1. Yoga Sutra, An analysis William Q Judge

THE

YOGA APHORISMS

OF

PATANJALI

An Interpretation by

WILLIAM Q. JUDGE

CopyrightO2006 Theosophy Trust Easy-Read® Format by Theosophy Trust

DEDICATION

This Book is Laid upon the Altar of Masters' Cause, and is Dedicated to Their Servant H. P. Blavatsky. All concern for its Fruits or Results is Abandoned: They are left in charge of Karma and the Members of the Theosophical Society.

Table Of Contents

PREFACE ...... .1

BOOK I - CONCENTRATION 1

BOOK II - MEANS OF CONCENTRATION 8

BOOK III. 13

BOOK IV - THE ESSENTIAL NATURE OF ISOLATION 22

PREFACE

TO THE FIRST EDITION

This edition of Patanjali's Yoga Aphorisms is not put forth as a new translation, nor as a literal rendering into English of the original. In the year 1885 an edition was printed at Bombay by Mr. Tookeram Tatya, a Fellow of the Theosophical Society, which has been since widely circulated among its members in all parts of the world. But it has been of use only to those who had enough acquaintance with the Indian system of philosophy to enable them to grasp the real meaning of the Aphorisms notwithstanding the great and peculiar obstacles due to the numberless brackets and interpolated sentences with which not only are the Aphorisms crowded, but the so-called explanatory notes as well. For the greater number of readers these difficulties have been an almost insurmountable barrier; and such is the consideration that has led to the preparation of this edition, which attempts to clear up a work that is thought to be of great value to earnest students. It may be said by some captious critics that liberties have been taken with the text, and if this were emitted as a textual translation the charge would be true. Instead of this being a translation, it is offered as an interpretation, as the thought of Patanjali clothed in our language. No liberties have been taken with the system of the great Sage, but the endeavor has been faithfully to interpret it to Western minds unfamiliar with the Hindu modes of expression, and equally unaccustomed to their philosophy and logic. About Patanjali's life very little, if anything, can be said. In the Rudra Jamala, the Vrihannandikeshwara and the Padma-Purana are some meager statements, more or less legendary, relating to his birth. Ilavrita-Varsha is said to have been his birthplace, his mother being Sati the wife of Angiras. The tradition runs that upon his birth he made known things past, present and future, i

showing the intellect and penetration of a sage while yet an infant. He is said to have married one Lolupa, whom he found in the hollow of a tree on the north of Sumeru, and thereafter to have lived to a great age. On one occasion, being insulted by the inhabitants of Bhotabhandra while he was engaged in religious austerities, he reduced them to ashes by fire from his mouth. That these accounts are legendary and symbolical can be easily seen. Ilavrita-Varsha is no part of India, but is some celestial abode. The name of India proper is Bharata Varsha. "In it and nowhere else do the four ages or Yugas- Krita, Treta, Dwapara and Kali- exist. Here devotees perform austerities and priests sacrifice. In this respect Bharata is the most excellent division; for this is the land of works, while the others are places of enjoyment." In the Bhagavat-Purana it is said: "Of the Varshas, Bharata alone is the land of works; the other eight (including Ilavrita-Varsha) are places where the celestials enjoy the remaining rewards of their works." As Bharata-Varsha is a division of Jambudwipa, and known as India, and the other Varshas are for celestials, it follows that the account of Patanjali's birthplace cannot be relied upon in a material sense. It may be the ancient method of showing how great sages now and then descend from other spheres to aid and benefit man. But there is also another Patanjali mentioned in the Indian books. He was born in India at Gonarda, in the east, and from there be went to reside temporarily in Kashmir. Prof. Goldstucker has concluded that this later Patanjali wrote about 140 B.C. His writings were commentaries upon the great grammarian Panini, and it is in respect to the Sanskrit language that he is regarded as an authority. He must not be confounded with our Patanjali; of the latter all that we have is the Philosophy set forth in the Aphorisms.

In regard to the systems of Yoga, we cannot do better than to quote some introductory remarks made by Col. H. S. Olcott, President of the Theosophical Society, in the Bombay edition of these Aphorisms, in August, 1885. He said:

"The Yoga system is divided into two principal parts- Hatha and Raja Yoga. There are many minor divisions which can be brought under either of these heads. Hatha Yoga was promoted and practised by Matsendra Nath and Goraksh Nath and their followers, ii

and by many sects of ascetics in this country (India). This system deals principally with the physiological part of man with a view to establish his health and train his will. The processes prescribed to arrive at this end are so difficult that only a few resolute souls go through all the stages of its practice, while many have failed and died in the attempt. It is therefore strongly denounced by all the philosophers. The most illustrious Sankarâchârya has remarked in his treatise called Aparokshanubhuti that 'the system of Hatha Yoga was intended for those whose worldly desires are not pacified or uprooted.' He has strongly spoken elsewhere against this practice. "On the other hand, the Raja Yogis try to control the mind itself by following the rules laid down by the greatest of adepts."

Patanjali's rules compel the student not only to acquire a right knowledge of what is and what is not real, but also to practice all virtues, and while results in the way of psychic development are not so immediately seen as in the case of the successful practitioner of Hatha Yoga, it is infinitely safer and is certainly spiritual, which Hatha Yoga is not. In Patanjali's Aphorisms there is some slight allusion to the practices of Hatha Yoga, such as "postures," each of which is more difficult than those preceding, and "retention of the breath," but he distinctly says that mortification and other practices are either for the purpose of extenuating certain mental afflictions or for the more easy attainment of concentration of mind.

In Hatha Yoga practice, on the contrary, the result is psychic development at the delay or expense of the spiritual nature. These last named practices and results may allure the Western student, but from our knowledge of inherent racial difficulties there is not much fear that many will persist in them.

This book is meant for sincere students, and especially for those who have some glimmering of what Krishna meant, when in Bhagavad-Gita he said, that after a while spiritual knowledge grows up within and illuminates with its rays all subjects and objects. Students of the mere forms of Sanskrit who look for new renderings or laborious attempts at altering the meaning of words and iii

sentences will find nothing between these covers.

It should be ever borne in mind that Patanjali had no need to assert or enforce the doctrine of reincarnation. That is assumed all through the Aphorisms. That it could be doubted, or need any restatement, never occurred to him, and by us it is alluded to, not because we have the smallest doubt of its truth, but only because we see about us those who never heard of such a doctrine, who, educated under the frightful dogmas of Christian priestcraft, imagine that upon quitting this life they will enjoy heaven or be damned eternally, and who not once pause to ask where was their soul before it came into the present body. Without Reincarnation Patanjali's Aphorisms are worthless. Take No. 18, Book III, which declares that the ascetic can know what were his previous incarnations with all their circumstances; or No. 13, Book II, that while there is a root of works there is fructification in rank and years and experience. Both of these infer reincarnation. In Aphorism 8, Book IV, reincarnation is a necessity. The manifestation, in any incarnation, of the effects of mental deposits made in previous lives, is declared to ensue upon the obtaining of just the kind of bodily and mental frame, constitution and environment as will bring them out. Where were these deposits received if not in preceding lives on earth- or even if on other planets, it is still reincarnation. And so on all through the Aphorisms this law is tacitly admitted.

In order to understand the system expounded in this book it is also necessary to admit the existence of soul, and the comparative unimportance of the body in which it dwells. For Patanjali holds that Nature exists for the soul's sake, taking it for granted that the student believes in the existence of soul. Hence he does not go into proof of that which in his day was admitted on every hand. And, as he lays down that the real experiencer and knower is the soul and not the mind, it follows that the Mind, designated either as "internal organ," or "thinking principle," while higher and more subtle than the body, is yet only an instrument used by the Soul in gaining experience, just in the same way as an astronomer uses his telescope for acquiring information respecting the heavens. But the Mind is a most important factor in the pursuit of concentration; one indeed without iv

which concentration cannot be obtained, and therefore we see in the first book that to this subject Patanjali devotes attention. He shows that the mind is, as he terms it, "modified" by any object or subject brought before it, or to which it is directed. This may be well illustrated by quoting a passage from the commentator, who says: "The internal organ is there"- in the Vedanta Paribhasha - "compared to water in respect of its readiness to adapt itself to the form of whatever mold it may enter. 'As the waters of a reservoir, having issued from an aperture, having entered by a channel the basins, become four-cornered or otherwise shaped, just like them; so the manifesting internal organ having gone through the sight, or other channel, to where there is one object, for instance a jar, becomes modified by the form of the jar or other object. It is this altered state of the internal organ- or mind- that is called its modification." While the internal organ thus molds itself upon the object it at the same time reflects it and its properties to the soul. The channels by which the mind is held to go out to an object or subject, are the organs of sight, touch, taste, hearing, and so on. Hence by means of hearing it shapes itself into the form of the idea which may be given in speech, or by means of the eye in reading, it is molded into the form of that which is read; again, sensations such as heat and cold modify it directly and indirectly by association and by recollection, and similarly in the ease of all senses and sensations.

It is further held that this internal organ, while having an innate disposition to assume some modification or other depending upon constantly recurring objects- whether directly present or only such as arise from the power of reproducing thoughts, whether by association or otherwise, may be controlled and stilled into a state of absolute calmness. This is what he means by "hindering the modifications." And just here it is seen that the theory of the soul's being the real experiencer and knower is necessary. For if we are but mind, or slaves of mind, we never can attain real knowledge because the incessant panorama of objects eternally modifies that mind which is uncontrolled by the soul, always preventing real knowledge from being acquired. But as the Soul is held to be superior to Mind, it has the power to grasp and hold the latter if we but use the will to aid it in the work, and then only the real end and purpose of mind is brought about.

These propositions imply that the will is not wholly dependent on the mind, but is separable from it; and, further, that knowledge exists as an abstraction. The will and mind are only servants for the soul's use, but so long as we are wrapped up in material life and do not admit that the real knower and only experiencer is the soul, just so long do these servants remain usurpers of the soul's sovereignty. Hence it is stated in old Hindu works, that "the Soul is the friend of Self and also its enemy; and, that a man should raise the self by the self." In other words there is a constant struggle between the lower and the Higher Self, in which the illusions of matter always wage war against the Soul, tending ever to draw downward the inner principles which, lying midway between the upper and the lower, are capable of reaching either salvation or damnation. There is no reference in the Aphorisms to the will. It seems to be inferred, either as well understood and admitted, or as being one of the powers of soul itself and not to be discussed. Many old Hindu writers hold, and we incline to the same view, that Will is a spiritual power, function or attribute constantly present in every portion of the Universe. It is a colorless power, to which no quality of goodness or badness is to be assigned, but which may be used in whatever way man pleases. When considered as that which in ordinary life is called "will," we see its operation only in connection with the material body and mind guided by desire; looked at in respect to the hold by man upon life it is more recondite, because its operation is beyond the ken of the mind; analyzed as connected with reincarnation of man or with the persistence of the manifested universe throughout a Manvantara, it is found to be still more removed from our comprehension and vast in its scope. In ordinary life it is not man's servant, but, being then guided solely by desire, it makes man a slave to his desires. Hence the old cabalistic maxim, "Behind Will stands Desire." The desires always drawing the man hither and thither, cause him to commit such actions and have such thoughts as form the cause and mold for numerous reincarnations, enslaving him to a destiny against which he rebels, and that constantly destroys and re-creates his mortal body. It is an error to say of those who are known as strong-willed men, that their wills are wholly their servants, for they are so bound in vi

desire that it, being strong, moves the will into action for the consummation of wished for ends. Every day we see good and evil men prevailing in their several spheres. To say that in one there is good, and in the other evil will is manifestly erroneous and due to mistaking will, the instrument or force, for desire that sets it in motion toward a good or bad purpose. But Patanjali and his school well knew that the secret of directing the will with ten times the ordinary force might be discovered if they outlined the method, and then bad men whose desires were strong and conscience wanting, would use it with impunity against their fellows; or that even sincere students might be carried away from spirituality when dazzled by the wonderful results flowing from a training of the will alone. Patanjali is silent upon the subject for this reason among others.

The system postulates that Ishwara, the spirit in man, is untouched by any troubles, works, fruit of works, or desires, and when a firm position is assumed with the end in view of reaching union with spirit through concentration, He comes to the aid of the lower self and raises it gradually to higher planes. In this process the Will by degrees is given a stronger and stronger tendency to act upon a different line from that indicated by passion and desire. Thus it is freed from the domination of desire and at last subdues the mind itself. But before the perfection of the practice is arrived at the will still acts according to desire, only that the desire is for higher things and away from those of the material life. Book III is for the purpose of defining the nature of the perfected state, which is therein denominated Isolation.

Isolation of the Soul in this philosophy does not mean that a man is isolated from his fellows, becoming cold and dead, but only that the Soul is isolated or freed from the bondage of matter and desire, being thereby able to act for the accomplishing of the aim of Nature and Soul, including all souls of all men. Such, in the Aphorisms, is clearly stated to be the purpose. It has become the habit of many superficial readers and thinkers, to say nothing of those who oppose the Hindu philosophy, to assert that Jivanmuktas or Adepts remove themselves from all life of men, from all activity, and any participation in human affairs, isolating themselves on inaccessible mountains where no human cry can reach their ears. Such a charge is directly contrary to the tenets of the philosophy which

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prescribes the method and means for reaching such a state. These Beings are certainly removed from human observation, but, as the philosophy clearly states, they have the whole of nature for their object, and this will include all living men. They may not appear to take any interest in transitory improvements or ameliorations, but they work behind the scenes of true enlightenment until such times as men shall be able to endure their appearance in mortal guise. The term "knowledge" as used here has a greater meaning than we are accustomed to giving it. It implies full identification of the mind, for any length of time, with whatever object or subject it is directed to. Modern science and metaphysics do not admit that the mind can cognize outside of certain given methods and distances, and in most quarters the existence of soul is denied or ignored. It is held, for instance, that one cannot know the constituents and properties of a piece of stone without mechanical or chemical aids applied directly to the object; and that nothing can be known of the thoughts or feelings of another person unless they are expressed in words or acts. Where metaphysicians deal with soul they are vague and appear to be afraid of science, because it is not possible to analyse it and weigh its parts in a balance. Soul and Mind are reduced to the condition of limited instruments which take note of certain physical facts spread before them through mechanical aids. Or, in ethnological investigation, it is held that we can know such and such things about classes of men from observations made through sight, touch, sense of smell and hearing, in which case mind and soul are still mere recorders. But this system declares that the practicer who has reached certain stages, can direct his mind to a piece of stone, whether at a distance or near by, or to a man or class of men, and by means of concentration, cognize all the inherent qualities of the objects as well as accidental peculiarities, and know all about the subject. Thus, in the instance of, say, one of the Easter Islanders, the ascetic will cognize not only that which is visible to the senses or to be known from long observation, or that has been recorded, but also deeply seated qualities, and the exact line of descent and evolution of the particular human specimen under examination. Modern science can know nothing of the Easter Islanders and only makes wild guesses as to what they are; nor can it with any certainty tell what is and from what came a nation so long before the eye of science as the

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Irish. In the ease of the Yoga practitioner he becomes, through the power of concentration, completely identified with the thing considered, and so in fact experiences in himself all the phenomena exhibited by the object as well as all its qualities. To make it possible to admit all this, it is first required that the existence, use and function of an ethereal medium penetrating everywhere, called Astral Light or Akasa by the Hindus, should be admitted. The Universal distribution of this as a fact in nature is metaphysically expressed in the terms "Universal Brotherhood" and "Spiritual Identity." In it, through its aid, and by its use, the qualities and motions of all objects are universally cognizable. It is the surface, so to say, upon which all human actions and all things, thoughts and circumstances are fixed. The Easter Islander comes of a stock which has left its imprint in this Astral Light, and carries with him in indelible writing the history of his race. The ascetic in concentration fixes his attention upon this, and then reads the record lost to Science. Every thought of Herbert Spencer, Mill, Bain, or Huxley is fastened in the Astral Light together with the respective systems of Philosophy formulated by them, and all that the ascetic has to do is to obtain a single point of departure connected with either of these thinkers, and then to read in the Astral Light all that they have thought out. By Patanjali and his school, such feats as these relate to matter and not to spirit, although to Western ears they will sound either absurd, or if believed in, as relating to spirit.

In the things of the spirit and of the mind, the modern schools seem, to the sincere student of this Philosophy, to be woefully ignorant. What spirit may be is absolutely unknown, and indeed, it cannot yet be stated what it is not. Equally so with mental phenomena. As to the latter there is nothing but a medley of systems. No one knows what mind is. One says it is brain and another denies it; another declares it to be a function, which a fourth refuses to admit. As to memory, its place, nature and essential property, there is nothing offered but empiric deductions. To explain the simple fact of a man remembering a circumstance of his early youth, all that is said is, that it made an impression on his mind or brain, with no reasonable statement of what is the mind nor how or where the brain retains such vast quantities of impressions.

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With such a chaos in modern psychological systems, the student of Patanjali feels justified in adopting something which will, at least, explain and embrace the greater number of facts, and it is to be found in the doctrines again brought forward by the Theosophical Society, relating to man as a Spirit; to a Spirit in nature: to the identity of all spiritual beings, and to all phenomena presented for our consideration.

WILLIAM Q. JUDGE

New York, 1889

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The Yoga Aphorisms Of Patanjali

THE YOGA APHORISMS single point of thought, to the exclusion of all else.

OF Upon this Aphorism the method of the system

PATANJALI hinges. The reason for the absence of concentration at any time is, that the mind is modified by every

BOOK I subject and object that comes before it; it is, as it were, transformed into that subject or object. The CONCENTRATION mind, therefore, is not the supreme or highest power; it is only a function, an instrument with

1. Assuredly, the exposition of Yoga, or Concentration, which the soul works, feels sublunary things, and

is now to be made. experiences. The brain, however, must not be confounded with the mind, for the brain is in its The Sanskrit particle atha, which is translated turn but an instrument for the mind. It therefore "assuredly," intimates to the disciple that a distinct follows that the mind has a plane of its own, distinct topic is to be expounded, demands his attention, and from the soul and the brain, and what is to be also serves as a benediction. Monier Williams says it is learned is, to use the will, which is also a distinct "an auspicious and inceptive participle often not easily power from the mind and brain, in such a way that expressed in English." instead of permitting the mind to turn from one

2. Concentration, or Yoga, is the hindering of the subject or object to another just as they may move it,

modifications of the thinking principle. we shall apply it as a servant at any time and for as long a period as we wish, to the consideration of In other words, the want of concentration of whatever we have decided upon. thought is due to the fact that the mind-here called "the thinking principle"-is subject to constant 3. At the time of concentration the soul abides in the

modifications by reason of its being diffused over a state of a spectator without a spectacle. multiplicity of subjects. So "concentration" is This has reference to the perfection of equivalent to the correction of a tendency to, concentration, and is that condition in which, by the diffuseness, and to the obtaining of what the Hindus hindering of the modifications referred to in call "one-pointedness," or the power to apply the Aphorism 2, the soul is brought to a state of being mind, at any moment, to the consideration of a wholly devoid of taint of, or impression by, any 1

The Yoga Aphorisms Of Patanjali

subject. The "soul" here referred to is not Atma, head of Rahu," neither of which has anything in which is spirit. nature corresponding to the notion.

4. At other times than that of concentration, the soul is A person hearing the expression "the head of in the same form as the modification of the mind. Rahu" naturally fancies that there is a Rahu who

This has reference to the condition of the soul in owns the head, whereas Rahu-a mythical monster

ordinary life, when concentration is not practised, who is said to cause eclipses by swallowing the

and means that, when the internal organ, the mind, sun-is all head and has no body; and, although the

is through the senses affected or modified by the expression "a hare's horns" is frequently used, it is

form of some object, the soul also-viewing the well known that there is no such thing in nature.

object through its organ, the mind - is, as it were, Much in the same way people continue to speak of

altered into that form; as a marble statue of snowy the sun's "rising" and "setting," although they hold

whiteness, if seen under a crimson light will seem to to the opposite theory.

the beholder crimson and so is, to the visual organs, 10. Sleep is that modification of the mind which ensues so long as that colored light shines upon it. upon the quitting of all objects by the mind, by 5. The modifications of the mind are of five kinds, and reason of all the waking senses and faculties sinking

they are either painful or not painful; into abeyance.

6. They are, Correct Cognition, Misconception, Fancy, 11. Memory is the not letting go of an object that one has

Sleep, and Memory. been aware of.

7. Correct Cognition results from Perception, Inference, 12. The hindering of the modifications of the mind

and Testimony. already referred to, is to be effected by means of

8. Misconception is Erroneous Notion arising from lack Exercise and Dispassion.

of Correct Cognition. 13. Exercise is the uninterrupted, or repeated, effort that

9. Fancy is a notion devoid of any real basis and the mind shall remain in its unmoved state.

following upon knowledge conveyed by words. This is to say that in order to acquire

For instance, the terms "a hare's horns" and "the concentration we must, again and again, make efforts to obtain such control over the mind that we

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can, at any time when it seems necessary, so reduce wherein the nature of that which is to be pondered it to an unmoved condition or apply it to any one upon is well known, without doubt or error, and it point to the exclusion of all others. is a distinct cognition which excludes every other

14. This exercise is a firm position observed out of modification of the mind than that which is to be

regard for the end in view, and perseveringly pondered upon.

adhered to for a long time without intermission. (1) The Argumentative division of this meditation

The student must not conclude from this that he is a pondering upon a subject with argument as to

can never acquire concentration unless he devotes its nature in comparison with something else; as, for

every moment of his life to it, for the words instance, the question whether mind is the product

"without intermission" apply but to the length of of matter or precedes matter.

time that has been set apart for the practice. (2) The Deliberative division is a pondering in

15. Dispassion is the having overcome one's desires. regard to whence have come, and where is the field of action, of the subtler senses and the mind. That is - the attainment of a state of being in which the consciousness is unaffected by passions, (3) The Beatific condition is that in which the

desires, and ambitions, which aid in causing higher powers of the mind, together with truth in

modifications of the mind. the abstract, are pondered upon.

16. Dispassion, carried to the utmost, is indifference (4) The Egoistic division is one in which the

regarding all else than soul, and this indifference meditation has proceeded to such a height that all

arises from a knowledge of soul as distinguished lower subjects and objects are lost sight of, and

from all else. nothing remains but the cognition of the self, which then becomes a stepping-stone to higher degrees of 17. There is a meditation of the kind called "that in meditation.

which there is distinct cognition," and which is of a The result of reaching the fourth degree, called four-fold character because of Argumentation, Egoism, is that a distinct recognition of the object or Deliberation, Beatitude, Egoism. subject with which the meditation began is lost, and

The sort of meditation referred to is a pondering self-consciousness alone results; but this self- consciousness does not include the consciousness of

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the Absolute or Supreme Soul. 22. Because of the mild, the medium, and the

18. The meditation just described is preceded by the transcendent nature of the methods adopted, there is

exercise of thought without argumentation. Another a distinction to be made among those who practise

sort of meditation is in the shape of the self- Yoga.

reproduction of thought after the departure of all 23. The state of abstract meditation may be attained by objects from the field of the mind. profound devotedness toward the Supreme Spirit

19. The meditative state attained by those whose considered in its comprehensible manifestation as

discrimination does not extend to pure spirit, Ishwara.

depends upon the phenomenal world. It is said that this profound devotedness is a

20. In the practice of those who are, or may be, able to preeminent means of attaining abstract meditation

discriminate as to pure spirit, their meditation is and its fruits. "Ishwara" is the Spirit in the body.

preceded by Faith, Energy, Intentness (upon a single 24. Ishwara is a spirit, untouched by troubles, works,

point), and Discernment, or thorough discrimination fruits of works, or desires.

of that which is to be known. 25. In Ishwara becomes infinite that omniscience which in

It is remarked here by the commentator, that "in man exists but as a germ. him who has Faith there arises Energy, or 26. Ishwara is the preceptor of all, even of the earliest of perseverance in meditation, and, thus persevering, the memory of past subjects springs up, and his created beings, for He is not limited by time.

mind becomes absorbed in I Intentness, in 27. His name is OM.

consequence of the recollection of the subject, and 28. The repetition of this name should be made with he whose mind is absorbed in meditation arrives at reflection upon its signification. a thorough discernment of the matter pondered OM is the first letter of the Sanscrit alphabet. It's upon." utterance involves three sounds, those of long au, 21. The attainment of the state of abstract meditation is short u, and the "stoppage" or labial consonant m. speedy, in the case of the hotly impetuous. To this tripartiteness is attached deep mystical symbolic meaning. It denotes, as distinct yet in

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union, Brahma, Vishnu, and Siva, or Creation, 30. The obstacles in the way of him who desires to attain Preservation, and Destruction. As a whole, it implies concentration are "the Universe." In its application to man, au refers to Sickness, Languor, Doubt,

the spark of Divine Spirit that is in humanity; u, to Carelessness, Laziness, Addiction to objects of sense,

the body through which the Spirit manifests itself; Erroneous Perception, Failure to attain any stage of

and m, to the death of the body, or its resolvement abstraction, and Instability in any stage when

to its material elements. With regard to the cycles attained.

affecting any planetary system, it implies the Spirit, 31. These obstacles are accompanied by grief, distress, represented by au as the basis of the manifested trembling, and sighing. worlds; the body or manifested matter, represented by u, through which the spirit works; and 32. For the prevention of these, one truth should be

represented by m, "the stoppage or return of sound dwelt upon.

to its source," the Pralaya or Dissolution of the Any accepted truth which one approves is here worlds. In practical occultism, through this word meant.

reference is made to Sound, or Vibration, in all its properties and effects, this being one of the greatest 33. Through the practising of Benevolence, Tenderness,

powers of nature. In the use of this word as a Complacency, and Disregard for objects of

practice, by means of the lungs and throat, a distinct happiness, grief, virtue, and vice, the mind becomes

effect is produced upon the human body. In purified.

Aphorism 28 the name is used in its highest sense, The chief occasions for distraction of the mind are which will necessarily include all the lower. All Covetousness and Aversion, and what the aphorism utterance of the word OM, as a practice, has a means is, not that virtue and vice should be viewed potential reference to the conscious separation of the with indifference by the student, but that he should soul from the body. not fix his mind with pleasure upon happiness or

29. From this repetition and reflection on its virtue, nor with aversion upon grief or vice, in

significance, there come a knowledge of the Spirit others, but should regard all with an equal mind;

and the absence of obstacles to the attainment of the and the practice of Benevolence, Tenderness, and Complacency brings about cheerfulness of the mind, end in view. which tends to strength and steadiness.

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34. Distractions may be combated by a regulated control pondered upon, is technically called the or management of the breath in inspiration, retention, Argumentative condition, when there is any mixing- and exhalation. up of the title of the thing, the significance and 35. A means of procurement of steadiness of the mind application of that title, and the abstract knowledge may be found in an immediate sensuous cognition; of the qualities and elements of the thing per se.

35. Or, an immediate cognition of a spiritual subject 43. On the disappearance, from the plane of

being produced, this may also serve to the same end; contemplation, of the title and significance of the

37. Or, the thought taking as its object some one devoid object selected for meditation; when the abstract

of passion - as, for instance, an ideally pure thing itself, free from distinction by designation, is

character - may find what will serve as a means; presented to the mind only as an entity, that is what

38. Or, by dwelling on knowledge that presents itself in is called the Non-Argumentative condition of meditation. a dream, steadiness of mind may be procured; These two aphorisms (42-43) describe the first and 39. Or, it may be effected by pondering upon anything second stages of meditation, in the mind properly that one approves. intent upon objects of a gross or material nature. The

39. The student whose mind is thus steadied obtains a next aphorism has reference to the state when

mastery which extends from the Atomic to the subtile, or higher, objects are selected for

Infinite. contemplative meditation.

41. The mind that has been so trained that the ordinary 44. The Argumentative and Non-Argumentative

modifications of its action are not present, but only conditions of the mind, described in the preceding

those which occur upon the conscious taking up of an two aphorisms, also obtain when the object selected

object for contemplation, is changed into the likeness for meditation is subtile, or of a higher nature than

of that which is pondered upon, and enters into full sensuous objects.

comprehension of the being thereof. 45. That meditation which has a subtile object in view

42. This change of the mind into the likeness of what is ends with the indissoluble element called primordial matter.

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The Yoga Aphorisms Of Patanjali

46. The mental changes described in the foregoing, expels from the mind any other kind of thought. As constitute "meditation with its seed." shown in Aphorism 48, the mental state called "non-

"Meditation with its seed" is that kind of argumentative" is absolutely free from error, since it

meditation in which there is still present before the has nothing to do with testimony or inference, but is

mind a distinct object to be meditated upon. knowledge itself, and therefore from its inherent nature it puts a stop to all other trains of thought. 47. When Wisdom has been reached, through acquirement of the non-deliberative mental state, 51. This train of thought itself, with but one object, may

there is spiritual clearness. also be stopped, in which case "meditation without a

48. In that case, then, there is that Knowledge which is seed" is attained.

absolutely free from Error. "Meditation without a seed" is that in which the brooding of the mind has been pushed to such a 49. This kind of knowledge differs from the knowledge point that the object selected for meditation has due to testimony and inference; because, in the disappeared from the mental plane, and there is no pursuit of knowledge based upon those, the mind longer any recognition of it, but consequent has to consider many particulars and is not engaged progressive thought upon a higher plane. with the general field of knowledge itself. 50. The train of self-reproductive thought resulting from End of the First Book

this puts a stop to all other trains of thought. It is held that there are two main trains of thought; (a) that which depends upon suggestion made either by the words of another, or by impression upon the senses or mind, or upon association; (b) that which depends altogether upon itself, and reproduces from itself the same thought as before. And when the second sort is attained, its effect is to act as an obstacle to all other trains of thought, for it is of such a nature that it repels or

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The Yoga Aphorisms Of Patanjali

BOOK II 6. Egoism is the identifying of the power that sees with

MEANS OF CONCENTRATION the power of seeing. i.e. it is the confounding of the soul, which really sees, with the tool it uses to enable it to see, viz. the 1. The practical part of Concentration is, Mortification, mind, or-to a still greater degree of error-with Muttering, and Resignation to the Supreme Soul. those organs of sense which are in turn the tools of

What is here meant by "mortification" is the the mind; as, for instance, when an uncultured

practice laid down in other books, such as the person thinks that it is his eye which sees, when in

Dharma Shastra, which includes penances and fact it is his mind that uses the eye as a tool for

fastings; "muttering" is the sem-audible repetition of seeing.

formulae also laid down, preceded by the mystic 7. Desire is the dwelling upon pleasure. name of the Supreme Being given in Aphorism 27, Book I; "resignation to the Supreme Soul," is the 8. Aversion is the dwelling upon pain.

consigning to the Divine, or the Supreme Soul, all 9. The tenacious wish for existence upon earth is one's works, without interest in their results. inherent in all sentient beings, and continues through

2. This practical part of concentration is for the purpose all incarnations, because it has self-reproductive

of establishing meditation and eliminating afflictions. power. It is felt as well by the wise as the unwise.

3. The afflictions which arise in the disciple are There is in the spirit a natural tendency,

Ignorance, Egoism, Desire, Aversion, and a tenacious throughout a Manvantara, to manifestation on the

wish for existence upon the earth. material plane, on and through which only, the spiritual monads can attain their development; and 4. Ignorance is the field of origin of the others named, this tendency, acting through the physical basis whether they be dormant, extenuated, intercepted, or common to all sentient beings, is extremely simple. powerful and continues through all incarnations,

5. Ignorance is the notion that the non-eternal, the helping to cause them, in fact, and re-producing

impure, the evil, and that which is not soul are, itself in each incarnation.

severally, eternal, pure, good, and soul. 10. The foregoing five afflictions, when subtile, are to be 18 8

The Yoga Aphorisms Of Patanjali

evaded by the production of an antagonistic mental The past cannot be changed or amended; that state. which belongs to the experiences of the present

11. When these afflictions modify the mind by pressing cannot, and should not, be shunned; but alike to be

themselves upon the attention, they are to be got rid shunned are disturbing anticipations or fears of the

of by meditation. future, and every act or impulse that may cause present or future pain to ourselves or others. 12. Such afflictions are the root of, and produce, results in both physical and mental actions or works, and 17. From the fact that the soul is conjoined in the body

they, being our merits or demerits, have their fruitage with the organ of thought, and thus with the whole

either in the visible state or in that which is unseen. of nature, lack of discrimination follows, producing misconceptions of duties and responsibilities. This 13. While that root of merit and demerit exists, there is a misconception leads to wrongful acts, which will fructification during each succeeding life upon earth inevitably bring about pain in the future. in rank, years, pleasure, or pain. 18. The Universe, including the visible and the invisible, 14. Happiness or suffering results, as the fruit of merit the essential nature of which is compounded of and demerit, accordingly as the cause is virtue or purity, action, and rest, and which consists of the vice. elements and the organs of action, exists for the sake 15. But to that man who has attained to the perfection of of the soul's experience and emancipation. spiritual cultivation, all mundane things are alike 19. The divisions of the qualities are the diverse, the vexatious, since the modifications of the mind due to non-diverse, those which may be resolved once but the natural qualities are adverse to the attainment of no farther, and the irresolvable. the highest condition; because, until that is reached, the occupation of any form of body is a hindrance, The "diverse " are such as the gross elements and the organs of sense; the "non-diverse," the subtile and anxiety and impressions of various kinds elements and the mind; the "once resolvable," the ceaselessly continue. intellect, which can be resolved into undifferentiated

16. That which is to be shunned by the disciple is pain matter but no farther; and the "irresolvable,"

not yet come. indiscrete matter.

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20. The soul is the Perceiver; is assuredly vision itself absence of discriminative knowledge of the nature pure and simple; unmodified; and looks directly of the soul and its environment, and when this

upon ideas. discriminative knowledge has been attained, the

21. For the sake of the soul alone, the Universe exists. conjuncture, which was due to the absence of discrimination, ceases of its own accord. The commentator adds: "Nature in energizing does not do so with a view to any purpose of her 26. The means of quitting the state of bondage to matter

own, but with the design, as it were, expressed in is perfect discriminative knowledge, continuously the words 'let me bring about the soul's experience." maintained.

22. Although the Universe in its objective state has The import of this-among other things-is that

ceased to be, in respect to that man who has attained the man who has attained to the perfection of

to the perfection of spiritual cultivation, it has not spiritual cultivation maintains his consciousness,

ceased in respect to all others, because it is common alike while in the body, at the moment of quitting it, and when he has passed into higher spheres; and to others besides him. likewise when returning continues it unbroken 23. The conjuncture of the soul with the organ of while quitting higher spheres, when re-entering his thought, and thus with nature, is the cause of its body, and in resuming action on the material plane.

apprehension of the actual condition of the nature of 27. This perfect discriminative knowledge possessed by the Universe and of the soul itself. the man who has attained to the perfection of 24. The cause of this conjuncture is what is to be quitted, spiritual cultivation, is of seven kinds, up to the limit and that cause is ignorance. of meditation.

25. The quitting consists in the ceasing of the 28. Until this perfect discriminative knowledge is conjuncture, upon which ignorance disappears, and attained, there results from those practices which are this is the Isolation of the soul. conducive to concentration, an illumination more or

That which is meant in this and in the preceding less brilliant which is effective for the removal of

two aphorisms is that the conjuncture of soul and impurity. body, through repeated reincarnations, is due to its 29. The practices which are conducive to concentration

10

The Yoga Aphorisms Of Patanjali

are eight in number: Forbearance, Religious animals, among all that are near to him. Observances, Postures, Suppression of the breath, Restraint, Attention, Contemplation, and Meditation. 36. When veracity is complete, the Yogee becomes the focus for the Karma resulting from all works good or 30. Forbearance consists in not killing, veracity, not bad. stealing, continence, and not coveting. 37. When abstinence from theft, in mind and act, is 31. These, without respect to rank, place, time, or complete in the Yogee, he has the power to obtain all compact, are the universal great duties. material wealth.

32. Religious Observances are purification of both mind 38. When continence is complete, there is a gain of and body, contentment, austerity, inaudible strength, in body and mind. mutterings, and persevering devotion to the Supreme It is not meant here that a student practising Soul. continence solely, and neglecting the other practices 33. In order to exclude from the mind questionable enjoined, will gain strength. All parts of the system things, the mental calling up of those things that are must be pursued concurrently, on the mental,

opposite is efficacious for their removal. moral, and physical planes.

34. Questionable things, whether done, caused to be 39. When covetousness is eliminated, there comes to the

done, or approved of; whether resulting from Yogee a knowledge of everything relating to, or

covetous- ness, anger, or delusion; whether slight, or which has taken place in, former states of existence.

of intermediate character, or beyond measure; are "Covetousness" here applies not only to coveting productive of very many fruits in the shape of pain any object, but also to the desire for enjoyable and ignorance; hence, the "calling up of those things conditions of mundane existence, or even for

that are opposite" is in every way advisable. mundane existence itself.

35. When harmlessness and kindness are fully 40. From purification of the mind and body there arises

developed in the Yogee [he who has attained to in the Yogee a thorough discernment of the cause and cultivated enlightenment of the soul], there is a nature of the body, whereupon he loses that regard

complete absence of enmity, both in men and which others have for the bodily form; and he also

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The Yoga Aphorisms Of Patanjali

ceases to feel the desire of, or necessity for, pleasant. association with his fellow-beings that is common For the clearing up of the mind of the student it is among other men. to be observed that the "postures" laid down in 41. From purification of the mind and body also ensure to the various systems of "Yoga" are not absolutely Yogee a complete predominance of the quality of essential to the successful pursuit of the practice of goodness, complacency, intentness, subjugation of the concentration and attainment of its ultimate fruits. senses, and fitness for contemplation and comprehension All such "postures," as prescribed by Hindu writers, of the soul as distinct from nature. are based upon an accurate knowledge of the

42. From contentment in its perfection the Yogee acquires physiological effects produced by them, but at the

superlative felicity. present day they are only possible for Hindus, who

43. When austerity is thoroughly practised by the Yogee, the from their earliest years are accustomed to assuming

result thereof is a perfecting and heightening of the bodily them.

senses by the removal of impurity. 47. When command over the postures has been

44. Through inaudible muttering there is a meeting with one's thoroughly attained, the effort to assume them is

favorite Deity. easy; and when the mind has become thoroughly

By properly uttered invocations-here referred to identified with the boundlessness of space, the

in the significant phrase "inaudible mutterings," the posture becomes steady and pleasant.

higher powers in nature, ordinarily unseen by man, 48. When this condition has been attained, the Yogee are caused to reveal themselves to the sight of the feels no assaults from the pairs of opposites. Yogee; and inasmuch as all the powers in nature cannot be evoked at once, the mind must be directed By "pairs of opposites" reference is made to the

to some particular force, or power in nature-hence conjoined classification, all through the Hindu

the use of the term "with one's favorite Deity." philosophical and metaphysical systems, of the opposed qualities, conditions, and states of being, 45. Perfection in meditation comes from persevering which are eternal sources of pleasure or pain in devotion to the Supreme Soul. mundane existence, such as cold and heat, hunger

46. A posture assumed by a Yogi must be steady and and satiety, day and night, poverty and riches, liberty and despotism.

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The Yoga Aphorisms Of Patanjali

49. Also, when this condition has been attained, there obscuration of the mind resulting from the influence should succeed regulation of the breath, in of the body is removed. exhalation, inhalation, and retention. 53. And thus the mind becomes prepared for acts of 50. This regulation of the breath, which is in exhalation, attention. inhalation, and retention, is further restricted by 54. Restraint is the accommodation of the senses to the conditions of time, place, and number, each of which may be long or short. nature of the mind, with an absence on the part of the senses of their sensibility to direct impression from 51. There is a special variety of breath regulation which objects. has reference to both that described in the last preceding aphorism and the inner sphere of 55. Therefrom results a complete subjugation of the senses. breathing. Aphorisms 49, 50, 51 allude to regulation of the End of the Second Book breath as a portion of the physical exercises referred to in the note upon Aphorism 46, acquaintance with the rules and prescriptions for which, on the part of the student, is inferred by Patanjali. Aphorism 50 refers merely to the regulation of the several periods, degrees of force; and number of alternating recurrences of the three divisions of breathing- exhalation, inhalation, and retention of the breath. But Aphorism 51 alludes to another regulation of the breath, which is its governance by the mind so as to control its direction to and consequent influence upon certain centers of nerve perception within the human body for the production of physiological, followed by psychic effects.

50. By means of this regulation of the breath, the 13

The Yoga Aphorisms Of Patanjali

but the idea may perhaps be better conveyed by BOOK III 'perfect concentration."

5. By rendering Sanyama-or the operation of fixed 1. Fixing the mind on a place, object, or subject is attention, contemplation, and meditation-natural attention. and easy, an accurate discerning power is developed. This is called Dharana. This "discerning power" is a distinct faculty which

6. The continuance of this attention is contemplation. this practice alone develops, and is not possessed by

This is called Dhyana. ordinary persons who have not pursued concentration. 3. This contemplation, when it is practised only in respect to a material subject or object of sense, is 6. Sanyama is to be used in proceeding step by step in overcoming all modifications of the mind, from the meditation. more apparent to those the most subtle. This is called Samadhi. [See note to Aphorism 2, Book I.] The student is to 4. When this fixedness of attention, contemplation, and know that after he has overcome the afflictions and

meditation are practised with respect to one object, obstructions described in the preceding books, there

they together constitute what is called Sanyama. are other modifications of a recondite character

We have no word in English corresponding to suffered by the mind, which are to be got rid of by

Sanyama. The translators have used the word means of Sanyama. When he has reached that stage

restraint, but this is inadequate and misleading, the difficulties will reveal themselves to him.

although it is a correct translation. When a Hindu 7. The three practices-attention, contemplation, and says that an ascetic is practising restraint according meditation-are more efficacious for the attainment to this system in respect to any object, he means that of that kind of meditation called, "that in which there he is performing Sanyama, while in English it may is distinct cognition," than the first five means indicate that he is restraining himself from some particular thing or act, and this is not the meaning of heretofore described as "not killing, veracity, not

Sanyama. We have used the language of the text, stealing, continence, and not coveting." See Aphorism 17, Book I. 14

The Yoga Aphorisms Of Patanjali

8. Attention, contemplation, and meditation are anterior a state technically called Ekagrata. to and not immediately productive of that kind of meditation in which the distinct cognition of the 13. The three major classes of perception regarding the

object is lost, which is called meditation without a characteristic property, distinctive mark or use, and possible changes of use or relation, of any object or seed. organ of the body contemplated by the mind, have 9. There are two trains of self-reproductive thought, the been sufficiently explained by the foregoing first of which results from the mind being modified exposition of the manner in which the mind is and shifted by the object or subject contemplated; the modified. second, when it is passing from that modification and is becoming engaged only with the truth itself; at the It is very difficult to put this aphorism into English. The three words translated as moment when the first is subdued and the mind is "characteristic property, distinctive mark or use, and just becoming intent, it. is concerned in both of those possible change of use" are Dharma, Lakshana, and two trains of self-reproductive thought, and this state Avastha, and may be thus illustrated: Dharma, as, is technically called Nirodha. say, the clay of which a jar is composed, Lakshana,

10. In that state of meditation which has been called the idea of a jar thus constituted, and Avastha, the

Nirodha, the mind has an uniform flow. consideration that the jar alters every moment, in that it becomes old, or is otherwise affected. 11. When the mind has overcome and fully controlled its natural inclination to consider diverse objects, and 14. The properties of an object presented to the mind

begins to become intent upon a single one, are: first, those which have been considered and

meditation is said to be reached. dismissed from view; second, those under consideration; and third, that which is incapable of 12. When the mind, after becoming fixed upon a single denomination because it is not special, but common object, has ceased to be concerned in any thought to all matter. about the condition, qualities, or relations of the thing thought of, but is absolutely fastened upon the object The third class above spoken of has reference to a

itself, it is then said to be intent upon a single point- tenet of the philosophy which holds that all objects may and will be finally "resolved into nature" or one

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The Yoga Aphorisms Of Patanjali

basic substance; hence gold may be considered as thought and concentrating himself upon them. mere matter, and therefore not different-not to be separately denominated in final analysis-from 19. The nature of the mind of another person becomes

earth. known to the ascetic when he concentrates his own

15. The alterations in the order of the three-fold mental mind upon that other person.

modifications before described, indicate to the ascetic 20. Such concentration will not, however, reveal to the

the variety of changes which a characteristic property ascetic the fundamental basis of the other person's

is to undergo when contemplated. mind, because he does not "perform Sanyama" with

16. A knowledge of past and future events comes to an that object before him.

ascetic from his performing Sanyama in respect to the 21. By performing concentration in regard to the

three-fold mental modifications just explained. properties and essential nature of form, especially that of the human body, the ascetic acquires the See Aphorism 4, where "Sanyama" is explained as the use or operation of attention, contemplation, and power of causing the disappearance of his corporeal

meditation in respect to a single object. frame from the sight of others, because thereby its property of being apprehended by the eye is checked, I7. In the minds of those who have not attained to and that property of Sattwa which exhibits itself as concentration, there is a confusion as to uttered luminousness is disconnected from the spectator's sounds, terms, and knowledge, which results from organ of sight. comprehending these three in-discriminately; but when an ascetic views these separately, by Another great difference between this philosophy and modern science is here indicated. The schools of performing "Sanyama" respecting them, he attains the today lay down the rule that if there is a healthy eye power of understanding the meaning of any sound in line with the rays of light reflected from an uttered by any sentient being. object-such as a human body-the latter will be

18. A knowledge of the occurrences experienced in seen, and that no action of the mind of the person

former incarnations arises in the ascetic from holding looked at can inhibit the functions of the optic

before his mind the trains of self-reproductive nerves and retina of the onlooker. But the ancient Hindus held that all things are seen by reason of

16

The Yoga Aphorisms Of Patanjali

that differentiation of Satwa-one of the three great time of his death. qualities composing all things-which is manifested as luminousness, operating in conjunction with the Karma, resultant from actions of both kinds in

eye, which is also a manifestation of Satwa in present and in previous incarnations, produces and

another aspect. The two must conjoin; the absence of affects our present bodies, in which we are

luminousness or its being disconnected from the performing similar actions. The ascetic, by

seer's eye will cause a disappearance. And as the steadfastly contemplating all his actions in this and

quality of luminousness is completely under the in previous incarnations (see Aphorism 18), is able

control of the ascetic, he can, by the process laid to know absolutely the consequences resultant from

down, check it, and thus cut off from the eye of the actions he has performed, and hence has the power

other an essential element in the seeing of any to calculate correctly the exact length of his life.

object. 24. By performing concentration in regard to

22. In the same manner, by performing Sanyama in benevolence, tenderness, complacency, and

regard to any particular organ of sense-such as that disinterested-ness, the ascetic is able to acquire the

of hearing, or of feeling, or of tasting, or of smelling- friendship of whomsoever he may desire.

the ascetic acquires the power to cause cessation of 25. By performing concentration with regard to the the functions of any of the organs of another or of powers of the elements, or of the animal kingdom, himself, at will. the ascetic is able to manifest those in himself.

The ancient commentator differs from others with 26. By concentrating his mind upon minute, concealed regard to this aphorism, in that he asserts that it is a or distant objects, in every department of nature, the portion of the original text, while they affirm that it ascetic acquires thorough knowledge concerning is not, but an interpolation. them.

23. Action is of two kinds; first, that accompanied by 27. By concentrating his mind upon the sun, anticipation of consequences; second, that which is knowledge arises in the ascetic concerning all spheres without any anticipation of consequences. By between the earth and the sun. performing concentration with regard to these kinds of action, a knowledge arises in the ascetic as to the 28. By concentrating his mind upon the moon, there arises in the ascetic a knowledge of the fixed stars. 17

The Yoga Aphorisms Of Patanjali

29. By concentrating his mind upon the polar star, the near the top of the head. In this there collects more ascetic is able to know the fixed time and motion of of the luminous principle in nature than elsewhere every star in the Brahmanda of which this earth is a in the body and it is called jyotis-the light in the

part. head. And, as every result is to be brought about by

'Brahmanda" here means the great system, called the use of appropriate means, the seeing of divine

by some "universe," in which this world is. beings can be accomplished by concentration upon that part of the body more nearly connected with 30. By concentrating his mind upon the solar plexus, the them. This point-the end of Brahmarandhra- ascetic acquires a knowledge of the structure of the nadi-is also the place where the connexion is made

material body. between man and the solar forces.

31. By concentrating his mind upon the nerve center in 34. The ascetic can, after long practice, disregard the the pit of the throat, the ascetic is able to overcome various aids to concentration hereinbefore hunger and thirst. recommended for the easier acquirement of

32. By concentrating his mind upon the nerve center knowledge, and will be able to possess any

below the pit of the throat, the ascetic is able to knowledge simply through the desire therefor.

prevent his body being moved, without any resistant 35. By concentrating his mind upon the Hridaya, the exertion of his muscles. ascetic acquires penetration and knowledge of the

33. By concentrating his mind upon the light in the head mental conditions, purposes, and thoughts of others,

the ascetic acquires the power of seeing divine as well as an accurate comprehension of his own.

beings. Hridaya is the heart. There is some disagreement

There are two inferences here which have nothing among mystics as to whether the muscular heart is

to correspond to them in modern thought. One is, meant, or some nervous center to which it leads, as

that there is a light in the head; and the other, that in the case of a similar direction for concentrating on

there are divine beings who may be seen by those the umbilicus, when, in fact, the field of nerves

who thus concentrate upon the "light in the head." It called the solar plexus is intended.

is held that a certain nerve, or psychic current, called 36. By concentrating his mind upon the true nature of Brahmarandhra-nadi, passes out through the brain the soul as being entirely distinct from any 18

The Yoga Aphorisms Of Patanjali

experiences, and disconnected from all material aphorism declares that, when the ascetic acquires a things, and dissociated from the understanding, a knowledge of the exact process of connecting mind knowledge of the true nature of the soul itself arises and body, he can connect his mind with any other

in the ascetic. body, and thus transfer the power to use the organs

37. From the particular kind of concentration last of the occupied frame in experiencing effects from

described, there arises in the ascetic, and remains the operations of the senses.

with him at all times, a knowledge concerning all 40. By concentrating his mind upon, and becoming

things, whether they be those apprehended through master of, that vital energy called Udana, the ascetic

the organs of the body or otherwise presented to his acquires the power of arising from beneath water,

contemplation. earth, or other superincumbent matter.

38. The powers hereinbefore described are liable to Udana is the name given to one of the so-called

become obstacles in the way of perfect concentration, "vital airs." These, in fact, are certain nervous

because of the possibility of wonder and pleasure functions for which our physiology has no name,

flowing from their exercise, but are not obstacles for and each one of which has its own office. It may be said that by knowing them, and how to govern the ascetic who is perfect in the practice enjoined. them, one can alter his bodily polarity at will. The "Practice enjoined," see Aphorisms 36, 37. same remarks apply to the next aphorism.

39. The inner self of the ascetic may be transferred to 41. By concentrating his mind upon the vital energy any other body and there have complete control, called Samana, the ascetic acquires the power to because he has ceased to be mentally attached to appear as if blazing with light. objects of sense, and through his acquisition of the [This effect has been seen by the interpreter on knowledge of the manner in and means by which the several occasions when in company with one who mind and body are connected. had acquired the power. The effect was as if the

As this philosophy holds that the mind, not being person had a luminousness under the skin. -WQ J]

the result of brain, enters the body by a certain road 42. By concentrating his mind upon the relations and is connected with it in a particular manner, this between the ear and Akasa, the ascetic acquires the

19

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power of hearing all sounds, whether upon the earth 46. From the acquirement of such power over the or in the æther, and whether far or near. elements there results to the ascetic various

The word Akasa has been translated both as perfections, to wit, the power to project his inner-self "æther" and "astral light." In this aphorism it is into the smallest atom, to expand his inner-self to the employed in the former sense. Sound, it will size of the largest body, to render his material body remembered, is the distinctive property of this light or heavy at will, to give indefinite extension to element. his astral body or its separate members, to exercise an 43. By concentrating his mind upon the human body, in irresistible will upon the minds of others, to obtain its relations to air and space, the ascetic is able to the highest excellence of the material body, and the change at will the polarity of his body, and ability to preserve such excellence when obtained. consequently acquires the power of freeing it from 47. Excellence of the material body consists in color, the control of the laws of gravitation. loveliness of form, strength, and density. 44. When the ascetic has completely mastered all the 48. The ascetic acquires complete control over the influences which the body has upon the inner man, organs of sense from having performed Sanyama and has laid aside all concern in regard to it, and in (concentration) in regard to perception, the nature of no respect is affected by it, the consequence is a the organs, egoism, the quality of the organs as being removal of all obscurations of the intellect. in action or at rest, and their power to produce merit 45. The ascetic acquires complete control over the or demerit from the connexion of the mind with elements by concentrating his mind upon the five them.

classes of properties in the manifested universe; as, 49. Therefrom spring up in the ascetic the powers; to first, those of gross or phenomenal character; second, move his body from one place to another with the those of form; third, those of subtle quality; fourth, quickness of thought, to extend the operations of his those susceptible of distinction as to light, action, and senses beyond the trammels of place or the inertia; fifth, those having influence in their various obstructions of matter, and to alter any natural object degrees for the production of fruits through their from one form to another. effects upon the mind. 20

The Yoga Aphorisms Of Patanjali

50. In the ascetic who has acquired the accurate know of their existence. We know that we can all discriminative knowledge of the truth and of the distinguish such periods as days or hours, and there nature of the soul, there arises a knowledge of all are many persons, born mathematicians, who are existences in their essential natures and a mastery able to perceive the succession of minutes and can

over them. tell exactly without a watch how many have elapsed

51. In the ascetic who acquires an indifference even to between any two given points in time. The minutes,

the last mentioned perfection, through having so perceived by these mathematical wonders, are, however, not the ultimate divisions of time referred destroyed the last germs of desire, there comes a state to in the Aphorism, but are themselves composed of of the soul that is called Isolation. such ultimates. No rules can be given for such

[See note on Isolation in Book IV.] concentration as this, as it is so far on the road of

52. The ascetic ought not to form association with progress that the ascetic finds the rules himself, after having mastered all the anterior processes. celestial beings who may appear before him, nor exhibit wonderment at their appearance, since the 54. Therefrom results in the ascetic a power to discern

result would be a renewal of afflictions of the mind. subtile differences impossible to be known by other means. 53. A great and most subtile knowledge springs from the discrimination that follows upon concentration of 55. The knowledge that springs from this perfection of

the mind performed with regard to the relation discriminative power is called "knowledge that saves

between moments and their order. from rebirth." It has all things and the nature of all things for its objects, and perceives all that hath been In this Patanjali speaks of ultimate divisions of time which cannot be further divided, and of the and that is, without limitations of time, place, or

order in which they precede and succeed each other. circumstance, as if all were in the present and the

It is asserted that a perception of these minute presence of the contemplator.

periods can be acquired, and the result will be that Such an ascetic as is referred to in this and the he who discriminates thus goes on to greater and next aphorism, is a Jivanmukta and is not subject to wider perception of principles in nature which are reincarnation. He, however, may live yet upon earth so recondite that modern philosophy does not even but is not in any way subject to his body, the soul

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being perfectly free at every moment. And such is held to be the state of those beings called, in BOOK IV theosophical literature, Adepts, Mahatmas, Masters.

56. When the mind no longer conceives itself to be the THE ESSENTIAL NATURE

knower, or experiencer, and has become one with the OF ISOLATION soul-the real knower and experiencer-Isolation takes place and the soul is emancipated. 1. Perfections of body, or superhuman powers are produced by birth, or by powerful herbs, or by End of the Third Book incantations, penances, or meditations.

The sole cause of permanent perfections is meditation performed in incarnations prior to that in which the perfection appears, for perfection by birth, such as the power of birds to fly, is impermanent, as also are those following upon incantations, elixirs and the like. But as meditation reaches within, it affects each incarnation. It must also follow that evil meditation will have the result of begetting perfection in evil.

2. The change of a man into another class of being-such as that of a celestial being-is effected by the transfusion of natures.

This alludes to the possibility-admitted by the Hindus-of a man's being altered into one of the Devas, or celestial beings, through the force of penances and meditation.

3. Certain merits, works, and practices are called

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"occasional" because they do not produce essential deposits which form the basis upon which modification of nature; but they are effective for the subsequent vicissitudes follow in other lives. removal of obstructions in the way of former merit, 7. The work of the ascetic is neither pure nor dark, but is as in the case of the husbandman who removes impediments in the course of the irrigating stream, peculiar to itself, while that of others is of three kinds.

which then flows forward. The three kinds of work alluded to are (1) pure in action and motive; (2) dark, such as that of infernal This is intended to further explain Aphorism 2 by beings; (3) that of the general run of men, pure-dark. showing, that in any incarnation certain practices The 4th is that of the ascetic. [e.g. those previously laid down] will clear away the obscurations of a man's past Karma, upon which 8. From these works there results, in every incarnation, a

that Karma will manifest itself; whereas, if the manifestation of only those mental deposits which

practices were not pursued, the result of past can come to fructification in the environment

meditation might be delayed until yet another life. provided.

4. The minds acting in the various bodies which the 9. Although. the manifestation of mental deposits may

ascetic voluntarily assumes are the production of his be intercepted by unsuitable environments, differing

egoism alone. as to class, place, and time, there is an immediate

5. And for the different activities of those various minds, relation between them, because the memory and the

the ascetic's mind is the moving cause. train of self-reproductive thought are identical.

6. Among the minds differently constituted by reason of This is to remove a doubt caused by Aphorism 8,

birth, herbs, incantations, penances, and meditation, and is intended to show that memory is not due to

that one alone which is due to meditation is destitute mere brain matter, but is possessed by the incarnating ego, which holds all the mental deposits of the basis of mental deposits from works. in a latent state, each one becoming manifest The aphorism applies to all classes of men, and whenever the suitable bodily constitution and not to bodies assumed by the ascetic; and there must environment are provided for it. always be kept in view the doctrine of the philosophy that each life leaves in the Ego mental 10. The mental deposits are eternal because of the force of the desire which produced them. 23

The Yoga Aphorisms Of Patanjali

In the Indian edition this reads that the deposits The "three qualities" are Sattwa, Rajas, Tamas, or remain because of the "benediction." And as that Truth, Activity, and Darkness: Truth corresponding word is used in a special sense, we do not give it here. All mental deposits result from a desire for to light and joy; Activity to passion; and Darkness to

enjoyment, whether it be from a wish to avoid in the evil, rest, indifference, sloth, death. All manifested

next life certain pain suffered in this, or from the objects are compounded of these three.

positive feeling expressed in the desire, "may such 14. Unity of things results from unity of modification. and such pleasure always be mine." This is called a "benediction." And the word "eternal" has also a 15. Cognition is distinct from the object, for there is

special signification, meaning only that period diversity of thoughts among observers of one object.

embraced by a "day of Brahma," which lasts for a 16. An object is cognized or not cognized by the mind

thousand ages. accordingly as the mind is or is not tinted or affected

11. As they are collected by cause, effect, substratum, by the object.

and support, when those are removed, the result is 17. The modifications of the mind are always known to

that there is a non-existence of the mental deposits. the presiding spirit, because it is not subject to

This aphorism supplements the preceding one, modification.

and intends to show that, although the deposits will Hence, through all the changes to which the mind remain during "eternity" if left to themselves-being and soul are subject, the spiritual soul, Ishwara, always added to by new experiences and similar remains unmoved, "the witness and spectator." desires-yet they may be removed by removing 18. The mind is not self-illuminative, because it is an producing causes. instrument of the soul, is colored and modified by 12. That which is past and that which is to come, are not experiences and objects, and is cognized by the soul. reduced to non-existence, for the relations of the 19. Concentrated attention to two objects cannot take properties differ one from the other. place simultaneously. 13. Objects, whether subtile or not, are made up of the three qualities. 20. If one perception be cognizable by another, then there would be the further necessity for cognition of cognition, and from that a confusion of recollection 24

The Yoga Aphorisms Of Patanjali

would take place. not the soul for the mind's sake. When this is fully

21. When the understanding and the soul are united, understood, the permanency of soul is seen, and all

then self-knowledge results. the evils flowing from false ideas begin to disappear. The self-knowledge spoken of here is that interior illumination desired by all mystics, and is not 25. Then the mind becomes deflected toward

merely a knowledge of self in the ordinary sense. discrimination and bowed down before Isolation.

22. The mind, when united with the soul and fully 26. But in the intervals of meditation other thoughts

conversant with knowledge, embraces universally all arise, in consequence of the continuance of old

objects. impressions not yet expunged.

23. The mind, though assuming various forms by reason of 27. The means to be adopted for the avoidance and

innumerable mental deposits, exists for the purpose of the elimination of these are the same as before given for soul's emancipation and operates in co-operation obviating the afflictions. therewith. 28. If the ascetic is not desirous of the fruits, even when 24. In him who knows the difference between the nature of perfect knowledge has been attained, and is not soul and mind, the false notion regarding the soul comes inactive, the meditation technically called Dharma to an end. Megha-cloud of virtue-takes place from his The mind is merely a tool, instrument, or means, absolutely perfect discriminative knowledge. by which the soul acquires experiences and knowledge. In each incarnation the mind is, as it The commentator explains that, when the ascetic

were, new. It is a portion of the apparatus furnished has reached the point described in Aphorism 25, if

to the soul through innumerable lives for obtaining he bends his concentration toward the prevention of

experience and reaping the fruit of works all other thoughts, and is not desirous of attaining

performed. The notion that the mind is either the powers resulting just at his wish, a further state

knower or experiencer is a false one, which is to be of meditation is reached which is called "cloud of

removed before emancipation can be reached by virtue," because it is such as will, as it were, furnish

soul. It was therefore said that the mind operates or the spiritual rain for the bringing about of the chief

exists for the carrying out of the soul's salvation, and end of the soul-entire emancipation. And it

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The Yoga Aphorisms Of Patanjali

contains a warning that, until that chief end is during which, the contemplator not yet being obtained, the desire for fruits is an obstacle. thoroughly master of these divisions of time, is

29. Therefrom results the removal of the afflictions and compelled to observe them as they pass before him.

all works. 33. The reabsorption of the qualities which have

30. Then, from infinity of knowledge absolutely free consummated the aim of the soul or the abiding of

from obscuration and impurity, that which is the soul united with understanding in its own nature,

knowable appears small and easy to grasp. is Isolation.

31. Thereupon, the alternation in the modifications of This is a general statement of the nature of

the qualities, having accomplished the soul's aim- Isolation, sometimes called Emancipation. The

experience and emancipation-comes to an end. qualities before spoken of, found in all objects and which had hitherto affected and delayed the soul, 32. It is then perceived that the moments and their order have ceased to be mistaken by it for realities, and of precedence and succession are the same. the consequence is that the soul abides in its own

This is a step further than Aphorism 53, Book III, nature unaffected by the great "pairs of opposites"-

where it is stated that from discrimination of pleasure and pain, good and evil, cold and heat, and

ultimates of time a perception of the very subtle and so forth.

recondite principles of the universe results. Here, Yet it must not be deduced that the philosophy having arrived at Isolation, the ascetic sees beyond results in a negation, or in a coldness, such as our even the ultimates, and they, although capable of English word "Isolation" would seem to imply. The affecting the man who has not reached this stage, contrary is the case. Until this state is reached, the are for the ascetic identical, because he is a master of soul, continually affected and deflected by objects, them. It is extremely difficult to interpret this senses, suffering, and pleasure, is unable to aphorism; and in the original it reads that "the order consciously partake universally of the great life of is counterpart of the moment." To express it in the universe. To do so, it must stand firmly "in its another way, it may be said that in the species of own nature"; and then it proceeds further -as is meditation adverted to in Aphorism 53, Book III, a admitted by the philosophy-to bring about the aim calculative cognition goes forward in the mind, of all other souls still struggling on the road. But

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The Yoga Aphorisms Of Patanjali

manifestly further aphorisms upon that would be out of place, as well as being such as could not be understood, to say nothing of the uselessness of giving them.

End of the Fourth Book

May Ishwara be near and help those who read this book.

OM

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