3. Sadhana Pada (2)

Asceticism, Study, and Resignatiun to God constitute Active a Preliminary Yoga. .

• Com. :—Yoga is not achieved by the non-ascetic. Asceticism is a means (to Yoga), because without asceticism it is impossible to distend the (bonds of) impurities, entangled in the meshes of sensuous objects, and intermixed with endless actions, afflictions, and desires. And the asceticism (here § meant) is the undisturbed or unchecked peace of mind which
• is to be striven after by the yogi—such has been declared in the scriptures. ‘‘Study ”’—the repetition of the sacred words, as the Pranava and the rest, or the study of the science treating of Liberation. 3 “ Resignation to God ”—the offering of all actions to the Supreme Teacher or venerable (God ), or the relinquishment of their fruits.

Notes :—‘‘ And asceticism &c.’"’—The Commentator here distinctly denies the theory of pennance and the like religious austerities being the means to Yoga. In his opinion a peaceful equilibrium of mind alone can lead to Yoga.

“6 Study °—Aph. 44 of Chap. II would support the second interpretation of the Comy.

And this Active Yoga—

Is for the contemplation of Samadhi and for the attenuation of distractions. Com:—Active Yoga, being striven after, leads to the cognition of Samddhi, and attenuates the distractions ;

and the distractions, being thus attenuated, are boand to have their roots burnt up as it were by the fire of wisdom, and thus to be deprived of their productive capacity. ‘They having been attenuated, the descriminative knowledge of the difference between the material attributes and the Spirit, being untainted by distractions, and thus constituting the subtle consciousness;—has its functions finished, aud is fit for the dissolution ( éteral/y, retrograde progress ).

Notes :—(1) ‘‘ Subtle ’’—because beyond the reach of the senses,

• (2) “ Punctions’’—The production of various effects. : ‘Now what are the distractions, and how many are they ? ‘(Reply ) :— . Sutra, (3)):—Ignorance, Egoism, Desire, Aversion, and Attachment are the five distractions, | Com :—* Distractions ”— that is to say the five miscon- «ceptions (I—8 ). These issuing forth strengthen the power (capacity) of the attributes, establish the various modifications, lay open the current of cause and effect, and lastly, depending upon mutual aid, bring ont the fructification of Karma.
• Notes—(1) ‘‘ Mutual aid’’—Vachaspati Mis’ra explains this as peing the mutual dependence of actions and distractions, the one giving rise to the other, by turns. Vijndna Bhiks:u and others ‘explain it as that between the five distractions themselves—Ignor- _ ance producing Desire, Desire Ignorance and so on.

Ignorance is the breeding ground for those that follow—( whether they be) dormant, weak, _ intercepted, or operative. ;

• Com :—Here “Ignorance” is the ‘ breeding ground” ¢., ‘the productive ground of the following :—i.e., Egoism and the -reat which are assumed to be of four kinds—dormant, weak, intercepted and operative,

48 " YOU A-DARASANAs

Of these, what is dormancy ? It is the germinal condition of the distractions abiding in the mind only by their latent potency (#. ¢., not yet existing in reality), The awakening of these consists in their proximity to their respective objects. For one, however, who has wisdom, and the seed of whose distractions has been burnt up,—this does not exist, even, on the presentation of the object. For, whence the sprouting of a burnt seed? For this reason, the expert, whose distractions are at an end, is called the “Charamadéha” (Lit. The Last-body). It is only in such a body, and no where else, that distractions attain the fifth condition— wherein the seed has been burnt, In that condition the existing distractions have their productive faculty burnt up, and heace even on the proximity of the objects they have no awakening. Thus has been described ‘‘ dormancy ” as also the non-production of the burnt seeds. ;

“ Weakness” is (now) described: Distractions become weak, by being put down by contrary practices. Similarly on being intercepted again and again, they appear again by means of their respective forms,—and are thus said to be “intercepted”. How? Because anger is not seen simultaneously with attachment. For certainly anger does not operate at a time when there is attachment. And farther, the fact of attachment existing with regard to one object does not lead to the inference of the absence of attachment with regard to (all) other objects. For the assertion that “Chaitra is attached to one woman” does not lead to the conclusion that “he has an aversion towards all other women ”’; all that is meant by the former assertion is that attachment is already in operation with regard to the particnlar woman, whereas with regard to other women it bas only got @ potency to become operative at some fature time. And such @ (distraction endued with a future potency ) becomes

PADA 1—suTRA 4. 49 either dormant or weak or intercepted. That which is already operating with regard to its object, is said to be “operative”.

All these do not go beyond the @imits of distraction. Which distraction then, is intercepted, dormant, weak’ or operative ? This will be explained later on. Trae—but they have been said to be “intercepted &.” only with regard to their particular phases. As it is suppressed by contrary agencies, so it is rendered manifest by its manifesting causes,

All these distractions are forms of ignorance, Why ? Because Ignorance pervades through all of them. The form that Ignorance gives to an object, by that form alone do the distractions abide ; and they are found to exist simultaneously with misconception, as well as to disappear with Ignorance. ;

Notes: (1) ‘It ts onlyin such a body do.”: This anticipates the question why the ‘‘ burnt-seed ’’ was not mentioned as one of the conditions of distraction. The reason given is that the condition in question is found only in the case of the wise one who is in his last body and is not going to be born again,—hence as there is no production of the distraction in this condition, Ignorance cannot be the productive soil for it.

(2) ‘* All these donot go beyond déc.’’—This is said in anticipation of the objection that as the ‘‘ operative ’’ ones alone are the distractors, why should the others be called ‘“‘ distractions’’ at all ?

The reply is that as the others too have » latent potency of becoming operative in time, on the presentation of suitable objects, they are also included in the denotation of the word “‘ distraction ’’.

_ %* Which distraction then is dc.’’—If all are the same, wherefore the different names ?

(4) ‘Such a one becomes dormant §:c.’’—When a certain distraction is operating, the distraction equipped with a latent future potency becomes dormant with regard to a certain object, weak with regard _ to another, and intercepted with regard to a third. For certainly it cannot be said to be non-existing; asin that case its appearance at any future time would be impossible.

(5) ‘ Intercepted ’—‘‘ Those afflictions are said to be ‘ intercepted ’ which remain with their powers overcome by a particularly potent Passion, as desire when the prevailing passion is aversion, or aver-

Z.

50 “YOG-DARSANA,

sion whea the prevailing passion is desire, ‘being opposed to each other, they cannot dominate at the same time, (one must for the time intercept the other ) ’’—Bhoja ( Mitra).

(6) “By its manifest causes’’—Such as continued brooding over the distracting objects.

“Ss Manifested ’’—%. e. rendered operative.

The form of Ignorance is now described :

Ignorance is the notion of the identity of

the eternal, the pure, the joyous and the spirit, with that which is non-eternal, impure, painful and non-spirit.

Com :—The cognisance of eternality in non-eternal effects e.g» ‘the permanent earth’, ‘permanent the heavens together with the moon and stars’, ‘Immortal the celestial beings.’

Similarly there is a cognition of purity in the impure and disgusting body: it being declared: ‘on account ef the position, the seed, the constituents and also on account of death, and lastly on account of purity being imposed upon it,—the learned bave declared the body to be impure.” e.g. “Beantifal like the fresh moon, this girl appears as if her limbs were made up: of honey and ambrosia, or as if she had emerged from the moon; and she, having eyes like the blue lotus leaves, by means of her love-fal eyes, enlivens as it were, the living world”:—(in this) what has any

| relation to what? (4d. The whole is altogether an uncom nected whole), Thus we find that there is a mistaken notion of purity withregard to impure things. Similar to this is the idea of virtue in vice, and that of usefal in the useless.

In the same manner, the notion of pleasure in pain will be spoken of in aphorism 15 of section I, The idea of a > t

PADA 11—suTRA 5, 31 pleasare in the pain spoken of in the aphorism referred to is Ignorance,

Similarly, the idea of spirit in the non-spirit, such as in the external accessories, sentient as well as insentient,—or in the body which is the substratum of experience,—or in the mind, the accessory of the spirit. In this connection it is declared: “Taking the manifested or anmanifested accessories to be his self, he rejoices in their prosperity, thinking such prosperity to be his own; and deplores their calamity, thinking it to be his own ;—such a one is altogether deladed.” (Panchasikhdchdrya),

Sach is Ignorance, having four feet as it were, the root of all the series of troubles, as also of all karmic residua, together with their fructification, Like the words Amttre and Agoshpada, Ignorance (Avidya) is a _ positive entity. As the word ‘Amitra’ does not denote the absence of a friend, nor 2 single friend, bat it denotes something contradictory thereto,—an enemy ;—and again as the word Agoshpada does not denote the absence of the |

Soot-print of the cow, nor the single foot print of the cow;on - the other hand, it denotes something quite other than these two, —a particular country; in the same manner Zgxorance is neither réght conception, nor the absence of right conception,— it is quite an independent idea by itself, opposed to knowledge or wisdom.

Note :—(1) ‘‘ External accessories,""—Accessories related to the Wody— such as father, mother, child, bed, clothes &c.

(2) ‘* Manéfested and the unmanifested éc.’’—The manifested ones are the animate accessories—parent, son, brothers ; and the unmanifested enes are the bed, clothes &c., the inanimate ones.

(3) ‘The sense of the last parapaph is that though formed of the two particles a (=not) and Vidyd (=knowlege), the word Avidyi does not mean simple absence of knowledge but a conception quite distinct therefrom. Just as the word Amttra, formed by a (=not) and mtera, (=friend) does not mean either absence of friend, or a single friend (the

52 YOGA-DARASANA.

compound in this being broken up as Na Mitro yasmat), but simply something opposed to both of these, an enemy; and similarly the word Agoshpada formed by a (=not) and goshpada (=foot-print of a cow) does not mean what the constituent particles directly denote, but it forms the name of a country.

Egoism is the identifying of the power

that sees with the power of seeing.

Com :—Spirit being the “ power that sees”, and the mind the “power of seeing ”,—the conception of the identity of these two constitntes the distinction of egoism. It is only on the non-discrimination of the two quite anblended and distinct powers of the enjoyer and enjoyed that enjuyment arises ; when however, the true nature of the two has been ascere tained, there follows isolation, and all enjoyment disappears. This has been thus declared: “Not perceiving the spirit, which is above mind, and which is distinct from it by reason of its form, character, wisdom and the like,—one forms of the idea of self therein (in the mind) only through stupidity ”"— (Panchastkhachary.)

Notes :—‘‘ Distinct from ét dc’’—the ‘‘form’’ of the spirit is eternal purity as distinct from the impurity of the mind ; its ‘‘character’’ is that of a witness as apart from the partial nature of the mind; and lastly spirit has wisdom (7.¢., the sentient faculty) as apart from the mind which is radically insentient.

Desire is that which dwells on pleasure.

Com:—Desire is the hankering after pleasure or its means, preceded by a rememberance of the pleasure, belonging to one who has had experience of that pleasure.

Aversion is that which dwells on pain.

Com :—Aversion consists in the anger, desire for removal, of pain or its means, preceded by a remembrance of pain,— belonging to one who has had experience of that pain,

The well-known (distraction), that which flows in the current of its own residua, and which is well known to the learned even, is Attachment (or Tenacity of Life). To all living beings there is the constant selfish wish—

• May I not cease to be.’ ‘May I continue to exist.’ And snch a selfish desire does not belong to one who has not experienced the experience. This is the distraction called “ Attachment (to Life),” which flows in the current of its own residua. To the lowest worm just born there is a fear of death, consisting in a consciousness of its (coming) annihilation, not borne out by either perception or inference, or valid testimony ;—and as such it testifies to the pangs of death experienced in previous births. As this distraction is found among the extremely stupid, so is it found to be known to +2, the learned also; becanse the aforesaid residua, resulting he from the experience of the pangs of death, is common ‘ to hoth the expert and the stupid.

Notes:—(1) ‘‘The learned,’’ here are those that have studied the §'astras theorietically, not those that have arrived at the truth; for as far as the latter are concerned, all trace of Ignorance is burnt up by the fire of wisdom, and as such there can be no distraction, which is only an effect of Ignorance.

The meaning of the Bhashya is thus put by Dr. Mitra: ‘It (abhinivéiz) proceeds from the memory of former experiences; and since none has in this life experienced the pain of death, it must follow that the fear of death is 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.’’

These, the subtile ones, should be suppressed by retrogression. Com :—On the dissolution of the active mind of the Yogi, the aforesaid five distractions, having their seeds nearly barat up, disappear together with it (the mind).

54 -YOGA-DARASANA.

Notes:—(1) ‘‘ Dissolution’’—of the mind into its immediate cause, egoism. This dissolution of the effect into the cause, is what is meant by ‘‘retrogression;’’ and it may be added that this is only another name for Absolute meditation. ,

Of those that still continue, and have attained to the condition of the seed.— -

Of these, the functions are to be

suppressed by contemplation, ,

Com :—The gross functions of the distractions, having been attenuated by active yoga, are to be suppressed by contemplative wisdom, till they become Subtile, 7 ¢. till they have their seeds nearly burnt up. Just as the dust in a piece of cloth is at first shaken off, and the finer kinds then removed by finer means,—so in the same manner, the gross functions

, of the distractions have small adversaries, whereas the subtile ones have great adversaries. Notes:—(1) ‘‘ That stil continue’’—that are not yet burnt. :

(2) ‘* Gross functions ’’—those that are in active operation.

(3) ‘* Adversaries ’’—i.e. means of suppression or destruction ;—the small adversaries of the gross functions are to be—(1) attenuated by Active yoga, (2) have their seeds nearly burnt up by contemplative wisdom (and thus made subtile) and then lastly, (3) suppressed by retrogression—+.e. by Absolute meditation. as Sutra (J2):—The residua of actions have their origin

in distractions, and are felt in the manifest or the

unmanifest life. _ Com :—Of these, the residaa of virtuous and vicious deeds give birth to desire, avarice, stupidity and anger ; and this residuum is felt either by the manifest birth or by the unmanifest one. Of these that which is brought about by ardent repetition of mantras or by asceticism or by meditation—or that which is aecomplished by a proper attendance on (or

devotion to) the great ones—The Lord, the elemental Gods, the great Rishis,—such a residuum of virtuous actions, bears immediate fruit. In the same manner, the repeated harms that are done to the fearing, the sick and the helpless, or to one who has confidence in the agent, or to the great ascetics —such a residuum of vicions actions also beara immediate fruit. As the Nandisvera Kumara, having relinquished the haman modification, was transformed into a god, and so also Nahusha the Lord of the gods, having relinquished his own form, was transformed into a beast. Of hellish beings there is no Karmic residuum which is felt in the manifest birth ; ‘and for those whose distractions have ended, there is no Karmic residuum to be felt in the unmanifest birth.

Notes.— Manifest life is the present life, and unmanifest life is the Suture life. Suira (13) :—The root existing, its fruition (consists in) birth, life (or age) and experience.

Com:—It is only when the distractions exist that the Karmic residuum begins its fruition and not when the root in the shape of distractions has been destroyed. As for example, the rice in the paddy, is capable of sprouting up only when it is surrounded by the chaff, and has its seeding faculty undestroyed; and Sot when the chaff has been removed and the seeding faculty destroyed. Similarly the Karmic residuam is fit to sprout up into fruition only when hemmed in by distractious, and not when the distractions have been removed, or

_ when its seeding faculty has been destroyed by the fire of wisdom.

This fruition is threefold. Birth, Age and Experience, In this connection we have to consider the following questions. Is a single action the cause of a single birth, or does a single

~ On the other hand, that which is felt by the manifest birth, being the cause of experience alone, is said to originate a single fraition ; or when it is the cause of life and experience both, then it is said to originate atwo-fold fraition as in the case of Nundisvara or Nahusha, The residual longings (Vasan4) eaused by the experience of the fruition of actions and distractions from time immemorial turn the mitd iuto one aggregate whole; and the mind being thus variegated appears like a fishing net spread over with knots (which in the case of the mind would be the various residaa as above described); thus are these residua said to be preceded by (caused by) many births. It is the Karmic residuum aloue that is said to be of one birth. The impressious or tendencies (sanskdras), which cause the memory (or remembrance), are the residual longings (Vdsand), and are eternal.

The ‘“oue-birth” Karmic residuum is both of certain and uncertain fruition. Of these, this rule (the rule of being ‘of one birth”) holds only in the case of the residuum experienced in the mauifest birth, whose fruition is certain, and not in that of the residuum experienced in the manifest birth whose fruition is uncertain. Because in the case of the lutter there are three courses: (1) The destruction of - that which has been done, but has not borne results, (2) the inclusion (of the secondary ones) in the primary action, (3) the long continuity (of the secondary ones) as hemmed in by the primary action whose function is certain. As an example of the first we have the destruction in the present life of the black (evil) actions by the white (good) ones, In this connection it is declared ‘In this world actions are to be considered two-fold; the aggregate of good actions destroys the evil ones; therefore desire to perform good actious ; the wise ones declare actions for thee in this present (birth ).” To exemplify the second: “There may be little

. 8

58 _ YOGA-DARASANA, (of evil ), mixed up (with the good ), removeable, and bearable; it is not capable of reducing the good ones ;—why ? Because the quantity of the good is much, wherein this ( evil ). is hidden, and which is sure to bring about a slight harm even in heaven”. ( Punchasikhdcharya). To exemplify the «third course—*The long continuance of the ’ secondary action hemmed in by the primary one whose fruition is certain ”’—-How ? Because it is only for the action experienced in the unmanifest birth, whose fruition is certain, that the cause of manifestation has already been said to be death, which is not the case with that which is experienced in unmanifest birth, aud whose fruition is uncertain. This latter kind of actions may either be destroyed or dissolved ( mixed up with the more important actions ), or lastly long continue to exist as hemmed in ( by those important actions ),—so long as it is not turned towards fruition by its manifesting canse, in the form of some similar action. And it is for this uncertainty of the time, place and cause of the fruition of actions, that the course of action is said to be curions and unintelligible. As the secondary cannot be set uside by the primary, therefore we postulate the * One-birth ” karmic residua. . ’ Notes: (1) ‘‘ Lose all confidence’? &e.—The order of the fruition of Karmic residua being uncertain, the agent could not assure himself whether the evil or the good actions of his would produce results; and hence people would hesitate to give up a presently gratifying evil action for the sake of future happiness. . (2) “The residual longings éc.’’—This anticipates the following objection. ‘1f the residual impressions too were ‘‘of one birth” like the Karmic residua, then the eternality of these longings ( mentioned in aph. 10 Sec. 4) would become contradicted’, The sense _ of the reply is that the mind becoming variegated by the innumerable actions of various kinds, extending from time immemorial, these variegating residual longings must bo regarded as belonging to “‘ many births ’’ and not confined, like Karmic residua, to “one birth ’’ alone For if this were not the case, then a celestial or a bestial form after the human one, would not be explicable, as during human life it is

PADA 11—suTRA 14. 59 not possible to have such residual longings as would effect the divine or the bestial existence.

(3) ‘* To exemplify the third .....How ?’’—This question is based on the following doubt—‘ Death has been just said to be the only manifesting cause of Karmic residua, and now we find it asserted that the secondary action hemmed in by the primary one can long continue without fruition; and certainly as during this long-continuity, many deaths would intervene, the two assertions appear to contradict each other’. The sense of the reply is that the manifestation of the partiealar set of actions meant here, is due not to death, but toa different action similar in nature to the action in question. :

They have pleasure or pain for their fruit, according as their cause is virtue or vice.

Com: “ They ”=birth, age and experience, having virtue for their cause, have pleasure for their frait; and when they have vice for their cause, then they have pain for their fruit. As this pain consists in contrariness ( to the agent’s wishes ), so also in the course of the pleasarable enjoyment of an object, there is pain for the yogi.

Note : (1) ‘‘ There is pain for the yogt ’»—because pain has been defined as something that goes against the agent’s wishes and as sensual pleasure is opposed to the yogi’s wishes; so all sensual pleasure is really pain for him.

How do you explain this fact ? ( Reply : )

To the wise, all is pain,—because of the adverse functions of the Attributes, and of the pains of consequence, anxiety and impression.

Com: (1) The experience of pleasure, belonging to all persons, is infused with passion, and dependent upon animated and inanimate means; thus in this case there is the Karmic residua born of passion; similarly the agent avoids ‘the means to pain, and is deluded (or infatuated ),—so

60 ‘* YOG-DARSANAs there is the Karmic residnum born of aversion and ‘stupefaction. Asis declared: “No enjoyment is possible without killing some beings”’,—thus there is the bodily Karmic residuum born of the slaughter, and it has already been declared that all sensnal pleasure i3 Ignorance, pleasure consists in the peace resulting from the satisfaction of the senses with regard to sensuous objects, and pain consists in the want of peace resulting from fickleness. And certainly ' the satisfiction of the senses cannot be brought about by

repeated enjoyment; why? Becanse the passions grow by repeated enjoyment, as does also the pertness of { the senses. Conseqnently repeated enjoyment cannot be the means of pleasure. Thus then if a person desiring pleasure, is infused with (adesire for) sensnous objects and hence becomes entangled in the mire of pain,—it attords a parallel to the case of one who, fearing the bite of the common scorpion, is stung by a serpent. This “ pain of consequence” (i. e. the pain that follows as a result of pleasure ), being contrary ( to the wish ), tronbles the yogi even in a state of pleasure, ( because he knows that it willendin.pain). —.

II Now, what is the nature of the “ pain of anxiety ”? All men have the experience of anxiety, infused with aversion, and depending upgn-animate and inanimate causes—thnus there is Karmic residuum born of aversion; and again with a view to the means of pleasnre, the agent acts by body, words and mind, and thereby favours or harms another; and this favouring or harming of others brings about an aggregate of virtue and vice,—this Karmic residuum proceeds from avarice and delusion; and this is what is called the * pain of anxiety.”

What is the “pain of impressions”? The residanm of pleasurable impressions proceeds from an experience of pleasare and that of painfal impressious from the experience of pain,

Similarly, when either pleasure or pain is experienced, as fruits of actions, then again follows the stock of Karmic residuam. Thus this everlasting flow of the current of pain, consisting in contrariness (to his wishes ), makes the yogi apxions; why ? Because the wise is like the eye-bull; just as ‘a fine thread of wool put in the eye gives pain by mere tonch, which it does not do in other parts of the body, so do the aforesaid pains give pain to the eye-ball-like yogi alone, and to no other agent. On the other hand, the agent who relinquishes the pain caused by his own actions which he has borne,and again bears that which has been relinqnished,— ‘and who is on all sides hemmed in by Iynorance as it were in the form of the mental fanction variegated by everlasting esidnal longings,—and lastly, who has the idea of‘ self” and ‘mine’ with regard to the ohjects to be avoided ( the body, wife and children &c ),--such an agent, whenever he is born, is flooded over by threefold pain, bronght about both by extrinsic and intrinsic canses. Thus then, seeing his own self as well us all other beings hemmed in by the everlasting current of pain, the yogi takes refuge in proper Descrimina- ‘tion, which has the power of destroying all pain. _ For the further reason of “the adverse character of the fonctions of the Attributes, all is pain to the wise.” The Attributes of the Buddhi consisting in enlightenment, action , { or energy ) and idleness, depending upon mutual help, give rise to the quiescent, passionate or delusive cognition, partaking of (the character of) the three Attributes. And the functioning of the Attributes being fickle, the mind ‘is said to be quickly modifying. The forms as well as the functions, in their excess, are contradictory to one another; whereas those tit are in their ordinary condition cooperate with those that are in excess. Thus, these Attributes, depending . Upon one another, bring about the ideas of pleasure, pain and

62 - YO@A-DARASANA. delusion; therefore each of them has the character of all the three; their difference depending upon the predominance and subserviency ( of one or the other of them ). And thus all is pain to the wise. Of this aggregate of pains, the productive seed is [gnorances and the cause of the absence of this is Right Discrimination. As the science of medicine has four parts—viz: the disease, the cause of the disease, cure, and medicine,—so this science also has four parts—viz : metempsychosis ( birth ), the cause of this, Liberation, and the means of liberation; and of these, Metempsychosis, abounding in pain, is *to be avoided; the connection of Matter and Spirit is the cause of what is to be avoided; the removal of the connection consists in absolate and final separation; and the cause of this separation is Right Discrimination. In this connection, the form of the avoiding agent can not be said to be either avoided or accepted; for if it were avoided, that would lead to the theory of self-annihilation; and if it were accepted, then it would lead to the ‘- “cause” theory; ( consequently ) by denying both ( avoidability and acceptability ) we land on the theory of the “eternal”,

which constitutes right discrimination. " Notes (1) ** Animate and inanimate’’—wife and children, and beds

and clothes &c.

(2) “ Infatuated ’’—on account of not being able to discard them. . _ (8) No enjoyment without killing $c¢"—Ct. the“qoagay Teer” such as the death of insects &c. caused in cooking and so on.

(A) “* It has been declared.........lgnorance’’—supply, ‘‘ by us, at the time of explaining the four forms of Ignorance.”

(5) “Pleasure consists éc’’—wise people do not wish for that which gives only temporary pleasure; what they strive after is permanci Pleasure in the end, and not after the temporary pleasure which end§ in pain— Cf, the Bhagavadgita-favafarernag &c. Pleasure consists in contentment, and it is continued dissatisfaction alone which renders even pleasures painful. Cf.Bhartribari— 7

• et meat watt ger Teor aret ANS a Teqe Rear We T=” I

“The pain of anzicty’’—Vachaspati Misra remarks that the commentator docs not go into the details of this because it is too well known to need any dilatory expounding; and more 80 becauso the pain of anxiety is similar to that of ‘‘ Consequence’’ mentioned before,—the reason for mentioning them separately is that the pain of anxiety differs from that of consequence in as much as the former is painful all along, in the beginning, inthe middle and in the end,

' whereas the latter is painful only at the end. ,

(8) ‘‘ Passions grow by repeated enjoyment ’’—Cf. Manu— :

TWIG BT: RAMS TIT TA sfaet seraaia qaaTT se tI

(8) ‘* The forms and functions in their excess dc ’’—The ‘‘ forms’’ are the eight forms of Buddhi—viz: (1) virtue, wisdom, dispassion, power, vice, ignorance, passion and imbecility; and the functions are three— viz : pleasure, pain and delusion. The sense is that it is only when all of these are in the height of their power and equally ready for function, that they contradict one another—E.G. when both virtue and vice are in power, then they contradict each other; if however one of them is in its ordinary form, then it co-operates with the stronger one. This has been added in anticipation of the objection that a single entity cannot be pleasurable and painful as well as delusive. The meaning is—'‘‘There is hardly any one thing which is not made of these three qualities, as obviously there is nothing which is free from being the source of pleasure, pain and delusion to different parties, and ( at times ) by turns to the same party.’’ ( M.N. Dvivedi). All objects are made up of the three Attributes; the only difference being that the object that is pleasurable at first sight is abounding in the quality of goodness and so on. [In this connection, the reader must look Up-the Sinkhya—Tattva—Kaumudi, under Karikas : X11 and XIII J.

(9) ‘* The form of the avviding agent éc.’’: If the form of the agent—i.e. the self—were avoided or suppressed, there would result the annihiladion of.self, and certainly no sane person would strive after such selfannihilation. Secondly, if it were accepted ( effected ); then it would follow that being a caused entity, it must have a cause, and be an effect, and thus transicnt and destructible; and this theory would do ‘away with Liberation which means only Immortality; and certainly no immortality would be possible for the caused self. Thirdly if both thé

; above alternatives were denied, then would self come to be eternal.

[ “* Thd object of this aphorisim is to establish that everything con- ‘nected with worldly life is painful, and the yogis should therefore shun them all. To prove this it is first shown that all joyous actions are followed by pain. There must be.a change after the enjoyment

64 YOGA-DARASANA, 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 il is not unalloyed. Thenail actions and all impressions leave behind residua in the field of the thinking principle, and they revive gensations of pleasure and pain. And Jastly, 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 himself off from all worldly affairs. This pessimism forms the basis of all the leading systems of Indian Philosophy, aud is not unknown to Europe. ”’ (Mitra.)

The four-foldness of this Science is now explained:

Avoidable is the pain not yet come.

Com :—The pain that has passed has already been spent ap by Fixperience, and as such cannot come within the range-of avoidability. The pain that is present is, during the moment of its existence, ready for experience, and as such cannot atany other moment, he avoided For this reason it is that pain alone which is not yet come, that gives pain to the eye-bualllike yogi, and none else ; and it is this pain that is to be warded off.

The cause of that which is to be avoided is now laid down:

The conjunction of the Spectator

and the Spectacle is the cause of that which is to be warded off.

Com :—‘‘The Spectator”—the Spirit, the cogniser of Ruddhi; “The Spectacle ”—All the properties that exist in the “goodness” of Buddhi. Such a spectacle, resembling a, magnet, ‘and operating by mere proximity, throngh its visibility comes to be the Spirit’s ‘‘own”—(the spirit being) the Lord, of the form of (pure) consciousness. (Because) The Sdttvie. Buddhi

(consciousness) becomes the object of experience and action (of the Spirit) ; and acquiring its existence through another form, becomes dependent upon another, though by itself it is independent, on account of its being for another’s purpose. Of these two, the spectator and the spectacle, the connection brought aboat for a purpose, is the cause of that which is to be avoided i.¢e.—of pain. And it has beendeclared: “By avoiding the cause in the shape of connection therewith (with Buddhi) this would be an absolute remedy for pain”-(Panchasikha) Why? Because, we know the remedy for the cause of pain, the avoidable—e. g. the sores of the feet being capable of being pierced, and the thorn being capable of piercing, the remedy hereof lies in not putting the footona ~ thorn, or patting it on it, doing so with shoes. One who knows these three facts, and has recourse to the remedy, does not experience the pain caused by the pricking of the thorn. ‘Why? Because of the capability of recognizing the threefoldness. Similarly with regard to the case in question, the Attribute of goodness is the object of pain caused by that of foulness, the causer of pain—Why ? Because the action of paining must fall on an object ; and the action of paining (in the present instance) falls on the object of the attribute of Goodness; and not on the Cogniser (the Spirit) who is nonmodificable and devoid of action. Because the Spirit has objects presented to himself (by Buddhi), therefore when the attribute of goodness (the spiritual consciousness) is afflicted, the Spirit too, on account of His dependence on its form, becomes afilicted. ,

Notes :—(1) “Such a spectacle ressembling a magnet dc.” :—Tt has already been explained under aph. 4, Sec. 1, how the Sattvic Baddhi, though untouched by the sentient faculty, yet through its clearness, taking in the reflection thereof, appears as if endowed with intelligence, and as such expericnces the various objects of sense. And it is for this reason that the spectator enjoys the pleasure efc. presanted to himself by “9 consciousness which has taken the form of the particular

& “" YOGA-DARASANA. .- objects bf sense, ‘And such a spiritual consciousness becomes hig owe form, as it were, Because it becomes. the object, of the. spectator's experience and action, on account of its existing at that time, i another form” ; and 86 though naturally independent, it becomes de« pendent on the spirit, on: aecount of its being for another’s purpose, The author has added ‘‘in another form,” in anticipation of the objection that spiritual consciousness being naturally-illuminative, canno$ be the object of any experience &c. The sense of the reply (implied by the epithet Anyasvarttpéna &c.) is that if the consciousness werg really of the form of inteligence, then only would it be self-illuminar tive ; but as a matter of fact it “‘has its existence in a form which i other than that of éntelligence’’—i.e.the non-intelligent form-its apparent intelligence being due to the reflection therein of the. spirit’s intellir gence. And as such it is quite fit to become the object of the spirit’s experience, , (2) “The attribute of goodness is the object of pain’’ €o.—This is in anticipation of the following objection :—‘‘In the example cited we have three members—(1) the pierced foot (2) the piereing thorn, and (8) the remedy, the wearing of shoes. But in the case in question, we do not find three members, because it is the Buddhi alone which is both the afflictor and the afflicted (as the pain is caused by the foul* ness of the Buddhi and is experienced also by the Buddhi,. whose afflictions the spirit takes upon himself); and so there is no parallelliam, between the instance and the point at issue’. The sense of the reply is that here also we have three members—(1) the afflictor, in the shape of foulness, (2) the affiicted in that of Goodness, and (8) the remedy, | [| phe separation of Buddhi from the Spirit—That is to say, though Bur f ' @dhi is one, yet it is threefold, being made up of the three Attributes. Phe reasons for not making the spirit, the afficted, are next given 3 the chief of which is that, being unmodifiable, the spirit can never ba the substrate of any action ; and as such the action of ‘pain’ falls nog upon Him, but on the modifying Buddhi ; but in asmuch as the spirit depends for his experience, on the form of Buddhi wherein his itellik gence is reflected,—He appears as if He himself were the afflicted, _... Whe form of the Spectacle is now described : ..

The spectacle is of the nature ° of illumination, activity and inertia; it consists of _ the elements and the sense-organs ; it is for the purpose of experience and-emancipation __.

PADA 1I—-SUTEA ¥8, 6?

2 Come:—"Goodness” is of the nature of “iHumination’”’: “Foulness” of the nature of “activity,” and “Darkness” of the natare of: “Gnertia.” . Thus, these Attributes principally coloured by one another, having the properties of (and capable of) connection’ and separation, with their respective forms accomplished by tiutoal help,—and though mutually subservient yet, having. their respective capabilities unmixed,—capable of wielding their capabilities with regard to homogeneous and hetergeneous éffecte—having their respective proximity(fanctions) manifested at fhe time of their respective predominance (activity or operation)—and though gunas (subservient) yet, having. their existence inferred as included in the primary,—having these faculties employed in the accomplishment of the spirit’s ends. «helping by mere proximity, and thus resembling a piece of riagnet,—and even in the absence of any predisposing causes (such as virtue and the rest), following in the wake of any one. of themselves (the one that happens to be the predominating attribute with regard to the effect in question),—come to be. denoted by the name of Pradhkéna (Primordial Matter), ; and this is alco called the “spectacle.” ;

.-This “Spectacle” “ consists of the elements.and the sense—. organs” ;—i.c. modifying in the form of the elements, #.e., the. éarth and the rest, in their gross as wellas subtile forms ; and. similarly modifying into the form of the sense-organs—the ear and the rest, in their gross as well as subtile forms. This is’ not without a purpose; on the contrary it operates only with a view toa distinct purpose ; consequently, the spectacle is “for the purpose of the experience and emancipation” of the Spirit. Qf these, “experience” consists. in the ascertainment of the | forms of the desirable and the undesirable, not differentiated ;' and “emancipation” is the ascertainment of the nature of the experience. Besides these two, there is no other perception. As is declared.—‘Even on the existence of three active Attributes, he (the: unwise one) recognises the various natural dis-

68 "YOGA-DAASARWA, *

positions (virtue &c.) as presented to-the fourth, the inactive— Spirit, similar as well as dissimilar (to the attributes), the witness of their operations ; and as such does not think any other form of perception possible.” —(Panchasikha),

• (Question :) How are these two, experience and emancipation, — brought about as they are by Buddhi, and also existing therein—referred to the Spirit ? (Reply :) Just as victory or defeat, really belonging to the fighting soldiers, are referred to their master ; because he enjoys the fruits thereof ; so also bondage and emancipation, really belonging to the Buddhi, are referred to the Spirit, because He is the enjoyer of the fruits of both. Bondage is the non-accomplishment of the soul’s purpose, belonging to the Baddhi ; and the accom-, plishment of the same purpose constitates emancipation. By this (it is established that) perception, memory, inference

or assumptions (Uha), (Apoha), right knowledge, attachment

—all belonging to Buddhi, are assumed to exist in the Spirit ; because he is the enjoyer of the fruits of these.

Notes :—“Though mutually subservient dc’’—Though on the occasion: of aneffect abounding in peace (hence an effect of the goodness principally) foulness and darkness have subordinate places, yet this does not give rise to an admixture of their functions. Though everything. is a product of the three attributes, yet in a peaceful object, the predominating infivence is that of goudness; and so on.

(2) ‘‘Homogeneous and dc.'’—Though the principal material cause is necessarily homogeneous, yet, the auxilliary and the secondary causes are heterogeneous also.

. (8) ‘Ad the time of their respective predominance’’—Iift the effect to be produced be a divine body then the predominating attribute is that of goodness ; in case of a human body, that of foulness, and in the case of a bestial body, that of darkness ; in each case the secondary causes being the other two attributes. ‘‘Pradh&na’’=‘Pradhaénatva.”

(4) “And though subservient §c.’’—This is said in anticipation of the. following objection:—‘‘The predominating attribute, having come forward, may be the capable one, but how does that prove the oxistence of its auxilliaries?’’ The sense of the reply is that though the auxilliaries have not yet come forward, yet their existence as included in the

PADA I1I—SuTRA 19. 69

Primary one {s inferred on account of the nature of the attributes

being such that they are never disconnected from each after, and

always act conjointly with one another.

; (6) ** Even on the existence &c,,’—A quotation from Panchasikha. The Spirit is dissimilarto the Attributes in as much as He is free from the attributes, and is discriminative, non-objective, and - non-productive &c., and He is Similar to them in as much as he is, with them, uncaused, eternal &c., (cf. Sankhya-Kériké—-Prgorataarn oon MRT FT TAT Ul

(8) “‘He is the enjoyer.’’—Spirlt, as the enjoyer, has been explained in aph. 4, sec I, and willbe described in aph. 34, Sec. III. (For

parallel passages from the Smritis see, Yogavirtika and Tippani p. 146.)

Now begins the consideration. of the ascertainment of the different forms of the Attributes, which make up the

• Spectacle.”—

The specific and the unspecific, the solely mergent, and the non-mergent—are the stages of the Attributes.

Com:—Of these, Ak&sa, Air, Fire, Water and Earth, the five elements are the specific (directly evolved effects) of the unspecific sound, touch colour taste and odour (respectively). Similarly the ear, the skin, the eye, the tongue and the nostril,—the sensational sense-organs,—as also speech, the hands, the feet, and the two excretory organs—the five organs of action,—and lastly the universal mind—(all these eleven) are the specific (effects) of the unspecific form of Self-consciousness. This sixteen-fold specific modifieation belongs to the Attributes. The “ unspecific” are six: viz: the rudimentary sound, the radimentary touch, the rudimentary colour, the rudimentary taste, and the rudimentary odour,—having respectively one, two, three, four and five characterestics are the five “ unspecific;’ and the sixth is

go YODGA-DARASANAs **

Self-consciousness, pure and simple. These are the dnd specific modifications of Mahat (=Buddhi or consciousness) itself, which is capacity (capability of fulfilling the soul's purpose) pure and simple—That which is above the unspecific —is the “solely mergent ” spiritual consciousness,—in this, taking their stand, the unspecific modifications react their highly developed states; and also when dissolving, they take their stand, in the same simple capacity, on thé spiritual consciousness, and finally resolve themselves into the. unmanifested and non-mergent primordrial Matter, (Natare) which is beyond existence and non-existence, as also beyond the existing and the non-existing (effects.)

. This (consciousness) is the “solely mergent” modifica» tion of the Attributes; and the “non-mergent ” modifies. tion is that which is beyond capacity and incapacity. “In tle non-mergent condition, the soul’s purpose: is not the cause;, because in the beginning ef the non-mergent condition the soul’s purpose does not act as the propelliig cause; therefore the soul’s purpose is not the cause thereof. And because this is not brought about by the soul's purpose, therefore it is called “eternal.” In the begining of the three particular states (the solely mergent, the. unspecific and the specific) the propelling is by the soul’s purpose, which: becomes their cause; whence these three are called “ non eternal.” The Attributes on the other hand, partaking of the properties of all of these, neither dissolve,nor are produced They. however appear as if endued with the properties of birth and dissolution, through (their connection with) the different individaals, past, present & fature, which have the property of connecting themselves with the Attributes; just as Devadatta is said to be becoming poor or deteriorating, because his cattle are dying; so itis only the death of the cattle, and not the destruction of his own form, that con-

PADA TI—-8UTRA 19. 71 stitateshis poverty. Thiscase is exactly similar (to tha€ of the apparent birth and death of the Attributes.) OS

The solely mergent, existing in close proximity to the non-mergent, and originating therein, becomes divided therefrom,—becanse of the infringibility of the order of. sequence ; for certainly the sequence is never broken; similarly the six unspecific modifications originating in the solely mergent become divided therefrom in accordance with the fixed order of sequence of the modifications. Inthe same manner, the elements and the. sense—organs, originating in these unspecific ones, become divided therefrom. Ashas been declared above: “There is nothing beyond the specific ”—#. ¢., of the specific there is no farther modification into any other object. Later on; we shall explain their modification into a condition characterised by virtue, oe . . Notes:—(1) Having, one, two, &e.” The sound has the characteristie of sound alone, touch that of touch and sound,colour-that of colour touch and sound, taste that of taste and the preceding three, and lastly odour of odour and the preceding four. : a

(2)! Mahat itself &c.”: ‘Itself? is added in order to show the relative importance of Mahat.

• (8) “* Beyond existence doc’: The meaning is that the three attri= butes in equilibriam (which is Prakriti) are not capable of fulfilling tée soul’s ends, and as such Prakriti is said to be “beyond existence’® --i. e., without the capacity spoken of above; nor is it merely a. hypothetical assumption, not really existing, hence it is said to be Deyend non-existence.” so . @) “Devadatta &c.”—Just as the improvement or otherwise of the cattle is an attribute to the owner (who is not directly connected with. the. improvement or otherwise); so the origin and dissolution of the various modifications appear as if belonging to their cause, the Attributes. 7 mo

• (6). “ The infringibility of the order of sequence’’—The order is thus laid down in the Sankhya-Karika: TRAACIATASERTTRTATNAOT TSMR # ‘rom Prakriti, Mahat, from -Mahat, self-consclousness ;-and ‘fiom this

72 . YOGA-DARASHANA. *

last the sixteon ”’); and since this order can never be broken, the “solely-mergent,’’ Buddhi (mahat) is the immediate modification of the Primordial matter. ‘

The “ spectacle ” has been described; now commences the determination of the form of the “spectator.”

The spectator is absolute sentience, and though pure, (still) beholds intellected ideas.

Com :—“ Absolute sentience”=i. e, the faculty of perception pure and simple, unalloyed with qualifications (illumination ); this is the counter-cogniser of consciousness, He is neither similar nor dissimilar to it. He is not similar. Why? Because consciousness appertaining to known as well as unknown objects, is modifiable; its objects—cow, jar and the like,—being known and unknown, prove it to be modifying. The fact of the Spirit having every object always known to him implies his unmodifying character. Why ? Because, (1) consciousness, which is also the object of the Spirit, cannot be both the perceiver and the non-perceiver: Thus is established the fact of every object being always known to the Spirit; which farther proves his unmodifying nature. And farther (secondly) consciousness is for another’s purpose, because of its operating conjointly (with the sense-organs, the sensuous objects and self-conscionsness); the Spirit on the other hand, exists for his own purpose. And ( thirdly) again consciousness, being capable of ascertaining all the objects, (peacefal, passionate or dark), is made up of the three Attributes, and as such, is insentient; the Spirit on the other hand is the spectator of the three Attributes, For these reasons the Spirit is not similar to conciousness. Then let it be dissimilar. No; it is not altogether dissimilar

PADA SUTRA 21. 73 either. Why? Because “though pure, still it beholds intellected ideas”—z.¢., because it perceives the ideas belonging to consciousness; and thus perceiving appears similar to it, though really it is not so; as has been declared. “The faculty of the experiencing agent, unmodifying and non-transferable, appears as if transferred to the modifying object, and falls in with the fanction there of ; and (the same faculty),—endued only with an imitation of the Buddhic fanction which has been coloured by the touch of sentience,— and as such really untainted by the Buddhic fanctions,—is called the function of knowledge” —Panchasikhéchérya.

Notes:—‘' Though pure, still beholds &c.,” of I—4.

Only for his purpose is the being

• of the spectacle. .

Com:—The spectacle becoming the object of the Spirit whose form is sentience pure and simple,—the being #.e., the form of the spectacle is for his purpose, On the accomplishment of experience and emancipation, the (insentient) form of the spectacle, attaining to its existence through another form (the sentient form of the spirit reflected therein), is no longer seen by the Spirit. The destruction of the form would lead to the destruction of the spectacle; but it is not destroyed.

• Notes: (1) The “destruction dc.’’ The objection means that the spectacle being one and the same for all spirits (on account of Nature being one), if it is destroyed in the case of one, it must be so in the case of all, and this would create the anomaly of the emancipation of a single spirit bringing about that ofall others. The reply is that the spectacle is not destroyed for the emancipated Spirit; he only ceases to perceive it; and his sentience not being reflected in Baddhi, he ceases to feel any pleasure or pain &c., the results of his connection with the Attributes of Buddhi. Cf, Sédnkhya—Karika. a i TErsehreaTeeTray HA

a

74 YOGA-DARASANA.

Why?

Destroyed in the case of one whose

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

Com :—Though the spectacle is destroyed with regard to the one Spirit whose purpose has been fulfilled, yet it is not destroyed, because it is common to other spirits. Though it is destroyed with regard to the expert soul, still not having its purpose falfilled with regard to the inexpert ones, it becomes the object of the sentience of these latter; and as such it still continues to acquire its existence through another's, Thos the faculties of the seer and the seen being eternal, their ever-lasting connection has been described. As has been declared :—‘The objects possessing certain properties being eternal, the connection of the properties themselves too is eternal.”

The next aphorism has been called forth by a desire to lay down the form of the conjanction (just spoken of ) :-—

Conjunction is the cause of the recognition of the natures of the faculties of itself and that of its Lord’s,

Com :—The Spirit, the Lord, becomes conjoined with his spectacle, for the sake of perception. Hence, the apprehension of the spectacles through such a conjunction is expertence; on the other hand the recognition of the natare of the speotator is emancipation. The conjunction having its end in perception, this latter is said to be the canse of disjunction; and non-perception being contradictory to perception, it is said to be the cause of conjunction. Here perception is not the cause of emancipation, beeause the absence of noar

PADA 11—suTRA 23, 75 perception leads to the absence of bondage; and this is emancipation. Aud because the existence of perception leads to its negation, non-perception, the cause of bondage,— therefore the cognition of perception is said to be the cause of Isolation.

Now, what is this ‘non-perception’? (1) Is it a previleged Office of the Attributes? or (2) isit the non-production of the priacipal mind which has presented objects to its sentient Lord 4. ¢. the want of perception in his spectacle ? or (3) is it the fact of the attributes resting in the purpose (experience and emancipation) ? or (4) Ignorance with its mind being suppressed (¢. ¢., becoming similar to its cause, Nature), is the productive seed (in the form V&sané) of its mind (and thus in this case non-perception being the residual longing of Ignorance) ? or (5) on the destraction of the impression (Sanskéra) of fixity (stket?), the manifestation of the impression of motion ? In this connection it has been declared : “The Pradh&na, continuing in its fixity, and as such not producing any modifications, would become the non-Pradhana (. ¢., the non-caase, the inefficient cause); similarly continuing in its mobility, its modifications would become eternal, and thus too would it become non-Pradhéna (because the character of the Pradhdna cousiets in producing modifications and thence affording experience for the spirit, and in time dissolving it, and bringing about his emancipation). It is only when it operates both ways (both by fixity and mobility), that it is called Pradhdéna, not otherwise. The same consideration holds respecting other causes. Or (6) the power of the spectacle (experience &c.,) alone is non-perception—so say some ; on the strength of the Srati: “The operation of the Pradhéna is for the information of the soul.” The spirit capable of apprehending all that is to be cognised, does not perceive anything, prior to the operation of Nature ; and

76 YOGA-DARASANA. then too the spectacle, which is capable of producing all effects, is not perceived; and this is non-perception. (7) Some people assert that non-perception is the property of both (the spectator spirit, and the spectacle). In this case the perception of the spectacle, though constituting its very nature, is yet recognised as the property of the spectacle only through the cognition of the spirit (because without the reflection of the sentience of the spirit, no conscious perception is possible) ; similarly though the perception does not constitute the nature of the spirit, yet it appears to be the property . of the spirit, through the cognition of the spectacle (becanse without the reflecting spectacle no perception is possible). (8) Lastly, some people assert non-perception to be the consciousness of the perception.

All these alternatives are mere fancies of the scientific mind. In this connection, the great number of alternatives has a common object in reference to the conjunction of all the souls with the attributes.

: The conjunction of the retrogade sentience with its own spiritual consciousness (is such that)

its cause is Ignorance ;

Com :—that is, the residual longings of misconceived ideas. Spiritual consciousness, coloured by the residual longings of misconceived notions, attains to the effectual condition of spiritual discrimination, and again returns (to its operations) with full-pledged powers. When however it ends in spiritual discrimination,then it attains its highest limit of effectiveness and having its office thus fulfilled it ceases to act; and hence being devoid of perception, does not return to its operation, there being no cause of bondage.

• A certain person (the Nihilist) jokes at emancipation through the example of an impotent husband:—“The impotent person being exhorted by his young wife in this manner— My dear, my sister has children, wherefore have I not got any ?—replies to her thus: ‘when I am dead, then will 1 produce children for thee.’ In the same manner the knowledge when present not accomplishing the suppression of the mind, what hope is there ofits accomplishing it when it itself will have been destroyed?” In reply to this says acertain sect of the masters (of our Science) : “ The suppression of the consciousness itself constitutes emancipation, the said suppression resulting from the absence of the cause of non-perception,—this non-perception, the cause of bondage, disappearing on (right) perception.”

Thus then it is the suppression of the mind that constitutes emancipation; and as such, wherefore this inopportune mental aberration (of the Nihilist.)

Note :—(1) This aphorism decides in favour of the fourth out of the eight alternatives just noticed.

That which is to be warded off is pain, the cause of which has been declared to be Conjunction together with its causes. Now it remains to describe the process of avoidance.

From its absence, there is absence of "conjunction, (which is) avoidance ; and that isthe ’ [solation of the spectator.

-- Com:—From the absence of non-perception, there is ‘absence of the conjunction of the spirit and spiritual consciousness,—that is to say, the absolute cessation of bondage. This is “avoidance,” and “it is the isolation of the spectator ” '—that is, the non-mixtare of the spirit, the non-conjanction

78 YOGA-DABASANA,

with the attributes. On the disappearance of the cause of pain, there is cessation of pain which is (its) avoidance ; and after this, the spirit abides in his own form,

Now, what is the means for getting at this avoidance ?

Undisturbed discriminative knowledge is

the means of avoidance.

Com :—“Discriminative knowledge” is the recognition of the difference between the Spirit and the Attributes. And this knowledge becomes disturbed by the non-cessation of false knowledge. When however this false knowledge has its seeding faculty burnt up, and as such ceases to procreate, then flows the lacid current of the discriminative knowledge belonging to Goodness (sattva), free from the impurities‘of pain, and abiding in supreme wisdom, the high pedestal of Vasikdra Dispassion (vide above). And this undisturbed discriminative knowledge is the cause of avoidance, whence follows the burning up of the seeding faculty of false knowledge, which thus ceases to procreate. This is the highway of Emancipation, the means of the avoidance (of pain).

For him the consciousness to the utmost stage is seven-fold,

Com :—“ For him” refers to one who has discriminative knowledge. “ Seven-fold”—On the removal of the enveloping impurities of Buddhi, no further cognition being brought aboat,—the consciousness of the wise one becomes only sevenfold. These grades are :—(1) The avoidable has been known, there is nothing more of it to be known; (2) the causes of the avoidable (pain) have been attennated, there is nething more of them to be attenuated; (3) the avoidance has been

, PADA II—SUTRA 28, “9 directly perceived by means of suppressive meditation; (4) the means of avoidance in the shape of discriminative knowledge has been accomplished. Sach is the fourfold effected end of consciousness, The end of mind again is threefold : (1) The office of spiritual consciousness has been fulfilled ; (2) the attributes devoid of rest like stones fallen from the mountain-top, turned towards dissolation into their cause, disappear together therewith ; and of these dissolved ones there is no more production, for want of any purpose—(3) in this state, the spirit, outgrowing all attributive connection, pure and shining in his own pristine form, becomes isolated.

The spirit, witnessing this sevenfold consciousness, to its utmost stage, is called ‘“‘ Adept.” And even on the retrogade procreation of the mind, he is emancipated and becomes “adept.” because of his having gone beyond the range of the

’ attributes.

• Discriminative knowledge becomes the means to avoidance, only when fally accomplished ; and since this accomplishment is not possible without some means, therefore now commences the consideration of such means. Suira (28):—On the decay of impurity through the practice of the accessories of yoga, there is an enlightenment of consciousness, till discriminative knowledge is accomplished.

Com :—“ Accessories of yoga”: the eight, about to be described ; through the practice of these, results the decay of impurity in the shape of the fivefold misconception ; and on this decay, results the manifestation of right knowledge. As the accessories come to be practised, the impurity becomes gradually attenaated ; and as this decay, so is the

80 YOGA-DARASANA,

increase of the brightness of consciousness, dependent upon the order of the decay ; and this brightness goes on gradually increasing ‘till discriminative knowledge results’—that is to say till the recognition of the natare of the Spirit and the

Attributes. © The practice of the accessories of Yoga is the cause of the disjunction of impurity, as the axe is of the (disjunction of the) object cut ; and it is the cause of the attainment of discriminative knowledge, as virtue is of pleasure ; and inno other way can it be a cause. How. many are these causes said to be in science? They are nine—e. g. (1) Utpattikérana the originative (2) ‘ Sthitikarana (fixitive), (3) “abhivyaktikarana” (manifestive), (4) “vik@rakarana” (modificatory), (5) ‘“Pratyayakarana” (cognitive), (6) “A ptikarana” (approaching), (7) “Viyogakarana” (disjunctive), (8) “Anyatvakarana” (Differentiative), and (9) “Dhritikarand (up-holding), To exemplify these severally—(1) the mind of ’ consciousness; (2) the soul’s purpose of the mind, and ! food of the body; (3) light and the consciousness thereof, of form or colour; (4) other objects, of the mind, and fire of the food to be cooked; (5) the knowledge of smoke, of the knowledge of fire; (6) the practice of yogic accessories, of discriminative knowledge; (7) the same practice, of impurity; (8) the goldsmith of the gold; and similarly of a single mental fanction [=oritti (feminine)], Ignorance is the cause of its stupefaction; aversion of its painfulness, desire of its pleasurableness, trae knowledge of its impartiality; (9) the body of the sense-organs, and vice versa, the great elements of the bodies, and these latter of one another,—the animal, the human and the divine bodies upholding, one another. These are the nine causes. As occasion. presents itself, these are to be applied to other objects also.. But the causal efficiency of the practice of the accessories of yoga

isonly' twofold (i.e, the disjunctive and the procuring, *as mentioned above, before the enunciation of the forms of causality). The accessories of yoga are next described 2

Restraint (or Forbearance), Observance,

Posture, Regulation of Breath, Abstraction, Con- ,,* , centration, Contemplation, and Meditation—are the

_, @ight accessories.

Com :—We shall now describe in due order, the form and practice of these.

Forbearance consists in harmlessness truth, abstinence from theft, continence and freedom from avarice.

Com :—Of these “harmlessness”=in no way and at no time wishing ill to any living being. The following restraints

• and observances have all of them abstinence for their root, and being included in its accomplishment, are performed only for the proper performance thereof ;—i. e., they are practised only in order to clarify the aforesaid abstinence. It has been thus declared: “As the Brdhmana performs many penances, so does he become alienated from the cause of harm to others and thus brings about the same harmlessness daly clarified.” “ Truth”—consists in word and mind corresponding to ‘ facts—that is word and mind both tallying with objects as . seen, inferred or heard (from authentic sources), A word is spoken for the transference of one’s thought to another, and as such if it is not deceptive or mistaken, or devoid of comprehension (unable to be comprehended by the listener), (then it is ll

82 YOGA-DARASANA. " true) ;—it is so only when it is used for the’ good of others, and not for their evil. If being spoken as. such (as a truth} it leads to the injury of others, then it would not be truth; ib would be a sin; and by this semblance of virtue (the agent) would suffer endless trouble. Therefore one ought to tell the truth witha due consideration of the good of all beings. ‘ oo : ‘ Theft consists in the acceptance of objects from others, in a manner contrary to the prescribed forms (of gift).. The abstinence from this in the shape of absence of desire therefor, is “ Astéya.” ; " “Continence”—the control of the secret generative organs. . “Freedom from avarice” consists in the non-acceptance of any objects, on account of a due sense of the discrepancies thereiu, in the shape of trouble attendant upon its acyuirement, protection, waste or consumption, attachment, and malevolence (towards other competitors). = - :

• Notes :—“Truth’—Cf. Manu: . - Brea ara ara ee a: eT: : . These, however, are— 7 . ‘

the Great Penance, when in all stages, the above are not conditioned by ( are irrespective . of ) class, place, time and convention. .. . Com :~-of these, harmlessness conditioned (or limited) by class-the killing of fish, and nothing else, by fishermen (which is wrongly tolerated by people). “Conditioned by -place’—as “JI will not killin a sacred place’; “conditioned by time”— ‘I will uct kill on the 14th day of the fortnight or on other

sacred days; and lastly the harmlessness “ conditioned by con-. vention,” [belonging to one who is above the three kinds of “glanghter” just mentioned],—as “I shall kill (animals) for — the sake of the gods and the Brahmanas, and not otherwise; ” or again killing is allowable for the warrior caste, in battle, and nowhere else. ‘Harmlessness and the rest, not conditioned hy these—class, place, time and convention—are to be always. practised, in all stages—z. ¢., with regard to all objects ; and thus being free from any sort of restriction, they are called the Great Penance, belonging to all stages. oO

The observances are—purification, con-

' tentment, penance, study and devotion to the ‘Lord.

~ Com :—Of these, “purification” the external, consists in the removal of impure objects by means of clay and water &c., and the internal, in the removal of the impnrities of the mind. “Contentment”—the absence of any desire for acquiring things other than those that are near at hand. “Penance”— the bearing of the “pair of opposites,”—stch as hnnger and thirst; heat and cold, sitting and standing, complete and formal silence (the former consisting in not expressing one’s ideas even by gestures,-and the latter in mere absence of artienlate speech); and the penances proper, are the Krichhra’ the Chandrayana &., “Study’—the study of the sciences dealing with emancipation, or thé repitition of the Pranava, “Devotion to the Lord”—the offering of all actions to the supreme and venerable. ‘Seated on the bed or wandering on the road, if he iscalm on having his donbts and misgivings removed, and looking upon the destruction of the seed of metempsychosis,—such a one would be the eternally emancipated, the experiencer of the joys of. immortality.” In this

84 YOGA-DARASANA.

connection it has been declared: “Thence the right knowledge of the retrogade sentience, and the removal of obstacles”

( Yoga-sutra, 1-29),

Of these, when Restraints and Penances— _

are obstructed by questionables, the constant pondering of the opposites (is necessary). Com :—When the Brahmana is obsessed by the question:

ables,—harmfulness and the rest (to be described in‘ the next aphorism,—such as “I will kill my malefactor,” ‘I shall tell an untruth,” “I shall take hold of his property,” “I will be valgar with his wife,” “I will be master of his holdings,”— he becomes obstructed by the glaring fever of questionables leading to evil ways, the neophyte is to ponder over the opposites thereof—?. ¢., he should think thus: Boiled in the terrific fire of metempsychosis I have taken refage in the virtues ~ of yoga, through charity and love towards all beings; so if I revert to the questionable paths after having once given them up, then I would be acting like a miserable cur—reverting to the relinquished, just as the dog licks up the vomitted food. The same process is to be applied to the other aphorisms as well (7. ¢., those treating of purification and the rest),

The questionables are slaughter (harmful: ’ ness) and the rest ;—“ (and whether these are) done, caused to be done, or approved of (abetted);

' (whether) preceded by (caused by) covetousness, anger or delusion; (whether) slight, moderate or. excessive,—they (always) have pain and ignorance for their endless fruits”—thus is the pondering upon (their) opposites.

• Com :—Slaughter is threefold, being either done, caused to be done, or abetted,—each of these again is three fold: (1): caused by convetousness 1. ¢, for the sake of the flesh or the skin ; (2) by anger—i.e¢., thinking the object to be one’s injaror; (3) by delusion—+#, ¢., thinking that virtue will result therefrom (as the slaughter in sacrifices), Covetonsness anger and delusion too are three fold: being slight moderate or excessive. Thus there are 27 forms of slaughter. The slight &., again are each threefold: the slight, the moderateslight and the excessive-slight ; and again the slight-mode-. rate, the moderate-moderate, the excessive-moderate; and lastly the slight-excessive, the moderate-excessive, and the excessive—excessive. Thus slanghter becomes, eightyone-fold. Again in accordance with decision, doubt and collectivity (1) when it is decided that fish is to be killed( (2) when it is doubtfal whether the fish or the goat is to be killed ; and (3) when both of them are to be killed, ) it becom es innumerable, because of the innumerability of living beings. The same divisions are to be applied to untrath and the rest also. “These questionables have pain and ignorance for their endless fruits”—thus is to be the pondering upon their opposites.—e. g., the killer first of all cripples the powers of the animal to be slaughtered (by binding it fast to some pole &c.,) then gives it pain by letting fall some weapon, and then deprives it of its life even. Then from the crippling of its power results the crippling of the powers of the killer’s accoutrements (or accessories), both animate (wife &c.) and inanimate (bed, food &c.); from the animals pain results his - own misery in hell, and during future brute existence (the necessary consequence of slaughter) ; and the Joss of life leads to his continuous existence on the brink of death (on account of some incurable disease) (daring which state), though wishing to be .dead, he still breathes, on account of there being a fixed time for the fruition of pain (as death would save him

Continence being confirmed, the attains _ -ment of vigour— . oo . “Com :—By the attainment of this, - the Yogi raises to perfection the irrepressible qualities (the powers); and becoming perfected he is able to infuse wisdom into his disciples.

Non-covetousness being confirmed,

knowledge of the how and wherefore of births,

Com :—Supply “accrue to him.” “Who was I? How was 1? What is this (birth)? How is this? What shall I. be? How shall 1 be?’—Sach longings after knowing all about his past, present and future births, become by themselves sutisfied. .

Now we speak with regard to the Observances. ~ ‘ .

From purity, disgust for one’s own __ body and non-intercourse with others,

Com:—Being disgusted with his body the Yogi‘begins purificutioris ; but finding the body to be full of discrepancies, he loses all attachment thereto, and thus becomes “self-controlled” (Yat), And farther (there is) “non-intercourse with others” —looking upon the nature of the body, and desiring to give up his own body on account of not finding it purified even on being washed with clay and water,—how‘’can such a one have intercourse with the extremely dirty bodies of others? ~ . coe ;

88 YOGA-DARASANA.

And also

Purity, complacency, concentration,

subjugation of the senses, and fitness for communion with the Spirit—(all accruing) to the thinking principle (Zié. Goodness),

Com :—From purification results the “purity” of the think. ing principle (mind), thence its complacency, thence its concentration, thence its subjugation of the senses, and finally its fitness for spiritual communion,—all these result from the confirmation of purity.

From contentment, superlative felicity,

Com :—As has been declared: “Whatever constitutes the desirable pleasure in this world, and whatever great pleasure there is in heaven,—all these do not compare with the sixteenth part of the felicity attendant upon the suppression of desires.”

From penance, after the decay of impurities, the occult powers of the body and the senses,

Com:—As soon as penance is accomplished, it destroys the enveloping impurity ; and from the removal of this enveloping impurity result the occult powers of the body (Buoyancy and the rest) and of the senses (hearing and seeing at great distances &c.)

From study, communion with the desired deity.

" Com :—-To one given to study, the Gods, the sages and the perfectons, all become perceptible, and are ready for his actions.

From devotion to the Lord, the accomplishment of meditation. Com :—Meditation is accomplished for one who has offered up all his connections with the Lord ; and by this accomplishment, he rightly knows all that is good for him, in. other places, in other bodies and at other time; thence his, consciousness perceives all things rightly. ‘ Restraints and observances, together with the attendant powers, have been described ; we now speak of Posture of the rest.

Posture is that which is steady and Com:—And there are : the (1) Padmdsana (lotus) (2) Veerd-. sana (heroic), (3) Bhadrdsana (decent), (4) Svastikdsana (like — the mystic sign) (5) Danddsana (staff), (6) Sopasraydsana (supported) (7) Paryankdsana (bedstead), (8) Kraunchanishadasana (seated heron), (9) Hastanishdddsana (seated elephant), (10) Ushtranishadasana (seated camel), (11) Samasansthanasana (evenly balanced), (12) Sthirasukhdsana (the steady and pleasant) i. ¢., in accordance with one’s pleasure, and so forth. Note.—For the definitions of these postures, the reader is referred. to the Hatha-yoga-pradipika.”’ -

By slackening of effort, and the con- _ templation of the infinite. 12

90 YOGA-DARSAMA.

Com:—“ Sapply—* it (posture) is accomplished.” On the cessation of effort, posture is accomplished ; and there is no quivering of the body. Or, the mind contemplating on the Infinite accomplishes Posture.

Thence, Non-Embarrasment by the

. pairs (of opposites).

Com:—By the accomplishment posture, the Yogi is not embarrased by the pairs of opposites—sach as heat and cold &c,

Thereupon, the Regulation of Breath,— the controlling of the course of inspiration and expiration.

Com:—On the accomplishment of postare, results the Regalation of Breath, which consists in the interruption (stoppage) in the course of inspiration (the inhaling of sir) and expiration (the exhaling of the inhaled air).

And that again

is an external, internal or stationary

function,—regulated by place, time and number, —protracted or subtile (long or short).

Oom:—The interruption, preceded by expiration, is external; and that again, preceded by in inspiration, is internal ; the absence of both is the third, the stationary fanction, attainable by a single effort ; just as a drop of water placed on a heated stone—slab, becomes shrivelled from all sides, 80 is the absence of the two (inspiration and expiration).

PADA H—8UTRA 51. 91 All these three are “regulated by place” ,—“ This particular place is its object ” ; “regulated by time ”—as characterised by the measures of time; “ regulated of number ” ,—the first stroke is to consist of so many inspirations and expirations ; in the same manner the second stroke of the overpowered (breath) is to consist of so many ; in the same manner the third, so the slight, so the moderate, so the excessive,—such is the regulation by number. And this regulation of Breath when practised, is protracted or subtile (long or short).

The fourth is dependent on the recog.

nition of the outer and inner spheres,

. Com :—The “outer sphere” regulated by place, time and number being passed over, so also the inner sphere regulated in the same manner, being passed over,—both being protraoted as well as subtile—that which is preceded by these, and consists of the snbjagation of the stages in the social stoppage of then two,—is the fourth kind of Regulation of Breath. The third is the interruption untouched by any object, no sooner began than regulated by plage, time and number,—being protracted and subtile; and the fourth is the interruption preceded by the indication of the first two, bronght forth by the subjugation of the stages, through the recognition of the objects of exhalation and inhalation ; such is the difference between the 3rd and 4th (the third is not preceded by the cognition of any object, and is brought about by a single effort, whereas the fourth is preceded by the recognition of objects and is only amenable to long continued effort).

Note :—The 1st the Fzternal, the Exhalation is the Réchaka.

The 2nd the Internal, Inhalation—is the Piraka.

. The 8rd is the Kumbhaka 1st kind.

and 4th Do. 2nd kind, ;

92 " YOGA-DARSANA,

Then is destroyed the envelope of light. Com :—Of the Yogi practising the regulation of breath, the action enveloping right kuowledge is destroyed, This is thas described—“The net of great delusion enveloping the illuminative goodness, turns it towards evil deeds.” This lightenveloping and birth-causing action of the Yogi is attenuated by the practice of the regulation of breath, and is decaying every moment. As has been declared: ‘“ There is no penance above the regulation of breath ; because there-from results the removal of impurities and the illumination of knowledge.”

• And also,

the fitness of the mind for concentration. Com :--This also results from regulation of breath alone, in accordance with the aphorism: ‘Or by the expulsion and retention of breath”~-(Yoga-Sutra—I-34.) Now what is Abstraction ?

Abstraction is the assumption, as it were, by the senses of the original nature ofthe mind,from want of application to their (respective) objects,

Com :—On the absence of application to their respective objects, resaits the “assumption, as it were, of the original nature of the mind”—that is to say, on the suppression of the mind, the senses also becoming suppressed, do not stand in need of any other means, like the control of other senses

(z.¢., one sense being suppressed by a certain means, the subjegation of the other senses stands in need of other means ;)

PADA TI—SuUTRA. 55. 93 but on the suppression of the mind, that of the senses follows directly. Just.as the bees fly along with the chief of the black bees, and rest after he has rested, so onthe suppression of the mind, the senses become subjugated—and this constitutes Abstraction.

Thence the complete subjugation of the senses.

. Com :—"The subjugation of the senses consists in the nonhankering after the various sensuous objects, sound and the rest’”’--so say some. Hankerling is attachment, that which alienates the agent from his advancement. The applications not contradictory (to scripture) is allowable (so this application, free from any that is contradictory to the scrupture, constitutes sabjugation, according to others). The optional communion with objects (is subjugation)—say others, (That is, the senses turning towards and touching objects only when desired by the agent). Others again assert the subjugation of the senses to consist in perception of sound and the rest, free from pleasure and pain, through the absence of attachment and aversion. It is total non-perception (absence of sensation) due to concentration—says Jaig-ishavya. Thence (from abstraction) follows this highest form of subjagation— viz., suppression of the mind, the senses being subjugated it does not, as in the case of subjugation of the senees, stand in need of any other means due to any effort of the Yogi.

a4 YOGA-DARSANA, SEOTION III. OF THE OCCULT POWERS.

The five outer means having been described, the author now proceeds to explain Concentration.