4. Vibhuti Pada (3)

Concentration is the fixing of the mind to a certain locality.

Com :—It is the fixing of the mind solely through its

" fanction, on the navel, the lotus of the heart, the light in the brain, the tip of the nose, and the tip of the tongue &., or on external objects.

Contemplation consists in the uninterrupted current of cognition thereof,

Com:—i ¢., the uniform flow in that place of the cognition reposing in the object contemplated. That is to say, contemplation is untouched by any other cognition.

Note :—“‘In that place’’ i.c., in the places mentioned in the preceding aphorism.

The same, enlightening the object alone, and devoid of its own identity as it were, is Meditation.

Com:—When Contemplation is conscious of the form of the object, and appears as if devoid of its own character of consciousness, then on account of its being infused with the character of the contemplated object, it becomes meditation.

Note : (1) ‘On account of &c.’’—This is added in anticipation of the objection that becoming devoid of its own character, it would lose its enlightening power.

These three Concentration, Contemplation and Meditation together constitute Sanyama :

The three together constitute Sanyama.

Com:-—The three means having a single object, are called Sanyama, which thus is the technical name for the three teken collectively.

From success therein results the lucidity _ ' of consciousness, .

Com:—By mastering Sanyama, results the lucidity of meditative consciousness. As Sanyama becomes established 80 does meditative consciousness become lucid.

It is applied by stages.

Com :—Sanyama is applied to another stage only when it has mastered the preceding one. Sanyama can never attain to the final (highest) stage, by jumping over the intermediate -stages, without conquering these latter. (The condition of the perceived object being the lowest stage, that of the organ of perception the intermediate stage, and that of the perceiver, the final stage). And without its attaining to the highest stage, whence the Jucidity of consciousness? For one who has through divine favour conquered the following stages, it is not necessary to practise Sanyama with regard to the preceding ones. Why? Because the objects of this latter will have already been cognised throngh the former. In the knowledge of the order of the stages—that this stage preceded that—yoga is the only guide. Why? Because it: has been declared: “Yoga is to be recognised by yoga; from yoga does yoga proceed; one who is not confused by yoga, he

" ever delights in yoga.”

96 - YOGA-DARSANA,

The three are more intimate ( directly effective) than the former ones.

Com:—The three-Concentration, Contemplation and Meditation—are more directly effective in accomplishing concrete meditation, than the former ones, Restraint and the rest.

Notes: ‘‘Intimate’’—“‘Antaranga’’—i, ¢., more closely related é. ¢., directly effective. .

It is still foreign to the seedless. (Abstract).

Com:—The preceding intimate triad of means is foreign to the seedless (abstract) meditation; Why? Because Abstract meditation appears only when the three are absent.

Suppressive (or interceptive) modification is the conjunction of the mind with the moment of suppression, on the overthrow and prevalence of the distractive (waking) and suppressive impressions (respectively).

Com:—The distractive impressions being the properties (material effects) of the mind, are not identical with cognition, and as such are not suppressed by the suppression of the cognition (in fact, they always outlive the cognitions of which they are the impressions; it is only the material cause whose suppression causes that of the effect also); the suppressive impressions also are properties of the mind; —the (respective) “‘overthrow and prevalence” of these—#, ¢., when the distractive impressions are wasting, and the suppreasive impression gaining ground, then the moment of suppression conjoins with the mind. Thus the constant change of impressions, occurring in the mind is suppressive modifica-

PADA {1Hi—suUTRA 12, 97 tion. And then the mind has only the impressions left behind,—as has been explained under suppressive (abstract) Meditation (I. 18).

Notes: (1)—Dr. Mitra construes as pratyanirodhena niruddhah, and takes it with the following chittadharmah. But the translation follows the interpretation of Vachaspati Misra, who thus introduces the passage: *‘The impressions caused by distractive cognitions (i.e., those of the waking state) would cease on the cessation of the waking state, and as such for its cessation we would not stand in need of the suppressive modification.’’ The sense of the reply is given in parenthesis above.

Its flow becomes tranquil from residual habit,

Com :—-From suppressive residua results the tranquil flow of the mind, which depends on the expertness in the practice of suppressive residna. When those residua become dalled, the residua having suppression for their property are overthrown by those whose property is distraction.

The destruction and enlivenment (respectively) of the muitifunctionality and concentration of the mind is (its) meditative modification,

Com :—Multifuctionality is a property of the mind, and so is Concentration ; the meaning is that there is destruction or decay of multifuctionality and enlivenment or rise of Concentration ; both of these are correlated to the miud which holds them as its properties. Thus this mind, co-rrelated to its co-natural (or identical ) properties,—the aforesaid decay and rise,—becomes collected or pacified; and this is its “ meditative modification.” .

Then again, the concentrative modification of the mind is that in which both the reppressed and the revived are equally recognised. 13 x ie es ee

Com:—Of one whose mind is pacified, the foregoing cognition is the ‘reppressed,’ and the following one similar thereto is the ‘revived’; and the meditative mind, correlated to the two is the same (i. e., collected or concentrated ). Thus this is the ‘concentrative modification’ of the mind to which the cognitions are related as its properties,

This also explains the modifications of property, time and condition, in the elementary substances and the sen-e-organs.

Com :—‘*‘ This ”—i.¢., the aforesaid modifications of the mind —explains the modifications in the elementary substances and the sense-organs,—of property, time and condition.

Of these the “ modification of property ” consists in the reppression and rise of the distractive and suppressive properties in the object having those properties (i.e. in their respective causes).

. The “modification of time” is the suppression of its

threefold character—i.e., characterised by the three limitations

(of time). This suppression, first of all relinquishing the

limitation of futur:ty, and not passing over its property-ness,

becomes conjoined with the limitation of the present, wherein it becomes manifested in its troe colour. This is its second limitation ; nor is this disjoined from the limitation of the past and future. Similarly, distraction (the waking state), of threefold character—7.e., characterised by the three limitations (of time),— relinquishing the limitation of the present, and not passing over its property-ness, becomes conjoined with the limitation of the past;—this is its third limitation ; nor is this disjoined from the limite tions of the present and the future. Similarly again, distraction becoming accomplished, and (thereby) relinquishing its

‘limitation of futurity, and not passing over its property-ness, becomes related to the limitation of the present, wherein its manifesting in its trne colours, begins its operations. This is its second limitation; nor does it get free from the limitations of the past and the future. So again suppression, and also distraction.

In the same manner, the “ modification of condition ”— (is that) wherein, during the moments of suppression, the soppressive residua are strengthened, and the distractive residua are weakened. This is the modification of the condition of the properties,

Among these, the modification of the object having the

properties, is by means of these properties; that of the properties is by means of the limitations; and lastly that of the limitations by means of the conditions. ' ‘Thus the function of the attributes does not even for a moment exist without the modifications of property, time and condition (#.¢, it is constantly producing modifications ); because the function of the attribates is ever mobile ; and the cause of operation has been said to be the subordinate character of the attributes.

Thus in the elementary substances and the sense-organs, owing to the distinction between the property and the object having it, there are three kinds of modifications. In reality however, the modification is one only. Because the property is only a form of the object possessing it ; and as such the above is only the consideration of certain modifications of the object, through the properties (7.¢., through the modifications of the properties). Hence, during the past, present and fature states, what becomes of the property present in the object (which holds it) is only a change in its position (form), and not any change of the (constitutent) matter.

100 YO@A-DARSANA. As for example, to a golden vessel on being broken, and — made to undergo a change, the only change that happens is that of form, and not that of the gold itself.

-_

Says another (the Banddha holding the complete identity of the property and the object possessing it): ‘The object is nothing more than the property, in as much as it does not go beyond the former material ; for if the object continued its existence through the various modifications (of the property ), then it would in reality become unchangeable.”

( To this we make the following reply : )—There is no harm in this. Why? Because, we do not assert its absoluteness. Thus all the three worlds recede from manifestation (i.e., recede from present activity aud become the pas‘), simply because of the denial of the (unchangeable) eternity (of mundane objects). And though receded (become past), still it exists, becanse of the denial of its destruction; its minuteness is due to its correlation (.¢., resolution into its cause); and from its minuteness results imperceptibility. The property, having the modification of time, existing in the various limitations (lakshana, of time), becoming past, and thus

becoming conjoined with the limitation of the past, is not disjoined from the limitations of the present and the future ; similarly the future, joined to the limitation of the future, is not disjoined from those of the past and present; and lastly the present, joined to the limitation of the present, is not disjoined from those of the past and the future. (That is to say every individual limitation is accompained by the other two), Just as, because a man is attached to a certain woman, it does not follow that he has an aversion for other women.

Here, in the modification of time (limitation), all the limitations occuring together, there would resulé an

PADA I1l—suTRa 13, 101 admixture of limitations. If this is urged as an objection, then we make the following reply: The character of the property having been established, we have to describe its different limitations ; for certainly its special character belongs to the property not only at the present time, (bat it has the same character even in the past and the fature). For otherwise the mind wonld not have attachment for its property, because attachment does not exist when there is anger. And farther, the simultaneous relation of any individual with the three limitations, is not possible ; by degrees however there is the manifestation of it, by means of its manifesting cause. As has been declared: “ The excessive manifestation, of forms and those of functions are opposed to one another, but the genuine ones act in consort with the excessive manifestations ” (vide-this quotation under [I—15). Therefore, there can no admixture (as has “been urged by the objector).

As from the activity of attachment with regard to a certain object, it is not inferred that it does not exist anywhere else,—the fact being that it is related to the latter too, in a general way,—so the same is the case with limitation (lakshan2z): It is the property, and not the object possessing the property, that has the three limitatious : The properties, manifested (present) as well as well as unmanifested, (‘past and future), attaining to the various conditions (of weakness, strength and the like), are said to have been changed—but this change is only in (condition), not in matter. Just as a single line in the place of hundreds, becomes hundred, in the place of tens a ten, and in the place of anits a unit ; and again, as a single woman is called mother, daughter and mother-in-law (according to circum. ‘stances, the woman remaining the same ).

i Ft —

102 YOGA-DARSAWA. .

Against the theory of the “modification of conditions,” some people have raised the objection that in that case there would be an unchangeable eternality (for objects and their properties ); because, a property is said to be in the future when, being removed from the range of the activity of the limitation, it does not carry ont its own operations ; when it carries on its operations, it is said to be in the present, and lastly, when it has ceased after having operated, it is said to be in the past.-And thus we find that the limitations and the conditions of the properties and the objects having them are uochangeably eternal. This is the objection urged.

(We reply):—This is not a sound objection; because though the object having an attribute is eternal, yet there is quitea variety of the forms of the suppression (or over-throw) of the attributes themselves; just as the destructible (suppressible), agglomeration ( earth and the rest ) is a mere property of the indestractible (irrepressible) sound, odour &c. (rudimentary elements); similarly the reppressible smergent (Linga, the Buddhi) isa mere property of the irrepressible (Attributes) Goodness and the rest. Thus their modification is attributed to these (¢.¢., the properties Budihi, Earth &c). Here we have the following instance: The object clay, acquiring @ property other than that of a lump, becomes modified by the property,into the form of a jar;and this form of the jar, relinquishing the futnre limitation, attains to the present one, and thus becomes modified by limitation; and lastly, the jar momentarily becoming new and old, acquires the modification of condition. The change of the -properties of an object isa

condition; and the change in the limitation of the property is also a condition; thus the change in matter is only one (i.e, the modification of condition); butthis has been shown in its various divisions (7. ¢., though there is in fact only one modification, that of condition, still the other two—that of property and limitation have been explained separately,

thongh really being the ouly particular forms of that of con dition alone). The same consideration is to be applied to all

• Other objects.

' All these modifications of property and limitation and condition never outgrowing the form of the object, the modification is one alone, and this includes all the other particalar ones.

. Now what do you mean by “modification” ? Modification consists in the appearance of fresh properties for a certain object, following on the cessation (or reppression) of the former ones.

Notes: (1) “It becomes manifested in its true colour’—The suppression, that was future ere this, becomes the present now; the one kind of suppression does not cease to be suppression in order to make room for the other suppression.

(2) ‘‘Subordinate character of the attributes."” We find in daily life the servants always acting ivr their master; similarly the fact of goodness &c. being of the same subordinate nature (like the servant), accounts for their constant activity.

(8) “And not any change of the constituent matter.’ because if the change took place in the matter, then the object undergoing a momentary change, would never be recognised as the same.

(4) ‘‘ If the object continued its existence through the various modifications &c.’’ lf the object were so, then it would be equally related to the past and the future as well, and thus would result its eternality and unchangeableness, like that of tho sentient faculty; and certainly this will not be palatable to the Bauddha objector either.

(5) ‘* We do not assert its absoluteness.’’ If like that of sentient faculty we also asserted the absolute eternality of the objects, then would the objection apply to us; as it is however, we do not make any such assertion. In fact we go so far as to assert the cessation of the activity of all the three worlds, to say nothing of particular objects.

• (8) “Denial of its destruction,’—The reasoning is this:— What is

non-existent never operates, as sky-flowers; the three worlds however

do operate; and as such they can never be said to be non-existent.

Thus though we deny their absolute eternality, yet as they are never

entirely destroyed, this modified cternality may be asserted of them.

(7) ‘‘ Minuteness.’’ In anticipation of the objection that the object being never destroyed, wherefore do we not perceive objects. of the

past ?—the reply is that their imperceptibility is due to their having —

been resolved into their respective causes.

(8) *‘Otherwise, the mind would not have attachment &c. It is only after anger has passed off that the mind is found to have attachment; and thus if attachment did not latently exist there in its future state, whence its later appearance ? For ccrtainly anything that is nonexistent can never be brought into existence.

(9) ‘Though the object having an attribute is eternal &c.” Though the object (Purusha) as well as the attributes (goodness &c.) are equally constant entities, still the latter being amenable to periodicay appearance and reppression, and as such having modifications, can not be said to be unchangeably (absolutely) eternal. The sentient faculty is not so; and hence it is said to be absolutely eternal.

Among these—

The subject is that which is correlated to the properties of tranquility, activity, and latency (indescribabiiity).

Com :—The property is only the faculty of the subject, - characterised by capability; and its existence being inferred from the variety of its eftects, it is found to be manifold with regard to the one subject.

Of these the present (active) property, its own activity, becomes differentiated from the other properties,—the tranqail (past) and the latent (future) ones. When however it is correiated only in a geueral form, then consisting merely of the form of the subject, wherefrom should it differentiate ? Thus the properties of the subject are three—the tranqail, the active and the latent. Of these the tranguil are those that have receded after having done their work; those that

mi: are operating are the active; both of these precede the fature; the past precedes the present. Wherefore are not the present ones said to precede the past ones? Because among these two there is no order of precedence; as the order of precedence that we find between the past and the future is not found in the

PaDA Hii—suTRA 14, Y05

. ase of the past with regard to the present. Therefore there fs nothing that precedes the past. For this reason the future precedes the present (this in accordance with the theory of the continued existence of the effect latent in the cause, before its manifestation),

Now which are the latent ones? (Reply) Everything thaving the character of everything. With regard to this it is declared : (3) “Among the immovable objects we find the universality of the effects in the form of the different tastes, belonging to Water and Earth; similarly of the immévables with regard to the movable, and vice versa”” Thus the genus not being suppressed (or else the various effects would not be recognised ), everything has the nature of everything. Thongh this is so, yet their manifestation is not simultaneous, ‘because of the manifestation being conditioned by place, time, aud form. That which is correlated to these manifested and

_ “anmanifested properties, and which has both the general ‘(belonging to the subject) and the special character (of the ‘property),—such a correlative is the subject. One (the Yogachéra) however who asserts the property to be unconnected (with anything else, because he denies the existence of ‘any subject other than the properties of cognition and the

. -like), for him there would be no experience. Why ? Because ‘the actions performed by ® certain idea (or cognition) cannot transfer its effect to the other idea (for according to these -theorists there is nothing except ideas, and these are momenitary); and again there could be no memory of the action; ‘for an object seen by one (idea) cannot be remembered by another. Because of the recognition of objects (previously rperceived), there must be a subject correlative (to the various modifications of the object), which is recognised as the same, «after its properties have undergone a change. Therefore it -eannot be rightly held that all that exists is mere unconnected

property. 14

Notes (1) ‘‘ Existence being inferred &c’'—The sense is that of & single subject the property of the form of capability is seen to be manifold—the capability lying latent in its cause.

. (2) “ When however it is correlated &c.”’ This addition establishes the differentiation of the unmanifested cause. : .

(8) ‘‘Among the immovable objects &c’’:—In the joint modifications of Earth and Water—the trees and the like—-we find the various Kinds of taste &c.; that of the immovable in the movable we find in the modifications of air, water &c., in the animal body; that of the movable in the immovable—in the enlarging of the pomegranate by being ‘sprinkled with blood.

The change of order is the cause of the

• _-versatility ( or changeableness) of modifications.

Com:—“ The modification of one subject shonld be one only ’—this being urged, (we reply) that the change of order can be the canse of the versatility of the modifications. -As for instance, the proper order is—dust of clay, /ump -of clay, the jar-clay, the clay of the broken jar, and the clay of the small pieces. The proper order is the mention ‘of the following property next to the one that precedes -it—e.g., the lump; disappearing, the jar appears—such is the order of the modifigation of property... The:order of the . modification of limitation—as the present-state of the jar -after its future, the past -difate. of the lamp ‘after its present ; as for the past,y theteis hb arder.beeanse when: there is succession, then: only, cam there. tbe an order; but there is no

• succession af -tha past ;-shenefore there is order only of the first two limitations (the pfesent and the future). Similarly the order of the modification of condition—e.g.,: the oldness of the jar after its .mewness; and this oldness being manifested by the order of tbe series of moments, attains to final manifestation. This is the third modification, above those of the ‘property and its limitation,

PADA UI—-sUTRA 16, - 107. : These various orders, acquiring their form on the differentiation of the subject and the property,—certain properties also become subjects with reference to certain other properties. When however there is the idea of identity (of the property) in the subject,—and thus that property being mentioned thereby (2.¢, by naming the subject ),—then the order appears to be one only. Of the mind, the properties are twofold—the perceived and the unperceived ; of these the former are the cognitions, and the latter, the objects themselves. These, having their objective character got at by means of inference are seven: (1) suppression ( the state of absolute meditation inferred from the disappearence of all residua) (2) Virtue (and vice, inferred from the resulting pleasure and pain), (3) Residual Impressions (inferred trom memory), (4) Modification (inferred from the mobility of the attributes), (5) Life (the effort to live inferred from breathing),. (6) Movements (action inferred from the activity of the various genses), and (7) Capability or Power (the latent condition of the effects, existing in their causes),—these are the seven’ properties of the mind, devoid of perception. ; Henceforward begins the consideration of the objects of sanyama, for the accomplishment of the ends of the yogi: equipped with all the accessories.

The knowledge of the past and future (is acquired) through sanyama over the three modifications. : Com :—From sanyama over the modifications of property, , time and condition, accraes to the yogi the. knowledge of | the past and the future. Sunyama has been defined as con- . , sisting in concentration, contemplation and meditation taken together. Hence the three modifications being perceived, the yogi accomplishes the knowledge of the past and future related thereto.

The word, the objected denoted by it and its idea are commingled with one another, oti account of their peing mistaken for one another ; hence by sanyama over the distinct provinces of each of these, (arises) the comprehension of the cry of all creatures. . Com :—The organ of speech has its purpose solely with the letter pronounced ; the organ of hearing has the modification of sound for its object ; and the word finally is perceptible through the apprehension of the letters taken collectively. The letters, not coming in simultaneously, and hence not aided by one another, do not affect the word; and as such not giving rise to (any idea), but each of them appearing and* disappearing by turns—are severally said to be incapable of forming the word. Every one of the letters, formiug a word, —capable of a host of denotations (when taken severally), yet when correlated with the accompanying letters, and hebee becoming manifold, become so placed that each of them is ‘ confined to the particular word by the other [z.e, the single. letter ga has the capability of denoting gau, gana, gaura &e., so long as it is taken by itself; but as soon as the letter ga is. joined with the letters au, &c., it becomes manifold ; and each of the two letters serves to confine the other to the particular word in question. Thus( we see that ) the various letters, depending on the order of succession become characterised by the convention of meaning, and though capable of’ all sorts denotations, yet becoming subordinated to the ga and the aw, denote the particular object with the dewlap &c. (i.e. the cow). ‘Thus the cognition of the unity of thése,— '

PADA I1I—8UTRA 17, 109 ‘as characterised by conventional meaning, and having the order of utterance drawn together (2.e, considered collectively) is said to be the denotative name for the object named. Thus a single word,--being the object of a single cognition, being put forth by a single effort, devoid of any distinction (between the letters) (and hence also) of the order and of Jetters, belonging to consciousness, brought forth by the action of the last letter (as helped by the impressions left in the memory, of the preceding ones),—is cognised as a real entity by the popular mind correlated with the impressions of everlasting lingnistic usage, by means of the letters, uttered ‘with a view to express the objects to others, and heard by the listener. And the disintegration of this word (into its letters) is due to the notion of convention,—(the popular idea being that) the denotator of the object is such and such a particular atrangement of so many letters. Convention is a form of Remembrance consisting in the idea of the mutual identity between the word and what is denoted by it: that is convention is of this form:—the word is the meaning and the meaning is the word (an idea of identity). ’ Thus then; these three-the word, the object denoted by it and the idea,-become commiagled on account of being mistaken for another—‘cow’ the word, ‘cow’ the object, ‘cow’

• the idea; and one who knows the distinction of these, knows everything. Every word has the force of a sentence: the word ‘tree’ implies its existence ; for certainly existence cannot be denied to any object. Similarly there is no action without the means; so the word “cooks” implies all the agencies pertaining to it; the further mention of the agent, the object and the instraments (Chaitra, the rice and fire) being made only in order to specify these; and further we find single words used for sentences—the word “ ésrotriya” for “studies’ the Vedas,” the word “ lives” for “ holds life.” In a sentence, there is an expression of the meanings of words, ( thus.

there being the expression of the meaning of a sentence in word, and that of the meaning of the word in a sentence, there is a confusion and) the word is to be broken up (into its constituent parts) and then explained as to which part of it expresses the verb, and which the nominative (as the word ‘srotriya is broken up into ‘one (nominative) who studies (verb) the Vedas ( accusative ). Or otherwise, in the case of asvah (meaning by itself, both horse and thou breathedst) and ajapayah (=the milk of the skz—goat,and also, thou hast suppressed ), there being a confusion of the name and the verb (as shown by the two meanings of each), how could these be explained either with regard to the verb (if it were taken as a name) or to the nominative (in case it were taken as averb )? the distinct province of these word, meaning and idea—e.g., “the house is whttening’—the word signifying the verb (gvdta); and “the honseis white’-here the word (évdta) signifies the noun (so much for the word); (secoudly) its meaning is that consisting in the verb orin the noun; and (thirdly) the idea is that which apprehends the aforesaid meanings. Why ? Because in convention the idea has only one form, being based on the identity of the signification—- “this is that,” —the “white object” being the object of the word as well as of the idea. [That is tosay, in the above example the idea is that of the honse in front deing @ white one, what« ever may be the words in which the idea is expressed]. And this object under its modifications is accompanied neither by the word, nor by the idea, Similarly the word and the idea do not accompany each other. The consciousness of the distinct province of each being in the form——‘the word is different from the meaning which again is different from the idea.” From the Saryama over this distinction, accurues to the Yogi, the comprehension of the cry of all creatures. (Notes : (1) “ Ina sentence there is &c."’—This is said in antieipe tion of the objection: ‘‘If the word is capable of expressing the. means. ~

PADA Ul—suTRA 18, Ait . ing of a sentence, why should there be a sentence at all?’’ The sense of the reply is that the use of a single word witnout any verb &c., is very often ambiguous, hence the necessity of the sentence.

By the mental presentation of the impre- ' ssions, the knowledge of previvus births,

’ Com :—Impressions are of two kinds...(1) Those in the form of the residnal longings, the cunse of memory and the afflic- _ fions, and (2) those in the form of virtue and vice, leading to fruition. Both of these kinds, accomplished in the former birth, are the properties of the mind, imperceptible, like taodificution, movement, suppression, power, life ( the propertics of the mind spoken of above, If, 15). The Sanyama over these is capable of rendering the impressions apparent ; nor is such presentation possible without a cognition of their time, place and cause (of the previons birth). Thus the knowledge of the previous birth accrnes to the yogi turough the mental presentation of the impressions. Inu the case of others toothere is a similar knowledge of anothier’s birth,

. following on the mental presentation of their impressions. In connection with this we have a story :—Discriminative knowledge accrned to the revered Jaigishavya, possessing, through the mental presentation of the impressions, a knowledge of the orderly modification of his birth extending over ten Pralzyic creations. The revered Avatya, thus spoke tohim: “Through ten Kalpic creations having your consci-+ ousness unrepressed, you must have come across the pains due to birth in a hellish or a brutish womb; and being born: again and again among men and the gods, which of the two, pleasure and pain, did yon find in a greater amount?” Jaigishavya thos replied: “I, having my consciousness unrepres- ‘sed through ten cycles, and coming across the pain due to: hellish and bestial births, and being born again and again

among gods and men, whatever I experienced, all I think to be solely pain.” Says the revered Avatya. “This un« surpassed pleasure of contentment consisting in mastery over Nature that thou hast...dostthon include this also under pain?” Replied the revered Jaigtshavya: “ This pleasure of contentment is excellent as compared with sensaous pleasure ; in comparison with isolation however, this also is pain. Because this pleasure of contentment is a property of Baddhi, and as sach abounds in the three attributes ; and all consciousness partaking of the three attributes, has been pat under the head of ‘what should be avoided.’ Then, content ment is said to be pleasure because the strings of desire being of the nature of pain, on the removal of these, there is unrestricted pleasure,

With reference to cognition, the knowledge of another’s mind.

Com :—From the Sanyama over coguition—i.e. from the mental presentation of the cognition (of others), results the knowledge of other’s minds.

But not along with its ooject, that not being the object.

Com :—The Yogi knows the mind of another, as attached to something ; but he does not know that “it is attached to that particular object.” Because that which is the object of another’s mind, is not the object of the Yogi’s mind; it is only another's cognition (or mind) that is made the object of the mind of the Yogi.

Notes :—(1) This aphorism is explained by Vijnéna Bhikshu as a part of the Bhashya.

From Sanyams with reference. to the

• shape of the body, its visibility being suspended, : and thus its connection with occular light being ‘ - severed,—there is disappearance. Com :—From the Sanyama with regard to the shape of the body, the visibility of the shape becomes suppressed; and on this suspension, the connection of the body with the light of -Xother people's) eyes ceases; and thence results the disappearance of the Yogi. The disappearance of sound and the rest are to be explained in the same manner. .

Karma is active and dormant ; and by _ ‘Sanyama over this, results the knowledge of the : end; as also by portents. : . Com:—The Karma resulting in life is of two kinds : the active and the dormant; the active is similar to a wet piece of eloth spread over the ground, which dries up in a very short time; whereas the dormant is like the same piece of cloth tied “ap in a bundle, drying up in a long time ; or again, the active _is like fire in dry straw helped by the wind, burning it completely in a very short time; and the dormant is similar to the same fire when placed in various parts of the heap of straw, burning it ina long times In this way the Karma “of one birth,” bringing about life, is of two kinds—the active and the By Sanyama over these, results the knowledge of death. “**Ag also by portents”—portents are threefold ; corporeal; ele- -mental and celestial, Of these the ‘corporeal’ is that, for “instance, when closing the ear one does not hear the .internal sounds ( produced in the stomach by breathing), or when one does not see any light on closing the eyes. Similarly the 15

‘elemental’ is that when one beholds ‘the attendants of the

• Death-god; or when one all on a sudden sees his dead forefathers;and the ‘celestial’ is that when one suddenly heholds the heaven, or the Perfect Ones, or anything contrary to the ordinary course of events (is a portent). By these portents too one knows his end to be near at hand. :

In friendliness and the rest, (superhuman ) powers,

Com :—Friendliness, mercy, and complaisance are the three Emotions or (feelings). Of those, by the feeling of friendliness towards all happy creatares, oue acquires the power of friendliness. By feeling mercy for the distressed creatures he acquires the power of mercy. And by feeling a complaisance towards the righteous, he acquires the powers of complaisance. The Sanyama consisting in meditation (contemplation and concentration ) proceeding from these emotions, results in such powers as have their faculties unrepressed. With regard to vicious persons one has indifference, and not any feeling ;-— thus in this case there is no meditation and as such no power proceeds from indifference, because of the absence of any Sanyama with reference to this.

In powers, the power of the Elephant and the like, .

Com :—From Sanyama over the power of the elephant, results elephantine power ; from that over the power of Garuda a garada-like power; and from that over the power of the air, the air-like power. .

PADA UI—sUTRA 25-26. 115

From the application of the light of the : . Quminous ). disposition, ( results) the knowledge

• of the subtile, the intercepted and the remote.

. Com :—The Extremely Lnminons disposition of the mind has already been explained (in 1—36.). The yogi applying the light of this disposition (i,¢, the inner light) to the’ anbtile intercepted or remote objects, acquires the knowledge of these ( objects ),

From Sanyama in the Sun, the know-

"ledge of the worlds,

« Com:—The details of this are as follows: There are seven worlds: From Avichi tothe sammit of the Mera is the Karth (1). From the Mera to Dhraova (the Polar star ) the Starry Region occupied by the planets, and stars (2). Above that is the fivefold Celestial Region (3 )— the MAhendra being the third of these, the fourth being the PrAjapatya or Maharloka (the Luminous Region ); the threefold Brahma—the Janaloka ( productive Region) Tapoloka € Region of austerities ) and the Satyaloka (the Region of Trath ). These are thus described :—* The, three-regioned Brahmaloka, then the great Prajapatyaloka, then the Mahendra Heaven, then the Sky with the stars, and lastly the Earth with the various creations,” Placed above the Avichi, are the six great Hellish Regions, Mahakala, Ambarisha, Raurava, Maharaurava, Kaleya Satra and Andhatémisra,—respectively placed in the Earth, Water, Fire, Air, Space and Darkness ; and in these are born. several creatures with long leases of life therein, and who, have acquired the experience of pain by their own deeds, Under these are the seven Nether Worlds: Mab&tala, Rasatale, Atala, Satala, Vitala, Talatala, and P&atala, This our

116 " -YOGA-DARSANA, * Earth consisting of the seven continents, is‘ the eighth ;+ in the centre of which is the Land of the Mountains, the Golden Meru, whose peaks are those of silver, emerald, rockcrystal, gold, and jewels. The Southern region of the sky here is of the colour of the blae lotus through the colour of the emerald peak ; the Eastearn white, the Western clear, the Northern golden. On the Northern side of this is the Jambu tree, whence this particular continent is called the’ Jambudwip1. On account of the movement of the San, it is’ always touched by night atid day. To the North of this are three mountains, fonr thousand miles high, having blue and white peaks. Within these mountain-ranges are three countries, each 72.000 Miles—Ramanaka, Hiranmaya and the Uttara Kuru. Tothe South are the Mountains Nishadha, Hemakata and Hima,. extending over 4,000 Miles; withix these are three conntries each 72,000 miles—The Harivanéa, Kimparusha and the Bharata. To the East of Meru are the Bhadraswas extending upto the Malyavan mountains; and to the West are the Ketumalas extending upto the Gandhamadana mountains. In the centre is the Ilavrita. Thus are the 8,000 miles on each side of Mera snrrounded by its half ( wherefore Mern becomes their centre). Sach is the Jambudwipa extending over 30,000 miles ; surrounded by the salt Ocean, twice its size. Thenceforth follow the other continents—S'Aka, S’uka, Kranncha, S‘élmala, Magadha, and Poshkara—each twice the size of the other; as also the seven Oceans—like. heaps of. oil-seed, interspersed with several! mountains—of Sugercane-juice, Wine, Butter,Curd, Groel, Milk, Pare. Water. Thos the seven coutinents,—resembling so many bangles, surrounded by the seven Oceans, together with the mountains visible and invisible, reach the extent of 4,00,00,00,000 miles. . All this with its position fixed, is contained in the Bgg; which is the atomic part of Matter, as the firefly in the sky: Anioig the nether regfons, in the ‘Oceans, and among -the

PADA ‘11I—SUTRA 26. 317 mountains, live Asuras, Gandharvas, Kumaras, Kimpnrushas,: Yakshas, Rakshasas, Bhutas, Pretas, Pisichas, Apasmarakas, : Brahmarakshasas, Kiishmandas and the Viniyakas, Inthe. continents live the righteous gods and men. The Snmeru is the garden house of the gods, In this are the parks,—- Misra, Nandana, Chaitraratha, and Sumanasa. The assembly - of the gods is the Sudharma; their city the Sudarsana, the. palace the Vaijayanta.

“The planets and the stars, bound to the Pole Star, andhaving their motions manifested by the constant action of the’ wind, and placed above the Meru, keep constantly revolving. The inhabitants of the Mahendra are the six Divine Beings—- Tridashas, Agnishwattas, Yamyas, Tushitas, Aparinirmitavasavarti and the Parinirmitavasavarti,—all these Vrindarakas: have an irresistible will, endued with the eight powers, Booyancy and the rest, their span of life extending toa kalpa; they rejoice in sexuality, and are endowed with bodies | born without sexual intercourse, have loving apsaras for their wives. In the Prajapatya Maharloka live the five Divine Beings—the Kumudas, the Riblavas, Pratardanas,. of the Anjanabhas, and the Prachitabhas, These having the great elements under their power, live in contemplation upto a thousand Kalpas. In the first, Janaloka, of Brahma, there are the four divine beings, the Brahmapurohitas, the Brahmakayikas, the Brahmamahakayikas, and the Amaras— these have command over the elements and the “Sense-organs.. In the second, the Tapoloka, of Brahma, there are the three Divine beings--the Abhaswaras, the Mahabhaswaras, and the Satyamahabhaswaras—having command over the, elements, the senses and Nature—having their span of life.

‘ double of one another; all living on contemplation, their semen withheld, their knowledge unobstructed in the higher regions, ‘and -in the -lower: regions having the “objects . all: unveiled to their view. Inthe third. the Satyaloka of Brahma,

118 YOGA-DARSNA.

there are four Divine Beings—the Achyutas, the Suddhaniva-. sas, the Satyabhas, and the Sanjnasanjis, These have no houses of their own, and abiding in themselves, living one over the other, commanding Nature, live so long as the . creation lasts. Of these, the Achyutas rejoice in the bliss of argumentative meditation, the Suddhanivasa in the bliss of contemplative meditation, the Satyabhas in the contem- | plation of pure bliss; and the Sanjnasanjais rejoice in that of pure Egoism. These four exist io the three worlds (i, ¢. are not mukta.) ;

In fact all these seven worlds belong to Brahma. The dis-. embodied ones and those that have been resolved into Nature however continue in the line of Emancipation and have no place in the ordinary world. oo

All this is to be directly perceived by the yogi, by Sanya. ma in the Sun ; as also by that in others. The Sanyama is to be practised so long as these are not perceived.

In the moon, the knowledge of the

Starry Regions.

Com: Through Saxyama in the moon the yogi is to know the position of the Stars.

In the Polar Star, the knowledge of their.

motions.

Com :—By Sanyama in the Polar Star one is to know the motion of the stars. By Sanyama applied to the upper firma-- ment one is to know them. oO

In the circle of the navel, the knowledge

. of arrangement of the body. +

PADA INl—-SUTRA 30-33. 119 Com :—By Sanyama in the navel-circle, one is to know the arrangement of the body. Inthe body there are three hu- ‘“-mours—Wind, Bile and Phlegm; and there are seven

• gnbdstances—skin, blood, flesh, sinews, bone, marrow and se- " men—these being named in order of externality (the -most external being placed first ). .

In the throat-pit the cessation of hunger . and thirst. ‘" Com :—Below the tongue there is a thread, below which is : the throat, below which is the pit, by the Sanyama of which, hunger and thirst cease to trouble the yogi. ;

In the tortotse-tube, steadiness, _ Com >—Below the abovementioned pit there is a tube of _ the shape of a tortoise (placed like a serpent or the alligator), by Sanyama whereof, the yogi attains to a steady position. — '.

In the coronal light, vision of the Perfect Ones. . Com:—Under the skull there is a hole effalgent with _ light—by Sanyama whereof there is vision of the Perfeet . Ones, wandering midway between the Earth and Heaven. .

Or, from intuition (or insight), every- Com :—Intelligence is the Emancipator,—the forerunner of discriminative knowledge, as the Dawn is of Sunrise. On the production of intuitional insight, the yogi comes to know everything, a -

120 YOGA-DARSNAs

In the heart, knowledge of mind. Com :—In this city of Brahma (the body) there is a pit, _ the lotus-like house—therein results consciousness, from the

• Sanyama whereof, results the knowledge of mind. .

Experience is the undifferentiated concep- ‘tion of the attribute of goodness and the Spirit which, are quite unconnected ; (and this expe -- rience) being for another’s purpose, the knowledge . of the Spirit arises from the Sanyama on his own object. Com:—The attribute of Sattva belonging to the Buaddhi, and being of the, nature of illumination, suppresses _ Rajas and Tamas, which are equally related to Sattva— and thus develops into the cognition of the difference of the “attribute of Sattva and the Parusha. The Spirit, being essentially pure, and solely consisting of intelligence, is absolately dissimilar to the modifying attribute of Sattva. The un- ‘differentiated conception of these two which are absolutely unconnected, is the Soul’s Experience,—all objects being presented to him. This experiential conception of the attribnte of Sattva being for another’s purpose, is perceptible, That which is distinct therefrom,-2.e. the Soul’s conception cousisting of pure intelligence,— by Sanyama over this, there arises knowledge having the Soul for its object. The Soul is not

• perceived by the spiritual conception constituted by the sattva of Buddhi. In fact it is the Soul itself that perceives the conception based on its own nature ; as has been declared— ** Whereby is one to know the knower?” (Brihad Upa.).’ . Note:—(1) “The Soul is not perceived &c.”—because it is Intelligence that perceives the insentient, not vice versa,

PADA. I1I—suTRA 36-38, 121

Thence proceed intuitional cognition,

audition, touch, vision, gustation and olfaction.

Com :—From intuition proceeds the cognition of the subtile, intercepted, remote, past and future objects; from audition proceeds the hearing of celestial sounds; from touch the cognition of celestial touch ; from vision the consciousness of celestial form; from gustation, the cognisance of celestial taste, and from olfaction the cognisance of celestial smell ;— these are produced for ever.

These are obstacles in (the way of) meditation; but perfections in the distractive (waking)

state.

Com :—These—i.e. intuition and the rest appearing in one of meditative mind,—become obstacles; because they go against deseriminative knowledge; but appearing in those of distracted minds, these are so many perfections.

From relaxation of the cause of bondage, and by a knowledge of the method of passing, ( proceeds ) the entrance of the mind into another body.

Com :—Of the fickle and unsteady mind, the confinement in the body is due to tle force of karmic residua, The relaxation of this karma wiich is the cause of bondage is brought about by the force of meditation. The knowledge of the me- ~ thod of passing of the mind too is produced by meditation, On the decay of karma, and by the knowledge of the

process of his own mind, the yogi infuses his mind into other bodies, eu extracting it from his own. The mind thus in- 1

fused becomes correlated to the senses; jast as the bees follow their chief both when flying out and flying in, so the

mind entering into another body is followed by the senses.

From the subdual of uddna, ascension and non-contact with water, mud, thorns and the like,

Com :—The function of the aggregate of the senses, characterised by Prana and the rest, constitutes Life, Its action is fivefold : (1) The Préna, extending from the heart and proceeding by the mouth and the nostrils ; (2) the Samdna, extending to the navel, so called from its levelling tendency; (3) the Apdna, extending to the soles of the foot, so called ‘rom its declining or descending tendency; (4) the Uddna,extending to the head, so called from its ascending tendency ; (5) the pervading Vydna. Of these Prdna is the chief. From mastery over Uddna results non-contact with water, mud, thorns, &c, as also ascension at the time of death. The operator attains to it in the character of Vast (inaster).

From mastery over Samdna, effulgence.

Com :—One who has subdued the Saména burns ( after death ), by the fire raised out of his own body.

From Sanyama over the relation between the organ of hearing and Akasa, perfect audition,

Com :—All auditory organs ag also all sound have their abidance in Akésa; as has been declared: “Those who have their audition extending over equal areas, have it limited to one area” ( Panchasikha ), (i.e. all organ of hearing

: PADA IlI—SUTRA 4243-. 123 exist in Akésa). This is the characteristic of Akasa, as also is unveiledness. Similarly, there being no covering for the unbodied, Akasa comes to have the property of omnipresenee. The organ of hearing is inferred from the perception of sound of two persons, deaf and otherwise : one perceives the sound, and the other does not, Therefore itis only the organ of hearing which has sound for its object. To one who has practised Sanyama over the relation of the organ of hearing and Akisa, accrues perfect audition,

From the Sanyama over the relation of the body and Akas4, (results) passage through space, from the acquisition of levity like that of cotton.

Com :—Wherever there is body, there is also Aaksa, be cause it is this latter that gives it room. The relation between these is that of approach; from having Sanyama over this and thereby subduing the relation, and acquiring the levity of light objects like cotton down to the atom, and thereby subdaing the afuresaid relation, the yogi becomes buoyant ; and by this buoyancy the yogi is able to walk on the eurface of water; and also supporting himself by the spider’s thread,he wanders in the laminons rays of the Sun; and thence proceeds his uuobstructed passage in space, ~

The external, unthought of junction (of

the mind) is the ‘‘Great Incorporeal”; thence the falling off of the veil of illumination.

Com :—The junction of the mind outside the body is called the “incorporeal” Dharana. It is called “ kalpité (thonght of ) when it is only the external function of the mind abiding

_ inthe body. When on the other hand, it is the external

function of the mind outside the body, and as such independent of it,—then it is called the “ Akalpita ” ( unthonght of), Out of these two the yogi by the “thought,” accomplishes the “ anthought” Great Incorporeal, by means of which he enters other bodies. From this Dhdérand results the falling of the veil—the threefold fnnction of afflictions and karma, originating in foulness and darkness—of the Baddhic goodness which has the natare of illumination,

Mastery over the elements, from the Sanyama with reference to grossness, character, subtlety, concomitance and usefulness.

Com :—The specific qualities sound and the rest, belonging to the Earth &c., together with the properties of shape and the rest, are named “ gross;” this is the first form of the elements. The second form is their respective generic characteristic :—E. G. shape for the Earth, viscidity for the Water, heat for Fire, velocity for Air, omnipresence for Akasa,—all this is what is included in the term “character.” The specific forms of these generic ones, are Sound

and the rest, As has been declared: ‘Of these (elements) Ho included in one class (that of Element”), the only” differentiation is through their distinguishing properties.” In this system, Substance is the agzregate of the generio and specific characteristics. Because the aggregate exists in a two-fold manner—(1) One in which the distinct names of the constituent members are suppressed—as ‘ body,’ ‘tree’ ‘ forest,’

‘crowd’ & ; and (2) that in which the constituent members

are mentioned—as ‘both men and gods’,—of which one

portion are the ‘men* and the other the ‘gods ;’ and it is only by means of these two portions, that it is called an

“aggregate.” Again the aggregate may be through difference as well as non-difference, (1) as ‘ the grove of mangoes ’,

PADA ITl—SsUTRA 44, 125

• ©a crowd of Brahmanas’ (the genitive case always implying difference); (2) as “ mango-grove”’ ‘ Brahmana-crowd’ (there being non-difference of the aggregate trom its constituent members), This again is two-fold: (1 ) Those that have their constituent members separated from another, and (2) those whose constituent members are not "0 separated. As examples of the first we have ‘ forest’ ‘crowd’ & (where the members forming the crowd exist separately ); and as those of ( 2 ) we have, ‘tree’, ‘ body’ and the like ( which, have these members consisting in themselves). Of these, Substance belongs to this second kind " of aggregates—so holds Patanjali. Thos has been explained the “ form.”

Now what is the subtile form of these? (Reply:) The Rodimentary Elements, from which the gross Elements take their rise. The only constituent member of these is the atom, consisting of the generic aud specific (characteristics ); and . thas these form an aggregate of the class of those having their constituent members coexisting. The same case holds with all radimentary elements. This is the third, ‘ Subtlety. ”

Now begins ( the consideration of) the fourth form of the elements; The attributes being of the nature of illumination, activity and inertness correlated to the character of their respective effects,—are mentioned by the word “ concomitance.”

Their fifth form is “usefulness”, fruztion; the character of being for the purpose of experience and emancipation belonging to the attributes, and the attributes being related to the elements, gross as well rudimentary, as also to the elemental objects (jar, cow &c. ),—all come to have a purpose.

Thus then from Sanyama over the above-mentioned five forms, results the perception as well as the subdual of these, Of these, by subduing the five elemental forms, the yogi becomes the “ conqueror of the elements”; and therefrom the

126 YOGA-DARSNA.

elements along with Nature follow the dictates of his will—

just as the cow follows its calf.

Therefrom proceed Attenuation and the rest ; as also perfection of the body, and the nondestruction of its functions,

Com:—Of these, Attenuation is that whereby the Yogi becomes atomic; Levity or Buoyancy is that whereby he becomes light; by Illimitability he becomes great; by Prdpti(A pproach)he toaches the moon by the finger-tip; “ Irresistible Will ” is the nonfrustration of desires,whereby he sinks in and rises to the surface of the earth as in water; by “ Subjection ” he becomes the subduer of the elements and other objects, being himself unsubdued by others; by “Supremacy ” he becomes the dispenser of the origin, dissolution and position of the elements; “Fulfilment of ,

_ Desires” is the trathfalness of one’s determination—¢.¢, the disposition of the elements and their causes in accordance with his will or determination. Though having the power, he does not change the nature of things (does not make a moon of the sun and so on). Why? Because of their having been determined by the will of the Primeval Perfect Being (God) of the irresistible will, These are the eight Perfections or

Occult Powers.

“The perfection of the body ” will be explained in the next aphorism.

“The non-obstruction of its fanctions’—the earth does not obstract, by its shape, the actions of the yogi’s body, in as much as he enters even the stone ; the viscid water wets him not ; nor does the hot fire burn him ; nor does the fast wind move him ; and lastly even in the unveiled Akasa, he has his body veiled, in as much as he is invisible even to the Perfect Ones.

Beauty (symmetry of form ), Loveliness, Strength, and Adamantine Toughness (of the bedy) constitute Bodily Perfection, _ Com :—(The Yogi is) beautiful, lovely bright, with superb strength, and with an adamantine body.

From Sanyama with regard to perception, nature, egoism, concomitance and usefulness, re- _ sults mastery over the sense-organs,

Com :—Sound and the rest in their generic and the specific forms, constitute the perceived ; the function of ihe senses with regard to this is perception; and this does not consist in the perception of the generic form alone; for how could the mind perceive any object together with its specific forms which has not been perceived ?

“ Nature ’—substance—sense-organ—is the aggregate “with coexisting constituents,’ of the specific and generic (effects ) of the Buddhic Sattva which is of the nature of illumination.

Their third form is self-consciousness consisting in ‘“egoism” ——the generic form of which the senses are the specific forms.

The fonrth form are the Attributes, of the nature of Ilumipation, Activity and lnertness, consisting in ascertainment (the property of Buddhi, ) which is constituted by the three attributes ;—whereof the sense-organs together with self-conscioasness, are the modifications.

The fifth form is the character of the Attributes,—that of being for the soul’s purpose.

From gradually performing Sanyama over these five forms, the yogi subdues each of them separately—and from thiv fivefold conquest proceeds the mastery ever the senses.

128 YOGA-DARSNA,

Therefrom (proceed) fleetness like that of mind, un-instrumental perception, and complete mastery over Nature,

Com :—The acquiring of the supernatural movement of the body is “ Fleetness like that of mind. ”

“ Uninstramental perception” is the fanctioning of the senses of the Incorporeal ( yogi ) in accordance with the time, place and object desired by him.

‘Mastery over Nature ” is supremacy over all the modificatious of Nature.

These three perfections are called “ Honey-like,” and proceed from the aforesaid mastery over the five sense-organs.

Just as one has distinctive knowledge of

the attribute of Sativa and Spirit, (their results) supremacy over all conditions, and also omniscience,

Com :—To one who rejoices in the supreme effulgence ( the High Vashikara ) of Buddhic goodness freed from all taint of Foulness and Darkness ;—and who thus abides solely in the distinctive knowledge of Goodness and Spirit,—to such a one accrues the “ supremacy over all conditions ”—7. ¢., all kinds of attributes, active and passive, repair to the absolute vision of their Lord, the Knower of the Field—(Spirit). “ Omniscience ”—the simultaneous discriminative knowledge of the universal attributes, existing in their past, present and fature states. This is the Vishoka (Sorrowless ) Perfection, by attaining to which, the yogi becoming omniscient, wanders about, on the falling off of the bondage of distractions (or afflictions ).

PADA UiI—suTRa 50-51. 129

From indifference even thereto, follows Isolation, the seed of evils having been destroyed.

Com :—When on the decay of trouble and actions, the yogi

cogitates thus—“ this distinctive cognition is a property of goodness which is among the avoidables, and the Soul is unmodifying and pare, other than Goodness ”»—then of this disattached yogi, the seeds of trouble becoming unprodactive, like the burnt paddy-seed, disappear together with the mind. And those having disappeared, the Soul does not again experience the three-fold pain. Thas the isolation of the Soul consists in his absolute separation from the attributes whose purpose has been falfilled, and who are manifested in the form of the function of karmic troubles; then alone results the. soul’s abidance in his own pure—i.e. pure Sentience.

( There should be) avoidance of association with, and pride in, celestial temptations, for there is possibility of reccurrence of evils.

Com :—There are four kinds of yogis:—(1) Prathamas

• kalpika ( neophyte of the first stage ), ( 2) the Madhupratika,

(3) The Prajnajyoti, and (4) The Atikrantabhavaniya: Of

these, the one whose light ( of intuition ) has begun to operate

is the first. The second is the “ troth-supporting-wisdom. ”

The subduer of the elements and the sense-organs is the

third,—one who has taken protective measures towards that

which has been felt ( the conquest of the senses ), and equipped with the means for the accomplishment of that which is

to be felt (the vishoka &c, ).. The fourth is one who has gone

beyond feeling ; the one purpose of such a one is the retrograde activity (dissolation ) of the mind ; and to kim belongs

the sevenfold knowledge of the last stage. 1

180 / YOGA*DARSANA, ° ; To the Brahmana directly perceiving the Madhumati stage, the gods—perceiving the purity of his goodness—invite him to the powers: ‘Well! come and enjoy yourselves here !' ‘Desirable ‘are these pleasures! And desirable is this girl! This drag stops old age and death! ‘Airy is this con» veyance! These.are the Kalpa-trees ! Sacred is the celestial Ganga! Perfect are the ‘great Rishis! Excellent: and agreeable are the Apsaras! Supernatural the. Eye and the Ear! Adamantine the body! Thou hast acquired a right to all this by thy qualities,—so come and have recourse to this unuying undecaying abode, loved of the Gods.” Being thus invited, the yogi is to think over the faults of attachment in this manner: “Being broiled in the fire of metempsychosis, and passing through the dark abyss of ‘birth and death, I have somehow or other ac» quired this light of yoga, the dispeller of the darkness of troubles. .Of this light the airy objects. (of sense) born of desire, are the opponents. So how am I, having acquired this light, to be deceived by a miragic longing for the sensuous objects, and thus make to burn in myself the dying embers of the fires of metempychosis ? So good bye, to you all dreamy sensuous objects, the desired of ‘poor’ péople!” In this determined attitude the yogi is to sit for meditation. Having avoided association, he is also to avoid pride—?. ¢., (he is not to take pride ) in the fact of his being invited even by the gods, because steeped in this pride and considering himself safe, he will not perceive himself caught up by the hair by Death. And then will negligence,—looke ing for unother hole (discrepancy ) in his conduct, and only ‘suppressible by constant watchfulness, finding the above loop- ‘hole,—will enliven the (sleeping ) afflictions. Thence the ‘possibility of evils. Thus for one who avoids both association ‘and pride, the contemplated end will be strengthened, and the end to be contemplated will come up to the front, . ..

PADA ‘Hi—suTaa 52-53. 13h

'—From Sanyama over the moments and their order, the knowledge born of discrimination.

_ Com:—As the smallest division of matter is the atom, so. the smallest division of time is the moment—which is the time.taken by the motion of an atom from one place to another ; and the uninterrupted flow of this is “order.” Of moment and its order there is no aggregate ; therefore Day, Month &c, are only aggregates of so many cognitions ( each coming in one moment). Thus Time is devoid of reality, being a mere. creation of the mind; but being correlated to the verba) cognix tions, it appears as a distinct entity to ordinary people in the distracted state. The’'Moment thus becoming objective (7%. ¢., an entity in itself) becomes also related to the (assumed ) order ; this order consists in the non-interruption of two mo-. ments,—to this (order) the time-knowing yogis give the name Time.’ Two moments cannot occar together ; for no order is. possible for any two things occurring simultaneously. Order is the sequence of the following moment from the preceding one. Therefore the present is the only moment, there being none ! either past or fatare ; and as sach there is no collective term for it (as Time). The fature and the past moments (those that are popularly so called ) are to be explained as referring: to the different modifications. Thus by means of a single moment does all the world experience modifications ; and all the properties are mere encumbrances on this single moment.

By the Sanyama over this moment and its order, there is. direct: perception of these, and thence proceeds the knowledge born of discrimination.

: ‘The particular object of the knowledge is now described :

Therefrom results the knowledge of _ the ( difference of ) two similars, when that difference is not marked out by kind, character of position. . Com :—Iwo similar objects ressembling each other in

• position and character, the ground of difference exists in the difference of kind,—as in the case of the cow and the horse. When there is similarity of position and kind, then it exiats in that of character—as the Kalakshi cow,and the Swaatimati cow Of two fruits of the same kind and character, the ground of difference lies in the ditference of their position—one above aud the other below (in a ite of coming across the first, the mind of. agent is absorbed in the other, and as such the first’ one also is brought over to the place of the second, then the order of position becomes inexplicable by the ordinary process; but it comes from dis~ criminative knowledge free from all doubt. How? The place occupied by the first frait is different from that. occupied hy the second fruit; and these two fruits differ by the recognition of their respective positions; and the ground of difference between these two is the recognition of their respective positions. By this example it is shown that the Yogi recognises the difference between two atoms similar in kind, character and position, by the direct perception of the time and place related to the first atom, the perception of the place of the second atom being due to impossibility of the former place being occupied by the seqond atom simultaneously with the first.

Others on the other hand describe the process thus:—“It is the final specific property that produces the knowledge of difference. But in this case also the ground of difference is the difference in position and character, as also the difference in shape and kind. The difference in time is amenable to the perception of the yogi only.” Hence it has been declared :

PADA'I1I—sUTRA 54-55. 183 "6 There is no real difference, in the absence of the differences _ Of shape and kind” says Vdrshaganya.

The knowledge born of discrimination . is emancipative, omni-objective, semper-objective and simultaneous, Com:—“ Emancipative ”—Intuitional or non-experiential _ (vide TIL. 33) “ Omniokective”—there is nothing that is not perceptible to it. : “ Semper-objective *—knowing everything in all forms and conditions and at all times, past, present and fature. ‘ Simultaneous ”’—perceiving every thing in every way, at the same moment. _ Sach is the knowledge born of discrimination, in its complete form. The light of yoga is a part hereof, so long as ' it is accomplished by resting on the ‘“ honeyed” stage. ; To one who has acquired discriminative knowledge or to one who has not there accrues. 4 '

Islation on the equality of the purity of Goodness and Soul, Lbs lifer srdles 4 por Com ;:—When Buddhic Goodness being washed clear of all taint of Foulness and Darkness, and having its activity restricted to the recognition of the difference of goodness and the soul, the seed of troubles is burnt up, and then the Baddhi becomes similar to the Soul in purity. The purity of the Soul consists in the absence of all imposed experience. Under such circum. stances, results Isolation to the perfect as well as to the imperfect,—to one who has discriminative knowledge, and to one who has not, On the attainment of wisdom by one who has barnt up the seeds of trouble there is no need for anything. Per-

134 _ -¥YOGA-DARSANA, :

fections born of meditation as well as wisdom, are all incladed in the said Sattwic purity. As a matter of fact however wisdom dispels the want of perception or ignorance, on the suppression whereof the resultant troubles cease to come forth ; and the absence of the troubles leads to absence of karmic fruition. In this state, the attributes, having all their fanctions finished, do not present themselves again to the goul’s sight,—and in this lies the Soul’s Isolation. In this state the Soul becomes isolated, shines in the pure effalgence of his own pristine form.

tS Section IV. . ‘ OF IsoLATION.