2. Samadhi Pada (1)

Now (begins) the exposition of Yoga. Com. :—Atha denotes ‘ Adhikéra’ i. e, the commencement of a topic. (The meaning of the Sutra being :) The Science of the instruction of Yoga is to be understood to have begun (here). Yoga is Samddhi, Meditation; but (this meditation) isa property of the internal organ, common to all its various stages. The stages or states of the internal organ are: (1) The Fickle (Kshtpta), (2) The Infatuated (Mugdha), (3) Voluptuous or Distracted (Vikshipta), (4) The One-pointed (Ekdgra), and (5) The Controlled (Wiruddha). From among these, the meditation in the Voluptuous or Distracted state of the internal organ, being subordinate to the voluptuousness or dietrac-

2 YOGA-DARBSANA. tion, has no place on the side of Yoga (proper). That (meditation) however which belongs to the one-pointed internal organ, enlightening the true and agreeable object, destroying the troubles, loosening the bouds of action, and bringing one face to face with Control proper—such meditation is called the Conscious (Samprajndta) Yoga. This is attended by Argumentation, Deliberation, Joy and Egoism.

’ The entire subjugation of all the functions (of the internal organ) constitutes what is called Unconscious or Abstract (Asamprajndta) Yoga. ;

Notes :—At the outset it may be stated that the translation follows the interpretation of Vichaspati Mis.a, modified in places by that of Vijn&na Bhikshu,

“ Yoganusésana”—Dr. Rajendra Lal Mitra has been apparently misled by & wrong reading of the Bhashya—having read it as * yoganus’dsinam” nam sdstram,” he makes the commentator explain the word (“yogd'nusdsana’”’) as being the specific name of the work. There is no “nama” in the Bhéshya, however; hence the meaning of the Bhishya is as given in the translation. Tf however we accept Dr. Mitra’s reading (and it is by no means a bad reading), his interpretation would be the most appropriate, But Vachaspatt Misra evidently rejects this reading ; using, as be does, the root meaning of the word anusdsana, to point tothe prior authorship of Hiranyagarbha, with regard to the science of Yoga. It is remarkable that Dr. Mirta should have overlooked this fact when quoting from the Tattwa-vats’ éradi

“ Veditayvam” (“to be understood”) bythe disciples (Vij-Bhikshu). Thig word is made by Vachaspati Misra to mean that though the object to be explained is Yoga (practical) and not the science, yet the pupil is to understand the latter as the topic taken in hand, because practical Yoga itself can be explained only by means of the science; and as such the final aim of the exposition comes to be practical Yoga itself.

** Sa Cha &c.” Gha=tu (but). Though etymologically the word yoga—Samadhi, yet this latter is only a part of Yoga (as will be explained later on).

• Stages” —The Madhumati and the rest, to be explained below. ‘Meditation’ (Samadhi) is only the root-meaning of the word yoga, the real meaning being
• the suppression of the functions of the internal organ.’

“ Property of the internal organ”—this is added in order to -set aside the view that the functions belong to the Spirit. Chitta is Buddhi, the Internal, Organ; for certainly no cognition can belong to the unchanging eternal Intelligence ( Chiti-S'akti ).

The Xshipfa abounds in Rajas, the Mugdha in Tamas, and the Vikshipta in Sattwa, The One-pointed or Concentrated state is that in

which all the functions of the internal organ have ceased, and only the Sanskara (residue of the actions ) is left behind. .

“ True and agreeable object ” (“ Saddhttam artham”)—The particle Bhéta precludes all superimposed (and hence false ) objects; and “Sad’’ is employed in order to preclude the functions of Sleep which abound in Tamas, and 1 as such, causing pain, cannot be called “ agreeable.”

“Enlightening. "—The prefix pra denotes direct perception.

’ In order to define the Yoga above mentioned we the next aphorism—

'

Yoga is the suppression of the functions of internal organ, _ Com.:—Since the word ‘all’ does not appear before ‘functions, Consctous or Concrete meditation also becomes included in the name ‘yoga.’

The internal organ is made up of three attributes,—in as much as it has the characters of truth, activity and inertia, Sattwa in the form of the internal organ, when intermixed. with Rajas and Tamas, comes to be attached to power and the objects (of sense). Sattwa again, when mixed up with Tamas, tends towards sin, ignorance, non-dispassion (or attachment ) and non-power ( or weakness ). The same Sattwa. ‘lastly everywhere shinning, on having its covering of illusion removed, when tinged by Rajas, tends towards virtue, knowjedge, dispassion and power. The same Sattwa however, when passed beyond the taint of Rajas, fixed in its own form, consisting purely of discriminative knowledge of Matter and Spirit, tends towards contemplation, called “Cloud of Virtue.” This is what is called “Supreme Contemplation” by the Dhydnis.

The Sentient Faculty (or Intelligence proper), the Un-: changing and the Immobile—having the objects presented to Itself, is pure and endless; and It consists in the attribute. of Sattwa. For this reason discriminative knowledge is contrary to this (since such knowledge is modifiable, mobile, non-intelligent, finite and impure). ~

For this reason, the internal organ—having become in~ different to the sentient faculty, (naturally) suppresses the aforesaid discriminative knowledge; and when in this condition, it centres itself in mere residuum (Sanskara). This is

_ “ Seedless Meditation”—and because nothing else is cognised in this state, therefore it is called “‘ Unconscious” or Abstract ( asamprajndta ).

Thus ig Yoga—of the form of the suppression of the fanctions of the internal organ—two-fold.

Notes:—"Funelions” Pramina and the rest are to be described hereafter. “All’—If Yoga were defined as the suppression of ali the functions &c., then Conscious Meditation would be excluded; because such meditation is not totally free from such functions of the internal organ as abound in pure Sattwa. The definition given however includes this Meditation also, in as. much as there too we have the suppression of the funotions of Rajas & Tamas,

“ Truth do, "—representing Sattwa, Rajas and Tamas respectively. These characteristics however imply the others also—viz, happiness and buoyancy (of Sattwa ), remorse and unhappiness (of Rajas), and sluggishness ( of Tamas ). This three-fold character of the internal organ is laid down in onder to explain the three stages of if mentioned above. ( The Kshipta ce. )

“ Intermized with Rajas and Tamas *—in equal quantities. This represents the Distracted ( Vikshipta ) stage.

© When mined up with Tamas "representing the Infatuated ( mugdha ) stage,

% Ignorance "—-Mistaken knowledge,

@ Ténged with Rajas"—representing the Active ( Kshipta ) state,

" Passed beyond the taint dc. "Representing the fourth stage of the internal organ. Here ends the application of the definition to Conscious Meditation.

4 The Sentient faculty dco."—This laying down of the propriety of the sentient faculty and the impropriety of discriminative knowledge serves as an introduction to the supreme suppressive ( unconscious) Meditation which leads to the rejection of discriminative knowledge, and the acceptance of the Sentient Faculty pure and simple,

“« Pure "because free from impurities in the shape of pleasure, pain and the like.

“ Having objects presented to herself "—This is added in order to meet the objection that ‘the sentient faculty (1) cognising the various objects of. sense and (3 ) accepting and rejecting the various forms of such objects,—

eannot be said to be either pura or endless’. The objection would have held good if the sentient faculty took upon itself the various forms &c. Bat such is not the fact; it is Buddhi, the internal organ, which assumes the various forms of the objects of sense, dnd presents these as such to the sentient faculty. which latter being by its very nature immobile, is untouched by these, The possibility of such cognition by a Faculty iteelf untouched by the objects, will be explained later on.

“ For this reason dc.” —From here begins the application of the definition toUnconscious Meditation,

“ Seed-less "—devoid of the seeds, Birth, life and experience de.

The definition of Yoga then comes to be this ; Yoga is that particular state of the internal organ, in which its functions ( in the form of Pramdna and the rest ) have been suppressed.

The internal organ being in that condition —and as such there being a complete absence of objects,—what is the character of the Purusha—being as it is of the nature of the cognition of Buddhi (the internal organ)?

Reply :—

Then there is an abiding of the spectator ' in its own form.

Com. :—“The abiding in its own form” is then, as in beatitude (identical with) the sentient faculty. In the (ordinary) waking state however, the sentient faculty, though being the same, is not (exactly) the same,

Notes:—The present Sutra is introduced in order—(1) to show the motive for the said Yoga. (2) to complete the definition of Yoga, and (8) to show the unchanging character of the Purusha.

The sense of the question may be thus rendered, in the words of Vijnina Bhikshu: ‘When the internal organ is in the condition of Abstract Meditation, then in what character does the Purusha stand—being as it is of the form of the cognition of Buddhi, 4. its witness ? Does it even then, as in the ordinary waking state, standin the form of illuminiation (prakds‘a),— its non-perception being due to the absence of objects? or does it then become, like a log of wood, non-illuminating ?” The aphorism replies, admitting the former of thease two alternatives.

Then" —during Abstract Meditation,—and not during the ordinary wake ing state, : ' « As in beatitude "—This is added in order tq shew that the motive is no other than the removal of pain in the form of the functions,

“In the waking dc." —This is added in anticipation of the following objection : “ The sentient faculty abiding in itsform during meditation, brings about absence of pain and non-abiding in it in the ordinary state, and as such bringing about pain, would become modifying; ani if such a difference were set aside, there would be an identity between the meditative and the waking states.” The sense of the reply is that the unchanging sentient faculty never swerves from.its nature, but continues the same in all the states—waking or meditative. The only difference however is, thatin the waking state, the Intelligence does not shine so well as it does during Meditation or Beatitude.

«Abiding dc."—The unconditioned and pure form of the Purusha is pure intelligence (a sentient faculty),—the calm and the active &o. due to the predominance of the one or the other of the attributes being only its conditioned form, like the redness of the orystal due to its proximity to a: red flower ; as the orystal regains its pure whiteness on the removal of the red object, so on the removal of the functions of the internal organ, dces the Purusha regain its unalloyed abiding in its nature, The unchanging Purusha: is of the nature of pure light, during meditation, as well as during the waking state.

In comparison with Abstract Meditation, Concrete Meditation is to be taken along with the waking state,

How then ? On account of the objects having been presented,—

At other times, conformity to the functions,

Com.:—In the waking state the functions of the Purusha areindentical with those of the internal organ. Hence the Sutra: “Perception is one and cognition or knowledge is Perception.”

The internal organ, like the magnet, affecting by mete. proximity, being the object of perception, becomes the self of: the Purusha, the Lord. Therefore the cause of the Purnsha’s perception of the functions of the internal organ is its eter nal connection therewith. Notes:—At other times”—In the waking state.

“Jdentical éc.”—That is to say—as in the case of the crystal and the red flower, so in that of the Purusha and the internal organ, close proximity leads to a notion of identity; and this leads to the imposition of the funotions of the internal organ on the Purusha—e. g. “I am happy &c,” Though this imposition too is only @ funotion of the internal organ, and as such does not affect the true nature of the Purusba, yet the presentation of the Purusha in the colours of the internal organ leads to the notions of ‘wrongness’ “ agency,’ ‘discriminative wisdom’ é&c., with regard to the Purusha, which is, by its very nature, free from allthese. This point is dealt with at lenght in 1V-22 and III-34.

• Hence the Sutra &c.”"—This Sutra is attributed by Vachaspati Misra as | well as by Vidnydna Bhikshu, to Panchasikha Acharya, the great master of ; Sankhya.

The question started by the first part of this Sutra is—How can the-peroeption be one and the same, in the case of the internal organ and that of the Purusha? For, the perception of the internal organ is no other than the function with regard to the various objects of sense and to discriminative knowledge,—a function inferred to be insentient on account of its owing ita origin to insentient Nature; whereas the perception of the Purusha must be other than this—being simple cognition in the form of pure intelligence,

To this the second part replies—* Cognition is Perception.” The Sameness or oneness spoken of is with regard to the fleeting (appearing and disappeaaring) cognition, to which the term is ordinarily ‘applied. Intelligence is the Purusha’s nature, not its cognition (as the question presupposes), amenable as itis to inference from sacred texts, and not to ordinary perception, By this it is shown that in the waking state the final cause is Ignorance, which also leads to the connection of the Purusha with the internal organ, which in its turn leads to the idea (in the Purusha) of ownership, and thence of experience (pleasure and pain),

“The internal organ like the magnet &c.”—This is added in anticipation of the objection that the fact of the connection of the internal organ with the Purusha helping towards the experience of the latter, would prove the modifying character of the Purusha, The sense of the Bhdsha is that the internal organ is not in contact with the Purusha, but only in proximity with it; and this proximity too is neither in space nor in time, ( becauee Purusha is unconnected with these, being eternal and omnipresent), but only in the form of Capability. And the faculty of experience (of the Purusha), and that of being the object of experience (of the internal organ) cannot be denied; with this last point in view it is added—“being the object of perception” i, having developed into the form of the various objects of sense, Sound &c.— and as such becoming objects of experience, .

“Of the purusha”—Though experience, being of the form of the objects of sense, is really a function of the internal organ, yet it is spoken of here as belonging to the Purusha, on account of the identity of the functions of the éwo (in the waking state). ot

Thus it is proved that though there ia no real dontact of the Purusha with the internal organ, yet there applies to it the character of participatitig im the benefits offered by the internal organ, as also that of being unchanging.

“ The Cause of the Purtsha’s éc”,,—This is added in anticipation of the following objection: “The idea of ownership, leading to experience, has been said to be due to Ignorance —but to which cause do you attribute the action of this Ignorance ? There must be some cause for this.” The sensé of the reply is that the cause is no other than an ( hypothetical ) eternal cotinection ( between the eternal Purusha and tle eternal Ignorance ), which is like the relation of the seed and the sprotit.

The internal organ being manifold, the objects of suppression,

the functions, are five-fold, painful (and ) non-painful.

Oom:—The “‘painfal” are causes of pain—the fraitful ground for the aggregate of the karmic residua. And the “non-painfal” have knowledge for their object, and are opposed to the action of the Attributes. The non-painful ones falling inthe current. of the painful ones, though occurring within two painful ones, are still non-painful ; similarly are the painfal ones, occurring among non-painful ones, called “ painfal.”

Residua of one kind are those brought about by the fanctions of the same kind, and also the fanctions by the residu—this wheel of function and residua is incessantly revolving.

Thus the internal organ, having attained to this condition, and its action having ended, stands equal to the Spirit, or is dissolved.

These functions being painfal, and non-painful, are five-fold.

Notes.—“Xlésahétukah” is explained by Vachasputi Misra as aleo meaning —caused by the troubles—Asmité &.” Knowledge” —Knowledge discriminative of the Spirit and the Attributes; hence “ opposed to the action of the Attributes.”

“The painful ones falling éc.”—This is added, in order to meet the following objection: “All individuals being born with passions and attachments, they are all possessed only of the painful functions ; and no non-painful ones are possible among a host of the other kind; consequently to assert that the painful functions are suppressed by the non-painful once, aud these latter

again by the higher Dispassio 1, is @ mere waste of words, Vijnana Bhikshu however explains it as anticipating the following objection. “The author of the aphorisms has laid down the advisability only of the Dark (the painful) and the Good (the non-painful) functions, and he has altogether ignored those of a mixed character.” The reply serves to include these latter in the two mentioned in the aphorism,

“ Residua dc,” —With a view to describe the effects of the functions of the internal organ, the commentator begins here with the mention of the cause of the troubles of Re-birth.

• Of one kind &c,”—The two kinds here spoken of are the ‘painful’ and :

; the ‘ non-painful.’

• Thus the internal &c.” —Thus i.e, being of the nature of the karmic cycle,

‘* In this condition.”—Having been suppressed ¢.e. during meditation.

** Is turning” —Till the completion of the suppression,

“ Stands equal to the spirit" —This in the case of a living adept—the Jivanmuktae :

“ Tg dissolved" —In the case of the ordinary beatitude. The former disappearance of the internal organ is called its Sarupandia (t.e., the destruction of the internal organ with its form), and the latter the Arupandia ( without form ).

Right Notion, Misconception, Fancy, Sleep and Memory. ~

Com:—Among these (%.e. the five-fold fanctions of the internal organ just named )—

Perception, Inference, Testimony are the right Notions.

Com:—The internal organ being affected by the external object through the path-way of the sense-organs, there arises a functioning thereof, having the aforesaid external thing for its object, and having as its principal concern the ascertainment of a certain specific aspect of the object, which naturally partakes of the generic as well as of the specific. Such a function

2

constitutes the Right Notion, called Perception. The effect of this Right Notion is the cognition of the function of the internal organ—the cognition belonging to the Spirit, and being co-ordinate or identical ( with the Buddhi). The Spirit is the joint-cogniser with the internal organ. This we shall explain later on.

Of the object of inference there is a certain relationship which is common to all homogenous objects, and dissociated from the heterogenous ones ; the function, having this relation for its object, concerned chiefly with the ascertainment of the generic (character of things), is Inference. As for example— The planets have motion, because they approach different regions, like Chaitra ;—the Vindhya Mountain having no such approach, has no motion.’

A certain object, having been either perceived or inferred by an authoritative person, is verbally expressed for the sake of transferring that cognition to another person. The function having, through words, such a thing for its object, is Testimony for the listener. That Testimony fails which is based on the assertion of an untrustworthy speaker,.who has neither seen nor inferred an object truly. If however, the original speaker has seen and inferred an object truly, then the testimony becomes infallible.

Notes: (1) ** Cognition of the function of the internal organ "—The form of the function is —“ This is a jar;” whereas that of the cognition is—*I perceive the jar.’

(2) “Zs co-ordinate or identical dc.”—This is added in anticipation of the following objection : ‘The cognition being in the Spirit, is cannot be the effect of a function of the internal organ.’ The sense of the reply is that the cognition of the Spirit is not produced; what happens is that the intelligence of the Spirit, being reflected in the mirror of the internal organ, is stamped with the character of the objective form then predominating in the Buddhic function, Thus then, this intelligence being identical with the internal organ, with which again the function is identical,—both come to have a common substrate ; and as such the cognition of the Spirit is quite rightly said to be the effect of the function ( Vide Aph. I—4.)

(3) “ Having as its principal concern déc.”—This serves to differentiate Perception from Inference, Though the generic character of things also, appears in Perception, yet this is always subordinated to the specific,

This definition of Perception implies direct cognition ‘of all kinds, thus applying also to discriminative knowledge.

“ Joint Cogniser.”—In anticipation of the following objection :—

“All external percepation has been seen to be of the form of the object; Spirit on the other hand, being unchanging, can never take any objective form ; under these circumstances, how can the Spirit be said to be the witness of the function of the internal organ ? Or, secondly, how can the cognition of the Spirit be identical with the said function ?? Thesense of the reply is that though the real cogniser is the internal organ, yet the Spirit becomes its co-partner (in the manner explained in note 2, )

(4) Later on "—i,e. in Sutra IV. 21.

(5) Common to the homogenous "—This differentiates the definition from all kinds of Contradictory Inference.

(6) “ Dissociated from the heterogenous" —This sets aside the Too Broad General and Partial Inferences.

(7) “ Relationship" —~This relationship is constituted by the Middle Term, the mark or the characterestic.—This sets aside the Incomplete Inference.

(8) “‘ concerned Chiefly éc."—This differentiates the given definition from Perception.

(9) * An authoritative person”—The authority, meant here, implies the possession of the knowledge of truth, mercy, and the extreme subtlesensitiveness of the sense-organs,

(10) “If the original speaker dc.""—This is added in order to validate the authority of the Smritis, where the original speaker is said to be God Himselfs ‘

Misconception is false notion, abiding in a

form, which is not that (of the object).

Com:—This is not a right notion ; because, it is always set aside by right notion, which has for its object something really existing in the external world. It has been always seen that a right notion always sets aside a wrong one; ¢.g. the perception of the double moon is set aside by the subsequentive of the single moon.

It is this that constitutes the five-fold Illusion or Nescience:—(1) Ignorance, (2) Egotism, (8) Attachment, (4) Envy, and (5) Tenacity of life—the five Troubles. These five

have also the respective names of : (1) Tamas (Darkness), (2)

Moha (Illusion ), (3) Mohumoha ( Great Illusion, ), ( 4)

(Timisra)and (5) Andhatamisra. The (Blinding Darkness)

This will be defined in connection with the impurities of the

internal organ.

Notes: (1)* Abiding dc.,"—-This includes « Doubt.”

(2) “ False notion *—Serves to set aside“ Fancy;” because people ordinarily act professedly in accordance with “Fancy,” byt never with « False Notion.”

(8) “ Ignorance dc." —Ct. Sinkhya-Karika.

“ATMAMSEIT ArgeT T eaaay were: | “ aftatsergaar qar aaerqaniag:

Fancy is (a notion) founded ona knowledge conveyed by words, but of which there is no | object (corresponding in reality),

Com: This cannot be included either within Right Notion, or within Misconception. Because though it has got no object corresponding in reality, yet its acceptance in usage is seen to be based on the power of the knowledge of words. As for example, the assertion—“ Intelligence is the form of the Spirit.” If the Spirit is nothing more than intelligence, then what would be named and qualified by what? It is only when there is such nomination or qualification that we have the function.—e. g. “ Chaitra’s cow.” Similarly—The Spirit, having all objective properties alienated from it, is devoid of action; ” and—* Bana sits, will sit, and sat.” With regard to absence of motion, however, only the meaning of the root is signified. Similarly again, “Spirit has the property of nonproduction”,—the qualifying adjunct here implying merely the negation of production, and not any property belonging to the Spirit: and for this reason, (in the example given) the qualification is a fancied one, on which the said usage is based

' Notes:—(1) “This cannot ¢)."—-This is added in order to guard against

the possibility of Fancy being included in Testimony, (because based on a

knowledge of words), or in Misconception (because devoid of an object), The

two qualifications in the Sutra are such that the first precludes Fancy from Misconception, and the second from Right Notion,

(2) If the Spirit dc.—The meaning of this is: Sometimes difference is perceived in identity, and at others identity in difference; and Fancy consisting in the appearance of such false difference and identity, cannot be said to be Right Notion; nor can it be called Misconception, because that would go against usage,

(3) “ What” and “ What de.”—The object qualified, and, the qualification. Because there can be no qualification, when the qualified and the qualifier are identical.

C4) “ We have the function "—¢.e, function in the shape of signification by sentence,—the verbal signification.

(5) “Similarly éc."—Another example of Fancy.

(6) ““ Objective properties” —Such as mobility &c. belonging to earth and the other like external objecte,

(7) “ Devoid of action "—Thisis ealled Fancy, because according to the Sankhya there can be no property of the character of mere negation; and as each the property mentioned cannot be said to belong to the Spirit.

(8) “Bana sits éc.”—The third example (a popular one). In the sentence « Bana Sits dc,” what is implied by ¢ sits &o,’ is a mere sequence of time, as in the case of “he cooks.”

(9) “ With regard to the absence of motion éc.”—This is said in anticipation of the following assertion of the objector—“ All right, we may accept the qualification of the ‘bana’ by the action of ‘sitting’ (with the aforesaid sequence of time), which is certainly other than the bana itself.” The sense ofthe reply according to Vijnana Bhikshu is that in the case of the Fancy with regard to the “absence of motion,” the only real signification consists in the meaning of the root qualified by the various tenses, The «nominative agency,’ and ‘the tense with reference to the agency’ &c. are all fancied; because the action of the form of ‘absence of motion’ cannot belong to the bina. Vichaspatimisra however explains thus:—* The sbsence of itself is assumed in the first place, then follows a whole series of assumptions with regard to ita affirmative character, and the sequence of time with reference to it.”

(10) Similarly &c.’—This last example is cited with the following fact in View:—“ The assumed negation, like affirmation, appears as if referring to all the Spirits ; and it is not a property apart from the Spirit itself.”

14 YOGA-DARSANA. .

Sleep is the function having for its object the conception -of negation.

Com:—And this is a particular kind of conception, because it is recalled in the waking state How? Inthis manner: “ (1) I have slept well; my happy mind brightens my intellect. (2) I have slept ill; my mind wandering listlessly, has become worthless. (3) I have slept like a log of wood; my limbs are heavy; and my tired mind is lazy and seems to be absent.’ This recalling by a person on waking would not have been, if there were no knowledge of any conception; the reminiscences connected with sleep could not have the conception for

their object. Therefore Sleep is a particular conception; and this too, like all other conceptions, ought to be suppressed during meditation.

Notes :—“Recalling”—i,¢, (in all its details), These details are exemplified

. in the following sentences,

(2) “Z have slept dc”—The three kinds of sleep described owe their difference to the preponderance of one or other of the three attributes during sleep e.g. The first shows ® preponderance of Sattwa over Rajas and Tamas (2) that of Rajas over Sattwa and Tamas, and (8) that of Tamas over the other two.

(8) ‘* Ought to be suppressed” —Because abounding in Tamas it is cone tradictory to both kinds of meditation,

Memory is the non-relinquishmert of an object that has been cognised.

Com:—Does the internal organ remember the cognition, or the object? The cognition,—coloured by the cognised (object), and (as such) manifesting (or illuminating) the forms of both the cognised (object) and the cognition,—produces an impression, (sanskdra) of the same character. And this impression, being of the same form as its cause, brings about a recollection of the same character, partaking of both the cognised and the cognition.

Of these, the cognition has got the form of the cognition for its principal factor; and Memory or Recollection has got the form of the cognised for its precedent.

This Memory is two-fold—( 1) One whose object to be remembered is assumed, and (2) the other whose object is not assumed. During a dream we have the former, whereas in the waking state, we have the latter.

All kinds of Memory owe their existence to the prior experience of Right Notion, Misconception, Fancy, Sleep and Memory.

All these functions are constituted by pleasure, pain and illusion. These three will be explained under ‘ Klesa’. Attachment belongs to pleasure and envy to pain; while bellusion is ignorance. All these functions are to be suppressed—their suppression leading to one of the two sorts of Meditation.

Notes:—(1) Memory differs from the preceding functions in this that the aforesaid functions lead to the cognition of strong and unseen objects, whereas Memory can never go beyond the field of past experience,

(2) "* Of the same character”—i. e. Partaking of the character of the cognise as well as the cognition.

(8) “ Of these, the cognition dc.” — Granana (literally) = Holding, or accepting ; and certainly no holding is possible of an object already heid; conse. quently the characteristic of the cognition here noted, implies the province of cognition (pratyaya or Jnana) to be restricted to strange and unseen objects, The use of the word Buddhiis here ambiguous, Here it=Jndna; and not antahkarana, 98 usual,

(4) “Memory has got dc.”—This precedence of the cognised object is the Same as the fact of its having already been the object of some foregoing function, Thus then the definition of Memory comes to be the function having for its object something that has already been the object of a foregoing function. And this is the * non-relinquishment” (of an object already cognised by @ foregoing function) mentioned in the aphorism.

(5) “This Memory is two-fold"—This is added in order to meet the assertion thatina dream memory is found to be touching unknown regions. The sense of the reply that what we find in a dream is not real recollection but only a semblance thereof,

(6) “ Assumed”—i.e, not really existing. -

16 YOGA-DARASAN.

What is the means for the suppression of these?

By Exercise and Dispassion, ( follows ) their suppression,

Com:—The river of the internal organ flows both ways. It flows for good, and it flows for evil. That which has its mouth at Isolation, and its bottom in Discrimination, flows for good. Where-as the one having its month at Rebirth and its bottom in Non-discrimination, flows for evil, Among these, the flow of (worldly) objects is thinned by

Dispassion; and the flow of discrimination ‘is opend by the Exercise of discriminative vision. Thus we see that the suppression of the fanctions of the internal organ is dependent upon both of these.

Notes. :—" Having its mouth ¢o,"—i.e. Having its end in Isolation and ita current flowing through discrimination of Spirit from Matter.

(2) “ Tkinned.”—Damned i.e, stopped.

Exercise is the effort towards quietness.

Com:—“Quietness” (Sthit/) is the calm flow of the internal organ clear of its fanctionings. And Exercise consists in an effort for this ic. an undaunted courageous and spirited endeavour, consisting in acting upto the means of attaining the aforesaid calmness.

Notes :—(1) “ Clear of its functionings"—i.e. of the Foul and Dark funetions. This is added by the commentator in consideration of Concrete Meditation which abounds in Goodness.

(2) “Acting upto the means"—The means are Restraint and the rest to be described in Sec, II.

But it is of firm ground when attended to fora long time unremittingly and with proper devotion.

Com. :—Being attended to for a long time, and unremittingly—and brought about by penance, celibacy, knowledge and faith, and as such endowed with proper devotion—it becomes steadfast ; that is to say, its object is not then easily suppressed by the impressions of the agitative stage. Notes :—{ 1) The “but” of the aphorism points to the following difficulty in the mind of the author: Exercise being bound up with its eternal contradictory, the impressions of the Agitation stage, how can it lead to calm- . ness? In reply, the aphorism laysdown the steady character of exercise when accompained by the qualifications herein enumerated.

Dispassion is the ( Vasikdrasanjné ) ‘ Consciousness of being the subjugator, belonging to one who is devoid of any thirst for perceptible and scriptural objects. Com. :—When one becomes devoid of any desire for the temporal perceptible objects—women, food drink and wealth,—and for the scriptaraliobjects—the attainment of heaven, dis-embodiment, dissolution in Natare,—then his internal organ, noticing the objective discrepancies even in the relation of celestial and terrestrial objects, attains to the name of Vaésikérasanjnd which, on the strength of the recognition of discrepancies, is of the nature of starira, 7.¢., free from all faults of attachment, (And this Vasikdrasanjnd or consciousness of being the subjugator, is Dispassion. ) Notes:—(1) The internal organ, noticing the discrepancies, becomes indifferent to the various objects of sense, and to this indifference is given the mame of Vasikarasajnd. (2) “Discrepancies of objects "—4.e,, the fact of their being subject to the three kinds of pain, The other kinds of Dispassion will be described later on,

Indifference to the attributes, being conducive to the knowledge of the Spirit, is the highest ( form of it ),

Com. :—(1) The agent who recognises discrepancies in temporal and spiritual objects, and hence becomes dispassionate, and (2) one whose internal organ has been calmed by supreme discrimination due to the purity of spiritnal exercise, and who has hence become detached from the attributes constituting the manifested and the unmanifested forms of matter ;—these two indicate the two kinds of Dispassion. Of these, the latter is the sole effalgence of wisdom, on the appearance of which, the agent eqnipped with knowledge, reflects thus: “I have attained to what I had to attain,— the objects to be destroyed, the troubles, have been destreyed,—cut off is the thickly interwoven chain of metemspsychosis, whose unbroken range causes the death of the born and the birth of the dead.”

Dispassion is the highest stage of knowledge; and the necessary concomittant of this alone, is Isolation.

Notes : (1) “ Purity °—Freedom from Foulness and Darkness,

(2) “One whose internal organ dc"—This qualification is what is technically called “Cloud of Virtue,”

(3) “Two kinds of Dispassion."—The first form is possible when the internal organ is left contaminated with a particle of Foulness, having all Darkness completely washed away by the excessof Goodness. This may belong even to the Taushtikas (those whose aim ends in thenine forms of contentment ), who thereby attain to “dissolution into nature.” [ Of, Sdnkhyakérika ; “ Vairdgydt prakritilaygah &o.&0..”

(4) Sole effulgence of wisdom ”—The egpithet “sole” precludes all objectivity from this Dispassion. This second form is free even from the slightest contamination of Foulnesa, and hence rests glorying in pure Goodness, Hence its * Effulgence.” Though effulgence forms the very nature of the internal organ, yet as this latter abounds in the impurities of Foulness and Darkness, the effulgence becomes shrouded. When however the impurities have been washed off, there is full effulgence, all in all.

(5) “ Zquipped with knowledge”—Resting in the meditation, “cloud of virtue,” on the attainment of spiritual effulgence just spoken of,

(6) “ What Thad to attain "i.e Isolation ; because under the circum- _ stances, there is only the impression, deprived of its root.

(7) “ The objects to be destroyed &c, "—The following assertions are the reasons for the proceeding declaration, Vide II-12, II-18, IV-29 and IV-31.

Question :—‘ When the agent has suppressed his internal organ through the two means (just described ), how can the meditation be said to be Conscious?”

( Answer) :— .

Conscious, because attended with the forms of argumentation, deliberation, joy, and egoism.

Com. :—(1) “ Argumentation ” ;is the gross perception of the internal organ, with regard to its object ; whereas (2) “Deliberation” is subtlein its nature. (8) “Joy” is delight. (4)“ Egoism ” is the partial cognition of identity.

Of these, the first followed by the other four constitutes the Argumentative Meditation ; the second, devoid of Argumentation, the Deliberative; the third without Deliberation the Joyful. The fourth without this, is purely Egoistic. All these forms of meditation are concrete.

Notes (1) ‘Gross perception”—the “perception” is called gross” because the objects are such. Such objects are the Gods contemplated as having four arms, yellow cloth &e, &c.

(2) " Subile”—#i.e, Deliberation has for its objects the subtle primary elemente, and the rest, .

( The first two refer to the perceived )

(3) “Joy ”—refers to the instrument (the senses). The perception of the internal organ with regard to the gross senses, constitutes “Joy.” The senses are the products of Self-consciousness in which the attribute of Goodness predominates; and goodness is pleasant; therefore the senses are also pleasing ; consequently the perception by means of these is “‘ Joyous,”

(4) “Cognition of partial of identity”—this describes meditation with regard to the perceiver,

e

20 YOGA-DARASAN. Now, what is the nature of Unconscious or Abstract , meditation and what are the means to it ?

Reply :—

The other, preceded by the practice of the cause of suspension, is that in which the residua

. alone remain behind,

Com:—When all the functions have been suspended and the residna alone remain behind, then we have a supression of the internal organ, which constitutes (a form of) meditation, called the Unconscious or Abstract.

Of this the means is the highest} form of Dispassion (see above). And, because an exercise based on an object would nat be capable of being fit for its accomplishment, therefore the objectless (or immaterial) cause of suspension is made the basis

. here ; and this cause is devoid of any material object. (Consequently) the internal organ, preceded by the practice thereof, becomes immaterial, as if non-existing. This Immaterial or seedless meditation is what is called the Unconscious or the Abstract.

Notes: (1) “Suspension"—zi.¢, of the functions,

(2) “Preceded by”"—Caused or brought about by.

(8) “And becauge dc.’—This is added in order to show why the lower forms of Dispassion cannot be the cause of Unconscious Meditation. As rule, — the cause is of the same nature as the effect; hence we cannot postulate the material, Dispassion as a cause of the immaterial meditation, which can be due only to the immaterial effulgence of wisdom. Therefore the cause of the Immaterial Abstract Meditation, is “the cloud of virtue” Meditation, which owes its existence to pure Goodness following on the complete destruction of the impurities of Foulness and Darkness,—and which also is Immaterial on account of the rejection of all material objects, and as such reata in itself,

(4) “As if non-existing”—because of the absence of its effects, the various functions. .

(5) “‘Seedless—i,e. beyond the range of the seeds, the troubles, the actions and the desires, This is the literal meaning, as given by Vachaspati Misra; the real meaning being that given in the translation.

This (meditation ) is of two kinds—The Bhavapratyaya (caused by the world ) and the Updyapratyaya (caused by the means), Of these the latter belongs to the Yogis.

The world-caused belongs to the Disembodied and to the Resolved-into-Nature.

_ Com, :—To the Disembodied—i, e. the celestial beings— belongs the World-caused ( Bhavapratyaya ). These ( beings),—experiencing isolation as it were, by means of their internal organs aided by their residua alone,—carry over the residual fructifications which are cognate therewith. Similarly the Resolved-into-Nature experience isolation as it were, on the dissolution into Nature of the internal organ in its fall activity ;( and this experience continues only ) so long as the internal organ, by its inherent authority does not return ( to its work ).

Notes: (1) “ Caused by the means” i.e. by the means prescribed in the S'dstras

(2) “ Disembodied "—Thus described by Vachaspati Misra: ‘ Thinking either one of the elements or one of the senses to be their spirit, contemplating on these, and hence having their internal organs coloured by ® desire for these, and consequently on death, dissolving either into the senses or the"( subtle Elements), their internal organs consisting only of the Residua, and finally devoid of the six-sheathed ( material ) body’.

(8) “ Expertencing isolation as it were by means do.""—the similarity between isolation and the state of the internal organ of the Disembodied depends only on the fact of the latter being devoid of ite functions; the dissimilarities consisting in the fact of the internal organ being in activity and bearing a balance of the former residua,

(4) “ Carry over Etc. "—t, 6, are born again.

(5) “In full activity ""—i. e, having its ends un-fulfilled, The ends of the internal organ would be fulfilled only on the accomplishment of discriminative knowledge.

Of others, preceded by faith, energy,

’ memory, meditation and discrimination. Com.:—To the yogis belongs the Means-caused ( Upayapratyaya). “Faith,” confidence of the mind like the loving

mother, sustains the Yogi. “ Energy” accrues to an agent endued with faith and desirous of discrimination ; and on the energetic attends “ Memory”; on this the mind rests peacefally in contemplation; and to one of calm mind comes Discrimination; by means of which he comes to recognise things in their true colours. By constant practice of this, and by means of Dispassion with regard thereto, is brought about Unconscious or Abstract Meditation.

Notes (1) “ Faith” dc.—Confidence in the senses &c are not faith because itis based on illusion, hence itis specified “ of the mind”.

(2) “ Sustains *—4,e. keeps him from erring paths and keeps him fixed to the one true path of salvation.

(8) ‘* Memory "—is explained by Vachaspati Misra as ‘ Dhyana’ (contemplation ),

(4) “ Rests de"—this also implies the various stages of Meditation Restraint and the rest to be described hereafter.

(5) “ Discrimination "—so far we have the ingredients of concrete me. ditation, The meditation following this is Abstract meditation,

(6) ** Is brought about dc, "—suppression following on the discriminative knowledge of the Spirit puts a stop to the activity of the internal organ, whose ends have been all fulfilled by that time.

The nine yogis are such as have their means mild, moderate and excessive. E. G.(1) One of mild means, (2) Of moderate means, and (3) Of excessive means ; of these again the first is of three kinds: (1) The mildly—dispassionate, (2) the moderately —dispassionate and (8) the ardently—dispassionate. There are similar divisions of the moderate— means and the excessive—means.

From among these, for those of excessive means (is laid down).—

the ardently—dispassionate, proximate,

Com :—is the accomplishment of meditation, as well as its end.

Notes: (1)—“ Mild means dc."—Those “means” are Faith and the rest just decoribed,

(2)“ Mildly dispassionate”—Vachaspati Misra explains “ Samvega” aa Vairagya” .¢Dispassion '"—Though Bhojadeva and Vijnana Bhikshu both explain it as “energetic exertion ” or “ impetuosity "—The mildness or the excessiveness of these is due to prenatal causes.

(3) “ Zés end” —The abstract meditation as the effest of concrete meditation, and Isolation as that of the former.

A further distinction, on acconnt of the mild, the moderate and the excessive.

Com:—There is a distinction farther than this, such as: (1) The midly—ardent, (2) the moderately—ardent, and (3) the excessively—ardent. On account of this distinction, the accomplishment of meditation and its ends, is near to one of excessive means when mildly-ardently-dispassionate, nearer to him when moderately-ardently-dispassionate, and nearest to him when excessively-ardently-dis passionate,

Question:—“Is the extreme proximity of meditation due to this (above mentioned) cause alone? or is there any other means to its attainment ?”

Answer :—

Or by devotion to God.

Com:—The Supreme God, being attracted by the devotion (of the yog?) favours him by mere prescience. And from this prescience also accrues to the agent, the accomplishment of meditation and its ends.

Notes: (1) “ Adtracted”—brought face to face,

(2) “ Prescience” in the form :—* May the devoted agent attain to his desired end”—Such is the form of the prescient favour ag explained by Vachaspati Misra, ;

(8) “Mere prescience’—That is by His sheer will without any form of exertion.

2t YOGA-DARSANA.

Question :—“ Who is this God, distinct from Nature and Spirit ?” , Answer:— ;

God is a distinct spirit, untouched by afflictions, actions, deserts and impressions.

Com : “Afflictions,”—Ignorancc and the rest. ‘‘Actions,” good and evil,—the effects of these are the “Deserts,"—and desires in accordance with these, are the “Impressions”; though these reside in the internal organ, yet they are attributed to the Spirit, who is the experiencer of their results; just as defeat or victory really belonging to the soldiers, is attributed to their leader. That particular Spirit, who is untouched by such experience, is God.

Though there are many master-adepts who have attained to Isolation,—(yet) such have attained to Isolation after having cut off the three bondages ; whereas the connection of God with these has neither been nor ever will be. We do not know of any preceding bondage of God, as we do of the emancipated; nor is any fature bondage possible for God, as it is for the Resolved-in-nature, He is ever Isolated and ever Supreme.

(Question): “This eternal supremacy of God, due to supreme goodness,—has it any proof, or is it incapable of proof ?”

(Answer): Its proof lies in the Scriptare.

(Question) : What is the proof for this Scripture ?

(Answer) : It lies in its supreme goodness. The connection between these two,—Scriptare and jts supreme character, f. resident as they are in God’s Buddhi,—is eternal. From Scripture, it comes to this: that God is ever the Lord and ever emancipated.

And this supremacy of His is free from equality or excess, because it is never exceeded by any other supremacy; whatever should exceed it, would become that itself. Hence wherever there is the final stage of supremacy, that is God.

Nor is there any supremacy equal to it. Because when there. ate two things equally supreme (contending) with regard to a desired object, (one saying) “may this be new” and (the other contending) “may this be old”—then (in such a case) only one can be falfilled, and as sach there would result the resistence of the will of another, which would imply the lesser character of his supremacy. And farther, to two equal persons cannot belong the simultaneous accomplishment of the desired object,

—the objects being contradictory. Therefore He whose supremacy is free from equality and excess, is God; and He isa distinct Spirit.

(Notes : (1) “Though there are many master-adepts do." —The objection here met is based on the following Sutras of Kapila,—I, 92, V, 1—13. (Vide Rajendralal Mitra’s Yoga Sutras). ;

(3) “The three tondages”—{1) The natural bondage of the Resolved-im nature, (2) The modificatory bondage of the Disembodied, and (8) The- Right-hand bondage of the celestials.

(8) “Lies in supreme goodness”—The Lord has recourse to supreme goodness for the following reasons: God has no possessive relation with the goodness of the internal organ which is due to Ignorance; He only desires to save the three-fold-bound spirits from the cyole of death, by instructions with regard to wiedom and virtue; but such instructions are not possible without the assistance of wisdom and action, which latter is not possible without having recourse to Goodness washed olear of all taint of Foulness and Darkness.

_ This is the purity that is implied by the eplthet “supreme” (Prakrishia),

One is said to be subject to Ignorance when he does not recognise it ag such. One however who recognises Ignorance as ignorance and governs his actions accordingly, cannot be said to be subject to ignorance.

(4)“£ternal Supremacy"”—This epithet is added to meet the objection of mutual subserviency; which is said to be no fault, when in connection with two Eternal Entities.

(5) “What is the proof for this scripture ?"—Peroeiving the infallibility of the MantraSdstra and the medical science, we must acknowledge the forca of God’sintellect, clear of all taint of Foulness and Darkness, as shining everywhere. Similarly the Soripture, consisting of instructions for the highest bliss, and owing its compilation to God, must be attributed to the excellence of his Goodness. And when Goodness reigns supreme, there is no room for doubt and deception. Thus then the validity of the scripture is based upon the excellence and supremacy of Goodness, (of. Nyayasutra—II—i—53 Et. Seq.)

. The connection between these two &c,"—This meeta the objection that the Scripture, being an effect of excellence and as such leading to the inference 4 .

26 YOGA-DARASARA. —

thereof, becomes a form of inference, and not Testimony, The’ reply rleatiay that the Scripture indicates excellence, not by its character of an effect, but by means of the eternal relation of the denoter and the denoted. That is to gay the excellence resides in God’s Buddhi, and the Scripture too, being denotative of it, resides therein.

‘ (7) "It comes to this"—Scripture, implying the excellence of God’s Buddhi leads to the following conclusion,

’ And farther,— '

In Him is the highest limit of the seed of omni-science.

Com:—The seed of omniscience is the cognition of the parvitude ( or smallness ) and magnitude ( or largeness) of the perception of supersensorious objects, past, present and fature, individually as well as collectively. And that perzon is omniscient in whom this seed has grown to its utmost extent. There is a gradual progress of the seed of omniscience because it has various degrees, like Dimension (pariména ). That person in whom wisdom attains its limit, ts omniscient; and this is a particular Spirit.

“The above inference, ending in only a general conclusion, is not capable of denoting any particular being; consequently. the knowledge of particular names is to be looked for in the Scripture. _ For God, though there is no selfish motive, yet there is the motive of mercy for the creatures, —( being of the form ) “ By means of instractions in wisdom and virtue, I shall rescue all transmigratory spirits, at. the periodical and the final dissolution”. As is declared: “The first Knower, Lord and Great Sage, with a view to creation, in his mercy, tanght the Science to the enquiring Asuri ”. - ’ Notes: (1) “Phe above inference &c.":—This assertion precludes the possiblity of the name ‘God’ being applied to the various masters of the various philosophies—e. g. Buddha &o, : (3) “ Particular names ":—Such aa Siva, Sakti &o. . @) “ Asis declared ds, ":—by Panchasikba, The “ Great Sage ”-is Kapila an incarnation of Vishnu, ; ;

‘PADA I—UTRA 27. 21

• And such a one is— . ,

:

the Greatest of even the earliest ones, because unconditioned by time. . Com:—The early great ones are all conditioned by time. One, for whom time does not appear as a condition, is the instractor and hence the greatest of eventhe earlier ones; and as (the existence of such aone ) is established, in this cycle, by superiority, so should it be understood with reference to the past cycles also. ’ Notes: (1) “ The early great ones ":—e. g. Brahma, Vishnu &c.

The aphorism serves to distinguish the supreme God from His earliest Manifestations, Brahm4, Vishnu and others. ‘

His indicator is the Pranava. 7

Com :—God is the indicated of the. Pranava.

• (Question): ‘Is denotation of it based on convention, or is it inherent in it, like the light of the lamp’ ?

(Reply): ‘The relation of this indicated (the God) with the. indicator (the pranava) is inherent. Convention due to God only represents objects, already existing ; as for example, the natural relation of the father and son is expressed by convention as “This is the father, and that his son.” In other cycles also, convention is always dependent upon the (inherent) faculties of the indicator and the indicated. The masters of scripture declare the relation of word and meaning’ fo be eternal because of the eternal character of universal agreement (in convention.) a

Notes: (1) “Zs other cycles too eto'—This is added in anticipation of the following objection: ‘Word being an effect of Nature, is resolved together with its power into its cause, on Dissolution ; consequently when the Great Principle &c., would be produced again in due course, there could be no previous power on which the new nomenclature would be based.” The reply micans to say that though the word with its power has once become resolved into its cause, yet when the word is again brought forth, the power inbarent in it comes along with it. Andit is in accordance with: the previous relation of the word and its denotation, that God lays down the conventional. names for the new cycle,

(3) “ Agreemont”—with regard to long standing usage.

ahah Yogi who has recognised the ctiaracter of the indicator and the i _

28 . YOGA*DARABANA, Suira (28) its repetition, and the contemplation of its meaning.

Com: The repetition of the Pranava and the contemplation of its denotation—God. In its manner then the internal organ of the yogi, who repeats the pranava and reflects on its meaning, becomes concentrated; as is declared: “After repetition, one should have recourse to meditation ; and after meditation, again he should take to repetition. Through perfection in repetition and meditation the supremé spirit lightens” (Vishnu Purana- )

Notes : (1) “Becomes concentrated”—and then follows the direct perception of the supreme spirit; and hence the higher dispassion, and finally, Abstract meditation.

(2) After repetition” of the pranava.

• What more accrues to him ?

Hence the cognition of ‘reversed perception” and absence of obstacles,

Com:—All the obstacles—disease and the rest—cease to exist, by virtue of devotion to God. And to him belongs the perception of his real character. ‘As God is a Spirit, pure, blissful, isolated and free from troubles,—so also is this spirit, the counter-cogniser of Buddhi (intellect) *—such being the recognition. .

" Notes:—(1) “ Reversed perception dc.” —Vachaspati Misra explains this as the Spirit subject to illusion ; and interpreta the aphorism thus ; Thence acorues to him the cognition of the real character of the spirit of contradictory perception (é. ¢. the spirit under illusion). And this is quite in keeping with the Bhashya which explains as “ Swarupadarsanamapyasya bhavati” (“to him accrues the perception of his real character”). The interpretation of the Bhojavritti is very subtle, very inviting; and I quote the explanatory note of Dr. Rajendralal Mitra: ‘The natural function of the senses is to extend out, wards in order to receive the impressions of external objecta 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 roundabout way of description is to say that the senses hold communion exclusively with the soul.” The final upshot of both the interpretations is the same, the only difference lying in the interpretation of the epithet pratyck, the Vachaspatya making it—contradictory

knower (subject to illusion); and the Bhojavritti, explaining it as “ tumed back ” (inwards instead of outwards). Hence the words “ reversed perception ” have been placed within inverted commas in the Sxira—thus admitting of both interpretations.

(3) “ Real character "—i. ¢, spiritual character,

@) “ Pure ”—i. c. unchanging and hence free from rise and fall.

@ “ Islated "—Free trom the effects of virtue and vice.

(8) “ Troubles "—Birth, life and experience,

(6) “ Counter-cogniser of the intellect "—Though the supreme spirit and

. the spirit in general are both similar, yet there is some difference in similarity, and this epithet serves to point out that dissimlarity,

The contemplation of one object leads to a cognition of its similars. So by the contemplation of one’s human spirit, there arises the re-cognition of the supreme spirit. . :

Question : Which are the obstacles, and what the agitations of the Internal organ ; and how many are they ? ;

Disease, Languor, Doubt, Carelessness, Sloth, Worldly-mindedness, Mistaken Notions, Missing the Point, and Instability;—these causing ‘the distraction of the internal organ are the

obstacles,

• Com :—The obstacles, the distractors of the internal organ gre nine. These are possible only in the company of the fanctions of the internal organ, which latter too are not possible without these. ‘ Disease ”—disorder of the humonrs, fluids and the senses. ‘“ Languor ”—incapability of the internal organ to work. “Doubt ”—cognition touching both ends of a subject—‘this may be, this may not be’. “Carelessness” —non-reflection on the means of meditation. “Sloth ”— Inactivity of the body and mind, due to lethargy. ‘ Worldlymindedness ”—desire with regard to the connection of the internal organ with sensorious objects. ‘‘“Mistaken Notions” — contrary or false cognition. ‘Missing the Point’—nonacquirement of the state of meditation. “Instability "—the unfixed character of the internal organ with regard to the stages already acquired. The mind would become steady for the secomplishment of meditation.

$0 “YOGA-DARASANA.

These ate the distractors ofthe internal organ, the nine impnrities of meditation, also called the “Enemies” and “ obstacles ” of meditation.

Pain, Irritation, Trembling, Inspirationand Expiration are the companions of distractions.

Com :—“ Pain *—the natural, the terrestrial and the cellestial Pain is that, being struck by which living beings try for its exterpation. “Irritation ”—agitation.of the mind, due to non-falfilment of desire, “ Zrembling”—that which shakes the body. ‘“Inspiration”—is that breath which touches (draws) the external air; and “ Expiration” is that which expels the internal air.

• ‘These are the companions of distractions. These happen to those whose minds are distracted ; and not to those whose minds are at peace.

. Notes:—(l) “ Pain "—The “natural” pains are the diseases of the body and the like ; “ terrestrial paina" are those that are due to earthly beings, such as serpents, tigers & ; and “ celestial pains" are such as are due to tha irifluences of planeta and the like. ; , ;

(2) “ Trembling "—Disturbs the posture, and thence the mind. :

(8) “Inspiration” —Disturbs the ' Réchaka’ and “expiration the” Prraka,

For their prevention, exercise on one principle.

Com :—One ought to apply the internal organ fixed upon one sing!e principle, for the prevention of distraction. One whose internal organ consists in mere cognition based upon several objects, and transitory, such a one’s internal organ can never be concentrated, and as such must be distracted. If however it is drawn away from all other objects, and fixed on any one object, then it becomes concentrated, and hence not based on several objects,

One who thinks the internal organ to be concentrated when it is found to consist in an uninterrupted flow of similar cognitions,—for him, if concentration is a property of the current of the internal organ, then (there is the objection that) such a

current cannot be one, because it is momentary. if however the concentration be said to belong to the cognition, only so far as the current is concerned,—then (there is the objection that in that case, the whole of this (current), consisting either in the current of similar cognitions, or of dissimilar ones, would be fixed upon several objects, and as such concentrated ; and as such there could never be any distraction of the internal organ. Therefore it must be concluded that the internal ergan is one,and has many objects. Again if by the one internal organ were brought about unconnected and heterogenous (or dissimilar) cognitions then, one cognition would remember the object perceived by another cognition, and one would experience the effects of the karmic residua gathered by another cognition. Sucha cognition, even if in any way fixed, would imply the rule of “the cowdang and milkpudding.”

And farther, if the internal organ were different, then the (Banddha would fall into the danger of ) having done away with the cognition of his self. How ? “I am touching what i had seen,” “I am seeing what I had touched ”—such & cognition is present to the agent as being identical, though the cognitions themselves are different. How would this eonsciousness of a single cognition, the cognition of the identical self,—exjsting in several and altogether dissimliar internal organs—rest itself upon a single conscious agent ? This consciousness of personal identity is quite perceptible to the agent; and certainly the force of perception is not affected by any other proof; for all other proofs owe their strength in usage to perception alone.

Therefore the internal organ is one, fixed upon various objects, and is steady. .

« Motess—* One principle "—i. 6. God.

• Q)“ Based upon several objects” —That is beginning and ending in the semg

blance of the objects themselves, be these one or many, and not extendinto others.

‘ (8) * Transitory" —This epithet is added in order to proclude the possibility

of the internal organ perceiving another object after having porccived one :

82 YOGA-DARSANA. ~ object already. A momentary organ can never percelve more than one gbject. In the yoga system however the internal organ not being momentary is capable of running over many objects in a single moment; and as Such it is subject to distraction. " (4) “ One who thinks &.”—The opinion of a section of the nihilists who hold that though no distraction is possible in a single momentary internal organ, it would be possible in an everlasting current of the internal organ. (8) “ Such a current cannot be one" —That is one and connected with many cognitions, as they happen to come forth, Such a one cannot be momentary: and anything other than this, the nihilist denies, ; " (6) * The cowdung and the pudding "—i. ¢, the vulgar reasoning that the cowdung is the pudding, because both owe their existence to the cow, } Question, For some, this system lays down the “purifier”. ’ Whence is this ?

The peacefulness of the internal organ through friendliness, compassion, complacency _. and indifference in regard to pleasure and pain, and virtue and vice. .

• Com:—One ought to bear friendship towards all the beings that may be enjoying pleasure ; compassion towards the distressed ; complacency towards the virtuous ; and indifference towards the vicious. To one who thus bears himself, accrues pure virtue; thence the internal organ becomes cheerful (peaceful); and being cheerfal, it becomes concentrated, and attains to steadiness.

Notes:—(1) “ For some "—+, ¢. The internal organ for which the purifications are laid down,

(2) * Friexdliness "—Removes envy. . (8) “ Compassion "—The thought of removing another's pain removes the sinful desire of harming others.

(4) & Complacency "—Towards the virtuous, removes envy. : (5) “ Indifference ”"—Removes anger.

(6) * Pure virtue"—4. e. Abounding in goodness.

Or by expulsion and retention of breath.

Com:—The throwing out of the internal air through the nostrils, by a special effort, is “Expulsion;” ‘Retention’ is the regulation of breath. By these two means also is one to bring about steadiness of the internal organ.

Or Cognition resulting from sensuous

_ Objects may be the cause of steadiness, -

• Com:—Of one who concentrates (his mind) on the tip of the nose, the consciousness of superphisical odour is the disposition of smell; by concentration on the tip of the tongue, the consciousness of taste; that of colour, in the palate ; that: of touch, in the centre of the tongue; and that of sound at the base of the tongue. These dispositions, when produced, bind the internal organ to steadiness, remove all doubt, and become the means of meditative wisdom. A similar objective cognition is to be understood with regard to the cognitions of the

_, San, the moon, the planets, the gems and the like,

. Though all principles, got at through the various sciences, inferences and the instructions of teachers, are always true,— because all these agents have the capacity of expounding only true principles,—yet, so long as even a single portion thereof has not been amenable to one’s own sense-organs, the whole of it appears far removed, and as such does not bring about the steadiness of the internal organ with regard to such subtle entities, as Isolation and the like. ‘Therefore for the sake of strengthening the scientific, inferential and tutorial doctrines, one should always try to directly perceive any one of the particulars, And when a particular portion of the imparted. doctrine has been directly perceived, then the agent gains faith in even the subtlest elements thereof, ending in Isolation. For this reason is this (objective congnition) called “the perfection or embellishment of the internal organ.”

With regard to the non-fixed (i. e. stray) cognitions, when there has been produced the Consciousness of having subdued (Vasikérasanjnd) with regard thereto, then would it (the internal organ) be capable of directly perceiving the various objects. Andon this will follow unimpeded, faith, energy, memory and meditation.

34 YOGA-DARASANA.

Or the sorrowless, luminous.—~

Com:—Add “disposition when produced causes the steadiness of the internal organ”—this much has to be continued (from the last aphorism). The perception (or consciousness) of the internal organ belonging to one who fixes on the lotus of the heart, is of two kinds: (1) The “ sorrowless”, the objective, and (2) the pure egotism or self-conscionsness which latter disposi tion is also called the “lominous”; whereby the internal organ of the yogi attains to steadiness. The internal organ in its goodness is effulgent and like the sky; and the disposition due to the purity of steadiness therein, develops into the form of the brightness of the sun,the moon, the planets and the precious gems. Similarly, the internal organ, fallen upon egotism or self-consciousness, becomes similar to the still waters of the ocean, calm and endless; in connection herewith is declared; ‘(The agent), having thought of the atomic self, has the notion of, Z am.”

Notes:—(1) "Sorrowlees,"—.without pain.

(2) “Lotus of the keart*—There is a lotus, between the stomach and sternum, with its face downwards ; the yogi has to turn it upwards by meane of the Rechaka, and concentrate his mind upon it. Within the lotus the. Sushumnd nad¢ has ita rise; and since this Nadi is the place assigned to the, internal organ, therefore by fixing upon this lotus, the yogi attains to consciousness of the internal organ.

(8) “Like the Sky"—That is, extending everywhere,

(4) “Similarly do," —Having explained the condition of the internal organ (whioh is an effect of egotism) the commentator now explains that egotism itself. ;

(5) “Calm"—i. ¢, devoid of the waves of Rajas and Tamas.

(6) “Pure egotism”—Not like many brightnesses, spoken of with reference to the preceding.

(7) “As is declared" —By Panchasikha.

Or the internal organ having for its object the passionless,

Com:—The internal organ of the yogi, coloured by its object, and the internal organ of persons devoid of attachment, attain to steadiness.

Notes:—(1) Attachment” —#, ¢. Longings for the objects of sense.

Or that depending on knowledge resulting from dream og sleep.

Com:—The Yog:’s internal organ, depending on the knowledge in dreams, or that in sleep, and becoming of the same form as these, attains to steadiness,

Notes:—(1) “‘Sleep”—, ¢., one abounding in Sattva. (The knowledge referred to in the Sutra is such as the vision in a dream of the particular form of a particular God and so on).

Or by meditating according to one’s predilection.

Com:—One ought to meditate upon the object which is

most to his liking. The internal organ, having acquired . steadiness in that, will be able to attain to it elsewhere also. Notes:—(1) “The object and éo."—That is the form of any particular God or Goddess which best suite the agent's fancy,

;—His mastery extends from the minutest _ atom to infinite magnitude. Com:—By thinking (or applying the mind) on minute

36. .. YOGA-DARASANA, - objects (the Yog?) acquires steadiness (with regard to objects ) up tothe minutest atom; and by thinking on the gross objects he attains to the steadiness of the internal organ, extending to the utmost limit of infinity. Thus then (to the Yogt) who runs over both these ends, belongs non-bafilement (or non-disturbance) ; and this is supreme “Mastery.” The, internal organ of the Yogi, having become accomplished through this mastery, no longer stands in need of the purifications brought about by practice (or exercise).

• Notes :—(1) Now—What are the form and the object of the corectousness of the internal organ, which has attained to steadiness ? This is described in the next Sutra, :

To him of over-powered functions, like that of a clear gem, there is,—with regard to the . cogniser, the means of cognition, and the cognised —the modification, consciousness or state of similarity, identity, or cosubstantiation with these, of _ that which rests in them.

Com :—* To him of over-powered functions ”»—To one whose cogitations have been suppressed. “ Like that of a clear gem” only cites an example. As a rock-crystal, affected by the forms of the several objects (presented to it), appears similar to them; so the internal organ, being affected by its object, the “cognised,” and thereby assuming its character, appears in the same form. That which is affected by minute elements, assumes their character, and as such appears iu the same form; similarly that which is affected by a gross object,

assumes its character and hence appears in a gross form ; and lastly, in the same manner, that which is affected by the various modifications of the universe, assumes the character

PAPA I—suTRA 42. 37 of such modifications, and as such appears in the same forme In the sume manner, we should find with regard to the

• Means of cognition,” i.e. the sense-organs. (The internal organ) affected by the sense-organs, assumes their character and as such appears in the form, Similarly, when it is affected by the coguising agent as its object, it acquires his character and as such appears form; and in the same manner becoming atfected by the Free Spirit, it becomes identical therewith, and hence appears in that form. :

Sach is the character of the internal organ, similar to that of transparent jewels, consisting iu its identity, on cosnbstantiation,—iu matters relating to the cogniser, the meaus of cognition aud the coguised, ¢. ¢. to the spirit, the sense-organs aud the elements,—with these (cogniser &c.), of that which rests in them (in this case the internal organ itself). And this is called the Samapati (condition, modification or consciousness).

, Notes:—(1) “Of over-powered functions”—i,¢, free from all taint of Tamas and Rajas. (3) “Minute objects” —This includes all entities, from Nature down to the rudimentary elements. . (8) “Modifications of the Universe" —All objects, animate or inanimate.

Suira (42) :—The argumentative condition is that which is mixed with the modification of words, meaning and understanding (or idea.)

' Com:—As for example, we find that with regard to the three aspects—‘cow’ the word, ‘cow’ the meaning or object, _and ‘cow’ the knowledge or idea—we have un undifferentiated or joint perception, though the three are really distinct from one another. Where however, they are differentiated, there are some properties of the word, others of the meaning,

35 YOGA-DARASANAs

and others again of the idea,—Such is the way of their differentiation. If the object ‘cow’, rising to the contemplative consciousness of the yogi engaged in the aforesaid ( fanciful perception), happens to be affected by the modification of word, meaning and idea, then it becomes of a mixed up condition, and is called the “argumentative.”

Note:—(1) We fancy the identity of the object ‘cow’ and the word when pointing to the animal asa ‘cow’, and this identity is further transferred to the idea of the animal in the mind of the speaker and the listener.

When on the other hand, in the contemplative consciousness, which is free from all notions of verbal convention as well as from all modification of knowledge due to valid testimony and inference,—then there appears the object in its own real form, characterised by nothing but this form alone ; and that condition is the “Non-argumentative.” This is the highest perception ; and it is the root of valid testimony and inference, both of these arising from it. Such a perception cannot be said to occur in the company of knowledge due to assertion and inference, Therefore the perception of the yogi due to non-argamentative Meditation, is unmixed with any other kind of right notion; and the author explains the definition of this non-argamentative condition, by means of the following aphorism :—

The non-argumentative is that in which, on the dissolution of memory, the meaning (or object,) alone, is apparent, and which appears as if devoid of its own identity,

Com.:—All verbal convention, fancy with regard to know« ledge due to testimony and inference, and memory, having been dissolved,—the consciousness, coloured by the form of the object of cognition (acceptance), forsakes, as it were, that form of its own which is constituted by the acceptance)

or cognition, and becomes solely of the form of the object —i.¢. assumes the form of the object of (acceptance or) cognition ; and this (consciousness) is the non-argumentative condition. Thus has this been explained already (in the prefatory remarks to this aphorism),

The object of this condition is the universe of objects, animate or inanimate, which consists (respectively) in the object ! asa whole (in the case of animate objects) or in a particular agglomeration of minute particles (in the case of inanimate objects), and which gives rise to a unitary consciousness (7. ¢. the conscionsness of the object as a single whole). This particular agglomeration (the gross object,) is the common property of the minute particles (constitating it) ; and as such constituting their very nature, it is inferred from the manifested effect (the notion of the object as a whole), and presents itself, through agencies leading to its manifestation ; and disappears on the appearance of other properties (of the same particles). This same property (described above ) is called the “component” (whole), which is ‘one, large, small, tangible, active, and transient’; it is by means of such component wholes that all business is carried on, One to whom such a particular agglomeration is nothing (and the object of abstract perception ), and whom a minate (or subtle) cause is imperceptible (even to abstract undeterminate perception ),—to such a one, there being no component whole, all knowledge would be false—false knowledge having been defined as “notion abiding in a form which is not that of the object” (aph. 7), And under the circumstances there being no object, what could be his trne knowledge? Whatever object is perceived has been decided to be a component whole. Therefore it must be admitted that there is a component whole, bearing the usage of largeness &c.. which becomes the object of the non-argumentative condition,

40 ‘YOGA-DARASANA, ~ .

Notes :—(1) "Which gives rise to unilary consciousness"—é. ¢. the notion . of the perceived object as one complete whole in itself.

(2) “This particular agglomeration &c."—The object as a whole is the common property of each and every one of the particles constituting it and not of any one set of them. That is to say esch constituting atom . has in iteelf the miniature, so to say, of the object as a whole. a

(3) & Which consists respectively in the object ara whole do." the epithet “ giving rise toa unitary consciousness” is directed against the Vaibhashika viow of every object being only an agglomeration of particles, which denies the existence of any object as a complete whole in itself, The epithet

• “which consists in the object as a whole” is directed against the Yogachara idealistic view that nothing exists save the ‘idea.’ And lastly the epithet “which consists in a particular agglomeration of particles” is directed. againat the atomic theory of the Vaishesikas.

(4) “Inferred from the manifested effect"—It may be here noted that the Bhashya here is driving at the “ Effect—an—Entity” theory of the Sankhya philosophy; in asmuch asthe atom is said to carry in itself the miniature of its effect, the object constituted by it.

(5) “ Onthe appearance of other properties"—4, e. When the particles have the property of the ‘jar’ then there is the jar; when however any foreign cause produces in the same particles the property of ‘ Kapala’(&

. piece of the jar ) then the former object, the jar, disappears,

(8) “One to whom suoh dc."—According to the Bauddhas the agglomeration of the particles though insignificant is yet perceptible to the indeterminate

• or abstract perception; whereas the subtile cause is not perceptible even to such a perception. Vachaspati misra reads— Yasya punaravastukah prachayavisashahé"; and this reading has been followed in the translation.

By this, the deliberative and the nondeliberative, as pertaining to subtile objects, are also described.

Com :~-Of these that condition is called the ‘ deliberative” which pertains to the subtile Elements, whose properties have been manifested, and which are characterised by a notion of their place, time and cause. Of this also that which appears as the object of Meditative conscionsness ig such a subtile element as is qualified by an apparent property, and amenable to Unitary consciousness ( see above ). On the other hand, the “ non-deliberative ” condition is that

which appertains in all ways and by all means to such ‘subtile objects as are free from the specialisation of all ‘properties past, present, and future, and yet accompanied -by all properties, and containing them. Being of such character, the subtile Element by means of this same form becomes an object (of perception), and as such colours (or affects) the form of meditative consciousness.

• When this consciousness loses its own identity (form) and -eonsists solely in the object, it is called the ‘“‘non-deliberative.” Of these the “ argumentative ” and the “ non-argumentative ” appertain to gross (extended) objects, whereas the ‘‘deliberative” and the “non-deliberative” appertain to the subtile ones, Thus also by this very ‘“non-argumentative” (condition) -has been described the destruction of fagcy with regard to both,

_ Notes :—{1) “ A notion of place, time and cause "—The causal series is thus laid down : the Earth-etom from the five rudimentary Elements abounding in the odoriferous Element, and so on.

• (8 “Of this that which appears dc."—This points out the similarity between the “ deliberative’ and the ‘* argumentative” of the last aphorisom.

(83) “In all ways by all means &c.”—That is, in all the forme of red, greeny yellow &c. and by the notions of place, time and cause. This implies that the atoms are not affected by the limitations of time,—not even through the

• properties begun in time asis implied by the Epithet “Santodita.” But for all this, the atom is related to the properties (‘ Sarcadharmanupatishu ") as being their substratum. .

(4) “ Fancy with regard to both "—The fancy of word and meaning with

-Pegard to the “ non-deliberative” and the “non-argumentative;” and not the “ deliberative and the non-deliberative” ss Vijnana Bhikshu explains; beoause the deliberative is free from the aforesaid fancy, .

The Subtile objectivity terminates in ‘the indissoluble,

Com:—Of the Earth—atom the odoriferous Element is the subtile object ; of the. Aqueous, the taste-Element ; of the .Fiery, the colour—Element; of the Aerial, the tactile Element ;

6 :

• 42 YOGA~DARASANA, ‘of ‘Space (d4kdsa), the sound-Element ; of these (the rudimentary Elements), again, self-conscionsness is the subtile object; of self-consciousness, the “ dissoluble” (Buddhi); .of this Buddhi too the subtile object is the ‘“Indissoluble” (Nature). And there is no subtile entity beyond the “Indissoluble.” If it be urged that—‘‘The Spirit is such a subtile entity,”— “wereply—true; the subtility of the Spirit (with regard to Nature) is not of the same character as that of Nature over Baddhi. “What is it then?” Spirit is not the material cause of the “dissoluble,” though it is an instrumental cause, ‘Therefore the subtilest of the subtile terminates in Nature. ; Notes: (1) “ot the material causes"—The series of comparative eubtility "4a based on the fact of the subtiler being the material cause of the immediate -Brogser object, and ig as much as Spirit.is not the material cause of anything, its subtility is of quite a different order, not to be considered here. : _

These verily constitute “seeded” meditation. : _ Com:—These four conditions have external objects for their seed; consequently the meditation is seeded. Among these, -that with regard to gross objects, is ‘ argumentative ” and -“non-argumentative,” and that with regard to subtile objects, is “deliberative” and “non-deliberative,”—thus four-fold has meditation been numbered. ;

On the purity of the non-deliberative, internal perspicuity. . Com:—‘Purity” consists in the steady ‘current—untainted , by Tamas and Rajas and hence clear of the principle of spiritual consciousuess, consisting in brightness (or illumination ) and free from the touch of all masking impurities,

• When this purity accrues to non-deliberative meditation, then

• to the yogi belongs “internal perspicuity,”—z. ¢. a clear cons- ‘cious vision, irrespective of all sequence, with regard to real

objects ; as is declared: “The wise reaching to the perspi-| cuity of consciousness, look upon all beings, as a man on a moantain top does upon those on the ground below,—thinking. of (other) beings, while being himself unthinkable.”

"Notes: (1) ‘‘Irreapectice of sequence.” —4. 6, Simultaneous, perceiving al¥ objects at one stroke,

_

Therein consciousness is truth-bearing. _ Com:—During the aforesaid condition, the consciousness of the meditative one, has the name of “trath-bearing;” and this name is applicable literally; because such consciousness supports trath alone, there being not a trace of untrath ; as is declared; “By valid testimony, by inference, and bya respectfal exercise of contemplation, bringing about his consciousness, one attains to supreme union (yoga).”

And this again—

‘

has its subject different from those of revealed and inferential consciousness, because it refers to particulars, . ’ Com:—“Revealed”-—the knowledge due to the scriptures ; this refers to generals; for certainly the scripture can never denote’ particulars. Why? Because, the word (on which revelation is based) has not its usage based on particulars. Bimilarly inference also refers to generals alone? (The typical form of inference being)—where approach is, there ig access, and where there is non-approach, there is no access, Inference leads to conclusions only by generalities. Therefore there can be no particularity which can be the object of either revelation or inference. Nor is this subtile, veiled {occult) and magnificent object (of meditation) amenable: to ordinary ‘perception. Nor, lastly, can we deny the existence

0 44 -YOGA-DARASANA.

of such a particular, as unproved. Therefore this particular.

object—whether pertaining to the subtile Elements or to Spirit-—is amenable to meditative conscionsness alone. Therefore the aforesaid conscionsness has an object different from those of revealed and inferential consciousness, because it appertains to particulars. , , _

; The impression or residum due to this is contradictory to other impressions,

Com:—The impression (residuum) arising from meditative consciousness obstructs the residuum of impression produced by the worldly condition (Vyutthana). And the impressions of the worldly condition having been suppressed, the cognitions due to these are no longer produced; and these cognitions being suppressed, meditation comes forward; then follows meditative consciousness, and in its wake, the impressions prodaced by that consciousness. Thus everytiine a new residuum of impressions is pradaced giving rise to a fresh supply of consciousness, which again in its torn would bring about fresh impressions. (Question): ‘“Wherefore will this excess of impressions not afford power’. e, function, or capacity to the internal organ”? (Zeply): The impressions brought aboat by the aforesaid consciousness do not give power tothe internal organ; because they are the means of the removal of pain; in fact they serve to separate the internal organ from its fanctionings; for the fanctionings of the internal organ has its termination discriminative in wisdom. : What occurs to this? (Reply):

On the suppression of this also,all being suppressed, (there is) meditation without a seed.

Com:—And this is an obstacle not only to meditative consciousness, but also to all impressions prodaced by this cons— ciousness, Why? Because the impressions produced by suppression always obstruct those produced by meditation. And the existence of impressions, produced by the suppressive mind, is to be inferred from the experience of the sequence of time with regard to the suppressed state of the internal organ. The internal organ resolves itself into its own permanent Prakriti (nature,) along with all the impressions, prodaced by the waking, the suppressed and the meditative eonditions, partaking of isolation. Therefore such impressions are obstacles to the activity of the internal organ, and as such do not lead to its continuance. And thereby the internal organ, divested of its functions, desists along with the impressions of the isolated state ;—and on the suppression of this, the Spirit abides in its own form, and hence is called pure and liberated. Notes (1) “ Impressions produced by suppression "—That is by that which suppresses the aforesaid consciousness.

46 YOGA-DARASANAs - SECTION II. 7 ; OF THE MEANS TO MEDITATION. ’ The Yoga belonging to one of pacified mind, has been expounded. Now begins the (consideration of the question) ; ‘How wonld one whose mind is in the waking (worldly) state, achieve Yoga ?” _