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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. <A learned writer describes Pessimism as the “ goal of modern thought” in Europe. If so, that “ goal’ was reached in India over four and twenty centuries ago.
Nor should the limit be set there. It is im- possible to believe that Sankhyaism, like Minerva, issued forth in all its perfection at once. It is but natural to suppose that many ontological and _ biolo- gical questions, such as God, soul, mind, primary causa- tion, &c., must have formed the theme of speculation and enquiry from a long anterior period, to prepare the Indian mind for the conception and reception of so recondite a system as the Sankhya. Kapila could not have conceived and brought it forth, had not his predecessors discussed and made themselves familiar with such philosophical ideas. There must have existed many doctrines, many dogmas, many theories to afford him the necessary materials to work out his scheme. Even as Bacon’s Novum Organum was not the spontaneous generation of a novel thought, but the crystallization or solidification of ideas which
x PREFACE.
were extant at the time in a more or less undefined, nebulous way, so was Kapila’s Sankhya. Various phases of philosophic thought were well known and current in his time, and his was the master mind which put them together to create a complete system. The bricks existed, and Kapila was the architect who used them in constructing a novel edifice.
How long before the time of Kapila metaphysical dogmas had currency among the Hindus we know not for certain; but the remarkable hymn in the Rig Veda which discusses whether entity or non- entity existed before creation (X, 129) carries us to a remote period of antiquity beyond which we cannot speculate. The reference in the SA4ma Veda to a Yati who condemned sacrifices, and whose wealth was transferred to Bhrigu, is equally germane to the point. According to the Aitareya Brahmana some such Yatis were punished by being thrown before jackals. In the A’ranyaka period of Vedic history, these rationalistic speculations and metaphysi- cal controversies were of frequent occurrence, and the Upanishads have preserved for us the substance of some of the orthodox speculations on the subject. They afford us traces also of the heterodox dogmas which they were intended tocombat. Kautsa was the leader of one of the rationalistic schools, and he is named by Yaska. Jabala was an atheist, and his name occurs in the Upanishads. Panini alludes to atheists, sceptics, fatalists, and revilers of the Vedas. It may be taken for granted without any offence to reason that these heterodox people did entertain many dog-
PREFACE. xi
mas in opposition to the received exposition of primal causation and other recondite doctrines of the Hindu faith. They could not have been heterodox if they had not adverse theories to propound ; and they must have been met by counter theories to keep up the antagonism. One may go further and assume that these disputes led to the development of adverse schools of thought which have since been overthrown by later developments. The earliest Vedic cultus was purely ritualistic. It embraced prayers and peace-offerings—prayers in set forms, and peace- offerings in the form of sacrifices accompanied by libations of spirituous liquors. Those who reviled the Vedic religion opposed it principally on the ground of the futility, cruelty and unmeaning cha- racter of the offerings. The atheists, pure and simple, denounced the whole system as false. This, however, was a purely destructive course, and not calculated to win the multitude in its favour. Mere negation suggests the idea of the doctrine of Metrodorics, the Epicurean, which had for its main object the stomach. Society needed some check to vice by holding up a threat of future retribution, and absolute negation of divine providence and future life did not provide it. Besides, a future state being admitted, a preparation for it in the present state was felt a necessity, and a large majority of the opponents, therefore, appealed to self-torture and meditation for aid.
Meditation as a means of communion with the Divinity was known long before the date of the Sankhya. Indeed, in all ancient forms of religion,
11 PREFACE.
meditation occupies a prominent place as a religious exercise. In the Rig Veda the Gayatri enjoins the meditation of the divine light which vivifies the solar luminary as the most sacred act of devotion, and that meditation occurs in endless forms in the rituals of all subsequent sects and systems, This medita- tion is called Dhydna, the word used in the Gayatri being the verb dhimahi “ may we meditate.” Now, this Dhyana cannot be performed without fixing the mind on one particular object after abstracting it from worldly cares and enjoyments, and this fixation is called Dhdrand, or steadfastness. The abstraction necessarily implies some amount of asceticism and austerity, and this is called in the Vedas Tapas. A man must foreswear all worldly enjoyments before he can fix his mind on one unworldly object, and the fixation must take place before he can begin a medita- tion. Austerity, therefore, forms the first step in the process; fixation or steadfastness the second; and meditation the third; and all these exercises have enjoyed a halo of sanctity from a remote period of antiquity. No Rishi could live without his her- mitage ; none without performing Tapas; none with- out steadfast devotion; none without his meditation. These are the essential attributes of a Rishi. It would be a contradiction in terms to suppose a Rishi could be so, without them. They suggest the idea of communion with something superhuman, and create a feeling of mysterious awe and veneration in the mind of the common herd. At first the object of meditation was of course the Divinity in some form
PREFACE. 111
or other; but atheistic philosophers soon found it practicable to dispense with that object, and they converted the objective thought to a subjective one, and thus produced the highest meditation of the Sankhyas, a meditation in which the mind meditates on itself, or, as the philosophers of this class express it, on nothing. The next step was to dispense with the eternity of matter, to reduce it to a phantasmal charac- ter. The mind was all in all, and there was no necessity for an eternal co-ordinate, and this is the dogma of the Buddhists and the Vedantists. None of these, however, dispensed with individual soul. That formed an integer in all the leading systems of early Indian philosophy. Nay, more, in order to provide for a future state of retribution, it was necessary to develop or retain the system of metempsychosis. It was seen that neither virtue nor vice always brought on its deserts in this life, and the necessity for a next life became unavoidable ; and if the soul was to have a next corporeality of some kind to bear the deserts, there was nothing to hinder the transmigration many times. It may shock European ideas of the present day to be told of metempsychosis ; but between worldly life, purgatory, and eternal hell- fire, or heaven on the one hand and metempsychosis on the other, dispassionate and unsophisticated logic will readily yield the palm to the latter. An English lady was once shocked at the sight of a Hindu lady with her nose bored for a nose-ring. She said, ^ how barba- rous is this custom of yours, dear sister, of boring the nose P” “TJ fail,” replied the Hindu, “ to perceive the difference, Madam, between boring the two ears and
XIV PREFACE.
boring the nose.” The Hindu controversialist may adopt this line of argument and ask, the matter not being susceptible of positive proof without the aid of revealed religion, “logically what is the difference between three corporealities and a dozen or more ?”’ But, however that be, all the ancient leading schools of India accepted metempsychosis, and the grand object they had in view was to devise the means for putting a stop to the ever-lengthening and never- ending chain of transmigration. And so long that was kept prominently before the masses, most of whom keenly felt, as they do now, and will always do, what Schelling calls ^“ that sadness which cleaves to all finite life,” the system propounded, however otherwise dis- cordant in doctrinal points, had a fair chance of success, as a proselytising system, particularly if it were favour- able to peace and welfare in this present existence. Buddhism was peculiarly well-adapted for this purpose. It was the most attractive in its moral and social phases. No system of human religion has propounded a more perfect course of morality, humanity, mercy, and sympathy. The universal benevolence it preached could not but exert a potent influence on the mind of the people. At a time when sacrifices of animals by hundreds were every- day practices, and those sacrifices were often effected by driving wooden spikes into the heart of writhing victims, the dogma of total abstinence from all sacrifices and uniform mercy to all creatures could not but produce a marked revulsion of feeling against the current religion, and to draw large numbers of
PREFACE. xv
men to the standard of the new faith. The doctrines of equality of man and of non-recognition of caste also contributed very largely to recommend it to the favour of those who had been for a long time ground down by caste rules. The result was wholesale con- versions of the lower and the middle classes of the people in all parts of India—so much so as to make Buddhism the leading religion of the country. The intellectual classes, the men of leading and light, also appreciated these moral and social advantages, and were willing to accept them. They perceived, how- ever, the worm in the flower, and were shocked by the sight. The atheism which forms the basis of Buddhist philosophy never obtruded itself on the perception of the multitude. It was unknown to them, and they cared not at all to understand its true purport. But the intelligent few felt it, and wished to avoid it. Even professed Buddhists could not always tolerate it, and many were the attempts made to gloss over it, or to supplant it in an insidious way so as to divest the system of its atheism without injur-. ing it in its constitution, The Ais’varika system of the Buddhists was the outcome of one of these attempts, and the Vedanta and the Yoga systems with their various Gita, Tantric and Puranic modi- fications represent the results of Hindu attempts at reconciling the higher philosophy of Kapila and Buddha with a theistic religion.
It is not my object here to enter into the vexed question of the chronology of these different systems. It would take more time and space than what are
Xvi PREFACE.
at my disposal now. It is necessary, however, to state that in appealing to the Sankhya, I appeal to the doctrine, and not to its text-books. There is abundant evidence, both in Hindu and Buddhist works of unquestionable antiquity and authenticity, of the Sankhya and the Yoga systems having been current before the time of Buddha. The most prominent part of the exercise of those systems involved the most rigorous self-mortification, and that mortification was currently practised with the utmost rigour before the time of Buddha. Buddha himself notices this. According to the Lalita-Vistara :—
“While at Uruvilvé, Sakya called to mind all the different forms of penances which people at his time were in the habit of submit- ting to, and which they thought raised the mind above all carnality. ‘Here,’ he thought, ‘am I born in the Jambudvipa, among people who have no prospect of intellectual redemption (adhimukts), crowd- ed by Tirthikas with diverse wishes, and at a time when their faculties are wriggling in the grasp of the crocodile of their earnal wants. Stupid men, who seek to purify their persons by divers modes of austerity and penance, and inculcate the same! Some of them cannot make out their mantras. Some lick their hands. Some are uncleanly. Some have no mantras. Some wander after different sources. Some abstain from fish and flesh-meat. Some mind not the annual duties. Some abstain from spirit and the water of chaff. Some beg alms from one, three, five, or seven tribes. Some indulge in tubers, fruits, mosses, kuga grass, leaves, cow’s dejecta, frumenty, curds, clarified butter, molasses, and unbaked cakes. Some wash the body of charioteers, parrot-flyers, and news-purveyors, Some dwell in villages, or in woods for their livelihood. Some adore cows, deer, horses, hogs, monkeys, or elephants. Seated at one place in silence, with their legs bent under them, some attempt greatness. Some speak to only one person, others to seven. Some eat once in a day and night, some once on alternate days, and some
PREFACE. XVli
at intervals of four, five, or six days; some once in a fortnight, performing a chdndrdyana. Some put on themselves the feathers of vultures or owls, Some, seated on a board or a munjaé mat, wear bark, kuga grass, valvaja grass (Eleusine Indica), or blankets of camels’ hair, or of goat’s wool, or of hair, or hides. Some sleep more or less in wet clothes Some sleep on ashes, gravel, stones, boards, thorny grass, or pestles, with the face downwards, in a hut or the bare ground. Some wear one, two, three, four, five, six, or seven pieces of cloth ; others go naked, making no distinction between fit and unfit places. Some have long hair, nails, beard, and matted hair, and wear bark. Some live upon a single meal of a mixture of sesamum and rice. Some smear themselves with ashes, cinders from altars, dust, or clay. Some carry on their persons and in their hands down, munja grass, hair, nails, raga, mud, or a cocoanut-shell alms-bowl. Some drink hot water, or rice-water, or fountain water, or water preserved in earthen jars. Some carry on them cinders, metals, astringent things, three sticks, skulls, alins- bowls, bones or swords, and by these means they hope to attain to immortality, and pride themselves on their holiness. By inhaling smoke or fire, by gazing at the sun, by performing the five fires, resting on one foot, or with an arm perpetually uplifted, or moving about 07 the knees, some attempt to accomplish their penance. Some seek salvation by killing themselves by entering into a mass of lighted chaff or charcoal, or by suppressing their breath, or by roasting one’s self on (hot) stones, or by entering any fire or water, or ascending in the air. The syllables “om,” “ vashat,” ^ svadhé,” svahd,’” as also, blessings, hymns, lighting of the sacred fire, invocations, repetitions of mystic mantras teaching of the Vedas (lit. mantras), or fancying the image of adivinity in one’s mind, afford means of purification to many. Some pride themselves on their saluting Brahma, Indra, Rudra, Visbyu, Devi, Kumara, Matri, KatyAyani,Chandra, Aditya, Vaigravana, Varuga, Vasava, Agvina, Naga, Yaksha, Gandharva, Asura, Garuda, Kinnara, Mahoraga, Rakshasa, Preta, Bhita, Kushmanda, Parshada, Ganapati, Devarshi, Brahmarshi, or Rajarshi. Some select some of them, others resort to the earth, the water, heat, the air or the ether. Mountains, rivers, fountains, tanks, lakes, long narrow sheets of water (tadagas), oceans, vats, ponds, wells, trees, lotuses, herbs, creepers,
XVill PREFACE.
grasses, stumps, pastures, cremation grounds, courtyards, and bowers afford asylums to others. Houses, columns, stones, pestles, swords, bows, axes, arrows, spears, and tridents, are the objects of salutation to some. In curd, butter, mustard, barley, garlands, darbha grass, jewels, gold and silver, some seek their welfare. Thus do these Tirthikas, dreading the horrors of mundane life, seek their shelter. Some seek heaven and salvation in their offspring, and resolutely apply to them. They all follow the wrong road; they fancy that to be the true support which is untrue; they hold evil to be good, and the impure-to be pure. I shall then commence that kind of vow and penance by which all hostile sects shall be overpowered. To persons deluded by works and sacrifices, I shall show the destruc- tion of all works and sacrifices. To Devas, perceivable by meditation, as also to those who become manifest in divers forms, 1 shall exhibit a meditation by which they may be overpowered.”’—My Buddha- Gayd, pp. 24, et seq. |
The meditations he practised were all in ac- cord with the rules of the Yoga system, and even their technical names were the same. These facts demonstrate the antiquity of the Sankhya and the Yoga doctrines; but this cannot be said of the text-books of those systems as we have them before us now. They are obviously of a later date than Buddha, and this may safely be predicated of all the six leading texts of Hindu Philosophy. The Sankhya Sutra quotes the Vais’eshika by name in two places (A. 1., 25 and VI, 35), and refutes the doctrine of the Vedanta Satra. The Yoga Satra takes for granted the twenty-five categories of the Sankhya as the basis of its doctrine, and copies some of its aphorisms almost verbatim. The Vais‘eshika Stitra recognises the Nyaya as well as the Sankhya. The Nydya Sutra refutes the doctrines of the Vedanta, and of the
~ PF
Sankhya. The 1102739 either directly or practically
PREFACE. xix
by the mode of its refutation of adverse doctrines recognises the pre-existence of all the others, not excepting Buddhism. It also quotes Badari, a teacher, and B4darayana, probably a grandson of Badari, and author of the Vedanta Sutras or later 21108788, as also of a commentary on the Yoga Satra. The Vedanta in its turn refutes adverse doctrines of all the five, and thereby admits their pre-existence. This state of facts can be reconciled only by the supposition that the different dogmas and the schools which cherished them existed for a long time before the dogmas were written down in the aphoristic form in which we have them now. Oral transmission must have been the principal means of their preservation for a long time. There might have been also text-books before, but they were set aside by the very complete systems which the new texts produced, and in the new systems the refutation of adverse opinions very naturally included all the theories which were prevalent at the time when the books were compiled, and not the theories only of the time when the original dogmas were first promulgated. This is also obvious in other ways. In the case of the Sankhya Satra, though it is usually attributed to Kapila, one of the mind-born sons of Brahma, we find it refers to an “ancient teacher” (A’charya, A. V, 31), and to “vener- able preceptors” (A. VI, 69). Sanandana and Pancha- 8111118. are cited by name (V, 32, and VI, 69). Kapila is then said to have taught his doctrine to A’suri, who is described both as a brother and a pupil of the teacher, A’suri imparts it to Panchas‘ikha, who is, according
xx PREFACE.
to the Puranics, again a brother. This Panchas‘ikha, again, according to the Mah4bharata, lived in the time of Janaka, and taught the Sankhya doctrine to that king of Mithila. Had Kapila written the Satra he would never have described in it his younger brother and pupil as an A’charya.
In the Vedanta Stitra, Badarfyana, the author, is several times named in the third person (I, 3, 26; I, 3, 33; III, 2, 41; III, 4,1, 8, 19; IV, 3, 15, IV, 4, 7, 12). This is usually explained by the state- ment that a pupil wrote down the teachings of the saint. Colebrooke, arguing on these facts, came to the conclusion that the text-books are much later than the saints whose names they bear. Referring to the Sankhya he says “the text of the Sankhya philosophy, from which the sect of Buddha seems to have borrowed its doctrines, is not the work of Kapila himself, though vulgarly ascribed to him ; but it purports to be composed by I’s'varakrishna,—and he is stated to have received the doctrine mediately from Kapila, through successive teachers, after its publication by Panchas‘ikha who had been himself instructed by A’suri, the pupil of Kapila.” (Essays, I, p. 93). Professor Cowell accepts this opinion in its entirety ; he says ^ The ७11८148, as we have them, cannot be the original form of the doctrines of the several schools. They are rather a recapitulation, at a certain period, of a series of preceding developments, which had gone on in the works of successive teachers. The Sutras mutually refer to each other; thus, those of the Sankhya school, which in itself I should consider
PREFACE. र]
one of the earliest, distinctly refer to Veddnta tenets. They expressly mention the Vais eshika in I. 25, V. 85; for the Nyaya cf. V, 27, 86, and for the Yoga I, 93.” (Colebrooke’s Essays, I, 354.) This is also the opinion at which I have arrived after a careful consideration of the bearings of the question; in short, my conviction is that the Sutras were written, like the Institutes of Manu and many other Hindu works, long after the date of their putative authors.
As regards the Yoga, the doctrine is described to be as old as Brahma, and the text-book to be the work of Patanjali, who, says the commentator, “compiled the rules in the form of an institute for the use of intelligent people anxious to study them” (p. 4). That such is really the case, is obvi- ous from the fact of the Yoga which Patanjali inculcates being identically the same which the Sankhya accepted as the only means of salvation. It might be argued that the Sankhya adopted the theory of the 25 principles, from the Yoga of Patanjali, and did not lend it to him. But the argu- ments against this theory are overwhelming. In the first place had Patanjali initiated the theory of the Tattvas he would have for certain defined them,and not left them to be inferred. He is very careful in his definitions, and he would never have left so vital an element of his system to be inferred. But following the Sankhya no necessity was felt by him for any definition. It cannot be said that his Tattvas were different from those of the Sankhyas, for that would make the necessity for a definition even more
xxi PREFACE.
imperative. Secondly, the author of the Maha- bhashya cannot possibly be proved to have lived before Kapila, or his doctrine. The learned Professor M. M. Kunte, in his “ Vicissitudes of Aryan Civili- zation,’ has combated, with great tact and ability, the arguments usually put forth to fix the date of Patanjali; and it may be admitted that indivi- dually each argument as put forth by Goldstiicker and others admits of refutation, and I may add that a long chain of weak arguments is not stronger than any of its links. Still the coincidence of a number of names of a given period is one which in Indian history cannot be easily set aside as purely accidental. Confining, however, one’s attention to the text-book only, no one who has read them carefully can fail to perceive that Patanjali has contented himself by tacking a theistic appendage of no direct utility to a positively atheistic model, without in any way blend- ing the two ideas into any homogeneity or consistency. Hence it is that the Hindus call it Sés'vara Sankhya, or Sankhya cum deo, as opposed to the former which is Niris'vara Sankhya, or Sankhya sine deo.
The cardinal difference between the two rests on their theistic and atheistic belief, but as already stated, it makes no difference in their systems. Isolation of soul from thinking principle is the end sought in either case, and meditation in Samadhi is the only means available. The believer in the existence of the God- head assumes that divine grace facilitates the end sought, but he does not dispense with Samadhi, and his belief, therefore, is of no material importance.
PREFACE. XX
‘In less momentous matters,” as noticed by Cole- brooke, ^ they differ, not upon points of doctrine, but in the degree in which the exterior exercises, or abstruse reasoning and study, are weighed upon, as requisite preparations of absorbed contemplation. Patanjali’s Yoga-s‘dstra is occupied with devotional exercise and mental abstraction, subduing body and mind: Kapila is more engaged with investigation of principles and reasoning upon them. One is more mystic and fanatical. The other makes a nearer approach to philosophical disquisition, however mis- taken in its conclusions.” (Essays I, p. 265.)
And we have enough in these facts and reasons to infer that the Yoga text-book is posterior to the San- khya text-book, and that both the text-books are later than Buddha; but that the doctrines of the two schools are very old. Any how these are the imme- diate ancient Hindu archetypes of the nihilist theory of Buddha, and indirectly of the Pessimism of Scho- penhauer and Hartmann.
The Yoga, moreover, is the archetype of another modern doctrine, that of spiritualism with its occult appendage. In this case the relation is direct and more intimate. The eternity of soul is recognised by both ; both look to a course of gradual progress which has perfection for its goal; both admit the existence of soul in higher and higher stages; both recognise the possibility of man’s commanding departed souls to come down, to become visible, and to hold converse with him; both pretend by regulation of breath and other exercises to attain occult powers of the most
XXIV PREFACE.
transcendental kind. The details and the rationale of exercise may be different in minor points, and a few of the dogmas such as the “ material reality” of soul - according to the spiritualists, and its pure spirituality according to the Yogis, may be apparently contradic- tory; but substantially the two are as closely related as two systems separated by a gap of five and twenty centuries can well be. The cardinal theory, that “the body is the prison of the soul for ordinary mortals” but it is not so in the case of the adept, is evidently the same in both. ^ We can see only what comes before the windows of our body, we can take cognizance of what is brought within its bars. The adept has found the key of his prison, and can emerge from it at pleasure. In other words, the adept can pro- ject his soul out of his body to any place he pleases.” The whole system in either case is based on this doctrine, and even a cursory study of the 3rd chapter of the work now presented to the public in an English dress will, I believe, fully bear out this statement. The name of the Yoga system as we now have it is Yoganus'dsana, or ‘ the Institutes of the Yoga.’ This name, however, is rarely used, the work being better known as the Yoga-s'dstra or ‘the science of Yoga,’ or Yoga-sutra, the ‘ Aphorisms of the Yoga.’ According to the commentary, commonly assigned to Vyasa, one name of the work would appear to be Sdukhya prava- chana, or ‘an exposition of the Sankhya.’ The words of the colophon are Pdétanjala-yoga-s'a'stre sdnkhya- pravachane, which may be translated into, in Patan. Jali’s science of the Yoga, the Sa’nkhhya pravachana.
PREFACE. xxv
Vyasa, however, if he be the author of the exegesis, which I do not believe to bethe case, must have used the term simply to imply that it is a text-book on the Sankhya system, and not to indicate the specific name of the work, for in his remarks on the first aphorism he distinctly says, ‘the name of the work is Yogénus‘a- sana,” ( Yogdanus'asanam nama s‘astram). Following this exegesis Colebrooke says : “ the title of Sankhya- pravachana seems a borrowed one; at least it is common to several compositions. It appertains to Patanjali’s Yoga-s‘dsira.” (Essays I, p. 244). In short, Yoganus'dsana is the specific, and Sdnkhya- pravachana the descriptive, name of the work. Any- how it is obvious that the Yoga is recognised from an early period as a work on Sankhya.
The Yoga text as we now have it comprises a total of 194 short, succinct aphorisms, divided into four chapters or quarters (pa'das). The first contains 51 aphorisms, devoted to an exposition of the nature and character of meditation, and is entitled Samddhi-pada. The second is called Sddhuna-pdda, or the quarter on the exercise of meditation and its requirements, and contains 55 aphorisms. The third is called Vibhiti- pada, and treats of the various occult powers which may be derived by the exercises enjoined in it. It is of the same extent as the second. The name of the fourth chapter is Kaivalya-pdda, and it gives an exposition of the nature and character of the isolation or detachment of soul from worldly ties, which is the object and aim of the exercises and meditations recommended. It is limited to 33 aphorisms.
XXVl PREFACE.
The work opens with a definition of the term Yoga. It is derived from the root yuj, which means both “ to join’ and “ to meditate.” Some accept the first meaning, explaining it in the technical sense to imply the joining of the mind to the object of thought. Others prefer the second, but that makes no material difference in the purport. The technical meaning of the word as used in the text is a deri- vative one. Instead of giving prominence to the join- ing, it implies the detachment which that joining occasions. The definition is, ‘‘the suppression of the functions of the thinking principle.” This suppres- sion, however, need not be absolute in order to make the word applicable. It is used to imply all stages of abstraction of the thinking principle from worldly cares with a view to centre it in the peculiar medita- tion which serves to effect that abstraction. The word is of very ancient date. It occurs several times in the Rig Veda, but not in the technical sense. In the time of Buddha, six centuries before the era of Christ, it had acquired its technical meaning to perfec- tion, and as Buddha, according to the view of the case set forth above, borrowed it from the followers of the Sankhya school, it may safely be assumed that it dates from long before the age of Buddha. In fact, the Tapas of the Vedic Rishis got the more expressive name of Yoga at a later period, and Kapila and his followers gave it prominence in their system by making it the sole means of salvation. Many other works have since used it to indicate communion with the divinity in some way or other, and the Bhagavad-
PREFACE. XXVil
९1४४ takes thirteen out of its eighteen chapters to be each a treatise on a separate kind of Yoga. The names are: 2, Sankhya Yoga; 3, Karma Yoga; 4, Jnana-karma Yoga; 5, Karma-sannyasa Yoga; 6, Dhyana Yoga; 8, Tarakabrahma Yoga; 9, Raja- guhya Yoga; 10, Vibhuti Yoga; 12, Bhakti Yoga; 13, Kshetra-kshetrajna Yoga; 14, Gunatraya Yoga; 15, Purushottama Yoga; 18, Sannyasa Yoga. In fact, every phase of devotion is described as a form of Yoga. The Tantras have a great number of others, and many variations of those named above, but they need not be noticed here.
The definition of the text suggests immediately the question, what are the functions that have to be suppressed ? These must first be known before they can be overcome. The author, therefore, proceeds to describe them. They are said to be fivefold, including right notion, misconception, fancy, sleep, and memory. These, directly or indirectly, comprise all the functions to which the thinking principle can possibly be directed. The means of suppressing these functions are next described. They include, (a) exercise, or ° effort constantly made to keep the thinking principle in its functionless state,” (x111,) and (९), dispassion, or ‘the consciousness of being their subjugator on the part of one who thirsts after neither perceptible nor scriptural objects,” (xv). The details of these are reserved for consideration in the next chapter.
The exercises and dispassion result in Yoga, of which there are two kinds, a conscious and an un- conscious one. The former is that which is attended
XXVill PREFACE.
by argumentation, deliberation, joy, and egoism or self-consciousness ; the latter is devoid of such attendants. As long as the thinking principle argues what is good and what is bad; as long as there is deliberation as to the nature of the object of thought ; as long as a person engaged in meditation feels a sense of joy; or as long as he retains a sense of his own individuality, (self-consciousness), he is said to be in a conscious state of meditation. This is, in the technical language of the school, Savija- samadhi or “seeded meditation,’ because there is in it some nucleus on which the mind is centered. When, by arduous and long-continued exercise, this seed is lost, and the mind remains divested of all thought, a mere state of consciousness without an object, it becomes seedless, 2207404, or perfect, and this is the summum bonum which the Yogi exerts to attain. When this is attained, the bondage of the world, of transmigration, is entirely severed, and the soul is declared to be isolated or free.
The expedients aforesaid are always and impera- tively necessary—nothing can be attained without them; but their action can be expedited by another means, and that 18 ^“ Devotion to God.’ This devo- tion is absolute resignation of one’s* self to the Divinity. Inthe language of the commentator, “ it 18 thorough worship of God. Without wishing for the fruition of worldly enjoyments, the making over all one’s actions to him, the preéminent guide.” This devotion is the means by which the theism of the current Hinduism is reconciled with the philosophy of
PREFACE. XXIX
the school. Kapila did not care for this reconciliation, and his system, therefore, did not stand in need of a Divine Providence; but his atheism being repulsive to the thinking portion of mankind, Patanjali avails himself of it to give a theistic character to his system. It will be noticed, however, that he makes his Divi- nity one of several means to an end, and not the end sought. The God he invokes is defined to be “a parti- cular soul which is untouched by affliction, works, deserts, and desires,’ one who is existent, but not the avowed Creator and -preserver of the universe. His name is I’s vara or “ the ruler,” and that may imply providence, but nothing is said on this subject. In two successive aphorisms, He is described as one “in whom the seed of the omniscient attains in- finity,”’ (xxv,) and “ who is the instructor of even all early ones, for, He is not defined by time (सरण). The indicator of this Divinity is the syllable OM, called Pranava, and it is by repeating it and reflecting on its meaning that the different states of meditation can be easily attained. The author could have scarcely put God and his name to a more subordi- nate position.
Turning now to the obstacles which stand in the way of the Yogi in the satisfactory accomplishment of his meditation, the author enumerates what they are, and suggests the means of overcoming them. The obstacles, or causes of distraction, are disease, langour, doubt, carelessness, idleness, worldly-mindedness, mis- taken notions, unattainment of any stage of abstrac- tion, and instability in the stage obtained (A. xxx) ;
xxx PREFACE.
and these are attended by pain, distress, trembling, and oppressive inspiration and expiration (xxxI). These tend to make the thinking principle unsteady, or unfit for meditation, and have, therefore, to be sedulously overcome. The means for overcoming them are various. The habit of concentrating the mind on one particular principle is the most efficacious, (xxxII,) and it is to be supplemented by cheerfulness, benevolence, compassion, complacency, and indifference in regard to happiness, grief, virtue, and vice (xxxi1). It may be effected also by a system of regulation of breath, called Prandydma, which is supposed to exert a powerful influence in steadying the thinking principle, and warding off disease and other obstacles (¢f. p. 41). Although this regulation of breath is a necessary element in all the earlier or lower forms of the Yoga, one is specially called the Yoga of breathing, and technically called Hatha-yoga, from the letters ha and tha, meaning the sun and the moon, which are the mystic names of inspiration and expiration. This form is particularly esteemed for its efficacy in pro- curing occult powers. When the habit of meditation has considerably advanced, and the Yogi is able to realize sensuous objects in his meditation, or when the mind is thereby so illumined, it is of itself sufficient to ward off tribulations. Meditation in the passionlessness of accomplished Yogis might also effect this (xxxviI). Reliance on dreams, or on the object of one’s fancy, is, likewise, an efficacious remedy. The author then enters into a more elaborate classi- fication of the Yoga. The twofold division first
PREFACE. XXXxi
pointed out does not suffice fully to indicate the various shades of difference which the seeded form assumes under different circumstances, and to each of these shades he assigns a different name, and defines its nature. In course of this, he points out the theory of the mind becoming the object it thinks upon (xLI), in other words that intense thought creates objects, or becomes objective. This is the basis on which the occult powers described in a subsequent chapter are founded. The seedless form is one and simple, and it is the wltimatum sought by the Yoga.
The second chapter is devoted to the details of the exercises necessary for the performance of the Yoga, and is therefore called AKriyd-yoga or ^^ practical Yoga.” In its earliest and simplest state practical Yoga is accomplished by a strict observance of asceti- cism, by the muttering of a mantra a great number of times at stated periods every day, and by devotion to God. The object of these observances is to weaken afflictions and give firmness to meditation. Afilictions arise from attachment to worldly affairs, and asceticism is the best antidote for them, and the practice of repeating a mantra for a long time serves to steady the mind.
The reference to afflictions suggests the question, what are they ? They are ignorance, egoism, desire, aversion, and ardent attachment to life, or ‘the Will to live’ as Hartmann designates it. Someof theseare subtile, others gross, (111). The former are to be counteracted by acting against their natural bent, (x) and the latter by meditation, (x1),
इ १11 PREFACE.
The afflictions are described to be the root of all evil. They give rise to works, and works leave be- hind their stock of residua to be worked out ina subsequent birth, and in that subsequent birth other works are performed, and they leave their residua, and so on, the chain is never brought to an end. For instance, ignorance leads to the commission of a sin; the retribution for that sin comes in the next existence; while that desert is being borne in that existence another sin is committed through ignorance; that necessitates another birth for its retribution, and the series never breaks. And what is true of ignorance is equally so of the other afflictions. Nor does the rule apply only to sins; it applies equally to virtuous deeds. For instance, if instead of a sin a virtuous work be performed, its deserts have to be enjoyed in another existence, and the course proceeds exactly as in the case of sin. In fact, every work, whether right or wrong, has its apportioned desert, and it must be borne in a corporeal existence, and the succession of birth, decay, and death must, in the ordinary course of things, recur over and over again without a limit. The fruits may be joy or suffering according as the cause is virtue or vice, but to the discrimi- nating they are invariably painful, (xv). They are, also inevitable, and must be borne. An act once performed must bear its fruit, and in so far there is no remedy. One may, however, avoid doing those works which bear fruit, and thereby break the spell, and the maxim is therefore laid down that only those pains are avoidable which are not yet come, (XVI).
PREFACE. XXXiii
The question then arises, what should one do to abstain from works, and avoid their consequences ? and the object of the Yoga is to devise the means through which the abstinence may be effected.
In order to explain the rationale of the course by which the evil is to be brought to an end, the author next enters into an explanation of the mutual relation of Intellect and Soul. Intellect is called a spectacle, and it is said “to be of the nature of illumination, action, and rule; it is of the form of the elements and the organs; it is for the purpose of experience and emancipation,” (उणा). It exists solely for the purpose of Soul, (xx1). Soul is called the spectator ; “it is absolute sentience, and, though pure, still directly beholds intellected ideas,” (xx). When these two are in conjunction through ignorance (and itis ignorance which brings them into conjunc- tion) they produce life and its consequences, (XVII,) or as the text puts it ^< the apprehension of the nature of the contact, power, and the lordship of power,” (उदा) 2. e., Soul thinks it is the experiencer and Intellect thinks it 18 the experiencer. Now, when the light of knowledge dispels the false impression the conjunction is dissolved. Intellect ceases to think that it is the experiencer, and Soul gives up the idea of its experience, and the ignorance is removed. In other words, the conjunction being removed Soul is isolated, and there is a period put to further birth and suffering. Now, igno- rance being the sole cause of the conjunction, the great object is to remove that ignorance, and
XXXIV PREFACE.
this is to be effected by discriminative knowledge, or that which will rightly appreciate the true cha- racter of the relation which exists between Soul and Intellect, This knowledge then is what is to be sought, and the means are now provided by which it may be attained.
The knowledge in question passes through seven stages before it becomes perfect (उरण). The first stage is that in which a person feels that ^^ the know- able has been known by me.” (2) He next feels that “there is nothing remaining to be known.”’ (3) The conviction then arises that ^‹ my afflictions are over- come, and there is nothing for me to overcome,” (4) This is followed by the belief that ^ discriminative knowledge has been attained by me.” These four suffice to effect what is technically called ‘ liberation from work,” (Kdrya-vimukti), for when these have been acquired there is no more impulse or wish left to perform works. These are followed, in course of progress, by three more successive convictions. These are,—I1st “my intellect has accomplished its pur- pose ;” 2nd, ‘‘the three qualities have finished their dominion over me, and can no longer affect me;” 810, “‘my meditation has been identified with my soul,” that is the Intellect has merged into the Soul. These three are called ‘intellectual liberation” (Chitta-vimukti). The last is called isolation (Kav- valya), on the attainment of which the Soul is believed to be perfectly liberated.
In order to bring on this consummation the Yogi should apply himself to improve his understanding so
PREFACE. अदर्प
as to make it completely devoid of impurities. To effect this improvement eight means are recommended, and these are technically called 1, Restraint; 2, Obligation; 3, Posture; 4, Regulation of birth; 5, Abstraction ; 6, Steadfastness ; 7, Contemplation ; and, 8, Meditation (xx1x). Of these the first in- cludes five negative acts, viz., abstention from (1) slaughter, (2) falsehood, (8) theft, (4) incontinence, and (5) avarice; and the second five positive acts, namely, (1) purification, (2) contentment, (3) pe- nance, (4) study, and (5) devotion tothe Lord. These two classes of acts are called mahkdvratas, or acts of primary asceticism. They are obligatory on all classes of the community, whether householders or ascetics, and none should neglect them. Slaughter is in se sinful, and none should commit it, whether he be a householder or ahermit. Falsehood and theft are sins of the same gravity, and should therefore be shunned by all. Incontinence &c., are likewise reprehensible, and none should be guilty of them. Nor can a virtuous and peaceful life be secured simply by these restraints ; it is necessary that one should keep himself free from filth, both material and moral; that he should be contented with his lot and not rapine; that he should submit to penance for his sins and for curbing his passions; that he should study the Vedas, and be devoted to the service of God. No one can be a good citizen who does not practice these restraints and obligations, and therefore they are recommended to all classes of the community. And if they are good and necessary for ordinary
XXXV1 PREFACE.
people, they must ipso facto be so for the Yogi, who aspires to rise above the common herd. Nay, to him they are most imperative, for none can prepare himself for the Yoga who does not especially attend to them, as the first step in his career. The advan- tages of observing these restraints and obligations are described at some length; but they call for no remark here.
Restraint and obligation being thus common to both householders and Yogis the third of the eight means becomes the first special act of exercise to which a Yogi has to apply himself; this is the assumption of particular postures, which are con- ducive to the fixation of the thinking principle to any object to which it may be directed. No one can settle himself down for meditation while walking, or running, or doing something unconnected with his main object, and some particular postures are, therefore, deemed essential. The text contents itself by saying that it should be firm and pleasant (xLv1), and entail the least effort (xLvm); but it does not describe any particular posture as the most bene- ficial. Commentators, however, have supplied the omission, and described a great number of them, some of them most painful and difficult of assump- tion, (€. pp. 109).
When the Yogi has assumed one of the prescribed postures, he should begin the fourth exercise, the regulation of his breath. This consists in drawing the breath through one nostril; retaining the air for some time in the chest; and then throwing it out
PREFACE. XXXVli
through another nostril. The details of this process will be found on pp. 427.
This process of breathing should be followed by the fifth exercise, the abstraction of the organs from their ordinary natural functions. As long as they are engaged in their own works, they do not allow the thinking principle to settle down for the act of meditation, and consequently prove obstruc- tive. To overcome them, or to draw them away from works, is an essential preliminary. When they are abstracted, they merge into their primary cause, the thinking principle, and cease to disturb it.
All these five acts of Restraint, Obligation, Posture, Regulation of breath, and Abstraction are accessories or necessary adjuncts to Yoga, for without them no Yoga can be performed; but they form no essential part of the Yoga itself. Even all the five existing together would not constitute Yoga, though without them as preliminaries no Yoga can be effectual. These are, therefore, called ‘ practical Yoga,” or ‘** accessories to the Yoga,”’ but not Yoga. The last three, on the other hand, are essential constituents of the Yoga, and are therefore called «^ intimates” or anta- rangas. These three include Steadfastness (Dhdrana), Contemplation (Dhydna), and Meditation (Samadhi) ; and the third chapter opens with a description of these. ‘‘Steadfastness is the confinement of the thinking principle to one place,” (L). Asan exercise, it is of little moment to what object the thinking principle is applied: so long the thinking principle remains unswervingly attached to it, without for a
ॐ १४111 PREFACE.
moment thinking of} anything else, it is Steadfast- ness. When the understanding is brought to bear upon this fixation and the two act in unison the result is Contemplation (11), 2 e., when the thinking principle thinks intelligently and steadfastly on an object it is Contemplation. Again when this con- templation is so intense that it loses all idea of its own identity, and enlightens solely one object, it is Meditation or Samédhi. The definition given points to something much more intense than what the English word meditation ordinarily conveys ; it implies a state of extacy or cataleptic trance when both the body and the mind are dead to all external impres- sions, and the thinking principle is completely drowned in the special object of its thought, or in itself, but as the degree of intensity is not fixed and is admitted to vary considerably under different circumstances, I have used the word meditation as the most convenient and conveying the nearest idea of the mental act indicated by the Sanskrit term. When these three follow successively or are united, they have the common name of Sayama. How this union is to be effected, or how this Saiiyama is to be performed, is nowhere described at length; but it may be directed to diverse objects, internal and external, and, when duly and thoroughly performed, results in the most extraordinary occult powers.
A subject is the correlative of the three qualities of tranquillity, enlivening and latency, and as each quality becomes ascendant the subject varies; and these variations may be produced by the power of
PREFACE. XXxI1x
Saiiyama, apart from ordinary mundane causes. Hence the efficacy of the Safiyama in producing occult powers. Safiyama, however, should not be applied indiscriminately to all purposes. The proper rule is to follow the stages of perfection successively attained by a Yogi, £. e., it should not be applied to a subtile object, until it has been practised and per- fected with regard to gross objects. In other words, it should be practised step by step according to the different stages into which the career of a Yogi is divided. Unless this is done no fruition follows (v1).
The occult powers, called Siddhis, derivable by the practice of the Sailyama are the most astounding possible. By it one may know the past and the future, the circumstances connected with his former existences, as well as the day and hour of his death. He may know what is in the mind of another person, or the meaning of the cries of animals. He may make himself or others invisible to bystanders, contract friendship with whomsoever he likes, or attain other superhuman powers. He may acquire a knowledge of things that are ordinarily too subtile, or too remote, for human observation, or so intercepted as not to be visible. He can observe the details of regions situ- ated far away from the earth ; of the stars and planets, their dispositions and their motions. He can have occular knowledge of spiritual phenomena. He may know what is going on inside his body; subdue his hunger and thirst ; or make his body so firm as none can shake it. Itis possible for him, too, to make departed spirits visible, and to converse with them.
xl PREFACE.
He can attain superhuman intuition, audition, taction, Vision, gustation and olfaction. He may project his own soul into another’s body, and then bring it back into his own. He can travel with the quickness of the mind through air or through water, and go wheresoever he lists.
When most of these powers have been attained and a Yogi is in a forward state for absolute perfection, the gods envy his success, and try to divert him from his onward course. They place temptations in his way in the forms of handsome women, great wealth, and other worldly objects of value, and thereby lead him astray (LI). In this they play the part of Mara in the Buddhist legends, and of Satan in the Bible. Great care and determination are necessary to rise above such temptations. According to the Tantras when temp- tations fail, resort is had to frightful forms, tigers, lions, serpents, ogres and the like, which threaten instant destruction to the Yogi. But if they are met by firm resolve, they are always ultimately overcome.
Great as are these and such like powers, of which a great many are described in the text, they are not the objects which a Yogi should seek. They are the results of his meditations, and they indicate the success he is gradually attaining, and the progress he is making towards his goal ; but they are not that goal. The highest power is, even like the lowest, a part of the ‘“‘seeded’”’ or discriminative meditation. These powers are, nevertheless, of value, as they enhance the power of the understanding, and in their perfec- tion result in the all-saving knowledge, tdrakjndna,
PREFACE. xli
which makes manifest the relation between the think- ing principle and Soul, and brings on the “seedless meditation.” They are thus of use in consummating the isolation of Soul—the summum bonum which the Yoga promises to its votaries.
The fourth chapter is devoted to a consideration of such metaphysical topics as bear on the nature and character of Isolation. It opens by saying that spe- cial faculties may result from five different causes, (1). Some of them are described to be due to birth; such as the power of flying, or living in water, or with suspended animation for protracted periods. These are specific peculiarities of particular genera of animals which may be acquired by being born in such genera, and are not common to all living beings. Others are due to herbs, such as the effect of drugs in arresting sleep, hunger, or the like, or making the flesh proof against heat, or poison, or cold. Others, again, are due to certain incantations or mantras which are universally believed by the Hindus to have very extraordinary powers. Austerity or asceticism in the same way is credited with the power of enabling people to acquire special faculties. Of course, the tangible faculties in this case are not faculties strictly so called, but the effect of habit. And lastly, Samadhi is believed to produce the same results, and these are what have been described in the preceding chapter. The first four causes do not concern the author, and, therefore, no further notice is taken of them. The last is intimately connected with the question at issue, and great pains are taken to meet such objec-
xli PREFACE.
tions as might be started against the theory of Samadhi being the cause of special faculties. The objections are assumed to proceed from opponents, and the Satras supply the replies. In the second and the third aphorisms, an opponent is made to deny caus- ality to Samadhi, inasmuch as it has no influence on the body, and bodily changes are known to have been produced in this life. The explanation given is that the materials of the body undergo change of their own accord, and merit resulting from Samadhi subserves only to remove all obstructions from their way. This is illustrated by the example of the husbandman, who removes the inequalities on the surface of a field in order to lead water to where it is wanted, and the water then flows of its own accord, or in obedience to the laws of gravitation. This satisfies the opponent, who thereupon, shifts his ground, and, admitting the possibility of the materials changing by themselves, raises the question as to how thinking principles, which — are immaterial, can be so produced. Yogis pretend that they can, each of them, animate a number of bodies at the same time, and it is necessary that, for such a purpose, each body should have a separate thinking principle, and the questions raised are how is it provided ? and how is the unity of the creating one preserved ? The theory of spontaneous change in materials cannot explain this, and the reply given is that such thinking principles are emanations or scintillations from the creating one, and are there- fore subordinate to it, acting in accord with the will of the creator, even as the different organs of the
PREFACE. xliii
body act in accordance with the will of the mind, (11m1—Vv).
_ The possibility of Samadhi producing occult powers being thus settled, the question next comes as to the nature of those powers—are they of the same charac- ter as those produced by other causes? or are they different ? The reply is that they are different, (v1). The faculties produced by the other causes are intimately connected with former births; the resi- dua of former births are the active principles which animate them; whereas the faculties produced by Samadhi have no such background. They are spontaneous, and do not produce those after-conse- quences which the others do.
. This leads to the classification of works leading to residua into four groups. Some are described to be white or meritorious; some are black or vicious ; some are partly black and partly white; while others are neither black nor white. The first three groups belong to ordinary life, and leave behind residua ; the last pertains to Yogis, and are not calculated to leave any remnant behind, (vir).
The after-consequences of ordinary works are two-fold, instinct, and kind, age and experience. The theory is that every work, every sensation, every form of experience leaves on the thinking prin. ciple an impress of its own, and such impressions, accumulating in course of a lifetime, become the stock of residua which, though for the time being latent, are susceptible of revival by proper stimulants in subsequent existences. (4 p. 26—174). This
xliv PREFACE.
révival is Instinct, ४. e., instead of believing Instinct to be spontaneous, self-evolved, intuitive reason, as Euro- pean philosophers describe it, (cf. p. 175,) Yogis take it to be the fruit of the remembrance of former experi- ence, revived by particular circumstances. These resi- dua are also the causes of rewards and punishments in subsequent lives, and the rewards and punishments are represented by kind, age and experience ; kind imply- ing birth into higher or lower grades according to merit or demerit; age the span of life in such existences, which is prolonged or reduced according to one’s deserts ; and experience sensations of pleasure or pain. Confining his attention here to Instinct, the author describes that the residua producing Instinct do not revive invariably but according to circumstances, even after breaks caused by dissimilar births, (प्या). Nor do such breaks, produced by dissimilar births, localities, or times lead to any breach in the relation of cause and effect existing between residua and instinc- tive manifestations, (Ix), inasmuch as the result mani- fests itself invariably at the first favourable moment, The theory of residua as above propounded is open to the grave objection that it does not provide for the manifestation of instinctive action at the first birth when no residua can be predicated; but the author obviates it by assuming eternity of desires and consequently of the universe. That which is eternal can have no beginning, and consequently there is no room left for a first birth, (x). This involves a regressus in infinitum, but, assuming matter and the universe to be eternal, .it is not objectionable, or illogical. More-
PREFACE. श्न
over, the necessity of keeping God apart from creation, renders the theory of eternity of the universe unavoidable. Admit God to be the creator, the necessity arises of making Him engage in work and derive its fruit ; deny it, the universe must be accepted as self-evolved, and the theory of nothing comes from nothing not allowing of such an assumption, the author is driven to the only alternative left, that of eternity.
The opponent who raised the first objection now turns round and argues that if eternity be predicated of desires, how can they be removed? and if they are not removed the chain of transmigration will ever lengthen and never come to anend, and no redemption is possible, so that the performance of the Yoga for the sake of liberation from the fetters of repeated existence would be futile. To this the au- thor replies by saying that the cause of desire is ignorance of the true nature of things; its effect is the body and its longings and their consequences ; its asylum is the thinking principle; and its object is worldly enjoyment, and if these can be made inert or functionless, they would cease to produce their fruits; and if they ceased there would be no root left in re the individual in which they are made functionless to produce new residua, and consequently he would be free, (XI).
But, says the opponent, the thinking principle is ever changing under diverse influences, it cannot be in one existence what it was before, and consequently there is no unity, and therefore the theory of oneness, of omne ens est unwn, is lost. This argument is met
अणा PREFACE.
by the theory of archetypes. Every category is eternal, all things are eternal, nothing is really created, or absolutely destroyed, and what we call. creation or destruction is simply change of attributes, and in the case of the thinking principle it is nothing more. When it changes its present condition, it reverts to its former condition, or asumes a new one, but its unity is never lost, (x11). This is the theory of the moder- ate nominalists or conceptionalists, with their univer- salia ad rem, universalia in re, and universalia post rem. Change having been admitted above, the author proceeds to account forit. It is produced by the three qualities acting either on the subject, or on the object, or on both, (उवा). The action, however, is not simul- taneous, only one of the qualities is predominant at a time, and therefore there is no diversity in the two, (xiv). This leads to the question are sensibles the causes of sensation ? or sensations the causes of sensi- bles? The first idea is in accord with every-day experience. Sensation usually takes place when there is a sensible present to produce it. The rela- tion of the two as cause and effect is, however, not constant, and under different circumstances the same sensible produces simultaneously very different sen- sations, and the simultaneous production of different effects by one cause is illogical and impossible. The commentator illustrates this by appealing to the different effects produced by a single handsome Woman on amorous males, her rivals, and ascetics. He might have gone further, and adverted to repre- sentative sensations as. distinct from presentative
eee
PREFACE. [शा
ones. In fact, as Professor Miiller, in his ‘ Elements of Physiology’ (Baly’s Translation, p. 1059), has observed, ^“ external agencies can give rise to no kind of sensation which cannot also be produced by inter- nal causes, exciting changes in the condition of our -nerves.”’ Sensations, too, remain on the sensorium after the sensibles producing them have been removed. Nor can sensation be the cause of sensible, or, in the language of the commentator, “if a thing were an effect of the thinking principle, then there would be nothing besides, when that thinking principle -would be occupied with one particular thing.” It cannot be said that the ideal presentation of things would be created and maintained by other thinking principles while one thinking principle is occupied with a particular thing, for in that case many diverse causes would be made to produce one effect. Applied to the world the inference would be that one world is the effect of many diverse causes, and, that not being possible, the alternative would be that the world is causeless. The solution afforded is that there is no relation of cause and effect between the two; they are eternal and move in different paths (xv) ; and their action upon each other is regulated by the triad of qualities, one or other of which predomi- nates for the time and produce its effects. Patanjali is exceedingly brief and enigmatical, but his object is the refutation of the theory of ideal presentation as opposed to real substantiality of matter, 2. e., of the Vivartavdda doctrine of the Vedanta. - .The preception above produced is still incomplete.
xI vill PREFACE.
The thinking principle may undergo modification and assume the shape of the object presented to it, but it cannot, being unconscious, intelligently perceive ‘what it sees, (xvi). The intelligent principle has still to be infused into it, and this is done by Soul. The reflection of the Soul acting on it makes it per- ceive directly what is presented to it. It is accord- ingly said that a thing is known or unknown accord- ing as there is a reflection of the Soul, or the absence of it, in the thinking principle, (xv).
An objection is now raised to the effect that under the circumstances above stated, there being no stabi- lity in the thinking principle, knowledge derived by perception could not be constant. The reply given is that since the real perceiver, the Soul, is immutable, knowledge which depends on it must necessarily be constant. Inasmuch, however, as the thinking principle can undergo only one modification at atime, and the Soul perceives only that modifica- ‡ tion, and not the outside world, there can be only one perception at a time: two diverse ideas cannot arise simultaneously, (XIX).
The objector is still unsatisfied. To obviate the necessity of calling in the agency of Soul, he sug- gests a multiplicity of thinking principles, saying let one perception or thinking principle be perceived by another. This, however, says the author, cannot be, for the second perception would require a third, aud so on, and that would lead to a regressus in infinitum. There would, moreover, be no certainty, for in calling one idea to mind a host would arise, and there would
___ _ च्न्तण्०्र |
PREFACE. xlix
be nothing to show which is the particular idea that has been invoked, or is necessary to the elucidation of the perception at hand.
There is yet another objection to urge. Accepting that perception cannot be helped by one cognition cognizing another, the opponent suggests that in life persons always express the opinion of their knowing things, and how can this take place unless the thinking principle possessed self-illuminative powers? This is met by saying that the thinking principle, assuming the form of the immutable soul, attains the light of intelligence, and is then able to understand its own cognitions, (ङा) ; and the conclusion arrived at is that when the thinking principle is modified on the one hand by soul and on the other by objects of cognition, it is sufficient for all purposes of understanding, (उत्पा). The commentator here anticipates a number of other objections, and disposes of them according to the theory of the Yoga. (Cf. p. 197).
These explanations, however, are not enough. There is yet a lingering suspicion that the thinking principle has a will of its own, and this suspicion is developed in the form of a question as to what motive the thinking principle can have in engaging itself in its various functions? Naturally inert, it can have no object of its own, and in performing its functions it must be acting without a motive, and as nothing is done without a motive, the inference would be that it has a will of its own, and it gratifies that will by acting as it does. This suspicion is set at rest by the remark that since it acts in conjunction with others,
1 PREFACE.
its object must be to subserve another’s purpose, and that another is soul, (xx). The commentator explains that such conjunct action for another’s purpose without any consciousness on the part of the actors is possible, as we see it in the organs of sense, which act for the purposes of the mind without knowing that they are doing so. The Sénkhya-karika adduces the example of milk, an unintelligent sub- stance, secreting for the nourishment of the calf. (Cf. v.’s Lv1I to LX). The example of the cart carrying ` saffron for the use of man is also generally appealed to.
Soul is described as the witness, spectator and experiencer of the actions of nature. Conscious and always present in the body, it cannot but witness what takes place in it. This is the idea which Fichte assigns to mind, when he says, it is, “as it were an intelligent eye, placed in the central point of our inward consciousness, surveying all that takes place there,” (Morell, II, p. 95). But since soul has no action or desire of any kind, and as it is, moreover, eternal and immutable, how can it be said to have a purpose of its own, which the thinking principle has to subserve? ‘This is a crucial question, and the answer given is practically an evasion. The premises are admitted, but it is said that, inasmuch as it is a shadow of the soul that sensitizes the thinking princi- ple, and that shadow feels and observes, by indiscri- minate use of language we call the soul to be the experiencer and witness, (cf. p. 194). The service done is, in the same way, service done to the shadow
PREFACE. li
and not to the reality, and the benefit derived gocs to nature or Prakriti, which is entertained and ulti- mately relieved of all sense of pain, and not to soul, which is painless and ever free.
Patanjali now turns to the effect of the theory and practice propounded. Whena person has duly gone through the course of practice enjoined and ac- quired the knowledge promised, all false notions that he before had on the subject of life subside, (सश्र), and his thinking principle is bowed down by the weight of knowledge and commencing isolation, (xxv). Worldly thoughts, however, still break out occasion- ally, (xxv1), and these should be carefully repressed in the same way in which afflictions and obstructions were originally overcome, (¢f. II, उर्णा). When this repression is effected, perfect knowledge rises in the thinking principle, and entirely sweeps away all remnants of afflictions and residua of former works, (xxvuli—xxx). All obscurations are removed; the triad of qualities in regard to the individual concerned ceases from undergoing further change, (xxxI); and the moment at last arrives when the qualities, having retired to rest, become defunct, and the soul abides solely in its own essence. This is isolation or salvation which is the aim and object of the Yoga doctrine, (xxx). This isolation is absolute and eternal, and the soul in regard to which it has been attained remains free for evermore
Following the order of the text the above sum- mary does not afford a consecutive statement of the leading points of the Yoga system of theology and
lti PREFACE.
metaphysics, and inasmuch as the dissertations on the Yoga now available in the English language are brief, obscure, and not unoften misleading and in- correct, it would not be amiss to attempt here a categorical resumé. The cardinal dogmas are, as already above stated, taken from the Sankhya system, but there are differences, and the importance attached to some of them, in their mutual codporation is markedly distinetive. The leading tenets of the Yogis are:
Ist. That there is a Supreme Godhead who is purely spiritual, or all soul, perfectly free from afflic- tions, works, deserts, and desires. His symbol is Om, and He rewards those who are ardently devoted to Him by facilitating their attainment of liberation ; but He does not directly grant it, Nor is He the futher, creator, or protector of the universe, with which He is absolutely unconnected.
2nd. That there are countless individual souls which animate living beings, and are eternal. They are pure and immutable; but by their association with the universe they become indirectly the experi- encers of joys and sorrows, and assume innumerable embodied forms in course of ever recurring metemp- sy choses.
3rd. That the universe is uncreate and eternal. It undergoes phenomenal changes, but, as a noumenon, it is always the same. In its noumenal state it is called Prakriti or nature ; it is always associated with the three qualities or active forces called goodness, foulness, and darkness. Matter as an integral part of
PREFACE, [111
the universe is, likewise, eternal, though subject to modifications like the world. Strictly speaking the modifications of matter produce the phenomenal world which is composed of it.
4th. That next to soul there is a noumenon called Chitta, or the thinking principle, or mind in its most comprehensive sense. It is subject to the three qualities aforesaid, and undergoes various modifications accord- ing to the prevalence of one or other of those quali- ties. It is essentially unconscious or unintelligent, but it becomes conscious or intelligent by the reflec- tion of, or association with, soul, which abides close by it. It also receives through the organs of sense shadows of external objects, and thereupon modifies itself into the shapes of those objects. The conscious- ness reflected on it makes it think that it is the experiencer of all worldly joys and sorrows. In reality, however, it is merely the spectacle of which soul is by proxy (its shadow) the spectator. It is closely allied to Buddhi or intellect of the Sankhya system, but it plays a much more important part in the system, than what Buddhi does, partaking as it does the parts of both Prakriti and Buddhi in a prominent degree, and also of self-consciousness. It occupies the position of Will of the modern Pessimist system.
5th. That the functions of the thinking principle are five-fold, including right notion, misconception, fancy, sleep, and memory, and that these functions are produced by the prevalence of one or other of the three qualities.
6th. That, like the universe, all sensible objects
liv PREFACE.
have their eternal archetypes or noumena, which undergo phenomenal changes, but are never absolutely destroyed. When one object changes into another, it is merely a modification of its form, and the form assumed, when destroyed, passes on to some other form, but it ultimately reverts to its noumenal or primary state.
7th. That phenomena, as results of modifications of noumena, are real and not phantasmal.
Sth. That sensibles are not the direct causes of sensations, nor sensations the causes of sensibles ; but that the thinking principle receives impressions of sensibles under the influence of one or other of the three qualities, and the result is regulated by that influence. The influence extends both to sensations and to sensibles.
9th. That the thinking principle being changeable, constancy of knowledge is due to the immutability of the soul, and that no perception can take place until the thinking principle is made conscious by the soul.
10th. That impressions produced on the thinking principle leave on it certain residua (avapro Of Aris- totle) which are causes of intuitions, desires, new births, and further experiences.
llth. That desires are the origin of pain in this world.
12th. That the universe being eternal, desires are likewise eternal, and it is needless therefore to en- quire when residua first arose to create desires.
13th. That mundane existence is thus associated with pain, and it is the duty of every one to rise above that pain.
PREFACE. lv
14th. That the pain may be finally overcome or removed only by withdrawing the thinking principle from its natural functions.
15th. That the withdrawal in question can be effected by constant and sedulous observance of cer- tain prescribed restraints, obligations and steadfast meditation.
16th. That in the course of the exercises above referred to, the adept attains extraordinary occult powers.
17th. That when that withdrawal is complete and absolute, the soul is completely isolated from the world, and that when that isolation is attained, it is liberated from all liability to future transmigration. And this is the isolation, liberation, emancipation, or final beatitude which should be the great object and aim of human existence.
The general impression regarding the nature of the Yoga doctrine, has been hitherto exceedingly unfavourable among Anglo-oriental scholars. It is mystical, it is fanatical, it is dreadfully absurd, are among the mildest charges brought against it. Mr. Fitz-Edward Hall is so disgusted with its tenets that in a fit of virtuous indignation he says, ^ As few of the . twenty-eight Yoga works which have fallen under my inspection are at present read, so, one may hope, few will ever again be read, either in this country or by curious enquirers in Europe. If weexclude the im- mundities of the Zantras and of the Kama-s‘dstra, Hindu thought was never more unworthily engaged than in digesting into an economy the fanatical vagaries
lvi PREFACE.
of theocracy. Not less, it is observable, have the Yogins of India transcended than they have anticipated the quietistic delirations of Bonaventura, de Sales, Saint Theresa, and Molinos,” (Contributions, p. X1). Other writers, if not equally denunciative, are still very severe in the tone of their criticisms. I believe this is due principally to the subject not having been carefully studied. The subject is dry—exceed- ingly so—and the enigmatical form in which it is presented in the text-books is not conducive to any interest being created in its favour. Generally speaking Indian scholars do not study it, and the few ascetics and hermits who do seldom associate with the world. Pandits, when called upon to ex- plain, frequently, if not invariably, mix up the tenets of Patanjali’s Yoga with those of the Tantras, the Puranas, the Tantric 8711188, the Pancharatras, and the Bhagavadgiti—works which have very dissimilar and discordant tenets to inculcate. Some of the later avowedly Yoga works are, moreover, exceedingly allegorical and mystical in their descriptions, and in them the purport of the instruction is buried in a mass of absurdity. Practices, too, have been inculcated in them which are certainly repulsive. (Cf. pp. 103, 117). In judging, however, of the nature of Patanjali’s doctrine it is unfair to associate it with the vagaries of fanatical, deluded mendicants, or with the modifications and adaptations which it has undergone in the hands of the Tantrics and the Puranics.
The tencts of Patanjali are all that concern the
PREFACE. Iii
critic, and the summary of them given above will show to the unbiassed enquirer that they are closely similar to those enunciated by some of the greatest metaphysicians of ancient Greece. The similitude is in some cases so close that I would not be surprised to see some enterprising dialectician, intent upon proving everything good in India to be of European origin, demonstrate that the whole system has been nefariously copied from Greek philosophers. The tenets may not be the best of their kind—some of them are unquestionably futile,—but they are cer- tainly, not such philosophic desperadoes as to com- mit outrages on the chastity of our thoughts, or so vile as to make us join in the hope so fervently expressed by Mr. Hall that the works which treat of them may not again be read by the curious en- quirer. Ifthe history of the human mind be a fit subject for study, if it be desirable to compare the progress of metaphysical knowledge among different nationalities at different times in different places, if the civilization of the Hindus be an object of enquiry, we should rather earnestly desire that the works should be thoroughly examined, and not neglected, and that without in any way pledging ourselves as their defenders. There is no reason to doubt that such enquiry will not only be useful to history, but reflect credit on the grasp of the intellect of the ancient Indian sages who matured the doctrine.
It would take more space than what I have at my disposal to go through all the tenets seriatim, and show their relation to European theories, but it may
lviil PREFACE.
be generally observed that even the most faulty dogmas do not, on sufficient examination, appear to be so bad as they are represented to be by hasty and adverse critics. The theory of isolation is certainly very startling, but it was the logical outcome of the conception of the absolute perfection of the Godhead reacting on the Upanishad doctrine of resolution into the Divine essence.* The Bhagavadgita thus sums up the Upanishad idea :
‘He who all paths stops up, and in the heart
‘Confines the mind, shuts up the breath within
‘ The head, adopts a firm devotion, utters
‘The single syllable “ Om’’—the Soul Supreme,
‘And thinks of me, and goes, abandoning
‘The body thus, reaches the goal supreme.’
(Zelang's Translation, p. 52.) This idea, however, involves the necessity of addi- tions to, and abstractions from, Divine perfection. The theory is that the human soul is specifically dis- tinct from, though generically the same with, the Divine one, and as the two dissimilars cannot melt into one, they must always remain separate, and as joy, felicity, bliss and the like imply activity and enjoyment,—a concrete heaven inconsistent with the theory of final rest,—the Yogis obviate all philosophic and logical difficulties by contenting themselves with isolation, without predicating it with joy or bliss. The threefold division of the intellectual man
into purusha, chitta and ahankara is the counter part of vows, yx and copa of Plato and other ancient
* Dr. Weber probably refers to this Upanishad theory, and not to the Puranas as stated on page 208.
PREFACE. ltx
European authors. (Plato, Timeus, Aristotle, Poli- tics.)
The theory of Prakriti, a noumenal absolute of the phenomenal wor.d, or nature in the abstract, has been a stumbling-block to many Europeans, and the allego- rical way in which it is frequently described, is cer- tainly often misleading. Even among Hindus it has given rise to many frivolous and absurd stories. In the main, however, it seems to accord very closely with some of the latest European speculations on the sub- ject. It is no other than the gus or plastic nature of Cudworth, which has been designed to avoid fortuitous- ness on the one hand and God’s constant interposition on the other. Morell, in his ‘ History of modern Philosophy’ (I, p. 208) commenting on one of the latest German systems, that of Herbarts, says :.
‘The process by which the necessity of philosophy comes to be felt is the following :— When we look round us upon the world in which we live, our knowledge commences by a perception of the various objects that present themselves on every hand to our view. What we tmmediately perceive, however, is not actual essence, but phenomena ; and after a short time, we discover that many of those phenomena are unreal; that they do not pourtray. to us the actual truth of things as they are; and that if we followed them implicitly, we should soon be landed in the midst of error and contradiction. For example, what we are immediately conscious of in coming into contact with the external world, are such appearances as green, blue, bitter, sour, extension, resistance, &c. These phenomena, upon re- flection, we discover not to to be so many real independent exis- tences, but properties inhering in certain substances, which we term things. Again, when we examine further into these substances, we discover that they are not real ultimate essences, but that they con- sist of certain elements, by the combination of which they are produced. What we term. the reality, therefore, is not the thing ae.
lx PREFACE.
a whole, but the elements of which it is composed. Thus, the further we analyze, the further does the idea of reality recede back- wards; but still it must always be somewhere, otherwise we should be perceiving a nonentity. The last result of the analysis is the conception of an absolutely simple element, which lies at the basis of all phenomena in the material world, and which we view as the essence that assumes the different properties which come before us in sensation.’
Dr. Kay, in his remarks on this passage, observes—
‘ This “ essence that assumes the different properties which come before us in sensation” —this which the European analyst arrives at as “the last result of the analysis’—is what the Saikhya expositor, proceeding, “more Indico,” synthetically, lays down as his first posi- tion. This is Kapila’s mulaprakriti—the “root of all’’—‘ the radical producer’’—that which, variously modified, constitutes all that the ‘ soul’ takes cognizance of. This primordial essence—among the synonymes for which, given in our text-book, are the ‘ undiscrete’ avyakta, the ‘indestructible’ akshara, that ‘in which all generated effect 18 comprehended’ pradhdaaka, &c., is the ‘ absolute’ of German speculation. The development of this principle, according to one of Shelling’s views (noticed by Mr. Morell at p. 147, Vol. II) is ‘ not the free and designed operation of intelligence, but rather a blind impulse working, first unconsciously in the mind.”’ So, according to Kapila, “ From Nature issues Mind, and thence self-consciousness.”’’ (Benares Magazine, Vol. III, pp. 284)
This Prakriti is believed to be unintelligent, and yet it is described to be acting for another’s purpose, and this has often been stigmatized as a specimen of Indian absurdity. This theory, however, is exactly what Cudworth entertains in regard to his plastic nature, which, he says ‘doth never consult nor deliberate ;’ ‘it goes on in one constant unrepeating tenor from generation to generation; it acts artifi- cially and for sake of ends, but itself understands
PREFACE. lxi
not the ends which it acts for.’ ‘It acts neither by knowledge nor by animal fancy, neither electively nor blindly, but must be concluded to act FATALLY, magically, and sympathetically.’ (‘ True Intellectual System of the Universe,’ B. I., Cap. ITI, 37.)
Again, Prakriti and necessarily matter are eternal, says the Yogi, and in the sense in which he predicates eternity, ४. e., to noumena as distinct from pheno- mena, we have nothing more preposterous than the “eternal verities’ of the European philosophers of even our own times—verities which even the Godhead cannot undo, such as the conception of a triangle invariably including two right angles. To such archetypical eternities few can object from a pure philosophic standpoint, apart from revealed systems of religion.
The two most repellent dogmas of the system are its faith in metempsychosis and its theory about occult powers, and even these have found defenders in quarters where they were least expected ; and, care- fully considered, they do not seem to be so absurd as one would at first glance suppose.
Extravagant as are the ideas regarding the occult powers, and purely imaginary as, at least, some of them doubtless are, it is worthy of note that belief in such powers was almost universal in the ancient world, and well-authenticated reports are not wanting to show that some of them were attainable. Mental prescience has manifested itself on many occasions. Mesmeric and other electric conditions of the body are now objects of scientific research ; and they are well-known
lxii PREFACE.
to produce extraordinary phenomena. Many facts have been brought to light which show that physical causes may be, particularly in unsophisticated states of society, easily mistaken for occult powers. Sir David Brewster’s theory of the objective projection upon visual organs of a subjectively concieved image may account for a good many occurrences which strike the mind of the masses with wonder, and appear as the result of superhuman agency. Many psychological conditions, which are known to arise and produce start- ling results, but the true nature of which has not yet been fully and scientifically examined and ascertained, would account for some so-called occult occurrences. But in the present state of our knowledge it is impos- sible to separate the wheat from the tares—to discri- minate between what powers were really attained or attainable by Yogis and what they fancied they would attain by persevering in their practices. Doubt- less the pretensions of the European psychics of the day are to a considerable extent false and fraudulent ; still there are among them some good men and true, and their researches carried on oncatholic, honest and scien- tific principles will hereafter bear some good fruit, and the time will then come to enquire how far the Yogis had anticipated them. Inthe meanwhile all that need be said is that the extravagance of some of their pre- tensions should not make us spurn the Yogis as all knaves and charlatans, and their psychical system wholly falseand fatuous. Such a principle of action, however necessary and prudent in shifting the merits of a lawsuit, and even then under certain
PREFACE. lxill
restrictions, would be intolerable in history. If some obviously false, or improbable, or unprovable, statements in any author would justify our rejecting the whole of his testimony there would be no ancient author left whose testimony could be accepted, and I know not how few of our modern authors would escape the condemnation. No Yogi myself, nor any- wise interested in the doctrine, all I feel in the cause of truth is, that there should, for the present, be a suspension of judgment, and the materials afforded by the Yogis should be subjected to examination and analysis.
As regards metempsychosis something has already been said, (ante, p. xiii.) Itis a doctrine which even Plato thought fit to adopt, and much might be said in favour of it which cannot be readily disproved; but I shall content myself here with a quotation.
Perhaps the ablest metaphysician who ever came to India from England was the late Rev. Dr. Kay, principal of the late Bishop’s College. His strong Christian convictions did not by any means make him an indulgent critic of adverse faiths, but in commen- ting on the doctrine of metempsychosis as affording a solution of the question of the origin of evil, he says :
‘The doctrine of the Metempsychosis is, in fact, the Hindu theory on the great question of the “ ori- gin of evil.” The theory may be thus stated. Evil exists, and it is not to be supposed that evil befals any one undeservedly. When, therefore, for exam- ple, a new-born child, who has had no opportunity of acting either rightly or wrongly, is found suffer-
lxiv PREFACE.
ing evil, it is inferred that the evil is the fruit of evil deeds done in a former state of existence. If you ask how the person became disposed to do evil in that former state of existence, the answer is ready—it was the consequence of evil deeds done in a state of existence still anterior, and so on. You have only now to apply the Newtonian principle—that what is true at every assignable point short of the limit, must be true at the limit—and then there is no assignable point in the existence of evil in past time at which point its existence cannot be accounted for by the hypothesis of antecedent evil-doing; it follows (argue the Hindus) that the existence of evil is accounted for on this hypothesis; and further, they contend, it is accountable on no other.
‘If one will take the pains thoroughly to grasp the conception, and to view the matter, as a German would say, from the same stand-punkt as the Hindu, who, holding the past eternity of soul, denies that the regressus in infinitum here involves any absur- dity, he will probably acknowledge that the doctrine of the metempsychosis, however false, is not to be treated as a fiction of the poets, when we are arguing with a Hindu. We try to make the Hindu give up the tenet—and we do well :—but we shall also do well to bear in mind that we are calling upon him to give up, without an equivalent, what he has been accustomed to regard as a complete solution of the greatest mystery in the universe—short of the primal mystery of ^ Being” itself. The Hindu’s explanation we regard as a delusion, and we must tell him so—
PREFACE. lxv
but we must beware how we allow it to appear as if we were provided with a substitute. The “ origin of evil’ has not been revealed. The requirement that we shall maintain our entire reliance on the good- ness of God, in the absence of such revelation, is one of the trials—rather it furnishes the substance of all the trials—of our faith. This we have to teach— but we have no equivalent solution of the mystery to offer. On this point the words of Whately should be treasured by every Missionary among the Hindus. We quote from the Preface (p. 12) of his ‘ Essays on some of the peculiarities of the Christian religion.’
‘The origin of evil, again, not a few are apt to speak of, as explained and accounted for, at least in great part, by the Scripture- accounts of ‘sin entering the world, and death by sin ;' whereas the Scriptures leave us, with respect to the difficulty in question, just where they find us, and are manifestly not designed to remove it. He who professes to account for the existence of evil, by merely tracing it up to the fret evil recorded as occurring, would have no reason to deride the absurdity of an atheist, who should profess to account for the origin of the human race, without having recourse to a creator, by tracing them up to the erst pair.’’” (Benares Maga- gine, III, pp. 286}
Elsewhere the same writer, speaking generally, observes, ‘ it may somewhat tend to check the mischiev- ous consequences attendant on bluntly regarding any current and influential Hindu doctrine, that happens not to accord with our accustomed notions, as being self-evidently frivolous and effete, if it can be shown that the conceptions involved in the doctrine are still influential in directing the current of speculation in Europe, in quarters where that current runs (or is supposed to run) deepest.’ (Opus cit., pp. 283f.)
Ixvi PREFA CE,
To turn now to the life of Patanjali. The brief notices to be met with of him in Sanskrit works are so legendary and contradictory that little can be made of them to subserve the cause of history. He was a great scholar and unrivalled philologist of his time, and the life of every great man was, in ancient times, so encrusted with the supernatural that it is difficult to remove the covering, and come to the truthful core. Rev. J. Ward, citimg the Rudra- yamala Tantra, the Vrihannandikes'vara Purana, and the Padma Purana, describes him to ‘have been born in the [lavrata Varsha, where his father Angira and his mother Sati resided, and that, immediately on his birth, he made known things past, present, and future. He married Lolupa, whom he found on the north of Sumeru, in the hollow of a “ Vata’ tree, and is said to have lived as a mendicant to a great age. Being insulted by the inhabitants of Bhota-bhandara, while engaged in religious austerities, he reduced them to ashes by fire from his mouth.’ (Hindus, II.)
There occurs in the Sankshepa-s'ankara-jaya of Madhava A’charya a story, according to which the Devas, on one occasion, repaired to Mahadeva, and be- sought his aid in saving the world from the baneful doctrines which Bauddhas and other heretics had widely disseminated among men. The god vouchsafed to them a kind reply, and it was arranged that certain chief divi- nities would from time to time appear on earth as Jai- - mini, Vydsa, Patanjali, and S’ankara, and, uprooting all heresies, preserve the true religion from pollution. It fell to the lot of Vishnu and S’ankarshana alias Ananta
PREFACE. xvi
to depute a portion of themselves to be born as Patan- jali,* and Mahadeva himself appeared as S’ankara.t The only value of this story for historical purposes is the admission that Patanjali appeared on the earth long after it had been overrun by the Buddhists. Madhava A’charya of the 14th century is no autho- rity for what happened sixteen hundred years before him, but the tradition in his time was that Patanjali was born long after Buddha in order to inculcate theism, and this supports the opinion ex- pressed on page xxiii to the effect that the Yoga doc- trine as we have it in Patanjali’s work is of post Buddhist origin. It is in favour, too, of the deduc- tions made by Goldstiicker and others regarding the age of Patanjali from casual historical allusions in his great work, the Mahdbhashya, entirely under- mining, as it does, the arguments.of Professor Kunte as given in his ‘ Vicissitudes of Aryan civilization.’ It is true that the Yoga-sutra does not anywhere refer to Buddhism, and it is not easy to accept the theory of Professor Cowell that the relegation of benevolence (maitri), which occupies a prominent place in the Buddhist system, to an ancillary or subordinate position in the Yoga is a direct allusion to Buddhism, (Sarvadars ana-sangraha, p. 273,) for benevolence as an element of religious observance is * मध्यमं काडसमडतुमनन्नातः मयव at |
अवनोयांशतेः भमो सङ्कषे णपतद्चरो ॥ PiU मनौभत्वा werate araareaal feat ॥ अप्रिमं भ्ानकाखम्तडरिस्य्रामौति देवताः। RR E
† aware शङ्करानाश्ना भविष्यामि मरदोतले | wane भवन्तोऽपि मानुषीं तनुमाश्रिताः॥ ४३
Ixvili PREFACE.
common to all systems of religion, and reference to it cannot be taken as an unmistakable test; but apart from them, I believe, I have produced suffi- cient evidence to show that Patanjali cannot reason- ably be believed to have lived before Buddha. Ananta is represented in the form of a many-hooded serpent, and, as an emanation of that serpent, Patanjali is fre- quently indicated by the homonym phani or ‘serpent,’ (of. p. 1).
_ The references given of Patanjali in his Maha- bhashya entirely upsets the statements made in Mr. Ward’s notice. Thesage describes himself as the son of one Gonika, not Sati, and his place of birth was the eastern country, whereas Ilavrata is said in the Puranas to lie to the north of the Himdlaya. These facts are thus given by Goldstiicker in his essay on Panini:
‘Of the lineage of Patanjali all the knowledge I possess is, that the name of his mother was Gontkd. It occurs in the last words of Patanjali on a K4rik& to Pdnini. Of more importance, how- ever, is the information he gives us of having resided temporarily in Kdshmrr, for this circumstance throws some light on the inter- est which certain kings of this country took in the preservation of the great commentary.
‘His birthplace must have been situated in the east of India, for he calls himself Gonardiya ; and this word is given by the Kagiké in order to exemplify names of places in the East. Patanjali’s birth- place had therefore the name of Gonarda. But that he is one of the eastern grammarians is borne out also by other evidence. Kaiyyata calls him on several occasions A’chdryadesiya. If we interpreted this word according to P&nini’s rules V, 3, 67 and 68, it would mean “an unaccomplished teacher ;’’ but as there is not the slightest reason for assuming that Kaiyyata intended any irony or blame when he applied this epithet to Patagjali, it is necessary to
PREFACE. lxix
render the word by the teacher “ who belongs to the country of the Acharya.”’ Now, since Kaiyyata also distinctly contrasts dcharya as the author of the Varttikas, with Achdryadesiya, the latter epithet can only imply that Patanjali was a countryman of Katya. yana. Katydyana, however, as Professor Weber has shown by very good arguments, is one of the eastern school; Kaiyyata, therefore, must have looked upon Patanjali also as belonging to it.
‘Another proof is afforded by a passage in the comment of Bhatto- ji Dikshita on the Phit-sitras which I have quoted above. For when this grammarian tells us that the eastern grammarians attri- bute the accent in question of saka to Panini’s rule VI, 3, 78, we find that it is Patanjali himself who gives us this information, and without any intimation of his having obtained it from other author- ities.’ (Goldstiicker’s Pdnins, p. 237.)
Meagre as these notes on the life of Patanjali are, they are of unquestionable authority, and we must rest content with them. In the ‘Indian Antiquary’ (TX, p. 308), Professor Max Miiller has a note on the travels of I-tsing, a Chinese pilgrim, who visited India at the close of the 7th century, and therein mention is made of a Sanskrit grammatical work under the name of Juni or Chuni. The learned pro- fessor shows on very good arguments that the work could be no other than the Mahabhashya, and then very pertinently asks, ‘Is this (Juni) possibly a name connected with Gonika, the mother of Patanjali, who calls himself Gonik4putra, or with Gonarda, his sup- posed birthplace, from which he takes the name of Gonardiya ? Few who have studied the subject would hesitate to respond in the affirmative to the first question.
In a note on a Pali inscription from Bharhat, pub- lished in the Proceedings of the Asiatic Society of Bengal for March 1880, I have quoted a
lxx PREFACE.
great number of instances to show that in India metronymics were used to indicate illegitimacy, or the forsaking of a child by its father. If this theory of mine be tenable, the use of Gonikaputra in the case of Patanjali would suggest a bar sinister in his scutcheon. Under that supposition it would be futile to enquire about his genealogy. If Napoleon said, ‘my genealogy begins with the battle of Austerlitz,’ Patanjali might well appeal to his Maha- bhdshya as the root of his family tree.* Professor Weber, however, has been at some pains to find a genealogical tree for him. In his ‘ History of Indian Literature’ he has several remarks with reference to Patanjali in ‘connection with the Vedic Kapya Pata- mchala. He says, on page 187, ‘ Again, though only in the Yajnavalkiya-kanda, we have mention of a Kapya Patamchala of the country of the Madras as particularly distinguished by his exertions in the cause of Brdhmanical theology ; and in his name we cannot but see a reference to Kapila and Patanjali, the traditional founders of the Sankhya, and Yoga systems.’ This is modified in a subsequent remark, (p. 228,) in which it is said, ‘The name of Patan- jali (we should expect Pat.t) is certainly somehow
® Professor Weber refers to a tradition which, he says, ‘ identi- fies Pingala with Patanjali, the author of Mahdbhashya and the Yoga-sttra,’ but he justly adds, it ‘ should answer for itself ; for us there exists no cogent reason for accepting it.’ (‘ Hist. Indian Literature,’ p. 231.)
¢ This grammatical correction has been suggested apparently with a view to make Patanjali a derivative of Patamchala to prop the theory of relationship.
PREFACE. lxxi
connected with that of the Patamchala Kapya of the land of the Madras, who appears in the Yajnavalkiya- kanda of the Satap. Br. It occurs again (see below 72. 737) as the name of the author of the Yoga-siitras.’ On page 236, we are told that, ‘ Kapila, again, can hardly be unconnected with the Kapya Patamchala whom we find mentioned in the Yajnavalkya-kanda of the Vnhad A'ranyaka asa zealous representative of the Brahmanical learning.’ This is repeated on page 284,—‘ Kapya Patamchala, with whom Kapila ought probably to be connected.’ It is difficult to make out from these extracts a consistent account of what the real or actual theory is. In the first extract a single individual, Kapya Patamchala, is split into two persons, Kapila and Patanjali, and that as certainly as the phrase ‘ we cannot but see’ can imply. In the second extract the Vedic personage is said to be ‘certainly’ connected with Patanjali only, and in the third we are told that the same individual can ‘ hardly be unconnected’ with Kapila. In the fourth the phrase ‘can hardly be unconnected’ is replaced by ‘ought probably to be connected.’ No reason is assigned for the first two conjectures, but for the 3rd and the 4th the reason assigned is that Kapya Patam- chala was ‘a zealous representative of the Brahmanical learning.’ It happens, however, that Kapila was an atheist, who repudiated the existence of the Godhead, saying ‘there is no proof that such a being existed,’ and it is difficult to conceive how the relationship should be established on the ground of Kapya having been ‘a zealous representative of the Hindu learn-
lxxil PREFACE.
ing,’ unless we admit that Hindu learning consisted in atheism. It is obvious that the learned professor has been led away entirely by phonetic resemblance, un- less he should urge, which is not at all likely, that it is an ex cathedra opinion, without any reason to back it. K&pya has the letters ¢ and p and so has Kapila, and Patamchala sounds very like Patanjali, and therefore he evidently concludes they are the same. This isa line of argument, however, which I cannot help thinking, is, to use the language of the learned Professor, ‘ of a very curious kind.’ It reminds me, I must frankly confess, the ratiocination of Fluellen by which that jovial Welsh Captain proved the iden- tity of Macedon and Monmouth. Had that flighty logician been reminded in the present case of the absence in Kapya of the letter ए of Kapila, and of 7 of Patanjaliin Patamchala, I can easily conceive how he would have completely dumb-foundered his antagonist with the pithy remark : ‘ Why, I pray you, is not pig great? the pig, or the great, or the mighty, or the huge, or the magnanimous, are all one reckonings, save the phrase is a little variations.’ I have nothing to show that Patanjali was not connected with Kapya by the father’s or the mother’s or some other side, in family or race, but I firmly hold that we have at present no proof worth the name in support of the conjecture. The son of a Brahman priest, and devoted to literary studies and ascetic practices from early life, Patanjali had little to do which could afford incidents fit for historical record, and it is not remarkable, therefore, that we have no account left of his career. He was
PREFACE. bxxill
doubtless married and probably the father of a family, but we know nothing about those points. The only memorials of his life are his literary works,—his great eommentary on the grammar of Panini and the Yoga 8018. It isimpossible to speak in too high terms of the first. Itis the noblest monument of profound erudition, of keen critical acumen, of unrivalled philo- logical perception, which has been left to us by any ancient scholar in any part of the world, and well may ` the Hindus be proud of the heritage that has been bequeathed to them by their renowned ancestor. The second forms the theme of this essay. There is an A'ryyda-panchésdti on the Vaishnava theory of the relation between soul and nature which is also ascribed to him. The work has been published in the Benares ‘Pandit,’ No. 50. He wrote also a work on medicine, but it is no longer extant. It would seem that he was, likewise, the author of a treatise on grammatical desiderata under the title of Zshtis, and also certain supplementary notes on the rules of Sanskrit gram- mar (Vartikas), but these exist now only in the form of quotations in the Mahdbhishya. The manner in which they are cited iu the ‘ great commentary’ sug-
gests the idea that at one time they had separate
existences, but they are not met with now as a
separate work.
To turn now to the Bibliography of the Yoga doctrine. The leading text is, as already stated, the Yogdnusdsana, but its different topics have been elaborated and expounded in a great number of sub- sequent treatises, and its literature is now represented
lxxiv PREFACE.
by a large mass of writings. In 1859, Mr. Hall, in his ‘Contributions towards an Index to the Biblio- graphy of the Indian Philosophical Systems,’ collected the names of 28 separate works. But recent re- searches carried on under the auspices of the Govern- ment of India enable me now to put in the Appendix ॐ list including no less than 150 names. It is pro- bable that further researches will bring to light the texts of several other works. It must be admitted, however, that while Mr. Hall’s list was compiled by a single individual after himself examining all the Mss. named, thereby obviating all risks of error, mine is a compilation from meagre reports, and it is likely, therefore, that there will be found in it. mistakes of diverse kinds. Sanskrit works have many aliases, and it is possible that in some cases—probably very few—of works unknown to, and unseen by, me I have recorded the same work under two or three names. I have included, too, afew works which treat of varieties of the Yoga, the Tantric and Puranic forms of it, and not confined myself solely to the doctrine of Patanjali. The differences in some cases are so slight, that it was not possible for me, without carefully reading the works, to mark the distinctions. On the whole, however, I believe the new list will be found useful.
In preparing my list I have followed an alphabe- tical arrangement, a chronological one with anything like accuracy not being practicable in the present state of our information on the subject. Ifthe Yoga-s'dstra- sutra-patha, attributed to Yajnavalkya, be really his, it
PREFACE. xxv
is the oldest treatise known on the Yoga doctrine. Yajnavalkya lived long before Patanjali, and the Bhashya especially cites his name to prove that the Yoga doctrine was current from a much anterior period than the Yoga-sttra, which was compiled fer the benefit of novices; but as I have not yet seen it, I can say nothing on the subject. Adverting to the work, Mr. Hall says, ‘It is alleged that they (the aphorisms of Yajnavalkya) were noted down by Baudhayana, as they were orally delivered by S’ukra to Yajnavalkya. Hence they are ascribed to S‘ukra, who here has the epithet of Mahakavi. This work possibly deserves a closer examination than I can at present give it: but, it is, I suspect, of compara- tively recent origin, and of little worth in any point of view.’ (Contributions, p. 18.)
Passing it over for the present I come to the work of Patanjali, the Yoga-sutra alias the Yoganus'ésana or the Sénkhya-pravachana. It has the benefit of a host of commentaries, explaining its tenets from different standpoints. The most ancient of these commentaries is generally believed to be the one which is known under the different names of Yoga- bhdshya, Pétanjala-bhashya, and Sdnkhya-prava- chana-bhdshya. It is held in high estimation by the Pandits of this country. It has the advantage, too, of two exegeses by eminent scholiasts, one by Vachaspati Mis‘ra, and the other by Vijndna Bhikshu. It labours, however, under the disadvan- tage of being of doubtful authenticity as regards the name of its author. It has been twice printed, once
lxxvl PREFACE.
at Benares, edited by Bhairavadatta Dvived{, and once at Calcutta, along with the gloss of Vachaspati M.s'ra, edited by Pandit Jivananda Vidyasagara, in 1874 (Samvat 1929.) I have also seen upwards of a dozen Mss. of it of different dates; but in the colophon of none of these have I met with the author’s name. This is a remarkable omission, inasmuch as it is rarely that the author’s name, where known, is dropped out from the colophon of a Sanskrit MS. The tradition is pretty common and old that Vyasa, the digester of the Vedas and the author of the Mahabharata, is the author of it. This tradition has been gener- ally accepted by European writers, and it has the support of the two well-known and respectable exegesists named above. Vachaspati Mis’ra in his gloss (¢¢ké) on the commentary (bhdshya) says, “Saluting the saint Patanjali, I attempt a short, clear exposition (vyékhyé), pregnant with meaning, on the commentary expounded by Veda-vydsa.’’* The authority, however, of this writer is not, in matters connected with historical facts of olden times, of much weight. There were two writers of this name. One of them was a legist, and, according to the colophon of his S’udrdchara-chintémani, court Pandit of Maharaja Harinérayana, of Mithila, and Harin&r4yana lived in the middle of the 16th century. The other lived between the 10th and the 12th centuries, and com- mented both on the Yoga and the S’ankhya texts, as well as on the Vedanta-stitras. Adverting to him * मला पतञ्चरिष्धषिं केदब्यासेन wifes | सङूचिग्स्यटवङथेा भाष्ये aren frurea ॥
PREFACE, Ixxvli
Mr. Hall says, ‘ Vachaspati’s exact age has not yet been discovered. But he is mentioned, as are Udayana and Prasastapada, in the Nydyasdra-vichdra of Bhatta Raghava, which was written in the S‘aka year 1174 or A. D. 1252; and he quotes from Bhoja, who was
igning in A. D. 1042.’* (Sdnkhya-sdra, p. 40.)
Vijnana Bhikshu dates from a much later time, According to Mr. Hall, ‘in all probability, Vijnana lived in the sixteenth or seventeenth century. There is some slight ground, however, for carrying him back still further. His nationality is unknown; and so is his civil appellation even ; for Vijnana Bhikshu is, without question, the style of a devotee.’ (Sdn- khya-séra, pp. 37/.)
He continues, ‘In the Prayogaratna, a work on the sixteen sacraments, by Nard&yana Bhatta, son of Ra- mes’vara Bhatta, its author says, that he was assisted,
* This date is incorrect. It refers to the last Bhoja, where- as the Bhoja quoted must be the elder one, and elsewhere construc- tively admitted to be so by Mr. Hall himself. In the Preface to his ‘ Contributions towards an Index to the Bibliography of the Indian Philosophical Systems,’ he observes, ‘that two Bhojas have ruled over part of Central India, and that the earlier, whatever was the case with the later, was interested in literature, I have elsewhere shown conclusively. The Bhoja who reigned in the middle of the eleventh century very likely entertained learned men at his court; and the astrological compilation known as the Rdjamdrtanda, and thus called in honour of him, may have been indebted, for its name, to the suggestion of the Yoga work, so entitled, written in the time of his homonymous antecessor. At any rate he came long after the date of the Sarasvatikanthdbharana ; and we are nowhere told that the Bhoja to whom it is attributed bore the epithet of Ranarafiga- malla.’ (Contributions, p. viii.)
lxxviil PREFACE.
in preparing it, by Ananta Dfkshita, son of Vis’va- natha Dikshita. The father of one of Vijnana’s dis- ciples, Bhava-ganes’a Dikshita, was Bhava4-vis’vanatha Dikshita; and, if the latter was one with Vis vandtha Dikshita, and if Bhava-ganes’a Dfkshita was brother of Ananta Dikshita, we are enabled to form a pretty correct estimate as to the time of Vijnana Bhikshu. For Narayana Bhatta’s youngest brother’s second son, Raghunatha Bhatta, dates his Kala-tattva-vivechana in Samvat 1677 or A. D. 1620: Vijnana may be placed fifty or sixty years earlier.’ But whatever the times of Vijnana Bhikshu and Vachaspati Mis’ra, it is futile to expect from such authors any precision as to the identity of a person who lived many cen- turies before them.
The name Vyasa may be right enough, but there is nothing whatever to show that this Vyasa was the same with the digester of the Vedas and the author of the Mahabharata. Inthe Mahabharata every epigraph gives the name of Vyasa, and there is no reason why it should be omitted in the commentary. Then Vyasa lived at a remote period of antiquity, in the begin- ning of the Kali Yuga according to Indian belief, and his classification and division of the Vedas existed long before the time of Patanjali, for we have un- mistakable proofs of the existence of the classification in Panini, Yaska, the Pratis’4khyas, and other works of a much earlier date than that of the Yoga aphorisms, and it is impossible to reconcile the idea that he should be the author of an exegesis which could not have had a raison d’étre before the Yoga-sutra was
PREFACE. Ixxix
composed in the 2nd or 3rd century before the Chris- tianera. That exegesis quotes, too, authorities which are of a more recent date than that of Vyasa. The evidence of style is often a suspicious one, but no one who has any knowledge of the Sanskrit language will for a moment think it possible that he who wrote the Mahabharata could be the author of the Bhashya under notice. Compared with the works of leading scholiasts, the Bhashya appears to be the production of a third class writer. It certainly cannot be compared with the ‘great commentary’ of Patanjali, or with the equally renowned exegesis of S’ankara on the Vedanta aphorisms, or with the commentary of Sabara 8587101 on the Mimaisa ; and, whatever his age, Vyasa was by the unanimous testimony of the Hindus a far superior author and scholar to Patanjali, or Sabara, or S‘ankara. Fairly good though it be, there is a looseness, an inde- cision, a want of logical precision, in the Bhashya which are incompatible with the universal estimate of Vyasa’s learning and scholarship. Bhojadeva treats it with withering sarcasam. Without naming it, but obviously aiming at it, he says, ‘all commentators are perverters of the meaning of their authors; they avoid those parts which are most difficult to understand, by say- ing 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,’ (p. 2). It may be that Bhoja had to justify his attempt at a new commentary by throwing dis- credit on his predecessors, but his remarks are not al-
lxxx PREFACE.
together unauthorised. The invocation at the begin- ning of the Bhashya is also against its authenticity. No work of the leading Rishis which has come down to us contains any such invocation, and Vydsa would be the last to pray to Mahadeva in the way in which that divinity has been invoked in the Bhashya. The tone of the Bhashya is that ofa third class medieval scholium, and I am clearly of opinion, therefore, that it is not the work of the digester of the Vedas. Its author may have borne the name of Vy4sa, a common family name even to this day, but he was not the digester of the Vedas nor older than the latest ancient times, or, more probably, the early middle ages.
The next commentary I have to notice is the Raja- martanda, of which a complete English translation is now offered to the public. It is not so ambitious as the last. It styles itself a 0272८८४ or gloss, whereas the other is a Bhashya or commentary. It is mainly explanatory, when the other is discursive. It is modest in tone, when the other is dictatorial. Its author sets forth his object in writing the work by saying, ‘ Avoid- ing voluminousness, keeping clear of all mystifying and obviously worthless network of words, and abstracting the inmost meaning, I publish this exposition of the sage Patanjali for the edification of intelligent per- sons,’ (p. 2). And he has faithfully carried out his resolution. He has interpreted all the leading words of his text, and given a very fair explanation of the meaning of his author, and the purport and bearing of his doctrine. It is, perhaps, not always quite so full in philosophical matter as its predecessor, but it
PREFACE. Ixxxi
certainly omits nothing of importance for a correct understanding of the text.
It is generally taken for granted by Indian writers that Bhoja, king of Dh4ra, who flourished in the middle of the 11th century, was the author of the exegesis ; but the opinion is not tenable. Doubtless the colophon of the exegesis names Maharajadhiraja Bhojadeva as its author, but there have been many Bhojas in India, (द. my ‘ Indo-Aryans,’ II, pp. 385f,) and it does not show which is the sovereign meant : it certainly does not announce that this Bhoja was the hero of the Bhojaprabandha and a sovereign of [01878 in the century named. The title assigned him in the introduction to the work is Ranarangamalla, and this, as far as we know, was not borne by the Bhoja of the 11th century. The former is, moreover, described in the introduction to have written three works, a grammatical treatise on the government of words, a medical memoir under the titleof Rajamrigan- ka, and the gloss under notice, and none of these is attributed by the Bhojaprabandha to its hero. Onthe other hand, that hero is known to have written or pub- lished in his name a work on judicial astrology as bear- ing on Smriti rites, under the name of Rdjamdrtanda, and it is impossible to imagine that he assigned the same name to his exegesis on the Yoga aphorisms. Two such dissimilar works could not have been published under one common name. And even if one believed such a nomenclature to be possible or probable, the question would arise, how is it that in the introduc- tion to the Yoga, the astrological work is altogether
Ixxxl PREFACE,
left out of record? The astrological work is several times the size of the Yoga exegesis, and otherwise of considerable importance; it has been very largely quoted by subsequent writers, and it is not at all probable that an author, or his encomiast, who was particular in noticing the meagre and poor medical treatise should overlook it. It might be said that it was composed after the composition of, and therefore could not be included in, the Yoga gloss, but that would be a simple assumption without any proof, a mere begging of the question. That the Réjamartanda | is not a generic, but a specific, name is evident from the fact of an exegesis on the S’ankhya bearing the name of Rajavartika, which is believed to have been dedicated to Ranarangamalla. It is probable, therefore, that our author is the Bhoja of the 10th century, who was also a king of Dhara. Adverting to him, Mr, Hall says, “That two Bhojas have ruled over part of Central India, and that the earlier, what- ever were the case with the later, was interested in literature, I have elsewhere shown conclusively. The Bhoja who reigned in the middle of the eleventh century very likely entertained learned men at his court, and the astrological compilation known as the Rdjamértanda and thus called in honour of him may have been indebted, for its name, to the suggestion of the Yoga work so entitled, written in the time of his homonymous antecessor. At any rate, he came long after the date of the Saras vatt-kanthabharana ; and we are nowhere told that the Bhoja to whom it is attributed bore the epithet, Ranarangamalla.’ (Con- tributions, p. Vill.)
PREFACE. [गदश
Of the other commentaries on the Yoga-Sitra, the works of Bhavadeva, Nagoji Bhatta, Bhava-ganes’a, Udayankara, Nages’a Bhatta, Narayana Bhikshu, Sada- siva, Ram4nanda Tirtha, Mahadeva, Ananta, S’an- kara, Umapati Tripathi, and Kshemfnanda, may be cited as samples. They are all inferior in importance to the work of Bhoja, and call for no special remark here.
The same may be said of the other works named in my list. Some of them treat of the various practices which Yogis resort to to acquire occult powers; while others describe modified forms of the doctrine of Patanjali, suited to Vaishnava, Saiva, and Sakta forms of worship, so as to lead the individual soul, in its longing for salvation, to subsidiance in, or union with, the Divinity.
Among the works of the first group the most popular and noted is the Hatha-pradipika or Hatha- dipika. It comprises 395 stanzas, divided into 4 chapters or lessons, (Upades’a), the first treating of postures, the second of regulation of breath, the third of gesticulation or mudras, and the fourth of Sama- dhi. Its author is one Chintamani, son of Sahaja- nanda, but this name of his was what he got when living as a householder. On his becoming a hermit he took the name of S’vAtmarama, and received the title of Yogindra, and is now generally known by the name of S’vatmarama Yogindra. He makes a great mystery of the theme of his work. He says, “ By Yogis wishing for perfection, this science should be carefully kept in secret, for it is most efficient when
lxxxiv PREFACE.
kept secret, and worthless when disclosed.”* Like the alchemists of old, he indicates simple things by round- about metaphorical names, and enjoins that none but adepts should know anything of his subject. This book is named Hatha vidya, ar the science of the letters ha and tha, ha meaning the sun and tha the moon. This sun again stands for the breath inspired, and the moon for the breath expired, and the ultimate mean- ing of Hatha-vidy4 is thus the science of inspiration and expiration. Although by profession and habit a recluse who had thoroughly abandoned the world and its attractions, Svatmarama, indulges at times in language of agrossly carnal type. Thus in one place he says, “‘let beef be eaten and the immortal arrack (odrunt) be drunk every day. I reckon him who does so, to be a kulina (a noble householder) ; the rest are des- troyers of their nobility.”+ Here beef gomdisa stands for the tongue, which should be reverted and made to touch the palate, and varwnéi means the breath which passes over this reverted tongue. Again: “Let the youthful chaste widow be ravished on the land be- tween the rivers Ganges and Yamuna; it is the high- est glory of Vishnu.”’{ Here the two rivers are the two nostrils, and the widow is the breath which is ta be forcibly suppressed for a time. This style of
खठदविद्या पर गाप्या योगिना सिडिभिच्छता। सवेदोय्यवमो ag निर्वोथ्यो त प्रकारिता ॥ † गोमांसं भ्येच्धित्यं पिवेदमरवादणीं | GST तमं मघ्ये इतरे कुरघासकाः ॥ प॑ मङ्गायभ गये मध्ये बालरण्डातर्पखनौं | WSS away: परमं पद् ॥
PREFACE. ixxxv
allegory and mystery is adopted by a great many medieval writers on the Yoga. At the beginning of the work, the author has given a list of thirty re- nowned ए 088 who had practised the science in question. At the head of these appear A’dinatha, who is generally identified with 81158, who is believed to be the first and most renowned of Yogfs. The work has been made the subject of comment by several writers, among whom Brahmananda, the author of the Jyotend, is reckoned to be the ablest. It would seem that the Yoga doctrine was, ata very early period, translated to Persia, and disseminated in some form or other among different sects. The Sa- p4siyans obtained it in its entirety. They believed on efficacy of discipline and austerity; they assiduously practised the regulation of breath enjoined in the Yoga; they divided the stages of their progress in meditation in the same way as the Yogis did; they held the highest meditation to be a state of trance identically the same as the Samadhi; they claimed occult powers* of the same nature and character as
* ‘QF these illustrious personages they have many miraculous and mysterious deeds: such as, in the upper world, hiding the sun’s disk ; causing him to appear at night; making the stars visible in the day-time: and in this lower world, walking on the surface of water ; making trees productive out of season; restoring verdure to dried up wood; causing trees to bow down their heads; also showing themselves between heaven and earth in the form of lightning; and such like: and, in the animated world metamorphosing animals ; rendering themselves invisible to men; appearing under various shapes and forms: some of which wonders have been recorded in the Barmgahei-durveshi-khushi, They relate that these great per-
Ixxxvl PREFACE.
did the Yogis; they were familiar with the idea of the possibility of the soul at will passing from one body into another; they believed in metempsy- chosis ; and, if they looked upon union with the Su- preme Divinity as the swmmum bonum of their faith, they but accepted one of the several forms of the Yoga, different doubtless from the Isolation of Patan- jali, but not independent of it. (Qf. Dabistan I, pp. 5f.) It is, however, not known whether the system of Sapasiyéns was founded upon any transla- tion of a Sanskrit Yoga work, or on oral communica- tion. Some of the Sapdsiyans admitted their obliga- tion to Hindustan, but their text-books, the few and imperfect ones that are still accessible, have not yet been sufficiently examined to throw light on the question. The close relationship existing between the two systems, even in the use of technical terms, preclude the idea of spontaneous growth, and the avowed posteriority of the Persian doctrine leaves no doubt of its Indian origin ; but as at present advised, we are not in a position to spot the exact text from which it was derived.
Of interpretations of the Yoga system in foreign languages the earliest appears to be an Arabic version of the text of Patanjali. The work is no longer
sonages were to such a degree enabled to divest themselves of cor- poreal elements that they quitted the body at pleasure; also that they had acquired from the court of heaven the knowledge of all 86160668, whether known or occult, and consequently had the power of exhibiting such wonderful works ; having rendered, by the efficacy of their austerities, elementary matters subject to themselves.” (Troyer and Shea's Dabistén i Muzahib, 1, pp. 101)
PREFACE. Ixxxvii
extant, but the testimony in favour of its having once existed is unquestionable. Abu [लाश al Nirani, in his Tarikh-ul Hind, which formed a part of his famous Kantin-i-Masudi (A. D. 1025-36), says, ‘I have translated into Arabic two Indian works, one dis- cusses the origin and quality of things which exist and is entitled Sankhya, the other is known under the title of Patanjali, which treats of the deliverance of the soul from the trammels of the body. These two works contain the chief principles of the Indian creed.’ (Ellot’s Historians, I, p. 99; Journal Asia- tique, IV serie, tom. IV, p. 121; Reinaud’s Fragments Arabs et Persans.) It does not appear that any Persian version of Patanjali was ever taken in hand in the time of Akbar and his successor, when so many Sanskrit works were rendered into that language. There is, however, an abstract of the Yoga doctrine in the Dabistan-i-Muzahab of Mahsin-i Fini. That author flourished in the middle of the 17th century, and, during a long residence at Allahabad as the Chief Judge (Sudder), collected a great deal of in- formation on the subject. Depending evidently on oral information, he could not avoid gross mistakes in his account of the philosophy, but in regard to the details of Yoga exercises and the occult powers he has compiled as reliable an exposition as could be expected from such a source. He notices Gorakha- 14118 and several other celebrated saints, and states that he had seen some Yogis possessed of wonderful occult powers, but he does not name Patanjali. (of. Shea and Troyer’s Translation, II, pp. 128f.)
lxxxvill PREFACE.
In English the first attempt to give an account of the Yoga doctrine was made by Ward in his ac- count of the Hindus, but it did not produce any satis- factory result. Colebrooke’s resumé in the Transactions of the Royal Asiatic Society, is much more philosophic in spirit and faithful in details, but Colebrooke took it up only casually in connexion with his essay on the S’énkhya, and did not notice much more than the first chapter of the work. Taylor, in the Intro- duction to his translation of the Bhagavadgita, supplies the Kriya-yoga with considerable fulness, and Win- dischmann’s account, though brief, is tolerably good. . In 1883 Dr. Ballantyne published a translation of the first two chapters of the Yoga-stitra with extracts from the commentary of Bhojadeva, and from it ab- stracts of the Yoga system have been compiled by Dr. K. M. Banerjea, and Rev. Mr. Mullins. The transla- tion of Ballantyne was completed, in a disjointed way, by Pandit Govindaram Sastri in the pages of a Benares magazine called the ^“ Pandit.” The two fragments have lately been printed together by the Theosophical Society of Bombay. The text with an original commentary together with an English trans- lation is now being printed in the Saddarsana-chin- tanika of Bombay, and an abstract of the text occurs in Cowell and Gough’s Sarvadarsana-sangraha. An account of Yoga practices may also be seen ina pamphlet by Nabinchandra Pal, published at Benares.
Little need be said in praise of Dr. Ballan- tyne’s work. The profound learning and thorough conservancy with Hindu philosophy which that learned
PREFACE. lxxxix
scholar brought to bear on his undertaking, enabled him to produce a very accurate reproduction of the original. In his anxiety, however, to be accurate he had occasion to resort too frequently to parenthetical clauses, and they resulted in confused sentences, in- volving much trouble in understanding them. His extracts from the commentary are particularly ame- nable to this objection. The extracts, moreover, are somewhat disjointed.
When the Asiatic Society of Bengal first proposed to publish an edition of the Yoga-sutra with the com- mentary of Bhojadeva, I undertook to reprint Dr. Ballantyne’s translation with such additions as would complete the work. I soon found, however, that my work placed beside his produced a very patchy ap- pearance, and his parenthetical style was not desirable for a proper and easy understanding of thetext. I preferred, therefore, to translate the whole in my own way. The aphorisms will be found to be as closely literal as the idiom of the English language would admit of, and the commentary a fair reproduction of the spirit, sense and wording of the original, without being a verbatim reproduction.
Much difficulty has been felt in the treatment of the technical terms. Philosophical terms in the Eng- lish language have not yet arrived at that fixity and firmness which would preclude possible variations. Different writers assign different values to even well- established terms, and their latitude is frequently varying; and such as they are, they are not exact equivalents of Sanskrit words, which in their turn vary
xe PREFACE.
in meaning under different circumstances and in the hands of different writers. There are instances, too, of Sanskrit terms whose literal significations are very different from the philosophical ideas they are intended to convey, and in dealing with them, the translator has either to sacrifice precision of rendering for the sake of intelligibility, or intelligibility for the sake of preci- sion. In the following pages I have borrowed the terms mostly from Colebrooke’s translation of the Sdn- khya-karikd, translating a few myself, and transli- terating the Sanskrit terms in some cases. My reasons I have explained as far as I could in my notes. When I undertook the task I had hopes of read- ing the work with the assistance of a professional Yoet ; but I have been disappointed. I could find no Pandit in Bengal who had made Yoga the special subject of his study, and the only person I met at Benares who could help me was most exorbitant in his demands. He cared not for the world and its wealth, and the only condition under which he would teach me was strict pupillage under Hindu rules—living in his hut and ever following his footsteps—to which I could not submit. I had, therefore, to depend on my own knowledge of the Sanskrit language to arrive at the meaning of Patanjali, availing myself frequently of the aid of my learned friend Professor Mahes’a- chandra Nyayaratna, of the Calcutta Sanskrit College, for the solution of difficulties. I had the assis- tance, too, of Professor KA4makhyanatha Tarkaratna, of that College, both in revising the text and in translating it. Both the Professors are distinguished
PREFACE. द्ग]
N yaya scholars, and Pandit Mahes‘achandra commands a deep knowledge of the Sankhya, and with their aid, I believe, I have been able to avoid gross misinterpretations of the text, though I cannot flatter myself with the idea that I have been able always satisfactorily to expound the meaning of Patanjali.
Manuscripts of the Yoga-sutra are common enough in Bengal, but I have not met with any particularly old, or exceptionally correet text. In carrying the text and commentary through the press, I had the use of the following codices :
A. From the Asiatic Society’s Library, yellow paper 13 x 11 inches, bound in a 4to. volume. Bengali character. Lines, 27 on a page: Incorrect.
B. From the Sanskrit College of Calcutta, yellow paper, 17 x 4 inches, puthi form. Folia, 35. Cha- racter, Bengali. Generally correct.
C. From ditto, Kashmiri paper, 10 x 42 inches. Folia, 69. + Character, well-written Nagarf. Date, Samvat, 1850. Generally correct.
D. From the Benares College, Kashmiri paper, 11 x 5 inches. Folia, 30. Character, Nagari. In- eorrect and incomplete.
ए. From Professor Mahes‘achandra Nyayaratna, Calcutta, yellow paper, 15 x 4 inches. Folia, 55. Character, Bengali. Generally correct. First chapter revised.
G. Ballantyne’s reprint annexed to his transla- tion. |
H. From Bombay, copied for me from a MS. belonging to the Government collection preserved in
xcil PREFACE.
the office of the Director of Public Instruction. Ge- nerally correct.
I. From my family Library, a quarto volume in Bengali. Corrupt and little used.
In the text of Patanjali, no variation of any note has been met with in the above codices. The work ap- pears to have been preserved with every care, 88 may be presumed from the circumstance of its having enjoyed the benefit of a host of commentaries and glosses. The commentary of Bhoja has not been so corre tly preserved. There are many differences of reading in the different codices. But on the whole the differences are not so material as would justify the assumption of different recensions, or produce any marked changes in the meaning of the author.
8 MANIKTOLLAH,
January 28, 1883.
INDEX.
INDEX,
Abhava, privation, absence, vv 10, 37, Abhavapratyay4, conception without a substratum, as Abhinivesha, tenacity of life, or will to live, ... oe
Abhbyantara-vishaya, the inner sphere of life, ... Abhyhasa, exercise or repeated application to a work 18, 14, 20 Abstraction, an accessory of Yoga 9}, defined, 114, fruit of,...
Accessories of Yoga, 91, sks ee Achéra-paddhati, iss ॐ Adaréa, vision, produced by meditation, +5 ‘es
Adhibhautika, material, or physical, ... Adhidaivika, supernatural, or transcendental,
Adhigama, right knowledge, ais ००७ ses AdhimAtra, excessive, a measure of ardour, ae 27, Adhva, time, condition, ... ‘aie
Adhyavasaya, intellect, ... a6
Adin&tha, ee sa se
Adiy4mala, a Tantra, ... sai ०५
Adrishta, fate, unseen cause, Afflictions, defined, 11, subtile, 97, gross, 63, cessation of
Agama, scriptural testimony, xe rT 10, 11, Age, duration of life, cause of, ots as Sei Agni, fire, invocations to, ४४६ ०० 4 & 1118878, a form of purification, ... sist 4111988, nonslaughter, a duty, igs se
Aikantika, absolute, a nature of isolation, Aiévarya, supremacy, an occult power,
Aitihya, oral communication, a form of proof, Ajapé-gayatri- purascharana-paddhati, —
coe
इना
121
218
XclV INDEX.
Ajnana, ignorance, defined,
Akalpita, nonfictitious, natural, oe ००५
4 (६ &82, ether, $ $3 Akrama, instantaneous, a character of true knowledge, Akuégida, nonaspirant, not wishing for fruits,
Alabdha-bhimikatva, unattainment of any stage of Yoga,
Alambana, object of desire, ०००
Alasya, idleness, an obstacle to Yoga, # Alifiga, indissoluble, defined, ee sus Aloka, light १६
Amanaska, ...
Amitra, absence of an enemy, friendship, An&ditva, beginninglessness, uncreate, AndgatAdhvan, unmanifest or antecedent condition, Ananta, endless, sai aise
Ananta Sarmé, ue ve (६ 477008४3, uninterruptibility, ००० oes Anéaéaya, without any residua, das ase Anashta, active in operation, not destroyed, Anavachchhinna, irrespective, ale : Anavasthitatva, instability in any stage, ००० Afgamejayatva, trembling, a distraction,
4111708, molicularity, an occult power, ००० 1, 121,
Antara, internal, a form of purification, ‘ie Antarafiga, intimate, or essential part, Antardhauti, washing of the intestines, es Anu, directly, without an intervention,
Anumina, inference, a form of proof, ‘es Anumodita, abetted oe eae 4 1088208, an exposition, an institute,
Anusrava, Veda, scriptures,
Anuéravika, scriptural, ... cies sie Anvaya, conjunction, co-operation, ... ००७ Anvayatva, concomitance * see Anyatakhyati, distinctive knowledge,
Avyatva, diversity
INDEX.
Apana, the air which descends from the naval down to the
great toe ००० ००, ००९ A paranta, fina] end, death >> 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 <a ६ Ramachandra Parémahaiisa, ve खै ,,, see Ramachandra Siddha, ... ae ४ ००० २६14092 Sarasvati, = ,,, ae sie as Réménanda Tirtha, _... sh 219, 221, 228, 226, Raméasahkara, vs ०७७ des see Rémastavaraja, ces ५५ sits aes Raméyana, an epic poem, oe ‘es ००५ 1410686 ९०7४ Bhatta, ee des ष ‘ie
Ranaraigamalla, a title of Bhoja, ... Rechaka, expulsion of breath tes Regulation of breath, 91, enjoined, 111, described, 112, its
varities, 118, fruit of ee 2 Reichenbach, notices electric flames, ००० Reid, Mr., definition of perception, 10, works quoted ५०१
Residua defined, stock of, 69, fruit of, 70, 78, how mani- fested, 174, its continuity, 176, eternal, 178, how destructi- ble, 179, formed during commencing isolation,
Resignation to God, a Yoga duty, ... ve 59, Resolved into nature, a result of Samddhi,_-... sae Restraint, an accessory, 91, defined, 92, its importance, Riddhi, supernatural powers, sis cae 59, Right notions, defined, .., ०७५ Rita, truth xe ve 0 Ritambhar4, truth-supporting, ae 4 ६8 Roer, Dr. E., quoted, ... see ००* Rudrayamala, a Tantra,... ००७ ee ० Rapa, shape, vee ee ०९० Ruta, cry of animals, .., ०७७ ve 8.
82908, word कि see ees 10, 51,
jnéna, knowledge dependant on words, ... ee 8‘abdatanmatra, the rudiment of sound soe sie
Sadachéra-prakarana, eee eee
117
137
187
222
INDEX. Saddnanda, ibs eos ‘ime ‘ie Sadasiva, ae vas oa + Saédhydya, muttering, ... ore ००७ 69, 61, Saivas, the follower of Siva, vee ee 9 S’aktichélana, a form of gesticulation, ... 105, 108, Sakya Buddha, flames issuing from his body, ... ee S4lambana, along with its object, ... ०७० * Samadhi meditation, 17, 25, 86, 41, 54, 57, 61, 89, 101, 128 124, 125, 167, 168, 169 ai si ce parinama, meditative modification, prakarana,_... wee se Samana, air which surrounds the stomach sais 158, Samépatti, condition, ... = ~ wee Samaraséra-Svarodaya, ... oes Samasansthana, evenly poised, ००७ Sambhava, proportion, ... = eels ies ९ Sambodha, conscience, ee as as se Samprajnata, conscious,... ००५ ses 4७४ Samprajndta-samadhi, conscious meditation, ... 17, 19, Samprayoga, application, ee see ०७० 8808108, joyous, ००७ ००९ ०० ००* 89०६१४४8, Buddhists, ... ००७ oe Safijama, exercise of steadfastness, contemplation and medita- tion, ००७ > 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 drishta 2 the purpose of for ,, n ” devotion re
read conducive
samapatti
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?
1 after
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
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eexxvi ADDENDA ET CORRIGENDA.
we ९ ष्रानवदतिरेकेन श्रागग्यतिरोकेष ९९ १ wa wa
१८ ® सव्य hice bf Carerwe
te 0 च्धने नाभिप्रायेने तेन ववने नाभिप्रायेरेवेग ee a wefeerreg: अषिषठातरूपः
ee 80 t SU GL | मेक्घरूपलयात्
१०४ ९९ विवेकाप्रबद्धोद्करपि विवेकापलशादभोक्करपि
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.”
1 oe
THE YOGA APHORISMS OF PATANJALI<W07.
Bila Mes ५ ` यी . : ५ INTRODUCTION. Co hes,
Salutation to Ganesa. May that semi-corporeal union*® of Siva and his spouse (81९६) by the recollection of which man enjoys emancipation,f hard as it is to attain, shower on you all blessings !
2. We praise that eternal Siva the thought of whom forthwith dissolves the threefold paint (which besets mankind.)
3. That unprecedented$ work of the sage Patanjali where- in he describes the severance of the soul (Purusha) from nature (Prakriti) to be Yoga|| (true union) reigns supreme.
4. May the sayings of the lord of snakes,§| which are
* A fit of jealousy, according to the Kaliké Purdna, had caused a “@mporary separation between Siva and his spouse Durgé. On their roconci:i:ntion, 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 bodics so as to make of the two an androgynous figure, half male and half female. Other causes have been assigned for this union.
† Escaping from transmigration in one of four different ways, all implying equality with the Divinity in some way or other. These are: Ist, Sdrshfi, or the enjoyment of equal supremacy with the T)ivine Soul ; 2nd, Sd/okya, or getting abode in the samo region with the Divinity; 3rd, Sdyujya, or the merging of the human into the divine, from intimate union; and 4th, Sdripya, or obtaining of the form of the Divinity. Tho 3rd is also indicated by the term Kaivalya, the word used in the text. It means abstraction or separation from nature and the products thereof.
‡ Viz., 18४, those proceeding from internal causes; 2nd, those from natural and extrinsic causes ; 3rd, those that proceed from superhuman causes. } ide Wilson’s Sankya-kariké, p. 2.
§ Lit., saying.
| A play upon the word Yoga. The purport is that a total abandonment lit. disunion (viyoga) from the world is a conditio sine qua nonto the Yoga which is tho end sought by the Yoga system of Philosophy. In other words what is abstraction from sensuous objects is concentration in the Divinity.
@ Various causes have been assigned for this title of Patanjali. Vide In- troduction.
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 happiness—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 a treatise on medicine called the Rajamrigéfikat— may they prosper.
6. All commentators are perverters of the meaning fo 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 thie meaning is plain; they confound their hearers by misplaced and inappropriate dissertations without number.
7. Avoiding voluminousness, keeping clear of all misti- fying and obviously worthless network of words, and abstracting its inmost meaning, I publish this exposition of the sage Patan- jali for the edification of intelligent persons.
* A title of Bhoja. † All these works of Bhoja are still extant. t ‘Commentators cach dark passage shun— And hold a farthing rush-light to the sun,” St. Jerome “not versions but inversions.” Italian, Zraduttori traditort “Translators traitors.” “ Surrender rather than rendcr ; Not turning, but overturning.”
CHAPTER FIRST. 3
CHAPTER FIRST.
Now, an exposition of the Yoga (is to be made).
This aphorism explains the subject of the work, the object with which it is written, and the relation (it bears to the subject). (The word) “ Now’* (atha) suggests (that) a (distinct) topic (here commences), and it serves also as a benediction.
(The word) Yoga means ‘union,’ or the application of the mind to abstract contemplation, from the root yug “to meditate.” An “exposition” (anus‘asana) is that whereby something is expounded or described through its characteristic marks, its real nature, its distinctive divisions, its causes and effects. (The two words Yoga and anus‘asana form the com- pound) Yoganus'asana, (which means) “an exposition of the Yoga.” This is to be understood to be the topic even to the end of this work (of Patanjali).
Yoga, with the means of performing it and its fruit, constitutes the subject, that being treated of in this Institute. The object of the work is the explanation of the subject, and the fruit thereof is the emancipation obtainable by the Yoga. The relation of the work is the connection which exists between that which treats, and the subject treated of, (or the Institute and its subjects). The connection between Yoga, the subject, and its effect, which is emancipation (Kaivalya), or the means and the end, is also its relation. The substance of this is—that in the work are described the instruments of performing the Yoga which is its subject— that Yoga the accomplishment of which leads to the consumma- tion of emancipation called Kaivalya.
[Dr. Ballantyne has rendered the word Yoga into “ concentra- tion.” That English word, however, in itsordinary signification, does
# Dr. Ballantyne’s text has athdtah “now then.”
4 APHORISMS OF PATANJALI.
not convey anything like a fair idea of what Yoga means. The word meditation would have been more appropriate, but even that ` does not convey all the ideas which the Sanskrit term has been made to comprehend. A perfect English equivalent is not to be had, and I prefer, therefore, to use the original term to coining a new one. The commentator so explains the word Anus‘dsana as to convey the idea that it is a verbal noun intended to explain the purport of the work. The commentary named Pdtanzala- bhashya takes it along with the word Yoga to be the specific name of the work. (Yogdns'’dsanam nama sdstram). If this be accepted, and it appears to be the most appropriate, the aphorism should be rendered into, “‘ Now, the (work called) Yoganusfsana, (will be expounded).”” Vdchaspati Misra, the annotator on the last named work, and Vijnéna-bhikshu in his Vartzka, take notice of this subject. They also raise the question about the origin of the doctrine. They hold that Patanjali was not the originator of the doctrine, for it has existed from creation, and Hiranya- garbha was the first performer of the Yoga; but that he was merely the compiler of the rules in the form of an institute for the use of intelligent people anxious to study them. Nanu hiranyagarbao yogasya karté nanyah purdtana iti yogiydjna- valkyasmyiteh, katham patanjaler yoga-sastritvamityds'aflkya sutrakdrena anus dsanamityuktam, 8 ishtashyanusdsanam.) | Now what is this Yoga? To this the author replies :—
II.
Yoga is the suppression of the functions of the think- ing principle.
«Thinking principle” (ckitia) is of the form of goodness without a taint. “Functions” (vrittz) are modifications of the relation between each other of them. “ Yoga” or meditation is described to be the “ suppression” (x2rodha), or dissolution in their primary causes, through the direction inward on the suppression of
CHAPTER FIRST, 5
the tendency outward, of the functions in question, This श) pression is a cross-grained ascent of the “ functions” of the thinking principle. Being common to all the conditions of the thinking principle, it is an attribute of all beings, and therefore it becomes at times evident in 80716 one condition or other. The conditions, or the different states of the thinking principle, are—restless activity, mischievous ignorance, volup- tuousness, concentration, and suppression. Thereof the condition of activity (kshipta) is induced by an access of the quality of foulness (rajas). Propelled by that quality it tends out- wards, approaching or receding from imaginary or real pleasur- able or painful objects. It is common to demons, sons of Diti, Titans, sons of Danu, &c. Addiction to evil actions without distinguishing between what should be done and what not (1८64) proceeds from an excess of darkness (¢amas). It is common to demons (Rakshasas), ghosts (Pis’fchas), &c. Voluptuousness (vikshipta) is the feeling of avoiding the causes of pain, and en- gaging in (those sensuous objects of) sound and the like which promote enjoyment. It proceeds. from an excess of the quality of goodness (satéva), and is observable in the Devas. It amounts to this, that the thinking principle by foulness becomes restlessly active; by darkness mischievous, or desirous of injure ing others; and by goodness full of happiness. These three con- ditions of the thinking principle are not fit for the condition of devout contemplation. The two conditions of concentration and suppression, having an excess of the quality of goodness and following the others, are reckoned fit for that purpose,
The object of arranging the qualities af goodness &c, ina dise orderly way is this : notwithstanding the two qualities of foulness and darkness being very detestable, the quality of foulness is first described, because unless activity is made intelligible, no supprese sion of it can possibly ke grasped. Hence the reversed order, The object of placing the quality of goodness last is this: that by its ex- cess, the two (subsequent) conditions become fit for Yoga. Of thosg two conditions, ४7.) concentration and suppression, that in which
6 APHORISMS OF PATANJALI.
the thinking principle is in a state of (exclusive) application to one point is called Yoga. What is the resultof this? (It is this): by Yoga or concentration to one point the external func- tions cease, and on that cessation there is a complete dissolution of all functions with their residua. In both these conditions, Yoga meditation is practicable.
(The most important word in the aphorism is ९07८2 which has been rendered into “ thinking principle” by Dr. Ballantyne. In ordinary Sanskrit it is a synonym of the word manas “ mind,” and Dr. Ballantyne has used that word as a synonym in different places, and in the sense in which that word is used in philosophy --2, ¢., that which perceives, feels, thinks and wills,” (Taylor, Elements of Thought,) “ or that which, when it acts, knows what it is going to do; something stored with ideas of its intended works, agreeably to which ideas those works are fashioned,” (Harnis, Hermes, p. 227)—he is right. In the Séfikhya aphorisms of Kapila, its counterpart manas has been used in the same sense (Mahadékhyamédyam kdryam tanmanah,I,71). But inasmuch as the philosophical writers of this country make a marked distine- tion between mind as above described, and as an internal organ of knowledge, the sensorium, it is desirable that the distinction should be marked by the use of a different word. In the Safikhya aphorisms the word cAzéta does not occur, nor is it to be met with in the Nyd4ya. The Vedantists use it sparingly, taking it to be a modification or another name of Buddhi (Veddnta-sdéra). Its equivalent in the Safikhya is Adhyavasdya, which is synonymous with Buddhi. (Adhyavasdyo buddhih, II, 13). Itis called Mahat “the great one,” because “ it is the first and most important of the products of nature, presiding over and pervading the whole.” (Mahattvam svetara-sakalakirya-vydépakatvan-mahaisvarydchcha.) It is mati “ understanding,” because every thing is understood by it, (manyati anayd) ; ६९/८४ “ familiar knowledge ;” jndna, and 27404. That Patanjali implies the object of these words by chitta is evident from the fact of his making it the first product of nature and anterior to egotism, as the Sinkhya does, and by say-
son
CHAPTER FIRST. )
the tendency outward, of the functions in question. The form is a cross-grained ascent of the “functions” of the thinking principle. That suppression being common to all the condi- tions of the thinking principle is an attribute of all beings, and therefore it becomes at times evident in some one condition or other. The conditions, or the different states of the thinking principle, are—unquietness, mischievous ignorance, voluptuous- ness, concentration, and suppression. Thereof the condition of unquietness (/shzpta) is induced by the access of the quality of foulness (rajas). Propelled by that quality it tends out- wards, approaching or receding from imaginary or real pleasur- able or painful objects. It 1s common to demons, sons of Diti, and Titans, sons of Danu &c. Addiction to evil action without distinguishing between what should be done and what not (da) proceeds from an excess of darkness (famas). It is common to demons (Rékshasas) and ghosts, (218६९1४8) &९, Voluptuousness (vzkshipta) is the feeling of avoiding the causes of pain, and en- gaging in (those sensuous objects of) sound and the like which promote enjoyment. It proceeds from an excess of the quality of goodness, (satéva), and is observable in the Devas. It amounts to this, that the thinking principle by foulness becomes active (or desirous) ; by darkness mischievous, or desirous of inju- ring others ; and by goodness full of happiness. These three con- ditions of the thinking principle are not fit for the condition of devout contemplation. The two conditions of concentration and suppression having an excess of the quality of the goodness and foulness, successively placed, are reckoned fit for that.
The object of arranging the qualities of goodness &c. in a dis- orderly way is this: notwithstanding the two qualities of foulness and darkness being very detestable, the quality of foulness is first described, because unless activity is made intelligible,no suppression of it can possibly be grasped. Hence the reversed order. The object of placing the quality of goodness last is this: that by its excess, the two (subsequent) conditions become fit for Yoga. Of those two conditions, ८८६.) concentration and suppression, that in which
6 APHORISMS OF PATANJALI.
the thinking principle is in a state of (exclusive) application to one point is called Yoga. What is the result of this? (It is this): by Yoga or concentration to one point the external func- tions cease, and on that cessation there is a complete dissolution of all functions with their impressions. In both these conditions, Yoga meditation is practicable.
[The most important word in the aphorism is chzéta which has been rendered into “ thinking principle” by Dr. Ballantyne. In ordinary Sanskrit it is a synonym of the word manas “ mind,” and Dr. Ballantyne has used that word as a synonym in different places, and in the sense in which that word is used in philosophy —1. e., “that which perceives, feels, thinks and wills,” (Taylor, Elements of Thought,) “ or that which, when it acts, knows what it 18 going to do ; something stored with ideas of its intended works, agreeably to which ideas those works are fashioned,” (Harris, Hermes, p. 227)—he is right. Inthe Safikhya aphorisms of Kapila, its counterpart manas has been used in the same sense (Mahadikhyamadyam karyam tanmanah,1,71). But inasmuch as the philosophical writers of this country make a marked distinc- tion between mind as above described, and as an internal organ of knowledge, it is desirable that the distinction should be marked by the use of a different word. In the SafAkhya aphorisms the word chitta does not occur, nor 15 itto be met with in the Ny4ya. The Vedantis use it sparingly, taking it to be a modification or another name of Buddhi (Vedanta-sa'ra), Its equivalent in the Safikhya is Addyavasaya which is synonymous with Buddhi. (Adhyavasayo buddhih, II, 13). It is called Mahat “the great one,” because “ it is the first and most important of the products of nature, presiding over and pervading the whole.” (AMahat- tvam svetara-sakalakarya-vyapakatvan-mahaisvaryachcha.) It is maty ^^ understanding,” because every thing is understood by it, (manyatt anaya) ; Khydti “familiar knowledge ; jnana, and prajnd. That Patanjali implies the object of these words by chitta is evident from the fact of his making it the first product of nature and anterior to egotism, as the Sankhya does, and by say-
CHAPTER FIRST. 7
ing that the suppression of its functions results in the completion of Yoga. (Vritti-nirodhat tatsiddhih, III, 31). Thus Véchas- pati Misra—chitta-s'abdenantahkaranam buddhimupalakshayati. According to the order of creation prakritri comes first, thence cehitta, thence egotism, thence mind, and thence the subtile organs &c., and this both according to the SéAkhya and the Yoga systems, The thinking principle is thus the same with intellect, and mind in the highest sense.
The next word is ०2८४, I follow Colebrooke and Wilson by rendering it into “functions.” The functions are produced by modifications of the original principle produced by unequal exertions of the three qualities of goodness, foulness and darkness. In so far they are allotropic conditions of the same principle, and so, as Vijnfna Bhikshu expresses it, the world is merely a modification of form, of which prakritz is the materiality. (Pa- rindmaripam jagadupaddnakatvantu-prakrititvam,) Parindma or change is the term usually employed as its equivalent, and Bhoja explains it by saying “they are modifications of the relation between each other of the functions.’”? Vijnana Bhikshu calls it transformation of Prakriti, (prakritiviripam). Under these circumstances Dr. Ballantyne’s use of the term “ modification” affords the closest rendering ; but Dr. Wilson prefers functions as more idiomatic and expressive.
The last word 18 1270444, which means stoppage, or hindering, and suppression implies the same.
The definition of Yoga as given in the text and the commentary suggests the idea that the suppression of thought must be complete before Yoga can be accomplished, but such is not the object, for in the lower stages of meditation such is not the case, and yet it 18 Yoga. The Pdtanjala-bhdshya points this out by saying that since the word sarva “all” has not been used before vzttz ‘ functions,” the form of Yoga in which there is a distinct recog- nition is also Yoga. (Sarvasabdagrahanat samprajndtopi Yogah). It is remarkable that Bhoja should have overlooked so important a qualification. }
8 APHORISMS OF PATANJALI.
Now the author of the Stitras, wishing to describe the words
chitta-vyitti-nirodhahk, describes first [in two aphorisms] the word chitta.
ITT.
Then (४, ८. at the time of meditation) there is abi- dance of the spectator in its own form.
‘‘Then,” at that time, the soul, as “ the spectator,” (drashta) “abides” remains in its own form, which is simple intelligence (and nothing more). The meaning is this: that on knowledge being fully developed, there being no shadow of any sensuous object cast on the thinking principle, and the egotism of one’s self, which is the actor, being gone, and intellect being fit for liberation, the soul abides or obtains location in Buddhi which is its own form.
[The spectator is the soul which, abiding in the body, and influ- enced by the thinking principle, beholds what is done by the organs, but does not partake of the pleasures and pains resulting from their action, and in the state of Yoga the functions being- stopped there is the spectator without any spectacle to behold. This spectator is the soul. ]
What then is the form (of the soul) when waking (or active, ४, €. other than in a state of meditation)? To this he replies:
IV. At other times it 18 in the same form as its func. tions.
“‘At other times”’—4d. ¢., at times other than that of medita- tion. Its “functions” are those the characteristics of which will hereafter be described (A. V.) ‘In the same form” means to consist of it. The purport is this. Even as the functions, in- volving pleasure, pain and bewilderment, manifest themselves, so does the soul &, ¢., it appears so to itself. Ifso, it follows that that object, in which, in the state of modification produced by concentra- tion, the power of understanding finds its own form, and which
CHAPTER FIRST. 9
being influenced by the functions of the senses resolves itself into worldly objects, and the soul appears manifest in the forms thereof, as the moon reflected in the moving ripples on the water, appears as if it were (itself) moving, is the thinking principle chitéta.
[It is a dogma of the Hindu metaphysicians that the thinking principle or intellect assumes the form of the object perceived. And the aphorism explains that when that principle is immersed in complete Yoga it perceives itself and nothing more, but when it is active and influenced by external objects it assumes the forms of its excitants].
To explain the term function, (the third word in A. II,) the
author says :—
V.
The functions are fivefold, (and they are either) painful or not: painful.
The “ functions” (vrzttz) are certain modifications of the think- ing principle. The word panckhatayi (five-fold) is formed by the addition of the affix ¢ayap (Panini ए. ii. 42), and implies that the totality of the forms of the functions constitutes the form-bearer, and the functions severally are the forms thereof. The five functions are what are meant.
How are they? They are painful or not painful. ^ Those that are involved in sufferings of the kind about to be described are painful; those that are the reverse of these are not painful.”
[This aphorism is a verbatim copy of Kapila’s aphorism 38, Book II. It only propounds what are to be explained in subse- quent aphorisms].
The five functions are to be described after being named.
VI.
(The functions of the thinking principle are) right notion, misconception, fancy, sleep and memory. Of these the author gives the definitions successively. 2%
10 APHORISMS OF PATANJALI.
VII.
Right notions are perception, inference, and testi- mony.
Here the author of the Institute has not given a separate definition of what right notion is, that being very well known, and it being made evident by the description of its different forms. In fact the real definition of right notion is that whereby is produced unquestionable knowledge.
“Perception” (pratyaksha) is that function of the thinking principle by which it acquires, through the medium of the senses brought in connexion with external objects having common and peculiar characteristics, a knowledge of the most important peculiar characteristic.
“Inference” (4५४११0८) is the conviction produced by a previous knowledge of the uecessary relation between a characteristic and that which bears it.
A trustworthy word is “ testimony,” (agama).
[Pramana means right notion, as also the means of acquiring that right notion, ४ ¢., evidence, and hence the two meanings are often confounded. As a function of the thinking principle it is right notion, and not evidence. The Yoga system follows the Séfikhya in admitting only three means of right notion, and in the Séfkhya-karikaé they are said to comprise every mode of demonstration. The Naiy&yikas, however, reckon four kinds, viz., preception (pratyaksha), inference (anumdna), comparison (upamana), and testimony (sada). The Veddntis follow this latter, and the Miméfskas recognise six, v2z., perception (pratyaksha), presumption (arthapatt:), proportion (sambhara), privation (०९04८), comprehension (874८2660), and oral com- munication (attihya).
The word used for perception is pratyaksha, which means “ that which is seen,” but it implies knowledge acquired through any one of the five organs of sense, or, as Reid defines perception,
CHAPTER FIRST. 11
“evidence which we have of external objects by our senses.” For testimony Patanjali gives dgama, which means the Vedas, but the commentator has generalised it by giving for its synonym dptavachana “ reliable words”; it is the declaration of one who knows the truth of that which he affirms, and whose authority may be relied upon. The scriptures, as revealed knowledge, naturally come at the head of testimony]. |
Having thus described the function of right notion the author speaks of Misconception.
VIII.
Misconception is incorrect notion, (or a notion) which abides in a form which is not that of its object.
“‘ Misconception” (viparyaya) is a notion of something in re- spect of which it really is not ; as the notion of silver in mother- o’pearl. ‘ Which abides in a form which 18 not that of its object” is to say a notion which does not abide in that form which is its (real) form (in respect of which the notion is entertained). It amounts to this, that the notion does not reveal the real form of the thing. Doubt (safsaya) founded on the notion whether a thing abides in its proper form or not, such as whether a parti- cular object seen is a man or the stump of a tree, is also a Misconception.
To describe the function of Fancy, he says :
IX.
Fancy is a notion founded on a knowledge con- veyed by words, but of which (there is) no object (corresponding in reality).
Knowledge dependant on words is gabda-jnana. That which follows it, is sadda-jndnanupati (the epithet used to define Fancy, which in the text has been translated by the word “notion founded on a knowledge conveyed by words”). Such a notion without reference to the real character of an object
12 APHORISMS OF PATANJALI.
is “Fancy.” Thus the words, “the intelligence of the soul (purusha) is its own form.” Here a notion is assumed by ad- mitting a distinction as in the notion produced by the possessive ease in the phrase “the blanket of Devadatta,” though it does not really exist, for in fact the soul is intelligence itself (and there is no distinction between it and its intelligence, or of possessor and the possessed).
[‘ In the soul
Are many lesser faculties, that serve
Reason as chief ; among these fancy next
Her office holds ; of all eternal things
Which the five watchful senses represents
She forms imagination’s airy shapes,”
Paradise Lost, B. V.] In order to declare what Sleep is, he says:
X.
Sleep is that function (of the thinking principle) which has for its object the conception of nothing.
Of that function which is based on the conception of nothing the name is as aforesaid (abhdvapratyayd.) Hence it follows that “Sleep” (१४14) is that function (of the thinking principle) which takes place on the quitting of all objects, in consequence of the quality of darkness always preceding it. That this is a function (of the thinking principle and not a mere blank) is proved by our seeing that one recollects (on arising from a sound sleep) that “I slept pleasantly,” which could not have happened without a consciousness of it, (and no memory can exist of that which is not). Hence it is a function.
In order to describe Memory, he says :
XI.
Memory is the not letting go of an object that has been recognised.
CHAPTER FIRST. 18
“The not letting go”? (asampramosha) or not allowing to escape from our intellect an object which has once been recognised through (proper) evidence 18 ^^ Memory” (smrztz).
Of the five functions Evidence, Misconception, and Fan- cy belong to the waking state. When any of these, from vividness of impression, becomes perceptible (in sleep), it isa Dream (svapna.) But Sleep of itself has no cognisable object. Memory again is dependent on Evidence, Misconception, Fancy or Sleep.
[Bishop Hall says, ‘““ Memory is the great keeper or Master of the Rolls of the soul, a power that can make amends for the speed of time, in causing him to leave behind him those things which else he would so carry away as if they had not been.” It is said to be dependant on Evidence, Misconception, &c., because the impressions it preserves are the productions of those causes. ]
Having thus described the functions (of the thinking principle), in order to explain the suppression (the fourth word in A. II,) of these with the means thereof, he says:
XII.
The suppression of these (functions is effected) by Exercise and Dispassion.
५ Exercise” (adhydsa) and Dispassion” (vairdgya) will be defined in the aphorisms about to be given. The repression by these (Exercise and Dispassion) of the functions of the thinking principle which have the form of revealing, energizing and regulating, is ५८ suppression” (nzrodha). What is meant is the placing of the func- tions, which from their turning inwards have ceased to dwell on ex- ternal objects, in the thinking principle, which is their original cause, and of which they are but potential attributes.
Aversion from sensuous objects is produced by “ Dispassion”’ resulting from a knowledge of the evil influence of those objects (on the thinking principle), and confirmed steadfastness is acquired by “ Exercise,” which makes it a source of happiness and quiet ; and by the (conjoined effect of the) two the functions of the thinking principle are suppressed.
14 APHORISMS OF PATANJALI.
[The purport of this aphorism has been given by Kapila in six aphorisms, 31 to 36 of Book III.] With a view to describe Exercise, he says :
XIII.
Exercise is the (repeated) effort that it (the think- ing principle) shall remain in its functionless state.
Sthiti or ^^ functionless state” is that condition of the think- ing principle in which it abides in its own (original) form, free from all functions ; and the effort or endeavour (repeated) again and again to bring it to that condition is ‘ Exercise” or abhydasa.
He next mentions a special character of that (Exercise).
XIV.
It is again a firm ground attained by proper devo- tion for a long time unintermittingly.
It (Exercise) is a firm ground, z. e., it becomes steadfast, or acquires firmness, by being assiduously attended to for a long time unremittingly with an excess of regard. The meaning is that it tends to firmness.
He now mentions the definition of Dispassion (A. XII.)
XV.
The consciousness of being the subjugator on the part of one who thirsts after neither perceptible nor scriptural objects is Dispassion.
Objects are of two kinds, “ Perceptible” (drishta) and ८ Scriptural” (dnus’ravika). The Perceptible is that which may be apprehended here (on earth), such as sound and other objects (perceptible through the organs of sense). The Scriptural is that which exists in the regions of the Devas or elsewhere (where it cannot be grasped by carnal organs). °
CHAPTER FIRST. 15
That which is heard (anus’rityate) from the mouth of a preceptor
is anus‘rava or the.Veda. What comes to our knowledge there- from (3. ¢., from the Veda) is what is meant by “one heard of” dnus'ravika. Giving up all eagerness for these {wo classes of objects, on account of their becoming distasteful at the end, the reflection which ensues (in the thinking principle) to the effect that these are my subjects, but I am not their slave, is called Dispassion (Vairagya.) _ [The word Vairdgya (dispassion) is formed of the privative prefix vi, and rdga, ‘affection,’ ‘ prepossession,’ ‘love,’ ‘desire,’ the meaning being, in the technical sense in which it is used here, absence of desire for enjoyable objects. The absence, however, should not be accidental, as in the case of a child or of a stolid person where, owing to want of development of certain organs, it © results without effort, but the fruit of due deliberation, and a conviction that the objects are not worth having, and that the desire for them should be suppressed.
The word vas’ikdra-sanjnd literally means “ consciousness of being able to subjugate,” in this instance the passions; but the commentators take it to be a mere indifference or apathy, neither affection nor hatred. Thus the Patanjala Bhashya: ^ devoid of hatred and desirability” (Aeyopadeya-sunyd) ; and Vaéchaspati Misra explains the phrase by the words “a sense of indifference having neither attachment nor hatred” (asaflgadvesharahité upekshabuddhth).
The word rendered into ^ perceptible’ is drish{a ‘seen ;’ but, as illustrated by commentators, it means all worldly objects of sense ; they may not be perceptible owing to excessive distance, extreme nearness, defect of the organs, inattention, minuteness, inter- position of objects, &c., (Sadkhya-kartka. V. VII.), still they are perceptible on this earth under some circumstance or other, and therefore included in the term. The Patanjala Bhdshya illustrates the term by naming women, food, drink, and power, (striyonnapanamaisvaryimiti). Dr. Ballantyne renders it into **seen,”’ which is its lexicographical meaning, but which is quite
16 APHORISMS OF PATANJALI.
inadmissible here. Wilson, following Colebrooke, renders it into “‘temporal” which conveys the right technical meaning, but it becomes inappropriate under certain circumstances, as when we have to deal with adrishta, the antonym of drishta, in which case non-temporal would be unmeaning, for the word implies fate or what has not yet happened but may happen; the unseen is in that case the best.
The Sanskrit term for Scriptural is dausravika, which means “that which has been heard from another,” but it has not been used in that sense here. As the commentators show, the secondary meaning of 20४57202 is the Veda, which is also called Sruti, or “that which has been heard,” and the object is to im- ply those rewards which the Veda promises to the performer of sacrifices &c. Colebrooke uses the synonym ‘revealed.’ The Patanjala Bhdshya takes the rewards to mean heaven, rudi- mental body, and dissolution into nature (svargavatdehyapra- kyitilayah). Thus the dispassion implies not only indifference to worldly enjoyments and objects, but the same feeling also in regard to celestial and other forms of pleasure derivable by the performance of the rites enjoined in the Veda. The pleasures, both of this world and of the next, are equally temporary, and therefore should not be desired by one who longs for emancipation. Thus in the Sattkhya-karika: ‘The revealed mode is, like the temporal one, ineffectual, for it is impure; it 1s defective in some respects, as well as excessive in others.” (Wilson’s Safikhya-karniké, p. 13). In fact it amounts to the moral imperturbability of Pyrrho.]
A peculiarity in it is to be described.
XVI.
Carried to the extent of indifference to the qualities it is the highest, as it is (then) conducive to a know- ledge of God.
“Tt? ४, ८., ^^ Dispassion.” “ Highest” (para) the most estimable. The first degree of ^ Dispassion” (A. XV) has regard to (ordinary) objects; the second, has regard to the (three) qualities, and it is
CHAPTER FIRST. 17
cive toaknowledge of the distinction between the product qualities and the (nonproduced) soul, from its extreme conduciveness to the perfect suppressive meditation.
[The object of this aphorism is to divide Dispassion into two kinds; one referring 10 enjoyable objects and called visaya- vatrdgya, and the other to qualities, ४. ९. to the knowledge of the relation between the discrete and the indiscrete, (vyaktavyaktadhar- makebhyoviraktah). The latter is described to be the highest, or most estimable, because it is more valuable than the former, in the attainment of the final object. The word para is the lead- ing term in the Aphorism, and stands by itself, being predicated by what follow. But Dr. Ballantyne has subordinated it, by re- ducing it into a predicate. He says “ This carried to the utmost is indifference regarding the qualities.” This is obviously not the right meaning. |
Having thus stated the nature of Yoga, the author (next) mentions the differences existing between the nature of that kind of it in which there is consciousness (samprajnata) and that in which consciousness is lost (asamprajnata).
XVII.
Conscious, because it is attended with argumenta- tion, deliberation, joy and egoism.
The word “ meditation” (samadhz) is understood to be present after the word conscious to supply the ellipsis in the aphorism.
That which makes manifest without any doubt or error, ४, ¢., makes thoroughly manifest, the exact nature of the object pon- dered is “ Conscious meditation,” (samprajnata samadhi). Samadhi or meditation is a kind of pondering(éiévana.) The suppression or exclusion of every function (of the thinking principle) except that which relates to the subject pondered is Consciousor Discriminative meditation ; it is thesame with “ Seeded meditation” —savija-sama- dht. And from there being distinctions of argumentation, &c.,it is of four kinds, (namely} 18४, the ^^ Argumentative” (savztarka) + 2nd
3
18 APHORISMS OF PATANJALI.
the “‘ Deliberative” (savichdra); 8rd, the “ Joyous” (sénanda) ; and 4th, the “ Egoistic” (sdsmita). = ^ Pondering” is the taking again and again into the thinking principle of any particular object to the exclusion of all other objects. The object to be pondered is of two kinds ; the Godhead (/s’vara), and the categories or prin- ciples (¢atévas). The last again are of two kinds according as they are “irrational” or “ rational.’”’ The irrational are the twen- ty-four; the rational is the soul.
Among these (the four kinds of meditation), when accepting the gross elements and the organs as the objects, pondering is carried on with reference to which is antecedent and which is conse- quent, and the relation of the words to their meanings, it is called ¢ Argumentative meditation’ (savitarka-samadhi). Should this pondering, however, be independent of the idea of their antecedence and their sequence and the relation between their names and meaning, it would be called ^ Non-argumentative” (nirvitarka). When pondering is engaged in with reference to something subtile, as the subtile elements and the internal organ, and to their qualities in relation to space, time, &c., it is ^ Deliberative” (savichdra). But should this pondering be in regard to those subjects themselves, without reference to their relation to time and space, and simply as substrata of qualities, it is said to be “Non-deliberative” (nzrvichara). What have been described up to this time are called Tangible Forms. (Grahya-samdpatti.)
When the quality of goodness of the Internal Organ tinctured with a little of the qualities of foulness and darkness is pondered, then consciousness being under the influence of qualities and the quality of goodness, which is full of the manifestation of happiness, becomes enlivened, the meditation becomes “ Joyous” (sézanda). In this (kind of) meditation those of confined intellect who do not perceive the other (7. ९.) last of the twenty-five principles, or the chief soul) are indicated by the word ‘‘bodiless’” (४2442), because they have risen above their body and egotism. This is the Acceptance Form. (Gra- hana-samdpatts.)
CHAPTER FIRST. 19
Next, the pondering which has the pure quality of goodness untainted by foulness and darkness for its object, is called Egoistic or ontric meditation, (sasmita), because in it, from the enlivening of the intellectual power, the quality of goodness, which is the object of the pondering, is disregarded and its existence alone is perceived. It should not be supposed that there is no difference between this Ontric meditation and egotism, because where the Internal Organ knows objects with the use of (the word) I (४, ५.) with a knowledge of the distinction between itself and the object before it) it isegotism. But when mere existence is alone manifest in the thinking principle merged in nature from its reverse action resulting from its tendency inwards, it isegoism. In this (last kind of) meditation when contented (beings) do not perceive the Supreme Soul, and their mind is merged in its true cause, they are described to be Prakritilaya ‘ resolved into nature.’
Of the persons, who enter into pondering, knowing the Supreme Soul, the manifestation of intelligence is called the Form of the taker, Grihitri-samaptte.
Even in the argumentative meditation all the four kinds exist potentially, and successively as each is abandoned the others remain, and all these four kinds are Conscious meditation, or that which has a distinct recognition, samprajnata-samddhi.
{Meditation is described to be of two kinds, Ist, that which is carried on with a clear understanding of the object reflected ed upon as distinct from the meditator; and 2nd, that in which no such distinction obtains and the intellect 1s merged in the soul. In the former, the subject of the aphorism, there are argumenta- tion, deliberation, joy, and eguvism, when the objects meditated upon are irrational objects, such as the first twenty-four of the twenty-five categoriesof the Saf khya system which the Yoga school adopts ; and they may not exist when the rational soul is the object. The first or Argumentative form applies to gross matter; and the second or the Deliberative appliesto subtile matter. In both these the quality of goodness plays a subordinate part. When that quali- ty attains ascendancy the meditation becomes ^ Joyous ;” and it
20 APHORISMS OF PATANJALI.
ceases to have connection with the body, or technically becomes dis- embodied. When it prevails without any taint of the foul and the dark qualities, the thinking principle is then believed to have merged into primeval nature. This is, however, not the highest reward, for it does not put an end to transmigration: on the evolu- tion of creation from nature, the merging ceases, and there is again a separation. It will be noticed that the first two forms, the Argumentative and the Deliberative, have their negatives the Non- argumentative and the Non-deliberative; and these four form a class called the tangible forms.
The next is the “ Joyous” kind in which the sense of the existence of the body is lost, and this is called the ^^ acceptance form.” In this there is no negative form, nor is there any such distinction in the next kind, the र Egoistic,” in which every thing is identified with the self. This is called the “acceptor” form. In all these six kinds of pondering, there is, it will be perceived, a distinct recognition or consciousness of individuality, and hence they all come under the term Conscious. When this consciousness is lost, we come to the next class which forms the theme of the next aphorism. | ~
The author now describes that form of meditation in which consciousness is lost, asamprajnata.
XVIII.
The other is that 1n which the residua are ended,
preceded by the exercise of thought as regards the cause of rejection.
By virama is meant that whereby rejection takes place, 7. ९.) the abandonment of all anxiety about argumentation &c., (A. XVII). Pratyaya, “thought,” added to virdma, “ cause of rejec- tion,” produces the compound expression virdma-pratyaya. Exer- cise (abhydsa) is reiteration of the idea in the thinking principle. In this condition of exercise, constantly rejecting with a nega-
CHAPTER FIRST. 21
tive, “not this, not this,” whatever ideas spring up, the result is the other or Unconscious meditation, or that in which there is no distinct consciousness, which has nothing left, and in which the residua are ended. It is the opposite of the former kind, and it is asamprajndta-samadhi. In this condition there is nothing to be known, and therefore it is called Unconscious, undiscrimi- native, or seedless meditation (zrvija).
Now, there are four modifications of the thinking principle, waking,commencing meditation, concentration, and suppression of . thought. Thereof (A. II) the waking state belongs to the two conditions of the thinking principle described as restlessness and mischievous ignorance. The quality of goodness being on the ascendant in the condition described as voluptuousness, it is that of commencing meditation. Concentration and absolute suppres- sion are the final conditions. Each condition has its residua. Thereof, those residua which are present in the waking state are destroyed by those that are produced by the condition of com- mencing meditation, and those that are brought forth by the condition of commencing meditation, are destroyed by those due to the condition of concentration. The residua of the condition of concentration are destroyed by those of suppression. Even as lead melted with gold destroys the dross of gold as well as itself, so do the residua of the condition of suppression consume both themselves as well as the residua of the condition of concen- tration.
(The most important word in the aphorism is Safskdra, and it is just the one which has unfortunately not been ex- plained either in the commentary of Bhoja, or in the Pdfanjala Bhashya. In ordinary Sanskrit it has many meanings. In the Nyaya it occurs frequently in three different senses, viz., velocity (vega), thinking (dhavand), and elasticity (sthitisthdpaka). (Tarka-saflgraha). Adverting to the second meaning the Bhasd- parichchheda, says : ^ 8298} 878, called thinking, (2hdvand,) resides in sentient beings ; and is imperceptible to the senses, Certainty
22 APHORISMS OF PATANJALI.
which has no inattention in its constituent, is its cause. It is also described to be the cause of memory and recognition.” (Bhavanakhyastu sanskaro jivavrittiratindryah.
Upekshanatmakastasya nischayah kdranam bhavet.
Smarane pratyabhijndyamapyasau heturuchyate.)
Thus it is not memory as rendered by Dr. Roer in his transla- tion of the Bhashd-parichchheda, for there it is described to be the causeof memory, and not memory itself. It is not sensation, nor impression, for it is not transient, but lasting. It is not perception, because that applies to the acceptance by the senso- rium of something existing without, and does not serve as the cause of memory. It is not idea, for it is the result of former experience, and not spontaneous as an idea may be, nor eternal as the ancient Greek philosophers supposed ideas to be. Dr. Ballan- tyne renders it into ^^ self-reproduction of thought ;” but there is nothing like “ self-reproduction” in it; for it is said to be re- vived by external stimuli, and not by its own effort. It is some- thing then—a trace, a mark, acelule, a psychograph—which perception, whether conscious or unconscious, leaves behind in the intellect, to be revived afterwards under particular circum- stances, and it is more or less connected with all intellectual acts as cause or effect. In the language of Dr. Morell (‘ Mental Philosophy,’ p. 95) “ When a given mental impression is produced upon us, it remains for a time before the consciousness, and then gives way to others. We know, however, that it 13 not absolute- ly lost ; for,if proper conditions occur, the impression 18 renewed. The conclusion is, that there must be something deposited within us which subsists permanently, and which is equally there, whether it be at any moment the immediate object of our con- sciousness or not. This something, then, we term a residuum, using the expression, it will be observed, without implying any theory on the subject whatever.” The Sanskrit counterpart of this residuum is Safiskéra. Every sensation, every impression, every perception, every idea, nay, every dream, leaves its trace behind, and the traces or residua so obtained constitute the sum total of
CHAPTER FIRST, 93
our experience, and these are Saiiskaras. According to Indian philosophers these remain not only all life through, but even in subsequent states of existence, and they are, therefore, believed to be the cause of our instincts. The new-born infant takes to its mother’s breast from the saxskara it has in its mind from its experience in a former existence.
The next word 18 5664, and it, too, has not been fully defined by the commentators, It means ‘remainder’ ‘ balance,’ or ‘end.’ Compounded with sanskara the meaning is that in which the remainders are the saiiskaras, or that in which the safiskdras are ended, or brought toaclose. Bhoja accepts the second meaning, and he illustrates it by saying that in the state of Unconscious meditation in its perfection all previous saiskdras or residua of former conditions, as well as those of the perfect state, are de- stroyed, even as in the process of cupellation, lead melted with gold not only destroys the dross existing in impure gold, but also itself, leaving nothing behind. Thus the Unconscious medita- tion is seedless or has no object whatever for contemplation. The Patanjala Bhashya takes a different view. According to it, in the Unconscious stage all functions are set at rest and the resi- dua alone remain behind. (Sarva-vpittipratyastamaya-saiiskara- Seshah nirodhah.) And Vachaspati Misra emphasizes this by ad- ding the word “alone’—saiisk4ras alone remain—(sanskara-matra Seshah.) This contradiction may be explained by supposing that the Patanjala-bhashya has in view a meditation from which there is awaking, while Bhoja describes the final meditation from which there is no further waking; for he admits that in the earlier stages of the Unconscious meditation there are residua peculiar to it. Yogis admit that people do wake from the Un- conscious meditation, and that that meditation is often practiced, and in such eases the safiskéras must remain in a latent state to be revived by proper stimuli on waking. It is difficult satisfactorily to decide to what condition Patanjali himself referred to. The way in which he has used the word 5८56८ would suggest the idea that he has been correctly interpreted in the Pdtanjala Bhashya. See A. L. at the end of the chapter.
24 APHORISMS OF PATANJALI.
The state of Unconscious meditation above described is subject to the condition precedent, that there should be repeated acts of contemplation or exercise of thought amounting to a habit, as regards the necessity of rejecting all causes of disturbance. Without it the final stage cannot he acquired. This exercise of thought, however, forms a part of the Unconsious stage, and is totally unconnected with the Conscious form. Vachaspati Misra says— the first word in the aphorism (which I have rendered into ^ preceded by the exercise of thought regarding the cause of rejec- tion,’ and for the sake of idiom put at the end of the sentence) de- scribes the means, and the other two define the nature of the medi- tation in question” (purvapaderupayakathanamuttarabhyam cha svarupa-kathanam). Dr. Ballantyne has mistaken the purport of the word, and made it the conditio precedent. His version is ‘The one [kind of meditation just described] is preceded by the exercise of thought in the shape of repose ;—the other [—in- dependent of any fresh antedecent—] is in the shape of the self- reproduction [of thought, after the departure of all objects.]” After what has been stated above, it is obvious that this version 18 not tenable. It may be added that it is not at all usual with authors of Sadtras to repeat in a subsequent stitra what has been already explained in a previous one. ]
Having thus stated the distinctions and the nature of Yoga, and having briefly mentioned the method of performing it, the author proceeds to speak of those methods more fully.
XIX.
Of (the meditative states attained to by the two classes of aspirants technically called) the Unem- bodied and the Resolved into nature, the world is the cause.
The ^^ unembodied” (४८९८१) and the “resolved into nature” (prakritilaya) have been described in the aphorism on the argu- mentative and other forms of meditations (A XVII, pp. 18 f.)
CHAPTER FIRST. 95
Of their meditation the world is the cause. The word dhara- prataya is formed of bhava ^ world’ and pratyaya ^ cause.’
The meaning is this: that such persons, from their entrance into the world (on account of their deserts), become participa- tors of similar (inadequate) meditation. Not being conscient of ultimate reality, for them this is a mere exercise of the Yoga: Hence, exertion should be made for the knowledge of the ultimate reality and in the contemplation thereof, with a view to the attainment of deliverance. This is the object for which this has been said.
(In the commentary on aphorism XVII, among the conditions of Conscious meditation disembodiedness and resolution into primeval nature have been pointed out as high. Here the object is to show that those results are secondary, and of the earth earthy. They do not secure the ultimate end of Yoga. They are accordingly meditations, of which the world or Prakriti is the cause. They are, nevertheless, desirable exercises as pre- paratory to the state in which the ultimate reality is revealed. |
Of others :—
XX.
(In the case) of others this (meditation) is preceded by Inclination, Energy, Memory, Meditation, and Discernment.
“Of others” ४. ¢., of Yogis, other than (those who have been described as) “the disembodied” and “ the resolved in nature.” ^ Preceded by inclination” &c.; that meditation which has $raddha &c. as the first means, is called sraddhadipurvaka. These, inclination and the rest, act successively as the means and the end, ४. ९. they serve as the means or instruments for the Con- scious meditation. Thereof “ Inclination” (sraddha) is approbation in favour of the Yoga. = ^ Energy” (virya) is strenuous exertion. “Memory” (७2070) is not letting out what is once cognised. (A. XI, p. 12.) “ Meditation” (samdadfi) is intentness on a single point.
4
26 APHORISMS OF PATANJALI.
८८ Discernment” (prajna@) is thorough understanding of that which is to beknown. Now, he who has “ Inclination” gets “ Energy,” or becomes persevering in favour of Yoga. In the condition of “Energy” comes “Memory” of former states, in which the thinking principle meditates; and the thinking principle which has meditated knows thoroughly what it has thought upon. All these are the expedients of the Conscious form of meditation. From the (frequent) exercise of that meditation and from extreme dispassion Unconscious meditation ensues.
[This aphorism explains the practices which should be adopted by the neophyte in the first stage of his career asa Yogi. He must have Inclination for the exercise he cannot then undertake. The Inclination then, must be followed by Energy, or active exertion. Then there should be Memory of what he has learnt. Next, there should be frequent exercise of Meditation of some being or other to bring on the habit for it. And, lastly, there should be clear Discernment of what should be done and what should be avoided. }
Of the Yogis possessing the above mentioned expedients he next describes the sub-divisions according to the different ex- pedients they adopt (for the attainment of their object).
XXI.
Proximate for the ardently impetuous.
(To complete the aphorism the words:) “ The attainment of the state of meditation” are required to be supplied. ‘ Impetu- ous” (safivega), energetic exertion for the execution of a work. ८८ Ardent” (¢ivra), excessively, in a high degree. On the part of those who are thus ardently impetuous, the attainment of Medi- tation is “ proximate” (5८702). The fruition of Meditation is also proximate, ४. e., quickly accomplished.
[Having in the preceding aphorism pointed out the practices to be adopted by Yogis, the author in this lays special stress on the necessity for ardent application. A lukewarm feeling is not enough for immediate or early fruition. The application should be “ ardently impetuous” to ensure quick reward.]
Who are then ardently impetuous? To this he replies.
CHAPTER FIRST. 27
XXIT.
There is a further distinction, from there being the mild, the moderate, and the excessive.
There are specific distinctions among those who adopt these ex- pedients, from the mild and other expedients being different. The divisions of the expedients are “ mild” (१११०४५४), ‘ moderate” (madhya), and “ excessive’ (adhimdtra). These are severally threefold, from their being severally subdivided into “ the mildly impetuous,” “the moderately impetuous” and “ the excessively impetuous.” And in accordance with this division there are nine classes of Yogis. The mild expedients are (severally) ‘ mildly impetuous,” ‘‘ moderately impetuous,” and “ ardently impetuous.” The moderate expedients are (also) ^ mildly impetuous,” ‘ mo- derately impetuous,” and ‘ardently impetuous.” The excessive expedients are (likewise), “mildly impetuous,” ‘ moderately impetuous,” and “ardently impetuous.” And great endeavours should be made for the attainment of the “ardently impetuous” form of the excessive method. So much for the declaration of the distinctions of Yogis.
(The object of this aphorism is to classify Yogis into different orders according to their respective arduousness. Some are mildly, ` others moderately, and others ardently disposed, and so each group forms an order. Again in their mildness and the rest there may be degrees varying from mildness to moderateness and ardency, and soeach of the three orders has three sub-divisions, mak- ing a total of nine groups. The injunction is that Yogis should exert to pass through the several orders as quickly as possible, so that the attainment of the final stage may not be delayed. |
Now he mentions an easy expedient, distinct from the preced-
ing expedients.
28 APHORISMS OF PATANJALI.
XXITI. Or by devotion to God. “God” (Fsrara) will be described presently (A. XXIV).
“ Devotion” (pranidhana) isa form of resignationto Him. It 18 thorough worship of Him, and the consignment of all one’s actions to Him. Without wishing for the fruition of worldly enjoyments, the making over all one’s actions to Him, the preémi- nent guide, is ‘‘devotion,” pranidhana. This is an important means of meditation and of its fruition.
(In this aphorism the author departs from the Safikhya system, by introducing devotion to God as a facile and ready means of attaining the end. God, however, 1s not made the end, but the means to an end of which He forms no integral portion. The theory of resignation or dedication of the fruits of all actions to Him, 18 evidently borrowed from the Bhakti system in which it plays the most important part. In entire reliance on the providence of the Godhead, the Bhakta wishes for no fruition whatever. Whatever he does is for the service of the Divinity, and He in His mercy is to grant whatever He thinks proper. In the Bhagavad Gita this is made the cardinal point of faith, (IX, 27,) and there it appears quite consistent; but in the Yoga system Kapila found no necessity for it, and Patanjali adopts it asa sort of compromise to give atheistic character to his system ; but it plays only a very subordinate part. ]
It has been just stated that meditation may be achieved through devotion to God. With reference to this he now proceeds to declare, in order, the nature (XXIV), the proofs (XXV), the glory (XXVI), the name (XXVII), and the order of worship of God (XXIII), as also the fruit thereof (X XIX).
AALV,
God is a particular soul which is untouched by afflictions, works, deserts and desires.
CHAPTER FIRST, 29
Those things which afflict are “ afflictions” (९८६26), They are ignorance and the rest about to be described. = ^ Works” (karma), are what are enjoined or prohibited (in the S’astras), as also what are mixed, z.e¢., partly one and partly the other. What ripen out of those works are “ deserts” (vipaka). They are kind, age and experience. What abide on the field of the thinking principle until fruition is affected are the residua called desires (dsaya). ‘‘ Untouched,” (apardmrishta,) free from the contact in all the three times (past, present and future). "^ Parti- cular soul” (Purusha-visesha), is that which is distinct from all other souls, and that is the distinction. ‘‘ God” (4४८7८) Almighty, or one who is able to grant salvation to creation by the fiat of His will. It is true that the contact of afflictions does not obtain in regard to any soul, still the afflictions abide in the thinking principle of all souls, even as conquest and defeat effected by soldiers abide in their master. In the case of this Soul there is no such contact of the afflictions in any of the three tenses; hence He is especially the Almighty Lord. Such almightiness of His is due to sempeternal excess of the quality of goodness, This excess is due for certain to the fulness of His wisdom. Being separately self-dependent, His wisdom aud almightiness are not mutually dependent, for they two are eternally abiding in the substance of the Almighty. His relation to that goodness is sempeternal, because the union and separation of Prakritz and Purusha cannot happen except by the will of that Isvara. The thinking principle in ordinary beings, undergoing modifications into pleasure, pain and delusion, becomes, on being touched in the body of the Yogi, by the reflection of the soul, known ; but such is not the case with Isvara. His superexcellent modification of goodness abides eternally without a beginning as the sole object of enjoyment. Hence, being distinct from other souls, He verily is Iévara. Again, in the case of the liberated soul, liability to pain and the like is removed by SAstric means (such as the Yoga, &c.). In His case, however, being always 10 that condition, there is no correspondence with liberated souls. Nor
30 APHORISMS OF PATANJALI.
is there a multiplicity of Gods, for if we admit their equality there must be diversity of object, and the object (of the enquiry into the cause of creation) is defeated ; and if we admit relative greatness, he who is the greatest, is God, because in Him almighti- ness attains its highest limit.
[The most important word in the aphorism is J'svara. Derived from the root J’, it means ‘ ruler’ or ‘ governor,’ but as that is not very definite, I have preferred the precise and unmistakable term God, which, though supposed to be derived from good, is generally accepted in the sense of a ruler.
The next word 18 purusha, which means a man, or the soul of a man—that which abides (sete) in the body (pure); but it also means a male simply. Dr. Ballantyne uses spirit as its equivalent ; but as the dualism indicated by European philoso- phers between soul or animal life (फण) and spirit, or rational life (IIvevua) is not recognised by Hindu writers, I have accepted soul to imply the two collectively. The use of the term shows that Patanjali did not much care for the Vedantic theory which denounces the idea of attaching sexuality to the Divinity, and, to avoid trouble, uses a neuter noun. To prevent misconception he thinks it quite enough to say that the soul was of a particular kind, quite distinct from all other kinds, and characterised by being devoid of all the accidents of humanity. For the sake of comparison with his definition it may not be amiss to quote here Udayana Achérya’s summary of the different definitions of the Godhead given in leading Hindu works. It runs thus:
«४ Now although with regard to that Being whom all men alike worship, whichever of the (four well-known] ends of man they may desire,—(thus the followers of the Upanishads as the very Knower,—the disciples of Kapila as the perfect first Wise,—those of Patanjalias Him who, untouched by pain, action, fruit, or deserts, having assumed a body in order to create, revealed the tradition of the Veda and is gracious to all living beings,—the Mahapasupatas as the Independent one, undefiled by Vaidie or secular violations,—the Saivas as S’/iva,—the Vaishnavas as Puru-
८ ०.^~ cok
CHAPTER FIRST. 99
Those things which afflict are “ afflictions” (kdesah). They are ignorance and the rest about to be described. ^ Works” (karma), such as are enjoined or prohibited (inthe Sstras), as also such as are mixed, ४. e., partly one and partly the other. What ripens out of those works are “ deserts” (vipaka). They are the results of actions, such as caste, existence, and enjoyment. What abide on the field of the thinking principle until fruition is affected are the residua called desires (asaya). ^ Untouched,” (aparamrishta, ) free from the contact in all the three times (past, present and future). “ Particular soul” (purusha-vigesha), who is distinct from all other souls, and that is the distinction. ‘ God” (Fsrara) Almighty, or one who is able to grant salvation to creation by the fiat of His will. It is true that the contact of troubles does not obtain in regard to any soul, still the troubles abide in the thinking principle of all souls, even as conquest and defeat effected by soldiers abide in their master. In the case of this Soul there is no such contact of the troubles in any of the three tenses; hence He is especially the Almighty Lord. Such almightiness of His 18 due to His sempeternal greatness in the quality of goodness. This greatness is due for certain to the fulness of His wisdom. Being separately self-dependant, His wisdom and greatness are not mutually dependant, for they two are eternally abiding in the substance of the Almighty. His relation to that greatness is sempeternal, because the union and separation of Prakritz and Purusha cannot happen except by the will of that Iévara. In ordinary beings, the thinking principle is modified into pleasure, pain and delusion, but in the body of the Yogi, being touched by the reflection of the thinking principle (in its purity) it becomes known as reflected. Such is not the case with [svara. He is, by reason of His eternity, always solely of the quality of goodness and super-excellence; he exists as the object (of our meditation). Hence, being distinct from other souls, He verily 15 8४५१. Again, in the case of the liberated soul, liability to pain and the like is removed by 8480116 means (such as the Yoga &c.). In His case, however, being always in that
30 APHORISMS OF PATANJALI.
condition, there is no correspondence with liberated souls. Nor is there a multiplicity of Gods, for if we admit their equality there must be diversity of object, and the object (of the enquiry into the cause of creation) is defeated ; and if we admit relative greatness, he who is the greatest, is God, because in Him almighti- ness attains its highest limit.
[The most important word in the aphorism is Fsvara. Derived from the root Fs, it means ‘ruler’ or ‘ governor,’ but as that is not very definite, I have preferred the precise and unmistakable term God, which, though supposed to be derived from good, is generally accepted in the sense of a ruler.
The next word is purusha, which means aman, or the soul of a man—that which abides (shete) in the body (pure) ; but it also means a male simply. Dr. Ballantyne uses spirit as its equivalent ; but in philosophical works it is always used for soul, and to preserve the spirit of the text I have accepted that word. The use of the term shows that Patanjali did not much care for the Vedantic theory which denounces the idea of attaching sexuality to the Divinity, and to avoid trouble uses a neuter noun, To prevent misconception he thinks it quite enough to say that the soul was of a particular kind, quite distinct from all other kinds, and characterised by being devoid of all the incidents of humanity. For the sake of comparison with his definition it may not be amiss to quote here Udayana Achdrya’s summary of the different definitions of the Godhead given in leading Hindu works. It runs thus :
^ Now although with regard to that Being whom all men alike worship, whichever of the [four well-known] ends of man they may desire,—(thus the followers of the Upanishads as the very Knower,—the disciples of Kapila as the perfect first Wise,—those of Patanjali as Him who, untouched by pain, action, fruit or deserts, having assumed a body in order to create, revealed the tradition of the Veda and is gracious to all living beings,—the Mahapasupatas as the Independent one, undefiled by Vaidic or secular violations,—the Saivas as Siva,—the Vaishnavas as Puru-
CHAPTER FIRST. 3l
shottoma,—the followers of the Purfnas as the great Father (Brahmé) ,—the Ceremonialists as the Soul of the sacrifice,—the Saugatas as the Omniscient,—the Jainas as the Unobstructed,— the Mimaisakas as Him who is pointed out as to be worship- ped,—the Charvakas as Him who is established by the conven- tion of the world,—the followers of the Nydyaas Him who is all that is said worthy of Him,—-why farther detail ? whom even the artizans themselves worship as the great artizan, Visvakar- man,)—although, I say, with regard to that Being, the adorable Siva, whom all recognise throughout the world as universally acknowledged like castes, families, family invocations of Agni, schools, social customs, &c., how can there arise any doubt? and what then is there to be ascertained ?”—(Cowell’s Kusumdanjali, p. 2.)
For a theist, intent on proving the existence of the Deity, this summary is good enough ; but it is not absolutely correct. The Charvikas do not admit the existence of the Godhead as the supreme ruler. They are atheists, and do not acknowledge any Divine supremacy. The Kapilas, though not so outspoken, still hold that the existence of the Godhead cannot be proved. Kapila, in the Safikhya aphorisms says, “ It 1s not proved that there is a God.” (Fs'vardsiddheh 1. 92.) This idea he works out elaborately in his Fifth Book, and, for ready reference, I quote Dr. Ballan- tyne’s translations of the aphorisms on the subject.
04. 2.—Not from its [—the world’s—] being governed by the Lord, is there the effectuation of fruit, for it is by works [—. e., by merit and demerit—] that this is accomplished,— [‘‘ by works alone, which are indispensable,” —and if we do make the additional and cumbrous supposition of a Lord, He cannot reward a man otherwise than according to his works].
44. 3.-- [17 a Lord were governor, then] having intended his own benefit, His government [would be selfish], as is the case [with ordinary governors] in the world.
Aph. 4.—[He must then be} just like a worldly lord, [and] otherwise [than you desire that we should conceive of Him ; for
32 APHORISMS OF PATANJALI.
“if we agree that the Lord also is benefited, He also must be something mundane,—just like a worldly lord ;—because, since his desires are (on that supposition) not (previously) satisfied, he must be liable to grief, &c.’’].
Aph. 5.—Or [“ if whilst there exists also a world, there be a Lord, then, let yours, like ours, be merely”] a technical term [र for that soul which emerged at the commencement of the creation,—since there cannot be an eternal Lordship, because of the contradiction between mundaneness and the having an un- obstructed will’’].
Aph. 6.—This [that there is a Lord] cannot be established without [assuming that He is affected by] Passion, because that is the indispensable cause [of all energizing].
Aph. 7.—Moreover were that [Passion] conjoined with Him, he could not be eternally free, [‘‘and thus the tenet (of His eternal freedom) must be surrendered.”’—“ Pray (let us ask)—does Lordship arise from the immediate union, with Soul, of the wishes, &c., which we hold to be powers of Nature—(not pro- perties of Soul—)or from an influence through proximity simply, —as in the case of the magnet? Of these he condemns the former alternative’ |.
Aph. 8.—If it were from the conjunction of the properties of Nature, it would turn out that there is association, [which aa denies of Soul. ‘In regard to the latter alternative he says” |.
Aph. 9.—If it were from the mere existence [of Nature, not in association, but simply in proximity], then Lordship would belong to every one; [‘‘that is to say,—if Thought obtains Lordship merely from proximity, as in the case of the magnet (which becomes affected by the simple proximity of iron), then it is settled, as we quite intend it should be, that all men indiffer- ently, experiencers in this or that (cycle of) creation, (may) have Lordship, because it is just by conjunction with all experiencers that Nature produces Mind, &c. ;—therefore your tenet, of there being only one Lord, 15 overthrown”).
CHAPTER FIRST. 33
Aph. 10.—It is not established [that there is an eternal Lord] because there is no real evidence of it, [—‘in the first place, there is not sexse-evidence, so that only the evidence of inference and of testimony can be offered ; and these are inapplicable ;”’ as he proceeds to show].
Aph.11.—There is no inferential proof [of there being a Lord], because there is here no case of [invariable] association [between a sign and that which it might betoken ;—“ and so there is no inferential proof of there being a Lord ; because, in such argu- ments as ‘ Mind, or the like, hasa maker, because it is a product,’ the fact of invariable concomitancy is not established, since there 18 no compulsion” that every product should have had an intel- ligent maker].
Aph. 12.—Moreover, there is scripture for this [world’s] being the product of Nature [—not of a Lord].” (Sadthya Aphorisms, pp. 1147)
1 should add here that some K4pilas do not wish openly to admit their atheism, and appeal for support from the aphorism in which Kapila says “ The existence of such a Lord is a settled point,” (III, 5 and 7), meaning by “such” an emergent Lord who has been absorbed into nature, and who is inno sense the governor of creation. The greater part of chapter III of the first book of the Vedanta Satra treats of this subject ; but it is too long to be quoted here.
The Pdtanjala Bhashya points out the distinction between the emancipated soul and the Godhead thus: “ If isolation be it, then would there not be many isolated ones? (Not so.) For the isolated ones attain their isolation by rending asunder the three bonds, whereas in regard to God there never was and never can be such bonds. The emancipated implies previous bondage, but this cannot be predicated of God. Again, in the case of the resolved into nature there is possibility of future bondage, but it is not the case with God—He is sempeternally emancipated and sem- peternally the Lord.” Kaivalyam praptahstarhi 5००४८ cha baha- vah kevalinah, Te hi trini bandhanam chhitvad kaivalyam
5
34 APHORISMS OF PATANJALI.
praptdh ; tgvarasya cha tat sambando na bhutona bhavi. Yatha muktasya purvabandhakotih prajndyate naivamisvarasya. Yatha vi prakritilinasyottaré bandhakotih sambhavyate naivamisvara- sya; 8a tu sadeva muktah sadevesvarah. |
Having described the identity of God, the author next produces a proof that such a being exists.
XXV. In Him the seed of the omniscient attains infinity.
In that God the seed of omniscience, as also of parvitude and magnitude and of knowledge of the knowers of the past, the future &c., attains its “infinity,” (xzratisaya)* or highest perfection. Being the source like a seed it is called seed (vija). It is well known that of the qualities of parvitude and magnitude, which have degrees, there is an absolute perfection. Thus, the perfection of parvitude is seen in atoms, and that of magnitude in the sky. In a similar manner knowledge and other manifest attributes of the thinking principle compared with each other must somewhere attain the highest perfection, and wherever they are in the highest perfection, that is God. Although from the general character of this inference no precise being is proved, yet in the 84817128 His omniscience and other qualities may be precisely learnt.
But how does He, without any impulse of Hisown,cause the union and separation of Prakriti and Purusha? Such a doubt should not be entertained. Being merciful, He finds in His mercy to creation the impulse. His impulse isthe wish “TI shall rescue all creation (from pain) at the periodical minor and great pralayas.” What ever is desirable to one, is his impulse.
[The logical force of this aphorism is not apparent. Itis a mere assertion, and can scarcely be taken as a proof, as the Com- mentator puts it foryvard to be. He himself felt the difficulty, and escaped out of it by appealing to the authority of the SAstra.
* Niratisaya, limitness, greatness, or infinity.
CHAPTER FIRST. 35
The S4stra here referred to is the Séfkhya, and the P. Bhéshya quotes a passage from the work of Panchagikha which shows that “the first knower, lord, and great sage, with a view to creation, in his mercy taught this science to the enquirer Suri.” Mdividvannirmanachittamadhishthdya karunydt bha- gavan paramarshi résuraye jijndsumdndya tantram pravacheti. The first knower is Kapila, who, being an incarnation of Vishnu, obtained the science from Sayambhu or Maheévara.]
Having thus described the identity and proof of the existence of God, the author refers to His greatness.
XXVI.
He is the instructor of even all early ones, for He is not defined by time.
Even of the primary creators such as Brahma and others, he is the “ instructor,” or preceptor, because ^ He is not defined by time,” for He has no beginning, while the others are so defined, having a beginning.
[The word guru has been translated “ instructor” in accordance with the text, and after the commentator who supplies the equi- valent upadeshtd. It may be more appropriately rendered into noblest” or “ greatest,” as it would make the reason assigned, un- defined by time, more consistent, for want of beginning, or being not circumscribed by time, does not imply tuition. The object of the explanation, however, is to refer to the first tutor Mahesvara to whom reference has been made in the last note. Inthe P. Bhashya no equivalent is given of the word, but the sense is explained by the word yathdsya sargasyddau prakarsha-gatydsiddhak, tathd- tikranta-sargadisvapi pratyetavyah.
Vachaspati Misra explains the term by prakarsha “ superior :” na vartate prakarshdsya gatih praptih pratyetavya dgamat tadanena prabandhena bhagavanisvaro darsitah
In giving the purport of the aphorism he uses the words Samprati bhavatah brahmadibhyah viseshamaha.]
36 APHORISMS OF PATANJALI.
Having thus described the greatness of God, the author now supplies His indicator, with a view to help people in their devotion.
XXVII. His indicator is the Pranava.
Of the Iévara thus described, the “ indicator,” name, expressive word, whereby one is thoroughly (yra=prakarshena) lauded (nu) or praised, glorified, or hymned is—pranava, which is the same with the syllableOm. (The sentence indirectly gives the deriva- tion which is pra = “ excessive” and xu = “ to laud,” whence Pranava). Between the two (the name and the being denomi- nated) the relation of the indicator and the indicated is eternal. This is conventionally expressed, but not produced by any one ; (it is the same) as in the case of a father and his son, when one points out the existing relation (by saying) “this is the father, and this is the son,” (though the relationship exists from before, and is not produced by the saying.)
[Pranava is the technical name of Om, and the injunction is that that syllable should be frequently muttered. Care is taken to show that the relation between the indicator Om and the indicated God is eternal and not produced by man, and the example of the father and son explains what is intended. The Vedas, the Upanishads and all Hindu works recommend the same process, accepting the term as the most sacred name of the Divinity. See Chhandogya Upanishad, ChapterI. In two short notes, pub- lished in the ‘Proceedings of the Asiatic Society of Bengal’ for 1865, pp. 46—208, I take the word to be the Indianized form of the Hebrew Aman and the English Amen. |
His adoration is next enjoined.
XXVIII.
Its repetition and the reflection on its meaning (should be made).
CHAPTER FIRST. 37
Tts,” 2, e., of the Pranava, consisting of three and a half instants, ^^ Repetition” (gapa), pronouncing it in due order, and the “ Reflection” (dhdvana), the perception repeatedly of the God indicated by it, are the means of concentration of the thought in it. Hence, for the accomplishment of meditation (samadhi) the Pranava should be repeated, and its meaning reflected upon by a Yogi. This is declared.
(Om is ordinarily declared to be a compound of the letters ख (a) ड (प) and म (10), which supply the three instants, and the con- version of the m into the nasal mark “ supplies the half instant. In prosody the word is a long syllable, but in modulated reading or recitation its prosodial quantity 18 a protracted circumflex sound. |]
The fruit of such adoration is next described.
XXIX.
Thence the right knowledge of the reverted percep- tion, and the removal of obstacles.
From that repetition and that reflection the nght knowledge of the “reverted perception” (pratyakchetand) is effected in the case of Yogis. That “perception” (chetand) or power of seeing, which turns towards its own internal organ, withdrawing itself from (orin opposition to worldly) objects, is called “ reverted perception” (pratyak “turning back,” chetana “ perception”) - anda “right knowledge” (adkigama) of it is thereby acquired. The “ removal” (abidva),z.e., the counteraction of the power of the obstacles about to be described is also effected.
[The natural function of the senses is to extend outwards, in order to receive the impressions of external objects and carry them to the sensorium, but that being suppressed by the Yogi, the senses turn inwards and find their object within, and therefore the function is called reversed, or reflex. The object of this round- about way of description is to say that the senses hold communion exclusively with the soul.]
38 APHORISMS OF PATANJALI. Now, 9 doubt arising as to what are the obstacles ? he says :—
XXX.
Disease, Langour, Doubt, Carelessness, Idleness, Worldly-mindedness, Mistaken notions, Unattainment of any stage of abstraction, and Instability therein ; these, causing distractions, are the obstacles.
These nine, impelled by the force of foulness and darkness, become the causes of “ distractions,” ४, €.) by these enemies to concentration the thinking principle is disturbed. Of the nine :—
(1) “Sickness” (vyddhz) is fever and the like, resulting from disordered humours.
(2) “Langour” (stydua) is an indisposition of the thinking principle to work.
(3) ^ Doubt” (saiiSaya) is the disposition of the thinking principle which relies on both sides of a question, as whether Yoga is practicable or not.
(4) Carelessness” (pramdda) is a disposition not to exert, or indifference in performing meditation.
(5) «^ Idleness” (d/asya) is a heaviness of the body and of the thinking principle, which is the cause of want of interest in matters relating to Yoga.
(6) ^ Worldly-mindedness” (avirati) is the inclination of the thinking principle to enjoy the pleasures of the world.
(7) “Mistaken notion” (b47dntidarsana) is wrong percep- tion, such as taking a bit of mother-o’pearl to be silver.
(8) ^ Unattainment of any stage” (alabdha-bhimikatva) 18 not attaining, for some cause or other, a particular stage of abstraction.
(9) “Instability” (anavasthitatva) is the condition in which the thinking principle having attained a stage cannot abide in it.
These being opposed to the practice of concentration of medita- tion, are called ^ obstacles,” (antardydh).
To shew that there are other causes which produce distraction of the mind, he says :-—
CHAPTER FIRST. 39
XXXI. Pain, Distress, Trembling, Inspiration and Expira- tion are the companions of distractions.
Whenever from any cause distractions are produced then pain &९,, come on. Thereof—
(1) “Pain” (dukkha) isa modification of the foulness of the thinking principle; it is characterised by pain, which living beings exert to remove.
(£) Distress’ (daurmansya) 18 the agitation of the mind proceeding from external or internal causes.
(3) “Trembling” (afgamejaytva) is the shaking of the body which causes unsteadiness in the posture (of a Yogi).
(4) “Inspiration” (svdsa) is a drawing in of the external air. The expulsion of the air from the lungs is “ expiration” (prasvdsa).
These existing along with the (other) distractions, should be removed by the exercise and dispassion already described; (A. XII) and therefore they are noticed here
[Pain here referred to is described in the Pétanjala Bhashya as of three kinds: mental, physical and supernatural. That which affects the mind without touching the body is mental, that which proceeds from disorders in the body is physical, and that which proceeds from evil spirits &c., is supernatural. The Sdfkhya Karika notices all the three. (Wilson’s Séfkhya Kariké, p. 2.)
The Pdtanjala Rahasya gives pidd ‘ disease’ as the equivalent of Dukkha.}
Another expedient for overcoming the obstacles with their accompaniments is now being pointed out.
XXXII.
For their prevention let there be exercise on one principle.
4.0 APHORISMS OF PATANJALI.
For the “ prevention” (pratishedha )or obstruction of those distractions, let there be ^^ exercise” (abAydsa) or repeated applica- tion of the thinking principle to some one selected “ principle,” (¢attva), from the force resulting from which arise the condition of concentration, and thereby the distractions subside.
[In former aphorisms meditation has been declared to be of two kinds: conscious and unconscious, or seeded and seedless. The object here is to inculcate the necessity of constant exercise of the first, or the seeded form, to steady the mind, and prepare it for the more arduous and difficult phase in which there should be no object upon which to meditate, or the state in which, in the language of Wordsworth, “thought is not.” The highest form of conscious meditation is intelligent communion with the soul, but this too is not at once practicable, and the instruction is that any one of the twenty-five categories may be taken up for medita- tion, so that the mind may be trained to the habit of concentra- ting itself at any one point at pleasure, and of remaining in that state of concentration without fatigue. ]
Now he describes another expedient with advertence to certain works which help to purify the thinking principle.
XXXITI.
The cheerfulness of the thinking principle, through friendliness, compassion, complacency and 1411 ference in regard to happiness, grief, virtue and vice.
< Friendliness” (maztri) disposition to be friendly. ^^ Compas- sion,” (karund) mercy. ‘ Complacency” (muditd) to be pleased. ^ Indifference” (upekshd) to feel neither pleasure nor pain. These feelings should be felt, in due order, for the happy, the grieved, the virtuous, and the sinful. Thus, to the happy one should be friendly, (saying) ^ blessed is their happiness ;” and not be envious tothem. For personsin grief he should show mercy, and desire how to relieve them from their grief, and not remain indifferent to their suffering. To the virtuous, with a view to encourage virtue, he should express satisfaction, and not be envious of them (say-
CUAPTER FIRST. 41
ing) “ Forsooth, are these virtuous”? For the vicious a feeling of indifference should be practised, neither encouraging nor hating them. In the aphorism, the word “ happiness” &c. are intended to stand for persons possessing those qualities, These feelings of friendliness &c.,producing cheerfulness in the thinking principle, easily bring on the condition of Samadhi. These acts are external (and not intrinsic parts of the Samadhi). Even as in arithmetic, addition and the like are useful in the calculation of alligation, &c., (but are not in themselves integral parts of the main object), so the feelings of friendship, &c., antagonistic to envy, passion &c., pro- ducing cheerfulness, prepare the thinking principle for the con- scious form of Samfdhi. Passion and envy are the chief causes of distractions. When these are thoroughly eradicated, the cheerful- ness induced, effects the concentration of the mind (to one object).
[The Aphorism suggests a second expedient that of cheerfulness. Unless the mind is cheerful it cannot be steady, and this cheer- fulness is to be brought on by friendliness towards the happy, com- passion for those who are in distress, complacency in regard to virtue, and indifference in respect to vice. Indifference in respect to vice might at first sight appear a very mild feeling, but hatred, detestation or other strong manifestation of feeling towards vice would mar cheerfulness, and itself be a cause of pain and uunsteadiness ; hence it is avoided. }
He points out another expedient.
XXXIV. Or by expulsion and retention of the breath.
^ Expulsion,” (prachchhardana) means the throwing out of the air from the lungs ina fixed quantity through a special effort. ^^ Retention” (vididrana) is the restraint, or stoppage of the motion of breath for a certain limited time. That stoppage is effected by two acts—by filling the lungs with external air, and by retaining therein the inhaled air. Thus the threefold prand- ४१८, including the three acts of expiration, inspiration and retention of breath, fixes the thinking principle to one point of
6
4.2 APHORISMS OF PATANJALI.
concentration. All the functions of the organs being preceded by that of the breath—there being always a correlation of breath and mind in their respective functions,—the breath when overcome by stopping all the functions of the organs, effects the concentration of the thinking principle to one object. The Agama proclaims its power of destroying all defects thus: ** All obstructive functions are caused by faults.”” Hence, by its destroying faults, it becomes effectual in producing concentra- tion of the mind.
[The definition of “retention” (vzdhdrana) by the terms ^ stoppage of motion” (gativichchheda) is obviously faulty, but as the aphorism refers to ^^ retention’? immediately after the “expulsion” (prachchhardana) and the attempt to retain the breath after it has been fully expired would be futile, it is necessary to inspire before the breath can be retained, and the com- mentator is obliged to include that act along with the retention. The Patanjala Bhashya calls the retention to be Prandyama (vidhdrana prindyamah), and in the Séfkhya Siitra this meaning is accepted. It is, however, not the generally accepted mean- ing. All other Yogic and Tantric works regard the three acts of expiration, inspiration and retention performed in specific order, to constitute the Pranayama. The order is not always the same. Some have expiration first, inspiration next, and retention last, Others place inspiration first, retention next, and expiration last. The word matrapramana in the commentary, which I have rendered into “ fixed quantity,” has been rendered into sva/pa or “little” or “ slowly” in the Patanjala Bhashya ; but it does not ex- press the true technical meaning. The object of the matra is to imply a fixed period of time. According to the Skanda Purfna a matra is equal to the time required in one breathing, (Eka érdsa- map maitre prinaydme nigadyate), and to imply that this breathing must be natural, the Yoga-chintdmani adds that this breathing should be during sleep (when there is no violent effort). Nidrdvasangatasya 1750 yavatkdlenaikagvdso gachchhatydgach- chhats cha tavathalaprindydmasya mdtretyuchyate.) And this
CHAPTER FIRST. 4.3
period is equal to two anda half palas. (Sirddha svdsa palad- vayatmakah kalah, pradndydma kdla siddhah.) The pala here means the period occupied by a twinkling of the eye. The mdéré is obviously taken as a unit, and of these from 1 to 24 are devoted to a pranéy4ma according as it is inferior, middling, or superior. The mode of reckoning the time to be devoted to each act is regu- lated in one of two ways ; Ist, by so many repetitions of the syllable Om, or the mystic mantra of the performer, or the specific mystic syllables (vfja) of that mantra; 2nd, by turning the thumb and the index finger of the left hand round the left knee a given number of times. The time devoted to inspiration is the shortest, and to retention the longest. A Vaishnava in his ordinary daily prayer repeats the Vija mantra once while expiring, 7 times while inspir- ing, and 20 times while retaining. A Sakta repeats the mantra 16 times when inspiring, 64 times while retaining, and 32 times while expiring. ‘These periods are frequently modified. The details vary according to each particular form of meditation, and the capacity of the performer. As a general rule it may be said that longer is the retention the more proficient becomes the Yogi. The usual mode of performing the Préniy4ma is, after as- suming the posture prescribed, to place the ring-finger of the right hand on the left nostril, pressing it so as to close it, and to expire with the right, then to press the right nostril with the thumb, and to inspire through the left nostril, and then to close the two nostrils with the ring-finger and the thum, and to stop all breathing. The order is reversed in the next operation, and in the third act the first form is required. This constitutes the Prandydma, and it may be repeated after short intervals according to choice for hours. The object avowed of this performance is the steadying of the mind. The Hatha-dipikd philosophises on this by saying, “ by the motion of the breath, the thinking principle moves; when that motion is stopped, it becomes motionless, andthe Yogi becomes firm as the trunk of a tree; therefore the wind should be stopped. As long as the breath remains in the body so long it is called living. Death is the exit of that breath, therefore it should be stopped.”
44 APHORISMS OF PATANJALI.
(“ Chale vate chalam chittam nischale nischalam bhavet, Yogt sthanutvamdpnoti tato vdyumni rodhayet. Yavad vdyuh sthito dehe tabajjivanamuchyate, Maranam tasya nishkrantistato vayum nirodhayet.”’)
Elsewhere the text asserts that this Pripdy4ma is conducive both to health and longevity, and all minor works on Yoga and the Tantras generally expatiate at great length on the sani- tary and the therapeutic advantages of practising it regularly at stated times. The Hatha-dipika, in one place, says, “all diseases disappear in him who devotes himself to the Pranfyéma; without it in the state of practising Yoga every kind of disease arises.” (Prandydmadiyuktena sarvaroga kshayo bhavet, ayuktdébhyasa- yogena sarvaroga samudbhavak. The ideaseems to have travelled to the far West, and the spiritualists in America have accepted it as a recognised maxim of their system. Many spiritualists practice this Prdndydma under the name of “ deep breathing,” and A. J. Davis, one of their apostles, in his ^ Harbinger of Health” (pp. 52-53), gives the following directions for curing diseases through its means.
* First, if your weakness be general, and the blood is loaded with cold matter, lay flat down on your back, and, while breath- ing deep, and slow, and untformly, WILL YOURSELF TO BECOME HEALTHY—in your feet and hands, in your knees and elbows, in your hips and shoulders, in your bowels and liver, in your lungs and brain! The heart will take care of itself. In cases where the weakness is generally distributed, all you are required to practice (while so prostrated and respiring) is the art of concentrating your Will and desires simultaneously on the extremeties first ; then work upward and ziward progressively ; and when, in the lapse of ten minutes of steady, deep breathing, you have reached the brain, repeat the process in the ascending scale, as indicated in the manner aforementioned.
“ By this Pneumogastric treatment of yourself, you will receive spiritual strength from the air—nothing is more certain! When, by practice, you can breathe deeply and heroically, and at the
CHAPTER FIRST. 45
same time put your Will upon the restoration of the general system, the art of fixing your mind upon some particularly diseased part will become less and less difficult. Consumptive persons, by simply breathing profoundly, and willing systemati- cally, may enlarge their chests and lungs beyond the possibilities of disease. Persons of cold temperature, with irregular habits and bad practices, may “right about face” and become har- monially healthy. Learn to depend upon yourself—use the infallible remedies of Nature—and, in spite of priest or doctor, you will ‘ pass from death unto life.’
“Time OF EXxERCISES.—In acquiring this psychological power over the destinies of your bodily state, and in becoming a Self- healing Institution, whether home or abroad—it may be neces- sary to practice (either while on your back, or standing, or walking, or riding,) perhaps three times in each twenty-four hours. Never just before meals, nor soon subsequent to them; but the true time is when chilification is going on; abont 90 or 120 minutes after eating. The spirit world will aid you, by forming a secret conjunction with the pxeumogastric conductor. It is certain, gentle sufferer; do not permit yourself to doubt. Nothing is too good in Nature, in matter, in spirit, or in truth.”’]
In pointing out another expedient, he foreshadows the con- scious form of meditation.
XXXYV.
Or cognition resulting from sensuous objects may be the cause of steadiness.
‘Of the mind” (manasa is understood to) complete the sentence. “Sensuous objects” (vishaya) are odour, taste, colour, touch and’ sound, and that in which these reside as objects is vishayavati, the cognition whereof causes the steadiness of the mind. Thus, by directing the thinking principle to the tip of the nose, the cogni- tion of spiritual odour is effected. In the same way the cognition of taste may be effected at the tip of the tongue, the cognition of colour at the forepart of the palate, the cognition of touch at the
46 APHORISMS OF PATANJALI.
middle of the tongue, and the cognition of sound at the root of the tongue. Thus the cognition of spiritual sense-objects result- ing through one or other of those organs becomes the cause of the concentration of the mind. This is to encourage Yogis in the belief that the Yoga has a fruit. ©
[By thiscommentary the meaning of the text remains perfectly unintellegible to the uninitiated. The reason is, the commen- tator takes for granted that the rudimentary principles of Yoga are known to his readers. The purport is that in the act of Pranfy4ma (as explained in A. XXXIV) when the Yogi directs his mind to the tip of his nose &c., he derives in the places mentioned a sense of those objects which is ordinarily acquired by their natural organs, and having done so, he feels no inclination to exercise those natural organs, and his mind settles down into undisturbed contemplation of the object to which he directs his mind. The commentator uses the word divya for which I use “ spiritual” as the equivalent. The P. Rakasga uses alaukika or “ supernatural” as the equivalent. The word prarritti in the text has been taken by the P. Bhasya to be equal to sazivit or cognition. In the commentary above and elsewhere the word manas mind has been sometimes used for ८८८८९, thinking principle}.
He describes another expedient of the same kind.
XXXVI.
Or a sorrowless extremely luminous (disposition being produced causes the steadiness of the thinking principle).
(The sense of the aphorism must be completed) by the terms, ९ disposition being produced causes the steadiness of the thinking principle.”
The word “lumen” (jyotzs) means the manifestation (of the quality) of goodness. When it exists in its fulness, in any disposi- tion it 18 called “extremely luminous” disposition (jyotismati). ८८ Sorrowless” (visoka) is that disposition in which the power resul- ting from the exercise of the delightfully pure element (goodness)
CHAPTER FIRST. 47
has removed the grief which is produced by the quality of foulness. It steadies the thinking principle. The purport of this is this :— when the thinking principle is in the quality of goodness located in the cup of the lotus heart as on the waveless milky ocean, and the sensuous functions are all destroyed by the light of know- ledge, the steadiness of the thinking principle results as a matter of course.
[ Briefly, the purport is that when the thinking principle is totally griefless, and manifest in the extreme refulgence of the quality of goodness, it is steady, and has no cause for vacillation. ]
In course of pointing out another expedient, he describes the object of the conscious form of meditation—or discriminate meditation.
XXXVII.
Or. the thinking principle taking a passionless object (becomes the cause of the mind’s steadiness).
The phrase “becomes the cause of the mind’s steadiness” is understood to complete the sentence.
“The Passionless” (vifaraga) are those who have abandoned all longings for sensuous objects, and their thinking principle, which has destroyed all pain, by being made the object of thought, becomes the cause of steadiness.
[The next expedient is the making the thinking principle of those who have overcome all passions the object of contemplation. Vachaspati Misra explains this by saying “ the passionless are Krishna Dvaipfyana and others. To make their thinking principle the object of thought is to rely thereon. Vétaragdh Krishnadvaipayana prabhritayah. Tesham chittam tadevavalam- banam, tenoparaktamits. ||
He describes another expedient of this kind.
XXXVITI.
Or reliance on knowledge resulting from dream or sleep.
48 APTIORISMS OF PATANSJALI.
“ Dream” (svapna) is the perception by the thinking principle alone of the soul’s agency when the functions of the external organs are dormant. ‘‘ Sleep” (एकाद) has heen already defined (A. X). The knowledge which results from “ reliance’ thereon, t. é., reliance on dream or reliance on sleep, produces steadiness of the thinking principle.
[ Although sleep has been defined to be absence of consciousness, the Yogis believe absence of consciousness to be a kind of know- ledge. (See. A. X,) Vachaspati Misra gives an illustration to show how the beatific vision of an image of Mahesvara may, on wak- ing, tend to steady the thinking principle in the contemplation of any particular object. Perfectly sound sleep of which on waking we know only that we have slept well and nothing more, is also favorable to steadiness in the same way, perfect calmness of the mind being thereby produced. | ¡ Different men having different tastes, Yogis may affect each a different expedient according to choice, and by meditating there- on attain his object (sci/. steadiness of mind). To stablish this he says—
XXXIX.
Or by meditating according to one’s fancy.
By thinking on anything according to choice, whether external, as the moon, or internal, asa plexus of arteries, the thinking principle becomes steadied.
(The object of this aphorism is to show that by constantly reflecting on any object of choice, the habit is acquired of keep- ing the thinking principle confined to one object. The choice of course does not extend to carnal objects, for they would tend to excite, instead of allaying, the passions. The moon, or the sun, or other similar object has no such tendency, and certain plexuses within the chest and the abdomen which are believed to be the seats of the thinking principle, are held particularly bene- ficial in producing steadiness. |
Having thus described the different methods, he proceeds to point out what the fruit thereof is.
CHAPTER FIRST. 49
XL.
His mastery extends from the minutest atom to the limit of infinite magnitude.
Having by these means acquired steadiness of the thinking prin- ciple, the Yogi, by thinking on minute objects, acquires unfailing ५ mastery” (vasikara) over the minutest atoms, ४, ९.) his thinking principle is not baffled even by the reflection of the most minute objects, such as the minutest atoms. In the same way, the reflec- tion of big objects, like the sky &c., to infinite magnitude, never causes any disturbance of the thinking principle, ४ ८.) it becomes independent everywhere. Such is the meaning.
[The purport is obvious. When steadiness is once fully acquired, the thinking principle acquires mastery over every thing, and nothing can baffle it. The result of this perfect nature is transcendantal power over all material and spiritual objects: of this full illustrations will follow in Chapter III. The P. Bhashya adds that when the thinking principle of the Yogi is perfect in this respect, it does not any longer care for the appli- ances of exercise elsewhere enjoined. Tadvasikarat paripurnam yoginagchittam na punarabhyasakritam parikarmapekshate iti.]
What becomes of the condition of the thinking principle purified by these methods, he now proceeds to describe.
XLI.
To him of overpowered faculties, there area con- centration and a consubstantiation in (matters relating to) the perceiver, the means of perception, and the perceivable, as in a transparent gem.
He, whose faculties have been overpowered, is “ of overpowered faculties” (kshinavritti). With reference to him there is, in regard to the objects of his faculties, no distinction about the per- ceiver, the means of perception, and the perceivable, and there result a “concentration” and a “ consubstantion.” Tatsthatva is concentration in it, (ekagrata). = ^ Consubstantiation” (¢adania-
7
50 APHORISMS OF PATANJALI.
natva) is becoming of it, for when the thinking principle is lowered, (or reduced in its carnal functions in the way described,) the object of meditation attains superiority. The meaning 1s, that such a condition (samdpatt:), or modification to that form, results,
Of this an example is given. In the case of “a transparent gem” or clear rock-crystal jewel, whatever colour it dwells upon, the same it obtains. In the same way in the transparent, clear thinking principle the form of the object thought of is imposed.
Although the text gives the perceiver, the means of perception, and the perceptible, but, according to the order of precedence, the terms should be understood to stand as if written “ perceptible, means of perception, and perceiver,” for first the meditation is directed to the perceivable ; then it is devoted to the perception ; and then it is confined to the perceiver, which is mere egoism ; for in the ease of the soul alone there can be no thinking. Even so, the thinking principle tinged by a substantial or a subtile object of perception assumes its character. In this sense the condition is implied also to the perceived.
[The word kshina in the text means weakened, but this weak- ness is not general ; according to the P. Rahasya it is confined to those subjects which are not thought of, the power remaining in full force in connexion with the special object of thought: kshina-critteh dlambanavishayatirikta = vishayanirupita = vritti- sunyasya. Tatsthatva 18 literally being in a thing, éat ‘ there,’ and stha “to be reposited ;” but the commentator gives the equivalent concentration, ekagrata. Tadanjanatva is literally being tinged thereby, and the stock illustration of the crystal being coloured red by the shoe-flower placed in it is adduced; but the com- mentator prefers the equivalent tanmayatva “ being of that sub- stance.” He is, however, not singular in these interpretations. The ए. Bhdshya amplifies the explanation by adding that when the soul, as agent or perceiver, is made the object of thought, the thinking principle becomes manifest in the special form of that soul, and when the emancipated soul is thought upon the think-
CHAPTER FIRST. 51
ing principle becomes of its special form. Grihitripurushdlam- banoparaktam grihitripurushasamapannam grihitripurusha-svarie pakdarena nirbhasate. Tathi muktapurushalambanoparaktam muktapurushasamdpannam muktapurushasvaripdkarena nirbha- sale. |
Having explained the conditions, he now points out its four- fold differences (in three aphorisms.)
XLII.
The argumentative is that which is influenced by the fancy of word, meaning, and understanding.
That which is perceivable by the organ of hearing, or is an explosion or bursting of sound (sphofa), is (technically sound or) *‘ word” (Sabda). ‘‘ Meaning” (artha) is (the sense conveyed by the word indicating) a genus (such as the cow or the horse). ^^ Understanding” (jndaza) is a function of the intellect in which the quality of truth prevails (in preference to the other two qualities). ^^ Fancy” (vikalpa) has been already defined (A. IX) ^^ Affected” (saf#kirna) influenced by them, ए. ¢., by the three, words &. That modification, in which the three (words &c.) are apparent in an undefined fanciful shape, (४. ९.) their relations are doubtful in the mind), as the word gau “a cow,” meaning a cow, and conveying the notion of a cow, is called ‘ argumentative,” (savitarka.)
(The conditions adverted to in the preceding aphorism are four- fold, and thereof the first is called argumentative, inasmuch as tn that condition the thinking principle fancies or doubtfully accepts a thing without positive discrimination of the relations between a word or its meaning and the idea conveyed by it. The P. Bhashya explains it by saying, ^ Gaw is the word, a cow is its meaning» and the idea is that of a cow, and accepting these distinct posi- tions in an undivided form.” Gaurits 8abdo Gaurityartho Gaurits
jnanamityavibhagena vibhaktandmapi grahanam drisktam. The P. Rahasya puts it more clearly by saying “ when on hearing the word there is a doubt as to whether the gau is a word, or it 18
52 APHORISMS OF PATANJALI.
@ meaning, or it is an understanding. Gauriti s’abde s'rute sate gauriti 54640 ०८ gaurityartho va gauriti jndnam va evamvikalpak. (See p. 18.) This is an inferior condition.
The word sphofa, which I have rendered into “ bursting,” is the technical name of the sound which is eternal, and of which spoken words are but manifestations. The theory of some grammarians is that words are eternal, and they become manifest when spoken. Dr. Ballantyne, in his essay on Hindu Philosophy,
has given a full account of this dogma. ] The opposite of it or the non-argumentative is next de- scribed.
XLITT.
That is non-argumentative in which, on the disso- lution of memory, the meaning alone without any definite identity is apparent.
When the memory of words and of their meaning has subsided, and the shape rises manifest and distinctly graspable, excluding the sense of understanding, and appearing as if devoid of a definite identity, it is “ non-argumentative.”
(The P. Bh­a explains the purport thus: when the intellect, intent upon the form of the object of acceptance, forsakes the accepting understanding which is like itself, and becomes solely of the form of the object, ४. ¢., it becomes of the form of the object accepted, it is non-argumentative. Grdhyasvaripoparaktd prajnd svamiva prajndripam grahandtmakam tyakté padartha- matrasvarupa grahyasvariupdpanneva bhavati sa nirvitarkd samapatti. |
To indicate varieties of it, he says :
XLIV. By this the deliberative and the non-deliberative as pertaining to subtile objects are also described. “By this,” 2. ¢., by the explanation about the argumentative and the non-argumentative conditions, the deliberative (savickdrd)
CHAPTER FIRST. 53
and the non-deliberative (nzrvichdéra) conditions have been descri- bed. How are the latter? “ Subtile objects,” (sukskmavisaya)— “‘subtile’ rudimentary matter and the organs are so called. By this the former two propositions are made to refer to gross objects. They are dependant on gross matter, whether connected with the ideas of words, meaning, and understanding (as in the case of the argumentative form,) or without them (as in the non-argumenta- tive form.) ‘‘ The deliberative” (savichérd) is that which is an abstract notion defined by place, time, quality, &c. ‘The non- deleberative” (xirvichard) is that in which the abstract notion is . manifest as a mere substratum of quality, perfectly independent of all ideas of place, time, quality, &c. These refer to subtile objects. {The object aimed at is to assign the argumentative and the non-argumentative conditions to gross matter, and the delibera- tive and the non-deliberative to subtile objects. The distinction seems to be purely technical, implying only slight differences. ] To explain how far this subtile object extends, he says:
XLV.
This subtile objectivity terminates in the indisso- luble.
What has been described about the object of the deliberative and the non-deliberative conditions being subtile objectivity extends to the indissoluble. That which does not merge into anything, nor indicates or implies anything is the ^ Indissoluble’”’ (a/:fga) or First Principle (nature, Prakriti), and subtile objectivity extends to that limit. Now in the resolution of qualities, there are four stages, viz., 1, defined character, (visishta 114) ; 2, undefined character (avisish{alifiga) ; 3, mere character (liftyamdtra) ; 4, devoid of character, or indissoluble, (22112). The objects of defined character are the (gross) elements. Those of undefined character are the subtile elements and the organs. Mere character is indicative of the Intellect; and devoid of character, the First Principle. Hereby it is said that there is nothing more subtile than the First Principle. |
54 APHORISMS OF PATANJALI.
[The word (14 has been defined to be that which indicates or characterises, a mark or sign which is inseperable from it, and, I believe, the word character is its nearest equivalent. The First Principle or Prakriti is called a/:fga or that which is with- out anindicator, because by itself it does not specifically indicate anything, and is the subtlest of the categories, and there is nothing more subtile. “It may be urged,” argues the P. Bhashya, “ that the soul is more subtile than the first principle, but, though it is true that the characterless (a/zfga or Prakriti) is more subtile than the characterised, still the same cannot be the case with the soul, since thesoul is not the material but the in- strumental cause of character, and therefore the utmost limit of subtility must rest with the First Principle.” = १८१४८७८० purushak sukshma itt. Satyam yatha liflgat param aliigasya saukshmyam, nachdivam-purushasya, kintu litgasya anvayt-karanam purusho na bhavatt hetustu bhavatiti, atah pradhane saukshmyam niratisay- am vyakhyatam.]
He now points out the necessity for these mental conditions.
XLVI.
These verily constitute meditation with a seed.
“‘These verily,” 2, ९.) the conditions above described, exist with a seed or object. ‘“‘ With a seed,” (savija} means conscious meditation, (or Samadhi having a distinct recognition,) because such meditations have always something to rest upon.
[These four conditions have been already described - 10 the commentary on Aphorism XVII, and call for no further re- marks here. }
Now, these (conscious conditions) maturate into the non-deli- berative condition, and therefore he describes the fruit thereof.
XLVII.
In the purity of the non-deliberative (condition) there is intellectual contentment.
* CHAPTER FIRST. 55
“Non deliberativeness” has been already defined. (Aph. XLIV). “ Purity” (vaisdradya) means freedom from dirt. The non-argumentative condition 18 superior to the argumentative. To that the deliberative which has a subtile object in view, (is su- perior). Again, the non-deliberative, which has no object in view, is superior to the preceding. When by rigorous practice “ purity,” as the condition of freedom from dirt, is attained “ intellectual contentment” results, ४. ¢., the thinking principle, being free from pain and longing, becomes fit to flow in an even course. This is the purity of the thinking principle, abidence in which is steadfastness (Aph. XXXII).
(The four conditions are graded in due order, and the last is declared to be the best of them, because in the highest purity of that condition there is perfect intellectual contentment, in which one can behold all knowledge like one seated in the palace of wisdom can look, as from the top of a mountain, upon groaning mortals below on earth, without being in any way disturbed. Prajnaprasadamdruhya as'ochyah s'ochatojanan, Bhimishthaniva vailasthah sarvdn prajnonupasyati. |
He next explains what happens when this condition is attained.
XLVIII.
In that condition knowledge becomes truth-support- ing.
That “ knowledge” (prajnd) which supports the “ truth” (rita) or reality, and never permits it to be covered by misconception (A. VIII) is “truth-supporting”’ (rétambhara), and 70 the condition (aforesaid) this is acquired. With the light of that knowledge the Yogi perceives everything in its true character, and acquires the highest Yoga.
[In the next aphorism it will be shown that this perfect know- ledge is the same with the transcendental power of knowing things, independently of the ordinary means of ascertaining truth. ]
Its distinction from other forms of knowledge is now to be explained.
56 APHORISMS OF PATANJALI.
XLIX.
The knowledge which results from testimony and inference is general, (and differs from this) which has a specific object (in view).
“Testimony” (७१४८४) is knowledge founded on sacred texts. “Inference” (anumdna) has been already defined (Aph. VII). The knowledge which results from these two has generals for its object, since neither words nor characteristic signs are able, like the organs of sense, to convey -a knowledge of particularities. While this knowledge (the one under notice), resulting from the purity (fulness) of the non-deliberative condition, is distinct from them, inasmuch as it has a speciality for its object. When one is in the condition of this knowledge, the truth of all subtile, intercepted, and remote objects becomes manifest in a clear form. The advice is, that for this reason it is proper that every exertion should be made by Yog‘s for the attainment of this knowledge.
[The transcendental powers referred to above are here de- scribed to be the power of observing things which are so subtile, or so intercepted, or so remote that they cannot be observed by the ordinary appliances of perception. ]
He now describes the fruit of this knowledge.
L. The residuum of this is opposed to all other residua.
“The residuum” (satskdra Aph. XVIII) which is produced by that knowledge, obstructs all other residua, whether arising during worldly condition or during meditation, 7. ¢., it renders them incapable of achieving their respective works. Since the residua produced by knowledge being absolute, are more power- ful, they are able to preclude all residua resulting from non- absolute knowledge. The purport is that for this reason that absolute knowledge should be exercised.
@ = ———— ——s ऋ ~ ~
CHAPTER FIRST. 57
[The purport of this and of the next aphorism has already been explained in the comments on aphorisms XVII and XVIII.]
Having thus described conscious meditation, he now explains the un-conscious form of meditation, (Aph. XVIII).
LI.
On the removal of this also, everything being removed, there is meditation without a seed.
^ Of this,” 2. ९., of conscious meditation. ‘ Removal” (nzro- dha) is dissolution. On its dissolution all functions of thought melting into their causes, and the mere residua which arise in this state being also rejected by the conviction “this is not, this is not,” meditation without a seed becomes manifest. On this being accomplished the soul (puruska) becomes pure, and abides solely in its own nature.
[The P. Bhdshya explains the aphorism thus: “That medi- tation is not only antagonistic to the impressions of the Samé- . dhi state, but also to the residua left by those impressions. But how do the residua of the suppressed (nirodha) state remove the residua of the meditative state? By the influence of the duration of the suppressed state the existence alone of the impressions produced by the suppressed thinking principle is perceptible. As the thinking principle then merges into its own natural form along with all the impressions of the waking, the meditative, the suppressed and the isolated states, their residua can no longer be antagonistic to the natural state of the thinking principle, nor the causes of its (separate) existence. And since the thinking principle, divested of its functions, along with the residua of the isolated state, is suppressed, and in that suppression the soul resides in its own form, it is called pure and liberated.’ |
Now in this (chapter) have been described Yoga, the subject of the work (A.1I), its definition by the words the cessation of the thinking principle (A. II), exercise (XIII), dispassion (XY), the
8 *
58 APHORISMS OF PATANJALI.
nature of the two means and their varieties (XVI, the conscious and the un-conscious forms of Yoga, the inferior and superior Yoga (XVII—XVIIT), the various means of exercising Yoga, easy means of accomplishing it (XIX—XXIII), definition of God (XXIV), his proof (XXVIII), greatmess (XXVI), indicator (XX VII), mode of worship (XXV), and its results (X XIX), the perturbations of the thinking principle (XXX), and the pains thereon consequent (XXXI), the means of obviating them by study and benevolence (XXXII-XXXIII), regulation of breath (XXXIV), condition preceding the conscious and un-conscious meditations (XXXV), meditation with a seed, mental afflictions (XLI), their definitions (XLII-XLIV—XLV), their fruits (XLVI—XLVIII), their object (XLIX), and meditation without a seed (LI). Thus is the Yoga chapter explained.
[The above summary has not been translated literally. The original is interrupted by a number of participles and explanatory words which have been omitted as they would have served only to make an uncommonly long sentence very much involved. ]
This is the end of the first quarter or Yoga chapter of the commentary entitled Rajamdrtanda on Patanjali’s Institutes of the Yoga by the great king, the superior king, the illustrious Bhojadeva.
CHAPTER SECOND. 59
CHAPTER SECOND.
May the three-eyed Lord of the universe, by whom has been disclosed the several means of obtaining the occult powers of the difficultly-achievable Yoga, be favourable to the attainment of the desired object !
Having in the first chapter explained the Yoga for those whose thoughts are collected, together with the means thereof, the author now, anticipating the question what should be the practice of the means for the achievement of the Yoga for those whose thoughts are in a waking (worldly) state, describes the Kriyda-yoga (practical Yoga), with a view to establish the mode of accomplishing it.
(This chapter is designed for persons who have not obtained control over their passions, but who are nevertheless desirous of practising those works which are calculated to train them for the performance of the highest branches of the Yoga, and to enable them to acquire supernatural powers (riddisés). Inas- much as this training can be attained only through active exercise of certain duties, and those duties form the topics of this chapter, the chapter is called Kriy4-yoga or “ Practical Yoga.’’]
I. Asceticism, muttering, and resignation to God con- stitute the Practical Yoga.
८ Asceticism” (¢anas) is the observance of the fasts called Krichchhra, Ch&ndréyana and the like enjoined in another S astra (Dharma-gdstra). ^^ Muttering” (sidhydya) is the inaudible repetition of particular mantras preceded by the Pranava, (२, ¢., thesyllableOm). ^ Resignation to God” (J’svara-pranidhana) is the dedication to the Supremely Venerable all one’s works, without
60 APHORISMS OF PATANJALI.
any concern for their fruits. These, it is said, are the Practical Yoga.
[This aphorism defines what Practical Yoga is. It includes the three acts of Asceticism, Muttering, and: Resignation to God. The first includes all those acts of fasting and the like which the Smriti ordains for the mortification of the flesh. In this sense tapas would be best rendered by religious austerity or self-denial, but the examples given are included under the head of penance. The Yogis do not exclude any of them, nor, except in the form of seats &c., add any new form of penance. The {2८4८6414 named in the commentary is by some believed to be the same with the Pr&jfpatya, and by others with the Santapana. The first is effected by eating once a day for three days in the morning, then once in the night for three days, then subsisting for three days on food given, unasked, as alms, and lastly fasting for three days. The fast is absolute, and not evena mouthful of water is allowed to be drunk. The second is effected by living for six days on the five products of the cow and water in which kwga grass has been steeped, and absolutely fasting on the 7th day. The Chéndrdyana has several varieties, but all of them are regulated by the moon’s age, the food being daily reduced by one mouthful from the first day, till on the newmoon no food is taken, and then on the next day beginning with one mouthful the full allowance is got on the day of the fullmoon. These penances are ordained for particular heinous sins. In citing their names it is not the object of the commentator to enjoin that these particular penances shonld be regularly practised, but simply to cite'examples. The Hathadipiké enjoins some forms of asceticism suited to the Raéja-yoga. The object is, there should be constant mortifying of the flesh so as to subdue its longings.
Muttering, like the last, is a part of the Smriti ritual, largely dwelt upon in the Tantras. Every householder has a particular mantra which he is required to repeat for a certain number of times every day, the number varying from twelve to many thousands according to choice. The muttering is so done as not to be audible to a bystander, but in a manner so that cach repe-
CHAPTER SECOND. 61
tition may be clear and distinct, and fit to be counted by the mutterer. The P. Bhdshya and the P. Rakasya add that sadhydya implies either the muttering of a mantra, or the study of that s’4stra which relates to emancipation. Pranavadi-pavitra- nam japo mokshas'astradhyayanam va.
Resignation to God (pranzdhdna) bas been already explained on p. 28.
These are essentially necessary as preliminary practices, but they do not constitute the Yoga itself.]
(To the question) of what use are these, he replies:
II.
It is for the purpose of the contemplation of Sama- dhi and for weakening afflictions.
८८ Afflictions” (1८८58) will be presently described (II, 111.) To ८८ weaken them” is to make them unfit for their respective works. ८८ Samfdhi’’ (meditation) has been already explained (1, xx.) Its “ contemplation” (०५४८१४८) 15 repeated cogitation of it in thought. That Yoga which has these contemplation and weakening for its purpose (arthka), object, is so called (kriyd-yoga). What is said is this : These mortifications, &c. when practised, weakening the afflictions of the ignorance residing in the thought, become acces- sories toSamfdhi. Therefore the advice is that the Yogi should first turn his attention to this Practical Yoga.
[The purport of this aphorism has been already anticipated -in the remarks on the last preceding Aphorism. ]
It has been said (above that the Practical Yoga is wanted) for the purpose of weakening the afflictions, and what those _afflictions are he now describes.
III.
Ignorance, egoism, desire, aversion, and ardent attachment to life are the five afflictions.
62 APHORISMS OF PATANJALI.
“ Afflictions” (1८८54) are the five, ignorance, &c., which will be (presently) described. These, being of an obstructive cha- racter, 2. ¢., producing distress, become the object of the term affliction. These, abiding in the thinking principle, strengthen the modifications of the (three) qualities whieh constitute mun- dane existence.
(Here the names of the afflictions are given, but their defini- tions are reserved for subsequent discussions. The reason why they are called “ afflictions,” is explained to be that they tend to promote those modifications of the thinking principle which the three qualities of goodness, foulness, and darkness tend to for worldly purposes. In other words, those functions which attach the mind to the world are afflictions, because they stand in the way of emancipation. |
Although all these are equally afflicting, nevertheless ignorance, being the source (of all of them), is the chief, and to establish this he says:
IV.
Ignorance is the field of those which follow, whether they be dormant, weak, intercepted or simple.
“Ignorance” (avidyd) is delusion ; it is in fact the assumption of that being the soul which is not soul. Itis the “ field” (kshetra), or ground of production, of those which follow, ४. e., egoism and the rest, and each of them may be in one of the four condi- tions of dormancy, &c. Wherever the reverse-idea-producing ignorance becomes weak, there egoism and the other afflictions are not seen to arise, for it is seen that where the mistaken notion exists there they arise, it follows, therefore, that ignorance is their source.
The “dormant, weak, intercepted or simple.” Of these afflictions those which, existing in the thinking principle, do not, owing to the absence of an exciting cause, produce their
CHAPTER SECOND. 63
effect, are called “dormant” (prasupta), asleep. Thus in child- hood. Though residing in a child in the form of instincts those afflictions do not, from want of co-operation of an exciting cause, flare up.
Those afflictions are said to be “ weak” (¢anz) which, be- coming overpowered in their effort to perform their respective functions by their mutually contradictory inclinations, reside in the thinking principle in the form of instincts, but are not able to carry on their work without the aid of numerous auxiliaries. This is the case in the practising Yogi (who being engaged in one particular contemplation does not allow the afflictions to disturb his thoughts. They are in him, but in a condition of weakness produced by their non-indulgence).
Those afflictions are said to be “intercepted” (vichchhinna) which remain with their powers overcome by a particularly potent passion, as desire when the prevailing passion is aversion, or aversion when the prevailing passion is desire: being mu- tually opposed to each other, they cannot dominate at the same time, (one must for the time intercept the other).
Aflflictions are said to be “ simple” (udara) when, having their auxiliaries beside them, they carry on their respective functions. This is the case of the waking condition of those who follow not the ways of the Yoga.
Each of these four (afflictions) has ignorance for its root, and is also attended by it, for nowhere are the afflictions found existing by themselves as opposed to, or independent of, the attendant. When that ignorance, a mere falsehood, is removed by thorough knowledge, these afflictions, like roasted seeds, never sproutagain. It follows that these are both rooted in, and attended by, ignorance; hence they are all implied by ignorance. The conclusion is that as all these afflictions are calculated to produce distractions of the thinking principle, it is the foremost duty of the Yogi to exert for their removal.
[In A. 111 the afflictions have been described to be five in number. In this the author shows that four of them owe their
04 APHORISMS OF PATANJALI.
origin, and are subject, to ignorance. He also shows that they are always present, though not always active. The causes of their want of activity are described to be dormancy, weakness and interception |
He now defines ignorance.
Vv;
Ignorance is the assumption of that which is non- eternal, impure, painful and non-soul, to be eternal,
pure, joyous and soul.
The assumption of a thing being what it is not, is ^ igno- rauce” (avidya). That this is its general definition follows from its distinctions as pointed out (in the aphorism). Thus the assumption of eternity in the non-eternal water jar and the like is ignorance. In the same way, the assumption of purity in impure objects, like the body and so forth, that of joy in pain, and that of the soul in the body (which is not soul, are results of ignorance). By these is explained the mistake of con- founding vice with virtue and the useless with the useful.
[The P. Bhashya argues that although the word avidya is formed of the privative particle a with vidya “ knowledge,” it does not mean simple absence of knowledge, but a conception distinct and the opposite of it, and illustrates it by the examples of amitra and agoshpada, the former of which, though formed of ८ (absence) and mitra “a friend,” does not mean the absence of a friend, but an enemy, and the latter, formed of @ and goshpada “the footprint of a cow,” does not mean the absence of the footprint of a cow, but a country. Tasyds chamitragoshpada- vadavastu sa tattvam vijneyam, yatha namitro mitrabhdvo na mitramatram, kintu tadvirudhah sapatnah, yatha vdgoshpadam na goshpadabhivo na goshpadamatram, kintu des’a eva, tdbhyamanyat vastvantaram, evamavilyd na pramanam na pramdndbhavah, kintu vidyaviparitam jnandntaramavidyeli. |
With a view to explain egoism, he says :
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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 ॥
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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
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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.
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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
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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,
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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.
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[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.
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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
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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
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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.
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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
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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
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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~
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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.
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{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.
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[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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© 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 |
<e Ua*e Marga
सिद्धयन्तरमाद | उदानजयाशजल-पङ्क-कणरकादिषसङ्ग उतक्रान्तिश्च ॥ € ॥
समस्तानामिन्दरियाणं तुषञ्वालावर् या युगपदुत्थिता टृन्तिः सा जीवनन्नन्दवाच्या | तस्याः क्रियाभेदात् प्रा ापानादिसंश्चाभिव्यैपदेश्रः । तच इदयान्मुखनासिकाद्वारण वायोः प्रणयनात् प्राण TTA १ नाभिप्रदेभात् पादाङ््टपययन्तमपनयनादपानः । नाभिप्रदेशरं परिवेष्छ समन्तान्नयनात् समानः । छकाटिकादे्रादाशरिरोटन्तेरक्नयनाद्- दानः। वयाप्य नयनात् SAMA व्यानः | "उदानस्य", संयमदा - रेण “अयात्, इतरेषां arent निरोधा दृ द्ंगामिलेन ‘se’ महान wer, मदति वा aca, ती त्तषु कण्टकंषु वा न asia इति । लधघुवान्नुलपिष्डवश्नलादौ निमश्न्नपि* उद्च्छतीत्य्थः† ॥ २९ ॥
सिद्यन्तरमाद |
समानजयात् प्रज्वलनं ॥ ४० ॥
अरग्निमावेश् व्यवखितस्स "समानाख्यस्य वायोः जयात् संयमेन qatar, निरावरणस्धाग्नेूदधलात्तेजसा अवलन्निव यागी प्रति- भाति॥ gel
सिद्यान्तरमाद |
* मच्जित्वापीति ० पुस्तकपाठः |
† उपरि गच्छतीत्थं इति ४ पुस्तकपाठः |
{ समानजयाञ्वलनमिति पाठः 0 चिडितपुरके काश्यां सुरितयागभाव्य- पुस्तके च वत्तते |
R पादे 8k GAH स्र ओ्ओचाकाशयोः सम्बन्धसंयमादिव्यं BTW ४१॥।
Sip शब्दयाश्क मारद्ारिकमिन्दियं । “arate? व्याम शष्द- THAR | तयोः “सम्बन्धः रेश्-देशिभावलकस्षणः | तस्मिन् ठतसुय- मस्य योगिनः “दिव्यं रार" प्रवते, युगपत् खच्छ-वयवहित-विप्ररुष्ट- शर्दग्ररणसमयथे भवतौत्यथैः ॥ ४९ ॥ सिद्यन्तरमार ॥ 7
कायाकाशयोः | WHAT AAT TTA aT काशगमनं ॥ BRU
कायः" पाञ्चभौतिकं शरीरं | we ‘grata श्रवकाश्दायकेन* यः "सम्बन्धः", तच संयमं विधाय “खघुनि ‘ganar या ‘aerate: तन््यौभावलकषणा, तां विधाय प्राप्नात्यन्तलचभावेा यागी प्रथमं यथारषि जलें सञ्चरन् करमेणोणनाभतन्तुजालेन SETAE श्रादि- arfafry विर् यथेष्टमाकानने गच्छति ॥ ४ २॥ | सिद्धन्तरमाड |
वहिरकल्पिता इत्तिमंहाविदेहा ततः प्रकाशव- THEA: ॥ ४३ ॥
शरीरात् बदिः, या मनसः भ्रीरभरपेच्छेण ठ निः” खा ae fate, भाम विगतजन्नरीराददारदाज्छदारेणोश्यते । ‘aa’ wat
* च्वक्षाद्नदानादिति ए Ferns: | † शवोति प्र पुरकपाढठः। 11
eR wage azz
शतात्. संयमात्, “प्रकाज्ावरशक्यः" afaae चिष्छस्य थः प्रकाज्च- शास्म UTS के्रकम्भारि we शयः प्रविलयो भवति । श्रयमर्थः । wean खति या मनसे afeafer, सा कर्पितच्युच्यते । खदा पुनः अरीराहङारभावं* परि्यञ्य are मनसे टिः खा safe, तस्यां संयमात् थागिनः सव्वं चिन्षमलाः चीयन्ते ॥४ en
तदेव पुतव्वान्तविषया श्रपरान्तविषया मध्यभावाञ्च सिङ्कीः प्रति- पाद्यानन्तरं सुवनश्चानादिरूपा वाद्याः, कायब्यृहादिङूपा श्राग्य an, परिकम्मनिव्यन्षण्डताख्च “मेश्चादिषु बलानि" इत्येवमाद्याः खमाष्यूपयोगिनीशान्तःकरणवदिःकरणलचे शरिथभावाः, प्राणदिवा- थुभावाञ्च fagtfquarare समाधेः समाश्चासात्यन्षथे प्रतिपाद्य ददानो खदश्र॑नोपयोगिखवीअ-निर्ग्बोजिषमाभिसिद्धये - विविधापाख- प्रदनाया |
स्युल-खरूप-खश्छान्बथाथेवस्वसंयमाद्भूतजयः॥४४॥
पञ्चानां एयिव्यादीनां शतानां ये पञ्चावस्थाविन्नेषरूपा war. BRT, तच छतसंयमस्य oa, भवति, तानि am- न्यस्य भवन्तीत्यथैः†। तथाहि शतानां परिदृश्यमानं विभिष्टाकारवद्रुपं ‘qa ‘aed देषां यथाक्रमं का गन्ध-ेहोष्णता-परेरणावकाश्- दानलक्षणं। ‘gal’ त॒ यथाक्रमं तानां aruda! व्यवख्ितानि गम्धादितश्ाकाणि। . “अन्वयिन गणाः प्रकाग्-मत्ति- खिविरूपतथा
† भूतान्यवष्टं बश्धानीख्ं ईति घ gens: | † कार कम्देनेति 0, प, 2 पुंखकपाठः |
RUS ९५ BAH! cE
अम्पेेवान्वयितेन squenen अथेवत्वं' तेव्वेव गुणेषु भो गापवगे- agree क्रिः । तदेवं तेषु पञ्चस उकललणावस्थापन्नेषु° mead dad कुर्बम् योगी ऋतजयी wala | तद्यथा, प्रथमं स्यृल- Si संयमं विधाय तदन ॒खच्छरूपे wad करमेण तस्य हतसंय- मस्य ॒सङ्ल्यानुविधायिन्या वत्सानुसारि दव गावे गतप्रकतयो भवन्ति ॥ ४४॥ |
ASI धतजयस्य फलमाइ |
ततोऽणिमादिपरादुभावः कायसम्य्षद्वम्मानभिधा- तथ ॥ ४५॥ |
“अरणिमा' षरमाणएरूपतापनिः। लधिमा द्वलपिष्डवक्षघूलप्रात्तिः | गरिमा गुरुतवप्रािः | afer मशत्नप्रा्िः श्रङगुख्ययेण चद््रादि- -लाक्ननथ्क्रिः 1 प्राकाम्यं इच्छानभिघातः। शअरीरान्तःकर्णश्वरलं ई जित्व aaa प्रभविष्णता वञ्चित्व, aarea ब्डताणि श्रन्- रागित्वात् तदुक नातिक्रामन्ति । कामावसायित्वं waa कामा- gure, afar, विषयेऽस्य कामः इच्छा भवति, afar विषये यागिनो.वसायो भवति, तं विषयं खौकारद्ारेणाभिलाष- समासिपर्यन्तं नयतीत्यथः। तज ते अ्रणिमादाः खमाध्युपयोगिने शतजयात् योगिनः प्रादुभैवन्ति । थथा परमाणुलवं प्राता
[र
* खङ्करक्र्यावस्ावच्छितेष्िवि छ पुरूकापाठः । उक्तलच्तबावसधाभि- afafa ए पुस्तकपाठः | । † खनृगामित्वादिति छ पु कषाठः |
| पातन्मले यागद्ुजे
areata: प्रविशति । एवं ais ate} । एतेऽखिमा- दयोऽष्टा गुणा महािद्धय द्युष्यन्ते । “काथसम्पत्" वच्यमाण्णा, at प्राप्रोति । तद्धष्यानभिघातख' तस्य कायस ये ध्या खूपादयसतेवा- मभिघातो माशो नाख् gafaeta भवति । are रूपमभिरद दति ग च वायुः शोषयति इत्यादि योग्यं ॥ ४५॥ कायसम्पदमाडह | रूप-लावणय-बल-वञ्वसं दननत्वानि कायसम्यत् ` ॥ ४६ ॥ ˆङूप-लावण्ड-बलानि' प्रसिद्धानि । "वञ्संहननं" वञ्जवत् कठिना कंहतिरख्य शरीर भवतीत्यथैः। इति कायस्छाविर्भूतगुणसम्बत् ॥ ४ ९ ॥ एवं शतजयमभिधाय प्राप्तडमिकस्येदडियजयमाह । ` ग्रण-सखरूपास्मितान्वयाथे वच्वसंयमादिन्द्ियजयः ॥ 89 | ‘ou’ tfrarat विषयाभिसुखी oft: । "खरूपं" सामान्येन प्रकाश्कवं | रसिता" श्रदङारानुगमः । “श्रव याथेवत्व पु्यैवत् ! एतेषामिग्ियाणामवस्वापश्चके पुव्वैवत् संयमं छवा शइद्धियजयी भवति ॥. ४७ ॥ | तस्य फलमाइ ।
तता मनेाजवित्वं विकरणभावः प्रधानजयख ॥४८्मै शरोरस्य मनेवदनुन्तमगतिलाभः* (मनेजविलं, । कायनिरपे-
* मनेबदुत्तमगतिलाभ इति c पुण्छकपाठः |
₹ पादे ५० TAH! स्न
साणामिद्धियाणां टन्तिलाभः "विकरणभावः" । सर्व्वव्चितवं श्रधान- जयः । एताः सिद्धयो जितेन यस्व प्रादुभवन्ति । ताञ्च afar मधप्रतीका इत्युच्यन्ते । यथा मधुन एकदेशाऽपि खदते, एवं प्रत्येक- मेता: fage: खदन्त दति मधुप्रतीकाः ॥ ४८ ॥ इष्दरियजयममिधायान्तःकरणजयमाद |
सत्व-परुषान्यताख्यातिमाचस्य सव्वभावाधिष्ठाद्रत्वं WAM ॥ ४९ ॥
तस्मिन् दधे सालतिकं परिणामे तसंयमस्य था सत्व-पुरुषयेा- रुत्पद्यते विवेकख्यातिः सा .“श्रन्यताख्यातिः, । गणानां कढैलाभि- मानभिथिलीभावखरूपात्तग्माहाद्यात्* तत्रैव सितस्य याभिनः 'सव्वेभावापिष्टादलं, 'सववैन्नाठवश्च', waa । सर्वषां गुण- परिणामा्मां भावानां खामिवदाक्रमणएं “खव्वभावाधिष्टादरतः | तेषामेव शान्तादिताव्यपदेश्यधन्मषेन स्थितानां यथावददिवेकश्चानें सव्यन्नाटत्वः । एषा च aia शरास्ते परस्सां वज्ीकारसन्ना्ां प्राप्तायां विशोका भाम रिद्धिरिच्युश्यते ॥ ४९ ॥ क्रमेण मिकान्सरमाइह |
तदराग्यादपि दोषवीजक्षये AA ॥ ५० ॥
तस्यामपि विशोका्यां fagr यदा वरैराग्यसुत्पद्यते योगिनः, तदा तस्मात् “दोषार््णः रागादीनां, यत् "वीजं" श्रविद्ा, ‘ae’
* कटं त्वाभिमागभ्रिखिलीभावखरूपरया तन्भयतयेति ¢ पुरकपाठः |
<q UTS ATM
‘ea’ flat, केव" आत्यन्तिकी Gafrete: | gave qet- मामधिकारपरिषमापेः* wecfasat ॥ ४० ॥ असिनेव समाध खिल्युपायमाइ |
स्थान्यपनिमन्णेः सङ्ग सयाकरणं पुनरनिषटप्रस- करात् ॥ ५९॥ चलारा योगिना भवन्ति । तजाभ्यासवानप्रटन्तमाचन्योति प्रथमः । wane? दितीयः । तेदियजयी ठतीयः । श्रति- ऋान्तभावनीयश्तुर्थः । सच चतुथस समाधेः प्राप्तसप्तविधप्रान्त अभिप्र्द्य॥ sat मथुमतीखंतवा¶ मिं साचातङुनवेतः 'खानिनेो देवा उपनिमन््यितारो भवन्ति, दिव्यस्तीरसाखनादिकसुपडौक- af afar "उपनिमन््णे", नानेन सङ्गः, ater, गाप wey, | ayaa पनर्विषथभोगे निपतति । सवकरणे रतं शव्यमात्मानं मन्यमाना ग समाधावु्छहमे । अतः सङ्ग-सयये खेन व्यम GAN ५९ ॥ अस्यामेव फलतया fataenat पव्वक्षसंयमव्यतिरिष् सुपाथान्तरमाद ।
स * धिकारसमातेरिति 8, ¢ पुष्लकपगठः | + खरूपप्रतिषटत्वमिति B, 0 पुस्तकपाठः | † खाम्यपनिमनमले इति घ पुस्तकपाठः | $ छतान्सरपश्च इति प पुशक्षयाठः | | प्राप्रसप्तविश्वभूमिप्रन्यद्येति घ पु खकपाटः। मधुमतीं प्रज्रामिति घ पुरतकपाठः |
श पादे ५९ GI | ce
छखतत्क्रमयोः* संयमादिबेकजं Wt ॥ ५२॥
“णः” Tar: कालावयवः। यस कला प्रविभक्तं ग we । तथाविधानां कालक्णानां यः ‘way game परिणामः, तज “ङंयमात्' प्रागुक्तं ‘fatal qr’, उत्थ शते । qed: । अयं काख- SOSA कालचणादुलरः, TART ` पुश्यै इत्येवंविधे ` रणे छतरुयमस्यात्यन्तद्धच्छेऽपि TRA यदा भवति साक्षात्कारः, तदा श्रन्यदपि wel मददादि erecta विवेकश्च नेोत्पिः॥४५९॥
waq संयमस्य विषयविश्षोपक्तेपणायादां
जाति-लण-देशेरन्यतानवच्ेदानल्ययोसतः प्रति- पत्तिः ॥ ५३॥
पदाथानां भेदहेतवः “जाति-लक्षण-द शा भवन्ति | कचिदभेदशेतः “जातिः, यथा गौरियं afeatafafa । जत्या तुल्ययोः ‘eau’, भेदरेहः, यया इयं Ha दयमरूणेति । जात्था wade चाभिने- aes: “देशः, इष्टः, यथा तुख्यप्रमाण्योरामलक्योभिन्नरेश- खितयोः । at पुनभभँदोऽवधारयितुं म waa, यथेकरेषरखि- तयोः शक्तवोः पाथिवयोः परमाण्वोः | सथाविधे विषे भेदाय हृतस॑यमस्य यदा ALA श्चानसु पजायते, तदा तदभ्यासात् BZan- ष्छपि तत्वानि मदेन प्रतिपाद्ये । एतदुक्त भवति, य॑ज कमचिदु-
* तक्रमयेारिति घ पुरकपाठः |
+ विवेकच्चानमिति त पुस्रकयपाठः | ‡ विख्विकेकेपयममादहति ० पुरकपाठः |
cc ylage यागसख्ने
पायेन भेदा गावधारयिहुं sara Suargaaa wenfaafe: garat तत्त्वानां ॥ we it ona विवेकजन्यश्चानस्य dnt विषयं सभावं व्यास्थातुमाह |
तारकं सर्व्वविषयं सव्वंधाविषयमकमश्देति विवे- कजं जानं ॥ ४५४।
खक्रसंयमबलादग्धा्यां शमिकायासुत्पल् ‘ara’, (तारकः, दति | तारयत्यगाधात् संसारपयेः* योगिनं carafe स्या “तारकं”, waa । we विषयमा, “सव्यैविषयं' दति, सव्वाछि तत्वानि महदादीनि विषयोऽस्येति शब्बेदिषयं' । सखभावशाख सत्वयाविषयलवं । wafer: स्यल-छच्छारिमेदेन Seq परिणामः सर्व॑णाकारेणावखितामि तत्वानि विषयोऽस्येति ‘aera विषय" | खभावान्तरमाइ । “WHAT, इति । निःग्रेषनानावसखा- परिणतदिव्येकभावग्रदणे मास्य mart विद्यते इति “अक्रमः । सवे करतलामलकवद्युगपत् पथ्तीत्यथः ॥ ५४ ॥
ware विवेकजातात्नारकास्यन्नानात् कि भवत्या |
सस्व-पुरुषयाः fear कैवव्यं ॥ ५५ ॥ “सत्व-परुषौ' उक्रखचणौ । तथोः "प्रुद्धिसाम्ये Saal’ । * संसारसागरादिति प पुरतकपाठः |
† निभ्रेघनानावखयापरिवतन्थाकमावयङ्ये इति प पुरतकपाठः | निम्दरेवनानावस्धापरियतन्दनाधिकभावहये इति ० regs: |
द पादे ५१ खषम्। se
fereme सव्वथा = कटेलाभिमाममिटत्या खकारणेऽनुपरवे्ः wig: | परुषस्य wgeaeftaarrara: | इति इयाः समा- नायां wat पुरुषस Fae ead, Arar भवतीत्यर्थः |
तरेवमम्तरङ्न्यागाङ्गजयममिधाय तस्य च संयमसञ्ज्नां wear संयमस्य विषयप्रदश्रनाये परिणामज्यमुपपा्च सयमबलात्पद्चमानाः पव्वाखापरान्त-मष्यभावाः सिद्धरुपदण्ते समाध्याश्वाचेत्पन्तथे वाद्या शुवगश्ञानादेषूपा wary कायव्यश्चानादिरूपाः प्रदश्य समाध्युपयेगायेद्धियप्राणादिणयपूष्विकाः WER परमपुरुषाथेषिदधये यथाक्रममवस्थासदहितश्चतजयेन्द्रिय-सत्वजयोद्भवाञ्च व्याख्याय वि- वेकश्चानेात्यत्तये ate उपायान् उपन्यष्य तारकस्य सव्वं- समाध्यवस्यापय्यन्तभवस्य खङूपममिधाय तद्मापन्तेः रताधि- कारस्य चिन्त सत्वस्य खकारणामप्रवे्ात केवद्यमुत्यद्यते afi हितं इति aredt fafa ॥ ५५॥
दति मददाराजाधिराजश्रीभोजदेवविर चितायां राजमान्तष्डा- fret पातश्चलयोगशास्तख्चजटन्तो विश्वतिपादशतर्तयः ॥ २ ॥
12
do प्रातद्के AAT
अथ AGU: पादः ।
aergaa eae विनेपायैः प्रजायते | तमेकमजमीशानं चिदानन्दमय Ga ॥ इदानीं विप्रतिपत्तिमुत्यग्नान्तिनिराकरणेन gat कंवल्यस्वङू- पावस्थापनाय, कैवद्यपादेऽयमारभ्यते | तज याः पु्वमुक्राः सिद्धयस्तासां नानाविधनन्ादिकारणप्रति- पादनद्धारेरीवं बाधयति, एताः सिद्धयः war पूव्वजन्राग्यस्तसमाधि- नलास्जन्मादिनिमिन्तमाजलमािल्य varied | तत्चानेकभवसाध्यस्य समानं चतिरस्तीत्याश्चासात्पादनाय समाधिसिद्धेख प्राधान्यस्याप- नाथे केवद्योपयोागाथं ञ्चा ।
जन्परौषधि-मन्ल-तपः-समाधिजाः सिद्धयः ॥ १॥
काञ्चन “जग्मनिमिन्ना एव सिद्धयः | यथा पच्ादीनामाकाशे गमनादयः। यथया वा कपिलमदषिप्र्टतीनां जन्रसमनन्तरमेव उपजायमाना श्चानादयः सांसिद्धिका गुणाः । “श्राषधिसिद्धये यथा पातालादौ रसायनादुपभेगात् धरीरदाच्छादयः | 'मन्लसिद्धियया मन्धजपात् केषाञ्चिदाकाश्गमनादि । ^तपःसिद्धियंया विश्वामिजा- दीनां । समाधिदिद्धियैथा प्रागेव प्रतिपादिताः । एताः सिद्धयः परव्वैजन्भनि च्यितङ्गंशानामेवापजायन्ते, तस्मात् खमाधिसिद्धाषिव
A कवल्यखरूपन्नापमायेति C पुस्तकपाठः |
8 पादे 8 Baa! €t
saat सिद्धीनां समाधिरेव जन््माम्तराभ्यस्तः कारण, anata a निमिन्तमाजाणि ॥ ९॥
ननु नन्दीशरादीनां जात्यादिपरिणामः श्रस्िन्नेव जन्मनि इश्यते तत् कथं जन्मान्तराभ्यस्तसमाः कारणतवसुच्यते* इत्या- WHITE ।
जात्यन्तरपरिणामः प्रक्त्यापूरात् WR |
योाऽयमिदेव जन्मनि नन्दीश्रादीनां 'जाल्यादिपरिणामः, सः -्रहृत्यापूरात्" | पाञ्चात्या एव fe प्रकतयाऽस्िन् जन्मनि विकारा- मापुरयन्ति जात्यन्तराकारेण परिणमम्ति॥ ९ ॥
ननु धव्माऽधग्मादयस्तच क्रियमाणा उपलभ्यन्ते, तत् कथं We तीनामापुरणे कारणएलमित्थाह |
निमित्तमप्रयोजकं प्ररतीनां वरणभेदस्तु ततः भेबिकवत् ॥ ३ ॥ |
“निमित्तं ware । तत् श्रुतीनां, श्रथान्तरपरिणामे न श्रया- wa? । न हि कार्येण कारणं sada | कुच ale तस्य धशीरव्धापार द्या | "वरणभेदस्तु ततः केजिकवत्" । ‘aa’ तसमादनष्टयमाना- Eas, यत् ‘aw श्रावरकं wears, aaa विरोधित्वात् Vg च्यः, क्रियते, तस्मिन् प्रतिबन्धके ate प्रतयः खयमभि- मतकाग्याय प्रभवन्ति । इृष्टान्तमाइ । छेचिकवत्", यथा छेजिकः
* कार भाव उच्यत इति ¢ पुस्तकपाठः |
ER WARKe योगङजर
छषीबलः केदारात् केदाराभ्भरं we निनीषुः जलप्रतिबन्धक- amiga कराति, afaa भिन्ने जख खयमेव प्सरदरुषं परिणामं zuifa, न तु जशप्रसरणे aw कथित् प्रयन्नः। एवं धम्मादेबड्व्यं ॥ 2 ॥
यरा सालातृशततच्वस्य यागिनेा ana कक्षफलोपभागाया- त्मीयनिरतिश्यविश्वल्यनभावात्* युगपदनेकश्चरीरनिमिभितठा डप- जायते तदा grants feria प्रभवन्तीत्याइ |
निम्ाखचिन्ाग्यस्मितामाबात् ॥ ४।
थागिमः ख्यं मिमिंतेषु कायेषु चानि “चितानि, तानि qe- कारणात् “अरस्ितामाजात्", एव तदिच्छया प्रसरन्ति, ्रभेविस्फुलिङ्गा द्व युगपत् परिणमन्ति ॥ ४ ॥ मनु बहनां चित्तानां भिल्नाभिप्रायलाैककायंकटलं eis व्याह | प्रडत्तिभेदे nase चित्तमेकमनेकेषां ॥ ५ ॥
तेषां “शरनेेर्षा", Maat, श्रटन्तिभेदे' व्यापारनागाले ‘ya’, arf: ‘fer’, "प्रयोजकं" प्रेरकमधिष्टादरलेम। तेन ग भिन्नमतनबं । अयमथः यथा sata wit मनः चदौःपाण्ादीनि qu प्ररयत्यधिष्ठाटवेन, एवं कायान्तरेव्वपीतिं ॥ ५ ॥
* निरतिगश्यविभत्यनुभवायेति ¢ years: | † काग्थान्तरेन्वपोतीति B wernt: |
४ पादे < Gay éR
जनग््रादिप्रभवत्यात् सिद्धीनां किमपि apa पञ्च विधमेव अता जक्मारिप्रभवात् feria षमाधिप्रभवस्य चित्तस्य वेखक्ण्छमा |
तच ध्यानजमनाश्य ॥ ६ ॥
"ध्यानजं" समाधिजं यिन्त, तन् पञ्चसु मध्ये ‘sated कथ वासनारहित, इत्ययः ॥ ६ ॥
य येतरचिन्तेभ्या योागिनिन्तं amnfefed faaqu तथा कम्पि विखचणमित्याइ |
AAT TSA योगिनस्ति विधनमितरेषां ॥ ७ ॥
Warnes कम्मं यागादि Wa) waned aguante BU । उभयस इख HRW । तच wa aa faqqurat दान- तपः-खाध्यायादिमर्तां पुरुषाणं । ष्णं ae भारकानां । ब्रएक्त- ष्णां मनव्याणां । ्यागिनान्त॒॒संन्यासवतां एवंषिधकोविपरीत- खतः, तत् फलल्थागागसन्धोमेत्रैवानृष्टानात् ग किञ्चित् wear भते ॥ ७ it
Wa HAG: फलमा |
ततस्तदिपाकानुगुणामामे वाभिव्यक्तिवासनानां ॥८॥
दृह दिविधाः क्ावाखनाः रूतिमाचफलाः जात्थायुभंगफलाख | तजर जात्धायुर्भोगफला एकानेकजन्मभवाः * इत्यनेन Wa छत-
* र कानेकलन्भफला इति F पुस्तकपाठः |
és WARS Anes
face: । ae सतिमाचफलासासामभिष्यक्रिसततः weer । येन कर्मणा यादूक् WA देव-ममव्य-तिग्थंगादिमेदेन*, तस्व विपाकस्य याः “श्रनगुणा अनुरूपा वासनाः, तासामेव तस्मात् श्भि- व्यङ्गः”, वासनानां”, भव्ति । श्रयमथः येन asian yas देवता- fanaa जात्यन्तरशतव्यवधाने पुनस्तथाविधदौव शरीरस्यारग्मे तदनुरूपा एव wane वासनाः प्रकटीभवन्ति । लेाकान्तरेष्वे- aay तस्य सत्यादयो जायन्ते। इतरास्तु सत्योऽपि न्यगग्छता- fasfat । न तस्यं carat नारकादिशरीरोपभोगभवा वासना श्रमिव्यकिमायान्ति॥ =
आसामेव वासनानां काय्य कारणएभावानुपपत्तिमाशद्य समर्थं faqare |
जाति-देश-काल-व्यवहितानामष्यानन्तग्यं wa- संस्कारयारोकरूपत्वात् ॥ él
दृह भानायोनिषु भ्रमतां ससारि्णां काञचिद्यानिमनुश्य यदा योन्यन्तरषदसव्यवधानेन पुनस्तामेव योनिं प्रतिप्न्ते, तदा तस्या पथ्यीनुश्चतार्थां येने तथाविधश्रीरादिव्यश्ञकापेच्चया वासना याः प्रकरीग्डूता आरस्तयाविधव्यश्नकाभावान्तिरेग्ताः पुनस्तथाविधं- व्य्जकथ्रीरादिलामे प्रकरीभवनिि । "जति-दे्-कालव्यवधानेऽपि तासां खानुरूपस्छत्यादिफलसाधने श्रानन्तययं ' मैरन्तगयेमेव | Ba: |
* देव मनुष्यतिग्धेगादिभेदमिति प पुस्तकपाठः | † यक्त संच्लासिष्न्तीति ८ पुस्तकपाठः |
8 पाटे ९० Baa! ९५
“रूटतिसंस्कारयोरेकरूपलात्। तथा fe अ्रनुष्टीयमानात् कडमणएञिन्त- सत्वे वासनारूपः संस्कारः समुत्पद्यते, स च सगेनरकादीर्नां फलाना- erga, adet वा यागादीनां ध्रकरिूपतयथावसाने, aia तथाविघमोमग्यभोक्रलरूपं WA, संस्कारात् ala, wy सुख- दुःखोपभोगः, तदनुभवाशच पुनरपि Gaal: | एवश्च aw रखतिसंस्वारादयेा भिन्नासतस्यानन्तययाभावे दुलभः काय्कारण- भावः | श्रस्माकन्त् यदानुभव एव सस्कारौभवति, dary wfa- eae परिणमते, तदा एकस्यैव चिन्तस्याऽनुसन्धादल्रेन खितलात् काय्यकारणभावे न TIS: <. ॥
भवल्वानन्तय्ये कार्यकारणभावश्च वासनानां | यदा तु प्रयम- मेवानुभवः प्रवन्तेते तदा किं वासनानिमित्त उत निर्निमित्त इति Wet व्यपनेतुमाद |
तासामनादित्वमाश्िषि नित्यत्वात् ॥ १० ॥
‘ara?’ वासनानां । शश्रनादिलं न विद्यते श्रादियंस्य तस्य भावस्तच्वं । श्राषामादिनीस्तीत्यथेः । कुतः* ‘ofr face | येयमाशीर्मरामेदश्टपा सदेव सुखसाधनानि मे शयासु; मा कदा- चन aaa वियोगे यादिति यः सङ्कल्पविश्षा वासनानां कारणं तस्य निल्यलादनादिलादित्ययंः । uae भवति कारणस्य सन्निदित- लादनुभवसस्कारादीनां काग्याणणं प्रन्नः केन वाग्यते, श्रनुभव-
* कुत इतत arefa ए पुस्तकपाठः |
९4 पातञ्नले wags
संसखाराचनुविद्धं॑शंहायं-विकाश्धण्धि विगतं त्दभिव्यश्चकविपाक लाभात् ततफलरूपतया परिणमत was: ॥ ९० ॥ WGA, हानं कथं सम्मवतील्याज्रह्य हानापायमाह |
हेतु-फलाश्रयालम्बनैः सङ्गहीतत्वादेषामभावे तदभावः॥ ११॥
वासनानामनुभवे हेतुः, तस्यानुभवस्य रागादयः, तेषामविद्या दति सानलात् पारम्यंण च ‘Bq’ । "फलं" अरीरादि Gents ¶। ‘sya’ बुद्धित्वं । ‘sera’ यदेवानुभवस्छ तदेव वासनानां | अतरः “हेतु-फलाश्रयालम्बतैः, अरमन्तानामपि वासनानां “संग्टहीत- ara’, तेषां हेलादीनां “अभावेः श्चान-येगाभभ्यां uate विहिते, निनबुललात् न वासनाः प्ररोहन्ति न कायैमारभन्त इति तासां “mata: ॥ ९९॥
भम् प्रतिच्चणं चित्तस्य नश्वरलवोपणभवासनानां तत्फलानाश्च कायथेकारणभावेनायुगपद्भावित्वत् भेदे yaaa एक्रल- समर्थनायाह |
अलीतानागतं खरूपतेाऽल्यध्वभेदाङ्वम्भेशां ॥ १२॥
दृद श्रत्यन्तमतां भावानाभुत्पत्तिने टु क्रिमती Aut सत््वसम्ब- न्धायोागात् । नहि शग्रविश्रानादौनां क्षचिदपि सत्वसम्बन्धा इष्टः | fractal च कार्थं fagiea कारणानि प्रवरभेरम् । geri विष-
* परिहसुपयाग्तोति 8, ए पुरूकद्यप्राठः |
8 पारे १९ GIA! £e
यमालेाच्य कथित् wana | सतामपि विरोाधान्नाभावसम्बन्थाऽस्ि । यत् खरूपेण wae तत् कथं निरूपाख्यतामभावखरूपताश्च भजते, ग fang रूपं खीकरेातीव्यथेः । तस्मात् स्तां नाजञासम्भवात् असताञ्चोत्पत्वभावात् तसेध्विपरिणममाने waif सदैकरूप एवा- वतिष्ठते। wairg ते चध्वकलेन व्यवख्िताः* | afer खस्िन्नध्वनि व्यवस्थिताः wed त्यजन्ति, वन्तमानेऽध्वनि व्यवसिताः केवलं माग्यतां भजन्ते | तस्माङ्कग्नणामेव श्रतीतानागताद्यध्वभेदस्तेमेव च eau काग्थ॑कारणभावो fay cia प्रतिपद्यते, तस्मादपवगेपय्येम- मेकमेव चित्तं धितयामुवर्भ॑मानं न निकोतुं Walt ॥ ९२ ॥
त एते we-ufay: feat इत्याद |
ते THB गुशत्मानः ॥ १३॥
य एते धष्म-धर्िणः stat: नते", 'व्यक्र-ङखकच्छभेदेन व्यवसिताः | "गणाः" सत्वरजस्तभेाख्पाः | तदातव्मानस्ततस्वभावास्तत्परिणमशूपा care: | यतः सत्वरजस्तमेभिः खखद्ःखमेदरूपैः सव्यार्ां वाद्या- भ्यम्तरभिन्ञामां भावव्यक्तीनामन्बयाऽनुगमे दूश्यते, ae यदन्वयि तत् तत्परिणामरूपं दृष्टं । यथा घटादयो ग्टदनिता ग्डत्परिण- AST: | ९२ ॥
येते जये गुणाः स्वै मूलकारण, कथमेका धरी ति व्यपदेशः इत्याश्रद्धार |
# ऋयध्वकत्वेन जैकालिकत्वेन व्यवख्िता इति ? पुस्तकमाठः | † न खरूपं खजन्तीति C TRAITS: | 13
९६ CARS योगद्धनर
संखाराधन्विद्धं संहाय-विकाश्धभ्मि fed त्दभिग्यश्चकविपाक लाभात् ततफलङूपतया परिणमत इत्यर्थः ॥ ९० ॥ AQAA शानं कथं सवतील्याज््य हानापायमाह |
हेतु-फलाश्रयालम्बनैः सङ्गहीतत्वादेषामभावे तद्भावः WAV |
वासमानामन्भवे हेतुः, तस्यानुभवस्य रागादयः, तेषामविद्या दति are पारम्पर्येण च “इहेतुः' । ‘ae’ अ्रीरादि Gane च । ‘arma’ बुद्धित्वं । ‘area? यदेवानुभवस्य तदेव वाखनानां | ae: “हेतु-फलाश्रयालम्बनेः", श्रमन्तानामपि वासनानां “ग्टहीतं are’, aut हेतादीनां “अभावेः न्नाग-यागाग्यां दग्धवीजकच्पत विदिते, निर्ूलत्वान् ग॒ वासनाः प्ररान्ति* म काय्ैमारभन्त दति तासां “श्रभावः' ॥ ९९॥
मन प्रतिं fare नश्चरल्वाप्ेवासनानां तत्फलानाशच कायकारणभावेनायुगपद्धा वित्वात् मेरे कथमेकलमित्याश्रद्य एकव WAUATATE |
अलीतानागतं स्वरूपताऽसत्यभ्वभेदाद्म्भेाखां ॥ १२॥
दह श्रत्यन्तमसतां भावानाभुत्पत्तिने रुक्तिमती तेषां सत्वसम्ब- न्धायोागात् । महि शशविश्रानादोौरनां क्षविदपि सत्वसम्बन्धा इष्टः | निरुपाख्ये च कायं fafa कारणानि प्रवन्तंरम् । नद्षन्तं विष-
* प्रराइमुपयान्तोति 8, F पुरूकद्यपराठः |
8 पादे ९९ BAA! &9
यमालेा च्य कञ्चित् प्रवते । सतामपि विराधाश्नाभाक्सम्बन्भाऽसि | चत् खरूपेण wae तत् कथं निरूपास्यतामभावखरूपताश्च भजते, न frag रूपं खीकरेतीत्यथैः । तस्मात् eat नाजासम्भवात् अ्रसताच्चोत्पत्यमावात् तैसतधरिपरिणममाने धर्मी सरैकरूप एवा- वतिष्ठते। wairg ते अध्वकलेन व्यवखिताः* | afar खस्िन्नध्यनि व्यवस्थिताः wed त्यजन्ति, वन्लमानेऽष्वनि व्यवस्थिताः केवलं भोग्यतां भजन्ते | तस्ाद्कम्मणामेव श्रतीतानागताद्यभ्वभेदस्तेनैव च ङूपेण का्थंकारणशभावेाऽस्िन् दशने प्रतिपद्यते, तस्मादपवर्गपय्धन्त- मेकमेव fra धभ्ितयानुवन्तमामं म frst wea ॥ ९९ ॥
त एते धक-धर््विंणः fear care |
ते QRS गुणात्मानः ॥ १३॥
य एते ध््मधर्िंणः dime: "ते", “व्यक्र-खश्छभेदेन व्यवसिताः | "गणाः सत््वरजस्तमेरूपाः। तदाव्मानस्तत् खभावास्तत्परिणामरूपा त्यथः । यतः THAT: सुखदुःखमेदरूपैः सव्वासां वाद्या- भ्यन्तरभिन्नानां भावव्यक्ीनामन्वयाऽनुगमे TAA, यच्च Teale तत् तत्परिणामरूपं दृष्टं । यथा घटादयो ग्टदण्िता गत्परिण- मङूपाः॥ ९२ ॥
यद्येते जये AUT, was मूलकारणं, कथमेका धरी ति व्यपदेशः इत्याद्याह | * ज्यध्वकवेन कालिकेन व्यवस्थिता इति F पु्तकमाठः |
† न खरूपं चजन्तीति ¢ yarns: | 13
Urewe Ares परिणामेकत्वादसतुल्वं ॥ १४ ॥
यद्येते wat गुणास्लथापि तेषामङ्गाङ्गिभावगममखचणा यः "परिणामः" कचित् awafy कचिद्रजः कचि तम दत्येवश्ूपः, तस्य “एकात्, ‘age, ‘ad एकलमुच्थते । यथेयं एथिषी श्रयं वायुरिव्यादि॥ ९४॥
मनु विश्चामव्यतिरिक्े सत्ययं वस्त्वेकमनेर्क वा am युष्यते यरा विज्नानमेव वासनावश्रात् कायैकारणभावेनावस्थितं तथा तथा प्रति- भाति, तदा कथमेतच्छः क्यते वक्र मित्धा श्र्याड ।
वस्तुसाम्ये चि्भेदाचयाष्विविक्तः पन्धाः ॥ १५ ॥
'तयोः' भ्ञान-शेययेः, ‘fafam: पन्थाः विविक्रा मागेभेद इति यावत्। कथं ? 'वस्त॒साम्ये चिन्तभेदात्ः, समाने वस्तनि सख्यादावुपख- wart गानाप्रमादृर्णां femiz: सुख-दुःख-मेरष्ूपतवा षमुप- खभ्य ते । तथाहि एकस्यां रूपलावण्यवत्धां याषिति उपलभ्यमानायां WT खुखसुतपद्यते, सपल्थास्तु देषः, परित्राजकारे घ एत्धेकस्मिम् वस्तनि भागाविधचि्भादयात् aufeq aria age: । wafer area वस्त॒ URQuaaararea । किञ्च चिन्तका ver: यस्य frre ag ag are, तिन् wires fea तदस ` म किञ्चित् स्यात् । भवविति Gq तदेव कथमन्येन भिरुपखभ्यते | उपलभ्यते च तस्मान्न चिन्तका । अथ युगपद्वङमिः Usk fret तदा asfafiaa ae’ एकनि््भितारैखल्छं॒स्यात् । यदि
* कायस्येति c पृस्तकपाठः।
e पादे १५ SNH | dé
लखपत aoa तदा कारणभेरे aff काग्यभेदख्थाभावे गिरंहक- सेकरूपं वा गत् स्यात् । एतदुक्रं भवति सत्यपि भिन्ने कारणे यदि काय्यैस्याभेदः तदा wad जगन्नानावरिधकारणएजन्यमेक्छपं स्यात्, कारणमभेदाननगमात् खातम्ब्येण favat वा स्यात् | यद्येवं कथं तेन॒ निगणात्ममारनेकस्यैव wag: स॒ख-दुःख-मोादम- यानि ज्ञानानि जन्यन्ते । मेवं । यथा श्र्थस्िगएस्तथा चिक्षमपि जिगुण, तद्य च च्रयैप्रतिभासेनत्पन्तौ घश्मादयः* सरकारिकारणं | तदुद्धवाभिभववज्ादित्तस्छ तेन तेन रूपेणाभिव्यक्रिः | तथा च कामुकस्य सन्निहितायां यो पिति धम्मसदरृतं चित्तं स्वश्या्गितया परिणममाणं सुखमयं भवति | तदेवाध्मसरकारि रजसेाऽङ्गितया दु; ख्ूपं सपन्रीमाचस्य भवति । तीव्राधन्मसहकारितया तमसा- sfeaa कापनायाः खपल्या Area भवति । तस्मादिन्नानव्यति- fafa याद्योऽथैः। तदेवं विन्नाना्थयाः तादाक्यविरोधान्न कार्यकारणभावः | कारणामेरे सत्यपि का्यंभदे श्रतिप्रसङ्गादिति श्ञानाद्व्यतिरिक्रलमयस्य व्यवस्थापितं ॥ ९५ ॥
यदकं YT प्रकाश्रकलात् यद्णसभावमथेख प्रकाश्यत्वादयराद्य- सखभावः तत् कथं यगपत् aaa eT न रति Sa परिहारं कन्तुमाह |
* शम्भाधम्भादय इति ? पु्तकपाठः। + area इति ० पुरतकपाठः | t विश्ागवस्त॒नेारिति ए पुस्तकपाठः |
१०० wee योगद
तदूपरागापे्ित्वाशित्तस्य वत्तु AAT WN १६ ॥
‘we seg, “उपरागादाकारसमर्पणात्, चित्ते वाद्यं ‘aq’, शज्ञातमन्ञातञ्च भवति | श्रयम्थैः, स्वः cared: खात्मलामे साम- ग्रीमपेकते, नीलादिन्नानञ्चोपजायमानं इद्ियप्रणालिकया खमागत- Haat सहटकारिकारणतवेमापेक्ते व्यतिरिक्स्यार्थेस्य सम्नन्धाभा- वाद्गदीतुमश्रक्यलवात् | ary येनैवार्थेन तस्य WTS खरूपाप- रागः छतः तमेवाथै AM व्यवहारयोग्यतां मयति । ततद साऽय wa इत्युच्यते । यन चाकारो न समर्पितः Boga व्यवद्धियते। यस्थिंख्यानश्यतेऽयं सादृश््ादिरथेः संस्कारमुदट्बेाधयन् स्कारिकारणतां प्रतिपद्यते afer स्पतिरुपजायते शति सव्व न are, मापि ae रतिरिति a कञिदिरोधः*॥ ९६॥
यद्येवं प्रमातापि परुषो यक्षिन् काले नीलं संवेदयते म तस्मिन् काले पीतं श्रतञिकव्नस्यापि कदाचिद्गरशीदरूपत्वारा कारग्रदणे परिणामिवं प्राप्तमित्याद्य परिरन्तुमाह ।
सदा च्राताश्चिच्हत्षयस्तत्प्रभोः पुरुषस्यापरिणा- मात्! ॥ १७॥
था एताः ‘fare’, प्रमाण-विप्ययादिदूपाः ‘ewer’, ताः ‘cami’ va fora ग्दीतुः, पुरुषस्य", “सदा सथ्वेकाखमेव, ` “नेयाः, we चिदरुपतया “श्रपरिणामात्' परिणामिलाभावादि्यरथः |
* afafetry इति 7 पुश्लकपाठः | † पुखवस्यापरिङामित्वादिति काधीमुितभाव्यपु खकपाटः |
9 पादे १९ BH १०९
agar परिणामी स्यान दा परिणामस्य कादाचित्कलाना्ां चिन्त- इृत्तीनां सदा न्ातलवं नोपपद्यते | श्रयमथः, ere चिद्रूपस्य सदै- वाधिष्ठाठलेन श्यवखितस्छ यदन्तरङ्गं fait यत्वं तस्यापि सदवाव- स्थितलात् तद्येन येनार्येनापरक्नं भवति तथाविधस्यार्थस्य wea चिष्छायासंक्राम्तिसद्भावः, तस्यां wat fag षदा mreafafa न कदावित्परिणामिलाशद्ा ॥ ९ ॥
मनु चिन्समेव सत्वेत्कषोद्यदि प्रकाशकं तदा खपरप्रकाश्ररूप- लात्* श्रात्मानमथैश्च प्रकाच्रयतीति तावतेव व्यवहारसमा्तिः किं ग्रदीजन्तरेण दत्धाश्रङ्ूामपनेतुमाद |
न तत् खाभासं SRA ॥ १८ ॥
‘aa fer, ‘ania’ खप्रकाङं, म भवति, पुरुषबे्यं भवतीति धावत् | कुतः द ्ललात्”, थत् किल दृश्यं तदू ुबेदय, यथा घटादि । दृश्यश्च fet तस्मान्न खाभासं॥९८॥
गन् साध्याविशिष्टोऽयं Ya: इश्यलमेव चिचस्यासिद्धं, किञ्च सखबद्धिसंबेदनदारेण पुरुषाणां रितादितप्रा्भिपरिहाररूपा erat gum, तथाहि क्रद्धाऽहं भीतोऽहं न मे राग इ्येवमाद्या sfage- रसंबेदनान्नापपन्ेव्याश्रहां निरसिठमाद |
रकसमये चोभयानवधारणं ॥ १९ ॥ श्यस्य संविनि रिदम्तया व्यवदारयोग्यतापादमं श्रयमथेः सुख-
* खपरप्रकाश्कल्वादिति ¢ पृस्तकपाठः | + wagfa ¢ पुकपाठः |
१०२ पातञ्नले बागे
देतद् ःखेतवंति । बुद्धेख संवित् अहमिव्येवमाकारेख Gere पतया व्यवहारशमतापादमं । एवंविधञ्च व्यापारदयमरशप्र्यलकास्े ग युगपत्कचुः wed विरोधात् । ग हि विरद्धयोच्यापारवोव॑मपन्छम्भ- नाऽस्ति । श्रतः "एकस्मिन काले, ‘wae खरूप्धार्थंस्त च, श्रक्धारयित॒मच्क्यलान्न fed खलप्रकाञ्रकमिगुकठं मवति। किञ्चैव विधव्यापारदयं fray फलदयय्यासंबेदनाद दिर खतयेवार्थनिष्टमेब चित्तस्य खयमसवेदमात्* श्रथनिष्टमेव फलं न खनिहमिनव्ध्थैः mei)
ननु AEE: ae यद्ं॒बद्यमरेण g भविति द्या शरद्धया ।
चित्तान्तरहश्ये बुदधिबुद्धरतिप्रसङ्गः स्मृतिसद्धरच॥२ op
यदि fe बुद्धिवुद्यन्तरेण dua तदा सापि बुद्धिः सखयमवृद्धा बुद्यन्तरं प्रका्थितुमसम्थेति तस्या याक sat कच्पनीवं तस्या श्रयन्य दित्यवनवस्यानात् पुरुषायुषेणा्यथप्रतीतिमै स्यात् t नहि प्रतीतावप्रतीतायामथेः प्रतीतो भवति । खतिसङ्रश्च प्राप्नोति | Bi रसे वा समुत्पन्नायां बुद्धौ तद्याहिकाणामनन्तारनाः agtn- सुत्पत्ेवुद्धिजनितः संस्कारवदा areas कियन्ते, सदाथ ड रपग्येवसनाद् बुद्धिसतीां argh: कसिन्नये wiaftag- wafa mane “खतिखङ्करः'† स्यादियं खूपसपतिरियं रखसूतिरिति न ज्ञायेत ॥ ९० ॥
* खरूपसं वेदमाभावादिति 0 पुस्तकपाठः | † सतीनां सङ्करः इति F पुस्तकपाठः |
¢ पादे २२ चम् । १०४
ननु बद्धः खप्रकाश्चवाभाषे बुद्यन्परेण चासंवेदने कथमयं
विषधसंवेदनरूपो व्यवहार wate खिद्धान्तमार |
चितिरप्रतिसङ्कमायास्तदाकारा पक्तौ खबुद्धिसंवेदनं
॥२९॥
पुरुषचिदरपलात् “चितिः, सा ्रप्रतिसद्धमा, ग विद्ते aire मेगऽन्यच गमनं यस्याः सा ANT TTT TT ति यावत्। यथा गुणा अङ्गा ्िभाक्लणे* परिणामे wiper गुणिनसुपसंकामन्ति तद्रुपता- भिवापद्यन्ते, चथा वा सके परमाणवः प्रसरन्तो विषयमारोपयन्ति aa चितिथक्रिः, ver स्वरे कड्ूपतया खप्रतिष्टितम्रेय व्यवख्िततवात्। wager यदा बुद्धिस्तदाकारतामापद्यते चेतगेषेोपजायते, बुद्धिरत्तिप्रतिषङ्ान्ता च यदा चिच्छक्तिः वद्धिरृत्यवच्छिमतया। लेते तदा बुद्धेः खश्थात्मने वेदनं स्मवतील्ययेः॥ २९ ॥
इत्थं खसंविदितं चित्तं सम्धार्गरदफश्नामम्यग सकालव्यवहार्चमं WITS |
रष्ट-दश्योपरकतं fart सव्याथं ॥ २२ ।
दष्टाः पुरुषः, तेन ‘eu’ तत्सज्ञिधाने तत्रुपतामिवापन्नं,{ ‘carry ग्टहौतविषयाकारपरिणामं, यदा भवति तदा तदेव स्वां ग्रशणसमथं जायते। यथा निर्मलस्फटिकदपणणादेव प्रतिविम्ब- Tea एवं रजस्तमेग्यामनभिग्तं सत्वं शृएद्धलाचिष्डाथा-
* खद्मद्विभावममनलच्णे इति ए पुखकपाठः |
† बुडिदत्तिविशितवा इति F पुस्तकपाठः | ॥। तद्रुपतामिब प्राप्तमिति ए TRAITS: |
१०४ Wage यागखज
यहणसमथं भवति, न पनरग्रद्धत्वाद्रजस्तमखी । तत् AVIA रजसमोखूपमक्रितथा सत्वं मिखलप्रदीपद्िखाकारं सरैवैकरूपतया परिणभममाणं चिच्छायाग्रणसामग्यादामोलप्रापेरवतिष्ठते । यथा श्रथस्कासन्निधाने लौ इद्ध चलनमा विभवति, एवं चिद्रुपबन्निधाने सल्वस्याभिव्यञ्छमभमिव्यज्यते चेतन्यं । श्रत wafer देने TZ चिच्छकी निव्योदिताऽभिव्यश्चा च । नित्योदिता चिच्छक्तिः पुरुषः । तस्षजि- धानादभिव्यक्रचेतन्यं aaa चिच्छकरिः | तदत्यन्तं सन्निहित त्वादन्तर्ं WETS भोग्यतां प्रतिपद्यते | तदेव ब्राकब्रहमवादिभिः wey: परुषस्य परमात्मनेऽधिष्टेयं कम्मानुरूपसुखदुःखभोक्षतया वयप fant) य्व्यन्तानुद्धिक्षतादे कस्यापि गण्य, कदाचित्कस्यचिदङ्धि- afar प्रतिच्चणं परिणममानं सुख -दुःख-भेहात्मकं म farsa, तन्तस्मिम् कम्मात्मश्ूपे LE सत्वे खाकारसमपणडारेख संवेद्यता- मापादयति | तच्छुद्धमाद्यं चिश्सत्वमेकतः प्रतिसक्राचिच्छायमन्यतेा गहीतविषयाकारेण चिन्नेनेापढौकितस्वाकारं चित्सकाग्तिवखाच्ेत- नायमानं वासवचैतन्याभावेऽपि सुख-दुःखरूपभोगमनुभवति। स एव भोगोऽव्यन्तसान्निष्येन पिवेकाग्रहणाङ्धोक्करपि पुरुषस्य भोग दति व्यप- feat! श्रनेनाभिप्रायेण विग्ध्यवासिनेक्तं । “सत्वतप्यलमेव पुरुष- ama” इति। श्रन्यज्ापि “faa प्रतिविम्नमानचष्छायासदुशच्छायाग्त- रेद्धवः प्रतिविम्बशनब्देनेाच्यते। एवं सत्वेपि पौरुषेयरिच्छायासदूक्न- चिच्छायाग्तरामिव्यक्रिः प्रतिसङ्ान्ति्रब्दार्थः"** । मनु प्रतिविम्बमं
* प्रतिविम्बद्रब्दाथं इति c पुरतकपाठः। चिष्डायाश्यब्दा्ं इति घ पस््कपाठः |
SIA Bat |
we, पाङ, बं | ष्ठे, पारे, इं । अतौतामामतभित्यादि ९९ ४ १९ कायेन्द्रियसिदिरित्यादि ue ₹ ५९ अथ यामामुग्रसनं ९ १५ \ | few wergetarfe ४९ २ ७४९ अभित्याद्टचीत्यादि ६९ ९ ४ | geet SS OL र रर श्व मुभूम्विषयेत्यादि ० ६ ६६ | ware प्रतीत्यादि ४९ ₹ ९९ अपरि परस्य इत्यादि ४२ ₹ ९९ | mares परिशामाम्बने अधावप्रत्ययेत्यादि ॐ ६ ९६० | देतु) १९ ₹ १४ खभ्यारुवेराग्देव्यादि ८ ९ ६९ | छोशकदोविपकेत्यादि ६४ ९ ९४ whqratarfe १९ र ४ | छशमूखवम्रारषरत्यादि षद & १२ अचिद्याजिदेन्यादि द्र २ रे | wernt =® २ ४२ अणेयप्रतिछासाभित्वाडि ४६ २ ye अंशप्रवियोभन्यादि ११९ ४ २९ अरिसयप्रति्टायामित्थादि ४१९ ₹ ४ | wreeacfaeerre?- wiveremmtanfe ve ie ₹. | त्यादि ९४ BR ह खरप्रशिषानदा ६४ ६ ददे | पदकशखशूपेत्य। टि कड we खदा नज याएज्वेलेत्याडि लर द 2९ | we ave 98 Re WAAT BY TH र्ण १ ous) feadefaeg arar स्क समवे चेत्भयानक्या- इत्यदि RoW ४ RL रात् १०६ ४ १६९ | fonrucemerfe ६०९ a ye शतयेव सथिचारेत्यादि ९६ ६ ७४ | अयो षधिमन््तपड्त्कादि ९५ ४ ९ दवे जःतिङेकेत्यादि ४ ९ ९ = ९४ & € शवेन ते नरमेष्वित्यादि qu ₹ ६९२, anfreweaniz ८७ दे tt SSAC yfaqrerfreim ey ह ३० । भान्यकरपरिषाम इत्यादि ९६ ७ ३ कको श्फ्मष्टव्थमित्यादि ९९ 2 % | whe kage १०९ ॐ २९ कायङूपर्संखम्पदित्यादि ० & ९६ | wer संस्वार cafe ९९ ६ te कायाकाश्यारित्यादि ८६ २ ५९ तच्जपखदथेभाक्यं - ६८ ६ शट
C wz, पारे, SY |
MHA प्रञ्ञालेाकः eee ४ सतः शताथामामित्यादि xy ४ ९ लतः छो षकमयमिषटन्तिः ११६० ४ ke ततः सीयते प्रकाशावरणं ४० २ ५४२९ लतः परमा बश्छतेन्डियाशां ४४८ २ ५५ ततः प्रत्यकचेतमेत्याडि्ि ६८ ९ २९ ततः प्रातिभश्रावश्शेत्याडदि श्ट ₹ ९ लतेऽरिमादिभ्रादुभाव
दत्यादि छट ए ४४ लते इन्द्रामभिघातः ६४९ २ धट लते सनेजविल्वभित्यादि ८४ द ४८ लतख्हिपाकेत्याटि ९९ ४ ८ तत्परं Tareas ice eyo ६ ६९ तत्प्रतिचेषाथेमेकतनच्ला -
न्यासः ९६ ६\ RR तच ध्यानजमनाश्र्यं € ४ ¢ तजनिरतिष्यं सव्वेश्ञवेजं१० ९ २५ लज प्रत्ययेकतानताध्यानं ९० श २ wa शाकोादितेत्यादि ९११ ९ ९४ वज सिते यलेऽभ्यासः € ९ १९ wa श्िरपुखमासमं wy & ४९ aafvafecs fadfarg ¢e १२ oc तदभावात् संयामाभाव
इत्यादि ४४ २ ९४ तदथं रव CAAT ४९ २ ९१ तद् संद्छेयवासमभिरि-
त्यादि १०९ ४ RR तद ब्रहुरित्यादि ४ ९ द तदा गिकेकगिनरमित्यादि१०्८ ४ २५
2]
ष्ठे, पारे, ae ।
A @ A ^> & 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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