the purposes of soul, and as the qualities are
inherent in Prakriti, the qualities may be taken as synonymous
with Prakriti, and those qualities, having done their work, cease
206 APHORISMS OF PATANJALI.
from labour. The work of the qualities is said to be two-fold ;
they have to minister to soul’s experience of the world, and then
to bring on its emancipation ; and when the state above described
is attained, the qualities have already accomplished both these
works, and, having nothing else left to do, stop work # re the
soul concerned. |
He now describes the succession above referred to.
XXXII.
The succession is the counterpart of the moment
perceptible at the end of the modification.
८८ Moment” (kshana) isa short amount of time. Its ^“ counter-
part” (pratiyogt) is another distinct moment. = ^^ Perceptible at
the end of the modification” means that which is accepted as the
totality after perceiving a number of moments, and this is called
the ‘‘ succession” of moments, for no succession can be perceived
in unperceived succession of moments.
[The word “ succession” (krama) used in A. उका, is explained
in this aphorism to mean the following of one moment after
another. The object is to say that the lapse of time is reckoned
by the succession of one moment after another, though there is
no break between them ; one totality is divided into many parts
only for facility of reckoning. |
He now defines the specific nature of isolation, which is the
result.
XXXIII.
Isolation is the regression of the qualities devoid
of the purpose of soul, or it is the abidance of the
thinking power in its own nature.
“The regression” (pratiprasava) or the non-production of
change on the completion of the regressive (or refluent) modifica-
tion of the (three) qualities, on the accomplishment of soul’s
(two-fold) purpose of experience and emancipation is called
“isolation” (kazvalya) + or, it is the abidance of the thinking
CHAPTER FOURTH. 207
power (soul) solely in its own proper nature, on the cessation
of its identification with intellectual functions (or objects).
(Having described the Yoga in all its details, the author con-
cludes the work by announcing the ultimatum to which it leads.
This ultimatum is kaival/ya, and it is defined to result on the
reabsorption of the triad of qualities in their original cause, on
their having done their duty to soul, or on the abidance of the soul
in its own nature without any association with the qualities ;
that is to say, when it has no longer the thinking principle near
it to cause its shadow to fall thereon.
The commentator does not explain the word kaivalya. The
P. Bhdshya, suggests its meaning by saying “when the
power of intelligence becomes alone, and remains always after
in that state it is hatvalya,” (chiti-Saktireva kevald tasyak
sadd tathaivdvasthanam kaivalamiti). It is the same goal
which the Saéfikhya assigns to its votaries, but it uses,
instead of kaivalya, the word apavarga which, though not radi-
cally synonymous, conveys the same idea, that of liberation
from the trammels of nature. The Sddkhya-kdrika adopts the
term kaivalya, and says, “‘ when separation of the informed soul
from its corporeal frame at length takes place, and nature in
respect of it ceases, then is absolute and final katvalya accom-
plished,’ (v. (डरा). Gaudapdda contents himself by saying,
“ katvalya is the abstract form of kevala,” (kevalabhavat kaiva-
lyam). V&chaspati Mis’ra and Narayana take it to mean
% exemption from the three kinds of pain,” (duhkhatraya-vigamam
duhkhavindsam). The lexicographical meaning of kevala is
‘one,’ ‘alone,’ ‘only,’ and in the derivative form it means,
‘ oneness,’ ‘ singleness,’ ‘ solitariness,’ ‘ exclusiveness,’ or ‘ individu-
ality,’ 3. ¢., deliverance from the association of nature. Cole-
brooke translates it into ‘deliverance,’ and Wilson adds ^ liberation.’
Mr. Davies, in his translation, prefers ‘ abstraction.’ All these may
be resolved into tso/ation, the word used in my version, the idea
being that the soul is freed from all association, material, pheno-
menal, or noumenal.
208 APHORISMS OF PATANJALI.
The epithets ‘absolute’ (atkdntika) and ‘ final’ (dtyantika)
used in the Safkhya-karika, and the word ‘always,’ (sada) in
P. Bhashya show that this isolation is to last for ever, and no
future association of any kind is possible. To quote Mr. Davies,
‘the soul’s perfect and final deliverance from the bondage of
matter has been gained. No new character can be assumed ;
no birth into any kind of bodily state, even that of the gods,
can follow. The drama of life is ended, and the actors retire
from the stage for ever.”
This eternal quietude of the soul after isolation amounts, in
the opinion of M. Cousin, to ^ mihilisme absolu, dernier fruit
du scepticisme ;” but where existence forms the primary condition
of the theory, nihilism cannot logically and fairly be predicated.
The question is, does the soul exist or not after salvation? and
since the Yoga, like many other schools of philosophy, both Indian
and European, insists that it does, (cf. Safkhya-sutra I, 45,
46,47), there is no room left for a charge of negation against it.
Professor Wilson, following the Indian exegetes, more correctly
explains the case by saying, “it is merely intended as a negation
of the soul’s having any active participation, any individual interest
or property, in human pains, possessions, or feelings.” Professor
Weber, in his ‘ History of Indian literature,’ (pp. 238-9), has
entirely misrepresented the case. He says, “one very peculiar
side of the Yoga doctrine—and one which was more and more
exclusively developed as time went on—is the Yoga practice, that
is, the outward means, such as penances, mortifications, and the
like, whereby this absorption into the supreme Godhead is sought
to be attained.” To those who have attentively read the preceding
pages, it will be obvious, that the idea of absorption into the
Godhead forms no part of the Yoga theory. Indeed, it is diffi-
cult to conceive how so well-read a scholar, as the learned profes-
sor, could have formed this opinion, unless we believe that he
has not read the Yoga, and has borrowed his theory from the
Bhagavadgita, and Puranic and Tantric modifications of Yoga.
CHAPTER FOURTH. 209
Patanjali, like Kapila, rests satisfied with this isolation of the
soul, He does not pry into the how and the where the soul abides
after the separation. This condition of philosophic abstraction,
however, not being satisfactory to worldly-minded people long-
ing for a peaceful hereafter, a necessity arose for the elaboration
of a more concretely blissful scheme, and the modifications above
noticed were offerred by the Purdnics to meet the requirement.
They devised other forms, but those require no description here.
This completes the work; but Bhoja takes this opportunity
to compare the condition of the soul as described in the Yoga
with what other systems propose, and thereby to demonstrate its
superiority. The first is the Buddhist doctrine of momentary
existence. |
Nor is it only in our philosophy that the knower of the field
[of action] in its isolated condition is recognised to exist in this
form of intelligence ; on reflection it will be seen that in other
systems of philosophy also it remains in the same form. Now,
in the worldly condition soul appears as full of agency, experi-
encership, and inquisitiveness; if this one soul, the knower of
the field, be not admitted to be so, then in the absence of all
antecedent and postcedent enquiry in momentary consciousness,
(z. e., believing consciousness to be existent only for the time
being, which cannot look into the past or the future,) there would
be no constant relation between soul and the fruits of works, and
tbe objection would arise of the destruction of that which has
been done, and the coming into existence of that which has not
been done, (४. ¢., no desert would follow works done, and desert
would result from undone work). Acknowledge him to be the
experiencer (of deserts) by whom an act enjoined by the 868४798
is performed, and there will be an inclination on the part of all to
perform works for the acceptance or avoidance of good or evil.
Since all actions characterised by the desire of avoidance or accep-
tance are subject to enquiry ; since there would be an impossibility
for enquiry in the case of mutually distinct moments; (2. ९.) the
27
210 APHORISMS OF PATANJALI.
moment when one action is done heing distinct from that in which
another action is performed) ; and since in the absence of enquiry
there would arise an impossibility for any kind of action to take
place, it is established that that which is the agent, experiencer,
and enquirer is the soul. In the condition of liberation, there being
an absence of all actions characterised by the idea of the acceptable
and the acceptor, sentience alone remains behind. That sentience
is apparent only as sentience, and not by knowing iteelf, since the
nature of sentience is to perceive objects, and not to perceive
itself. Further, when an object is perceived by the thinking
power, the idea is “this” (ayam), and when the identity of
that power is to be implied, the idea is “I” (akam). Two
such mutually discordant actions, characterised as the profluent
and the refluent are, cannot be achieved simultaneously, and
since the two actions cannot be performed at the same time, soul
remains as sentience only. Hence it is reasonable (to believe)
that in the liberated condition, when the qualities are defunct,
soul remains solely as sentience. In the mundane condition
agency, percipiency, inquisitiveness arise in regard to that soul.
Besides, there is a relation between Prakriti and soul, which is
that of experience and experiencer; it is natural, and existe
from time without a beginning. It is due to the prevalence of
want of right notion. And that being the case, in the presence
of the two powers for the advancement, of the object of soul,
(cf. IV, xx11), all modifications in the form of Mahat and others
take place. And since the power of the soul as the supreme
agent, and of casting its quality of sentience on the thinking
principle, and that of experiencing the result of the conjunction
of that reflection, proceed from conjunction (with Mahat), and
since the consciousness of agency and experiencership of the intel-
lect proceeds from the influence of sentience on the intellect, and
consequently of the conduct of all enquirable actions, what use is
there in other unprofitable agglomeration of fallacies ?
[Bhoja does not say that the theory he combats is due to the
CHAPTER FOURTH. 211
_ Buddhists, but the dogma of momentary consciousness was
prevalent among the Madhyamikas, and hence I infer that he
means the Buddhists. The theory is, that all things are momen-
tary, and their cognition is also momentary, produced by the
concatenation of complements of unconscious causes, without a
permanent intellectual back-ground, (4 Cowell and Gough’s
Sarvadarsana-safigraka, p. 15). It is refuted by the allegation,
that such consciousness could not be made subject to moral
responsibility. The consciousness that would perform an action
now, would have no relation to the one that had acted before, or to
that which would act in the future, and the responsibility of the one
could not be transferred to another. There could be no such idea as
ego, for the ego of one cognition would not be the ego of another,
and yet as ego is the basis of cognition and consciousness, no
theory can be valid which repudiates that. There could be under
such circumstance no incentive to, nor necessity for, moral action.
A permanent individual consciousness is unavoidable, and that is
found in the thinking principle enlivened by a reflection of soul. |
Again, if, rejecting this course, it be accepted that agency is
soul’s essential attribute, then arises the admission of its being
subject to modifications, and as modifications are non-eternal or
temporal, its character as soul is destroyed. Nor can perception
of mutually different conditions be effected in one form at the
same time; and accordingly, in the condition in which soul is
perceived associated with some produced pleasure, can the
condition of pain be perceived. Thus the conditions being
various, the conditioned must likewise be various, and from
variety and modificability there can be neither spirituality nor
eternity, (४. ¢., that which is modifiable cannot also be eternal
or spiritual, and eternity and spirituality are essential attributes
of soul). Hence it is that those Safikhyas who believe ina
peaceful Brahma, acknowledge soul to remain in the same form
both in the mundane and the liberated conditions.
[This is apparently the theory of the Vais‘es’uikas, who believe
912 APHORISMS OF PATANJALI.
soul to be the real actor. The objection to this theory is that
action implies change, and if soul be the real actor, it would
be subject to change. The idea of change, however, is, in the
opinion of Patanjali, incompatible with the spirituality and
eternity of soul ; it would cease to be soul if it were changeable like
material objects, and therefore this theory is not tenable. ]
The theory of the Vedantists, who believe liberation to be
that condition of soul in which it is solely sentience and Joy,
is not correct. Joy being the identity of pleasure, and pleasure
being manifested by perceptables, and perceptibility not being
produced without perception, the doctrine of unity is destroyed
by the admission of the two, the perceptible and the perception.
Again, their saying of cognition itself being the joyous soul
would be prejudiced by the incompatibility of two antagonistic
qualities abiding together. Perception and perceptable cannot
fitly be called one. Again, soul is said by the non-dualists to be
of two kinds, the working or conditioned and the unconditioned
orsupreme. But if you admit that form in which the working
soul becomes the experiencer of pleasure and pain, to be also the
form in which it exists as the supreme soul, then the supreme
soul becomes, like the working soul, subject to modifications, and
pertain, the nature of ignorance. If it be said that the ex-
periencership is not direct, but accepted as a present (by the
soul) while remaining as a neutral superior, the case would be the
same as in our system of philosophy.
The assumption about the joyous form (of soul) has already
been refuted. It may be added that if soul be admitted
to be of the character of ignorance, there would be no seperate
existence left for working souls, and which should then be the
object of philosophy? Certainly not the unconditioned soul, for
it is eternally free; nor the working soul, for it is (admitted to
be) of the character of ignorance, and thus will result the falsi-
fication of all systems of philosophy. I£ the creation be admitted
to consist of ignorance, the question would arise, whose igno-
rance is it? It cannot be that of the supreme soul, for it is
CHAPTER FOURTH. 213
eternally free, and of the form of knowledge. It cannot be of
the working soul, for that being without a seperate existence,
how can it be connected with ignorance? It would be like the
admission of horns of a hare (a mere fiction). It might be said
that the ignorance of ignorance consists 10 its not being the sub-
ject of demonstration by argument. It may, like the dew on the
earth with the rays of the sun (playing on it), melt away under
ratiocination, and yet it may beignorance. This, however, cannot
be. Whatever does something must be distinct from, or identical
with, something else, and since the agency of ignorance in the
development of the universe must be admitted, and admitting
it, if ignorance be indeterminate, then nothing whatever will be
determinate ; even Brahma itself will be liable to be put down
as indeterminate, (but if it be described to be determinate, it will
cease to be ignorance). It follows then that the form of soul
cannot be other than that of a supervisor. This supervisorship
is mere sentience only, for there is no evidence of its having any
other quality.
(The Vedantic doctrine is refuted on two grounds ; Ist, because
it involves a duality which the Vedantists themselves repudiate ;
2nd, it makes soul liable to be affected by ignorance, thereby
destroying its absolute purity, and if we admit that soul may be
involved in ignorance then it will become indeterminate, and
there would be no certainty about anything. |
It is alleged by the Naiy4yikas and others that soul is sentient,
because it becomes so by contact with sentience, and that sentience
is produced by the union of soul with its mind. They say that
desire, knowledge, exertion and other attributes are produced by
the contact of soul during its working condition with mind,
and through those qualities, the soul knows itself to be the
knower, the agent, and the experiencer. In the state of libera-
tion (01864), when false notions are suppressed on the suppres-
sion of the residua (doska) which are produced by them, there
results an absolute annihilation of the specific attributes, know-
214 APHORISMS OF PATANJALI.
ledge, &c., and soul is acknowledged to reside in its own
essential form. This, however, 18 not 8 correct assumption, for
what would you accept to be the peculiar soulness of the soul
in that condition? (You cannot urge that pervasion, immensity,
and eternity are its constituents, for) the qualities of pervasion
and the rest pertain to ether and others, and to differentiate it
from them, some determinate form must have to be admitted.
You may say that the specific character of soul is its own
speciality (or kind to which it belongs). But this cannot be
urged, for such speciality exists in all things, (४, e., everything
has its specific distinction as a particular kind). It is necessary,
therefore, to admit some other differentiation of the soul, apart
from speciality, and this can be effected by admitting its super-
visorship, from its being of the form of sentience, and in no
other way.
As to what is believed by the Mimfiisakas about soul being
both worker and work, the position is not tenable. They
believe that soul is indicated by the use of the word I, and
by the use of I, both the agency and the objectivity of soul
are included, (४. ¢., soul is the ego, and nothing else can be ego,
and the soul being the ego, the ego must include both soul and
work, for in knowing the soul work must appear to be soul and no
other). But this cannot result, because they are of contradictory
natures. Agency implies him who measures, while work means
that which is to be measured or proved, and the assumption
of these two antagonistic qualities cannot be effected in one at
the same time. When two antagonistic qualities are assumed,
then there can be no unity, as positive and negative, and so are
agency and objectivity antagonistic. Should it be said there is
no antagonism between agency and objectivity, but there is
between agency and instrumentality, we deny it, because the
assumption of antagonistic qualities is the same (in either case).
Rejecting then the theory of perceivable by the use of I, we hold
the soul’s supervisorship as proved, and thence its sentienceness.
CHAPTER FOURTH. - 215
The theory of those who hold soul to be finite, defined by
the body, and mutable, because it is reckoned among matter,
tumbles down as soon as it is started. By the admission of
mutability, the sentience form of soul is destroyed, and in the
absence of its seutience form, how can there be any spirituality
in soul? Hence those who desire to uphold the spirituality
of soul must admit ite sentience form, and that is its supervisor-
ship. |
[This is the theory of the Arhatas or Jains. (^ Cowell and
Gough’s Sarvadarsana-safigraka. |
Some fancy soul to be of the form of the actor. They
believe that the action of knowing, which results in the presence
of a perceptible object, has for its fruit the cognition of that
object; and in that cognition as the fruit, the true form of
soul, being of the form of illumination, becomes manifest ;
and objects being perceptible, the soul becomes the perceptor ; for
it is produced in some such form as “I know the pot,” (in
which “ I” is the perceptor, “ know” 18 the cognition of the form
of illumination, and the “ pot” is the perceptible object). The
_ cause of action is for certain the actor, and therefore actorship and
experiencership constitute the form of soul. This, however, is
inconsistent. (If cognitions be the root),—the question arises, Does
the actorship of those cognitions arise simultaneously, or succes-
sively? If you say, that the actorship is simultaneous, then its
actorship shall cease a moment after. If you say, it happens
successively, it cannot be predicated of that which is uniform,
(z.¢., soul). If you say the actorship of soul is effected always
in one or the same form, then that one form being always pre-
sent, all fruits would become of one form. If the actorship be
multiform, then there would be mutability, and there being
mutability, there can be no form of sentienceness. It follows
that those who believe in soul’s sentienceness, should not main-
tain its direct actorship. The way in which the actorship of the
uniform, eternal, sentient soul is proved by us, is the most con-
sistent.
216 APHORISMS OF PATANIJALI.
Those who by such arguments maintain that the self-manifest
soul becomes the perceptor through the cognition of objects, will
find their refutation by the same line of argument.
Some hold that the reasoning (vimarsa) form of soul is its
sentience form, (४. ¢., its sentience is no other than its reasoning
power). They say that the sentience form of soul cannot be
ascertained without reasoning; the sentience form is said to be
distinct from the inert, and without reasoning it cannot be
defined, and without reasoning, there is nothing left behind.
This is, however, untenable. Reasoning is the discussion which
has the form of “ this, thus, and so,” (४. e., every process of
ratiocination involves the assumption of something like this, this
is, this 18 not, thus it 18, thus it is not, it 18 so, it is not so, and
without them there can be no reasoning,) and that cannot arise
without egoism (or consciousness), and when reasoning is brought
to bear on soul it is brought into cognition in the form “I am
of this form,” and thus the soul, the subject of discussion, being
brought to light by the word I, no advance is made beyond
a fancy, and fancy is a form of conviction, which is the function
of the intellect, and not of sentience. But as sentience, uniform
and eternal, remains always in one shape, there can be no
entrance of egotism into it. It follows then, that this assumption
of reasoning in the soul is a mistaken assumption of the intellect
for soul, and not a knowledge of the identity of the self-manifest
soul, the great soul.
Thus in no system of philosophy can the form of soul be
ascertained by any means, without admitting its supervisor-
ship. Supervisorship implies sentience form, which is distinct
from inertness. Because it exists supervising in the form of
sentience, therefore it derives the quality of experience (in
objects), and that which is supervised by sentience becomes fit
for worldly usage. And such being the case, other systems of
philosophy, if they decline to accept what we have said about
the isolation of soul as resulting on the cessation of the
functions of Prakriti after it has accomplished its duty have no
CHAPTER FOURTH. 91:7
resource. It has, therefore, rightly been said that isolation is the
abidance of the sentient power in its own form after with-
drawing its shadow from. all functions.
The sources of perfections, (1); the manner in which the
transmutation of material causes are effected, (11) ;. the mode
in which merit cooperates in this process, (111); the origin
of created thinking principles, (1v); their relation to their
original source, (४) ; the superiority of Samédhi-born thinking
principle, (ण) ; the nature of various kinds of work, (vit) ;
the conformity of works to residua, (vitt); their invariable
relation, (1x); the eternity of desires, (x); their nature and sus-
ceptibility to destruction, (x1); the relation of the thinking
principle to works, (x11); the natures of the qualities and the
qualified, (शा) ; unity of things proceeding from unity of
modification, (xiv) ; the relation of cognition to cognizables,
(xv); the process of cognition, (ङ) ; its permanence, (XVII) ;
thinking principle not self-illuminative, उणा) ; 1t cannot be
directed to two things at the same time, (x1x) ; multiplicity of
cognitive power not admissable, (xx); how it perceives its self,
(xx1) ; how it 18 made fit for all purposes, (xx11) ; its subserviency
to another’s purpose, (XXIII); progress of isolation, (xx1v—
XXXII); nature of isolation, (xxx111)—these are the subjects
treated of in this chapter on isolation. [Only the substance of
the commentary has been given here, for reasons explained before. ]
He, who is the asylum of fame and majesty, whose orders are
received on the crowns of their diadems, by kings prostrate
at his feet in acts of service and salutation, the lotus of whose
mouth having been attained by the goddess of speech, she
became uncommonly proud, even he, the auspicious Bhoja, lord of
the earth, composed these notes on the aphorisms of the lord of
serpents.
This is the end of the fourth quarter, or the quarter on isola-
tion, of the commentary entitled Réjamartanda, on Patanjali’s
Institutes of the Yoga, by the great king, the superior king,
the illustrious Bhojadeva
25
218 APHORISMS OF PATANJALI.
APPENDIX.
A DESCRIPTIVE LIST OF WORKS EXTANT ON THE
YOGA SYSTEM OF PHILOSOPHY.
Abbreviations.
B. ©. €. 28 11168 Guzarat Catalogue.
80. 7. 7. ©. Catalogue of the Bhdii 70811 Memorial.
Bh. R. Bhandarkar’s Report, 1881-2.
H. C. Hall's Contributions towards an Index to the Bibliography of
the Indian Philosophical Systems.
ए. ©. P. ©. Kielhorn’s Central Provinces Catalogue.
K. P. R. Kunte’s Punjab Report, 1881.
M.N. Mitra’s Notices of Sanskrit MSS.
N. W. P. 0. North Western Provinces Catalogu>.
N.W.P.&0.C. _,, PP ra and Oudh Catalogue.
0. ©. Oudh Catalogue.
Op. O. Oppert’s Catalogue of Sanskrit MSS. in Southern India.
1. A’chérapaddhati. Duties and exercises of Yogis. By
Basudevendra. B.G.C.IV.
2. Ajap&gSyatri-purdscharana-paddhati. Use of the Gayatri
in Yoga meditation. By Safkara A’chérya. H.C.
8. Amanaska. On steadfastness of the mind. पि. W. P.
¢. V.
4. Asanfdhydya. On postures appropriate for Yogis. Op.
¢. I.
5. Ashtafiga-hridaya-sanhitaé. Meditation on eight parti-
cular parts of the body. B.G.C.IV.
6. Ashtafiga-yoga. Meditation on eight particular parts of
the body. By Sufkara Acharya. B.G. 6.1४.
7. Chéyapurushavabodhana. Knowledge of souls. Op. €. I.
8. Dattatreya sufhita alias Dattatreya-yoga, or Dattatreya
Sastra. A Tantra on the performance of Yoga. By Dattétreya.
M.N.I, Op.C.1., B. G. C. IV.
APPENDIX. 219
9. Gheranda Sanhita. A Tantra on the mode of perform-
ing the Yoga form of S’akta worship. By Gheranda. M. N.
1. चि. W.P.C.1., N. क. P. C. IV.
10. Goraksha-s‘ataka ८८745 Jnana-s’ataka. A century of verses
on the performance of Yoga. By Gorakshanftha. N. W. P.
C.1.,M.N.1., H.C., B.G. C. 1V., K. C. P. C.
11. Goraksha-s’ataka-tiké. A commentary on the Goraksha-
89४०४, By Safikara. N. क. P.C. I.
12. Goraksha-s‘ataka-tippana. Notes on the Goraksha-
s‘ataka. By Mathurdén&tha Sukla. N. W. P. C. I.
13. Hatha-dipiké e@lzas Hatha-pradipiké. On Hatha and
1९६19 Yogas. by Satmérdma alias Atmarama. M. N. I and
IL, चि. क, 2. C.1., H. €. K. C. P. C.
14. Hatha-pradipiké. On Hatha-yoga. By Chintémani.
B. ©. C. IV.
15. Hatha-pradipiké-tiké. A commentary on the Hatha-
pradipiké which treats on the Ashtéfiga-yoga. By Vrajabhi-
shana. N. W. P. C. I.
16. Hatha-pradipik4-tik’. A commentary on the Hatha-
pradipiké. By Mahadeva. नि, ज. P.C. I.
17. Hatha-pradipika-tika. A commentary on the Hatha-
pradipika No. 18. By Ramananda Tirtha. N. W. P. C. I.
18. Hatha-pradipika-tippana. Notes on MHatha-pradipika,
describing, Yama, Niyama, 00879102, Dhyana, and Samadhi. By
Umépati. N. भ. 7. 6.1,
19. प्िभ09-79008 ९४1. On the suppression of the breath as a
Yoga exercise. N. W. P.C. V.
20. Hatha-safketa-chandrikd. On the performance of the
Hatha-yoga. By Sundaradeva. N. W. P.C. V., H.C.
21. Hatha-yoga. On the performance of Hatha-yoga. By
Adinétha. B.G.C.IV., K.C. P. C.
22. Hatha-yoga-dhiréja. On the exercises necessary for
Hatha-yoga. By 81४४. N. W.P.C. I.
23. Hatha-yoga-dhirdja-tiké. A commentary on the Hathae
yoga-dhiréja. By Ramananda Tirtha, N. W.P.C I.
220 APHORISMS OF PATANJALI.
24. Hatha-yoga-viveka. On the performance of the Hatha-
yoga. By ४६०६१८१४. N. W.P.C. I.
25. Hatha-yoga-sangraha. The elements of the Hatha-
yoga. By Mathurdénatha Sukla. N. क. P.C. I.
26. ११806168. A poem on the duties of Yogis. By
Gorakshanatha, disciple of Minanatha. H. C.
27. Jndnampita-tippana. Notes on the Jnanémrita. By
89167812. N. W. P.C. I.
28. dJnd&na-yoga-khanda. Knowledge as an clement of Yoga
exercise. Op. C. I.
29. Jivanmukti-viveka alias Jivanmukti-prakarana. Eman-
cipation during terrestrial existence. By Vidydranya Svami.
M.N. IV.
80. Jyotené alias Hatha-dipika-tiké. A commentary on the
Hatha-dipiké of Svatmarama. By Brahmananda. M.N. IV.
81. Kapila-gité. Dissertations on the importance of Yoga
meditations and the mode of performing them. by Kapila.
M.N. IV.
32. Kedfra-kalpa. Yoga practices. K.C. ए. ^.
83. Khechari-vidyé. Yoga exercises for attaining occult
powers. By Siva. B.G.C. IV.
84. Laya-yoga. Yoga emancipation. ए. ©. €. IV.
85. Mahé-ramfyana alias Vasishtha ramayana. A version
of the history of R&ma distinct from that of Valmiki and
designed especially to expound the principles of the Yoga doc-
trine. M.N. VI.
86. Mahes’a-safhitaé. By Mahes’a. K. P. R. 1881.
37. Mudrf-prakfésa. A treatise on Hatha-yoga, describes
Mahémudré, Nabhomudra, Uddiyana, &c. By Kyipdérama. WN,
W.P.C. I.
88. NA&di-jnéna-dipiké. On the knowledge of the arteries or
nerves bearing on the Yoga. M. N. I.
89. Nava-ratnékara alias Nava-yoga-kallola. A_ treatise
explanatory of Yoga-sutra. By Kshemananda Dikshita. H.C.
P&tanjala-satra vide Yoga-sutra.
APPENDIX. 921
40. P&tanjala-bhéshya adzas Séfikhya-pravachana-bhadshya,
A well-known exegesis on the Yoga-sitra. By Vydsu. N. W. P.
C.1., H.C.
41. Patanjala-bhashya-vartika. A commentary on the P&tan-
jala-bhasya. By Vijnana Bhikshu. N. W P.C.1., H.C.
42. Patanjaliyaébhinava-bh4shya. Commentary on the Pé-
tapjala-sitra. By Bhavadeva Mis'ra. N. क. P.C.I., H.C.
48. P&tanjala-rahashya. Notes on parts of the Patanjala-
stitra-bhadshya. By Sridharénanda Yati. N. W. P.C.1,H.C.
44. P&tanjala-rahashya. A commentary on the Yoga-stitra.
By Réghavananda. K.C. P. ¢.
45. Pétanjala-sitra-bhéshya. A commentary on Patanjali’s
Yoga-sutra. By Bhavadeva Mis’ra, Mah4mahopddhydya. Pro-
bably the same with No. 42. M.N. V, and VI.
46. Patanjala-sutra-bh4shya-vydkhya&. A commentary on
the Patanjala-sitra-bhashya. N. क. P. C.1., H.C.
47. Patanjala-sitra-tika. A short commentary on the Patan-
jala-sitra. By Ramananda Tirtha. N. W. P. C. I,
48. Patanjala-sitra-vritti. A commentary on the Yoga-sitra.
By Nfréyana Tirtha. K.C. P.C.
49. Patanjala-sitra-vritti a/cas Patanjala-vritti-bhashya-chhé-
ya-vyakhyé. A commentary on the Yoga-sitra. By Niagoji
Bhatta. K.C. P.C., H.C.
50. Patanjala-vritti. A commentary on the Yoga-sitra. By
Uméipati Tripathi. 0. €. XIII.
Patanjala-yoga-sitra vide YogénuSdsana. Op. ©. 7,
81. Pavana-vijaya. On the nature of Praénayadma (suppres-
sion of breath) and rules how to perform it. By 81४४. N. W.
P.C.1., प. €. M.N.1., B. 0. C. IV.
52. Rajamartanda a/ias Yoga-sdtra-vritti. A eommentary
on the Yoga-stitra. By Bhojadeva. N. W. P.C.1., H.C.
58. Raja-yoga. On the performance of the Raja-yoga. By
Ramachandra Paramahafisa. B.G.C. IV.
54, Raémastavardja. Describes Yoga meditation in the course
of abymn to Rama, Op. €. I.
222 APHORISMS OF PATANJALI.
55. Sadaéchéra-prakarana. Duties of Yogis. By S’afikara
Acharya. M.N. II.
56. Samdadhi-prakarana. On Yoga meditation. Op. C. I.
57. Samaraséra-s’varodaya, On the regulation of breath and
divination from the flow of breath. By Rama. B.G.C. IV.
Safikhya-pravachana, vzde Yoga-sitra.
S’afikhya-pravachana-bhfshya. Vide Patanjala-bhashya.
58. S‘éfikhya-yoga-dipikaé. On the performance of the Yoga.
Op. C. I.
59. Saptabhimik4-vichéra. The seven stages of perfection
of Yogis. B.G.C. IV.
60. Saragité. On Yoga breathing, probably an extract from
a Purina. By Vyasa. H. C.
61. Sfrasamichchaya alias Yoga-sfrasafigraha. The leading
tenets of the Yoga. By Harisevaka Mis’ra. M. N. II.
62. Shatchakra. The six principal parts of the body which
should be meditated upon. B.G.C. IV.
68. Satchakra-dhydéna-paddhati. Meditation on six parti-
cular parts of the body. By Bréhmachaitanya Yati. K.P.R.
1881.
64, Siddhanta-paddhati. Rules for Yoga practices. By
Gorakshanétha. Bh. D. M. C.
65. Siddha-siddh4nta-paddhati. On metempsychosis accord-
ing to the Yoga doctrine. By Nityd4nanda Siddha. नि, W. P.
¢. 1., H.C.
66. Siddha-khanda. Occult powers. By Ré&machandra
Siddha. 2. ©. €. IV.
67. Siva-sanhité. On the Yama, Niyama and other obser-
vances of the Yoga system; alleged to be an extract from the
Skanda-purfna. By 84४8. N. W. P. C. 1, N. W. P. and O. C.
VI, B. G. C. IV., प,
68. S‘iva-safihita-tiké. Notes on the S’iva-safihitéa. By
Sadéinanda. N. भ. P.C. 1.
69. Svarodaya. Yoga breathing. (Probably only on divina-
tion from the flow of breath). By ४१६8, B.G.C. IV.
APPENDIX. 223
70. Tattvaévabodhaka. Commentary on the TattvAvabodha.
By Raminanda Tirtha. N. W. P.C. I.
71. Tattvarnava-tik4. Short commentary on the Tattvdr-
nava. By 74080878 Tirtha. N. क. P.C. I.
72. Tattva-panchas‘ika-yoga chinté. An epitome of Yoga
practices Bh. R., 1881-82.
73. Tattvavindu-yoga. On a peculiar form of Yoga. By
Siva. N. W.P.C. 1.
74. Tattva-vindu-yoga. Defining the various divisions of
the Yoga. By Ramchandra Paramahafisa. H. C.
75. Varna-prabodha. A treatise on the Yoga. By Datté-
treya. H.C. |
76. Vas’ishtha-séra. An abridgment of the Yoga-vés‘ishtha
Ramayana, containing only its metaphysical portion. By Tirtha-
s‘iva. M.N. III.
77. Vas'ishthiya-gudhartha. A commentary on the V4s’ish-
thasira. By Ditto. M.N. III.
78. Videha-muktaédi-kathana. ‘“ It handles sundry tenets on
the Yoga craze.” H.C,
79. Vivekamartanda. Eight couplets on the primary doc-
trine of the Yoga. By Rames’vara Bhatta. N. क. P. ©. L,
H.C.
80. Yajnavalkya-gita ०८245 Y&jnavalkya-yoga. ^ A poem in
commendation of the Yoga.” By Yajnavalkya. H.C.
81. Yoga-bh4shya-krama. Notes on Vydsa’s commentary,
0. P. ¢. I.
82. Yogabhydsa-lakshana. Directions for performing Yoga.
Op. C. 1.
83. Yoga-chandra-tika. A commentary on the Yoga-chandra,
By R4éménanda Tirtha. N. क. P.C.1., M.N. I.
84. Yoga-chandriké. By Ananta S’armi. M.N. Vol. II.
85. Yoga-chintamani. On Raja-yoga. By Balaséstri Gadge.
O. P. C.I.. N. भ. P.C. 1, वि. W. P. and O. C. VI.
86. Yoya-chintimani, On Raja-yoga. By S ivananda Sara-
svati. ए. 0. €. 1४. H.C.
२२५ APHORISMS OF PATANJALI.
87. Yoga-chintémani. On Hatha-yoga. By Godavara
Mis’ra. N. W. 2. ©. V., K. P. R., 1881.
88. Yoga-chintémani-tippana. Notes on the Yoga-chinta-
mani. By Bhavaini-sahaya. N. W. P. C. I.
89. Yoga-darpana-tika. Notes on the Yoga-darpana. By
Bhavadeva. N. भ. 2. 0. 1.
90. Yoga-darpana-tiké. A commentary on the Yoga-darpana.
By Krishnanatha, N. W.P.C. 1.
91. Yoga-drishti-svadhyaya. (Contents not known). Bh.
D. M. C.
92. Yoga-grantha. A treatise on Yoga with a commentary.
By Vyankatacharya. N. W. P.C. V.
98. Yoga-grantha-tiki. A treatise on the Yoga-grantha,
with a commentary. By Gunadkara 91878, N. W. P.
C. ४.
. 94. Yoga-kalpadruma. Instructions for performing Yoga.
By Kulamani S’ukla. N. W. P.C I.
95. Yoga-kalpalata. Explanations of various Yoga tenets.
By Mathurfnitha S’ukla. वि. W. २. C. I.
96. Yogékhyina. A treatise on Yoga. By Y4jnavalkya.
N. W. P. C. I.
97. Yoga-mahima. Merit of performing Yoga. By Go-
rakshanatha. N. क. P.C.1., आ. C.
98. Yogamani-prabhé. A commentary on the Yogamani.
By Réménanda SaraSvati. M.N. VI., H. C.
99. Yoga-manjari. On the practice of Yoga. Op. C I.
100. Yog4nus dsana-vritti or Yoganus’4sana-sttra-vritti. A
commentary on the Yoga-sitra. By Bhaévé Ganes’a Dikshita.
N. W. 2. ८.1. H.C.
101 Yoga-nyasa. Dedication of certain parts of the body
in course of meditation. Op C. 1.
102. Yogopades’a. Principles of the Yoga. By Pardas’:ra.
B. ७. C. IV.
103. Yoga-pradipa. On the practice of Yoga. By Devi-
81718 Deva. B.G.C. IV.
APPENDIX. 225
104. Yoga-prakas’a-tiki. A commentary on the Yoga-pra-
kas’a. By Krishnanatha. N. क. P.C. I.
105. Yoga-praves’avidhi. On commencing Yoga practices.
B.G. C. IV.
106. Yoga-ratnikara. By Vires’varananda. M.N. IV.
107. Yoga-ratna-samuchchaya. On the pratice of Yoga.
Op. C. I.
108. Yoga-ratnfvali. (Contents not known). By Nagarjuna,
Bh. D. C. M. C.
109. Yogasana-lakshana. On postures. ए. G. €. IV.
110. Yoga-safigraha. On the practice of Yoga. Op. €. I.
111. Yoga-safgraha. On Hatha-yoga. By Srikrishbna
S‘ukla. N. W.P.C.T.
112. Yoga-safigraha-t{ké. A commentary on the Yoga-safi-
graha, By Purnananda. वि. W. P. C.I.
118. Yoga-sara. The principal elements of Yoga. Op. C. I.
114, Yoga-séra-sangraha. A manual of Yoga practice. By
Vijnana Bhikshu. N. W.P.C.1.,H.C., K.C. P. C.
115. Yoga-sarfvalf. On the practice of Yoga. Op. C. I.
116. Yoga-sistra. Notes on the Yoga-sitra. M.N. VI.
117. Yoga-sitra alias Yoganusdsana or Safikhya-prava-
chana. Original text of the Yoga doctrine. By Patanjali. N.
W. 72. ^. 1.
118, Yoga sastra-sitra-patha. ‘A set of aphorisms on theo-
cracy.” By Sukra. H.C.
119. Yoga-sdstrivachiri. (In Praékrit). Bh. D. M.C.
120. Yoga-siddhanta-paddhati. On the practice of Yoga.
By Gorakshanftha. ए. ७.6. IV.
121. Yoga-s'‘ikhopanishad. A Upanishad on Yoga. Op. C. I.
122. Yoga-s‘ikshé. By Haricbara. B.G.C. IV.
128. Yoga-sitrértha-dipikaé or Chandrika. A commentary
on the Yog-sttra. By Ananta. N.W.P.C.1., H.C.
124. Yoga-sitra-tika. By Safkara. WN. W. P. C. I.
125. Yoga-sttra-tika. By Mahddeva. N. W. P.C. I.
126. Yoga-sitra-tippana. Notes on the Yoga-sitra. By
Vrindévana S’ukla. N. W. P. C. I.
226 APHORISMS OF PATANJALI.
127. Yoga-sitra-tippana. Ditto. By Jnan4nanda. N. ज,
P.C. I.
128. Yoga-sutra-tippana. Ditto. By R&mananda Tirtha.
N. क. P. C. I.
129. Yoga-sdtra-vritti. By Sadds‘iva. N. W. P. C. I.
130. Yoga-sitra-vritti-gudbartha-dyotaka. By Narayana
Bhikshu. कवि. W. 2. C.1., H.C.
131. Yoga-sutra-vritti tippana. Notes on the Yoea-sitra-
vritti. By Bhavadeva, चि. W. P.C. I.
132. Yoga-tarafga. Practice of Yoga meditation. By
Vis/ves’varadatta. N. भ. P. C. L, H.C.
133. Yoga-tarafiga. Practice of Yoga meditation. By
Ramas‘afkara. N. W. P.C. I.
134. Yoga-térivali. On the practice of Raja-yoga. By
Sdfikara Acharya. M.N. Vol. IV.
185. Yoga-taravali. On the practice of Réaja-yoga. By
S/uka. B.G.C. 1४.
136. Yoga-tattva. The principles of the Yoga doctrine.
B. G.C. IV.
187. Yoga-varnana. On the practice of the Hatha-yoga.
By Mathuranftha-S’ukla. N. भ. P. C. I.
188. Yoga-vartiké. A commentary on Vy4sa’s Yoga-bhé-
shya. By Vijnéna Bhikshu. N. W. P. and 0. ©, VI.
Yoga-vasishtha, Vide No. 35.
189. Yoga-vasishtha-tikaé. A commentary on the Yoga-
vasishtha. Op. C. I.
140. Yoga-vichara. The nature of the Yoga doctrine. An
extract from the Kasiikhanda. B.G.C.1V.
141. Yoga-vija. The essence of Yoga practices. By S/iva
N. क, P. C. 1., H.C.
142. Yoga-vindu-tippana. Notes on the Yoga-vindu. By
Bhavadeva. N. W.P.C.I.
148. Yoga-vishaya. The objectof Yoga. By Markandeya.
B. G.C. IV.
144. Yoga-vivarana. A description of Yoga practices. By
Vasishtha. M.N.I.
APPENDIX. 227
145. Yoga-viveka. Knowledge of the Yoga system. By
Haris’afikara. N. W. P.C. I.
146. Yoga-viveka. An account of Yoga. By Vrindévana
S‘ukla. N. भ. P.C. I. |
147. Yoga-viveka-tiké. A commentary on the Yoga-viveka
of Hariséfikara. By Rimdnanda Tirtha. N. W. P.C. I.
148. Yoga-vritti-s4igraha. An abstract of the Vritti of
Bhojaraja. By Udayafikara. N. क. 2. ©. 1. H.C.
149. १०९९887० ४४. On the practice of Yoga. Op. C. I.
150. Yogini-hridaya, Tantric Yoga. Op. C. I.
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Katha Sarit Sigara, (English) Fasc. I—X @ 1/ each १४ Rs.
Lalita Vistara, (Sans.) Fasc. I—VI @ /10/ each ve ल
Ditto (English) Fase. I—I1 ‘ 3 ee >
Maitri Upanishad, (Sans. & English) Fasc, I—III @ /10/ each ee
Mimémsa Dargsana, (Sans.) Fasc. I—XVI @/10/each .. 5
Markandeya Purana, (Sans.) Fasc. ४-- ए 17 @ /10/each .. ५
Nrisimha Tapani, (Sans.) Fasc. I—III @ /10/ each ee ४८
Nirukta, (88.08. ) Fasc. I-VI @ /10/ each ५१ ०७ se
Narada Pancharatra, (Sans.) Fasc. I, III—IV @ /10/ each... oe
Nydya Darsana, (Sans.) Fase. I and III @ /10/ each ७9 ae
Nitisdra, or, The Elements of Polity, By Kamandaki, (Sans.) Faso. II—IV
Pifigala Chhandah Sitra, (Sans.) Fasc. I—III @ /10/ each.. os
Prithiréj Rasau, (Sans.) Fase. I-IV @ /10/ each ०५ (~
Ditto (English) Fase. I es ve =. e*
Pali Grammar, (English) Fasc. I and IIT @ /10/ each oe 4
Prakrita Lakshanam, (Sans.) Fase. I ee - ee ee
Rig Veda, (Sans.) Vol. I, Fasc. IV .. i ३ be
Srauta Sitra of Apastamba, (Sans.) Fase. I—IV @ /10/ each ce
Ditto ` ASvalayana, (Sans.) Fasc. I—XI @ /10/ each oa
Ditto Litydéyana (Sans.) Fase. I—IX @ /10/ each ड
Sima Veda Samhita, (Sans.) Fasc. I—XXXVIT @ /10/ each es
Séhitya Darpana, (English) Fasc. I—IV @ /10/ each ae ३४
Safikhya Aphorisms of Kapila, (English) Fasc. I and II @ /10/each ..
रिप Siddhanta, (Sans.) Fasc. lV es “* < # न ee
Sarva Darsana Sangraha, (Sans.) Fasc. IT + ve oe
Safikara Vijaya, (Sans.) Fasc. II and 111 @ Ags each 2 3.
Séiikhya Pravachana Bhishya, (English) Fasc. ae ४६
Safikhya 879, (Sans.) Fase. I oe ५ * ee ee
Taittiriya Aranyaka, (Sans.) Fase. I—XI @ /10/ each es ve
Ditto Bréhmana (Sans,) Fasc. I—XXIV @ /10/ each , , ७४
Ditto Samhita, (Sans.) Fasc I—XXXII @/10/each .. ve
Ditto Pratisakhya, (Sans.) Faso. III @ /10/ each .«. as
Ditto and Aitareya Upanishads, (Sans.) Fase. IT and IIT@ /10/ eac
Ditto Aitareya S’vetaésvatara Kena Isa Upanishads, (English) Fasc.
I and II @ /10/ each $e Pie 6 ०७
16945४६ Bréhmana, ( 88118.) Fasc. I—X1IX @ /10/ each es ४५
Uttara Naishadha, (84118. ) Fasc. [--1 @ hos each as we
vee Purana, (Sans.) Vol. I, Fasc..I—VI; Vol. Il, Fasc. I—II @ /10/
Vishnu Smriti, (Sans.) Fasc. I—IT @ /10/ each ve A
Yoga 8६४४ of Patanjali, (Sans. & English) Fasc. I—III @ /14/ each .,
Arabic and Persian Series.
’Klameirna4mah, with Index, (Text) Fasc, I—XU11 @ /10/ each a
Ain-i-Akbari, (व Fase. {[--\ 2 @ 1/4 each ०७ oe
Ditto English) Vol. I (Fasc. I—VID) .. oe es
Akbarnamah, with Index, (Text) Fasc. I—XX @ 1/4 each.. ee
Badshéhnimah with Index, (Text) Fasc. I—X1X @ /10/ each ०७
Beale’s Oriental Biographical Dictionary, pp. 291, 4to, thick paper,
@ 4/12; thin paper |
p कै जै ee कै शै ॥ I 18}
Dictionary of Arabic Technical Terms and Appendix, Fasc. I~XXI @
1 4 each se क जै ** #ै ओ
9 Real (Text), Fasc. I—XIV @ 1/4 each oe >
Fihrist-i-Tasi, or, Tasy’s list of Shy’ah Books, (Text) Fasc. I~IV @
2 each se त ef se कै ॐ es se
woken al Shes Ww ५ ( Fase. [- र @ / 10/ each oe or
Ditto Xzadi, (Text) Fasc. I—IV @/10/each a Pe
Haft Asm4n, History of the Persian Masnawi, ery Fase. I os
History of the Caliphs, (English) Fasc. I—VI @ 1/ each ,* ee
Iqbalnémah-i-Jahingiri, (Text) Fasc. ee 0 each ,* ee
1590६410, with Supplement, (Text) Fasc. I— i @ /12/ each os
Maghizi of W ands (Text) Fasc. I—V @ ८
Muntakhab-ul-Tawérikh, (Text) Fasc, I—
v @ i10/ each. 8
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Digitized by Goog
ओरगशेशाय AA: |
—09 8 ~
पातञ्जलं योगसूत्रम् ।
राजमान्ण्डाख्यदत्तिसहितम् |
व
zugarm: faaar स ओ्यांसि तनोतु वः ।
दुष्यापमपि UTA जनः केवस्यमसरुते ॥ ९ प
जिविधान्यपि दुःखानि यदनुस्मरणास्नणाम् |
प्रयान्ति wer विलयं तं स्तुमः शिवमव्ययम् ॥ २ tt
पतश्चलिमुनेरक्रिः RTT जयत्थसा ।
पम्प्रह्योरवियोगेाऽपि येग इल्यृदितेा ययाः ॥ र
जयन्ति वाचः फणिभर््तुरन्तर-
स्युरभमःस्तोमनिभाकरविषः ।
विभायमानाः सततं मनांसि याः
सतां सदानन्दमयानि aaa ॥ ४१
ऋन्दानामनुग्रासनं विदधता Wass Heat
निं राअग्टगाङ्षञ्ज्ञमपि च व्यातन्धता वैद्यके ।
वाकचेतावयुषां मलः फणां waa येनेद्त- >
स्तस्य श्रीरणरङ्गमक्ननपतेवाचा Heese: ॥ ५ ॥
1
3
क् पातन्नकले योगदं
दुर्वी यदतीव तद्धिजहति स्पष्टाथमल्युक्रिभिः
स्यष्टायंव्तिविसततिं विदधति वर्यः सभासादिकैः |
खस्थानेऽमुपयोागिभिश्च बङभिजल्पेभेभग्तन्वते
ओद णामिति वस्तविज्जवहतः wast claret ॥ & ॥
ayy विस्तरस्य विकल्पं
“RATATAT च सम्यगयोम् |
अन्तः पतश्चलिमुने। विंटतिमयेय-
मातन्यते बुधजनप्रतिनाधरेतुः ‡ ॥ ७ ॥
अथय यागानुशणसनम् ॥ १॥
श्रनेन जेट wee सत्बन्धामिधेयप्रथाजनान्यीख्यायन्ते ।
“श्रय'शष्दाऽभिकारदोातका भङ्गलार्थदच । aie: “Ar: समाधानं,
य॒जखमाधी । WALA व्याख्यायते ललफखरूपभेरोपाथफरलयं न
तत् METER? । योगस्यागु्राखनं “योगार रासनः । तत् TNT
स्तपरिषमातेरधिरतं बेदश्चमिल्ययेः । तच रस्त ययुत्पादकतया
योगः खसाधनः सफलाःभिधेयः, तद्मुत्पादनञ्च we, gate
* फक्णप्रकाममिति 4 फ्मप्रकारमिति ए चिहितपुस्तकपाठः |
+ खन्तः पतञ्मशिमते इति ¢ पुस्तकपाठः |
t बधजनप्तिपत्तिद्देतुरि ति 8 चिहितपुस्तकपाठः |
§ waged: वक्रचिशविश्रषाभ्यां sete: east | स च समस्ता.
Saaara Weta
| सच्छयसदापायफलेरयेनेति मामापुस्तकपादठः | लश्चगमेदेपायै येनेति
© च्िङितपुंस्तकयादः |
४ पादे २ रुचम् | |
ae यागख कवषं फलं । ब्रात्राभिपेययोः प्रतिपाद्यप्रतिषादक-
आगलचप्ः वन्धः, afte योगस nee च कतस
साध्यसाधनभावः। WHEN भत्ति, श्युत्पाद्ष्य Sere sania
eratq wane, तललाधनबरिद्धा योगः Rewr|l TAGs
यतोति ॥ ९ ॥
wa जा याग Tala ATE |
यागधित्तटलतिनिराधः ॥ २॥
‘fone नि्लसत्वपरिशामरूप्रस्य याः ‘ane’ अङ्गाङ्गि
भावपरिणामद््पास्तासां* “निरोधः” दिमुखपरिणतिविच्छेदादन्त-
तया प्रतिक्लामपरिणामेन खस्नकारणे। शलयः; "यागः", इत्या
rat ख च निरोधः स्वासां fre श्मीनां { सव्यपाणिना
ध्मः कदाचित् कस्याश्चिद्ुमावाविभंवति ॥ तच faa, Fe,
fafai, एकाग्रं, निडद्धम् इति farm मयः चिन्तस्यावसखा-
fader, । सज fad, रजस खद्रेकादख्छिरं ; afta सखदुः-
खछादिविषयेषु कल्पितेषु व्यवदितेषु सन्निहितेषु वा रजसा परितं ।
तथ सरव दष्यदाणव्रादीनाम् । मूढ, HAW दरेकात् SITE
formate क्रएधादिभिरविसद्धक्ृतयेववेव नियमितं । तख aaa
refaurnateg । fafar, सप्रकार गिष्येन परिदतदुःखं-
[क
* ent निर्मलसस्वपरि यामरूपास्तासामिति बङ्पुकसम्मतः WTS: |
+ खकार द्रति ^ चिङितपुक्छक्र्ाठः |
{ wetarfafa c चिडितपु खच्छषाद्रः |
Tye tage
=“ + व्क MERE WE । तच्च करद Za
= ` ~र +त. स्वव TEEN, तमसा GETTER fad,
«> `क इक न कण wefqniae म ere
- ~. *-< + गश्डृयेः दे ख कत्पात्कषादययेक्तरमव-
fre mein भधेये wargame तलयमभि-
+~ 340.2 THR ae रजसः प्रथम
cet NaS TEC eee sega रर्थचितु-
~~ ८4 स्थ्यर्स्द S382 शत्व ae पथात् Aaa |
Loose २ wet Grerereeara शनयोा-
J wo > केश aeren परिणामः स
+ = ७५५ WER SEHK, fez
: ~ > ra eemeee wee ef । अनयोरेव arar-
# |
= “ee. ४ ५ १।
. ~: awe eee etree व्ास्यातुकामः
०.९ २4
~< OE WRU ॥ २।
९९७. NUE $ खे. WET चिकमाजरूपतायाम् ;
«`~ ७५५५ Wend, सत्यश्चपिवेकस्याते सित्छदु-
के
१ दरे अ Ee a
माभावात् SEGRE SRE, SERIE:
खरूपे शावय्वान fata 1 २?
युत्थानदज्नायां तख कि सखरूपमित्छाइ |
ठत्तिसारूप्यमितरक ॥ ४ ॥
‘cacy’ सानादन्वस्मिन काले, Taal या क्खमाखष्वखणाः,
ताभिः ‘arew तदप | Waa, यादृश्या THs. सुखे दःखं
भेहात्मिकाः प्रादुभवन्ति, तादगूप एव रुषे्ते व्यवदेभिः
पुरूषः । प्रतीयते * तदेव, यस्िल्ञेकातया परिणते वस्तुनि चिच्छकेः।
afar रूपे प्रतिष्ठानं भवति, यसिंखेद्धिय टनिदारेण विषथा-
कारेण परिणते पुरूषस्तदाकार इव परिभाव्यते, यथा जलतरदगषु
wea सचन्द्र्चलन्निव प्रतिभासते, तचत्त ॥ ४ ॥
afaqz व्याख्यातुमाह |
ena: waa: क्िष्टाऽक्िष्टाःः wy ॥
‘sa’ fora परिणामविेषाः । टज्िष्ुदायरूपश्यावय-
विना या HAART ठन्तयस्तदपेशया ATTA: | एतदुक्तं भवति |
पश्च ठत्तयः। ater: । "किष्टाऽकति्टाः' । केरवच्छमाणलशरणेराकान्ताः
‘fer’, तददिपरीताः ‘afaer’, ॥ ४ ॥
* प्रतीयते इतिपाठः B चिदितपुष्छके arfe |
+ विविद्धचिच्चे xfs ए जिडिवपुष्छकरपाठः।
t खिदा wfaret इति 5 जिहितिपृषछकपाढ, । निष्टा «fens
वि ८ चिङ्धिवपच्छकपाठः।
9 पातन्नले Art
साधमं* सुखसाधनेष्येव श्रष्दादिषु wet । aw सरव देवा-
aT) एतदकं भवति, रजसा प्रदृक्षिरुपं, तमसा परापकारनिरतं,
aan सुखमयं fed भवतीति । एतास्तिखयिन्तावस्था न समाधा-
बुपयोागिन्यः । एकायनिडद्धरूपे इ च सत्नेत्कषाद्ययेासरमव-
खितलात् समाधावुपयोागं wad सत्वादिक्रमव्य॒त्करमे want
प्रायः, इयारपि Waar ac रजसः प्रयम-
सुपादानं | यावन्न पटति दर्ता तावन्निटत्निनं wea दशयितु-
मिति दयेव्धैतययेन प्रदशंनं । wae aac पथात् weet |
यत् तस्यात्कर्षेणेक्तरे दे wat येोगेपयोभिन्याविति wear
देयोरेकायनिरुद्धये भरूमिकयोयेदधित्तखेकायतारूपः परिणामः स
am: । किसुक्षं भवति, एकाये बहिटत्तेनिरोाधः, frag
सव्वार्सां टन्तीनां ससंख्कारार्णा प्रविलय दति । श्नयारेव उन्या-
यागस्य सम्भवः ॥ २ ॥
ददानो खवनकारचिन्त -टन्ति-निरोाषपदानि वयाख्यातुकामः
प्रथमं चिक्पदं are |
तदा द्रष्टुः खरूपेऽवस्थानम् ॥ Vk
द्रष्टुः" पुरुषस्य, तिन् काले, खरूपे" चि्माचरूपतायाम् ,
‘sae’ स्थितिः भवति । award, उत्पन्विवेकश्यातेचिद-
* परिहतदुःखसाधनेष्बेव इति F चिहितपुस्तकपाठः |
† रुकाय्रनिरडध त्वेवमिति ए चिडितपश्तकपाठः |
९ पादे ५ Oe ।
माभावात् कढैवाभिमाननिदन्तौ परन्कूकषपरिणामाय, बद्धावात्मनः
खरूपे शावस्थानं स्थितिभवतीति ॥ ३ ॥
्युत्यानदश्ार्यां तस्य कि खरूपमित्यादह |.
टत्तिसारूप्थमितरच ॥ ४ ॥
cary योगादन्यस्मिन् काले, टत्तया या वच्छमाणलक्षणाः,
ताभिः “सारूथं' ARMA । श्रयमथेः, यादृ ण्डो TAT GSTs
area: squat, तादृगूप wa waa व्यवदढेभिः
पुरुषः प्रतीयते* तदेव, यसिनेकाद्रतया परिएते वस्तुनि चिष्छकेः
सस्मिन् रूपे प्रतिष्ठानं भवति, यसिंशद्धिय हृ्िदारेण विषया-
कारेण परिणते पुरुषस्तदाकार दव परिभाव्यते, यथा जलतरङ्गेषु
wee चग््रखलन्निव प्रतिभाषते, afew ४ ॥
Saat व्याख्यातुमाइ |
ena: पश्चतय्यः fanersfanet:! ॥ ४॥
"त्तयः" fora परिणामविशेषाः | ठतिषमुदायरूपस्यावय-
विना या श्रवयवङ्ूपा ठन्तयस्तदपेच्या AAT: | एतदुक्क भवति ।
~
पश्च era: | कीदृश्यः | .किष्टाऽक्तिटाः' | केगेवच्यमाणलक्णेराकान्ताः
‘fet’, तदिपरीताः ‘afer’, ॥ ५ ॥
* प्रतीयते इतिपाठः 8 fafsaqert मासि |
+ fafaatea शति 8 fafsaqernats: |
t feet aferet इति ठ तिङितपुखतकपाठः। fart अकिरा
हति F fafsareraats: |
9 पातन्नले Ara
साधनं* सुखसाधनेष्येव शब्दादिषु van) ae सदैव देवा-
माम्। WAM भवति, रजसा Ashes, तमसा परापकारनिरतं,
सत्वेन सुखमयं fest भवतीति । एतास्तिखखिन्तावखा न समाधा-
वुपयोगिन्यः। एकागनिर्द्धरूपे दे च सत्वेत्कषाद्यथोन्षरमव-
खितत्वात् समाधावुपयोागं भजेते । सत्वादिकमब्यत्क्रमे तलयमभि-
प्रायः, इयारपि रजसमसारत्थग्तद्ेयवं तदथं रजसः प्रथम-
सुपादानं aa sefacfan तावन्निटृ्निनं शक्यते दभेयितु-
भिति दयेव्धैत्ययेन प्रदशंनं । wae सेतदथे पञ्चात् weet
यत् तस्ोत्कर्वेलोत्तरे इडे wat येभोपयाभिन्याविति श्रमया-
देयोरेकायनिरुद्धये भूमिकेयबिलयैका्तारूपः परिणामः स
यागः । किमक भवति, एकाये बहिटत्तेभिराधः, भिरं
सव्वासां टन्तीनां संस्काराणां प्रविखय दति । श्रनयारेव ग्या-
यागस्य सम्भवः ॥ २ ॥
ददानीं खजकारचित्न -ठन्ि-निराधपदानि व्ास्थातुकामः
प्रथमं चिष्मपदं व्याचष्टे ।
तदा द्रष्टः खरूपेऽवस्थानम् ॥ Vl
‘xe पुरुषस्य, तस्िन् काले, खरूपे" चिग्माचङूपतायाम् ,
‘are’ स्थितिः भवति । werk, उत्पन्षविवेकस्यातेचिन्छद्-
* परि हतदुःखसाधेव्बेव इति 7 चिद्धितपुल्तकपाठः |
+ रकायनिखड त्वेवमिति B चिड्धितपसलकपाढः |
९ पादे ५ aaa! ।
माभावात् कटढैत्वाभिमाननिरत्ौ प्ो्ुक्षपरिणामाय, बुद्धावात्मनः
खरूपे शावस्थानं स्ितिभवतीति ॥ ३ ॥
व्युत्थानदशायां तस्य कि खरूपमित्याद ।
टत्तिसारूप्थमितरच ॥ ४ ti
cary योगादन्यस्िन् काले, टत्तया या वच्यमाणलच्षणः,
ताभिः “सारण ARTA । श्रयमथेः, यादृ शधो THT GSTS
मेहाद्मिकाः प्रादुभैवन्ति, तादगूप एव ॒सवेद्यते ववददेभिः
पुरुषः । प्रतीयते * तदेव, यसिनेकाग्रतया परिणते वस्तनि चिच्छकरः
afar रूपे प्रतिष्ठानं भवति, यस्िंश्द्धिय हृस्तिदारेण विषथा-
कारेण परिणते पृरुषस्तदाकार इव परिभाव्यते, यथा जलतरङ्ेषु
uae चन््रखलनिव प्रतिभाषते, afer ४ ॥
afaqt व्याख्यातुमाह |
ena: पश्चतय्यः fenersferet:? uy ॥
‘ome? fara परिणामविशेषाः । टस्िषमुदायरूपस्यावय-
विना या श्रवयवरूपा उन्तयस्दपेचया तयपुप्रत्ययः। TASH भवति ।
पश्च टन्तयः। कीदृश्यः | “क्ि्टाऽकनि्टाः” | क्तेेवच्छमाणलच्षणेराकान्ताः
‘fast’, तदिपरीताः “श्रङ्िष्टाः" ॥ ५ ॥
+ प्रतीयते इतिपाठः B चिङितपुस्तके मासि |
+ fafaatea शति B चिडितपुस्तकपाठः।
t किध aferet इति ठ तविङितपुखतकपाठः। fare अकिरा
हति F चिड्धितपुसतकपाठः।
¢ wage यागद्ध
ता एव पश्च टत्तयः Valea व्यास्थायन्ते* |
प्रमाश-विपय्थय-विकल्य-निद्रा-स्मृतयः ॥ & ॥
रासां क्रमेण TITAS |
प्रत्यक्षानुमानागमाः प्रमाणानि ॥ ७ ॥
अचातिप्रसिद्धलवात् प्रमाणानां ास्त्रकारेण मेदनिरूपणेनैवाव-
गतलाक्लच्णस्य, न एक् ATU हतम् । प्रमाल्लणम्तु अवि-
सवादिन्नान, तत्करण प्रमाणमिति । इद्विद्वारेण वाद्यवसख्पं
रागात् fora तद्विषया सामान्यविशेषात्मनेऽथेस्य विशेषावधारण-
प्रधाना af. ‘nae’ । ग्ट्ीतसम्बन्धािङ्गात् लिङ्गिनः सामा-
न्यात्मनाध्ववसायः “अनुमान । श्राप्तवचनम् ATT ॥ ७ ॥
एवं प्रमाणएरूपां afi व्याख्याय विपय्ययरूपामाद |
fart मिथ्यान्नानमतद्रुपप्रतिषठम् ॥ ८ ।
अतथाण् तेऽयं तयेोत्यद्यमानं ज्ञानं ‘faa’, यथा wf
कायां cram । अतद्रुपप्रतिष्ठम्' इति । verde यदुं ग
‘afer, रूपे प्रतिष्ठते, तस्यार्थस्य यत् पारमार्थिकं शूप न तत्
प्रतिभास्यतीति धावत् । शंश्योऽणद्रुषपरतिष्टलात् “मिथ्याश्चाभं
यथा स्ाणवा पुरुषा वेति ॥ ८ ॥
fener व्याख्यातम |
* इत्तयः समुपदश्टन्ते ति ए श्विहितपुखकषपाटः।
† उपरक्तवस्तविक्धप्रमासंनामिति ए त्विङितप कपाटः |
‡ प्रमाखलच्छगस्येति F चिहितपुस्तकपाठः |
१ पादे १९ BAA e
शब्देश्वानानुपाती वल्ुश्रग्धो Fara: ॥ € ॥
wail Ht ‘wee, तदनृपतितुं शीलं यस्स स शब्दन्ना-
गागुपाती", AGA, तथालमनपेक्तमाणा योऽध्यवसायः सः "विकर्षः",
द्युच्यते। यथा पुरुषस्य चेतन्यं खरूपमित्यज देवदन्लस्य कम्बल
इतिवतश्रब्दजनिते srt षष्ठा योऽध्यवसिता मेदस्तमिदाविद्य-
मागमपि सभारेा व्लंतेऽध्यवसायः* । वसुतस्ठु॒चेतन्यमेव
पुरूषः ॥ ८ ॥
निद्रां याखयातमाइ |
आअभावप्रत्ययालम्बना Shahar ॥ ९० ॥
‘Ta. “श्राखम्बनं यस्या TH: सा तयोक्ता । एतदकं
भवति, था सन्ततसुदधिकरलान्तमसः। समस्तविषयपरित्यागेन varia
‘ofa: सा "निद्रा" | ware; सेखमरमसाप्यमिति उतिनिदशनात्
खतेञ्ानुभवव्यतिरेकेनानुपपन्लटटेन्तिलवं ॥ ९० ॥
सति वयाख्यातुम |
अनुभूतविषयासम्ममेाषः स्मृतिः ॥ ११ ॥
waren “अरग तस्य" "विषयस्य" याऽयं “अरषम्प्रमाषःः संस्कार
* सम्ारोाप्याध्यवसाय इति ए श्िङितपुखलकपादः |
† समन्ततः समुरिक्तत्वात्तमसः इति 0 जिहितधसर्तकपाठः |
{ warefe 0 fafsaqeradts: |
< पातघ्नले यागद्नर
दारेण age, सः ‘wie’! तच प्रभाखविपरग्थयविकिग्पा
जायदवस्थाः | त एव यदानुभवबलात् प्रत्य्ायमाणस्तदा खघ्रः।
fag लसबेश्यमानविश्नया । wire प्माणविपव्यैयविकन्यनिदरानि-
मित्ता ॥९९॥
एवं इन्तीयोाख्याय सापायं निरोधं व्याख्यातुमाह ।
छअभ्यासवेराग्याभ्यां तन्निरोधः ॥ १२॥
{“श्रभ्यासवराग्येः वच्यमाणलक्तणे | ताभ्यां तासां प्रकाञ्प्रटत्तिः
नियमरङूपार्णा ? चित्तीनां, यत् प्रतिहनंनं सः “मिराधः" । किमुक्र
भवति, तारां विनिदन्तवाद्याभिमिबेश्ामामन्तयुखनया खकारण ए
fer शरकषिरूपतयावसखानम् । तज विषयदोषदशेनजेन Fae
तदे ुस्यसुत्पादयते | श्रग्यासेन च सुखजनकश्चान्तप्रादप्रदशेनदारेण।
te स्येयेमुत्पाद्यते इत्याभ्यां भवति चिन्नटृत्तिनिरेधः॥ ९९ ॥ `
अभ्यासं व्याख्यातुमाह |
* acafa a, D चिद्टितपुस्तकद्यपाठः |
† प्रत्यच्तापमाम इति 8 चिङ्ितपुख्तकपाटः |
t fawactranian वाहिनी वहति कल्याणाय वहति पापाय च।
या तु कैवल्यप्रागभाराविवेकविषयनिन्नः सा कल्याणवहा । संसार प्राग्
भाराविवेकविषयमिन्ना cae | तथ वेराग्येय विषयशखोतसख्िनी कियते,
विवेकदश्रनाभ्यासेन कल्याशखोत उत्पाद्यते, श्भयाधीनचित्तङत्तिनि-
राधः | खभ्यासवेरग्ये इत्यादि B चिड्ितपुस्तकपाठः। रष तु साह्यप्रवचन-
भाव्यपाठः SSM TARTAN AA |
$ प्रकाश्प्रडत्तिप्शमनसू्पाङामिति ए चिह्टितपुखकपादः |
| सखजनकशान्तप्र्यप्रवादप्रदणंनदारेखेति प॒रूकाक्षाठः +
१ पादे ९५. खचम्। €
तच स्थिती यनोऽभ्यासः ॥ १३ ॥
sfarfeaa चित्तस्य खरूपनिष्ठः परिणामः ‘fafa’ तस्याँ
‘aay उत्साहः, पुनःपुनस्तथात्वेन चेतसि विनिवेशनम् ‘mare’,
TTI ॥ ९९॥
a ~
तस्येव fatqare |
स तु दीधंकालनैरन्तयैसत्कारसेवितेा दढभूमिः ॥
॥ १४ ॥
qsart शनेरन्तर्येणादराति्यन च सेव्यमानः "दृढग्धमिः'
खिर भवति, दाद्याय प्रभवतीत्यथंः ॥ ९४ ॥
वेराग्थस्य MITA ।
हष्टानुख्रविकविषयविक्ष्णस्य वशीकारसञ्ज्ञा वैरा-
ग्यम् ॥ १५ ॥
दिषिधो विषयो दृष्ट श्रानुश्रविकञ्च । “दृष्टः दरवो पलभ्यमानः
शब्दादिः | देवलाकादो* श्रानृखविकः'। अनुूयते गुरुमुखादित्थन्-
श्रव वेदः तत श्रागतः। श्रानु्विकः' । तयोदंयोारपि "विषययोः”
परिणामविरसत्वद्नात् विगतगद्धंस्य,{ या "वशीकारसञ्ज्ञा ममेते
* देवलोके इति 7 पुस्तकपाठः |
† ततोाऽधिगत इति 8, ¢ चिह्ितपुस्तकद्वयपाठः | तत ॒खागतः Wa
इति F पुस्तकपाठः |
विगतसागस्येति ए, 2 चिह्धितपुस्तकदयपाठः |
2
१० - WaRe Aas
aqat® areaat aa इति वोऽयं विमरः,† तत् ‘ame’ उच्यते
॥९१॥ |
तस्येव faaqare |
तत् पर पुरुषख्यातेगुंणवेदष्ण्यम् ॥ १६ ॥
"तत् aura, “पर” eee । प्रथमं amd विषयविषयं, fate
गणविषयसुत्पन्नगणपुरषविवेकस्थातेरेव{ भवति fata
नतागुकूललात् ॥ ९६ ॥
एवं यागस्य ASTRA सम्प्रश्षातासम्प्रभ्नातरूपभदमाद१ |
वितकविचारानन्दास्मितानुगमात् सम्मन्नातः॥१७॥
समाधिरिति ta: । सम्यक् संश्रयविपव्ययरदितत्वेन प्रभ्नायते
प्रकवंण Waa भाव्यस्य खरूपं येन स ^सम्प्रज्नातः। समाधिभाव-
atfana: | ध्येयातिरिक्रसकलटत्तिनिराधः ager: सवीजसमा-
faftfa याकत्। स वितकंदिभेदात् चतुविधः। खवितकंः, सविचारः,
खानन्दः, सास्मितञख्च । सावना च भायसख॥ विषयाम्तरषरिदारेख
* व्रोकारसंश्चा मेते वश्या इति F युशतकपाठः।
+ विभाग इति F पुस्तकपाठः |
{ उत्यद्रपरङषस्यातिरेव भवतीति ए वचिडहटितपुरकपाठः | उत्पन्नगु खपु सष-
बिवेकख्यातेस्तद्भवतीति ” पस्तकपाठः। उत्यन्नगुविवेकख्यातेरेव भवतोति
F प्रज्षकपाठटः।
§ सम्मरन्नातभेदरूपमाद्ेति ए चिड्टितपुसतकपाठः |
{| area इति 7 पुस्तकपाठः |
९ पादे १७ ata । १९
Safa पुमः caffe. भाव्यश्च feu शैशरंसतप्ानि च ।
तान्यपि च feat जड़ाजडमेदात् । शडामि चतु्विध्रतिः । were:
पुरुषः* । aw यदा भाग्छतेद्धियाफि स्युलानि विषत्वेनादाध
पृल्वोपरागुसन्धानेन बरष्टाथीकेखसमोशेभ च भावना प्रवर्तंते, तदा
सवितकंः समाधिः । भ्रसिलेवावणम्बने पुष्यीपरामुसन्धानणन्दारौसेशं
शरएन्यलेन? यदा भावना प्रवर्तते, तदा निर्वितकैः। तस्माचाम्तःकरण-
wag gal विषयमभाणम्बर तस्य रेशकालघष्मावच्छटेन॥ वदा भावमा
yaad, तशा शविचारः। तस्िन्नेषावलम्बने रे्कालधम्मो वच्छ
विना धर्िभाज्राधभासितलेन भावना क्रियमाणा निविचारं शयु
च्यते । एवं पय्येन्तः समाधि्याद्यसमापत्तिरिति safe । यदा तु
CHAT ATA ACT भाष्यते, तदा गणभावात् Fem:
सुखप्रकाग्रमयस्य सत्वस्य भाव्यमानस्याद्रेकात् सानन्दः समाधिभंवति |
श्रसिलेव खमापी ये बद्ध्टतयस्तत्वान्तरं प्रधानपरुषरूपं न Taf,
ते विगतदेशादङ्ूारलात् विदेश्ब्दवाच्याः । इयं यदणसमापत्तिः |
ततः पर रजस्तमेले्ानभिग्धतं Re सत्वमाखम्ननीलत्य या wad
भावना, तस्यां WHA सत्वस्य wpa कात् सन्तामा-
* जडः पुरष इति ^ पुरूकपाठः Were न सर्म चीमः ।
† येति ए पुकपाठः।
t शब्दार्थे ख्यसम्भेदेनेति ¢ पुखखकपाठटः | WUBI यदेति
८ पुस्तकपाठः |
§ श््दोद्लेख॑शर ग्धत्वेनेति ० yarns: ।
|| सर्व्वदेशकालधम्मो वच्छदेनेति ए पुरकपाठः |
¶ म्राद्यसमापत्तिरित्युच्यत इति ८ fafsaqernata: |
१२ पातञ्नले योगदतर
जावश्रेवलेन समाधिः शासित weed । न च श्रदङारास्मितयो-
TS wWeate:, यता यच्ाम्तःकरणमहमित्युकषेखेन विषयान् वेदयते
Vee, यजामुं खतया प्रतिलामपरिणामेन प्रङृतिलीने safe
सन्तामाचमवभाति साऽसिता । श्रस्िन्नेव समाध ये छतपरितेाषाः
परमात्मानं परुषं न wafer तेषां चेतसि खकारणे लयसुपगते ते
म्रतिखलया wae) ये परं परुषं yet भावनायां प्रवन्त
तेषामियं विषेकख्यातिग्टेहीतसमापत्तिरिल्युष्यते । तज सवितकसमाधा
चतखाऽप्यवस्ाः श्रक्तिरूपतयावतिष्ठन्ते, तत ATI उत्तरा-
न्तरा दति चतुरवस्यायम् wy: समाधिः ॥ ९७ ॥
असम्प्रजञातमाद |
विरामप्रत्ययाभ्यासपुव्वेकः संस्कारणेषोन्थः*॥ १८ ॥
विरम्यतेऽनेनेति "विरामः, वितकंादिचिन्तात्यागः। विरामश्चासी
्रत्ययखेति “विरामप्र्यः', aa ‘mare’ चनः पन्येन चेतसि
विनिवेशने, तच या काचित् टतन्तिरुक्षसति तस्यां नेति नेतीति
away पय्यं दसमं तत्पूव्वका ऽसम्परज्ञातसमाधिः ‘darren’,
‘aq, तदिलक्णः, श्रसम्प्रन्नात tae: | न तच fafaee सम्प्र-
grad weep निर्वीजः समाधिः । ve? चतुर्विधधिसस्य
परिणामः | aera, समाधिप्रारम्भः, एकायता, निरोधश्च । तच
* संखकारविशघोन्य इति © पुस्तकपाठः |
† aaa सम्मन्नातसमाधिरिति पुसलकपाठटः परन्वयं न समीचीनः।
{ संखखारविष्येष इति ए पुरकपाढः |
$ समाधाविहेति ० पुख्लकपाठः |
१ पादे ९९ इषम् । १४
feags चिन्तन्मी geri विकिष्तष्डमिः सत्वोद्रकात् समाधिप्रा-
रम्भः । एकाग्रतानिरद्धे तु पय्यन्तश्मी । प्रतिपरिणामश्च संस्काराः |
तच Berean: संस्काराः समाधिप्रारम्जेः संसारेदेन्यनकते |
asians: | निराधजनितेरेकायताजाः संसाराः खरूपञ्च
eid | थथा सुवणसम्नलितं waar खीषकमात्मानं * सुवण्मलश्च
निदं हति, एवभेकायताजनितान् sera निराधजाः aay
निदंदन्ति ॥ ९८ ॥
agi योगख खदूपभेदं सङ्गेपेणपायश्चाभिधाय ata
यागाग्छासप्रद्ेनपुव्वेकं वक्ष सु पक्रमते ।
भवप्रत्ययो विदेशप्रूतिलयानाम् ॥ १९ i
‘fader’, “ग्रृतिलयाः', च वितकादिश्धमिकाद्धने Bear: |
तेषां समाधिः “भवप्रत्ययः”, भवः खंसारः ख एव प्रत्ययः कारण यस्य
स “भवप्रत्ययः । श्रयमथैः। श्राविगरतमाजे एव संसारे ते तथा-
विधषमाधिभाजा भवन्ति । तेषां परतल्लादशनात् यागाभ्यासाऽयं |
रतः WANN तद्धावनायाश्च सुक्तिकामेन यन्नः विधेय दव्येत-
दथंसुपदिष्टम्॥ ९९ ॥
तदन्येषान्तु |
* waa खयमात्मानमिति F पुल्लकपाठः |
† आआविभूताधिमाज्र इति E, 9 पुर्लकदयपाठः |
{ महान् यत्न इति D, G पुरकपाढः |
Vs Uae योगद
खद्वावीयस्भुतिसमाधिप्रन्नापूव्वंक इतरेषाम् ॥ ₹०॥
विदेरहृतिलयव्यतिरिक्षामां योगिनां, अद्भादिपृष्वकः, agree
एव्वं उपाया यस्य स श्रद्धादिपूव्वकः । ते च॑ अरद्धादयः करभा
दुपायोपेयभाषेन WATT, SATAY समांघेरुपायतां प्रतिप॑-
aa i तच “अद्धा योगविषये चेतसः प्रसादः। ‘ate? gare:
रतिः" श्रनु्डतासम्प्रमेाषः । अमाधिः" एकादा । wa? प्रन्नात-
व्यविषेकः । aa अद्भावता वीये जायते, योगविषये ogres
भवति। सेाव्घादस्य पाश्चात्यासु मिषु खतिरुपजायते। agar
णात् चेतः समाधीयते । समाडहितसिनलख् भाव्यं सम्यग्विजानाति |
त एते सम्प्रज्ञातस्माषेरूपायाः। तस्माश्धाखात् पराच वेराग्याद्धव-
` व्यसम्प्रज्ञातः॥ २०॥ |
छक्रापोयवर्तां यागिनामुपायभेदात् Werarey |
तीत्रसंवेगानामासन्नः* ॥ २९॥
समाधिलाभ दनिणेषः । ‘san कियाहेतुदृढतरः संस्कारः, सः
‘ate’, येषामधिमाचोपायानां, तेषां श्रासन्न, समाधिलाभः
समाधिफलश्चासन्नं भवति, शीघ्रमेव निष्यद्यत इत्यथैः ॥ ९९ ॥
के ते तीत्रसंवेगा इत्यत are |
* समाधिलाभ इति 0, ए, ० पुसततकथयेषु पाटः | यच छत समाधि
लाभ इति पाठस्तत्र टीकायां समाधिलाभ इति wa इति पाठो नाल्ि।
TU च समाधिलाभण्ब्देम अन्यतर स्थलस्य थच कुचाप्यवश्यमेव भवितच्य-
fafa निखोयते |
† तेषां समाधिर्भवति लाभ इति D पुस्तकपाठः |
९ पादे २४ BAA | १५
ऋदुमध्याधिमाचत्वात् ततपि विशेषः ॥ २२॥
तेभ्यः उपायेभ्यो श्टदादिभेदभिन्तेभ्य उपायवरतां “विशेषः, भवति ।
ख्टदुमष्यऽधिमाजः, इत्युपायभेदाः । ते प्रयेकं ्दुसंवेग-मध्यसंवेग-
तीत्रसषेगभदात् fafaur i agza च नव योगिना भवन्ति।
ग्टदूपायः, Sean, मध्यसषेगः, तीत्रसंवेगख | मध्यापायः, By
संवेगः, मध्यसंवेगः, dary श्रधिमाचापायः, ग्डदुसंवेगः,
ween, amen । श्रधिमाजोपाये att ख संवेगे महान्
यन्नः कन्व इति भेदापदेन्नः ॥ २२ ॥
ददानीमेतद्षायविलच्छणं खुगमसुपायान्तरमाइ |
ईरप्रणिधानादा ॥ २३ I
शरः” वच्यमाणएलक्तणः, प्रणिधानं तच भक्रिविरेषः। विशिष्ट-
quad सव्यैक्रियाणामपि तचार्पणं । विषयसुखादिकं फलमनिच्छम्*
war. क्रियास्तस्मिन् परमग्रावपयति, तत् श्रणिघानं' । समाधेस्तत्-
पफललाभस्य च प्रहृष्ट उपायः ॥ 22 I
tare प्रणिधानात् अखमाधिलाभ इत्युक्तं । तचेश्वरस्य खरूपं,
प्रमाण, प्रभावं, वाचक, उपासनाक्रमं, ATHY क्रमेण वक्माद |
MUNA: पुरुषविशेष इ शरः ॥
॥ २४॥
क्िश्वन्तीति केशाः" श्रविद्यादया वच्यमाणः। fafea-nfafag-
व्यामिश्ररूपाणि “कम्माणि' । विप्यन्त हति "विपाकाः aint
* फलमनिच्छरिति © F पुशकदवयपाटः।
९६ wage यगदख्नै
जाल्यायुभौगाः । आफलविपाकात् ferret wea इति ‘wwe’
वासनाख्याः संस्काराः । तैः “wore? जिष्बपि कालेषु न due
"परूषविषेषः wane पुरुषेभ्यो विशिष्यत दति विशेषः । शखर"
देशनशीलः*, दष्छामाजेण सकलजगद्द्धरणक्षमः। यद्यपि सर्नवा-
मात्मना क्तश्ादिस्पशा नास्ति तथापि चित्तगतस्तेषामुपदिश्चते |
यथा agra जयपराजया खामिनः । wag चिव्वपि कालेषु
तथाविधोऽपि क्तेशादिपरामौ नास्तीत्यतः ख विखच्ण एव भगवा-
नश्वरः । तस्य च तथाविधमैश्वयंमनादेः BATRA | सत्वात्कषै-
यास्य yews) न चानयोः न्नानैश्वर्ययारितरेतराश्रयलं,
परस्परानपेच््वात्। ते इं yaa Hares वत्तेमाने श्रनादि-
wa । तथाविधेन सत्वेन तस्यानादिरेव सम्बन्धः, प्रतिपुरुषसंयोाग-
वियोगयेारौश्वरेष्छाव्यतिरेकेनानुपपत्तेः । यथेतरेषां प्राणिनां सुखं
दुःखमेइतया विपरिणतं चित्तं fae सालिके wera योागि-
शरीरे प्रतिसंक्रान्तं॑चिष्छायासंक्रान्तेः संवेद्यं भवति, नैवमीश्वरस्व |
तस्य के वल एव्र सालिकः परिणाम उत्कषंताननादिसम्बन्भेन भाग्य
तया वयवस्थितः । श्रत: पुङ्षान्तरविलक्तएतया स एवेश्वरः | सुक्रात्मगः
पुनः क्गेणादिषयोगसौस्तैः शा प्तोकरैरुपायैनिवर्तितः, WA पनः Wed
तथाविधलानन qaqa । न चेश्वराणमनेकवं, तेषां तुष्यत्वेपि
भिन्नाभिप्रायलात् काय्यै बानृपपन्तेः | उन्कषोपकषंयुक्रवे य एव
SRE: स एव ईरः ततैव काष्टाप्राप्तवादैश्वयंस्य ॥ २४ ॥
* दग्रानशील इति ^ पुस्तकपाठः परन्त्वयं ग समीचीनः |
† न च तयारिति 0, ए पुरतकदयपाढठः |
९ पादे २९ GAA | १.७
एवमीग्वरस्य सखङूपमभिधाय प्रमाणमाह |
तच निरतिशयं सव्वंन्नवीजं ॥ २५ ॥
afaa भगवति, सव्वन्नवस्य यत् वीजं" श्रतीतानागतादिगह- `
णस्याणत्वं* मत्तश्च, मृलत्वा इौजमिवं वीजं, तत् ‘aw’, "निरतिशयं"
काष्टां प्राप्न । ger fe श्रणवमदत्वादीनां† धष्माणां सातिशयं
ATMA: | थथा परमाणावणएत्वस्याकाशे च॒ परममहत्वस्य |
एवं श्ञानादयोाऽपि चित्धन्भास्तारतम्येन परिद्श्यमानाः कचिन्निर-
तिश्यतामापादयन्तिं यज चेते निरतिश्रयाः स tae 1 यद्यपि
सामान्यमाेऽनमानस्य wafers विभरेषावगतिः सम्भवति,
तथापि शास्वादस्य wayarcat विशेषा sana: स च
खप्रयाजनाभावे कथं प्रकतिपरुषयोाः संयागवियोागावापादयतीति
Tree | तस्य कारफिकलाद्ूतानुय एव प्रयोजन । कल्प
प्रलयमहाप्रलयेषु fray संसारिण उद्धरिव्यामीति तस्याध्यवसायः।
aera area प्रयाजममिति॥ २५ ॥
एवमीश्वरस्य Bet प्रमाणञ्चाभिधाय प्रभावमाद |
स रष पू्व्वेषामपि गुरः कालेनानवच्छेदात् ॥ रहं ॥
्राद्यानां कषणा ब्रह्मादीनामपि, गुरः" उपदेष्टा, यतः "सः,
* ऋतीतामागसादिग्रहणस्याख्पत्वमिति ए, ¢, D, ए पुस्तकानां पाठ; |
† च्ल्पत्वमदच्वादीनाभिति ^, ८ पु्तकपाठः। TAT Gay यशु-
WMA अल्यशब्दव्यवद्ारः |
{ निस्तिश्यतामासादयन्तीति D पुर्तकपाठः।
3
१९६ wage यागद्धवै
जाल्यायुभौगाः । आफलविपाकात् ferret शेरत इति शर्या
वासनाख्याः संस्काराः | तैः “श्रपराण्टषटः जिष्बपि कालेषु न dus:
"परूषविषटेषः wane पुरुषेभ्यो विशिष्यत दति विशेषः 1 शखर”
दैश्मशौलः*, carry सकलजगदुद्धरणल्मः। यद्यपि सर्ववा-
मात्मनां क्ेश्रादिस्पशा नासि तथापि चिन्तगतसेषामुपदिश्वते |
यथा agra जयपराजया स्वामिनः । wag चिव्वपि कालेषु
तयाद्धाऽपि क्ेशादिपरामशा नास्तीत्यतः स fawau एव भगवा-
नीरः | तस्य ख तयाविधमेश्यंमनारेः सत्ात्कर्षात् | BATH
खास्य प्ररषटन्नानारेव। न चानयोः न्नानैश्वर्ययोारितरेतराश्रयवं,
परस्परानपेक्तवात्। ते इ न्ञानेश्र्थे रसत्व वत्तमाने श्रनादि-
we । तथाविधेन सत्वेन तस्यानादिरेव सम्बन्धः, प्रुतिपुरुषसंयाग-
वियोगयोरौश्वरेष्छाव्यतिरेकेनापपत्तेः | यथेतरेषां प्राणिनां सुखं
दुःखमेहतया विपरिणतं चित्तं faa साच्तिके ada यागि-
शरीरे प्रतिसंक्रान्तं॑विच्छायासंक्रान्तेः dae भवति, नेवमीश्वरख |
तस्य केवल एव ahaa: परिणाम उत्कषवाननादिसम्बन्धेन भाग्य
तया व्यवस्थितः । श्रत: पुङ्षान्तरविलक्षणतया स एवेश्वरः | सुक्रात्मनः
पुनः क्गेणादिसंयोगस्तेलैः भा त्तोक्रैरुपायैनिवन्तितः, WA पुनः सब्वैदेव
तयाविघधलान्न मुक्रात्म तुश्यवं | न चेश्वराणामनेकलं, तेषां तुख्यत्वेपि
भिन्नामिप्रायलात् wees: | उत्कषपकषंयुक्रले य एव
उत्कृष्टः स एव शरः ततैव काष्टा प्राप्तलारैश्य॑स्य ॥ २४ ॥
* द श्रानण्ील इति ^ पुस्तकपाठः परन्वयं न समीचीनः |
† न च तयोरिति ¢, पुर्तकदयपराठः |
१ पादे २९ GAA 7 ९७
एवमीश्वरस्य सखङूपमभिधाय प्रमाणमाह |
तच निरतिशयं सव्वंन्नवीजं ॥ २५ ॥
तस्िन् भगवति, सव्वन्नतव्स्य यत् वीजं" अतीतानागतादियह- `
णस्याएल्वं* मदत्वश्च, मृलत्वाद्)जमिव वीजं, तत् ‘aa’, “निरतिग्रय"
काष्ठां प्राप्तं । दृष्टा fe श्रणलमदत्वादीनां† wairet सातिशयामां
काष्ठाप्रा्निः । यथा परमाणावणएत्वस्याकाश्रे च॒ परममदत्वस्य ।
एवं satan चिच्धग्ास्तारतम्येन परिदृश्यमाना कविन्निर-
तिश्यतामापादयन्ति aw चेते निरतिश्याः स fae 1 यद्यपि
सामान्यमाचेऽनमानस्छ wafers विश्ठेषावगतिः सम्भवति,
तयापि शस्त्ादस्य सब्व॑न्नलादयोा विशेषा sane: । स ख
खप्रयाजनाभावे कथं प्रकृतिपुरुषयोः संयोागवियोगावापादयतीति
Tete । तस्य कारुणिकलाद् तानुयह एव प्रयोजनं । कल्प-
प्रलयमशाप्रलयेषु fata संसारिण खद्धरिव्यामीति तस्याध्यवसायः।
qa area प्रयोजनमिति ॥ २५ ॥
एवमीश्वरस्य Ver प्रमाणञ्चाभिधाय प्रभावमाद |
स रष पूर्व्वेषामपि गुरुः कालेनानवच्छेदात् ॥ रई ॥
श्राद्यानां eeut ब्रह्मादीनामपि, शुर" उपदेष्टा, यतः “सः,
* च्तीतानागतादिग्रहगस्याख्यत्वमिति B,C, D, EG सूकानां पाठः |
+ अल्यत्वमद्च्चादीनामिति ^, ८ पुस्तकपाठः | TAT Bay अशु-
WMT सल्यशब्दव्यवहारः |
{ निस्तिश्यतामासादयन्तीति 7 पुस्तकपाठः |
8
qe WARS Ars
‘ara, wafeud श्रमादित्वात् । तेषां पनरादिमश्वादशि
कालेनावच्छेदः॥ २६ ॥
एवं AUG उपासनेपयोगाय वाचकमाद |
तस्य वाचकः प्रणवः ॥ २७ ॥
द्त्थसुक्रसखङूपस्य fate, “वाचकः श्रभिधायकः ।* waae
wat सद्रयतेऽनेनेति नेति सतीति वा रणवः" sitere | ware
वाश्थवाखकभावशक्तणसम्बन्धा नित्यः सङ्कःतेन प्रकाश्छते, न तु केनचित्
क्रियते, थथा पिद्रपु जथाविद्यमानः सम्बन्धाऽस्ायं पिता were
एच इति केनचित् प्रकाश्यते ॥ २७ ॥
उपाखममाइ |
तज्जपस्तदथेभावनम् ॥ २८ ॥
तस्य" साद्धंचिमा जस्य प्रणवस्य, जपः यथावदुखारणं, तदा च्यस्ये-
रस्य "भावन" पुनः qayafe विनिबेश्रनं, एकाग्ताया उपायः।
wa: समाधिसिद्धये यागिना प्रणवा so:, तदर्थश्च भावनीयः
इत्युक्तं भवति ॥ २८॥
खउधासनायाः फलमाह |
ततः प्रत्धक्च्ेतनाधिगमेऽप्यन्तरायाभावश्च ॥ २९ ॥
तस्माव्लपात् तदथभावनात् च यागिमः ग्रव्यकचेतनाधि-
* वाचकाऽभिघायकः प्रयव खओड्कगर इति ^, D पुस्ततकद्यपाठः।
† तदथं ace भावनीय इति 8, D पुश्तकदयपाठः।
‡ चतनागमेऽन्तराया भाव इति A, 0, 7, F पुश्तकचतुदटयपाढः |
९ पादे Ro BH) te
ममः१,* भवति । विषयप्रातिकूल्येन खान्तःकरणाभिमुखमश्चति,
या “चेतना gaint सा ्रत्यक्चेतमा, तस्याः शश्रधिगमः` ज्ञानं,
भवति । श्रन्तरायाः' वच्छयमाणाः, तेषां “sata” शरज्निप्रतिबन्धः,
भवति ॥ Re
श्रय के अ्न्तरायाः{ इत्ाश्रद्ायामाह |
व्याधि-स्थान-संश्य-प्रमादालस्यायिरति-भान्तिदशं-
नालब्धभूमिकत्वानवस्ितत्वानि चित्तविधेपास्तेऽन्तरा-
याः॥₹०॥
वेते रजस्तमाबलात् waar: “चिन्त विकेपाः", भवन्ति,
तैरकायविरेधिमिशित्तं विषिते इत्यथैः । तज व्याधिः धाठु-
वैषम्यमिमिन्ता ज्वरादिः । ‘ea’ श्रक्मएटता चिन्तस्य । उभयका-
areal विज्ञानं “संशयः”, योगः साधो वा न वेति¶ । ‘ware
अननुष्टामग्रीलता, समाधिसाधने चादासीन्यं । श्रालस्यं' कायचिन्त-
येगृरुवं, योगविषये प्रश्यभामे wa: श्रविरतिः' fone
* प्रद्यक्ष्चेतमागम इति ©, 7 पुस्तकद्यपाठः |
† खान्तःकरणाभिमुखमश्चेति या हरवकाशक्तिरिति ए पुखकपाठः | शान्तः-
कर शाभिमुखमद्चतीति या चेतना टकुशक्तिरिति ^, ¢ पुरतकदयपाटठः।
खान्तःकरणाभिमुखमख्ति प्रत्यक् चेतना दकूचेतना तस्याधिगम इति 2
पुस्तकपाठः |
† qa के तेऽन्तराया इति 0, © पुशलकदयपाठः |
९ चित्तस्य frat इति ^, ¢ पुशूकदयपाटः | `
| उभयकेाश्रालम्बनमिति ¢ पुखकपाठः | परन्वयं म attr |
¶ यागः साध्यः स्याद्वा म वेति a, ० TRACI: |
२० Waa Aas
विषयसम्प्रयागाक्मा गद्धेः* । afaik ्क्रिका्यां रजतल-
वदिति विषग्धैयन्ानं | श्रलभग्धमिकलत्वंः कुतित् निमित्तात्
समायिन्धमेरलामोाऽसम्य्ाप्तिः । “श्रनवखिततव' लब्धावश्वायामपिः
समासिग्धम चित्तस्य तजाप्रतिष्टा । त-एते समाधेरेकाग्रतायाः
qari प्रतिपक्तव्यात् ‘sacra’, इति उच्यते ॥ 2० ॥
चिष्सवि्ेपकारकामन्यानण्यनम्तरायान् प्रतिपादयितुमाद |
SSS AAT HAAG NTT विध्षेपसइ-
भुवः NSN
कुतञ्चिन्निमिन्तादुत्पन्ञषु॒विकेपव्ेते दुःखादयः sare ।
तज (दुःखं fae रागजः॥ परिणामः बाधमालचणः, यद्धाधात्
आणिनस्तदपघाताय प्रवन्तन्ते । Spire? वाद्याग्बन्तरः कारणम
मसा खय । “शरङ्गमेजयनव' सव्यीङ्गगीनेा वेपथुः आसनस्थेयैसया
बाधक; । प्राणा यदाद्यं वायुमाचामति खः “श्वासः **। यत्कं
वायुं निःखारयति।† ख प्रश्वासः" । त एते विपैः; सह वन्तेमाना
* विषयसम््योगाया TS इति C TRAITS! |
+ र्जतवदितीति A पुस्तकपाठः |
{ लब्धायामपीति © पुस्तकपाठः |
§ fastacdy इति c, ए, F Geers |
|| चित्तस्य cara इति a पुस्तकपाटः।
¶ च्ासनमनस्येययारिति ^ Tes: |
** प्रागा यद्वां वायुमाशसिति स श्वास इति 8 पुस्तकपाठः |
H+ farafadifa a, ए, D पस्तकच्रयपाठः।
tt वे रतविच्तपरिति a, F पुखकदयपाढठः। रतविच्परिति 8, ए,
पुर्कवयपाठः |
१ पादे १६ GH! RL
यथादिताग्यामभ्यास-वेराग्याभ्चां निरोद्धव्या इत्येषामुपदेशः॥ Be ॥
सापद्रवविक्तेपप्रतिषेधाथेमुपायार्मरमार |
त्मतिषेधाथेमेकतच्वाभ्यासः ॥ ३२ ॥
तेषां विकेपाणणं श्रतिषेधाथे' निषेधाथे, ‘wafer afsify-
दमिमते, ‘an’, ‘mara’, चेतसः पुनः पुनव्विनिवेशनं gaita ।
यर्बलात् प्रत्यदितायामेकाग्रता्यां प्रच्रममुपयान्ति विक्ेपाः nee ht
ददानीं चिन्नस॑स्कारापादकपरिकषमकथनपृष्यकमुपायान्तरमाइ* ।
मेबी-करुणा-मुदितेपेश्षाणां सुखद्ःखपुण्यापुखवि-
षयाणां भावनातश्चित्तप्रसादनम् ॥ ३२ ॥
‘aay Sree । "करुणा" रपा । “मुदिता eat ‘eter
्रोदासीन्यं । एता यथाक्रमं सुखितेषु, दुःखितेषु, पुण्यवत्, अ्रपु-
wag च भावयेत् । तथाहि खुखितेषु साध्वेषां सखिल-
भिति Hat gery लीरा । दुःखितेषु कथं मु नार्मषां दुःखि-
लविमुक्किः स्यादिति छपामेव gaia न तारस्य । qraag qer-
भुमादनेन es कुयात् म तु किमेते पुश्वन्त इति विदं 1
श्रपुश्वल्छ॒चदासीन्यमेव भावयेत् नानुमोदन न दषं । खज
BST UTA TA: प्रतिपादिताः | तदेवं मेच्यादिपरिकब्मणा
feat प्रसीदति सुखेन समाधेराविभवोा भवति । परिकरय Sacre
* चित्तसंख्कारापादकं परिकम्भेकथनमुपायान्तरमाहेति 0, ८ पुतक-
Sas: |
† परिकम्मेका प्रसादेोपायेन चित्त इति ८, ? पुसतकद्वयपाठः |
{ चित्तप्रसादे सतीति p पुरतकपाठः ॥
RR पातञ्नले ATT
agi यथा गणिते भिभ्चकादिव्यवहारगशितमिष्यन्तये agfearte-
aa, उपकारकत्ेन प्रधानकश्मनिष्यत्तये प्रभवति, एवं इदषरागादि-
प्रतिपकच्षतमैश्यादिभावमगया समुत्पादितप्रसादं वित्तं सम्प्रन्नात-
समाधियाग्खं सम्पद्यते | रागदेषावेव मुख्यतया भेदमुत्पादयतः* |
ते चेत् equated erat तदा प्रसन्नवात् मनसा भवत्येवे-
कायता BB I
SUTATATATE |
nee a-fercanat वा प्राणस्य ॥ २४ ॥
्रचछदनं' यत् कोषस्य वायाः प्रयत्न विरेषाश्माचाप्रमाणेन afe-
निःसारणं । "विधारणं" माचाप्रमारेमेव प्राणस्यायामः मतिविच्छेदः।
सख च दाभ्या प्रकाराभ्यां, वाद्यस्याग्तरापुरणेन, पूरितस्य वायोस्तभैव
निरोधेन । तदेवं रेचकपुरककुम्भकभेदेन जिविधः प्राणायामः
चिक्लस्य खितिमेका्रतायां गिबश्नाति । सव्वासामिद्धियटन्तीनां
प्राणप्रटन्तिपुव्येकलात् मनःप्राणयोः खखव्यापारे परस्परमेकयोाग-
qaqa: प्राणः समस्तेग्ियदन्तिनिराधदारेश वित्तद्यैका-
रतायां प्रभवति । समस्तदेषक्यकारिवं चास्यागमे श्रुयते, दष-
wary सवै विक्तेपटलयः । श्रता दोाषनिररणद्वारेणास्यैका्तायां
सामथ्यं ॥ ९४ |
ददानीसमुपायान्तरदर्थनेपरुपेण सम्प्रज्ञातस्य समाधेः पवर्ग
करोति ।
* बिद्धेपसुत्पादयत इति ^, D पल्तकद्यपाठः |
† Wary करोतीति 8 पुस्तकपाठः |
९ पादे 8O उकम् | RR
विषयवती वा weferacen सखितिनिबन्धनी ॥ ३५॥
मनस दति वाक्यशेषः | विषया गन्ध-रस-रूप-स्यशे-ग्ब्दाः ते
विद्यन्ते weaa यस्याः सा "विषयवती", ‘nafay, मनसः ga
करेति तथा हि नासाग्रे fed धारयते दिव्यगन्धसम्बिदुपजायते |
तादृश्ेव fasta रससम्बित् । area रूपसम्बित्। frst qi-
सम्बित् । जिह्का मृले शब्दसम्बित् । acd तत्तदिद्ियदारेण afei-
faa fea विषये जयमाना afaq चिक्षस्यैकाग्रतायां हेतु-
भेवति, safe यागस्य फलमिति याशिनां खमाश्वाखत्पादनात् ॥
॥ ९५ i
एवंविधमेबापायाग्तरमाइ |
विशेका वा ज्योतिखती ॥ ३६ ॥
प्रटस्तिर्त्न्ना चि्सस्य खितिनिबस्थिगीति वाक्यन्रषः । व्यातिः-
शब्देन सालिकः प्रकाशर उच्यते, स प्रशस्ता श्यागतिश्यर्वाख विद्यते
यस्याः at ‘satfawal’, wef: ‘fasta’ विगतः सुखमय-
सत्वाग्यासबल्लाच्छाका रजःपरिणामा यस्याः at, चेतसः fefa-
निबन्धिनी । अयमथः इत्यद्मसम्परमध्ये प्रशान्तकल्लोखची रो दभिप्रख्यं
fered सम्भावयतः प्रन्नालाकात् सब्बटनिपरिषये चेतसः Gal-
मुत्पद्यते ॥ ३६ ॥
उपायान्तरप्रदशेनदारेण सम्प्र्ञातस्य समाधेथ्विषयं दशयति |
वीतरागविषयं वा चिं ॥ ३७ ॥
मनसः स्थितिनिबन्धनं भवतीति वाक्यशेषः । वीतरागः"
RB पातञ्नले ATTA
परित्यक्रविषयामिलाषः, तस्य यत् ‘fed,’ परिश्तङ्घेध्ं तदालम्बनी-
छतं, चेतसः सितिहेतुभेवति ॥ 2७ ॥
एवं विधमेवेापायाग्तरमाइ |
सखप्र-निद्रा-त्षानावलम्बनं वा ॥ इट ॥
WIAA RAHAT यच WMATA: सः
‘ean’ “fax पभ्वीक्रलक्तणा | तदालम्ननं खभरालम्ननं, निद्रा-
खम्बनं वा श्वानं, ्रालम्बयमानं, सेतसः fafa करोति ॥ eat
मानारूचिल्ात् प्राणिनां यस्मिन् कस्िंिद स्मि यागिनः set
भवति | तस्य ध्यामेमापि भवतीष्टसिद्धिरिति प्रतिपादयितुमाह ।
यथाभिमतध्यानादा ॥ ३< ॥
यथाभिमते वस्तुनि ang चन्द्रादो, श्रभ्वन्तरे नाडीषचक्रारौा वा
areata चेतः fat भवति ॥ ee ॥
एवसुपायान् WR फलप्रदशना्थंमार |
परमाणु-परममदष्वान्ता ऽस्य वशीकारः ॥ ४०॥
एभिरूपायैखिन्तस्य wa भावयता योगिनः खष्छविषयभावना-
दारेण परमाग्वन्तः "वशीकारः" श्रप्रतिधातद्ूपः, जायते, कचित्
परमाणपय्यन्ते खच्छ विषयेऽस्य मने म प्रतिदन्यत cae: । एवं
स्ूलमाकाश्ादिपरममदत्वपय्यन्तं भावयते म कचित् चेतसः प्रतिघात
उत्यद्यते सत्वे स्वातन्छंय भवतीत्य्यैः ॥ ४० i
* पव्वेमेवाक्तल्छणति प Gents: |
† सिरीभवतीति ८ gees: | चेतःख्थितिर्भवतीति ए पुस्तकपाठः |
१ पादे ४२ खम् । २५
एवभेभिरुपाथैः dare चेतसः कीदृ गृपं भवतीत्या |
छीशदत्तेरभिजातस्येव मणेग्रदीत्-ग्रडश-ग्राद्यषु
तव््-तदश्जनतासमापत्तिः ॥ ४९१ ॥
चीणा टृनये ae सः (लीणटत्तिः', तस, “यदी दढ-यषण-ग्राहयषु'
श्रातो द्िय-विषयेषु, "तत्य-तदश्ननतासमापन्तिः', भवति । ‘areal?
तच्चैकायता | ‘aga’ तन्मयत्वं, sensed चित्ते विषयस्य भावय
मानदधवोत्कषः। तथाविधा समापत्तिः तद्रुपपरिणाभे भवतीत्य ।
दृष्टान्तमार | 'श्रभिजातस्येव मणेः", इति यथा श्रभिजातस्य' are,
स्फरिकमणेः, तत्तद्रुपाञ्रयवभरासनतद्रुपतापत्निः। एवं श्रमिजातस्य
निग्मैलस्य चित्तस्य तत्तद्धावनीयवसढरपरागान्नन्त द्रु पतापत्तिः | यद्यपि
गरहीटठ-्रदण-याद्यवि्यक्त, तथापि ग्डमिकाक्रमवश्ात् ग्राद्य-ग्रदण-
ग्रहीदिति बेाद्धव्यं। यतः प्रथमं urate va समाधिस्तता
गरणनिष्ठस्ततेऽसितामाचरूपे यदीढनिष्ठः, tare पुरुषस्य ग्रदीतु-
भोव्यलासम्भवात्। ततश्च स्थलखच्छग्रा द्योपरक्रं॒चित्तं तच समापन
भवति । एवं यणे य्हीतरि च समापन्नं Bea ॥ ४९ ॥
ददानीसुक्राया एव समापन्तेशतब्विधभेदमाद* |
शब्दाथ-न्नान-विकल्पेः सङ्धीणौ सवितका ॥ ४२।
ओचेद्धिययाद्यः स्फोारद्पा वा शब्दः" । श्रयः" जात्यादिः ।
‘ar? सत््प्रधाना बुद्धिटत्तिः। ‘fare’ उक्रलक्तणः। तैः ‘agter’,
* -चतुविधत्वमाहेति c पुस्तकपाठः |
4
Req WARS ATT
यस्यामेते श्दादयस्तयः परस्यराध्यासेन विकररूपेश प्रतिभाषन्ते,
जारितिथ्ब्दः, गौरिव्य्थः, गौरितिन्ञानं, दइृत्यमेनाकारेण सा
“सवितका", समापत्तिरि्युच्यते* ॥ ४२ ॥
उक्रलक्तणविपरीतां निर्वितकामाह |
स्मृतिपरिशुद्धो सवरूपश्रन्येवाथमाषनिर्भासा नि-
न्वितकोा ॥ ४३ ॥
भब्दायखतिप्रविखये, प्रत्युदितस्यष्टयराञ्चाकारप्रतिभाषितया न्वग्-
शतज्ञानसत्तेनां ‘@ergen इव, ‘fafa’, ware ns द॥
भेदान्तरं प्रतिपादयितुमाह |
रुतयेव सविचारा निबिविंचारा च हश्छविषया व्था-
स्याता ॥ ४४ ॥
‘yaaa’ सवितकंया निब्वितकया च षमापत्या, सविचारा निमि -
चारा च व्याख्याता" । काद् भ्रौ ‘wafer’ खच्छस्तन्प्रा जग्धाः
विषयो यसा सा तथोक्रा । एतेन ger: स्थ॒खविषयत्वं प्रतिपादितं
भवति, at हि महाग्धतालम्नना शब्दाथे-ल्ान-विकल्पसरहितत्वेम
तद्रहितत्ेन च? । रेशकालधम्माद्यवच्छिन्ः aatse: प्रतिभाति
wat सा "सविचारा" । देशकाणधम्भादिरहिता धभ्मिमा्तया
* समापतसिशच्यत इति पस्तकपाठः |
† ्ानां्रत्वेनेति घ परकपाटः |
{ तग्माच्रान्त'करलमिति ए परूलकपाठः |
$ शब्दा्-विकल्यविषयत्वेन शब्दाथ-विकख्परदितत्वेनेति घ प खकपाठः।
९ पादे 88 सूकरम् | RO
waieuatsaer: प्रतिभाति यखां सा ‘fafaarc’ |
अस्या एव खष्छविषयाः ॥ ४४ il
fai पय्धैम्तः gait विषय इत्याद ।
खहसविषयत्वश्वालिङ्गपय्थेवसानं ॥ ४५॥
सविचार-निविंचारयोः ममापत्योयैत ‘aafarad’, उकं । न
छाचिह्लीयते a वा किंञ्चिलिङ्गयति गमयतीति “श्रलिङ्ग प्रधानं,
aaa wafers । तथा रि गानां परिणामे चत्वारि पव्वाफि,
fafuefay, अविशिष्टशिदु, खिङ्गमाचं, श्रशिङ्गद्येति। विशिष्टलिङ्गं
तामि । श्रविशिष्ठलिद्गः तम्म्ाचेद्धियाणि। लिङ्गमाचं बुद्धिः।
अलिङ्गः प्रधानमिति । भातः परं Genet भवति ॥ ४५ ॥
एतासां समापन्सीर्मां प्रकते प्रयोजममाद ।
ता wa” सवीजः समाधिः ॥ ४६ ॥
पना एव" उक्रलकषणाः समापत्तयः, सदह वीजेन श्रालम्बनेन
ava दति “सवीजः बम्प्रज्ञातः समाधिः, cad, ware सा-
छम्ननलात् ॥ ४ ६ ॥ |
अरथेतरासां समाप्सीनां fafererneaaral निषििलारायाः
फलमा |
निष्वि्ारवेशारद्ये अरध्यात्मप्रसादः ॥ ४७॥
निर्विचार व्याख्यातं । “Sure Rael सवितकां wa-
* खे टीकायाञ्च war Tafa ८ पुस्तकपाठः |
† निरविचारावाः फशत्वाहिति ४ पुस्तकपाठः |
ac पातञ्चले ATT
विषयामपेच्य fafsadrat: प्राधान्यं । aatsfa ख्छविषयायाः
सविषारायाः। ततेाऽपि निभ्क्किख्यरूपाया नि्िचारायाः। तस्यास्तु *
निर्बिवारायाः प्रहृष्टाभ्यासवश्ात्ं ‘Farce Fara सति, श्रध्यात्म-
प्रसादः" समुपजायते, fed कोश्वासनारदहितं खिरप्रवाशयाग्यं
भवति । एतरेव fare पारद, aafeat zai ॥ ४७ ॥
तस्मिन् सति किं भवतीत्या ।
ऋतम्भरा AT ANT | vel
“aa” aa fafa कदाचिदपि न विपर्ययेणाच्छाद्यते, खा
"तम्भरा', "प्रज्ञा", तस्मिन् षति, भवतौत्यथेः। तस्माच प्रन्नालाकार्त
सव्वं यथावत् पश्यन् योगी wad योगं प्राप्नोति nes
WA: प्रश्नान्तराट् वैलचण्यमाद |
्रुतानुमानप्रत्नाभ्यामन्यविषया;ऽ विशषाथत्वात् ॥
॥ ४८ ॥
‘Sa? श्रागमन्नानं, “श्रनुमानं' Greed, arat या जायते
Wy सा सामान्यविषया । न हि शब्दलिङ्गयेरिग्दियवदिशेषप्रतिपन्तौ
सामथ्ये । दयं पुननिंष्विचारवैशारद्यसमुपेता॥ प्रज्ञा ताभ्यां विला
* तस्या अधीति ए पुस्तकपाठः |
+ प्रह्ृद्टाभ्यासबशादिति 8 पुस्तकपाठः |
{ तस्याञ्च प्रज्ञाया इति ए पुसकपाठः |
§ श्रौतान्मानप्रक्धभ्यां सामान्यविषया इति घ पुक्तकपाठः। परन्त्वयं न्
Salata: |
|| निर्विारवेग्ारदसमुद्धवेति ८, ८ पुश्तकपाठः |
१ पादे ५९ aaa | २९
विशेषविषयल्वात् | wat रि प्रभ्नाथां खच्छ-व्यवहित-किप्र्टानामपि
विशेषः स्णुटेनेव रूपेण प्रतिभासते । aaaeat हि प्रभायां योगिना
परः प्रयत्नः aa इल्युपदिष्टं भवति ॥ ४९ ॥
श्रस्याः प्रश्षायाः फलमा ।
तजनः संस्कारोऽन्यसंस्कारप्रतिबन्धी ॥ Yo ॥
तया WMA जनितः यः “संस्कारः, साऽन्यान् ब्युत्थानजान्
समाधिर्जांखच* संस्कारान् प्रतिबघ्राति, खकाय्यैकरणा्तमान् करो-
तीव्यथेः। यतस्तत्वखूपतया तया जनिताः संस्कारा बलवच्वात् अरतत्व-
रूपग्रन्चाजनितान् संस्कारान् बाधितुं शक्रुवन्ति । श्रतस्तामेव प्र्ना-
मभ्य सेदित्युक्ं भवति ॥ ५० ॥
एवं सम्प्रन्नातसषमाधिमभिधायासम्प्रन्नातं THATE |
तस्यापि निरोधे सव्वनिरोाधान्निर्बीजः समाधिः ॥
ee.
wate सम्प्रन्ञातस्यापि, “निरोधे प्रविलये, सति, “सव्वार्सा'
चित्तटन्तीनां, सकारण प्रविलयाद्या या संस्कारमाजा ठत्िरुदेति,
vat तस्यां नेति नेति केवलं पथ्ये दसनात्। ‘frites: समाधिः",
श्राविभैवति। यस्मिन् सति परुषः खर्ूपमाचनिष्टः; श्रद्धा भवति ॥
तदचाधिङृतस्य योगस्य लकणं, चिन्तटरत्तिनिरोधपदानाश्च या-
* तज्चवच्चानसमाधिजां शेति ? पुस्तकपाठः |
+ प्रययदश्रनादिति ए पुस्तकपाठः |
{ खरूप्रमाचप्रतिष् इति ए पुरतकपाठः |
Ro WARS AATF
श्यामं, अग्यास-ैराग्यललण, तस्यापायदयस्य *, खरूपं भेदश्चाभिधाय
बम्पश्चातासम्प्र्नातभेरेन योगस्य सुख्यामुख्यभेरसुक्ता Beas
mein] विस्तरेणोपायाम् wee सुममापायप्रदश्रेगपरतया
ture खरूप-प्रमाए-प्रभाव-वाचकापासनान्रम-तल्फलानि निर्णय
fora विकेपां सखत्छशचवख carey frate च तनूप्रतिषधोापा-
यानेकतच्वाभ्यासमेश्ादीन् प्राणायामादीन् VET MATT ATS
रक्गश्चतविषयवतीप्रट नि रिव्यादीनास्यायापषंदारदारेण समापत्तीः
सलखणाः फालंषटिताः† सखस विषयसदितायोक्ता सम्परन्नातासम्पर्ा-
तयोरुपंहारमभिधाय attra frit: खमाधिरमिदित इति
areat योगपादः{ ॥ ५९॥
इति श्रीमहाराजाधिराजश्रीभोजदे वविरविता्यां राजमा्तष्डा-
भिधार्यां पातश्नलयोगश्रास्तरटत्तौो योगपादः प्रथमः ॥ ०॥
* A -वेराग्योपायद््टधेदि ~
SPITS ४ YQRARTS: |
† कच्तगपलसद्िमाः xfs B GNSS |
‡ See चोगकङ इति ४ yee: |
२ पादे k WaT | RY
अथ दितीयः पादः |
ते ते दुष्यापयोगद्धिसिद्धये येन दभिताः।
उपायाः स जगन्नाथस्य्ताऽस्त प्राथिताप्तये ॥ ९॥
वदेवं प्रथमे पादे समाहितचित्तस्य सोपायं योगमभिधाय
दयुत्थितचिन्नस्यापि कथसुपायाभ्याखपुव्वका योगः साध्यताञुपबातीति
त्छाधनामुष्टानप्रतिपादनाय क्रियायोगमाह |
;-खाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥ १॥
तपः श्ास्ताम्रोपदिष्टं eae areata) “खाध्यायः'
णवयुब्धाणं मन््ाणां जपः । द शरप्रणिधानंः सत्वेक्रियाणां तस्िन्
परमगुरौ फलनिरपेकतथा समर्पणं । एतानि क्रियायोग शत्युश्ते ॥९॥
ख किमथे इत्यत श्रा ।
समाधिभावनाथेः ज्लीशतनुकरणाथशच ॥ २ ॥
कधा" वच्छमाणाः । तेषां ‘agate’ खकाय्थेकरणप्रतिबन्धः |
समाधिः उक्रलच्षणः । तस्य ‘ara’ चेतसि पुनःपुननिमेष्नं ।
सः “My प्रयोजनं यस्य ख AUTH ॥ एतद्क्रं भवति | एते aT
प्र्टलयाऽन्यस्यमानादिश्तगतागविद्यारीन् क्लेशान् भ्रियिलीङुग्येन्तः
समाधेरूपकारक्तां भजन्ते| तस्मात् प्रथमतः क्रियायागावधानपरेण
योगिना भवितव्यमिल्ुपदिष्टं ॥ २॥
के ्रतनुकरशाथैमिन्युकतं तज के HAT इत्यत श्रा ।
RR Wage योगखज
अविद्याऽस्मिता-राग-देषाभिनिवेशः पश्च क्ली शाः।
॥ ३ ।
‘qu’ श्रविद्यादया वच्यमाणलक्णाः पञ्च । ते बाधनालचणं
परितापमुपजनयन्तः amecaren भवन्ति । ते हि Safa प्रवत्तं
मानाः संसारलक्षणं* गुणपरिणामं द्यन्ति ॥ 2 ॥
सत्यपि aati ge क्त्वे मुखण्डतलादविद्यायाः प्राधान्यं प्रति
पादयितुमाश | |
अविद्या घेवसुत्तरेषां प्रसुत्त-तनु-विच्छिन्नोदाराणं।
Nal
‘afar ate, अ्ननात्मन्यात्माभिमान इति यावत। सा ‘aq’
प्रसवण्डमिः, "उत्तरेषां ' श्रखितादीनां waa प्रसुप्तादिमेरेन चतुर्वि
uti श्रता यचाविद्या विपय्थैयन्नानरूपा शिथिली भवति, तज
केशानां श्रसितादानां argar दृश्यते, विप्धेयश्चानसद्भावे च तेषामु-
इवदशेनात् सितमेव मूललमविद्यायाः। । ्रसुत्न-तन्-विच्छिन्नोदा-
राणा”, दति तच ये amfanaar खिताः प्रनाधकाभावे खकारं
मारभन्ते, ते “TAT”, इत्युच्यते । यथा बाल्यावस्थायां । बालस्य हि
वासनाङ्ूपेणए feat श्रपि कशाः प्रमाधकसदकाय्यभाषेनां नाभिय-
ज्यन्ते। ते "तनवः", ये खखप्रतिपक्तभावनया श्थिलीरृतकाय्थैसम्पाद-
मशक्या वासना विशेषतया चेतस्यवस्यिताः mat सामग्रीमन्तरेण
* संस्कारलच्तणमिति 8 पुस्तकपाठः |
† fuatd मुलमविश्याया इति B पुस्तकपाठः |
† खनेाधकसहइकायग्येभावेनेति ए, ¢ पुस्कषपाठः।
_ +
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ए पुस्तकपाठः |
२ पादे ५ BAF
ERRATA.
( Sanskrit.)
warfare: read farafater
ufewiara , afcaratal
faa + विषया
सावना 33 भावना
वानि 33 छडानि
avin 9 viz
नामस » ara
facra 99 fatra
शशया 99 QT:
VTA ॐ ख्यानं
यद्राधोत् gg यद्धाधात्
ater = छोयमानः
सम्बित् ॐ संवित्
QUAM 5 THATS:
UH | = SH तत् अलिङषय्येवसामे t
( English. )
fo read of
word + phrase
cive ,, conducive.
thum thumb
32
t मि्याक्नानरूपायामविद्यायामिति ए, ०, B पुस्तकपाठः |
§ अतस्मिंस्तदिति प्रतिभास इति ^ पुखकपाठः |
5
५. mo
RR
पावक्षले Wares
> सस्कारलच्छगामात ४ पुखूकपाठः |
† स्थितमेव मुलमविद्याया इति B पुस्तकपाठः
1 खनेाधकसङहकाय्येभावेनेति 8, ¢ पुस्तकपाठः |
२ पारे ५ खषम्। RR
ग सखकार्थमारथ BAT: | यथाग्यासवते हि यागिनः। ते ‘fafa’,
ये केनचिद् बलवता क्ले्ेनाभिग्डतशक्रयस्तष्ठन्ति। यथा देषावस्था्यां
रागः, रागावस्थार्यां वा देषः। न ean परस्यरविरद्धयोयगपत्
सम्भवेाऽस्ति । ते "उदाराः, ये प्राप्तषरकारिसन्निधयः खं खं कायम
भिनिवेनतैयग्ति। यथा सब्वेदेव येागपरिपन्धिने व्युत्थानदशायां * |
एषां प्रत्येकं चतुव्विधानामपि मृलब्तलेन खिताथ्विद्याऽन्वयितेम
प्रतीयते। भ हि चिदपि क्तेशरानां विपय्थयायनिरपेच्पार्णा।
खदूपमुपलभ्यते। तस्याञ्च मिथ्याख्तायामविद्यार्यां; aaa
निव्तितार्यां दगधवीजकल्पानां एषां भ कचित् प्ररोऽस्तीति
अविद्यानिमिनलमविद्यान्वयसौषां निश्चीयते । श्रतः सव्वैऽप्यविद्याव्यप-
दे्भाजः | waary कानां चिन्तविकेपकारिलात यागिना प्रथममेव
तदुच्छेदे यन्नः RAY इति ॥ ४ ॥
श्रविद्याया शक्तणमाद् |
अनित्याशुचि-दुःखानात्मसु नित्य-शुचि-सुखान्म-
श्यातिरविद्या ॥५॥
अरतस्मिस्ततप्रतिभासः? श्रविद्या, इति श्रविद्यायाः सामान्यलक्षणं |
तस्या एव भेदप्रतिपादनं। “श्रनित्येषु' घटादिषु, नित्यलाभिमानः
* द्यतपादमदश्रायामिति 8 पुख्तकपाठः |
+ विप्ैया्रैस्पे्वायामिति 8, ८। विपग्धाखान्वयनिरपेच्चाजामिति
F पुस्तकपाठः |
t मिच्यान्नानरूपायामविद्यायामिति ए, ¢, 2 पुस्तकपाठः |
§ खतस्िंस्तदिति प्रतिभास इति ^ पुसतकपाटः।
6
a8 Tae Aig
sfraqua । एवम् ‘wofeq’ कायादिषु, शचिलाभिमानः |
"दुःखेषु" च विषयेषु, सुखलाभिमानः* । “श्रनात्मनिः wt, श्रात्म-
ल्ाभिमानः।। CATS पुष्भ्चेाऽनयं चाथग्वमे TTA: ॥ ५ ॥
अस्तां व्याख्यात्तमाइ |
हग्दशेनशच्योरेकातमन्नैवास्मिता ॥ ६ ॥
'दूकशक्रिः' पुरुषः । (दशेनशक्रिः' रजस्तमेभ्यामनमिग्तर्
सालिकः परिण्णमेऽन्तःकरणङ्ूपः | तयोभंग्यभोक्रृतेन जडाजडतेन-
चात्यन्तं भिन्नया; “एकतामिमानः श्रिता", इत्युच्यते । यथा
प्रकृतिर्स्दतः कलत व-भोकरुल्रदहितापि Tae भोक्यहमित्यभिमन्यते,
साऽयमस्मितास्यो विपय्ासः awn ६ ॥
रागस्य BITATS |
सुखानुश्यौ WTS ॥ ७ tt
सुखमनुशेते ति 'सुखानुश्रयी ", Wawa सुखानुखमतिपूश्वकः सुख-
साधनेषु द्रष्णारूपो wg: “रागसंञ्नः। aw: ॥ ७ ॥
देवस्य ख्तणमाइ |
दुःखानुशयी देषः ॥ ८ ॥
* सुखाभिमान इति ए, ©, ८ Fern: |
† खान्भाभिमान इति ए, ¢, ४ पुस्तकपाठः |
{ र्जस्तमेभ्यामनभिधान इति 8, ४ पु तकपाठः।
$ छखानुश्या राग इति 2, ¢, ४ पुरतकपाठः |
|| ग्वा रागसंज्ञक इति ए, ए परूछकपाठः।
T दुःखानुश्यये इष इति ए, ¢, ८ पुस्तकपाठः |
२ पादे. BAA | By.
"दुःखं ' ened i* तदभिशस्य तदनुसमृतिपृव्यैकः लन्छाधनेव्वन-
भिखसतेा aise निन्दात्यकः सः “द ष्रलक्तणः am ॥ ८ ॥
अरभिनिवेश्ष्य wears!
स्वरसवाही विदुषोऽपि तन्वनुबन्धोऽभिनिवेशः; ॥
he
पव्वंजन्पामुश्वतमरणवुःखा गुभववासनादलात्॥ भयरूपः समुपजा-
यमानः अरीरविषयादिभिमम वियोगो माग्धदित्यन्वं भरीरानबन्ध-
SE सवोवाहमे््हापय्यैे निमिन्नं विना प्रवन्त॑मामः श्रभिनि-
Awe. Hw. । तदेवं ब्युत्थानस्य क्तं्ात्मकत्वात् एकाग्रताग्यासेन*+
प्रथमं MAT: परिदन्तव्याः ॥ < ॥
न ॒वचाज्ञातानां तेषां after: शक्यः कन्तुमिति ara
तेषां ved रेच विभागं aqult चाभिधाय ग्शलद्च्छभेदभिन्नानां
तेषां प्रहाणापायविभागमाद |
ते प्रतिप्रसवद्ेयाः GAT: ॥ १०
* प्रतिकूललच्छखमिति ए, ¢, ४ पुस्तकपाठः |
+ खनभिलसता या निन्दा इति 2 पस्तकपाठटः |
{ अभिनिवे्रमादेति ८ cents: |
$ तथा रूपोऽभिनिवेश् इति ० पुस्तकपाठः | अयमेव पाठा भाव्य
कारेल छतः।
॥ पुव्वैजन्मानुभवमरलदुःखानुभववासनाबलादिति छ FRAT: |
¶ सव्वेस्टेवाक्तेत्रद्यपय्यन्तमिति A पस्तकपाठः |
** एकाय्रताभ्यासकामेगेति ¢, ४, पसतकपाटठः |
Ht विमागलच्तगमिति ए पुस्तकपाठः |
it प्ररलापायमाद्ेति ए, ¢ ए पुरूकपाठः।
R¢ Uae यागङ्ओ
ते ‘aq’, कथाः, ये arerequafem ग afred*
परिणाममारभन्ते । नते", भ्रतिप्रषवेन' प्रतिलामपरिणामेन, “हेयाः”
त्यक्रव्याः। खकारणासिता्यां wary सवासनं feet यदा प्रविष्टं
भवति, तदा कुतस्तेषां निगलानां सम्भवः ॥ ९० ॥
स्थलानां हानेपायमाइ |
ध्यानदेयास्तद्र्लयः ॥ ११ ॥
तेषां क्ेणनामारब्काग्धाणां याः संखदुःखमेहात्मिकाः
‘aera, ताः, “ध्यानेनैव चित्तैका्तालक्तणेन, “SAT” हातव्या इत्यथैः ।
चि्षपरिकम्माभ्यासमाचेणेव wear तासां निट्तिभेवति, यथा
वस्त्रादौ घनः WAT मणः प्रलालनमाजेरेव निवक्तते। म्ह तच
OR स तेसेदपायेरक्ापनप्रम्टतिभिरेव निवन्तयितुं शक्यते ॥ ९९ ॥
एवं क्रेथानां तत्वमभिधाय कमाश्यस्यामिधातुमाहां |
RUA कम्मा श्यो दष्टाहृष्टजग्भवेदनोयः ॥ १२ ॥
“कस्मश्रयः', इत्यनेन तस्य खरूपमभिदितं, यते वासनाङूपाण्सेव
कब्माणि। ‘Re’, इत्यनेन कारणमभिहितं, यतः कष्येणां श्टभा-
wart am एव निमित्तं । “दृष्टादृष्टजन्धवेदमीयः,{ दन्यनेन
wage afaaa जन्मनि अरनुभवनीयः “इृष्टजन्धवेदनीयः" |
bs खधस्तिरूपमिति 8, E पुस्तकपाठः |
† कम्माश्यममिधातुमाहेति H पुस्तकपाठः |
† टद्टवेदनीय इति 8, ८ gees: | जगक्मवेदनीय इति ¢ पुखकपाठः।
§ वेदनीय इति © पुस्तकपाठः | जन्भवेदनीय इति 0 पुसूलकपाठः |
'
2 पादे १९ BAA RS
जग्मागतरागभवगीयः “अदृ ठजगमषेदनीयः' | तथाहि कानिचित् पुष्यानि
कममाणि रेवताराधमादीमि तीत्रसंवेगेनेव हतानि इडेव अग्मनि फलं
HATTA TASS प्रयच्छग्ति, यथा मन्दी शरस्य भगवन्यहेश्वराराधम-
बलादिव जानि जात्यादयः fafwer* प्रादुर्भूताः । एवमन्या
विश्वामिनादौनां तपःप्रभावाश्णात्यायुषौ । कषाश्चिष्नातिरेव, यथा
तीत्रसंवगेन दुषटकीशतां महषादीनां जात्यन्तरपरिणामः, sary
काल्निंकयवने खताङूपतया। एवं व्यस्तसमस्तरूपत्वेनां यथायोगं
Re WAR
दनानीं कम्भाशयस्य स्भेदभिन्नं फलमा |
सति मुखे तदिपाके जात्यायुभगाः ॥ १३ ॥
‘qe उक्र ललणाः केशाः, तेव्वनमिश्वतेषु" ay, कममणां कुग्रला-
कु्रलङूपाणां "विपाकः" फलं, 'जात्यायुभागाः' भवन्ति । “जातिः
मनब्यलादिः । “श्रायुः चिरकालं शरीरखम्बन्धः । भोगाः" विषयाः
इृद्धियाणि सुखदुःखसंविल, कम्मंकरफभावसाधनव्युत्यस्या भोग-
WIT | ददमच तात्पय्थे चिन्ल्धूमो अनादिकालसञ्चिताः क्मा॑वासना
यथा यथा पाकमुपयान्ति, तथा तथा गुणप्रधानभावेन सखिता
ANT खकार्यमा रभन्ते ॥ ९ द ॥
* जाद्यायुभागविभिद्धा इति ए, ०, ८ ANUS |
† ware तथेति B, ८ पुख्तकपादः |
† यस्त समस्विगेति 8, ८ पुस्तकपाठः |
$ कम्भेकरबभावयत्पच्छेति प्र पुस्तकपाठः |
दे WARS ATTA
उक्रानां कम्मफलते जात्यादीनां खकारणकन्यानसारेण काय्ये-
HH ATE ।
ते छाद्-परितापफलाः पुण्यापुर्यशेतुत्वान्* ॥ ९४ ॥
giz’ सुखं, परितापः दुःखं, शाद-परितापौ फले येषां ^ते'
ater) ‘ce कुशलं ad, तदिपरीतं ‘aye’, ते पुष्छापुणे
कारणे dat तेषां भावस्तसमात् । एतदुक्तं भवति, Tea
जात्यायुभौगा WTA: | श्रपुष्डकम्भारग्धाः परितापफलाः॥ ९४ ॥
ure प्राणिमाजापेच्तया विध्य, यागिनस्ठ॒ सव्ये दुःखमित्याद |
परिणाम-ताप-संस्कारद्ःखगुणत्तिविरेाधा्च सव्व
दुःखमेव विवेकिनः ॥ १५ ॥
परिज्ञातक्घेध्ादिषिवेकस्य परिद श्मानं सकलमेव भोगसाधनं
सविषसवाइन्नवत्) “दुःखमेव प्रतिकूलवेदमी यमेषेव्ययैः। यस््मादत्थम्ता-
भिजातः योगी दुःखलेणेनाणुद्धिजते॥ | यथाऽकिपाचमूणातन्तुसपन-
armada मरतो पीडामलभवति नेतरदङ्ग, तथा विवेकौ खण्णदुखा-
गषङ्गनाऽपि विरब्यते । कथमित्याह 'परिणाम-ताप-ंस्कार-
* पुण्ापुण्यष्ेतुफलत्वादिति © पुस्तकपाठः |
† दुःखमेव aed विवेकिन इति ८ GRITS! |
t सविषान्नवदिति प पुस्तकपाठः |
$ यस्मादन्ताभिन्नात इति प्र पुस्तकपाठः |
| दुःखलेष्रनाग्रूदिजत इति 7, ४८ पुकतकपादः |
¶ खल्पदुःखानुसम्बन्धेनापोति cues) सखदुःखानुबन्धेनापोति
8, E पुरकपाठः।
२ पादे १९६ GIA ३९
दुःखः" \ विषयाणासुपसुव्यमानानां are गद्धाभिटद्धेसतदप्रा्भि-
हतस्य दुःखस्यापरिदायेलात् दुःखाकरसाधनत्वो खा सेव दुःखरूपतेति
“परिणामद्ःखन्वं | उपभुज्यमानेषु सुखसाधनेषु तत्प्रतिपन्धिने * प्रति
tay सम्बैदेवाबख्ितलात् सुखाम्भवकालेऽपि तापदुःखं दुष्यरिरा-
रमिति 'तापदुःखता। ‘kare सखाभिमतानभिमतविषयस-
निधाने सुखसंबित् दुःखसंविच्ोपजायमाना तथाविधमेव ade
संसारमारभते, संस्काराच्च पुनस्तथाविधसंविदनुभव दत्यपरिमित-
स॑कारेत्पत्तिदारेण संसारानुच्छेदात् स्वस्यैव दुःखत्वं । "गण -
निविराधाचच' इति, गणानां सतरजस्तमसां या sae सुखदुः-
खमेदरूपाः परस्परमभिभाव्याभिभाक्कत्वेन विर्द्धा जायन्ते, तार्सा
waa दुःखानबन्धाद् दुःखं । एतदुक्ं भवति | एेकान्तिकीं श्रा्य-
न्िकीश्च दुःखनिटत्तिमिच्छतोा विवेकिन उकररूपकारणचतुटयं
यावत् स्वं विषया दुःखद्ूपतया प्रतिभान्ति। तसमात् सब्बेककमविपाकोा
Seer waa भवति ॥ ९५॥
तदेवसुक्र ।क्े्-कश्माशय-विपाकराेरविद्याप्रभवलात् श्रविद्यायाश्च
मिथाज्ञानरूपतया TAT YA सम्यग्ज्ञानस्य च ससाध-
नदेयोपादेयावधारणरूपत्वात्तदभिधानायाद ।
देयं दुःखमनागतं ॥ १६ ।
* ततप्रितिबन्धनं इति ए पुस्तकपाठः। ततपध्ररिपस्िनमिति c पतकषाठः।
† तदेवमुक्कस्येति 8, ०, ८ पुस्तकपाठः | रतदेवमुक्घस्य ५ पुस्तकपाठः |
go wage Aas
TARTRATE? PLATT च त्यहुमब्रकषलात् TIT
तमेव संसारद्ःखं हातव्यमिल्यु्ं भवति ued i
VaVqare |
दर्ट-दश्ययेः संयोगे हेयहेतुः ॥ १७ ।
द्रष्टा चिद्रूपः geal इतं बुद्धित्व । SINCE CG) Go
का याऽसौ ‘dann’ Araningas सन्निधानं, षः, “Waa” Fae
TUTTTTASTE संशारस्य, "हेतुः, कारणं, afeert संखारनि-
दृतन्तिभैवतीत्यथेः ॥ ९७ ॥ |
ददू-द्वयाः GAM द्युत, तच TIA ASG काये प्रयाज
TEE |
प्रकाश-क्रिया-खितिशीलं भूतेन्दियात्मकं भेागा-
UIs दभ्यं ॥ १८ ॥
प्रकाशनः" aE ध्मः । करिया" प्रदत्त रूपा रजसः | खिति
नियमद्ूपा तमसः | ताः प्रकाश्क्रिवाख्ितयः ‘site’ खाभाविकं रूपं,
यस्य तत् तथाविधं, इति aera निदं । तेन्धियात्मक
दति । शतानि" स्थलदधच्छभेदेन एथिव्यादीनि गन्धतन्माचादीनि च ।
"ृद्धियाणि' बद्ीष्दिय-कम्भान्त {करणमभेदेन जिविधानि । उभय
मेतद् ग्राद्य-यदणरूपं `श्रात्मा" खङूपाभिन्नः. परिणामः, यस्य तत
== ~
* व्यतिक्रान्तत्वादिति प पु्तकपाठः। निष्कुन्तलादिति ८, ९
पर्तकपाटः।
† इ्यक्कमितीति प पुस्तकपाठः |
२ पादे २. BAA ७९
तथाविधं, इत्यनेन areas । "भोगः" कथितखंलणः। “श्रपवमेः” ,.
विबेकस्यातिपृन्विका संसारमिषत्तिः । तौ भोगापवगेा “wi प्रयो-
जनं, यस्य तत् तथाविधं ‘gai’, इत्यथैः ॥ ९८ ॥
तस्य च दु श्यस्य नानावस्था्पपरिणामत्यकसख Pads qra-
व्यत्वात् श्रवस्थाः कथयितुमाद |
विशेषाविशेष-लिङ्गमाचालिङ्ानि मुखपव्वाणि॥
॥ १९ ॥
‘aural’, ‘wf आरवस्थाविेवाश्तारः, तव्याः, इृत्युपदिषटं
भवति। तच विषाः" महाण्डतेदङ्धियाणि | “अविशेषाः” तनाना-
म्तःकरणे । “लिङ्गमात्रं बुद्धिः । अलिङ्गः wari, दयु * । wars
जिगृणङ्ूपस्याव्यक्षस्याग्वयितेन प्रत्यभिन्नानादवश्यं yaaa arate
सलारि पन्पीणि निरदिष्टानि ॥ ९< ॥
एवं हेयत्वेन दृ श्यस्य प्रयमं न्नातव्यत्वात तदवख्यासरहितं व्याख्या-
योपारेयं द्रष्टारं याकन्तुमादं ।
द्रष्टा हशिमाचः WHIT प्रत्ययानुपश्यः ॥ २० ॥
द्रष्टा" vee: “Efwars:’ चेतमामाबः{ । माजय्रदणं yfa-
अ्मनिरासाथं । केचिद्धि चेतनामात्मने धम्ममिष्छन्ति। सः “रदा
* gam मवतीति ए, ४ पुरकपाठः |
† वक्माहेति ०, ४ पुरूकपाठः।
{ चेतनमाच्र इति ४ पुस्तकपाठः |
6
४२ Wage यागद्के
ऽपि परिणामिलाद्यभावेन खप्रतिष्टोऽपि, भ्रत्ययानपश्छः'। त्यया
विषयोपरक्ानि ज्ञानानि, तानि ‘ae ्रव्यवधानेन प्रतिसंकामाचच-
भावेन, पश्चति । एतदु भवति । जातविषयोापरागायाभेव बुद्धौ
सक्निधानमाेशेव पुरुषस्य दर ुवमिति ॥ २ ° ॥
स एव च भोक्रत्धाइ ।
तदथे WA” दृश्यस्यात्मा ॥ २१ ।
“दृ यस्यः WIKIS, “श्राताः यत् खरूपं, सः तदथः" तख
परुषस्य भे्ूलसम्पादानं नाम खाथेपरिहारेण प्रयोजनं । नहि
प्रधानं waar: किञ्चित् प्रयोजनमपेच्छ प्रवते, किन्त
पुरुषस्य भोक्रनवसन्पादनायेतिं ॥ ९९ ॥
यद्येवं पुरुषस्य भोगसम्पादममेव प्रयोजनं, तदा सम्पादिते
तस्िं्क्िष्ययोजनं विरतव्यापारं wa, तस्िंख परिणाम्य
Wea wa द्रष्टारो wafer: | । ay संसारेाच्छद
इत्याद्या । |
Bere प्रति ACCS तदन्यसव्वंसाधारणत्वात् ॥
॥ २२॥
यद्यपि विषेकख्यातिपग्थैग्भात् भोगसम्पादनात कमपि ‘aay’,
पुरुषं, "प्रति", ‘aa’, ‘we? विरतव्य पारं, तथापि “सव्वपुरूषसाधा-
* स तदथं एवेति ए, ८ पुस्तकपाठः |
† भोगं सम्यादयामीतीति ५, घ Wes: |
† यदिदं yume भागसम्पादनं तदेव प्रयाजममिति ८, ८ पुस्तकपाठः,
$ तदानीमिति ए, 2 Tens: |
२ पादे २४ GAA | ४
रणलवात् sera प्रति “श्रनष्टव्यापारं ्रवतिष्ठते* । श्रतः प्रधानस्य
सकलभोक्साधारणत्ात् न कदाचनापि विनाश, एकमुक्री वा
न सव्वसुक्रिप्रसन्ग cam भवति ॥ २२॥
दृश्य-द्रष्टारो व्याख्याय संयोगं व्याख्यातुमाह |
SMa: सखरूपोपलबन्धिदेतुः संयोगः ॥२३॥
aura लक्षणं करोति । ‘aun’ दृश्यस्य सवभावः |
“खामिभक्ति' द्रष्टः खरूपं । तये (दयोरपि संबेद्य-संवेदकलेन व्यव-
स्वितयायौ “खरूपापलबििः, aan कारणं यः संयोगः, स च
सष्टजभोग्य-भोक्रभावखद्ूपान्नान्यः । न हि तयोार्भित्ययावापकयोाख
weer कथित् संयोगः \ यदेव भोग्यस्य aa,
amg am श्रनादिसिद्धं स एव संयागः॥ २२॥
तस्यापि कारणमा |
तस्य हेतुरविद्या! ॥ २४॥
या qa faadrarfarat Areeat ‘“afae’, व्याख्याता, सा
oe श्रविवेकसख्यातिर पस्य संयागस्य, कारण ॥ २४॥
हेयं हागक्रियाकर्ौ च्यते किनयुनसतद्धानमिल्याइ ।
* शनरमव्यापारमवतिषरत इति ^ पुस्तकपाठः |
† न कदाचिद्धीति 2, ४ पुस्तकपाठः | न wafyedifa 0 पुस्तकपाठः।
i खस्य हेतुरवि्ेति ए, ८ पुस्तकपाठः | तस्य हेतु ेथमविद्येति 9
प॒स्तकपाठः | परन््ीदश्रपास्य सप्तादश पुस्तकेष्वसत्वात् भाव्य
TRARY न समी श्ीमत्वं |
§ fa प॒नद्ानमित्याहेति 2, ए पुस्तकपाठः |
8 पातञ्नले Wares
तदभावात् संथागाभावा हानं ATH: कंवल्यं ॥
॥ २५ ॥
तस्याः" श्रविद्यायाः खरूपविरद्धेन सम्यग् श्नानेनेन्दू लितायाः,
याऽयं ‘mura’, तस्मिन सति, ततकायथंस्य “संयोगस्य, safe
‘wire’, तत् हानं" wad । अयमर्थः नैतस्य aire
परित्यागो युज्यते, fara जातायां विबेकख्यातावदिवेकसख्याति-
निमिन्तः* daw: खयमेव निवन्नैत दति तस्य शानं । यदेव च
ंयोगसख हानं ‘aa’, एव नित्यर्केवस्धस्यापिं पुरुषस्य “कैवल्यः, व्यप-
दिश्यते | तदेवं संयागसछ खरूपं कारणं काथ॑ञ्चाभिदितं ue ५ ॥
WY हानोापायकथनद्वारेण उपादेयकारणमाद |
विबेकसख्थातिरविसवा हानोपायः ॥ २६ ॥
अन्ये गणाः अन्यः पुरुष इत्येवं विधस्य “विवेकस्य, “खातिः'
प्रस्था, सा हानस्य" दृ श्ठपरित्यागस्य, "उपायः. कारणं । कीद्जी
्रविद्धवाः म frat fart festa! युत्थानरूपेा
gar: सा ‘afaqar’ |
care तात्पयये । प्रतिपखभावनावलात् श्रविद्ाप्रविखये विनि-
* च्छयिवेकनिमित्त इति 8, ५ perms: |
+ fared केवशस्येति घ पुस्तकपाठः |
‡ तदेवं दृश्यस्य संयेगखरूपमिति 8, ए पुस्तकपाठः |
§ दुखपरि्यागस्टोपाय इति 8, पु्तकपाठः |
| खन्तरात्मनेति ८ पुखूकपाठः |
R पाटे Xe इचम्। 9१
ठकसश्नादल-कटेवाद्यभिमानाया रजसलमेमलानमिश्वताया बुद्धेश
मंखाया या चिच्छायासंक्राम्तिः सा विषेकस्यातिरिच्यच्यते । तस्याश्च
समतमविच्छे रेन प्रटृ्तायां * दृ शषस्याभिकारनिदन्तेभंवत्वेव कैवं ॥
Heel
उत्यन्नविवेकश्यातेः। पुरुषस्छ यादृ री प्रज्ञा भवति, तां कथयन्
विबेकख्यातरेव खरूपमाह |
तस्य सप्तधा प्रान्तमूमो WAT ॥ २७॥
"तस्य" उत्यन्न विवेकज्ञानस्य, न्ञातव्यविवेकङ्पा ‘Hy’, ‘nA’
सकलसालम्बनसमाधिन्डमिपय्यन्तं, सप्नप्रकारा भवति |
तच काय्यं विसुक्किरूपा चतुःप्कारा | wid मया श्चेयं । ग
waa किञ्चिदस्ति । रीण मे am, ग मे किञ्चित् खेतव्यमस्ि।
afar मया art, प्राप्ता मया विवेकख्यातिः । इतिप्रत्ययान्मर-
परिहारेण तस्यामवस्छायामीदृष्येव प्रश्ना जायते | शदूश्ी war
काव्यैविषयं frie ज्ञानं कागयेविसुक्किरि्यच्यते ।
चित्तविसुक्रिख्िविधा । चरिताथा मे afm । गुणख छता-
धिकाराः गिरिश्िखरनिपतिता इव matte न पुनः खिति
arate, खकारणे प्रखयाभिमुखा्मां मेदाभिधानमुलकारणा-
भावाल्निष्ययोजमलाखामीर्षां कतः प्ररोहः । aati मे
खमाधिः। तस्मिन् सति खरूपप्रतिष्टोऽहमिति । teat जिःप्रकारा
चि्सविसुक्रिः।
* सन्ततत्वेन प्रृत्तायामिति घ, ¢ पुश्तकपाठः।
† उद्ुतविवेकख्यातेरिति 0, ४ पुल्तकपाठः।
9६ घातन्नले योगखतर
तदेवमीदुश्यां सप्तविधायां प्रान्त्छमिप्रन्नायामुपजातार्यां पुरूषः
केवल Tas ॥ २७॥
विषेकस्यातिः संयेागाभावे हेतुरिलयुकं* । aeracce किं
निमित्तमिव्यत are |
योगाङ्गानुष्ठानादशुदिष्षये क्नानदीभधिराविवेक-
ख्यातेः ॥ २८ ॥
शयोागाङ्गानि वच्छमाणानि । तेषां “शरनुष्टानात्" wrasse
भ्यासात्, “श्राविवेकख्यातेः', “श्रष्टद्धि चये" free प्रकाभ्ाव-
शणललणक्त्रूपाश्रद्धिलये, या ‘arate? तारतम्येन सालिकः
परिणामः, विषेकख्यातिपय्यन्तः ख तस्याः स्यातं तुरिव्ययंः ॥
hes
योगाङ्गानष्ठानादष्टद्धिक्षय wep, कानि grants योागाङ्गा-
मीति तेषां Seware |
यम-नियमासन-प्राणवयाम-प्रत्यादार-धारण-ध्यान-
समाधयोऽष्टावङ्गानि ॥ २९ ॥
xe कानिचि्छमाधेः साचादुपकारकलेनान्तराण्छक्गानि यथा
ग्धारणादीनि । कानिचित् प्रतिपकग्छतदिंसादिवितकदटरूलनदारेण
स
* xan भवतीति 8, ए पुस्तकपाठः |
+ सेग्स्याखुडिच्तय इति ए, ८ पुस्तकपाठः |
t विवेकख्यातिपन्वंक इति 8, 0, ८ पुस्तकपाठः |
$ न्त रङ्ानीति 8, C, ए पुस्तकपाठः |
२ पादे at Ga | 99
समाघेरुपक्व्यैन्ति, यथा "यम-नियमादयः । तजासनादरौनामुकलरोा-
भरसुपकारकल्वं यथा सत्यासनजये WTAE । एवमुत्तर
जापि य्ज्यं*॥ २९॥
क्रमेण एषां खरूपमाह |
अहिंसा-सत्यास्तेय-ब्रह्मचग्थापरिग्र्ा यमाः ॥ ३०॥
तच प्राणवियागप्रयाजनव्यापारा fear) सा च सव्वानथहेतुः।
तदभावः “श्रहिंसाः । हिंसायाः सब्यकालमेवां परिशहा्यलात् प्रथमं
तदभावरूपाया श्रहिंसाया fagm: । ‘aa? वाश्मनसयाययाथेल |
सयं परस्वापहरणं । तदभावः “wea? । ‘meee’ उपस्संयमः।
“श्रपरिगरदः' भोगसाधनानामस्वीकरणं । त एते। aftarze: पञ्च
-यमश्रब्दवाश्याः योगाङ्गत्वेन मिष्टा: ॥ ९० ॥
एषां विश्ेषमादइ |
रुते जाति-देश-काल-समयानवच्छिन्नाः सव्वेभौ-
ममहात्रतम् ॥ ३१॥
'जातिः' ब्राह्मणत्वादिः। "देशः" तीयीदिः। "कालः चतुद atta:
* न्याग्यमिति ० gears: |
+ सर्व्व॑परकारेशेवेति ए, ¢, E TRA: |
{ वाद्धनसायेचार्थंत्वमिति B, पुस्तकपाठः |
$ खअखवीकार इति ०, ए THATS: |
ll तच ते खडिंसादय इति 8, ए पुस्तकपाठः |
T रखते fafa 8, ८ TENTS ।
४६ घातन्नले योगखतर
तदेवमीद्श्यां सप्तविधार्यां प्राग्तग्डमिप्रन्नायामुपजातार्यां पुरूषः
केवल wet ॥ २७॥
विषेकस्यातिः संयोगाभावे रेतुरि्युक्ं* । तस्यास्दरत्पत्तो किं
मिमिन्तमित्यत श्रा |
योगाङ्गानुष्ठानादशुहिष्ये क्रानदीप्तिराविवेक-
ख्यातेः ॥ रट ॥
"येगाङ्गानि कच्यमाणानि । तेषां “श्नुष्टानात्' न्नानपृव्वेकाद-
भ्यासात्, शश्राविवेकख्यातेः*, “श्रष्टद्धित्तये' वित्तसत्वस्य प्रकाभाव-
शणलसणक्तश्द्ट पाश्टद्धिक्षये, या “श्लानदीर्भिं" तारतम्येन aria:
परिणामः, विवेकख्यातिपयन्तः ख तस्याः स्थातेरंतुरित्यथेः ॥
heal
योगाङ्गानुष्टानाद्रद्धिचय wer, कानि पुनस्तानि योगाङ्गा-
नीति तेषां Beware |
यम-नियमासन-प्राणायाम-प्रत्याहार-धारणा-ध्यान-
समाधयोऽष्टावज्ञानि ॥ RE ॥
दश॒ कानिचित्छमाधेः साल्लादपकारकवेनान्तराण्यङ्गामि? यथा
ग्धारणादीनि । कानिचित् प्रतिपकन्धतदिंसादिवितक रूलन द्वारे
* cua भवतीति 8, ८ पुस्तकपाठः |
+ केग्स्याखुडिच्तय इति 8, ४ पुस्तकपाठः |
{ विवेकस्यातिपुव्व॑क इति 8, © ४ पुस्तकपाठः |
ऽ अन्तर ङ्ानीति 8, 0, 8 पुस्तकपाठः |
R पादे ९ BIA | ge
समाधरूपकव्यैन्ति, यथा "यम-नियमादयः । तजासनादौनामु्रोा-
RQ यथा सत्यासनजये प्रणायामस्ेग्ये | एवसु र
जापि यर्ज्ध*॥ een
क्रमेण एषां AEA |
अहिंसा-सत्यास्तेय-ब्रह्यमचग्धापरिग्रहा यमाः॥ ३०॥।
aa प्राएवियागप्रयाजनव्यापारोा feat । सा च सव्वानथेहेतुः।
तदभावः “afgar । हिंसायाः सब्यैकालमेवां परिहाय्यैतवात् प्रथमं
तदभावरूपाया श्रहिंषाया निर ्रः । ‘aa? वाद्मनसयायथाथेलव |
सेयं परखापदरणं । तदभावः “श्रेयं । Hepa? era: |
“श्रपरिगदः' भोगखाधनानामखीकरणं । त एते॥ श्र्दिंखादयः पञ्च
'यमश्नन्दवाश्याः योगाङ्गत्वेन निर्दिष्टाः ee ॥
एषां fawqare |
रुते जाति-देश-काल-समयानवच्छिनाः सव्वेभौ-
AACA ॥ ३१ ॥
जातिः argent: | देः" तीथादिः। "कालः" चतुहं श्वादः
* arafafa © पुस्तकपाठः |
t warner ata ४, ¢ ४ पुस्तकपाठः |
गं बाङ्मनसयेधार्य॑त्वमिति 8, ए पुस्तकपाठः |
$ seine इति ०, ८ पुस्तकपाठः |
| तच्र ते खदिंसादय इति 8, ए पुस्तकपाठः |
¶ रते तिति 8, ४ पुस्तकपाठः |
gc Uae Aas
“समयः' ब्राह्मणप्रयोजनादिः। एतेशखचत॒भिः “wrafgen’, gare
अरहिंसादया यमाः wary faanfeg चिक्लश्छमिषु भवाः ‘aqui’
TUS | तङ् यथा ब्राह्मण ग हनिब्धामि, तीयं कंचन न दनिन्धामि,
wget ग ₹निव्यामि, देव-त्राह्मणा्ययव्यतिरेकेश* न इनिव्ामी-
वयेवंचत विधावच्छेदव्यतिरे केण कञ्चित् कचित् कदाचित् कस्मिंखिदप्षयं
a ₹हनिव्यामीव्यनवच्छिन्नाः। एवं ॒सत्धादिषु यथायोगं योज्यं |
दत्थमनियतीग्डताः सामान्येभेव प्राः महात्रतमिन्युच्थते, न पनः
परिष्छिल्नावधारण ॥ ३९ ॥
नियममाह |
शोच-सन्तोष-तपः-खाध्यायेश्ररप्रनिधानानि निय-
माः ॥ ३२ ॥
‘are’, fafad argaracg are स्टष्वलादिभिः कायादि-
yaad । श्रान्तरं भेश्यादिभिखिन्नमलार्नां प्रलालनं | ‘are’
cafe. शेषाः प्रागेव छतव्याख्यानाः॥ । एते Gree: “नियमश्रब्द-
वाश्याः Be
कथमेषां यागा क्त्ममित्यत श्रा ।
* देबब्राद्यणप्रयाजनव्यतिरेकेश कमपीति 8, ©, ४ पुच्वकपाठः |
† इत्थमनियवीरता इति ए पुस्तकपाठः |
t न पनः परकीयाख्थयादिधार्बमिति ^ पुरूकपाठः।
$ नियमानाहेति ^ पुस्तकपाठः |
|| प्रागेव व्याख्याता इति ¬, ०, ८ पुस्तकपाठः | भूतवब्यास्याना इति
H पुस्तकपाठः |
2 पादे 88 UNA | ve
वितकंबाधने प्रतिपक्षभावनं ॥ ३३ ॥
वितक्यैन्त दति “वितकाः' योागपरिपन्धिनेा हिंसादयः, तेषां
°प्रतिपत्तभावने सति, यदा बाधा भवति,* तदा यागः सुकरो
भवतीति waa यमनियमार्नां येागाङ्गव॑ ॥ eet
carat वितकाणं खरूपं मेदं प्रकारं कारणं Gey क्रमेणा |
वितका हिंसादयः कत-कारितानुमादिता Bre
कराध-मेादपूव्वका द्-मध्याधिमाचा दुःखान्नानान-
न्तफला इति प्रतिपक्षभावनम् ॥ २४ ॥
एते gar: ईिंसादयः', प्रथमं चधा भिद्यन्ते छत-
कारितानुमोदितभेदेन । aa ad निष्यादिताः “ताः” ae
gfafa प्रयोजकव्यापारेण समुत्पादितः “कारिताः । wa
क्रियमाणाः साधु साध्ित्यङ्गीशताः। नुदितः? । ure ववि
परस्यरव्यामेदनिवारणायाच्यते{ । श्रन्यथा मन्दमतिरेव मन्येत
न मया खयं fear कृतेति नास्ति मे दोष इति। एतेषां कारण-
प्रतिपादनायादः "लेभ-कध-मेदपुव्वैकाः" tai यद्यपि लभः
ary. प्रथमं निदिष्टः तथापि सव्वज्ञेशानां मेरस्यानात्मन्यात्मा-
` * यदि बाधा भवतीति 2, a, 7, F पुस्तकपाठः | यथा बाघा भवतोति
© पुरतकपाटः |
† साधविव्यङ्गीकता इति ^ पुस्तकपाठः |
{ माषहनिवारगयेाश्यत इति 2, E पुस्तकपाठः |
§ लाभः प्रथमं मिदि ङ इति ० पुस्तकपाठः |
||
we Tage ATT
भिमानलक्षणस्य निदानलात् तसन् सति सखपरविभागपुष्यैकवेन
लेभ-क्राधादीनामुद्धवात्* मृलत्मवसेयं । मेदपुव्विका शन
देषजातिरिव्ययः | ‘arn’ टष्णा ‘ate? छत्यारूत्यविवेगा-
WaT, WMATA Tee: | प्रयेकं कतादिभेदेन चिप्रकारा
अपि हिंसादयो मेहादिकारणत्वेन fan भिद्यन्ते । तेषामेव पुन
रवम्थाभेदेन वेविष्यमाद् “ग्टद्-मध्याधिमाचाः' | “ग्टदवः' मन्दा न
तीव्राः नापि मध्यमाः । मध्याः" न मन्दा नापि तीत्राः। “aft
ary’ atm, ग मध्या मापि मन्दाः) इति मव भेदाः । ra
चेविध्ये सति सप्तविंशतिभेवति । श्टदादीमामपि maa at
मध्याधिमाचभेदात् बे विध्य॑ सम्भवति। तत् यथायोगं area तर्
यथा aay. ब्डडुमध्या ष्टदुतौत्र इति । एषां फलमाह 'दुःखा-
श्ञानानन्तफलाः", इति । ‘a? प्रतिकूलतयावभासमानेा राजसं
fared. | ‘aura’ मिथ्याज्ञानं संश्रयविपय्धासरपं{ । ते car
ara श्रनन्तंः श्रपरिच्छिख्र, फलः, यषां ते advert इत्थं तेषां
ख ङूप-कारणादिभेदेन ज्ञातानां प्रतिपक्तभावनया यागिना परि
हारः ava दल्युपदिष्टं भवति ॥ इ४॥
एषामभ्यासात् प्रक्षे गच्छतामन् निष्यादिन्यः सिद्धयो चथा
भवन्ति, तथा क्रमेण प्रतिपादयितुमाद |
* समुद्धवादिति 8, ८ पुस्तकपाठः |
† इत्येवं नव भेदा इति 2, 0, ८ पुरूकपाठः |
‡ संग्रयविपय्धेयरूपमिति ५ पुरलकपाठः |
९ खरूपादिभेदेनेति प पुखकपादः।
२ पादे 8S GI | ५९
शहिंसाप्रतिष्ठायां ^ तत्सन्निधो वैरत्यागः॥ ३५ ॥
‘aerfeat भावयतः, ‘afaar’,t सदजविराधिनाम्यहिनकु-
लादीनां श्रैरत्यागः' निम॑त्सरतयावस्ानं भवति । हिंसारता रिं खल्व
परित्यजन्तीत्ययैः ॥ ३ ५॥
सत्याग्यासवतः fai भवतीत्या ।
सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम् ॥ ३६ |
क्रियमाणा fe क्रियाः यागादिकाः,“फलं' खगा दिकं, प्रयच्छन्ति ।
तस्य त॒ सत्याभ्याखषवता योगिनः तया eal wad, यया श्कता-
यामपि frarat योगी फलमाप्नाति। तदचनाद् ae कस्यचित्
कियामकुन्बताऽपि क्रियाफलं waters: ॥ द ६ ॥
श्रस्तेयाग्यासवतः फलमाह |
्रस्तेयप्रतिष्ठायां सव्वेरल्नापस्थानम् ॥ BO ॥
“शस्ते, यद्ाऽग्यसति यागी तदा तस्य प्रकरषोात् निरभिलास-
स्यापि सव्वतेदिगभ्यः £ ^रन्नान्युपतिषठन्ते ॥ ३७ ॥
ब्रह्मचग्याग्यासस्यापि WATE |
बरह्मचयप्रतिष्ठायां वोयलाभः ॥ ३८ ॥
* दते, खदिंसाप्रतिष्ायामितिपाठः ७ पुस्तके नासि |
† tut, सत्िधावितिपाठः ७ पुस्तके नास्ति ।
{ फलमाखयतीति 8, ¢ ४ पुर्तकपाठः।
§ aaa दिकृख्यानीति ० years: |
we Tages ATs
भिमामलच्णस्य निदामत्वात् afan सति खपरविभागयुष्ैकवेन
लोभक्रोधादीनामुद्धवात्* मुलत्वमवसेयं । भेदपूव्विका सनौ
देषजातिरित्यथः । ‘arn’ sur ‘era’ छत्याहत्यविवेका-
wen, wary: । प्रयेकं कतादिभेदेन चिप्रकारा
अपि हिंसादयो मेहादिकारणत्वेन जिधा भिद्यन्ते । तेषामेव पुन
रवम्थाभेदेन वेविध्यमाद “ग्टद्-मध्याधिमाचाः' | ‘wea’ मन्दा न॑
ater: नापि मध्यमाः । “मध्याः न मन्दा नापि ater) श्रि
ary atm, ग मध्या नापि मन्दाः tf मव भेदाः| ra
चेविध्ये सति सप्नविंशतिभेवति । ष्टदादीनामपि प्रयेकं षद्
मध्याधिमाचरभेदात् बे विध्य॑ सम्भवति। तत् यथायोगं ara । तद्
यथा age: aaa agian इति । एषां फलमा 'दुःखा-
ज्ञानानन्तफलाः', इति ‘qe? प्रतिकूलतयावभासमाना राजस
fared । ‘as मिथ्याज्ञानं संश्यविपय्यीसरूपं{ । ते दुःखा-
ara ‘rei? श्रपरिच्छिन्नं, फलः, Gat ते तयोक्राः | इत्थं तेषां
ख दूप-कारणादिभेदेन grat प्रतिपक्तभावनया योगिना परि
हारः ang दृतयुपदिष्टं भवति ॥ २४ ॥
एषामभ्यासात् प्रकषं गच्छतामन् निष्पादिन्यः सिद्धयो यथा
भवन्ति, तथा क्रमेण प्रतिपादयितुमाद |
* समुद्धवादिति 8, © पुस्तकपाठः |
† Kad गव भेदा इति ए, 0 ४ पुरूकपाठः |
‡ संग्रयविपय्धेयरूपमिति ५ पुरलकपाठः |
$ खरूपादिभदेनेति घ पुतकपाठः।
२ पादे ३८ BIA | ५९
अहिंसाप्रतिष्ठायां * तत्सत्निधो वेरत्यागः॥ ३५ ॥
‘aerfeat भावयतः, ‘afsar,t सदजविराधिनामण्यदिनकु-
wiatat ‘Svar fraser भवति । हिंसारता रि खत्वं
परिव्यजन्तीत्यथः ॥ ३ ५॥
सत्याभ्यासवतः किं भवतीत्या ।
सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम् ॥ ३६ ॥
क्रियमाणा fe "क्रियाः" यागादिकाः, wer ख गादिकं, प्रयच्छन्ति |
तस्य तु सत्याग्यासवता योगिनः तया सत्थं yaad, यथा श्ररता-
यामपि क्रियार्यां योगौ फलमाभ्नाति{। तदचनाद् ae कस्यचित्
कियामढुव्वताऽपि क्रियाफलं भवतीत्ययः ॥ द ६ ॥
श्रस्तेयाभ्यासवतः फलमा |
श्रस्तेयप्रतिष्ठायां सव्वेरनापस्थानम् ॥ SO |
‘sed’, यदाऽभ्यसति योगी तदा तस्य प्रक्रषात् निरभिलास-
स्यापि सव्वतेदिगभ्यः £ “रन्नान्युपतिषठन्ते ॥ २७ ॥
ब्रह्मच्याभ्यासस्यापि फलमा |
ब्रह्मचय्प्रतिष्ठायां वोलाभः ॥ श्ट ॥
* aa, अदिंसाप्रतिष्ायाभितिपाढः ७ gaa नास्ति |
† eat, सच्चिधावितिपाठः ५ Tae नालि |
{ फलमाश्रयतीति ए, ५, ए पस्तकपाठः।
§ aaa दिकख्थानीति © पुखतकपाठः।
५२ wage यग
धः किल ‘gee, spre, तस्य ततप्रकषाननिरतिश्नयं ‘athe
सामथ्ये श्राविर्भवति । वीर्यनिरोघा हि TTA तस्य प्राकषीाच्छ
रो रेन्दिवमनःसु वी प्रकष॑मागच्छति ॥ ३८ ॥
अरपरिग्रदाभ्यासस्य फलमा |
अपरिग्रदस्थर्यये जन्मकथन्तासम्बोधः | Sé ॥
Wafers भावः कथन्ता" । जनयन: कथयन्ता TARYN |
तस्याः “wally wee । MR? काऽरमासं ates: fa
aaa जिज्ञासायां aay सम्यग्जानातीत्य्ः |
a aaa भोगसाघनपरियद एव afte) किन्त यावदात्मनः
शर।रपरियहाऽपि परिग्रहः भं गसाधनलाच्छरौरस्य । afer सति
रागानु बन्धात्* वरिमुखायाभमेव yaar न तालिकश्चानप्रादुभीवः |
यदा पुनः शरौरादिपरियदनैरपेच्छेण माध्यस्थमवलम्बते तरा मथ
we रागारिल्थागात् सम्यगृन्ञानहेतुभवत्येव VATU HATE: ॥
Nee ॥
wat यमानां सिद्धयः । श्रथ नियमानार ।
शौचात् स्वाङ्गजुगुप्वा परैरसंसर्गः ॥ ४०
यः ‘wd भावयति, तस्य ‘arate कारणखरूपपग्धालोाचन-
दारेण ‘srg घणा, समुपजाथते। WR कायः नाचाग्रहः
WHY दत्यसुनव हेतुना "परैः" wey कायवद्धिः, “qa सत्यः
* रागानुसन्धादिति घ years: |
† मास्य सकृ इति ८ पुरूकपाटठः |
~
`
h
२ पादे ४२ GAH | ५
भावः* संसगीपरिवश्णनमिल्यथैः। यः किल खमेव कायं अगण्एते तन्तद-
वद्यदशरेनात् स कथं परकीयैस्तयाग्छतेः कायैः संसर्गमनुभवति ॥ ४ °॥
MTA फलान्तरमाइ |
fara; सत्वशुदि-सौमनस्थेकागतेन्द्रियजयात्मदर्शन-
येम्यत्वानि च ॥ Be
भवन्तीति वाक्यशेषः | ‘ax’ प्रकाशसुखाद्याद्यकं । तस्व
श्रटद्धिःः रजस्तमेभ्यामनभिभवः | “सौमनस्यं खेदाननुभवेन मानसी
प्रीतिः । “एकायताः नियतेद्धियविषये॥ चेतसः Ga । “दद्धिय-
जयः" विषयपराञ्ुखानामिद्धियाणां खात्मन्यवस्थानं । “श्रात्मदशने'
विवेकख्यातिरूपे, चित्तस्य योग्यत्वं" । शोचाभ्यासवत एते स्व्टद्या-
दयः कमेण प्रादुभैवन्ति। तथा fe wher सच्चश्टद्धि. । erg:
सौमनस्यं सौोमनस्यादेकायता** । एकायतावाः1† इद्धियजयः।
इन्दरियजयादात्मदशेनयाग्यतेति ॥ ४९ ॥
सन्तोषाभ्यासस्य फलमाह |
सन्तोषादनुत्तमः सुखलाभः ॥ Br li
* संसगाभाव इति प पुस्तकपाठः |
† किख्ेतिपाठः नवखा दश्पुस्तकेषु नालि, परन्तु माष्यकारेग एतः |
{ सम्भवन्तीतीति प पुस्तकपाठः |
$ प्रकाशसुखाद्ात्मकत्वमिति ए, 2, ¢ पुस्तकपाठः |
|| नियतविषये इति 8, c, ६ प स््रकपाटः।
प्रौ चात सत््वसुदिरितिपाठः 4, ४, ०, 2, ए, घ परतकेष नालति ।
सौ मनस्यादेकाय्ामिति G पुस्तकपाठः |
एेकायादिति ० पुस्तकपाठः |
५९ पात्यसे येागद्धचे
यः किल ‘agree’, अभ्यष्यति, तस्य ततप्रकषो्निरतित्यं “वीयः
सामथ्यं श्राविभैवति । atafatrar fe ब्रह्मचय्ये तस्य प्राकषोच्छ-
रीरेद्धियमनःसु ata प्रकषंमागच्छति ॥ ३८ ॥
श्रपरिग्दाभ्यासस्य फलमाह |
अपरिग्रदस्थेय्ये जन्मकथन्तासम्बोधः ॥ ३९ ॥
कथमिव्यस्य भावः कथन्ता" । जन्मनः कथन्ता ‘TAH TAT |
तस्याः “सम्बोध” VMs । जन्मान्तरे Areas atew किं
का्यकारीति जिज्ञासायां सव्वमेव सम्यगजानाती्य्ः |
म॒केवल भोगसाधनपरिग्रह एव oftae किन्त॒ यावदात्मनः
श्री रपरिगरहेाऽपि परियः मागसाधनलाश्छरीरस्य | तस्मिन् सति
रागानुबन्धात्* वदिमुखायामेव प्रटत्तौ न तालिकज्ञानप्रादुभीवः।
यदा पुनः शरीरा दिपरिग्रदनैरपेच्छेण माध्यस्थ्यमवलम्नते तदा मध्य
स्थस्य रागादिव्यागात् सम्यगन्नानहेतुर्भवत्येव पृ्वापरजखमसम्बाधः ॥
Nee ll
उक्रा यमानां सिद्धयः । श्रथ नियमानाद् ।
भौ चात् स्वाङ्गजगुष्ा परोरसंसगेः ॥ ४० ॥
यः “शौ चं भावयति, तस “खाद्धेष्यपि कारणखरूपपग्धालाषन-
& 9 Re e
दारेण ‘sag? घणा, समुपजायते | अ्रष्रुवचिरयं कायः नाचायरहः
कर्तव्य इत्यसुनेव हेता “परैः way कायवद्धिः, “ada,” waar
* दागानुसन्धादिति प पुस्तकपाठः |
† मास्य सङ इति ए पुखकपाढठः |
२ पादे ४२ इवम्। ४५
भावः* रुंसगैपरिवष्णनमित्यथैः | यः किल खभेव कायं WITS तत्तद
वद्यदशेनात् स कथं परकीयेस्तयाग्छतेः कायैः संसगमनुभवति ॥ ४ °॥
MTA फलान्तरमाद् ।
किञ्च! सत््वशुहि-सौमनस्थेकागतेन्द्रियजयात्मदर्शन-
येाग्यत्वानि च ॥ ४१॥
भवन्तीति वाक्यशेषः । ‘an’ प्रकाश्सुखाद्यात्यकं। aa
शरद्धिःः रजस्तभेभ्यामनभिभवः | ‘Stare खेदानन्भवेन मानसी
प्रीतिः । “एकायताः नियतेद्धियविषये| चेतसः Gat “टद्धिय-
जयः" विषयपरा्ुखानामिद्धिया्णां खात्मन्यवस्थानं | “श्रात्मदशंनेः
विषेकस्थातिरूपे, fare योग्यत्व" । भ्ौचाग्यासवत एते aaa
दयः क्रमेण प्रादुर्भवन्ति । तथा fe श्रौचात् सचचश्एद्धि । सलषएद्धः
सौमनस्यं, सौमनस्यारेकाय्रता** । शएकायतायाः†† इद्धियजयः।
इड यजयादात्मदशेनयोग्यतेति ge i
सन्तोषाग्यासस्य फलमा |
सन्तोषादनुत्तमः सुखलाभः ॥ ४२॥
* संसगाभाव इति घ पुस्तकपाठः |
† किष्ेतिपाठः नवखा दशपुस्तकेषु नालति, परन्तु माव्यकारेय टतः |
{ सम्भवन्तीतीति प पुस्तकपाठः |
$ प्रकाशसुखाद्यात्मकंत्वमिति 8, ए, ¢ पुस्तकपाठः |
|| नियतविषये इति 8, ¢, ए परस्तकपाटः |
प्रौ चात् सत््वसुडिरितिपाठः 4, B,C, 2, ए, घ पुस्लकेष नाल्ति |
** सो मनस्यादेकाययमिति © पुस्तकपाठः
tt रेकायादिति ० पु्तकपाठः।
५९ wage Awe
यः किल ‘agree’, श्रश्यष्यति, तस्य ततुप्रकषीज्ञिरति्रयं ‘ate
साम्य श्रावि्वति। atefatrar fe meee we प्राकवोख्छ-
रीरेद्दियमनःसु aba प्रकषंमागच्छति ॥ २८ ॥
शपरिप्रदाभ्यासस्य फलमा |
अपरिग्रदस्ये्ये जन्मकथन्तासम्बोधः ॥ ३९ ॥
कथमिद्यस्य भावः “कथन्ता” । जन्मनः कथयन्ता “HHT? ।
तस्याः “सम्बधः सम्यगृज्ञानं । जन्मान्तरे केऽदमासं कोदरः किं
कार्यकारीति जिज्ञासायां waar सम्यग्जानातीत्यथः |
म केवल भोगसाधनपरियद एव परियदः। far यावदात्मनः
श्ररीरपरियहाऽपि परियदः भागसाधनलाच्छरीरस्य । तस्मिन् सति
रागानुबन्धात्* वदिमुखायामेव प्रत्त न तालिकश्नानप्रादुभावः ।
यदा पनः शरीरा दिपरिग्रहनेरपेच्छेण माध्यस्थ्यमवलम्बते तदा मध्य-
खस्य रागादिल्थागात् सम्यगृन्चानहेतुभैवत्येव पृत्वापरज्मसम्नेषधः ॥
॥ ae il
gat यमानां सिद्धयः । श्रय नियमानाद ।
शौचात् खाङ्गजगुप्या TWAT ॥ ४० ॥
यः ‘md भावयति, तस्य “खाङ्गव्वपि कारणएखरूपपग्यालोचन-
दारेण ‘ang? घृणा, समुपजाधते । अ्रश्टचिरयं कायः नाचः
कर्तव्य दत्यसुनेव हेतुना ‘UL’ Way कायवद्धिः, “Wed,” सम्पका-
* रागानुसन्धादिति प पुस्तकपाठः |
† मास्य सङ इति ८ पुरछकपाठः।
२ पादे ४२ GAA! XR
भावः* संसगेपरिवश्णेनमिनत्य्थैः। यः किल खमेव कायं जगण्ते तत्तद-
वद्यदशेनात् ख कथं परकीयैस्तथाग्छतेः कायैः संसगमनुभवति ॥ ४ ° ॥
TTT फलान्तरमाइ |
किञ्च! स्वशुदि-सौमनस्थेकागतेन्द्रियजयात्मद्शन-
येाग्यत्वानि च ॥ Bet
भवन्तीति वाक्यशेषः | ‘ax’ प्रकाश्सुखाद्याद्यकं। तस्व
“द्धिः रजस्तमेभ्यामनभिभवः । सौमनस्यं" खेदाननुभवेन मानसी
प्रीतिः | ‘vara’ नियतेद्धियविषये| चेतसः Ga । “द्धिय-
जयः" विषयपराञ्ुखानामिद्धियार्णां सखाद्मन्यवस्थानं । “श्रात्मदशने'
विवेकख्यातिरूपे, fare योग्यत्वं" । शोचाग्यासवत एते सत्वश्टद्या-
दयः करमेण प्रादुर्भवन्ति । तथा fe wher सच्वश्यद्धि । ag:
सौमनस्यं सौमनस्यादेकागता** । एकाग्रतावाः† इद्ियजयः।
इदि यजयादात्मदश्नयोग्यतेति ॥ ४९ ॥
सन्तोषाभ्यासस्य फलमाह |
सन्तोषादनुत्तमः सुखलाभः ॥ ४२॥
* deanna इति घ पुल्तकपाढठः |
+ किश्धेतिपाठः नवखादशपुरलकेषु नालि, परन्तु माव्यकारेय तः ।
{ सम्भवन्तीतीति प gents: |
$ प्रकाशसुखाद्यात्मकत्वमि ति 8, ए, ¢ पुस्तकपादः |
| नियतविषये इति ए, ¢, ८ पुस्तकपाठः |
प्रौ चात सत्वसुद्धिरितिषाढः 4, 8, ५, 7, ८, घ Uma नास्ति |
** सो मनस्यादेकाययमिति ० पुस्तकपाठः |
tt रेकाय्परादिति ० पुस्तकपाठः |
ue Wage Awe
'सन्तोषप्रकचं ण* यागिनस्तयाविधमान्तरं सुखमाविर्भवति we
ary विषयसुखं र्ताेनापि न समामे भवतिः get
AIG: WATE |
कायेन्द्रियसिदिरशुदिष्यान्तपसः ॥ ४३ ॥
"तपः समभ्यस्यमानं चेतसः क्ंश्रादिलच्षणाप्रए चिक्तयदारोण
‘arafxarar’, “सिद्धिं उत्कषं | श्रादधाति॥ ।
qaqa: | चान्द्रायणादिना famanaa: | ततच्तयादिद्दियाणं
खद्छ-यवरित-विप्ररृषटदशैनादिसामर्थमा विभवति, कायस्य यथेच्छम-
एमरतवादीनि ॥ ४३॥
खाध्यायस्य फलमा |
खाध्यायादिष्टदेवतासम्मयोागः ॥ ४४॥
श्रभिप्रेतमन््जपादिलक्तणे खाध्याये yaaa, यागिनः
दृष्टया श्रभिप्रेतया, ‘aaa, “सम्प्रयोगः, भवति । सा रवता
प्रत्य्ीभवतीत्यथैः ॥ ४४ ॥
ई शररप्रणिधानस्य Hearse |
समाधिसिदिरोश्वरप्रणिधानात् ॥ ४५॥
* arena इति c पुस्तकपाठः |
+ सममिति प्र, ५ पुक्तकपाठः।
{ waited पाठः a wee नालस्ि |
$ केशादिलच्तणागुदिकच्तयद्ारेगेति ए, ¢, ए पुरकपराठः।
॥ शआपादयतीति 8, ©, ४ पुस्तकपाटः |
२ पाटे ४७ Ga | ४४
‘Sat याऽयं भक्गिविगेषस्तस्मात् “समाधेः weave,
श्ाविभीवोा भवति | यस्मात् ख भगवानीश्वरः प्रसन्नः सन्नन्तरायङ्पाम्
amr परिइत्य* समाधिमुद्दोधयति ॥ ४५॥
यम-नियमानृक्का श्रासनमाद |
तच स्थिरसुखमासनम् ॥ ४६ ॥
्रास्यते श्रनेनेति ‘ara पद्मासन-दण्डासखन-सखस्तिकासमादि |
ag यद। ‘fav निष्कम्प, ‘ge श्रनुदेजकं भवति, तदा चोगा-
Fat भजते ॥ ४६ ॥
aaa स्िरसुखत्वापत््य थैसुपायमाद |
प्रयलशेथिल्यानन्त्यसमापत्तिभ्याम् ॥ BO ॥
तरासनं “प्रयलणेयिल्येनः, “श्रानन्यसमापत्याः, च स्थिरं सुखं
भवतीति सम्बन्धः ।
यदा यदाखनं बभ्रामीति दच्छं कराति तदा प्रयन्नशोयिल्येऽप्य-
ज्लेनेव तदासनं निष्यद्यते । यदा श्राकाशादिगते sag चेतसः
समापत्तिः क्रियते श्रवधानेन तादात्यमापद्यते, तदा रेदहादङ्ागा-
भावान्ञाखनं दुःखजनकं भवति। श्रस्िंखासमजय सति समाध्यन्त-
रायग्डता न प्रभवन्त्यङ्गमेजयत्वादयः ॥ ४ ७ ॥
तस्थैवानुनिष्यादितस्य फलमाह ।
* पष्त्येति ५ qantas: |
† तत्रेति शब्दः 4, ए, 0, D, ए, ?, © पुस्तकेषु नास्ति | qe माव्य
कारेग wa: |
t खम् देजनीयमिति ० प॒स्तकपाटः |
ud Waa Baws
तते दन्दानभिधातः ॥ ४८ ॥
तस्िन्नासनजये सति “दन्दैः शतेोष्ण-वुनुष्णादिभिः, यागी
नाभिदन्यत इत्यथैः ॥ ४८ ॥
श्रासनजयानन्तरं * प्राणायाममाद |
तस्मिन् सति श्ास-प्रश्वासयागतिविच्छेद्ः प्राणा-
यामः ॥ ४९ ॥
A न &
श्रासनस्थेययें सति, तन्निमित्तक: प्राणायामलत्तणा योागाङ्विश्रेषः
अनुष्टेयो भवति alge: श्वासप्रश्वामयोगेतिविच्छेदसलच्तणः ।
META छतलकणा | तयेोर्देधा रेचक-पूरकद्वारेणां वाद्या-
wae, स्थानेषु गतेः" प्रवास्य, "विच्छद" धारणं, श्राणायामः",
उच्यते ॥ ve ॥
> |
तस्यैव सुखावगमाय विभज्य खरूपं कथयति |
स तु वाद्याभ्यन्तरस्तम्भटृत्निदेशकालसद्खामिः परि-
इष्टो ATA: ॥ ५० ॥
‘areata: श्वासा रेचकः । श्रन्तरटन्तिः प्रश्वासः पूरकः । श्रन्त-
स्तमभटन्िः कुम्भकः । तस्िन् जलमिव कुम्भे निखलतया प्राणः
MTA? इति कुम्भकः |
* चआसनजयादनन्तरमिति ¢ पुस्तकपाठः |
† afew रेचश-पुरगकुम्भकदारोडेति a, ए, ए © पुकपाठः |
‡ दशंयतीति ४, ५, पुस्तकपाठः |
$ प्राणोऽवस्धराप्यत इति ० पुस्तकपाठः |
2 पादे ue BIA! we
fafautsd प्राणायामः ‘aaa, ‘area, ‘ager सोपलशितः
‘Sigadwar भवति । रे केनापलकरितेा यथा गाषादादग्रान्तादौ
मासामारग्ब TM eran: | कालेनोपलक्िता यथा षट्-
जि्रग्माजादिप्रमाणः*। agar उपलखिता यथा दयता वारानहतः1।
एतावद्भिः VATA: प्रथम SETA: भवति | UTS STATS सद्यायदण-
सुपां । उदातो माभिमृलात् प्रेरितस्य वायाः भिरस्यमिहननं yet
च।म् प्रणायामानभिधाय चतुथमभिधातुमाइ |
वाद्याभ्यन्तरविषया्ेपी चतुथः ॥ ५१ ॥
प्राणस्य ष्वा द्या विषयः'नासादादश्रान्तादिः। “arene विषयः"
इदयनाभिचक्रादिः। तै दौ विषयौ arfeer qwirare यः शम्भ
wen गतिविच्छेदः स "चतुर्थः", प्राणायामः । उतीयस्मात् कुभभ-
काख्थादयमश्य विशेषः । स वाद्याभ्यनरविषयावपर्फ़लोाच्य ससा
तप्नोपलनिपतितजलजन्यायेन य॒गपत् ayer निष्यद्यते । श्रस्य त॒
विषयदयाकेपका निरोधः । अयमपि waa रेक-कालं-षङ्धाभि-
quafaat em ॥ ५९ ॥
चतुविधस्यास् फलमाह |
ततः सीयते प्रकाशावरणम् ॥ ५२ ॥
‘aay तस्मात् प्रणायामात् , ‘Tatra’ वचिससत्वगतस्य, यत्
‘maa’ mired, तत् “लोयते' विनश्यतीत्यथेः ॥ ४२ ॥ -
फलान्तरमा ह |
* षडविंश्रतिमाजादिप्रमाड इति B yeaa: |
† रतान् वारान् शत इति ए पुस्तकपाठः |
† 9 पुरक सब्वे्र Sera Kes उदात इति पाठः |
8
yc पातद्चले ANTS
धारणासु च AAA मनसः ॥ ys ॥
"धारणः" वच्यमानलक्तणाः* | तासु प्रणायामैः कसीणदाषं† मनो
यच यच धायते, तच aa स्थिरं भवति न विक्छेपं भजते ॥ wen
प्रत्याहारस्य लक्षणमाह |
सखस्वविषयसम््यागाभावेऽ चित्तस्य स्वरूपानुकार-
इवेन्द्रियाणां प्रत्याहारः ॥ ५४ ॥
इद्दियाणि खसखविषयेभ्यः प्रव्याहियन्ते प्रतिकूलतया श्रादधियन्ते-
sfart इति प्रत्याहारः" । स च कथं निष्यद्यत इत्याद । चलगा-
दीनां श्खियाणां खः खो विषयः रूपादिः तेन सम्पयागः'
तदाभिमुस्येन wand तदभावस्तदाभिमूख्यं॑ परित्यज्य wea
माजेऽवस्थानं । तस्मिन् सति वित्तखङूपभाचानुकारीणीद्धियाणि
भजन्ति, यतञ्चित्तमनुवन्तेमानानि मधुकरराजमिव मधुमक्तिकाः||,
सव्वाणीष्ि याणि प्रतोयन्ते। श्रत्िन्तनिरेाधे तानि प्त्याइतानि
vata ५४॥ |
तेषां तत्खरूपानकारः प्रत्याहार उक्रः । फलमा ।
ततः परमा वश्यतेन्द्रियाणाम् ॥ ५५ ॥
* वच्यमाणा इति प्र GSTS? |
† च्तीबङ्ञेरमिति ¢ पुस्तकपाठः |
t स्थिरीभवतीति ए, ८ पुस्तकपाठः |
$ खविषयासम््रयागे इति 8, ४ पुस्तकपाठः | खखविघयासम्पयेगे इति
४8 परतकपाठः |
| मधुकरराजमिव मच्िका इति », ४ eras: | मधुकरराषमिव
मधुकरमच्िका इति 9 पखकपाठः।
२ पारे ५५ Baa! <
श्रभ्यस्यमाने रि प्रत्याहारे तथा वश्चान्यायन्नानि “इन्द्रियाणि सम्य-
द्यन्ते, यथा वाद्यविषयाभिसुखतां नौयमानान्यपि न यान्तीत्ययेः॥ ५५॥
तदेवं प्रथमपारोक्रलक्तणस्य योगस्याङ्गग्डतं केशरतनुकरणफलं क्रि-
यायोगमभिधाय AMAT RSH कारणं FI खरूपं फलश्चोक्ा कन्मेणा-
मपि भेदं कारणं wed फल्चामिधाय विपाकस्य खरूपं कारणच्चा-
` भिरहितं। ततसयाज्यतात् केणणदौरनां,ज्ञानवयतिरेकेन त्या गस्याशक्यतलात्,
QA च श्रास्त्रायत्तत्वात्, way च हेयाष्ेयकारणेापादयापा-
दानकारणवेन Wa, Faw च हान्यतिरेकेण खरूपानि-
See TYE खसखकारणसहितमभिधायोपादानकारण-
भूताया विबेकस्यातेः कारण्तानामन्तरक्गवरिरङ्गभावेन स्थितानां
योगाङ्गानां * यमादीनां खरूपं फलसहितं ere errata
न्तानां चासनादीनां परस्यरमुपकार्यपकारकभावेनावस्ितानां उद
मभिधाय परस्परलनणएकारणपुष्वेकं! फलमभिहितं |
तदयं योगा यमनियमादिभिः प्राप्तवीजभावः । श्रासनप्राणा-
यामेरङरुरितः । प्रत्याहारे पुष्पितः] । ष्यानधारणासमाधिभिः
फलिव्यतीति याख्यातः साधनपादः |
दति महाराजाधिराजस्रीभो जरेवविरतितार्यां राजमान्तण्डाभि-
wat पातञ्चलयोगश्रास््रद्धबदत्तो दितीयः साधनपादः nei
* यागानामिति o पस्तकपाटः।
† प्रदथेकलच्तगकारणपूव्वे्मिति 8, 0, † पुस्तकपाठः । परस्पर लच्तय-
qeaafafa © पसतक्रपाठः |
{ कुसुमित इति 0 qerauta: |
$ वित्तधारणासमाधिभिरिवि घ gern: |
९० पातञ्चक्े यागदनर
अथ तृतीयः पादः ।
थत्पादपद्मस्मरणाद णिमादिविश्वितयः |
भवन्ति भाविनामस्त॒ ware: ख तये ॥
तदेवं पृ्वादिषटं WUE TS नितं संयमसंन्ञाभिधागपृव्वकं
वाद्याभ्यन्तरादिसिद्धिमतिपादनाय खच्षयितुमुपक्रमति |
तच धारणायाः खङरूपमादइ |
देशबन्धित्तस्य धारणा ॥ ९ ॥
‘ae माभिचक्रनासाग्रार । चिस "बन्धः" विषयान्तरपरि-
erty यत् चिन्लस् स्थिरीकरणं । खा "चित्तस्य धारणा", उच्यते |
gaan! नैश्यादिचि्षपरिकश्णवासितान्तःकरणेन यमनियम -
वता जितासनेन परिडतप्राएविखेपेण प्रत्याइतेद्धिययामेण निग्बाधे
प्रदे ऋजकायेन जितदन्देन यागिना नासायारा सम्प्रञ्चातस्
समाघेर्धासाय Sa. स्विरीकरणं कन्त्यमिति ॥ ९ ॥
धारणाममिधाय व्यानमभिधातुमाइ ।
तच प्रत्ययैकतानता ध्यानं ॥ २॥
‘aw तस्मिन् gat as fet तं तच । “प्रत्ययस्य wre ।
* च्ित्तधारखेति घ पुस्तकपाठः |
† afer इति B, ४ पुरतकपाटः।
ह पारे ५ GIF! qt
था 'एकतानता' विखदूशपरिणामपरिषहारदारेण यदेव धारणया-
माखम्बनीडतं तदालम्नतयैव निरम्रमुत्पन्तिः, खा en’, उच्यते ॥
॥ २ ॥
चरमं योगाङ्ग समाधिमाह |
तदेवार्थमाचनिभासं खरूपश्रन्यमिव समाधिः ॥
॥ ड ॥
‘aaa’ उक्रलत्तणं ध्यानं । यच शश्रयैमाचनिभाषं' अरथाकारसमावे-
्ादुङूतारथरूपं, न्यग्श्तन्ना नरूपतेन “खरूपपरएन्यमिव",* waa,
स “समाधिः, wed) सम्यगाधीयते एकायीक्रियते विक्तेपान्-
afte] aa मनः ष .समाधिः"॥ 2 ॥ |
उक्रलच्तणस्य यो गाङ्गबयद्य व्यवहाराय aaa तानि संज्ञां
RATE ।
अयमेकच संयमः ॥ ४॥
एकस्मिन् विषये ध्याम-धारणा-सषमापिखलणं जितयं प्रवर्तमानं
“संयमसं्चया† शास्त व्यवद्धियते ॥ ४ ॥
तस्य फलमा |
तज्जयात् प्रन्नाखाकः ॥ ५ ।
तस्य संयमस्य | "जयात् अभ्यासेन साम्योत्पादनात्} | श्रज्ञायाः'
* खलू्पगरून्धता्मिवेति घ पुखकपाटः |
{ Garay इति ए, E पुख्ूकपाठः |
t खान्ोतपादनादिति प पुरूकपाठः |
९२ पात्नले Baws
च्लातव्यविषेकखसङूपायाः | ‘arate: watt भवति । प्रशा wea
सम्यगवभासयतीत्य्थैः ॥ ५ ॥
तस्योपयोागमाइ |
तस्य भूमिषु विनियागः ॥ ६ ॥
‘ae’ संयमस्य, “मिषु” रूलद्धच्छालम्बनभेदेन fearat
चित्तटिषु, “विनियोगः, कन्तेव्यः । श्रधरामधरां feemafa
जितां जितां श्नावोन्तरस्यां war संयमः कार्यैः । म हायमनातव्यी-
छताधरण्डमिः उत्तरस्यां भमै संयमं Hare: फलभाग भवति ॥ & ॥
साधनपादे योगाङ्गान्यष्टावुदिश्ल पञ्चानां लकणं विधाय जयाणां
कथं न हतमिद्याशङ्कयाद |
चयमन्तरङ्ग FET: ॥ ७ ॥
पूर्भ्यः" यमादिभ्यो योगाङ्गेभ्यः पार्यं ण समाधेरपकार-
केभ्यः। धारणादियोगाङ्गजयं सम्प्रन्नातस्य समाधेः “श्रन्तरङ्ग", समा-
भिखशूपनिष्यादनात् ॥ ७ ॥
तस्यापि समाध्यन्तरापेक्तया वहिरङ्गत्माह |
तद्पि वहिरङ्गं नि्व्वजस्व ॥ ८
‘fate’ निरालम्बनस्य ्टूरखभा वनापरपग्यायस्य समाधेः |
एतदपि योगाङ्गजयं, "वहिरङ्गं", पारम्पयय णापकारकलवात् ॥ ८ ॥
——y
* प्रसादे भवतीति D पुस्तकपाठः |
† खवश्िताखिति © पुस्तकपाठः |
द् पादे ९* GA! qk
Tat येगाङ्गषिद्धीरास्थातकामः* dare विषयपरिश्द्धि
कन्तु ` क्रमेण परिणामनयमाद् |
वयुत्यान-निराधसंस्कारयोरमभिभव-प्रादुभावौ नि-
राधकणचित्तान्वया निरोधपरिणामः ॥ € ॥
arate’ चिप्-मूढ-वििप्नाख्यं मियं । “निरोघः' प्ररष्टस-
त्वस्याङ्गितया चेतसः परिणामः। ताग्ां व्यत्यान-मिरोाधार््यां या
जनितो “संस्कारौ तयोर्चयाक्रमं *्रभिभव-प्रादुभावौः, यदा भवतः ।
“श्रभिभवः” न्यग्भूततया काय्॑करणासामयनावखामं । भ्रादुभावः'
वक्न॑मानेऽघ्वमि श्रभिवयक्रङूपतयावस्थानं । तदा “निरोघच्चणे",
“विन्तस्याभयदन्तिखात् mpeg.’ यः सः "निरोघपरिणामः', TAG |
ware: | यदा ब्यु्यानमंस्काररूपे war स्थिरीभूते भवति,
निरोधसंस्काररूपश्चाविभवति, ध््मिरूपतया च चिन्रसुभयचान्वयि-
लेनावस्वित प्रतीयते, तदा स मिरोधपरिणामश्देन श्यवद्धियते |
यद्चपि चलल्वार्गुणट स्य चेतसा freed नास्ति, तथाणेवन्भूतपरि-
एामः स्येययसुच्यते ॥ € i
श्रस्येव फलमाह |
तस्य प्रशान्तवाहिता संस्कारात् ५१०
"तस्य" चेतसः, उक्रान्निरोधसंसकारात?, ्र्राम्तवाहिता', भवति।
परिडतविरुपतया सदृ्चप्रवाहपरिणामि चिन्तं watered: ॥९ ° ॥
निराधपरिणाममभिधाय समाधिपरिणममाद |
जोक = >~ =
* सिद्धीराख्यातुकाम इति D पुस्तकपाठः |
qe प्ातञ्चशे Ares
सव्वाथैतेकाग्रतयेः ware चित्तस्य समाधिपरि-
शामः॥ ११॥
सम्पाता" चखत्वान्नागाविधाऽथ ग्रहणा, विसस्य विचेया wal: ।
एकस्मिख्रेवावलम्बने सदृ श्परिणामिता “एकाग्ता',* सापि चित्तस्य
ua: | तयेयंथाक्रमं (^ लयादयोा' । ‘aanaraqua wae
‘aay अत्धन्तममिभवः । “एकाताखक्तणस्य wae प्रादुभोवेाऽभि-
afm: । ‘fore ofgmawe, च्रभ्वयितयाऽवस्वामं 'समाधिपरि-
णामः, इत्युच्यते |
usar परिणामादयं विश्रेषः। aw संखारलसणयाधयया-
रमिभव-प्राडुभावे | a ॒युत्थानसंसारखर्ूपस्छ धद
न्यगभावः। SATS निराधषस्काररूपस्याद्वाऽगमिग्डतनेनावखानं |
दह त चयेादयाविति। सम्वाथेतारूपविक्तेपस्यात्यन्ततिरस्कारादन्-
त्पन्िरतीताध्वनि प्रवेशः खयः । एकाग्रताखकलणस्व ध्मस्याद्भवे
वगभेमानेऽध्वनि प्रकटं ॥ ९९ ॥
दरतीयमेकाग्रतापरिणाममाइ |
शान्तादिती तुल्यप्रत्ययौ चित्स्यैकाग्रतापरिणामः॥
॥ १२ ॥
समाहितस्यैव ‘fewer’, एकमरत्ययो ठभिविक्ेषः। त्राः
* रकाय्रत्वमिति प पुस्तकपाठः
† तदपोति प्र पुरलकपाटः।
‡ शुव्यानसंख्ारस्येति पत, ¢ पुखूषकपाठः |
RUS ९१ WAH <4
अतीतमध्वानं प्रविद्टः । wag छदितः' वन्तमानेऽध्येनि श्णुरितः |
द्वावपि शमादितचिन्तत्वेन ‘qe एकरूपाखम्बमनेग weit,
Tee । उभयचापि खमादहितस्यैव ferret
यत् सः !एकाग्तापरिणामः इल्य॒ष्यते ॥ ९२ ॥
चिन्तपरिणामेक्ररूपमन्यच्रातिदिश्न्नाह |
रतेन भूतेन्द्रियेषु धम्बे-लक्षणावस्थापरिखामा ब्या-
साताः* ॥ १३ ॥
“एतेन चिविधोक्ेन चिन्तपरिणामेन । “तेषु शुल-खश्मेषु ।
‘cfxay’ अद्धिकम्भान्तःकरणभेदेनावख्धितेषु! । धम्म खंकणावस्था-
मेदेन जिविधः परिणमे व्याख्याताऽवगन्तव्यः |
safera ufaie: पुव्यधर्मनिटत धकोन्तरापन्तिर्धगीपरि-
शामः, यथा श्ट हचणस्य धर्मणः पिष्डरूपधन्मपरित्यागेन qzeq-
ध्न्तरस्वीकारः2, “धम॑परिणामः' इत्युच्यते । “लच्तफपरिणामः,'
यया wea चधटस्यानागताष्वपरित्यागेगे वश्तमानाध्वखीकारः,
तत्परिद्यागेन चातीताध्वपरिग्रहः । “श्रवस्यापरिणामः”, यथा aaa
चरस्य प्रथमदिनीययेोः सदृ ्यार्धमले्तणयोरण्व यत्वेन । wage
गृणन्तं नापरिणममानं चणमप्यासते BAe Il
# धम्मलच्तगावस्थापरिणामे थाख्यात शति 0 yearns: |
† बद्धिकम्भेभदेनावस्थितेखिति ८ पुरू कपाटः ।
{ परिमाम इति प पुसतकषाठः।
§ घटरूपधम्भेन्ता ङकार इति 0 पुखकदरठः ।
9
९१९ wae योगसे
गम काऽयं धर्मौ्याश्द्य धर्शिंणो ख्लणमाह |
TA शान्तोदिताव्यपदेश्यधम्धनुपाती TAT We Be
श्रान्ताः" ये रतखखव्यापारा श्रतींतेऽध्वन्यऽनप्रवि्टाः। “उदिताः”
ये श्रनागतमध्वानं परित्यज्य वन्लंमानेऽध्वनि Sarat कुवन्ति ।
“अव्यपरेश्ाः' ये चरक्तिरूपेण feat wee न शक्यन्ते । यथा
wa सब्वीत्मकमित्येवमादयः । नियतकाय्ैकारणदूपतया योग्यतं-
याऽवच्छिन्ना श्र्गिरेवेह धश्यचब्देनाभिधीयते । तं जिविधमपि wa
येऽनृपतत्यनुवन्तेते भ्रन्वयिवेन खीकरेाति, खः ‘warfare
रेश्वधम्भानुपाती धर्मी, इत्युच्यते, यथा सुवं रचकरूपधवीपरि-
त्यागेन खस्तिकधशन्तरपरियहे qaqa । तेषु
way कथञ्चिरमिनेषु धमिरूपतया सामान्यात्मना ध्रूपतया
विशेषात्मनाऽवख्ितमनुपातिल्वेमावभाषंते ॥ ९४ ॥
एकस्य धर्मिणः कथमनेके परिणामा इत्याश्ङ्भामपनेतुमाद |
कमान्धत्वं परिणामान्यत्वे हेतुः ॥ १५॥
* तचरेतिपदं असघ्लव्यषडादगयुल्तकेषु मासि । परन्तु भाष्यकारेव
खचान्तर्गेतत्वेन परिग्रद्ीतत्वात् खस्ाभिरपि तथेव व्यवस्थापितं |
+ ““ योाग्यतावच्छन्ना धर्मिणः शक्तिरेव way: ” इत्ययं भाष्यपादः
erat मुडितयागभाष्यपुरूके खलाम्तगंत रव मुदितः | cowed न समी
चनः वात्तिककारेज SATIS भाष्यमध्ये परिगसितत्वात् |
{ तेषां यचा खं सव्बात्मकभिन्धेवमादय इति घ gee: | तेषां यथा
सम्भे सम्वा्मकमिव्येवमादय इति ¢ पुश्तकपाठः |
§ मुगिकारूपधम्मपरि त्यागेनेति ¢ पुशतकपाठः। `
१ पादे १९१ BAH! qe
warUTQnaqurat थः ‘me,’ ve यत् प्रति्तणं qa’,
परिदृश्यमानं, “परिणामस्य उक्णक्तणस्य, ‘saa’ नानाविधे,
"हेतुः fas श्ञापकं भवति। श्रयम्थः । योऽयं नियतक्रमः,
सशुणात् गत्पिण्डलतः कपालानि fq घट rai रूपः
परिदृश्यमानः परिणामस्यान्यत्मावेदयति | afer ए धश्चिंणि यो
ल्तणपरिणामस्यावस्थापरिणामस्य च क्रमः साऽ्यनेनेव न्यायेन
परिणामान्ते गमकाऽवगन्तव्यः । wa एव च* भावा मियतेनैव
क्रमेण faa परिणममामाः परिषद् श्यन्ते श्रत: fag क्रमान्यलात्
परिणामान्यतवं। । चिसादीनां eset! परिणएममाना्नां केचित् धमाः
VIANA, यथा सुखादयः संस्ानादयश्च i केचिदटेका-
न्तेनामुमानगम्याः, यथा धो-सुंस्कार-अक्नपरश्तयः? । धब्चिणखा-
भिन्नङूपतया| सव्वेचानुगमः ॥ ९५ ॥
दूदानीमुक्रस्य संयमस्य विषयप्रदश्रणद्धारेण सिद्धीः प्रतिपाद-
fagatet ।
परिणामच्यसंयमादतीतानागतन्नानं ॥ १६ ॥
धम्म लक्तणावस्थाभेदेन यत् “परिणामनयं उक्र । तच “खंयमात्'
* yea णव चेति घ पुस्तकपाठः |
† शतः fas क्रमान्यत्वं करमान्यत्वात् परिशमान्यत्वमिति प पुस्तकपाठः।
{ विषयादीनामिति प पुस्तकपाठः |
§ कम्मै-संस्कार-ग्रक्तिषम्डतय इति 2, ए पुरतकदयपाठः।
| धम्मिगख भिन्नाभिन्नरूपतयेति प पुरकपादठः |
T प्रदश्रेयितुमादेति B, 0, £ पुूक्ेषु पाठः |
९९ wae Maas
am काऽयं ular ufeet aque |
तच* शान्तोदिताव्यपरेश्यधम्धातुपाती TAT We Be
श्रान्ताः, ये रतखखव्यापारा श्रतीतेऽध्वन्यऽनुपरविष्टाः । “उदिताः”
े श्रनागतमध्वानं परित्यज्य anata Saat कुर्व्वन्ति ।
“अव्यपरेश्याः, ये अरक्षिङूपेण खिता व्यपदेष्टुं न शक्यन्ते । यथया
ea सब्वात्मकमिन्येवमादयः । नियतकायकारणदूपतया योग्यत-
याऽवच्छिन्ना wimtae धर्बच््देनाभिधीयते । तं जिविधमपि wa
योाऽनृपतत्यनवन्तेते श्रन्यिलेन खीकरेाति, सः श्रान्तादिताव्प-
रेश्धगमानपाती wif, gua, यथा qe रुचकरूपधवौपरि-
त्यागेन खस्िकधश्नान्तरपरिग्हे सुवथंखूपतयाऽगेवन्लेमानं । तेषु
wag कथञ्चिर्भिननेषु धश्डिङूपतया सामान्यात्मना wera
विटेषात्मनाऽवस्ितमनुपातिलेमावभासते ॥ ९४ ॥
एकस्य धर्मिणः कथमनेकं परिणामा दत्या्रङ्ामपनेतुमाद |
कमान्यत्वं परिणामान्यत्वे हेतुः ॥ १५ ॥
* तचेतिपदं अस्मष्लन्यषडादगरपु तकेषु मासि । परन्तु verte
खूचाम्तर्ग॑तत्वेम परिग्रद्ीतत्वात् अस्माभिरपि तथेव व्वस्धापितं |
+ “ येाग्यतावच्छन्ना धम्मिणः afta wear”? इत्ययं aren
कायां सुदढितयागभाष्यपुस्तके खजाम्तगंत रव मुभितः। cow म समी-
चीनः वातिककारेक उक्कपाटस्य भाव्यमध्ये परिगशितल्ात् |
t Fat यचा खं सव्वात्कमिन्येवमादय इति घ पुखकपाठः। तेषां यथा
wai सन्वात्मकमित्येवमादय इति ० yearns: |
§ मुरिकारूपधम्भपरि यागेनेति ० पुशतकपाठः। `
१ पादे १९ BIA! qe
धर्माणामुक्रखकषणानां थः ‘me, ve यत् प्रतित्तणं qa’,
परिदृश्यमानं, “परिणामस्य omens, ‘saa’ नाना विधते,
“हेतुः fas श्ञापकं भवति saa: । योऽयं नियतक्रमः,
सशुणात् ग्टत्पिष्डलतः कपालानि aq घट wai रूपः
परिदृश्यमानः परिणमस्यान्यतमावेदयति | afea एव ufaifa यो
लत्तणपरिणामस्यावस्थापरिणामस्य च क्रमः साऽ्यनेनेव न्यायेन
परिणामान्यत्वे गमकाऽवगन्तव्यः । सव्वं एव च* भावा मियतेनेव
क्रमे प्रतिच्वणं परिणएममानाः परिदृश्यन्ते श्रत: fag क्रमान्यलात्
परिणामान्यत्वं। । चिन्तादीर्नां eset परिणएममानानां केचित् धमाः
प्रयक्तरवापलन्यन्ते, यथा सुखादयः संस्थानादयशख्च i केचिदेका-
न्तेनामुमानगम्याः, यथा WaT aT? । ध्विणसखा-
भिन्नङूपतया| सव्वेचानुगमः ॥ ९५ ॥ m
दूदानीसुक्रस्य संयमस्य विषयप्रदश्रणद्रारेण सिद्धीः प्रतिपाद-
यितमा |
परिणामचयसंयमादतीतानागतन्नानं ॥ १६ ॥
धम लच्तणावस्थाभेदेन यत् “परिणामचयं उकं । तच “संयमात्!
* qa शव चति घ पुस्तकपाठः |
† शतः fag क्रमान्यत्वं क्रमान्धत्वात् परिशमान्यत्वमिति प पुस्तकपाठः।
{ विष्यादीनामिति प पुस्तकपाठः |
§ कम्म-संखार-ग्तिप्रम्टतय इति 8, ८ पुसतकद्यपाटः।
| धम्मिशख भिन्नाभिन्नरूपतयेति प rena: |
T पदश्रेयितुमादेति ४, 0, E GWAR पाठः |
fe MAMA Marge
afer fara पृव्वोकरस् dune करात्, “अलीतानागलन्नानः,
ati, सम्यगाविभवति | caw ara । afer ufafe aa
we, शद Swi, टयमक्सया सानागनादष्बनः समेत्य वन्तेमाने
safa श्वं are विधायातीतमश्वानं प्रविश्रतीत्येवं परिइतविचे-
धतया यदा daa करोति, तदा यत् किचचिदतिक्रानमनत्यन्नं षा
wes योगी जानाति । यतखिन्तसख eee
च्ायेगरइनसामच्यैन विद्यादि भिष्विदेपेरजखं परिद्धियते । यदा तु
तेरोदपायेषिक्तेपाः परिद्धियन्ते, तडा निटलमशच्छेषा रेखा स्वाथे
शरसासष्येमेकापताषचादानिभेक्ति ॥ ९६ ॥
FaEPUTATE ।
श्रब्दाथे-प्रत्यानामितरेतराध्यासात् सङ्करस्तत्प्र-
विभागसंयमात् सब्वेग्रूतरुतन्नानं ॥ १७ ॥ |
‘way ओ्ओोजेद्धिययाद्या नियतक्रमवचैत्मा नियतरैकार्थ॑प्रतिपत्य-
वच्छिश्नः। यदि वा कमर्न्; Sina wit: sree दिकाद्यः,
उभयथापि पदरूपो वाक्यरूपश्च । तयोरेकाधप्रतिपसौ साम्यात् t
“ae: जाति-गृण-क्रियादिः। “were” ज्ञानं बिषयाकारा बुद्धिटन्निः |
एषां च्दाथन्ञानानां व्यवहारे इतरेतराध्यासात्' भिन्नानामपि
qq करूपतासन्पादनात् wale) तथाहि गामागसे्ुक्तः कञ्चिद्-
गोखच्तणमथें atari साखादिमतपिण्डष्ट प॑, we Tees,
श्वानश्च तद्गरारकमभेद मवाध्यवस्यति । म लख्य गोक्रब्दो वाचकः,
अयं HWS वाच्यः, तयोरिदं avd श्वा वमिति dea व्यकहरति |
ह पादे १८ Za! ¢é
यथा fe काऽयमय॑ः, ard we, किमिदं arafafa षष्टः at
शेकङ्ूपमेबेन्तर* ददाति गौरिति । स यद्येकरूपतां न प्रतिपद्यते
कथमेकरूपमु्रं प्रयच्छति । एतस्मिलवस्थिते योऽय ‘afar’,
ददं WU Ae यदाचकल्यं नाम । ददमथस्य यद्वाच्यं । इदं ज्ञानस्य
त् प्रकाशलं । इति प्रविभागं विधाय तिन् प्रविभागे यः ‘de
agifa, तस्य “स्वेषां तानां षटग-प्रु-पि-सरीखपादीनां चत्
“ङतं यः शब्दः । तज ज्ञानं, उत्पद्यते । श्रनेनाभिप्रायेभेतेन
प्राणिगाऽयं we, बमुष्ारित इति सव्ये जानाति ॥ ९७॥
fag ATATE |
संस्कारसाक्षात्करणात् पूव्वजातिन्नानं ॥ १८ ॥
दिविधाचिन्तस्य वासनारूपः ‘eer! केचित् खतिमानोत्पा-
दनफलाः। केचि्वात्यायुभोगलक्षणविपाकद्ेतवः यथा WAITS:
तेषु date यदा संयमं करेति, एवं मचा Mii, एवं
मया सा क्रिया निष्पादितेति yaad सव्वेमनसन्दधानेा भावनथेन
पराधकमन्तरेण उद्बुद्धसंस्कारः सव्बमतीतं खरति। कमेण eee
हतेषु देष॒संस्कारेषु| ‘yas जाव्यादीन् waa
warn ye ou
* सव्पैजेैकमेवेत्तरमिति ए पुस्तकपाठः |
† वदतीति घ पुस्तकपाठः |
t wafer स्थिते इति घ पुस्तकपाठः |
९ दिविधाल्तस्येति ए पुस्तकपाठः |
॥ arate संख्कारेष्विति 8, ¢, ए पुख्छदेब पाठः |
ee पातञ्नले Was
सिद्यम्तरमाद |
Vega परवित्तन्नानं1 ॥ १९ ॥
Teer’ परवचिन्तस्य केनचिमुखरागादिना लिङ्गेन zeta |
यदा संयमे करोति तदा "परकोवस्य fare “श्वानं, उत्पद्यते |
सरागमस्य fed वीतरागं वेति परवित्तगतानपि सव्वानेव धान्
HATA: ॥ ९९ ti
श्रद्धैव परचि्श्चानस्य विशेषमाह |
न तत् सालम्बनं तस्याविषयोमूतत्वात्ऽ ॥ २० ॥
‘ae’ परस्य, यिन्त "तत्ः, ‘area’ खकीयालम्बनेन सहितं,
‘a, waa wd) श्रालम्ननस्य केनचिलिङ्गेनाविषयी ङतत्ात्।
लिङ्गाचिन्तमाचं परस्यावगतं, न g नीलविषयमस्य चित्त, पीत-
विषयमिति वा । यच न गीतं तजन संयमस्य कतमघ्रक्यतवात् |
ग भवति wire यो विषयस्तच ज्ञानं । तस्मात् परकौयचित्त
नालम्बनसहितं waa । तखालम्बनस्याग्टहीतलात् । विन्तधाः
gaze एव । यदा त॒ किमनेभालम्बितमिति प्रणिधानं करोति
तदा तत्सषयमात् तददिषयमपि शानं उत्पद्यते एव ॥ २० ॥
सिद्धयन्तरमाद |
कायरूपसंयमासटग्राद्यशक्तिस्तम्भे TA MATTE
येागेऽन्तङधानं ॥ २१ ॥
* प्रथमस्येति ० cents: |
† रतत्वं काष्याम्मुगितयागभाष्यप॒ रके नालि |
‡ प्रथमं यस्य परचिनत्तस्येति ¢ पुखतकपाठः |
§ प्रत्ययस्येत्यादिखच, न तत्सालम्बमभित्यादिखकवष् काश्याम्मदितयाम-
भाष्यपस्तके नास्ति
ह पादे २२ GH! रै
कायः, शरीरं | तस्य ‘ed aging गणः । तसन् काये
ददं रूपमिति* संयमात्", तस्य ete wien या
‘afm’, तस्याः “Qa भावनावशात् प्रतिबन्धे । “वच्तःप्रकाशासंयोगेः,
“चचुषः» रकाशः" Gath, तस्य “श्रसंयोगे तद्ग्रहस्य व्यापारा-
भावे | योगिनः “श्रमद्धानं', भवति | न केमचिदसो दृश्यत इत्यथैः ।
एतेन शब्दाद्यन्तद्धानमुक्गं॒बेदितव्यं † । एतेन रूपाद्यम्तद्धानोपाय-
प्रदशेनेनेव शब्दादीनां ओचादिग्राद्याणामन्तद्धामं om भवति ॥
॥२९॥
सिद्यन्तरमाद |
सोपक्रमं निरुपक्रमञ्च कम्म तत्संयमादपरान्तन्ना-
नमरिष्टेभ्या वा ॥ २२॥
श्रायुन्विपाकं यत् ceed ‘ae’, तद्विभकारं, “rama
“मिरूपक्रमञ्च" | तच “सापक्रमं' यत् फलजननाय roma काय्य
कारणाभिमुख्येन वर्तते । aur sues प्रसारिताद्र॑वासः शीघ्रमेव
mata | उक्रविपरीतं “निरुपकमं' । यथा तदेवाद्रंवाषः संवर्सित-
* तस्मिन्नास्यस्मिन् काये रूप्रमितीति ? विडितपुखकपाठः। afea-
ख्यस्मिन् काये रूपमितीति घ पुस्तकपाठः |
† घ चिङितयुस्तके “रतेन एब्दाद्यन्तधानमुक्त' इत्ययं पाठः खुत्राकारेब
wares: | परन्त्वयं न समीचीनः, उक्तपाटस्य काश्याम्मुडितयागभाव्य-
पुस्तके भाष्यान्तगेतत्वात्। तच वाचस्पतिमिश्रेण ‘waa’ इति भाष्यपायं
विष्य कायण्न्दस्पररसगन्धसंयमात् तदुग्राद्यगक्तिखम्भे श्रोचत्वग्रसन-
aaa तदन्तधानमिति aaa इति भाव्याभिप्रायस्य
वयन्निवल्वात्। VHGA FRAG रक्यन्तगतत्वा |
az Wee WATT
araen fete शाषमेति । श्रस्िन् fee कशशि यः “संयमं
करोति, fa मम ael जीच्विपाकं किं चिरविपाकमि्येवं च्यानदा-
aia श्रपरान्तन्नानं', अख्छोत्पद्यते। “nacre” चरीरवियोगः ।
तस्िन ‘ara’ असुखिन् काले श्रमुस्िन् Za मम अरीरषियोमो
भविव्वतीति गिःसंन्रयं जानाति। श्रिषटेभ्या ari श्ररिष्टानि fe
विधानि श्राथाद्धिकाधिदेविकाधिभातिकभेरेन | तजाध्याद्धिकाभि
faftaae: कोषस्य वायोधौषं न szetfa इत्येवमादीनि । श्राधि-
भोतिकामि श्रकस्मात् विङृतपुरुषद्नादीनि । श्राधिदेविकानि
श्रकाख एव* द्रषुमशरक्यखगादिपदाथदशनादीनि । तेभ्यः wT
वियोगकालं जानाति । यद्यणयोगिनामष्यरिष्टेभ्यः प्रायेण श्चानसु-
wad, तथापि तेषां सामान्याकारेण तत् dazed योगिनां
यनभियतकालरे रतया प्रत्यल्वदव्यभिचारि ॥ २९२॥
परिकर्मनिष्यादिताः fagtt प्रतिपादयितुमार t
मेव्यादिषु बलानि ॥ २९॥
"मैनी-करणा-सुदितेापे्तासु यो विहितः wear तस्य “बलानि,
तायां मैच्ादीनां सम्बन्धीनि प्रादुर्भवन्ति । मैची-करणा-मुदिता-
स्तथाऽस्य प्रकषं गच्छन्ति, que we मिचलादिकं afi
पद्यते॥ ९२॥
सिद्धयन्तरमाह |
* ere वेति छ पुस्तकपाठः |
† परिकम्मेनिष्यन्दधूताः सिडधीरिति ८ ० पुख्कदयप्प्रदः |
R We २९ स्म् | ह
Taq इस्तिवल्लादीनि ॥ २४ ।
दस्त्यादिसम्बन्धिष्ठ "बलेषु", रतसंयमस्य शस्यादिवदबलानि
शराविभैवन्ति। तदयमधैः । afer efter वायुवेगे सिंवीर्थ
वा तक्मयभावेन* संयमं करोति, तन्त्सव्यैसामथ्यैयुक्रं॑सत्त्वमस्
परा दुभ॑वतीत्य्थः ॥ २४ ॥
सिद्यन्तरमाइ |
प्रदन्यालाकन्यासात् खश्म-व्यवहित-विप्रकषटन्नानं)
॥ २४५ ॥
श्रटृत्तिविषयवती sotfawat च प्रागुक्रा। तस्या योऽसौ
"श्रालोकः' साचिकप्रकारप्रसरः, तस्य निखिलेषु विषयेषु ‘aera’
तद्ासितानां विषयाणां भावनातः, खान्तःकरणेचिद्धियेषु च प्रहृ्ट-
शरकरिमापन्नषु | ‘gare’ परमाण्वादेः, व्यवहितस्य" श्यन्त गैतस्छ
मिष्यारेः,¶ "विप्रहष्टस्य' मेव्वपरपाश्वन्तिना रसायनारेः, ‘qr’,
खत्पद्यते ॥ ९५ ॥ |
एतत्समानट्त्तान्तं सिद्यान्तरमाइ |
भुवनन्नानं खय्ये संयमात् ॥ २९ ॥
* तम््योभावेनेति घ पुस्तकपाठः |
+ खष्दा-व्यवहित-विपरक्ृद्टाथंच्चानमिति ए GRATIS! |
{ सात्तिकप्काश इति ८ पुकपाठः |
$ भावनादिति प पुस्तकपाठः |
|| पछ्शक्तितामापत्रेथिति Hyena: |
¶ निधानादेरिति घ पुस्तकपाठः।
10
७8 पात्रे यागे
‘gap प्रकाश्रमये, यः संयमं करोति, तस्य सप्तसु wae
रटति लेकेषु यानि श्ुवनानि ततसन्निबेश्भाच्ि पराणि, तेषु
यथावदस्य ‘sr’, उत्पद्यते । yafar दे सात्विकम्रकाशच
श्रालम्ननतयाक्र te तु भतिकं दति fave: een
मरौ तिकप्रकाग्नान्तरालम्बनदारेशैव सिद्धन्तरमाद |
WE ताराव्युहन्नानं ॥ २७ ॥
‘are? ज्योतिषां, यः ‘ge’ विश्ष्टसन्निवेशरः, तस्मिन्
"चन्द्र", हतसंयमस्य ‘TA’, उत्पद्यते | ख्य प्रकाजेन इततेजस्कलात्
ant, खर्यसंयमान्तजन्नानं न शक्रोति भवितुमिति श्यगृुपायो-
$मिरितः ॥ २७॥
सिद्यन्तर माइ |
Wa तद्गतिन्नानं ॥ २८ ॥
ya निखले ्योतिरषां प्रधाने, छतसंयमस्य तासां तारार्णां
था "गतिः", प्रत्येकं नियतकाला नियतरेश्ा च तस्याः ज्ञानं,
gaa | द्यं तारा श्रयं गरहः इयता कालेन हमं राथिमिरं vay
यास्यति दति aa जानातीत्ययेः । ददं कालश्चानफलमिन्युकत
भवति ॥ ९८॥
वाद्याः सिद्धीः प्रतिषाद्यान्तराः सिद्धीः प्रतिपादयितुसुपक्रमते ।
Awa कायब्युहक्नानं ॥ २९ ॥
शअरीरमध्यवल्तिं "नाभिसंज्ञकं यत् षोडशारं ‘an’, तस्िन् इत-
श पादे ३९ GAH! )
संयमस्य योगिनः, कायगता योऽसौ ‘ae’ विजिषटं रष-मल-धातु-
नाद्यादीनामवस्थानं, तज ज्ञानं", उत्पद्यते | इदसुक्रं भवति |
मामिचक्रं mice मध्यवर्ति सब्वैतः प्रताना नाद्यादीनां मूलत |
अतस्तच छतावधानस्य समयः सन्निवेशो ययावदाभाति* ॥ २९ ॥
सिद्धन्तरमाद |
करटङ्पे छत् पिपासानिदटनिः ॥ २० ॥
कष्ठे गले कूपः “कण्ठकूपः' जिह्का-तन््ोरघस्तातां कूपदव कूपा
गन्लाकारप्रदेश्रः। प्राणादे येत्सम्यकात् लत्पिपासादयः प्रादुर्भवन्ति ।
तस्मिन् wadare योगिनः “जुत्थिपासादयो निवन्तन्ते । घष्टिकाध-
स्तात् श्रोतसाणयायमाने afer, भाविते भवग्येवंविधा fay: ne ot
सिद्यन्तरमाद |
क्रमौ नायां स्थेयं ॥ ३१॥
कण्टकूपस्याधस्तात् या ‘Karen नाड़ी, vat ₹तसंयमस्छ,
चेतसः ‘wa’, उत्पद्यते | ततस्थानमनप्रविष्ठस्य चपलता म भव-
ata | यदि वा कायस्य स्थेय्यमुत्पश्चते, न केनवित् स्यन्दयितं
शक्यत इत्यथैः ॥ ३९॥ . `
सिद्यन्तरमाद ।
* यथावदाविभवतीति 8, ©, ८ पुस्तकपाढठ
† fasragtcuanfefa ? पुस्तकपाठः |
t खओोतसा areata इति F पुस्तकपाठः |
$ चलतेति ¢ menus: | चश्चलतेति A पुस्तकपाठः ।
9६ पातघ्चले यागदन
मृदधश्योतिषि सिद्धदशनं 082 1
भिरःकपाले ब्रह्मरन्धाख्यं छिद्रं saree “व्योतिः।
थथा weave मणेः प्रसरन्ती प्रभा कुचिकाविवरपररेे
सन्ते *, तथा इदयस्यः सालिकः प्रकाशनः प्रतस्तज सम्पिण्डितिलं
भजते । at wader, ये श्यावा-एयिव्योरन्सराखवत्तिनः “सिद्धाः
दिव्याः परुषाः, तेषामितरप्राण्यष्श्यानां तस्य ea भवति। तान
wala, ay सम्भाव्यत wae: ॥ ३२॥
स्व्वश्चते उपायमाह |
प्रातिभाद्वा WaT ॥ ३३ ॥
निभित्तानपे† मनेोामाजजन्यमविसुवादकं द्ागत्यद्यमान
ज्ञानं प्रतिभा । wat संयमे क्रियमाणे ‘ofa विवेकख्यातेः
genta तारकं wri, उदेति? । चथोदेव्यतः सवितुः॥ wi प्रभा
भरादुभवति । तदद्िवेकख्यातेः पूव्यं तारकं “सव्वैविषयं श्नानमावि-
भवति । afar सति सयमान्तरानपेच्तः सव्य जानातौत्धथेः te eH
सिद्ध॒न्तरमाइ |
wea चित्सवित् ॥ se ॥
Wee mie प्रदेश्विगेषः। तसिन्नधोमुखसखर्पपृण्डरी काभ्यन्तरे
* कु्धिताकारेव सव्वप्रदेश्रं aged इति पा०।
† सव्यनिनमिागपेक्षमिति प वक्तकपाठः।
‡ कटिग्यत्पद्य मानमिति ० पुरकपाठः |
§ उत्पद्यत इति ८ पएल्तकपाठः |
| बणादेष्यति सबितरीति > पुतकपाठः |
B पादे ३५ aaa! 5७
शन्तः करणसत्वस्य * खानं | त्र शतसंयमस्य स्व-परचिनश्चानमुत्य-
दयते । खचित्तगताः सव्य area. परचित्तग्तांख रागादंन् जाना-
ater: ॥ 8 ४॥
सिद्धन्तरमाद् |
स्वपुरुषयारत्यन्तासद्कीखयेोः प्रत्ययाविशेषो भागः
परार्थान्यस्वाथसंयमात् पुरुषन्नानं ॥ ३५ ॥
"सच्च" प्रकाश्रसुखात्मकः प्राधानिकः परिणामविशेषः । ‘aay.’
भोक्रा श्रधिष्ठाढरपः{ | तयोभाग्य-भोक्रुवरुपत्वात् चेतनादेतनलाख
अत्यन्तासद्कीर्षत्वं भिन्नलमित्य्ैः । तयोय; ्रत्ययस्या विशेषः, भेद-
नाप्रतिभासनं, ख भोगः। तस्मात् स्वस्यैव कटेताप्रत्ययेन या रुख-
asta स tw सत्वस्य खाथनेरपेच्छेण "पराः" पुरूषार्थः॥ |
तस्मादन्यो यः ‘AM? पुरुषसखरूपमाजालम्बनः, परित्यक्ारङूारे
सत्वे या चिच्छायासंक्रान्तिः, तच छतसंयमस्य “पुरुषविषयं "ज्ञानं,
उत्पद्यते | तदेवं रूपं खालम्ननं ज्ञानं स्वनिष्ठं परुषो जनाति |
म पुनः पुरुषा sarge विषयभावमापद्यते, श्चेयत्वापन्तेः |
भ्ाटरवज्नेयत्योरत्यन्तविरोधात् ॥ २५॥
ea संयमस्य TATE!
* श्छन्तःकार गरटेति प पुस्तकपाठः |
† प्रथाविष्धेषाड् भोग इति घ, 8, ८ चविडधितयुस्तकापाठः | प्डित-
मामकपत्रे सुद्धितयागद्ध च पषसत्वयाः इति पाठो द्छते |
† arafaseen इति ए पुरतकपाठः |
ऽ चऋभेदेन प्रतिभासनमिति 0 षुकूकपाठः।
| परषायेनिमिन् इति ए पुर्टकःपाठः |
ex Uwe AAAs
ततः प्रातिभ-आ्रावण-बेदनादशखादवात्षा जयन्ते
wed)
‘aay पुरुषरुयमादग्यद्यमानात्, afereta srrfa जा-
यन्ते। तच भ्रातिभं' yet aa, तस्याविभंवनात्* इष्मादिक-
ad wafa । sad’ ओचेद्ियजं ari, तस्माच प्रष्टं दिव्यं दि-
वि भवं weed जानाति । "वेदना" स्य द्दियजं ज्ञानं, विद्यते$नयेति
wer athe dyer अवद्धियते। तस्मात् दिव्यस्पशैविषयं ज्ञानं
उपजायते | ‘area: चचुरिद्धियजं wri, श्राखमन्तान् Gad
ऽनण्छयते ूपमनेनेति त्वा, we ॒प्रकषोदिव्यश्ूपश्चानमुत्पद्यते ।
‘arate’ रसनेद्रियजं ari, श्राखाद्यते ऽनेनेति wen, afar
wee दिव्यरससं विडुपजायते । ‘ara’ गन्धसंवित्† afames
ताग्लिक्या परिभाषया घाणेद्रियमुच्यते, ard गन्धविषय इति
छला टन्तेराणद्धि याश्जाता वान्त गन्धसंवित् , aut प्ररय्य माणा्या
दिव्यगन्धोऽनग्धयते ॥ २६॥
एतेषां फलविश्रेषानां विषयविभागमाड्यं ।
ते समाधावुपसगो AANA सिञ्खयः॥ ३७ ॥
"ते" प्राकप्रतिपादिताः फलविेषाः, “समाधेः प्रकषं गच्छतः
* तस्याविभवादिति छ पुस्तकपाठः |
† गन्धसंवित्तिरिति घ पुस्तकपाठः |
विषेषविभागमारेति D gern: |
$ समाधौ aad गच्छतीति D पुरकपाठः |
ह पादे ९८ GA! eg
‘suai’ उपद्रवा विघ्राः* । aw दषे-विसमयादिकारणेन समाधिः
शिथिलीभवति । ‘aera’ पुनव्येवहारदथार्या, विभरिष्टफलदायकलात्
“सिद्धयः*, भवन्ति ॥ ee ॥
सिद्यन्तरमाइ |
बन्धकारणशथिच्यात् प्रचारसंवेदनाश्च चितस्य
परशरीरावेशः! ॥ ३८ ॥
व्यापकल्ादात्मचिलयोानियतकश्मेवश्रादेव भरीरान्तगंतयारेव भो-
क्-भोग्यभावेन यत् संबेदनमुपजायते, ख एव शरीरबन्ध TT ।
तत् यदा समाधिवश्रात् "बन्धकारणं धमाधश्माख्यं aa शिथिली-
भवति, तानवमापद्यते । चिन्स्य च याऽ ‘wert: इदयप्ररे-
शादिद्धियद्वारेण विषयाभिमुख्येन प्रसरः, तस्य ‘sae’ श्वानं दयं
fenae नाड़ी, श्रनया चित्तं वरति, दयश्च प्राणादिवहाभ्था
ashe विलक्षणा इति खवपरश्रोरयायेदा wert जानाति, तदा
परकीयं शरीरं ad जीवश्छ रीर वा चित्तं ख्चारदारेण प्रविश्रति।
विश्च cont? प्रविशत् tiered, मधुकरराजमिव मधु-
afaart । चरतः परशरीरपरविष्टो यागी खशरीरेणेव तेन? यवहरति,
यता व्यापक्याचिन्षप॒रषयोभौगसङ्धाचकारणं कमं, तेत् समा-
धिना fad तदा खानतन्तयात् सब्बैजेव भोगनिष्यन्तिः ॥ ३८॥
* fanmtca इति प्र पुस्तकपाठः |
t पर्नरोरपवेश् इति D पुस्तकपाठः |
t मचिका इति ० पु्तकपाटः |
९ खग्ररीरवत्तनेति “पण्डित” नामकपचपाठः |
& Bw A > ® © PAA
६९
९४
RR
तदा सव्याबरशमशेत्यादि ११० & ye
तदुपराभापेलिनादि-
त्यादि Yoo
aeartarfargfa-
त्यादि CX
तरैराग्यादपीत्यादि न्त
WG: खाध्यायेश्रेत्यादि ९
मख्य प्राग्वा way.
SHITTY ९९
wa भूमिष् fafa ९९
तद्य AAR IVs: Ua
लस्य sauaife ४९
तस्य Wachee BR
तश्यापि निरा इत्यादि ९९
afar सति wears ४९
ता रव सवीजः समाधिः ९२९
तारकं सथ्वेविष यभित्यादि oc
तलासामनादि लमित्यादि ९४
तीत्रसवेमानमासच्न te
वे प्रतिप्रसवश्ेयाः SA: W
वे यक्रकागकशकामः ९७
ते खमाभावपसनो इत्यादि oc
ते ङद्परितापणला
इत्यादि ea
जयमनारङ्ग प्यः १२
waaay संयमः १९
दुःखदोमगस्मेत्यादि २
Sarat देषः Re
erquaantz १४
छ छ = A AA
wi, पादे, TF
wayafemarfg € ६ १५
quaufque चारणा ९० 8 ९
अहा efeary इत्यादि ४९ ₹ Re
wyemaferfe . ४० ९ ६९
उहुश्सापरङभिन्याद्. १०६ 8 RR
UICV ष याम्धता मनसः ४८ ₹ ४९
WTAVTGENG . ९९ ९ ६९
yt तद्गतिन्नामं ee द रण
ल तत् साखम्बनमित्यादि Oo श २०
मतत् खाभासं दश्मलात् tet ४ te
नाभिचक्रे कायब्यूदन्नानं ७४ ए ९९
निसिन्मप्रयेजकेत्यादि € ४ श
निग्यारविक्ाग्बस्िता-
मानात् ९
निभिखारवेद्रारय इत्यादि yo
परमाख परमम्लान
इत्यादि १४
परिशामतापरुख्कारेत्यादि श्ट
परिशमनयेत्या . {eo
परिलामेकलाद सुतं ९८
FREY मामित्यादि १९१
परकाश्क्रियेत्यादि Ye
प्रच्छ् afaeutcenafa-
arf RR
प्रत्वचानमानेत्यादि ९
प्रत्य यस्य परचिच्ज्चानं ॐ
प्रमाख्विपय्येयेत्यादि <
qaanfaaaire ६४
प्रहनिमेदे प्याजक मित्यादि ९९
[ ॐ ]
we, Te, खनं ॥
श्ट ट २४
प्रभ॑ष्यामप्यङुसीरमस्मे-
त्यादि १९०
प्राति नादा ae of
qaarcentaente-
त्यादि oe
wee efauwictia ek
्रद्मवय्येप्रतिष्ठायां वीयं -
सामः ut
भवप्रत्ययो विरेेत्यादि १९
भुवमन्चामं य्येसंयमात् ®
मृखग्योतिभि सिदद शनं ०१
दु मध्येत्य दि १४
मैभीकदकत्यादि ९१
मैजादिष verte ९
यथाभिमतध्यानाद्वाः २४
यममियमासनेत्यादि ४९
Grmafenufafatra: = &
योगाङ्ामुषछठानेत्यादि ४९
ख्पलावष्योत्यादि ey
weary इत्यादि - ec
बड्िरकश्पिवेत्यादि ८६
वाद्याभ्यक्र विषयेत्यादि yo
वितकंबाधम इत्यादि ४९
वितकविखाराभन्देत्यादि ९
वितक्िखादय श्त्यादि ve
भिपय्येये भिण्याज्नानेत्यादि ९
विरामप्रत्ययाभ्धासेत्यादि ६९
विवेकद्यातिरविद्षवेत्यादि ४४
@ >
en pet 9 ७ = EC BAP AR = ~ ~ = ^ ^
९९८
RR
। 3 >
b
वि्धेषद्भिन इत्यादि १०८
विद्येषा विधेषेत्याडि ४९
fairer at arfrqat xe
विषषवती tanf< Re
whrcrafawd वा fed Rx
ह्यः Twa इत्यादि
हनिसाङ्प्यनितरज |
ग्ाधिख्वामेत्यादि Xe
warafatrianfg ९९
RRMMTTTA TE 8
TU ARATE ९६४
कोष (=
श्यान्तादितागित्वारि
नोच -सनोगेत्यादि +^
शो षातखाङ्चुमु wane ६९
अङा-वीग्य -दूतीत्यादि ४
वृतागुखानेव्यपि Re
जाकाश्मेारित्थादि ८९
संखछारस्ाचात्करलादि.
त्वादि | qe
स रज gauge: ६७
सति aw cane ye
स्त॒ दीषेकादेत्याि ९
स्त॒ काद्याम्डनरेत्यादि ६९
सत्यप्रति्ावाभ्त्विाङि ६६
सपद षये रत्यन्छत्याडि 99
ख पद्बवारित्यादि om
TWICE ०४
a ^> +> «A
a क
ॐ BAA ff wow र छ
4 ® ©
Bpep BP Pw = 9 = =>
49 न
[ 4]
इषे, पादे, खं ।
ष्ट,
Sqrwrniferewy =
ष्त्यादि
दि ६१० 9 te
उनोषाद मुरलः CWE ae
शिभावे :
wa त्यादि ९६९ १
खम्नाधिसिखपत्यादि we 8 :
ve
—_ ` "`
परबयारि-
त्यादि
डि Co ₹2 ew
ewan राजः 8४ र्
wafeqaaqenf :
विषयन्रच्ेत्याहि ९७ ९ ७४
Crowd जिखपक्रमचे-
त्या
षि ७६ € रर्
खान्यपनिमन्त्रर शृत्वा ७९ ए
waaeiariz 7
व SFR शे ४४
९१ & ॐ
खक्ननिद्रेत्यादि १४ ६
क्न किदुबाऽपपैः
. Re ₹ €
खबिषक्शन्प्रयोगा-
भाक इत्यदि
। us
. ९ us
ary ॥
Tarfeegea-
त्या
fx us 2 es
दये Fanvfag [र
8 neta ७९
Thi Line न
व्यादि
€¢ 9
रि श्र
Senna ९९ ९ ९९
€ पादे RR GA | १०६
wah frau fate इष्टं, चधा सुख दर्पे,
शरायन्त निश्येलख व्याप्रकस्य अपरिष्ठामिनः पुरूषश्य तष्प्रादनि कीले सत्न
क्रथं प्रतिविम्बनरशुपपद्यते । खश्यते । प्रतिविम्बनस्य खरूपमनवम-
च्छला भवतेदमभ्यध्ायि | aq Bae च्रभिष्यद्मावाचिच्छकेः
पुरुषस्य बालि ्थादमिग्यङ्किः चेव प्रतिदिग्बननुच्यते । घाटी पुर-
want चिच्छक्रि्तच्छाया तज्राण्याविभेत्रति ) वदणुक्रमल्यकोनिमीखः
पुरुषः कथमनिम्म॑ले सचे प्रतिसंक्रामतीति तदय्यैकाग्तिक । नशष्या
दधष्टेऽपि जलार श्रादिव्यादयः प्रतिग्रकान्ताः सजुपलभ्वन्ते |
चदण्युकमपरिच्िकसख भासि प्रतिसंकाशिरिति तदणयुक्नं । व्याप-
कष्याकाश्नस्य दपंणादो प्रतिसंकान्तिद्रनात् । एवं बति न arly
दनुपपसिः प्रतिविम्बदशमस्छ ॥
नगु साविकपरिणामरूपे बुद्धिस पुरुवसन्निधानादमियश्ा-
SUERTE पुरुष रुख टुःखङ्पेा भोग इत्युक्तं
तदगुषपन्र, aca fered प्रह्टताक्परिरतार्यां कथं सर्जति,
किमथे तस्याः oftera: | तथोच्यते । पुदषछा्यापभोगसम्पादनं
तया SAAT TETRA तद्धा युक्र एव परिणामः ॥
WATTS पदषार्थकन्तव्यताया एवामुपपन्तेः | पुरुषा मया
avy ॒दृकोजविधोऽध्यवसायः परूषार्थकन्तवयतेाच्यते, जडाथाञ्च
med: कथमेवविधोऽध्यवसायः । श्रस्ि चेदध्यवसायः, कथं जडत्वं |
* निवतपरिमाखस्येति ¢ पुखकपाठः।
† तङागाराबिति © पुख्लकपाठः।
ग अथात इति ० पुखकपाठः।
14
६.६ Was Awe
श्रजोश्यते । श्रन॒लेमप्रतिलोमलक्षणे परिणामदये west afigaafe,
तदेव पृरुषा्थ॑कन्तव्यतोच्यते | सा च अक्तिरचेतनायाः प्रहृते: TAT एव ।
तच मरदादिमदाग्धतपरयन्तोऽस्या विमु खतयानुलामः परिणामः |
पुनः सकारणानुपरवेदारेणटास्ितान्तः प्रतिलेमः परिणामः | इत्यं
परुषस्य भोगपरिसमापेः सदजश्रक्निदयकयात् WATE प्रकृतिमे पनः
परिणाममारभते। एवं विधायाश्च पुरुषाथेकत्तव्यतायां जडाया अपि
प्रहृतेने काचिदनुपपत्तिः ॥
मु यदीदश्ी wie सदजैव प्रधानस्यास्ि तत् किमथे मोला-
fafa: मोकाय यन्नः क्रियते, मोस चानथेनीयले तदुपदे कख
TARA । उच्यते । याऽयं ॒प्रहृतिपुरुषयोरनादिभाग्य-
भोक्रभावल्षणः सम्बन्धः, afer सति व्यक्रचेतनायाः wae:
कर्लाभिमागात् दुःखानुभवे सति कथमियं दुःखनिटत्तिरात्य-
न्तिकी मम स्यादिति भवच्येवाध्यवसाबः। श्रता दुःखनिटत्युपा-
योपरेकशरास्तापदे श्रापेलाख्येव प्रधानस्य । तथ ग्छतमेव कष्मानुरूपं
बद्धिसत्तौ आस्तोपदेभस् विषयः । दधनान्तरेग्वणेवंविध catia
खभावः शास्वेऽधिक्रियते। ख च Ata प्रयतमान एव विधमेव
्रास््लोपरे्ं खदकारिणमपेच्छ area; फलमासादयति | area
कायाणि प्राप्तायां साम्या श्रात्मानं लभन्ते, we च प्रतिलोम-
परिणामदारेरैवोत्पाद्यस् मेकचास्थस्य aaa trea सामयी
प्रमाणेन निशिता, प्रकारान्तरेणानुपपत्तेः। श्रतस्तां विना कथं
* तदथिभिरिति ए पुस्तकपाठः |
+ कम्भाग्रूपं ब्धिसत्वमिति ¢ पुखलकपाठः |
{ समप्रायां सामयप्रामिति F पुस्तकपाठः |
€ पादे २२ खचम्। १०७
भवितुमहेति। श्रतः खितमेतत् । संक्रागन्तविषयोपरागममिव्यक्ष-
चिच्छछायं बुद्धिसत्वं विषयनिखयदारेण समां सोकया्जां निव्वा-
इयतीव्येव विधमेव fed पश्यन्तो waren खसंबेदनं चित्तं, fer
arag जगदिव्येवं ब्रुवाणाः प्रतिनेाधिता भवन्ति ॥२२॥
wa यथ्ेवंविधादव fen सकलब्यवहारनिष्यत्तिः* कथं
WAU द्रष्टा अभ्युपपद्यते। cane] द्रष्टुः प्रमाणमाह |
ANS] यवासनाभिधिवमपिः परार्थं सं हत्यकारि-
त्वात् ॥ २ड॥
‘ay’ एतत्त, `सद्यातुमश्क्याभिः, वासनाभिः", “वचिचमपिः
मानारूपमपि, "परार्थे परस्य खामिना भोक्ुभौगापवगेलक्तणम्थै
साधयतीति । कुतः, 'संदत्यकारिलात् संत्य सम्भूय मिलिला wi
क्रियाकारित्वात् । ae सं्याथेक्रियाकारि तत्पराथे दृष्टं, यथा
शयनासनादि | सत्वरजस्तमांसि च चिन्तलक्तण्परिणामभाच्ि se-
व्यकारौणि, ्रतः पराथानि। यश्च परः ख पुरुषः ॥
मनु च यादृ शेनश्यनासनादिना परेण भ्रीरवता पराथैवमुपलम्धं,॥
दृष्टान्तबलेन तादु wa परः सिध्यति, यादृश्ञ्च भवतां पराऽसंदत-
इ पाऽभिपरेतस्तदहि परीतस्य सिद्धेरयमिष्टविघातल्धेतुः¶ । उच्यते ।
* सकणब्यव हार नि्निरिति ० पुखकपाठः।
† खभ्युपगम्येत इति 0. खभ्युपगन्तद्य इति ए पुस्तकपाठः |
- ‡ जरीति ० gaa: |
९ वित्तमपीति c amauta: | परन्वयं न समीचीनः |
|| पारा्यसुपलन्धमिति F wears: |
¶ खयमिद्विघातका हेतुरिति ० gents: |
qot waRe MAT
यद्यपि शमान्येन wirdwara anftetetar तयापि aerfe-
fraquufaralrarenn afsage wa aime परः सिध्यति |
यथा tamed faaftfe विलकणाङ्कमादङ्खिरनुमीयमान दतर
वद्किविखक्णसेन्धनप्रभव एव प्रतीयते, wien विलचणटस्छ
सत्वास्थस्य भोग्यस्य Treaster तथाविध एव भोक्राऽधि-
star परयिग्माजङ्पेऽखंहतः सिध्यति । अदि वा ve awl
सर्ववीत्लषटलमेव प्रतीयते, तथापि तामथेभ्वो विषयेभ्दः weed welt
प्रकाच्रूपेडखियाख्रयालयात् । तस्मादपि प्रहव्यन्ते cherie । aad
ऽपि yes स्वं प्रकाश्ररूपं ¦ तस्यापि यः yates. प्रकाश्छविल-
पाः स चिद्रुप एव भवतीति RAG Ga ॥ २2 ll
cert wrest Saal fad दश्रभिः खजेरपकमते |
विगेषदभिम आत्मभावभावनानिटत्तिः ॥ २४ ॥
एवं सत््वपुरुषयोरन्यवे साधिते* यस्यो विशेषं पश्ति श्रयमस्ा-
दन्य इत्येवंरूपं, तश्च विज्ञात चित्तसत्वखरूपश्य चित्ते या श्रत्म-
भावभावना, खा निवन्त॑ते । चिन्तमेव कन्तु are मोक इत्यभिमाने
निवर्तते ues ti
afaa सति fa भवतीत्या |
तदा faaataa केवव्यग्राग्भार ‡ चित्तं ॥ २५॥
* प्रतिपादिते इति ० पुखकयाठः |
† खखहमस्नादन् ड ेवंसू्पमिति ० पुखकपाठः |
} केवस्यश्रमावमिति F QMS |
9 पादे २७ BAH! Loe
aerated afegad विषयोपभोगफलं fereredtafe-
art "विषेकनिचं"* विवेकमागैमममुं खं, “केवस्डप्रागभार' कैवस्य-
फलं, केवच्यप्रारम्भं वा सम्पद्यत इति ne wl
असिं विवेकवाहिनि feet Gowran प्रादुर्भवन्ति तेषां
हेतुप्रतिपादमद्वारेण त्यागोपायमा |
AST प्रत्ययान्नराणि संस्कारेभ्यः ॥ २६ ॥
तसन् खमाधो fers, “द्धिटेषु' अ्न्तरालेषु, यानि श्रत्ययान्-
राणि* व्युत्थानरूपाणि श्नानानि, तानि भ्राग्भवेभ्यः। बयुत्थानामुभ-
वजेभ्यः “संस्कारेभ्यः, अरं ममेन्थेठरूपाणि ल्ीयमाणेभ्योऽपि प्रभवन्ति |
श्रनःकरणोच्छिन्तिद्वारेण तेषां हानं कन्तव्य मिन्युक् भवति ॥ २६ ॥
CATT पूव्वमेवोाकं TATE ।
हानमेषां RATT ॥ VO kt
यथा ‘auratafaeratat, ert पुत्वसुक्, तथा संखारण-
मपि कव्यं । यथा ते ्चानाग्निना yer देग्धरवीजकल्या न पुन-
शिन्श्डमो प्ररोहं लभन्ते, तथां संस्कारा श्रपि ॥ २९७ ॥
एवं म्रस्ययान्तरानृरये खिरीश्ते2 समाधौ यादुशरस्व थो गिनः
समाधेः प्रकषैप्रात्निभेवति, तथाविधमुपायमार ।
* विवेकविवश्ममिति ४ पुरञकपाठः।
† तस्िखेति ए पुस्त कधाठः |
t orate इति त दुस्तकपाठः।
$ स्थिरीक्घत इति F पुस्तकपाठः |
¶ Cats: BAT THA, परन्तु उधायमिति म समीचीनं यादृश्रस्य
योगिन इति पाठेन सह विडडव्वात् |
११० wage योगस
प्रसञ्चानेष्यकृसीदस्य सव्वंथा विवेकख्यातेर्धम्बभेधः
समाधिः ॥ र ॥
शप्रसद्यान॑" यावतां तत्वानां यथाक्रमं व्यवख्थितानां परस्यरविखं-
चणखङूपविभावन, तस्मिन् सति श्रपि, “श्रकुसीदस्' qeafaedr.,
प्रत्ययान्तराणामगु दये 'सब्वैप्रकारविवेकख्यातेः' परिणेषात् "धक्मेघः
समाधिः" भवति, प्रहृष्टमशक्तरृष्णं Ul परमपरुषाथसाधकं मेदति
सिञ्चतीति "धमे, । अनेन परृ्टध्चसव न्नानहेतुलमिल्युपपा-
दितं भवति ॥ ९८॥
तस्मादकमेघात् किं भवतीत्या * ।
ततः HUA aT: ॥ २९ ॥
क्शानामविद्यादीनामभिनिवेश्ान्तारना, ‘aaerg ब्रक्तादिभे-
देन जिविधाननां, श्चानादयात् पृत्वपूव्वंकारणमिटत्या “निटत्तिः",
भवतीत्यथैः॥ २९८ ॥
निदन्तेषु तेषु किं भवतील्यार ।
तदा सव्वावरणमलापेतस्य चश्रानस्यानन्त्याज्ज्ेय-
WET ॥ 8° ॥
्रत्रियते fenafaftfa शश्रावरणानि' dur, त एव ‘Aer’,
तेभ्यः ‘sore’ afacfera, ‘are गतवनगगममिभस्य, “श्रान-
* भवतीत्यत area c पुशकपाठः |
8 पादे ३२ BAA | CL
TTY च्नवच्छंदात्, ‘He’, “we गणनास्पदं भवति, श्रक्घथेभनैव
सत्वे Ha जानातीव्यथः ॥ 2 ° ॥
ततः किमित्य् ।
ततः छताथानां परिणामक्रमसमात्तर्गुणानां ॥ ३१॥
‘aay निष्यादितः, भोगापवगेलक्तणः gears: प्रयोजनं Fa
‘sara’, गुणः" सत्व-रजस्तमां सि, तेषां ‘afters: श्रा पुरूषाथे-
समाप्ररानुखोम्येन प्रातिलोम्येन वचाङ्गाङ्गिभावावखितिलच्णः, तस्य
योऽसौ ‘may वच्छमाणः, तस्य परिसमािः" निष्टा, न पुमरुद्धव
दत्यथेः ॥ ३९॥
क्रमस्माक्षस्य TITAS |
छणप्रतियोगी परिणामापरान्तनियोद्धः कमः॥३२॥
‘qq: श्रल्यीयान् कालः, TU योऽसौ प्रतियोगी" एकच्तणवि-
ललणः। “परिणामापराग्त निरादयः अरनश्ठतेषु चरेषु पात् सङूल-
बुद्धा यो wet स चणानां कमः" उच्यते । म इानन््तेषु Gey
क्रमः परिन्नातु शक्यः ॥ २९ ॥
ददानो फलग्डतस्य कैवस्स्यासाधारण खरूपमाद |
पुरुषाधैश्रन्यानां गुणानां प्रतिप्रसवः aaa स्वरूप-
प्रतिष्ठा वा चितिशक्तिरिति ॥ ६३॥
समाप्तभोगापवगेलच्णपुरुषाथानां गुणानां, यः प्रतिप्रसवः"
११० wage Arrest
प्रसञ्चानेष्थकुसीदस्य aaa faraway:
समाधिः ॥ २८ ॥
Tage? यावतां aarat यथाक्रमं व्यवस्थितानां aware
चणस्वरूपविभावन, तस्मिन् सति ‘af’, “श्रङुसीदस्छ' qaafedr,
परत्ययान्तराणामनु दये “सब्वेप्रकारविवेकस्थातेः' परिशेषात् “धममेघः
समाधिः भवति, TECHS धमं परमपृरुषाथसाधकं मेति
सिञ्चतीति ‘ude’ | अनेन प्रृ्टधशमसैव श्नानहेतुलमिन्युपपा-
दितं भवति ॥ ९८॥
तस्ाद्धश्भमेघात् किं भवतीत्याद* ।
ततः UHI: ॥ २९ ॥
क्शानामविद्यादीनामभिनमिवेशाग्तानां, .ककेणाच्च wWerfea-
देन जिविधार्ना, श्वनेदयात् पृत्वपूव्वंकारणमिटत्या ‘frefa:’,
भवतीत्यथैः ॥ ee ॥
निदन्तेषु तेषु fa भवतील्याह ।
तदा सव्वेवरणमलापेतस्य न्ानस्यानन्त्याज्त्य-
AST ॥ ३० |
आ्रत्रियते विन्तमेभिरिति श्रावरणामि' der, त एव "मलाः,
तेभ्यः ‘state’ तद्विरहितस्य, ‘are’ गतघनगगमनिभस्य, “श्राम-
* भवतीत्यत खाहेति c genus: |
8 पादे ३द GIA | १११
भधात्' WAST, “He, ‘we’ गणनास्पदं भवति, शक्तथेत्ैव
स्वे Ha जानातीत्ययैः ॥ द° ॥
ततः किमित्धाद |
ततः Berea परिणामक्रमसमा्िर्गुणानां ॥ ३१॥
‘aay निष्यादितः, भोगापवमलक्षणः पुरुषाः प्रयोजनं Fa
‘waar’, गणाः" सत्वरजस्तमांसि, तेषां परिणामः' श्रा पुरुषाथं-
समापरेरानुखोम्येनं प्रातिलोम्येन चाङ्गाङ्गिभावावखितिलक्तणः, तस्य
योऽसौ ‘may वच्यमाणः, तस्य परिषमात्निः" निष्टा, न पुमरुद्धव
दत्यथेः ॥ ३९॥
क्रमस्माक्षस्य लकणमाह |
क्षणप्रतियोगी परिणामापरान्तनिग्राद्यः कमः।३२॥
"णः" श्रर्पीयान कालः, तस्य योऽसौ प्रतियोगी" एकच्तणवि-
wee: | "परिणामापरान्तनिराद्यः' अन्तेषु चणेषु पात् सङ्ल-
बुद्धया यो ग्टते स षणानां क्रमः* उच्यते | म WTA सेषु
क्रमः Ufa शक्यः ॥ 8k tl
CATA फलग्डतस्य HAVASU TT खरूपमाड |
पुरुषाथश्रन्धानां गुणानां प्रतिप्रसवः Arai स्वरूप-
प्रतिष्ठा वा चितिशक्तिरिति ॥ ६३॥
समाप्रभोगापवगलक्षणएपुरुषाथानां गुणानां, यः भ्रतिप्रख्वः
९९१२ पातन्नले Aa
प्रतिक्लीमपरिणामसमाती विक्रारानङ्भवः, चदि वा चिष्छक़टेनिखा-
Sufasal खर पमात्रणावस्थानं aq ‘Kae’ उच्यते ॥
न केवलमसखदभने Soe. कंवस्छावस्यायामेवम्भूतच्िद्पः, ANAT
म्तरेव्वपि विशटव्यमाण एवं विधश्ूपाऽवतिष्ठते | तयाहि शंषारदशाया-
मात्मा कठैल-भोक्लानुखन्धाढवमयः प्रतीयते । अन्यथा यद्च यमेकः
रेचन्नस्तया विधो न स्यादा न्नानष्ठणानामेव पुव्वापरामृसन्धानाभावे*
नियतकर्मफलसम्बन्धा न स्यात्, रतनाशाहताग्यागमप्रसङ्गद्च । यदि
येजैव ास्तोपदिष्टमनुषटितं aw तेव dba भवेत् तदा fert-fer-
arfaafeercrat ase प्रनत चंटते। सब्वस्यैव व्यवहारस्य हानाया-
दानलचणस्यानुसन्धानेमेव व्याप्तलात् ्ञानक्षणानां परस्यरभेदेनाग्-
खन्धानद्ू्यलात् तदमसन्धानाभावे कसचिदपि व्यवदारस्यागपपन्तेः
HAT भोक्तानसन्धाता यः स aI BTA | मोाचदज्नायान्तु
सकलग्राद्य-ग्राहकलच्तणव्धवद्ाराभावात् देतन्यमाचमेव तस्यावभिव्यते।
ag चेतन्यं चितिमाचलनेबेापपद्यते न पुनराक्मरुवेदनेन, चस्ा-
दिषयग्रहणषमयत्बभेव fated, मात्मयाशकलवं । carte ऋ्सित्या
गद्यमाणः wafafa ग्यते । wed weereaefafa न पन
यु गपददिमुखतान्तसुंखतालकणव्यापारद्रयं परस्परं fag at
wel । wa एकस्मिन् खमये व्यापारद यस्य कन्तुमश्रकयत्वात् विद्रुप-
तयैवावभ्रिव्यते । भतो मोाकचाबस्यायां निदत्ताधिकारेषु गणेषु
* ्चानलच्तगानामेव पुब्धापग्ानुखन्धाद्रशरून्यामां भावे इति ¢ पुस्तकपाठः |
+ हितदितप्राष्यपरिहारायेति F पुस्तकपाठः |
‡ खनुसन्धानाभावे इति 0 पुस्तकपाटठः। तदमुसन्धाजभाव इति F पुकपाढठः।
¢ पदे 8५ UMA! ११
fears एवात्मावतिष्ठत vad युकं । संखारदज्ायाग्त॒ White Bae
भोक्रलमनगुसन्धादतवश्च खव्येसुपपद्यते। तथाहि योऽयं प्रत्या सहा-
मादिर्नसमिकाऽस्य भोग्य-भोकमावलकणः सम्बन्धः अविगेकस्वाति-
सखः, तस्मिन् सति पुरुषाथेकन्तेवयतारूपश्क्रिदयसङ्भावे चा मददा-
दिभाबेन परिशतिस्तस्यां sat सति यदाद्मनाऽधिष्टाद्रतलं चिच्छाया-
समपेणसामरथ्य, बुद्धिसत्वस्य च सद्ान्तचिच्छायाग्ररुणसा म्ये, चिद्-
TUTE WA कटैलल-भोक्रुलाध्यवखायस्ञत एव सखब्बस्यागुस-
न्धागपुव्यैकस्य व्यवहारस्य निष्यकेः किमन्यैः फलगुभिः कण्यनाजालैः।
यदि पुमरेवभ्भूतमागयतिरेकेण पारमाथिकमात्मनः MATT
क्रियते, तदास्य परिणामिलप्रषङ्गः, परिणा मिलाजानित्यल्ये तस्याक्मल-
नेव ग wal ग Gata समये wana रूपेणा परश्यरविर्द्धा-
Tera, सरवति । तथाहि यस्यामवस्थायां श्रातमसमवेते समुत्पके
सुखे तद्धानृभविदल्व, न तस्या मेवावस्थायां दुःखामुभविढरतव | अरताऽव-
स्थानामालवाशसदभिनलस्यावस्थावतापि aaa, नानालेन च परिणा-
मिलान्नाकमलं नापि fret । अत एव ज्ान्नब्रहमवादिभिः atau
कमनः सशव संघारदश्ायां मेाषदश्रायाद्धेकरूपत्यमङ्गी पियते ।
ये तु वेदान्तवादिनधिदानन्दमयवमाद्मने ate मम्यनो, तेषां
म युक्रः पचः। तथाहि श्रानन्दस्य सुखस्रूपलात् Fae च सेद्य-
मानतयैव प्रतिभासात् संवेद्यमाननश्च संवेरेनव्यतिरेकंणानुपपन्नमिति
खंवेय-संवेदमयोदंयोरभ्युपगमात् अ्रदेतदामिः । अथ छखात्मकलमेव
तच्याच्यते । तत् विरद्धधम्मीध्यासादन्पपन्ञं । न हि संबेदनं संबे््ेकं
ufaquefa । feareaatfafa: कब्धाक-परमा्मभेदेनाक्या दिविध
15
१९१४ पातन्नखे Aas
च्यते । तच aka ete सुख-दुःखभोक्वं sein, तेनेव
edu यदि परमात्मनः Sree कश्मात्मवत्परमाक्ममः परिणामित्-
अविद्या खभावलश्च श्यात् । अथ न साचाद्धोक्वं, किन् तदुप कि-
लमुदासीगतयाधिष्टाटलेन खौकरोाति, तदास्मदकनान प्रवेशः | अराग
sera च aed facet) किश्चाविच्ाख भावन निःखभाव-
लात् कन्यायां कः शाख्ताधिकारी | म तावन्नित्यनिग्धक्रलात् पर-
मद्या, गा्विद्यास्वभावलात् WRT । तत खकलबरास्तवेयभ्ये-
प्रसङ्गः | अरविद्यामयले च जगतेाऽङ्गी क्रियमाणे कच्याविथेति विचा-
ते, म तावत्परमाद्मनः नित्यनिसुक्रत्वात् विदारू पलाख |
कीद्यनेाऽपि मिःखभावतया शच्रविषाणप्रश्यत्वे कथमविद्यासम्बन्धः।
sated एतदेवाविथाया अविद्यालं थदविषारणीयवं नाम । थेव
fe विचारेण दिनकरकरसपृष्टनीहारवदधिखयसुपयाति, शेवाविेत्यु
च्यते । मेवं । ace किञ्चित्काय्यं करोति तदवश्यं safeties
वा anal, श्रविद्ायाख्च संसारशशणप्रपञ्चकाय्यकरढलमवश्यमङ्गी कण्लवय
तसख्िन् सत्यपि यथ्निव्वाच्यलमुच्यते, तदा कस्यचिदपि area
न स्यात् ब्रह्मणोऽप्यवाच्यताप्रसक्िः | तस्मादधि्ठाटरूपताव्यतिरेकेख
मान्यदरात्मनेा खूपमुपपद्यते। अधिष्टाटलश्च चिद्रुपलमेव तड्मतिरिकिख्व
धर्मस्य कस्यचित् TATSTTATA: ।
Sef ज्ेथायिकादिभिरात्मा चेतनायोगाखेतन were,
मापि तस्य मनः संयोगजा | तथादि इच्छा-्लाग-प्रयनादयो OTS
# इष्यत इति C TARTS |
8 पादे RR UH! ६९६४
्यवह्ारदश्नाथां श्रात्ममनःसंयोगादुन्यदयन्ते। तरेव च ae: खयं
ज्ञाता कण्तौ भोक्तेति व्यपदिश्यते । areamery मिथ्यान्नाननि-
sa agerat दोषाणामपि निटन्तलेषां बुद्यादीनां विश्ेषगुणा-
नामत्धन्तोच्छिन्तिः . खर पमाचप्रतिष्ठतमात्मनेऽङ्गीकते | तेषां म
qm. Te: | यतस्तस्यां carat किमात्मन ware । व्यापकलादयो
HUT श्राकाञ्जादीनामपि सम्ति । अतस्तदैलल्ठेनात्मनः fafaxa-
away iat । श्रात्मललच्णजातियोग इति चेत् । न । a
wa हि जातियोगः सम्भवति । wat जातिभ्यो Segara
मङ्गोकर््तव्यं । तच्ाधिष्ठादरलं feguatia घटते नान्यया ।
यैरपि मीमांसकैः कव्-कटंरूप श्रात्माङ्ीक्रियते । तेषामपि
म युक्रः पलः । तथाहि श्रहप्रत्ययग्राद्य ्रात्मेति तेषां aft अ्रह-
ma च weed कश्मलश्चात्मन एव । न चेतद्धिरुद्ूत्ाद्पप्यते
aaa wate, कष्मैलश्च प्रेमेयलं । म सैतदिरद्धधश्भाध्यासेा युगप-
faq घटते, यदिरद्धघन्माध्यस्तं न तदेक । यथा wanna |
fang च कटरत्व-कम्मले | WATE | म कटत-कम्मेलयो विराधः,
किन्तु कढेल-करणत्वयोः। Saga, विङद्धधग्माध्यासस्छ geen |
वस्मादश्प्रतययगाद्धतं परिदत्यात्मनाऽधिष्टादल्मेवापपनल, तख चेत-
गत्वमेव |
यैरपि द्रव्यपय्थायभेरेनात्मनेाऽव्यापकख्य witaftarwa परि-
शामिलमिश्ते, तेषामुत्थानपरादत एव पक्वः । परिणाभिले चिद्रू
पताहाभिः । चिद्रू पताभावे किमाद्मम ware । तस्मादात्मन
श्राद्मलमिष्छता चिद्रुपलमेवाङ्गीकलतयं तथाधिष्टादरलमेव |
११६ पातने MTs
केचित् कन्त श्पमेवात्मानमिच्छन्ति । तथाहि विवथसान्निष्य
था wrrewat क्रिया ससुत्यन्ना तस्या विषयसविन्तिः we, तस्याश्च
कलरूपा्थां dfawt qed प्रकार पतया प्रतिभासते, fares
शादातया, WIT गाइकत्वेन | घटमहं जानामीत्धमेनाकारोक
तस्या; समुत्पन्नः । क्रियायाः कारणं awa भवतीत्यतः करत्वं
भोक्षलश्चात्मभेा रूपमिति । तदनुपपन्नं । यस्मान्लासां सं वित्तानां
ककि कलं य॒गपत् प्रतिपद्यते wate वा । युगपत्कटेले Gert
तस्य करलं HUA । अथय क्रमेण कैल, तरेकषूपस ग घटते |
एकेम SAY Gre Heed तदा एक सदेव खन्निरितलात् सम्य
Rata ख्यात् । We मानारूपतधा तस Rew तदा परिणा
fad. परिशाभिलाच न चिद पत्वं | अतञ्धिद्रुषलमात्मन दष्क
fen साचातकेलमङ्गीकन्तव्यं । यादु षरमस्माभिः SAMA:
प्रतिपादितं ere नित्यस्य gre azarqag |
एतेन खप्रकाश्स्वात्मना विषयमंविलिद्धारेश प्राह्कष्वमनिव्य-
ख्यत इति ये वदन्न, तेय्येतेनेव निराङ्ताः |
केविदिमभराव्मकलमात्मनिषायतलमिच्छन्ति। ते wrea वि-
मरव्यतिरे केण विद्रुपलमाक्मनेा freufad we i seq fae
Fara चिद्रू पलसु यते | ae विमर््व्यतिरेकेणानिरूपमापं गाग्य-
चावतिष्ठते । तदनुपपन्नं । इृ्टमित्यमेवं रूपमिति at विचारः स
विमं इतयु्थते, ख चास्मिताब्यतिरेकेष्मत्यानमेव ग छभते। तथा
आ्मन्युपजायमाने विसिः श्रहमेवम्भूत॒इत्यनेनाकारेण संवेद्यते |
ततश्ारंणब्दसम्मिन्नखाव्मललणस्या यस AT rary विकण्यखलरूप-
9 पारे ३९ ZA | ६९७
तातिक्रमः। विकण्पञ्चाष्यवसायात्मा afguait न fags: । कूटस्य
गिच्यलेन चितिः सरैकरूपत्याननाषंकारानूप्रवेश्नः ।- तदनेन खविमशल-
मात्मनः प्रतिपादयता बुद्धिरेवात्मतेन wren प्रतिपादिता, न
WHAT: परस्य पुरुषस्य खरूपमवगतमिति |
एवं सरभ्वैव्यपि दश्नेव्वधिष्टाटतवं विषाय मान्यदाष्मना रूपमुप-
पद्यते । afweretg दद्ुपलं । त जडादेखक्पडमेव | चिद्रु पतया
यदधितिष्ठति aca भोग्यतां गखति* । awe चेतनाधिष्ठितं तदेव
सकणब्यवहारयोग्धं भवति । एवश्च सति sae प्रधानस्य
व्यापारनिदन्नो यदात्मनः Kawase तदिदाय द्नागन्तरा-
एामपि नान्या गतिरस्ति तस्मादिदमेव ange टठस्तिषारूप्यप-
रौहारेण खरूपप्रतिष्ठा चितिथक्षेः कव्यं |
तदेवं सिद्यन्तरेभ्या विलचर्णां सव्वेसिद्धिमुलश्डतां समाधिसिद्धि-
मभिधाय जात्धन्तरपरिणामलकणस्य च सिद्धि विशेषस्य प्ररत्यापुरणमेव
कारणमि्युपपाद्य witatat प्रतिबन्धकमिति माच एव सामथय
मिति sew निन्माणचिन्तानामस्ितामाजादुद्भव wat तेषाञ्च
योगिचिसमेवाधिष्टानाक्मकमिति प्रदश्यं योगिचिन्ख्छ चिक्ागरवेल-
sunfire तत्कमणामखोकिकवश्चोपपाद्य विपाकानुगुणानां वा-
सनानामभिव्यक्रिसामथ्यै काययंकारणयोदेकलप्रतिपादनेन safe
तानामपि वाखनानामामन्त्थंसुपपाद्य तासामानन्धेपि हेतफलादि-
इारेण हानसु पदिश्यातीतादिव्ध्वस धम्भाणां सद्भावसुपपाद्च वि-
* भोग्यतामेतीति ० पुस्तकपाठः |
१६८ UTES Aaa
ervare farcrerq साकारवादं प्रतिष्ठा पुरूष Seagal
frnaite सकलव्यवहारनिष्यन्िसुपपा्च पुरुषसिद्धौ प्रमाणसुप-
दष्टं केव निषयाय दश्रभिः ga: क्रमेखोपयो गिनाऽथानमिधाय
जास्ताम्तरेष्वेतदेव कैवष्यमिल्युपपा्च कैवद्धसरूप निर्शोतमिति
व्याहतः RASA: |
wal यस्य यत्नःप्रतापवसतेः पादान्तसेवानति-
प्रथग्वक्ङ्रेषु Fea दधत्धाश्चां vitae |
यद्श्ालमवाप्य wae वाम्देवतापि भिता
ख अ्रीमोाजमरहीपतिः फणिपतेः gta ef व्यधात् ॥
इति ओ्रीमहाराजाधिराजश्रीभोजदवविरचितायां राजमार्लष्डा-
भिधायां पातश्नलयोगश्रास्तटला कवद्यपादचदुथंः | समाप्ता चेयं
पातश्चलयोागद्धजटेन्तिः ॥ ०॥
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