swami hariharananda aranya yoga. philosophy

title:YogaPhilosophyofPatajali:ContainingHisYogaAphorismsWithVyasa'sCommentaryinSanskritandaTranslationWithAnnotationsIncludingManySuggestionsforthePracticeofYoga

author: Patanjali.;HariharanandaAranya;Mukerji,PareshNath;Vyasa.publisher: StateUniversityofNewYorkPress

isbn10|asin: 0873957296printisbn13: 9780873957298

ebookisbn13: 9780585069685language: Englishsubject Yoga.

publicationdate: 1983lcc: B132.Y6P2671983ebddc: 181/.45

subject: Yoga.

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YogaPhilosophyofPatajaliContainingHisYogaAphorismswithVysa's*CommentaryinSanskritandaTranslationwithAnnotationsIncludingManySuggestionsforthe

PracticeofYoga

BySamkhya-yogacharya*

Swmi*Hariharnanda*ranya*

RenderedintoEnglishby

P.N.Mukerji,C.B.E.,R.B.,M.A.

STATEUNIVERSITYOFNEWYORKPRESSALBANY

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ThisbookwasfirstpublishedinEnglishbyCalcuttaUniversityPressin1963.Revisededitionswerepublishedbythemin1977and1981.

PublishedbyStateUniversityofNewYorkPress,Albany

1983StateUniversityofNewYork

Allrightsreserved

PrintedintheUnitedStatesofAmerica

Nopartofthisbookmaybeusedorreproducedinanymannerwhatsoeverwithoutwrittenpermissionexceptinthecaseofbriefquotationsembodiedincriticalarticlesandreviews.

Forinformation,addressStateUniversityofNewYorkPress,StateUniversityPlaza,Albany,N.Y.,12246

LibraryofCongressCataloginginPublicationData

Patanjali.YogaphilosophyofPatanjali.*.

Includesindex.1.Yoga.I.Hariharananda*Aranya*,Swami.II.Mukerji,PareshNath,1882-.III.Vyasa*.Yogabhasya*.English&Sanskrit.1983.IV.Title.B132.Y6P2671983181'.45 83-4944ISBN0-87395-728-8ISBN0-87395-729-6(pbk.)

20191817

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CONTENTSPrefacetotheFirstEdition vii

Introduction

I.IndianPhilosophyofLiberation xi

II.Yoga,Whatitis,andWhatitisnot xvii

YogaPhilosophyofPatajali:

BookI.OnConcentration 1

BookII.OnPractice 113

BookIII.SupernormalPowers 249

BookIV.OntheSelf-in-ItselforLiberation 346

Appendixes

A.Jnana-yoga* 411

B.TattvasandtheirRealisation 416

C.TheDoctrineofKarma 424

D.CollectionofYogaAphorisms 445

E.DiacriticalMarks,GlossaryofSanskritWords 457

Index 471

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PREFACETOTHEFIRSTEDITIONYogaisoneofthesixsystemsofIndianPhilosophy,andPatajali'sYoga-sutra*isoneoftheearliesttreatisesamongstthem.HisYogaaphorismsdealwiththemindanditsfluctuations,showingthewayhowtheycanbecontrolledandhowcompletemasteryoverthemindcanleadtocessationofmiseryandattainmentofpeaceleadingtosalvation.ThepithymaximswereamplifiedbyVyasa*andthisamplificationhascometoberegardedasanintegralpartoftheaphorismstoensurecorrectunderstandingofthephilosophyunderlyingthem.Variouscommentatorsinagespastgavetheirobservationsandinterpretationstoelucidatethecomplexproblemsrelatingtothehumanmind,butveryfewinrecenttimeshaveattemptedthetask.OneoftheseveryfewwasSamkhya-yogacharya*Srimat*Swami*Hariharananda*Aranya*,HeadoftheKapila*Monastery.

Undermonasticconventionthepreviouslife-historyofamonkisasealedbookbutthismuchisknownandcanbestatedthatthereveredAcharya*Swamiji*hailedfromawell-to-doBengalifamilyandafterascholasticeducationvoluntarilyrenouncedwealth,positionandcomfortinsearchoftruthinhisearlylife.Cheerfullyacceptingtheausteritiesandprivationsofthelifeofanordainedmonk,hespentmostofhistimeinsolitudeandagoodmanyyearsinsolitarycavesincompleteandundisturbedpossessionofhissoulsoverynecessaryfordeepcontemplationandrealisationoftruthasdidtheancientsagesofIndia.ThefirstpartofhismonasticlifewasspentinthecavesofBarabar*hillsinBihar,hollowedoutofsinglegranitebouldersbearingtheinscriptionsofEmperorAsoka*andveryfarremovedfromhumanhabitation.HespentsomeyearsatTribeni,inBengal,atasmallhermitageonthebankoftheGangesandseveralyearsatHardwar*,RishikeshandKurseongallintheHimalayas.HislastyearswerespentatMadhupurinBiharwherehelivedthelifeofahermitinadwellingcontainingabuilt-upcave.Theonlymeansofcontactatthattimebetweenhimandhisdiscipleswasthroughawindowopeningonabighall.Hespentthelasttwenty-oneyearsofhislifeinthatsolitarysequesteredresidencewherehelefthismortalabode.

Whileleadingahermit'slifethereveredSwamiji*wrotenumerousphilosophicaltreatises,theYoga-darsana*beinghismagnumopus.Mostofhisbooks,theproductofhismeditationandrealisation,werewritten

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inSanskritorinhisnativelanguage,Bengali.Atfirstmostofthebookswerepublishedanddistributedgratisbyhisdisciples;nobodymadehiswritingsacommercialasset.Whenthroughthewritingsofotherwritersquotinghimandhisphilosophicalviews,Westernscholarscametoknowofhisvasterudition,theystartedreferringspiritualproblemstohimforsolution.TheyalsomaderequestsforpublicationofhisYoga-darsana*inEnglish.Thisrequestverymuchperplexedhimashehadretiredfromsuchundertakingslongbefore,letalonepreparationofabigbooklikethepresentone.ThisbookhasbeenpublishedinBengalibytheUniversityofCalcuttawhereithasbeenacceptedasastandardworkofreferenceinIndianPhilosophy.Later,aneditionofthebookinHindiwaspublishedbytheUniversityofLucknowfortheedificationofthescholarsofIndiawhodonotreadBengali.DuringthelastfewyearsofhislifeSwami*Hariharananda*Aranya*askedseveralscholars,bothIndianandnon-Indian,totakeuptheworkofrenderinghisBengaliYoga-darsana*intoEnglish,butunfortunatelyhiswishremainedunfulfilledwhenheshuffledoffhismortalcoil.

IwasattractedtothemonasteryatMadhupurwhenafterprolongedquestinvariouspartsofIndiainsearchofaspiritualguideIhadcometothisquietlittleplacemoreforrestthanforsearch.BythemerestaccidentIheardofthePhilosophytaughtattheKapila*Monastery.ThereveredAcharya*Swamiji*wasthenfastingandwouldnotseeanyvisitors,Iwastold.ButwouldIseetheyoungerSwamiji*,ifIreallywantedtohearanythingonaspiritualsubject?Themonksofthemonasterywereveryparticularandastheydidnotliketobedisturbedfornothing,wereIseriousinwishingtomeettheSwamiji*?

Afteraseriousheart-searchingItookcourageinbothhandsandsaid'yes'.IwasinformedlaterthatIcouldseetheyoungerSwamiji*thefollowingafternoon.Wemet,discussedafewgeneralspiritualpointsandIwasdirectedtoreadafewbooks,publishedbythemonasteryforfullanswerstomyquestions,oneofthebooksbeingtheYoga-darsana*.AfewmonthslaterSwami*Hariharananda*departedfromthislifeandSwami*DharmameghaAranya*,theyoungerSwamiji*referredtoabove,hischiefdisciple,wasinstalledinhisplaceastheHeadoftheKapila*Monastery.Incourseoftime,IwasinitiatedintothecultofSamkhya-yoga*bythenewChiefandIhaveneverlookedback.Afteryearsofassiduousstudyandasanaide-memoire,IcompiledalittlebookinBengali,primarilyforthebenefitofmyco-disciples,givingtherudimentsoftheprinciplesandpracticeoftheSamkha-yoga*philosophy.Whilelookingintothisbook,mymasterthesaidSwami*DharmameghaAranya*mentionedtometheunfulfilledwishofhispreceptorthereveredauthor,the

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greatAcharya*Swamiji*asSwami*Hariharananda*wascalledbyallwhohadthegoodfortunetolistentohisdiscourses.WithagooddealofhesitationandfullofdiffidenceIaskedSwamiji*ifImightventureuponthisgreattask.Swami*DharmameghaAranya*gavemeeveryencouragement,placedthelibraryofthemonasteryatmydisposalandpassedwordstoallmembersandmonksofthemonasterybothlayandordainedtogivemeeveryassistanceinthepreparationofthebook.

Inthecourseoftheintensivestudy,necessaryforthepreparationofafaithfultranslation,backedbytheelucidationandpracticalhintsonYogafrommymaster,IrealisedthevastnessofthecomprehensionoftheessentialprinciplesbythewriterofYoga-darsana*beforehecouldgivesuchanexpositionofanabstrusesubjectliketheYogaPhilosophy,becausenothingshortofrevelationinSamadhi*couldaccountforthewonderfulinsightdisplayedinthebook.Althoughthereisnothingnewtobesaidabouttheultimatetruthswhichhadbeenstatedbytheoriginalteachersinancienttimes,thelatercommentatorshaveelucidatedthemethodsforcomprehendingthosetruthsandwiththeirincomparablegeniusanduncommoninsighthaveshedlustreoftheirclearintelligenceinilluminatingtheancientwisdomofYoga.InSwami*Hariharananda's*expositionwillbefoundmanythingswhichwillgotoallaythedoubtsofardentenquirers,toestablishtheappropriatenessofthepropositionsenunciated,toelucidatemanyapparentlyunintelligibleparts,aswellasmanynewargumentswhichgotorefutethecriticismofadversecommentators.ThisconvincedmethateverywordoftheencomiumsoprofuselybestowedontheBengalieditionofYoga-darsana*bythelearnedscholarsalloverIndiawasrichlydeserved.Experiencedreaderswillfeelthatthecommentariesinthisbookarenottheelucidationofawriterwhoisengagedonlyinataskofexplainingthetextwithoutseriouslyfollowingthatphilosophy.ItisabookprimarilyforthosewhoseliveshavebeendedicatedtotheprinciplesofSamkhya-yoga*,whohavetoremovethedoubtsofmanyenquirersandwhobytheirconductandprecepthavetoestablishthatknowledge.

Apartfromitsspiritualaspect,thephilosophyofYogahasamoralvalueandisofnosmallpracticalutilityinoureverydaylife.Thesagesofold,inIndia,codifiedtherulesfordiscipliningthemindsothatbetterhumanrelationscoulddevelopwhichareboundultimatelytobringaboutcollectivepeace.Itisacommonerrortoassumethattoophilosophicalanattitudeofmindisantagonistictosocialprogress,butacarefulperusaloftheYogaPhilosophywouldshowthatitisnottaintedbysectarianism,itsprinciplesareofuniversalapplication,andthatitsdoctrinesareinharmonywithhumanadvancementallround.Ifthe

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cardinalprinciplesofhumanconductenunciatedinthisphilosophyarefollowedinpractice,abettermanwillbebuiltup,humanrelationshipwillbesweetened,abettersocietywillcomeintobeing,andthusabetterworld.

Ishallnowexplainthearrangementfollowedinthepresentationofthesubject.Theaphorisms,orSutras*astheyarecalledinSanskrit,havebeengivenfirstinoriginalSanskritwithVyasa's*introductoryremarkswherevertheyoccur.ThenhavebeengivenVyasa's*commentsontheSutras*inoriginalSanskrit.(TheseSanskrittextscanbeskippedoverbyonewhodoesnotreadSanskrit,withoutinferferingwiththestudyofthesubject,butthesewillbefoundhighlyilluminatingbyonewhoreadsSanskrit.)TheEnglishrenderingoftheSutra*hasbeengivenincapitalletterswithnumericalmarkings,followedbytheEnglishrenderingofVyasa's*commentary.Thematters,inrespectofwhichannotationshavebeengivenbyAcharya*Swamiji*,havebeendenotedbynumeralswithinbracketsafterthem.Theseannotationshavebeengiveninsmallertypeprecededbythesenumeralswithinbrackets.

ThereaderwillfindmanySanskritwordsretainedintheEnglishrendering.AglossaryofsuchwordshasbeengivenasanAppendix.IthasbeenfoundnecessarytoretaintheuseofsuchwordsbecauseequivalentstodenotetheexactsignificanceorimportoftheSanskritwordsarenotavailableinEnglish.Whereverpossible,theEnglishsenseofthewordhasbeengivenalmostimmediatelyinthetextorasneartoitaspossible.SanskritwordsusedinthebookhavebeentransliteratedaccordingtotheschemeadoptedbytheInternationalCongressofOrientalists.ThediacriticalmarksusedwiththeirphoneticequivalentsaregivenintheAppendix.

Inconclusion,Iwishtoplaceonrecordmygratefulappreciationofthevaluableassistancerenderedtomebymyco-disciplesoftheKapila*MonasteryatKurseongandtheco-operationextendedbythemonksoftheKapila*MonasteryatMadhupur,aswellasmydeepdebtofgratitudetomymostreveredspiritualguideSrimat*Swami*DharmameghaAranya*fortheenlightenmentgivenmeandforlookingoverandcorrectingthisbookinmanuscriptwhichmademytaskbothapleasureandaprivilege.

P.N.MUKERJI

KAPILA*MATHA*,MADHUPUR,BIHAR,INDIA1963

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INTRODUCTION

IndianPhilosophyofLiberationTheabsenceofanymentionofhistoricaldatesintheancientIndiantreatisesmakestheirchronologicalplacementextremelydifficult.AcarefulandcomparativestudyofthevariationsinlinguisticidiomsnoticeableintheVedasandphilosophicalwritingsofdifferentperiodsmay,ofcourse,helponeindeterminingthoughnotwithexactitudetheageofthedifferentworks.Butthismethodalsohasitslimitations.Fortherearenumerousinstancesoflatercompositionsimitativeofolderlinguisticstylesandofancientwritingscontaininglaterinterpolations.TheVedascontain,forexample,MantrasandBrahmanas*composedinseveralvaryingandmutuallyanachronisticlinguisticforms.

Thenamesofauthorsofthedifferentworksdonotofferanychronologicalclueeither,asthesedonotrefertospecificindividuals.ItiscertainthatthereweremorepersonsthanonebearingthenamesofVyasa*orYajnavalkya*andlivingindifferentperiodsoftime.Similarly,therewereseveralauthorsknownasPatajaliwhichwasbutafamilysurnameaccordingtotheBrhadaranyaka*Upanisad*.AllthesemakeitratherimpossibletoconclusivelyplacetheSanskritliteraryorphilosophicalworksinanychronologicalorderthatwillbebeyonddoubt.NorisitourpurposetodosointhisdiscussionwhichwillbeconfinedtoastudyoftheIndianreligiousphilosophieswithspecialreferencetothebeginning,developmentandthehighestfulfilmentofwhatmaybetermed'thephilosophyofliberation'.

TheappropriatenameforthereligionoftheHindusis'Arsa-dharma*'orthereligionoftheRsis*.Manu,theancientIndianlaw-makerandphilosopher,usedthisnametodescribethe'onlytruereligion,notopposedtoVedicteachings'.TheBuddhistsalsoreferredtothisreligionasRsi-mata*(IsimatainPali*)whichliterallymeanttheDoctrineoftheRsis*.TheVedaswhichformedthebasisofHinduismemanatedfromtheRsis*whowerebelievedtobepersonswithextraordinaryspiritualattainments.Infact,theterm'Rsi*'wasexpressiveofvenerationinancienttimesandtheBuddhistsusedtodescribetheBuddhaasMaharsi*(MahesiinPali*)ortheGreatRsi*.Womenandnon-Brahmanas*withsuperiorknowledgeandpowerwerealsoregardedasRsis*.

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TheRsis*werebroadlydividedintotwoschoolsofthought.Oneofthempreachedandpractisedtheperformanceofreligiousritesleadingtoworldlyhappiness(Pravrtti-dharma*)whiletheotherbelievedinthecreedorpathofrenunciationandliberation(Nivrtti-dharma*).*Performanceofritualsadvocatedbytheformerwasbelievedtobecapableofconferringhappinessononeinboththepresentlifeandthelifebeyond.TheRsis*whoprescribedtheseritualsand'saw'orcomposedtheirMantraswerefoundersofthisschool.TheothercreedofwhichParamarsi*KapilawasknowntobethegreatestexponentoweditsorigintothoseRsis*whohaddiscoveredthewaytoself-realisationandevolvedfromtheirownspirituallifeandexperienceacompletesystemoftheoryandpracticeforguidingothersalongthatpath.UnlikePravrtti-dharma*(creedofworldliness)whichhasbeenprevalentinallpartsoftheworld,Nivrtti-dharma*(creedofrenunciation)originatedin,andbelongedexclusivelyto,India.

TheultimateaimofPravrtti-dharma*isattainmentofheavenandforthispurposeitenjoins(i)worshipofGodorsaintsand(ii)practiceofcharity,benevolence,compassionandlikevirtuesalongwlthperformanceofgooddeeds.Nivrtti-dharma*pointsoutthatone'sattainmentofheaventhroughgoodconductorgooddeedsisonlytemporarysincethisdoesnotensurefreedomfromthecycleofbirths.Thisfreedomcanbeachievedonlythroughperfectknowledgeofone'srealself.ItisbyproperYogaorSamadhi*(absolutementalconcentration)andcompletenon-attachmenttoworldlyintereststhatonecanattainsuchknowledgewhichalonecanremoveAvidya*(misapprehensionorimperfectknowledgeofthereality),therootcauseofunhappinessandthecycleofbirths.

TheexponentsorphilosophersofNivrtti-dharma*believedthattrueknowledgeofone'sSelforAtman*(soul)consistedintherealisationofitsidentitywithanimmutablerealitycalledPurusa*withinoneselfandthatthisrealisationcouldbeachievedonlythroughthepracticeofYoga.Differencesexisted,however,intheirconceptionoftherealnatureoftheSelforPurusa*.TheVedantistshold,forexample,thatPurusa*wasSaguna*(onehavingattributes)atcertainstagesandNirguna*(onebeyondtheattributes)atothers.Samkhya*philosophersbelieved,ontheotherhand,thatPurusa*,whosenumberismany,isessentiallyNirguna*.

*TheliteralmeaningofthewordPravrtti*isdesireforKarmawhileNivrtti*meanscessationorrenunciationofactivity.WhilePravrtti-dharma*andNivtrtti-dharma*arewideapart,allPravrttis*neednotbediscarded.'Letmebeestablishedinthepathofrenunciation'isalsoaPravrtti*(mentalactivitieslikeconation,etc.areverymuchapartofKarma,videAppendixC,theDoctrineofKarma)whichishighlydesirableasithelpsoneadvanceonthepathofNivrtti*.

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AchronologicalstudyofthegenesisofdifferentphilosophicaltheoriesinIndiawouldindicatethatthephilosophyrelatingtoperformanceofritualsandmakingofferingstothedeitieswasthefirsttobeevolvedandwasfollowedbythetheoryofSaguna*Atman*orthesoulwithattributes.ItwaslefttoParamarsi*KapilatoconceiveandelaborateforthefirsttimethetheoryofNirguna*Atman*.TheknowledgespreadgraduallyamongsttheRsis*andultimatelyfounditswayintotheUpanisads*.Thisispre-eminentlynoticeableintheteachingsoftheKatha*Upanisad*.

Rsi*Panchasikha*wasthefirsttoformulatetheteachingsofParamarsi*Kapilaintoanumberofaphorisms.Unfortunately,theSamkhya-sutra*,ashisworkiscalled,isnolongeravailableinitsentirety,butthelittlethatisavailableissufficienttogiveusacoherentpictureoftheentireSamkhya*philosophy.Isvarakrsna*,alaterauthor,compilednearlyalltheSamkhya*doctrinesinatreatisewhichisstillavailableandisknownastheSamkhya-karika*.ThelatestauthoritativeworkonthesubjectisSamkhya-pravachana-sutra*whichiscompleteinsixchapters.

AlthoughinIndianthoughtonself-realisationandspiritualliberationtheSamkhya*andYogaphilosophyhasbeentraditionallydividedintotwodistinctsystemsofthought,thetwoareinseparablyrelatedtoeachother.For,ashasalreadybeenmentioned,noself-realisationorattainmentoftrueknowledgeofone'srealselfispossiblewithoutconstantandunfailingpracticeofthedisciplinalexercisesofbodyandmindprescribedintheYogasystem.Thedifferencebetweenthetwoaforesaidsystemslies,therefore,notintheiracceptanceorrejectionoftheYogabutinthefactthatwhilethefollowersoftheSamkhya*philosophybelieveinself-realisationthroughacorrectunderstandingoftheunderlyingprinciplesofthephenomenalrealityalongwithcompleterenunciationoftheworldlylife,thefollowersoftheYogathoughtseektoachievethesamegoalthroughpracticeofsturdyself-discipline,studyofreligiousscripturesandrepetitionofMantrasandcompletedevotiontoGod.IfoneviewstheIndianphilosophicalthoughtsonthesubjectofspiritualliberationasonewholesystem,onefindstheSamkhya*andtheYogatobemutuallycomplementary,theformerprovidingthenecessarytheoryandthelatterofferinginstructionsonpractice.ThisiswhyancientIndianwritingsaboundwithavowalsofthemutualinseparabilityoftheSamkhya*andtheYoga.

Accordingtoancienttradition,theoriginalexponentofYogaphilosophywasHiranyagarbha*(theomniscientandall-pervadingCreator).HewasbelievedtohavetaughtthesystemtosomeRsis*whohandeditdowntoothers.Someconsider,however,thatthenameHiranyagarbha*mighthavereferredtoRsi*KapilawhowasalsoknownasPrajapati*andHiranyagarbha*.FollowersoftheSamkhya*thoughtbelievethatKapila

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wasbornwithsuperiorknowledgeandaspiritofnon-attachmentacquiredinhispreviousbirthandthathepropagatedhisphilosophyafterattainingsupremespiritualheightsthroughhisowngenius.ThosebelongingtotheYogaschoolhold,ontheotherhand,thatKapilaacquiredhisknowledgethroughthegraceofGod(Saguna*Isvara*orHiranygarbha*).ThisviewfindsmentionintheSvetasvatara*Upanisad*whichformedpartoftheancientYogicliterature.Bothschoolsadmit,however,thatitwasKapilawhopropoundedtheSamkhya-yoga*philosophyaswefindittoday.

AlthoughsomeoftheextantliteratureontheSamkhya-yoga*systemareofcomparativelyrecentoriginthesystemitselfisundoubtedlyveryancient.Itisprofoundinitswisdom,preciseinitslogicandisentirelyfreefromanyblindfaithorbias.ThecodeofconductwhichitenjoinsincludesthepracticeofthehighesthumanvirtueslikeAhimsa*(non-injury),Satya(truth)etc.andthepromotionofthenoblestfeelingslikeamity,compassionandthelike.TheBuddhistsadoptedthisinitsentirety.TheavailablebiographiesofBuddhaindicatethathehadspentseveralyearsasadiscipleofArada-kalama*,anotedSamkhya*philosopherofhistime,beforeheleftforUruvilvainquestoffurtherspiritualenlightenment.ThepracticeoftheSamkhya-yoga*consistsinone'scompleteabsorptioninmeditation(Dhyana*)afteracquiringfullmasteryoverone'sbodyandmind,andculminatesinSamadhi*.ThisiswhatBuddhadid.

TheteachingsoftheSamkhya*philosophymaybesummedupasfollows:(i)Moksa*orliberationconsistsinthecompleteandpermanentcessationofallsufferings.(ii)InthestateofMoksa*(i.e.onattainmentofliberation)oneabidesinone'simmutableandattributelessSelfwhichisPurusa*.(iii)InthestateofMoksa*themind(Chitta)goesbacktoitsoriginalcause,Prakrti*.(iv)Cessationofthemind(Chitta)canbebroughtaboutbyrenunciationandsupremeknowledgeacquiredthroughSamadhi*.(v)Samadhi*isattainablebyobservanceoftheprescribedcodesofconductandpracticeofmeditation,concentration,etc.(vi)Moksa*bringsaboutcessationofthecycleofbirths.(vii)ThiscycleiswithoutabeginningandistheresultoflatentimpressionsleftbyKarma(bothphysicalandmentalacts)performedincountlesspreviousbirths.(viii)Prakrti*andPurusas*(countlessinnumber)arerespectivelytheconstituentandefficientcausesofthecreation.(ix)Prakrti*andPurusa*arenon-createdrealitieswithneitherabeginningnoranend.(x)Isvara*istheeternallyfreePurusa*.

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(xi)Hehasnothingtodowiththecreationoftheuniverseorlife.(xii)Prajapati*orHiranyagarbha*ortheDemiurgeisthelordoftheuniverseandthewholeuniverseisbeingheldandsustainedbyHim.

TheseteachingswereacceptedbyallthelaterreligiousandphilosophicalsystemsofIndiaeitherintheirentiretyorinparts.

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YogaWhatItIsAndWhatItIsNotTheabilitytostopatwillthefluctuationsormodificationsofthemindwhichisacquiredthroughconstantpracticeinaspiritofrenunciationiscalledYoga.TrueYogaispractisedwithaviewtoattainingsalvation.Thestoppageofthefluctuationsofthemindoritsmodificationsimpliestheartofkeepingonlyoneideabeforethemind'seyeandshuttingoutallotherideasorthoughts.Inanadvancedstateofpractice,itispossibletosuspendallideation.ThetwoimportantfeaturesofYogatobenotedare(i)thatthereisthesuppressionatwill,ofthemodificationsofthemindand(ii)thatitisnotcasualbuthasbeendevelopedintoahabitthroughconstantpractice,notforgainingapersonalend,butinaspiritofrenunciation.Ifwithoutanyeffort,independentlyofanyvolitionthereisatanytimeaquiescenceofthecognitivefacultyofthemind,thatisnotYoga.Ithasbeenfoundthatsomemensuddenlygetintoamentalstateofquiescence;theyimaginethatatthetimetheywerenotconsciousofanything.Fromphysicalsymptoms,suchquiescencelookslikesleep.Faintingfit,catalepsy,hysteria,etc.alsobringaboutasimilarstateofmentalinactivity.Bytheconditionsmentionedbefore,thisstatecannot,however,beregardedasYoga.Again,somenaturallyhave,orbypracticeacquire,thepowerofstoppingthecirculationofbloodorofgoingwithoutfoodforlongorshortperiods,noneofthemisYoga.HoldingupthebreathforsometimeinaparticularphysicalmodeorpostureisnotrealYogaeither,becauseinmencapableofperformingsuchfeats,thepowerofconcentratingthemindatwillonanyparticularobject,isnotfoundasanecessarycondition.

IntheYogicconcentration,whereonlyasingleitemofthoughtiskeptinthemindtotheexclusionofothers,therearestages.Whenthesameitemofthoughtcanbekeptconstantinthemindforsomelengthoftime,theYogicprocessisknownasDhyana*(meditation).Whenthemeditationbecomessodeepthatforgettingeverything,forgettingasitwereevenone'sownself,themindisfixedonlyontheobjectcontemplatedupon,suchvoluntaryconcentrationiscalledSamadhi*(intenseconcentration).ThisfeatureofSamadhi*shouldbeunderstoodthoroughly.Ignorantpeoplethinkthatanyformofquietnessofthemindor

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tranceorlossofconsciousnessofexternalobjectsisSamadhi*;butthathasnothingtodowithYoga.

TherearedifferentkindsofSamadhi*dependingonobjectsconcentratedupon,viz.Samadhi*ongrossobjectslikelight,sound,etc.,onfacultieslikeAhamkara*(Ego-sense)andonentitiesliketheindividualselfexperiencedinthecognitionsof'I'and'mine'.ThesearecalledSavija-samadhi*(i.e.supportedorassistedbyanobject).ThehighestformofSavija-samadhi*istobeabsorbedinthethoughtofSelf,i.e.inconcentrationonpure'I'.Atfirst,ofcourse,fixityofmindonanobjecthastobepractised;thenitdevelopsintoDhyana*.WhenbypracticeDhyana*becomesdeeper,itbecomesSamadhi*.Forinstance,toattainSamadhi*onpure'I',anideaofpure'I'hastobeformedfirstbyratiocinationandaparticularmentalprocess;thenthatideahastobecontemplateduponexclusivelyanddevelopedintoDhyana*.Whenthatdeepens,itwillleadtocompleteabsorptioninpure'I'.Whenonlythepure1-senseispresentandnothingelse,theYoginisnotperturbedevenbyseriouspain.Nodoubtsuchexperiencedependsonlongandconstantpracticewithwisdomanddevotionanditisnotpossiblewithoutrenunciationofattachmenttoallgrossobjects.WhenthepowerofSamadhi*isacquiredbythemind,onecanbewhollyabsorbedinanyobjectofthecategoryofGrahya*(knowable,i.e.phenomenalobjectscomprehensiblebythesenses),Grahana*(internalandexternalorgans)andGrahita*(thereceiver,theempiricalself).Intheearlystagesofpractice,however,devoteesareinstructedbyexperiencedteacherstotakeupobjectsformeditationwhichwouldsoonbringaboutablissfulfeelingbecauseDhyana*onobjectsofthesenseslikelight,sound,etc.,doesnotbringaboutblissfulfeelingquicklyandmakestherealisationofsubtleconceptslikepure'I'orindividualself,moreremote.

Whilepractisingdevotionandinsomecasesspontaneously,peoplehavebeenknowntoexperienceafeelingofblissfulnessoranexpansivefeelingasifonewerepervadingthewholeofspace.Whendevoteesgetsuchafeelingasaresultofdevotionalpractice,itcanbeutilisedasasupportforDharana*(fixity),whichincourseoftimecanbedevelopedintoDhyana*(meditation).Ifoneoccasionallygetssuchafeelingspontaneously,i.e.withoutanypractice,butcannotgetitwhenhedesiresit,thenitisofnoparticularuseforpurposesofYoga.Again,thecomingofsuchafeelingdoesnotnecessarilymeanthatDharana*(fixityofthought),Dhyana*(meditation)andSamadhi*(intenseconcentration)havebeenattained;becauseevenongettingsuchablissfulfeelingorafeelingofpervadingspace,suchmindscontinuetoroveinmanydirectionsandarenotoccupiedwithonlyoneidea.Itcannot,therefore,comewithin

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thedefinitionofYoga.ThatfeelingmaybeasortofrealisationandiffixityisdevelopedonthefeelingitselfthenitmightleadtothepracticeofYoga.

WhensuccessinYogicconcentrationisattained,knowledgeandwill-powerreachtheirfullness.OnewhohasnotgotsuchproficiencycannotberegardedashavingattainedthehighestperfectioninSamadhi*.Itmightbethoughtthatapersonhavingattainedsuchperfectionmaynotliketodisplayhisenlightenmentorwill-power.Thatmaybetrue,butthosewhowhiletryingtoapplytheirknowledgeandwill-powerareunsuccessfulandstillclaimtobeproficientinSamadhi*mustbelabouringunderadelusion.

ThefruitsofYogaarethecessationofthethree-foldmisery.Whenonecancontrolthecognitivefacultyfullyandriseatwillabovetheperceptionofexternalsandattachmenttothebodyandthesenses,thenonlycanoneriseaboveallafflictions.

RealYogaisoftwokinds,Samprajnata*andAsamprajnata*.ForSamprajnata-yoga*,one-pointednessorintentnessofmindwithcloseandundividedattentionisessential.WhenbycontemplationondivinityoronSelfetc.oronastateofblissfulness,themindcanbeheldfixedwithouteffortonanyparticularobject,andnootherideaintrudesitselfonthemind,thenthemindcanberegardedashavingreachedastateofhabitualone-pointedness.Inanunsteadystagethemindcanoftenbefixedoccasionally,butoftenerwoulditworkwithoutcontrol.Therefore,eventhoughtemporarySamadhi*mightbeattainableatthatstage,itwillnotsecureperpetualpeaceofmindforwhichastateofhabitualone-pointednessisessential.IfSamadhi*isattainedinsuchaone-pointedstateofthemindandenlightenmentcomesinthatstate,thentheinsightgainedwillalwaysremain.ThisprocessisknownasSamapatti*(engrossment).Ifaftergainingthepowerofacquiringknowledgeinthisway,onecanrealisethehighestformofempiricalselfwhichistheCogniser,andretainthatenlightenment,thenonecanreachthehigheststageofcomprehensionofthephenomenalworld.Subsequently,ifwithdiscriminativeknowledge,realisingthephenomenalcharacteroftheempiricalself,onecan,bysupremerenunciation,shutouteventhatengrossment,thatwouldbeAsamprajnata-yoga*.Thenonlycanoneattaincompletequiescenceofthemindandthesenses,i.e.completecessationofphysicalandpsychicalactivity,whenonlythesolitaryexistenceofPurusa*orthemetempiricSelfremains.ThatistheultimategoalofYoga,whichisperpetualpeaceofmindorKaivalyaMoksa*,i.e.liberation.

Therecanbethreestatesofthemind,viz.Sattvika*orluminouslycalm,Rajasika*orrestlessandTamasika*orstupefied.Therefore,ifthere

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bereductionofRajasortheprincipleofunrest,itdoesnotnecessarilyfollowthatthemindwillbeSattvika*;itmightbeTamasika*.Whatiscommonlycalled'trance'isastateofmentalinactivityofthatkind;itisaTamasika*ortorpidstate.Merecessationofmentalactivityis,therefore,notYoga.ItwouldbeYogaifmentalactivitycouldbestoppedatwillandthemindcouldbefixedintentlyononeorotherofthepreviouslymentionedthreeclassesofobjects,viz.Grahya*,Grahana*orGrahita*.Inordinarytrance,themindisnotvoluntarilyoccupiedwithanyofthem.Asaresultofanaesthesia,themindappearsalsoto,ereducedtoastateofinactivity,butitisreallyastateofunconsciousness.Hysteriaandothersimilarmentaldiseasesareofthesamenature.Theseareinvoluntaryandtorpidstates,whileYogaisavoluntaryandconsciousstate.Outwardlythereissomelikenessbetweenthetwostates,andhencepeoplegetconfusedbuttheactualstateofthemindandtheultimateresultinthetwoconditionsareasdifferentandcontraryasdarknessandlight.

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InvocationoftheSupremeDeity

MyhomagetothatBeingwhoisdevoidofallmisapprehension,freefromtheME-feeling,abovedesireandhate,andbereftofallfear.

MyhomagetoHimwhoisinperfectquiescenceandpeace,calm,beyondallattachments,aboveallcravings,whohasgotperfectknowledgeofthemetempiricSelfandisself-contained.

Myouterself(thebody)isinThee;Youarepresentinmyinnerself.OhLord,Youmanifestyourselfinmyinnerheartfreefromallperturbationsandworries.

Oh,Om!Om!Om!(God),myallisinYou,andYouarcpresentinmyinnerSelf,pleasedirectmetobemindfulofThee;mayIbeledbymyspirit;mayIgetpeaceofmind.

MayIhaveconstantremembranceofTheeandofmypurifiedSelfdwellingonlyinThee.Oh,Om!Om!Om!

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YOGAPHILOSOPHYOFPATAJALI

YOGAPHILOSOPHYOFPATAJALIBookIOnConcentration

NowThenYogaIsBeingExplained.1.

Theword'Atha'(nowthen)(1)indicatesthecommencementofasubjectwhichisunderdiscussion.ItistobeunderstoodthattheSastra*dealingwiththeregulationsrelatingtoYogaisnowgoingtobeexplained(2).Yogameansconcentration(Samadhi*)(3).Itisafeatureofthemindinallitshabitualstates(4),i.e.concentrationorSamadhi*ispossibleinwhateverstatethemindmaybe.Suchstates(5)arefiveinnumber,viz.Ksipta*(restless),Mudha*(stupefied),Viksipta*(distracted),Ekagra*(one-pointed),andNiruddha(arrested).Ofthese,intheconcentrationthatisattainablebyadistractedmind(6)themomentofconcentrationissubordinatedtothemomentsofunrest.Suchconcentrationcannot,therefore,beregardedaspertainingproperlytoYoga(7).But

theconcentrationattainedbyamindwhichisone-pointed(8),i.e.occupiedwithonethought,whichbringsenlightenmentaboutarealentity,weakenstheKlesas*(9),loosensthebondsofKarma(10)andpavesthewaytothearrestedstate(11)ofthemind,iscalledSamprajnata-yoga*(12).Samprajnata-yoga*concerns(a)Vitarka,(b)Vichara*,(c)Ananda*and(d)Asmita*.Thiswillbedealtwithlater.Theconcentrationthatisattainablewhenallthemodificationsofthemind-stuffaresetatrestiscalledAsamprajnata*.

(1)AthaBythisworditisimpliedthatwiththefirstSutra*thediscourserelatingtoYogaisbeingcommenced.

(2)Anusasanam*=discourse.ThescienceofYogadelineatedintheseSutras*hasbeenbasedontheinstructionstransmittedbytheancientsages.ItisnotasciencenewlyevolvedbytheframeroftheSutras*.

Yogaisasciencebasednotmerelyonlogicalreasoning.Itwasoriginallytaughtbyseerswhoexperiencedthetruthsenunciatedtherein.Thiswillbeevidentfromthefollowingconsideration.Thoughtheknowledgeofsuchsuper-sensuoussubjectsasChit,Asamprajnata-samadhi*,etc.,cannow-a-daysbeestablishedbyinferentialreasoningyetforthevalidityofsuchlogicalprocessofthoughtanoriginalproposition(Pratijna*)basedondirectexperienceisnecessary.Unless,therefore,somethingisknownfirsthandofsuchsuper-sensuoussubjectstherecannotariseanyoccasionforapplyinginferentialreasoninginrespectofthem.Toustheknowledgeofsuchthingsmightcomethroughtraditionfromgenerationtogeneration,buthowcouldsuchknowledgecometotheoriginalteacherwhohadnoinstructor?Itmust,therefore,beadmittedthattheoriginalteachermusthaveacquiredthatknowledgethroughdirectrealisation.Ifthatwerenotso,ifthescienceofsalvationwereattemptedtobetaughtbysomeonewhohadnothimselfbeenemancipatedinhislife-timeorhadnotrealisedtheultimateprincipleofexistence,itwouldbelikeoneblindmanleadinganother.Asablindmancannotgiveinstructionsregardinganythingconcerningthevisualpropertiesofobjects,sotheteachingsofapersonwhohasnothimselfrealisedanytruth,cannotrelatetoanyrealisableprinciple.Asstatedbefore,mattersconcerningChit,salvation,etc.,onaccountoftheirbeingsuper-sensuous,areeithertobetaughtbyothersorrealisedbyoneself.Totheoriginalteacheritcouldnothavebeentaughtbysomeoneelseashehadnoteacher;hencehemusthaveacquiredtheknowledgethroughdirectrealisation.Thatthosemattersare

notimaginaryordeceitfulisprovedbyinferenceandreasoning.Philosophyhasbeenpromulgatedtoestablishbyreasoningthepropositionsenunciatedbytheoriginalpropounders.Ithasbeensaid:''TruthsaretobelearntfromtheSrutis*,reasonedandthencontemplatedupon;thesearethewaysofrealisation."Samkhya*philosophywasframedtoshowthewayforthecontemplationonthemeaningoftheSrutis*.Vijnana-bhiksu*,thecommentatoronSamkhya-pravachana-bhasya*,hassaid:"TheseinstructionshavebeengiventoaidcontemplationonthemeaningoftheSrutis*."ItisalsosaidintheMahabharata*:"Samkhya*isthephilosophyofliberation."

(3)YogaThistermhasvariousmeaningslikeunionofJivatma*andParamatma*,theunionofPrana*andApana*,etc.,aswellasothertechnical,derivativeandconventionalmeanings.Butinthisphilosophytheterm'Yoga'hasbeenusedinthesenseofSamadhi*orconcentrationwhichhasbeenelaboratedinthesecondSutra*.

(4)Thestateofmindreferredtoheredenotestheconditioninwhichamindhabituallyis.

(5)Thehabitualstatesinwhichamindcanbe,havebeenindicatedasfiveinnumber,viz.restless,stupefiedorinfatuated,distracted,one-pointed,andarrested.Ofthese,themindwhichisnaturallyrestless(Ksipta*)hasnotthepatienceorintelligencenecessaryforcontemplationofasuper-sensuoussubjectandconsequentlycannotthinkoforcomprehendanysubtleprinciple.Throughintenseenvyormalice,suchamindcanattimesbeinastateofconcentration,butthatisnotYogicconcentration.

Thesecondisthestupefied(Mudha*)mind.Themindwhichthroughobsessionorinfatuationinamatterconnectedwiththesensesisunfittothinkofsubtleprinciples,iscalledastupefiedmind.Peopleengrossedinthoughtsoffamilyorwealthgenerallyconcentrateonthem.Thisisanexampleofconcentrationofaninfatuatedmind.

Thethirdisthedistracted(Viksipta*)mind.Thisisdifferentfromtherestlessmind.Mostofthespiritualdevoteeshavethistypeofmind.Amindwhichcanbecalmsometimesanddisturbedatothertimesisregardedasadistractedmind.Whentemporarilycalm,adistractedmindcanunderstandtherealnatureofsubtleprincipleswhenithearsofthemandcancontemplateonthemforatime.Onaccountofdifferenceinintelligenceandothertraitsofcharacter,thereareinnumerablevarietiesamongstmenwithdistractedmind.Therecanbeconcentrationevenwithadistractedmindbutsuchconcentrationdoesnotlastlong,becausethebasictraitofsuchamindiscalmnessatonetimeandrestlessnessatanother.

Thefourthistheone-pointed(Ekagra*)mind.Themindwhichispointedtoonedirectiononly,i.e.holdsontoonethingonly,iscalledaone-pointedmind.Patajalihasdefineditlaterasamindwherein,onthefadingawayofonethought,thesamethoughtarisesagaininsuccession.Inotherwords,whenonethoughtvanishesfromthemindandthenextthatarisesissimilarandthereisacontinuityofsuchsuccessivestates,thenthemindiscalledone-pointed.Whenitbecomesahabitofthemind,i.e.whenthemindisoccupiedwhollywiththesamethoughtwhichcontinuesevenindream,thenthestateofthemindcanbereallycalledone-pointed.Whenone-pointednessismastered,itleadstoSamprajnata-samadhi*.ThatSamadhi*orconcentrationisrealYogicSamadhi*leadingtosalvation.IntheVedasitisstatedthatevenifasinfulthoughtcomesunconsciouslyorirresistiblyintothemindofsuchawisepersonitcannotoverpowerhim.

Thefifthstateisthatinwhichthethoughtprocesseshavebeenstoppedorarrestedatwillbylongdisciplinarypractice(Nirodha).Thisisthelaststateofthemind.Whenthroughpractice,allthoughtscanbeshutoutfromthemindforalongtime,themindcanberegardedashavingreachedanarrestedstate.Whenbythisprocessthemind-stuffgraduallyceasestofunction,thenonlyisliberationachieved.

Themindsofallbeingsaremainlyinoneorotheroftheabovefivestates.Thecommentatorhasexplainedwhichstateofthemindismostsuitableforconcentrationleadingtosalvation.

(6)Ofthese,theconcentrationthatisoccasionallypossiblethroughanger,greedorinfatuation,inarestlessstateoftheminddoesnotleadtoemancipation.Forthesamereasonliberationcannotalsobesecuredthroughconcentrationinahabituallydistractedstateofmind.

(7)Thedistractedmindthatcanbeconcentratedattimesretainsthecauseofdistractioninasuppressedstate.InthePuranas*wereadofsagesgivingwaytotemptations.Thisisduetorepressedpassionscomingintoplaywhencircumstancesfavourabletothefruitionofsuppresseddesiresarise.

(8)Thissortofconcentrationisnotgoodenoughfortheattainmentofsalvation,becausewhentheconcentrationceases,distractionsariseagainwhichinterferewiththeconsolidationoftheknowledgeacquiredduringtemporaryconcentration.Therefore,untilthemindisfreedofdistractionassuchanddevelopsalastingone-pointedness,itcannotbehelpfulforreachingastateofsalvation.

(9-12)TheYogabywhichcompleteandall-roundknowledgeoftheprinciples,fromBuddhitotheBhutas*,isacquiredsothatnothingpertain-

ingtothatsubjectremainsunknowniscalledSamprajnata-yoga*.Itcomesonlyfromconcentrationinaone-pointedstateofthemind.Theone-pointedmindcanbeeasilykeptfixedonadesiredobjectforanylengthoftime.Mendesiretoretaintherealtruthaboutthingsintheirmindsanddonotwishtohavefalseideasaboutthem.Inadistractedmindthesubtleknowledgeacquiredthroughconcentrationwhilethemindistemporarilycalm,isdispelledbylaterdistractions.Lastingknowledgeacquiredthroughconcentrationis,therefore,possibleonlywhenthemindisone-pointed.Theknowledgewhichiseverlasting,i.e.lastsaslongasBuddhilasts,knowledgesubtlerthanwhichthereisnoneandwhichisnotdestroyedthatistherealandultimatelytrueknowledge.Suchknowledgerevealsthetruenatureofthings,whicharerealandrealisable.Thatiswhythecommentatorhassaidthatconcentrationintheone-pointedstateofmindrevealstherealnatureofthings.Thatiswhyiftheforcesofhabitarisingoutoffundamentalhumanweaknessesareallayedandthespringofouractionsissappedthroughrenunciationbasedoncorrectknowledge,suchrenunciationbecomeseverlasting.Therefore,inthatstatetheKlesas*areattenuated,andthebondscreatedbythelatentimpressionsofpreviousactionsareloosened.Whentheultimatetruthofallknowablethingsisrealised,andbypracticeofsupremerenunciationtheprocessofknowingissetatrestbyabandoningallactsandobjectsofknowing,thenthemindissaidtohavereachedasuppressedstate.SinceinSamprajnata-yoga*theultimaterealityorsupremeknowledgeisrevealed,itissaidtobeleadingtothearrestedstate(Nirodha).

Howtheworkofrevealingthetruenatureofthings,realandrealisable,sappingtheKlesas*,looseningthebondsarisingoutofpreviousactionsandleadingtothearrestedstateisdone,canbeexplainedasfollows:ConcentrationgivesknowledgeoftheBhutas*andtheTanmatras*.Tanmatras*aredevoidofpleasure,painorstupefaction,i.e.aYoginwhorealisesTanmatras*isnotaffectedbytheexternalworld.Intemporaryconcentrationofahabituallydistractedmindsuchknowledgeisnodoubtacquired,butwhendistractionsetsin,themindagainfeelshappy,unhappyorstupefied.Intheone-pointedmind,however,suchachangeisnotpossible,astheknowledgeacquiredinitsconcentrationremainsfirmlyfixedandisnotobliteratedbycasualdisturbance.Itshould,therefore,benotedthatthoughknowledgeoftherealnatureofthingsispossibleinconcentrationofadistractedmind,thatknowledgeisnotpermanentasinthecaseofaone-pointedmind.Thesameisthecasewithhumanweaknesses.Supposeoneisfondofwealth.Inconcentrationofadistractedmindifoneabjuresloveofwealthforthetimebeing,itwillreappearwhentheconcentrationisover;butinaone-pointed

mindsuchrenunciationwillbecomefirmlyestablished.Graduallywiththeeliminationoffeelingsofattachmentetc.,actionswhichwouldhavebeendictatedbysuchfeelingsceasealtogetherandthustheprocessleadsontothearrestedstateofthemind.Itshould,however,beclearlyunderstoodthatSamprajnata-yoga*isnotsimplyconcentration.Whentheknowledgeacquiredbyaconcentratedmindbecomesfirmlyfixedinthemindandisretainedthere,itiscalledSamprajnata-yoga*.

ThisSutra*hasbeenenunciatedtoshowthefeaturesofthetwokindsofYogamentionedbefore.

Yoga(1)IstheSuppressionoftheModificationsoftheMind.2.

IntheSutra*theword'Sarva'or'all'beingabsent(i.e.suppressionofallmodificationsofthemind-stuffnothavingbeenreferredto)itwouldappearthattheword'Yoga'isintendedtoincludeSamprajnata-yoga*aswell.SinceamindhasthethreefunctionsofPrakhya*,Pravrtti*andSthiti,it

mustbemadeupofthreeGunas*orconstituentprinciples(2)viz.Sattva,RajasandTamas.WhenthefacultyofPrakhya*(3)isinfluencedbytheprinciplesofRajasandTamas,themindbecomesinclinedtowardspowerandexternalobjects.WhenitisdominatedbyTamasitinclinestoimpiousacts,falseknowledge,non-detachmentandweakness(4).Whentheveilofinfatuationiscompletelyremovedandthemindbecomescompletelyluminous,thatistosay,whenithasaclearconceptionofthecogniser,theorgansofcognition,andtheobjectscognised,thatmindbeinginfluencedbyatraceofRajas,tendstowardsvirtue,wisdom,detachmentandpower(5).WhenthecontaminationofRajasisentirelyremoved,themindrestsinitself(6),realisesthedistinctionbetweenBuddhiandthepureSelf,andproceedstothatformofcontemplationwhichisknownasDharmamegha-dhyana*.Yoginsdescribethisformofcontemplationasthehighestwisdom.Chiti-sakti*orConsciousnessisunchangeable,untransmissible,illuminatoronlyofthingspresentedtoitbyBuddhi,pureandinfinite(7).Viveka-khyati*,ortheenlightenmentofthedistinctionbetweenthepurePurusa*andBuddhi,isofthenatureoftheSattvaprincipleandisthusopposedtoChiti-sakti*(8).AsthereisstillatouchofimpurityinViveka-khyati*,amindindifferenttoitshutsouteventhatrealisation.Insuchastatethemindretainsthelatentimpressionsalone.ThatisknownasNirvija*orobjectlessSamadhi*.ItiscalledAsamprajnata-yoga*becauseinthisstatethereisnoSamprajnana*(9).ThusYogawhichiscessationofthefluctuationsofthemindcanbeoftwokinds.

(1)ThesuppressionofthefluctuationsofthemindorYogaisthehighestmentalpower.InconnectionwiththephilosophyofsalvationwefindintheMahabharata*:"ThereisnoknowledgelikethatofSamkhya*andnopowerlikethatofYoga."Howthecessationofthefluctuationscanbeasourceofmentalstrengthisbeingexplainednow.Thesuppressionofthefluctuationsmeanskeepingthemindfixedonanyparticulardesiredobject,i.e.acquiringbypracticethepowerofholdingthemindundisturbedinthecontemplationofanyparticularobject.ThisiscalledYoga.TherearevariousformsofYogaaccordingtothe

natureoftheobjectcontemplateduponandthedegreeofthefixationofthemind.Onlyexternalobjectsdonotformthesubjectofsuchcontemplation,mentalstatesalsocomeunderit.Whenthemindacquiresthepowerofremainingfixed,thenanymodificationarisinginthemindcanalsoberetainedtothedesiredextent.Weshouldbearinmindthatourmentalweaknessisonlyourinabilitytoretainourgoodintentionsfixedinthemind;butifthefluctuationsofthemindareovercome,weshallbeabletoremainfixedinourgoodintentionsandthusbeendowedwithmentalpower.Asthecalmnesswouldincrease,thatpowershallalsoincrease.TheacmeofsuchcalmnessisSamadhi*(concentration)orkeepingthemindfixedOnanydesiredobject,inamannerinwhichtheawarenessofone'sindividualselfgetslost.Althoughonaperusalofreligiousandphilosophicalbooksweunderstandthereasonsforourmiseriesandknowthewaysofescapefromthem,yetwecannotattainemancipationonaccountofourlackofmentalpower.TheUpanisads*teachusthatonewhoknowstheblissofBrahmanisnotafraidofanything.Knowingthat,andknowingfullywellthatdeathhasreallynohorrorforsuchpersons,wecannotbecomefearlessonaccountofourweakness.Butonewhohasattainedmasteryoverallorgansthroughconcentrationandhasacquiredallroundpuritycanescapefromthethreefoldmisery.Onewhobecomessuccessfulinconcentrationcanbeliberatedeveninthisverylife.ThatiswhytheUpanisads*teachustopractiseconcentrationafterlearningtheSastras*andmeditatingonthem.Itwillthusbeclearfromtheabovethatliberationcannotbeattainedunlessonepassesthroughtheprocessofconcentration.Liberationisthehighestvirtueattainablethroughconcentration.IntheKatha*Upanisad*itisstated:"Neitherthosewhohavenotrefrainedfromwickedness,northeunrestrained,northeunmeditative,noronewithunpacifiedmind,canattainthisonlybylearning."IntheSastras*itisstatedthattheknowledgeofSelfattainedthroughconcentrationisthehighestvirtue.Happinessistheresultofvirtue;knowledgeofSelforthestateofliberationbringsaboutpeaceintheshapeofcessationofmiserywhichisthehighestformofwelfare.Inthisworld,whoeverisaimingatMoksa*inwhicheverformitmaybe,isfollowingthatpathinsomewayorother.WorshipofGodbringsaboutcalmnessofmind;charityandself-restraintalsoleadindirectlytocalmness.Thereforealldevoteestheworldover,consciouslyorunconsciouslyarepractisinginsomeformorother,theuniversalvirtueofsuppressingthefluctuationsofthemind.

(2)DetailedinformationregardingthethreefacultiesofPrakasa*,Kriya*andSthitiisgivenintheglossonSutra*II.18(Sutra*18ofBookII).Thecommentatorisheredescribingtheseveraltraitswhichbecome

dominantintheseveralstatesofmindandthethingsthatarelikedbythemindinsuchstates.

(3-4)TheSattvaGuna*whichhasbeentransformedintoChitta,isthe'Chitta-sattva'orthepurecognizantmind.WhensuchmindisinfluencedbyRajasandTamas,i.e.whenonaccountofrestlessnessorobstruction,themindisnotinclinedtocontemplateonthepureSelf,thenitbecomespronetoloveofpowerortoobjectsofthesenses.ThatsortofdisturbedmindneverfeelshappyinmeditatingontheSelf(Atma*)orinbeingdetachedfromtheobjectsofthesenses;ratheritfeelshappyintheabundantfulfilmentofitsdesiresandenjoymentoftheobjectsofthesenses.Ifpersonswithsuchamindarereligiousdevoteestheyhankeraftersupernormalpowers;ifnot,theyaspireaftertheacquisitionofearthlypossessions.Theformertakedelightinreligiousandthelatterinworldlydiscourses.GraduallyastheSattvaGuna*developsinthemandtheothertwoGunas*areovercome,theylosetheirinterestinworldlyobjectsandbecomehappybywithdrawingintothemselves.Menwithdistractedmindsdonotwantrealpeacebutonlyanincreaseofpower.

MenwithmindsdominatedbytheprincipleofTamas,lacktheabilityofdiscriminationbetweenrightandwrongandengageinviciousactoractswhichcausegreatunhappiness.Theyaredeludedandhavewrongknowledgeaboutthenatureofultimatereality.Theyalsobecomegreatlyfondofworldlyobjectsbutthroughinfatuationtheyactinamannerwhichbringsaboutlossofexaltationandfrustrationoftheirdesires.

(5)TheprincipleofRajascausesactivity,i.e.changefromoneconditiontoanother.Whenthestateofinfatuationiseffectivelysubdued,themindstartstohaveknowledgeoftheSelf,theorgansofcognitionandtheobjectscognised.AlittlementalactivitystillpersistsbecauseeventhenthemindisoccupiedwithAbhyasa*andVairagya*.

(6)WhentheleasttraceofRajasdisappearsor,inotherwords,withthefullexpressionoftheSattvaGuna*,themindrestsinitself.Inotherwords,itisfullyendowedwiththeclarityoftheSattvaGuna*,andbecomespureasgoldwhenrelievedofitsdrossthroughfire.Moreover,themindbecomesfullwiththerealisationofPurusa*,thepureSelf,orwiththeknowledgethereof.ThisiswhatiscalledSamapatti*(i.e.trueandbalancedinsight)relatingtoViveka-khyati*.SuchamindremainsoccupiedonlywiththerealisationofthedistinctionbetweenPurusa*orthepureSelfandBuddhi.Whensuchrealisationbecomespermanent,andonebecomesindifferenteventotheattainmentofpowers,like

omniscienceandomnipresence,thentheconcentrationcalledDharmameghaisattained(videSutra*IV.29).

Thesupremeknowledgemeanstherealisation*oftheprincipleofPurusa*orpureSelf.ThisisalsocalledViveka-khyati*orenlightenmentofthedistinctionbetweenPurusa*andBuddhi.Suchknowledgeistheeffectivemeansofpreventingarelapseintoempiricallife.AstheconcentrationcalledDharmameghaleadstothecessationofallmiseryandasinthatconditiontherearisesindifferenceeventopowerslikeomniscienceetc.,devoteescallitthehighestpinnacleofknowledge.

(7)Chiti-sakti*orpureConsciousnesshasbeengivenfiveadjectives,viz.pure,infinite,immutable,untransmissibleandilluminatorofthingspresented.ThelastqualificationsignifiesthatitisthattowhichobjectsarepresentedbyBuddhi.Inotherwords,itisthatwhichmakesBuddhiconsciousandleadstotheawarenessofobjectsrelatedtoBuddhi.Althoughobjectsarerevealedunderitsinfluence,pureConsciousnessisneitheractivenormutable.Thatiswhyithasbeencalleduntransmissible,i.e.inactiveanddetached.'Immutable'meansbeingwithoutanychange.Itis'pure'inasmuchasitisnotliabletobeinfluencedbytheprinciplesofinertiaoractionastheprincipleofSattvais.Moreover,itisfullyself-luminous.Itis'infinite'notinthesenseofbeinganaggregationofaninfinitenumberoffiniteunits,butinthesensethattheconceptionoffinitenessisnottobeappliedtoitinanysense.

(8)SattvaGuna*ispredominantinViveka-buddhiorthefinalrealisation.Thatmanifestationwhichiseffectedwiththehelpofamanifestor,whichismoreorlessrestlessandobscuredundertheinfluenceofitsconstantcompanions,RajasandTamas,isSattvika*manifestationormanifestationofBuddhi.ThatiswhythingsmanifestedbyBuddhi,e.g.soundetc.,andeventhefinaldiscriminativeenlightenmentitself,arelimitedandtransient.Therefore,Buddhiisoppositetoself-luminantGhiti-sakti*.AfterhavingrealisedBuddhithroughconcentration,whenoneexperiencestherealityofpureConsciousnessinanarrestedstateofmind,theredawnstheenlightenmentofthedistinctionbetweenBuddhiandpureSelfandthisiscalledViveka-khyati*.WhenwiththehelpofViveka-khyati*andsupremerenunciationthearrestedstateofthemindismadepermanent,thestateofliberationorKaivalyaensues.

(9)WhenhavingacquiredSamprajnana*orcompleteknowledgeofallknowablethings,thatknowledgealsoissuppressedthroughabsolutedetachment,thenthatstateofSamadhi*orconcentrationiscalledAsamprajnata*.UnlessSamprajnata*concentrationisattaineditisnotpossibletoreachAsamprajnata*concentration.

Whenthemindisinsuchastate,i.e.whenBuddhidoesnotperceiveanyobject,whatwillbethenatureofPurusa*theknowerofBuddhi(1)?

ThentheSeerAbidesinItself.3.

AtthattimepureConsciousnesstheSeerabidesinitsownself,asitdoesinthestateofliberation(2).Intheempiricalstate,pureConsciousnessdoesnotappeartobeso,thoughinfactitisso.(WhyitissohasbeenexplainedinthenextSutra*.)

(1)PureConsciousnessistheimpartialwitnessofBuddhiandthelatterappearstoitasanobject.ThedominantBuddhiisthesenseof'I'.

(2)Completecessationofallfluctuationsasinthisstate,isthestateofKaivalya.InNirodha,suppressionofthemindisforatemporaryperiod,whileinKaivalyatheminddisappears,nevertoappearagain.TheexpressionstheSeer's'abidinginitself',and'notabidinginitself'(inthesenseofbeingidentifiedwithamentalstate)areonlydescriptionsfromoutsideandarereallyverbal.(TheglossonthearrestedstateofmindwillbefoundinthenotestoSutra*18ofBookI.)

Whydoesitappearlikethat?Becauseobjectsarepresentedtoit(1).

AtOtherTimesTheSeerAppearsToAssumeTheFormOfTheModificationOfTheMind.4.

ThemodificationsofmindthattakeplaceintheempiricalstateappearidentifiedwiththeSeer.Panchasikha*hassaidonthispoint'"Consciousnessisone;cognitivemodificationisConsciousness(2)."Thatistosay,inpopularerroneousconception,aparticularcognitivemodificationofBuddhiistakentobethesameasConsciousness.Mindislikeamagnetandactsonlyinproximity(3),andbyitscharacterofbeinganobjectitappearstobecomethepropertyofPurtusa*,itsowner(4).Thatishowthebeginning-lessassociationofthemindandPurusa*operatesastheconditionofthementalmodificationbeingrevealedtoPurusa*(5).

(1)ThatthepureSelfispresentedwithobjectshasbeendealtwithinSutra*I.2.OnaccountofthecloseassociationofBuddhiandthepureConsciousnessinthesamecognitiveprocess,theobjectsimpressedonBuddhiarerevealedbytheConsciousnessthatisPurusa*.InlikemannerbybeingthemanifestorofthethingstakeninbyBuddhi,Purusa*appearstobeindistinguishablefromthefunctionsofBuddhi.

(2)Panchasikha*wasaveryancientteacherofSamkhya*.ItissaidinthePuranas*thatAsuri*wasadiscipleofKapilaandPanchasikha*wasadiscipleofAsuri*.Panchasikha*wasthefirsttocomposeaphorismsontheprinciplesofSamkhya*philosophy.SuchofhissayingsashavebeencitedbythecommentatoronYoga-sutras*insupportofhisobservationsarepricelessgems.Thebookfromwhichthesehavebeenextractedisnowlost.AboutPanchasikha*itisslatedintheMahabharata*thatitwashewhofullydeterminedalltheprinciplesrelatingtothevirtueofrenunciationandhadnodoubtsinhismindaboutthem.Theword'Darsana*'inthequotationfromPanchasikha*referstothepureSelforpureConscious-

nessandtheword'Khyati*'referstothemodificationofBuddhiormanifestationbyBuddhi.

(3)Vijnana-bhiksu*explainstheanalogyasfollows:''Asamagnetbydrawingtoitapieceofirondoessomeservicetoitsownerandthusbecomes,asitwere,atreasuredpossessionoftheowner,sodoesthemindserveitsmaster,Purusa*,bydrawingtoitselftheobjectsarounditandpresentingthemtoPurusa*andtherebybecome,asitwere,theveryselfofPurusa*."

(4)'Ishallsee,''Ishallhear,''Iknow,''Idoubt,'etc.amongstalltheseVrttis*thecommonfeatureis'I'.Thebasicknowerbehindallthesephasesof'I'isConsciousnessitselfwhichistheSeer-theDrasta*.TheSeerisConsciousness.BuddhirevealsthingsbyappearingtobeconsciousundertheinfluenceoftheConsciousness,thatis,theSeer.Thatwhichismanifestedorthatwhichwecometoknowistheobject.Colours,sounds,etc.areexternalobjects.Knowledgerelatingtothemisacquiredthroughthemind.Intheknowledgeofobjects,'I'amthetheknower,i.e.thesubject,mindwiththesensesistheinstrumentorpowerofknowing,and.thethingsknownaretheobjects.Generally,mattersrelatingtoourmindareknowntousbyintrospection.Therefore,whentheprocessofknowingtakesplaceinthemindbeforewecometoanalyseit,wefirstbecomeawareofitinintrospectionandthen,againinrecollection.ThoughthemindactsasaninstrumentoftheSeerinthematterofacquisitionofknowledge,yetoncertainoccasionsititselfbecomesanobjectofknowledgetotheSeer.TheconstituentcauseofthemindisAsmita*orthecognitionof'I'.ThecognitionsofobjectsappearinginthemindarethevaryingmodificationsoftheI-sense.Whenthepowerisacquiredofkeepingthemindcalm,thenwecanhaveanintuitionofthisAsmita*.IfweconcentrateonthechangingI-sense,wecanrealisethattheknowledgeofanythingisachangeofthisAsmita*andisdifferentfromit.ThenthemindperceivingtheobjectsbecomestheobjectandAhamkara**ortheI-sensebecomesthe.instrumentofknowledge.ThenwhenbycontrollingtheI-sensewecanremainonthepureAsmita-level*,wecanrealisethattheAhamkara*isdifferentfromtheSelfandisfittobediscarded.OnlypureI-senseorBuddhithenbecomesaninstrumentofknowledge.WhenthroughknowledgeacquiredinconcentrationitisrealisedthatBuddhiisalsomutableandnotself-luminous,andthusonebecomesawareoftheexistenceofaPurusa*bywhomalltheactionsofBuddhiaremanifested,thenthatViveka-khyati*,ordiscriminativeknowledgekeepsonmaking

*Ahamkara*orAsmita*Abhimana*isthemutativeegoortheI-senseundergoingmodificationsas'Iamthebody,''Theorgansaremine,'etc.

knownonlytheexistenceofPurusa*.Wheneventhatdiscriminativeenlightenmentceasesbecauseofsupremedetachmentanddoesnotfunctionforwantofknowables,i.e.whenthesubjectisrelievedevenofthevestigeofI-sense,thenthePurusa*orSeerissaidtobeinisolation,i.e.abidinginhisownnature.Buddhithenbeingseparatedbecomesanobjectofknowledge.ItisthushoweverythingfromBuddhidownwardsisregardedasanobject.Thatwhichdependsonanotherforitsmanifestationisanobjectofknowledgeandthatwhichdoesnotdependonanotherforitsrevelationistheself-luminousprincipleofConsciousness.Purusa*ortheSeerisself-luminous,whileBuddhiandotherobjectsarerevealedbysomethingelse.TheyappearasconsciousundertheinfluenceofConsciousnessortheSelf.Thisisthenatureofthesubjectandtheobject.Thesubject(Drasta*)isliketheproprietorandtheobject(Drsya*)islikehisproperty.TheprocessofrealisationofBuddhietc.willbedescribedlater.

(5)ThebeginninglessassociationbetweenPurusa*andtheobject,whichisduetowantoftrueknowledgeisthecauseoftheawarenessbyPurusa*ofallthemodificationsofthemindwhethertheyareSattvika*,Rajasika*orTamasika*.

Althoughthecontrollablemodificationsaremany,

TheyFallIntoFiveVarietiesOfWhichSomeAre'Klista*'AndTheRest'Aklista*'.5.

The'Klistas*'arethosementalprocesseswhichhavetheirbasesinKlesas*likeAvidya*etc.(1)andarethesourcesof

alllatencies(2).The'Aklistas*',ontheotherhand,arethosethatconcernfinaldiscriminativeenlightenment(Khyati*)andareopposedtotheoperationoftheGunas*(3).SomeVrttis*maybeAklista*andmayyethavetheirplaceinthestreamofKlista-vrttis*(4).TheremayariseAklista-vrttis*intheintervals(5)ofKlista-vrttis*andviceversa.Latentimpressionsareleftequallybymentalprocesseswhichleadtomiseryaswellasthosewhichleadtofreedomtherefrom.Theselatentimpressionsagaingiverisetofluctuationsofthemind(6).Inthiswayuntilabsoluteconcentrationisattainedbyamindinasuppressedstate,thewheeloffluctuationsandimpressionsgoesonrevolving.WhenmindisfreedfromtheoperationoftheGunas*,i.e.freedfromtheseedsofdisturbance,itabidesinitself,i.e.existsonlyinitspurebeingoragain,becomesreabsorbedinitsownmatrix(7).

(1)ThementalfluctuationswhicharebasedonthefiveafflictionslikeAvidya*etc.(videSutras*II.3-9)arethe'Klista*'ones.Ifanyoftheafflictions,namely,wrongknowledgeornescience,thecognitionofBuddhiasthepureSelf,attachmentorpassion,antipathyoraversion,andfearofdeath,causesafluctuationormodificationofthemind,thenthatiscalled'Klista'*.Itissocalledbecausetheimpressionthatisleftbehindbysuchamodification,producesanafflictedmentalstate.ItisbecausetheseVrttis*cause'Klesa*'orsorrowthattheyarealsocalled'Klesa*'orafflictions.

(2)Fortheforegoingreason,theafflictedstateshavebeendescribedasthebreedinggroundoftheSamskaras*orthelatentimpressionsofactions.Vijnana-bhiksu*hasexplainedVrtti*asthatwhichprovidesthewherewithalforonetolive.Chitta-vrtti*impliesthevariousknowingstatesofthemind.Asthemindceasestofunctionwithoutthesestates,theyarecalleditsVrttis*.

(3)Throughwrongknowledge,theadjunctsofPurusa*intheshapeofbody,mind,etc.areconstantlyundergoingchangesortheyexistinadormantstateormoveinaflowofbirthsanddeaths.ThisiswhatismeantbyGunavikara*orthechangesintheGunas*.Whenthroughcorrectknowledgenescienceetc.aredestroyed,thementalfluctuationsconnectedwiththiscorrectknowledgecounteracttheoperationoftheGunas*andare,therefore,knownasAklista-vrttis*orthosewhichdonot

leadtosorrow.Forexample,anillusionlikethecognitionthat'I'amthebody,orthefluctuationsofthemindarisingoutofactionsdoneundertheinfluenceofsuchanillusion,areharmfulprocessesfoundedonnescience.Deepcontemplationorconductbasedoncorrectknowledgethat'I'amnotthebodygivesrisetoprocesseswhicharefreefromafflictions.Asthesequenceofsuchfluctuationsmightterminatetheassumptionofthebody,i.e.ofthechainofbirthsanddeathsandthusofincorrectknowledge,thesearecalledharmlessorbeneficialmodificationsconducivetotheeliminationoftheoperationoftheGunas*.Whenthroughthefinaldiscriminativeknowledge,nescienceisdestroyed,thestateofmindarisingtherefromistheAklista*parexcellence.ThemediatecognitionofthedistinctionbetweenPurusa*andBuddhithroughverbalinstruction,studyandcontemplationwithoutanyactualrealisationofthesame,isalsoanAklista-vrtti*,butonlyinasecondarysense.

(4&5)Itmightbeurgedthatitishardlypossibleforcreatureswithapreponderanceof'harmful'Vrttis*tohaveatallany'beneficial'ones,orforthelattertoproveeffectiveinthewelterofthe'harmful'modificationsofthemind.Inreply,thecommentatorexplainsthatthe'beneficial'modifications,thoughmixedwiththeharmfulones,remaindistinct'fromthemasashaftoflightcomingintoadarkroomremainsdistinctfromthesurroundingdarkness.Theinterveningperiodofpracticeofrightconductanddetachmentmightbefruitfulingivingriseto'beneficial'modifications.Inthesamemannerthroughtheloopholesinthestreamof'beneficial'fluctuations,the'harmful'onesmightalsocreepin.Astheovertmodificationscontinuetoexistaslatentimpressions,the'beneficial'onesarisingamongstthe'harmful'onesmightgraduallybecomestrongerandeventuallyshutouttheflowof'harmful'fluctuations.

(6)Fluctuationswhetherharmfulor'beneficial'giverisetolatentimpressionsofacorrespondingnature.TheretentioninmindofanyparticularexperienceiscalleditsSamaskara*orlatentimpressionorlatency.InwhatfollowsitisbeingshownwhichVrttis*areharmfulandwhicharenot.Trueknowledge(Pramana*)likeViveka-khyti*andvalidcognitionconducivetoitisfreefromharmwhiletheoppositeisharmful.AtthetimeofViveka-khyati*orwhenaNirmana-chitta*(seeIV.4)iscreated,unrealknowledge(Viparyaya)liketheI-senseandthosemodificationswhichleadtoViveka-khyati*areharmless,while,atothertimestheseareharmful.Ideasorconceptswhichthoughultimatelyunreal(Vikalpa),contributeto'theacquisitionofthefinalabsoluteknowledge,areharmlesswhiletheiroppositesareharmful,

Therecollection(Smrti*)ofdiscriminativeknowledgeandofthosecognitionsrelatingtoSelfwhichleadtosuchknowledgeisharmlesswhiletheoppositeoneisharmful.Theslumber(Nidra*)whichisreducedbythepracticeofretainingdiscriminativeknowledgeinthemindandofrecollectionrelatingtoSelf,andwhichisconducivetothedevelopmentofsuchknowledge,isharmless,whereasordinarysleepisnotso.Theslumber,beforeandafterwhichthethoughtofSelfpredominatesorwhichgetsreducedinintensitybysuchthoughtandwhichisjustenoughforhealthduringspiritualpractice,isharmlesssleep.

(7)Thatwhichis,orexists,isneverdestroyed.Thatiswhywhatlookslikeexistinginareasonableempiricalview,will,aslongassuchoutlookpersists,continuetoappearasexisting.Allphenomenalobjectsaremutable.Theydonotalwaysexistinthesameform.Theirmaterialassumesdifferentforms,e.g.whatisaclodofearthto-daybecomesapottomorrow.Inthepottheearthisnotdestroyed;onlytheearthhaschangedformandisexistingintheformofapot.Thuseverythingordinarilyvisibleisexistinginoneformoranother.Wecannotthinkofthetotalabsenceofanything.Inthischangetheforminwhichthethingexistedbeforeiscalledthecontinuingcauseofthesubsequentform,astheearthisofthepot.Whenathingisreducedtoitscausalsubstancethenitissaidtobedestroyed.Therefore,'destruction'meansdissolutionofathinginitsoriginalcausalsubstance.Thusintheordinaryviewaliberatedmindwill'bepresumedtobeexistingasmergedinitsprincipalmatrix,theAvyakta.Fromthespiritualstandpoint,whenthethreefoldmiseryceaseseffectively,then,therebeingnomorechanceofitsbeingmanifested,themindlapsesandlookslikehavingdisappeared.ThemindthenremainsinastatewhichistheequilibriumofthethreeGunas*,onlythecauseofmisery,viz.theco-relationoftheSelfandtheobject,disappearsforgood.

IntheDhyana*orcontemplationknownasDharmameghathemindabidesinitsrealnature,viz.aspureSattva,isfreefromtheincubusofRajasandTamasprinciples;whileinKaivalyaorthestateoffinalisolationorliberationthemindmergesintoitsconstituentcause.FreedomofthemindfromtheincubusofRajasandTamasdoesnotmeanfreedomfromthoseprinciples,butfreedomfromsuchfunctioningontheirpartasstandsinthewayofdiscriminativeknowledge.

Thoseharmfulandharmlessmodificationsareoffivekinds,namely

Pramana*,Viparyaya,Vikalpa,SleepAndRecollection(1).6.

(1)Itmightbeurgedthatwhendreamlesssleepisbeingcountedasafluctuationofthemind,whyarenotwakingstateanddreamstatebeingsocounted?Whyarenotvolitionetc.alsomentioned?Inreply,itistobestatedthatthewakingstateisoccupiedmainlywithPramana*,thoughVikalpaetc.arealsopresent;whileadreamstateisprimarilyoneofViparyaya,thoughVikalpa,recollectionandPramana*mightalsoformpartofit.Thestatesofwakinganddreamhavenotbeenmentionedseparatelyasbythementionof.theotherfour,viz.Pramana*,Viparyaya,VikalpaandSmrti*(recollection)aswellasbythefactthatthestoppageofsuchfluctuationswillbringaboutastoppageofthewakingstateanddreamstate,theyhavebeenincludedautomatically.Similarly,volitionhasnotbeenspecificallymentionedbecauseitarisesthroughmodificationsofcognitionandstopswiththeshuttingoutofsuchmodifications.Bythefivefalsecognitions,volitionhasalsobeenimplied,asresolutionsareformedthroughattachment,hatred,aversion,etc.InrealitytheauthoroftheSutra*hasmentionedonly.thefundamentalmodificationswhichshouldbecontrolled.Thatiswhythefeelingsorstatesoffluctuationlikehappinessormiseryhavenotbeenincluded.Happinessorsorrowcannotbecontrolledbyitself;itistobeeliminatedbyshuttingoutvalidcognitionetc.whichgiverisetothem.

IntheYogaphilosophythewordVrtti*hasbeenusedtechnicallytoimplycognitionorconsciousmentalstates.Ofthem,Pramana*iscorrectcognition,Viparyayaisincorrectcognition,VikalpaisthecognitionofathingwhichdoesnotexistandwhichisotherthanPramana*andViparyaya;Nidra*ordreamlesssleepisindistinctawarenessofthestateofsuppression;andSmrti*ormemoryistheawarenessagainofpreviouscognitions.Thedominantlyactiveorinertstatesofthemindarealwaysassociatedwithcognitionwhichprevailsoveralltypesoffluctuations;hencethestoppageofcognitivemodificationsleadstothecessationofallmentation.ThereforethefluctuationstobecontrolledinYogaarethecognitivefiuctuationsorPratyayas.Yoginsattainthearrestedstateof

mindbystoppingthecognitivefluctuations.TheVrttis*inYogameanthevariationsofPrakhya*ortheSattva-elementofthemind.Ghittaorthemindistheinternalpowerwhichcognises,willsandretainsbyblendingtogethertheknowledgerelatingtosound,touch,light,tasteandsmellbroughtinbythefivesense-organs,theexperiencerelatingtomovementofobjectsbroughtinbytheorgansofaction,theperceptionofinertnessofoutsideelementsbythefivePranas*orthevitalforcesofthebodyandtheperceptionofpleasureandpainasinherentintheinternalorgans.Thefollowingexampleswillmaketheideaclear.Youseeanelephant.Theeyesonlyseeablackmass;itsotherpropertiesarenotknownbytheeyes.Knowledgeaboutitspowerofcarryingloads,itspowerofmovement,itsmodeoflife,itstoughness,itstrumpetshadbeengatheredbeforebyyourappropriatesense-organsandretainedinthemind.Theinnerfacultywhichcombinesallthesefragmentsofknowledgeaftertheelephantisseenandproducestheconceptthatitisanelephant,isGhitta.ThefeelingofsatisfactionorpleasurethatyoumayhaveatthesightoftheelephantisalsoanactionofGhittaormind-stuffandisonlyareappearanceofthefeelingofpleasurewhichyouhaveexperiencedbefore.

Byitsmovementsorfluctuationstheexistenceofthemindisfelt;theabsenceoffluctuationscanonlymeanthelapseofGhitta.ThemodificationsofthemindcanbedividedintoseveralmainheadsaccordingtothethreeconstituentprinciplesorGunas*.OutofthemonlytheprincipalcontrollableoneshavebeenmentionedbytheauthoroftheSutras*asbeingfiveinnumbersofarasYogicpracticeisconcerned.Allstudentsofthisscienceshouldparticularlyrememberthefollowingpoints,regardingChitta:Chittaorthemindistheinternalorganwiththreefunctions,viz.cognition(i.e.knowing),conation(i.e.willing),andretention.Retentionisthesubliminalorlatentimpression.Thefeelingorimpressionofthingsseen,ofthingsretainedinthemind(asmemory),ofthingswilled,ofpleasureorpainacutelyfelt,arcmodificationsofthemind,knownasPratyayas.ConationorwillingbeingacognisedorconsciousfunctionisalsoofthenatureofPratyaya.Samskaras*orlatent,i.e.subliminalimpressionsareunconsciousfunctions.Thusmindhastwoproperties,viz.PratyayaandSamskara*.Ofthese,PratyayaiscalledChitta-vrtti*orthemodificationofthemind.InthissciencethefluctuationsormodificationstakencollectivelyareordinarilyknownasChittaormind.Sincethefluctuationsarecognitivebynatureofknowledge,theyarethetransformationsofBuddhiwhichisthetransformationofSattva.ThatiswhythewordsChittaandBuddhihavebeenusedinthesamesenseatmanyplaces.ThatBuddhiorintellectisnottheBuddhiasaTattvaor

principle.Similarly,'Chitta-vrtti*'or'modificationofthemind'hasbeendesignated'Buddhi-vrtti*'ormodificationofBuddhi.Thewords'Chitta'and'Manas'havebeenusedinthesamesenseinmanyplaces,butreallyspeaking,Manasisthesixthsense.Inotherwords,theawarenessthatisnecessaryfortheinternaleffort,forthesettinginmotionoftheexternalsensesandfortheinnerawarenessofmentalstatesistheworkofthemind.Mentalperceptionisduetothatawarenessjustasvisualknowledgeisduetotheeye.Thusmind,theinstrumentofconation,istheinternalcentreoftheorgansofknowledgeandaction,whileChitta-vrtti*ormodificationorfluctuationofthemindisnothingbutknowledgeitself.Thespecificknowledgeofthingscognised,doneorretainedbythemindisChitta-vrtti*.Itshouldberememberedthatthisistheancientdivisionofthemind.

Ofthese,

Perception,InferenceAndTestimonyConstituteThePramanas*(1).7.

Perceptionisthatmodificationofthemindwhichiscausedbyitscontact(2)withanoutwardobjectthroughthesense-channelandwhichisconcernedmainly(3)withthe

specialfeaturesoftheobjectthatischaracterisedbythespecialaswellasbycertaingeneralfeatures.Theoutcome(4)ofthisperceptualmodificationistheSelf'sawarenessofthismodificationasundistinguishedfromtheSelf.ThattheSelfisthereflectorofBuddhi(5)willbeestablishedlateron.

Inferenceisthatkindofmentalmodificationwhichisbasedonthegeneralcharacteristicsofaknowableandisconcernedwiththeentity(viz.themark)(6)thatispresentintheinstanceswheretheprobandumoccursandisabsentfromtheinstanceswheretheprobandumdoesnotoccur.Forexample,themoonandthestarshavemotionasChaitra(nameofaperson)has,forthey,likehim,changetheirposition;theVindhyaHillsdonotchangeitslocationandsoithasnomotion.

ThementalmodificationarisingfromhearingthewordsofareliablepersonwhodesirestoconveyhiscognitiontothehearerisAgama-pramana*,i.e.authoritativetestimonytothehearer(7).Thattestimonymaybefalse,i.e.cannotatallbeaPramana*,ifthepersoncommunicatingtheknowledgeisnottrustworthyorisdeceitfulorisonewhohasneither.seennorexperiencedwhatheseekstocommunicate.Thattransferredcognitionwhichhasitsbasisinthedirectexperienceofthefirstauthoritativeexponentorinhiscorrectinferenceisgenuineandperfectlyvalid(8).

(1)Prama*isuncontradictedknowledgeaboutarealobject.TheinstrumentofPrama*,i.e.thewayofgettingcorrectknowledgeisPramana*.Pramana*ismakingsureofarealthingwhichwasunknownbefore;inotherwords,Pramana*istheprocessofPrama*inregardtoanunknownthing.ThisdefinitionofPramana*mightgiverisetothedoubtthatwhentheabsenceoffireisestablishedbyaninference,thenthedefinitionofPramana*cannotcoverthatinference.Inreplyithastobestatedthatcognitionofanon-existentthingisreallythecognitionofexistentthingsotherthanthatoneandisjusta'Vikalpa'.Theabsenceofathingisinrealitysomeotherpositivethingandisassertedonlyinrelationtosomethingpresent.Abouttheknowledgeofnon-existenceithasbeensaidintheSloka-varttika*byKumarila*Bhatta*,thatitis

formedmentallyandindependentlyofthesensesbyperceiving.apositiveentityandthenrememberingthatwhichisassertedtobeabsent.Forexample,whenwedonotseeapotinaplace,wefirstseeavacantandilluminatedplace,andthenweformanideainthemindthatthepotisabsent.Infact,noknowledgecanbeformedwithoutreferencetoanobject.Alltheknowledgethatwehaveofthingsthatexistismainlyoftwokinds,viz.Pramana*andexperience.Ofthese,Pramana*relatestothingswhichareoutsidethesense-organsoracceptedasoutsidethesense-organs.Perception,inferenceandtestimonyallthesePramanas*arecharacterisedbythisfeature.Experiencerelatestowhatoccursinsidethesense-organs,e.g.cognitionofmemories,ofpleasure,etc.RealisationofsomethingnotknownbeforeisalsocalledPrama*;itsinstrumentiscalledPramana*.ThedefinitionofPramana*distinguishesitfrommemory.InthisscienceofYoga,certainexperienceshavebeentakentobemental'perception'andthusincludedinthecategoryofPramana*.Recollectionisnot,however,mentalperceptionbecauseitisthefeelingagainofthingsfeltbefore.Therefore,Pramana*andrecollectionaredifferent.

(2)Mentalfluctuationsvarywithdifferencesintheexternalobjects.Thatiswhytheseobjectsaffectormodifythemind.Whenthemindcomesintocontactwithanobjectthroughthesense-channel,thenthemindisaffectedorchanged.Eachmodificationofthemind-stuffisonepieceofknowledge.Chittacomesintocontactwithobjectsthroughsixsense-channels.Thefiveexternalsense-organsandtheSixthinternalone,calledManas,arethechannelsrecognisedbythescienceofYoga.'Throughtheexternalsense-channelswegetonlyaninchoateelementarysensation,whichisjustaformofreception.Forexample,whatwegetthroughtheearisonlyaninchoatesensation,e.g.thecawingsound.Thenwiththehelpoftheotherfunctionsofthemindweascertainthatitisthevoiceofthecrow.Thiscompleteknowledgeismentalperception.

Intheperceptionofmentalobjects,wegetadequateknowledgeofcognition,i.e.bycollectingtheexperienceimpartedbythesenseswebecomeawareofthecognition.Thesensationofpleasureetc.isinchoatementalknowledge.Thefullknowledge.thereofwhichfollowsistheadequateknowledgeofamentalobject.Liketheactionofexternalsense-organs,themindreceivestheimpressionsfirst;nextwhenthemind-stuffisaffectedthereby,i.e.othermentalfunctionslikememoryetc.co-operate,thenmentalperceptiontakesplace.Thusinallmentalperceptions,receptioncomesfirstandthencomesthefullperception.Therefore,thesureawarenessofathingoutsidethesensesisPramana*.Thisdefinitionisapplicabletoalldirectperceptions.

(3)ThefeatureandformofexternalobjectsarecalledtheirVisesa*(specialcharacteristics).Everyobjecthasitspeculiarpropertiesofsound,touch,etc.differentfromthosepossessedbyothers;theyarecalledtheirfeature(Murti*)whileVyavadhiistheirspecialform.Takethecaseofapieceofbrick.Itscolourandshapecannotbeexactlydescribedbyhowsoeverlargeanumberofwordswemayuse;butwhenweseeitwecanatoncehavetheexactcognition.ThatiswhydirectapprehensionmainlyrelatestoVisesa*,i.e.formandfeature.Theword'mainly'hasbeenusedtoimplythatsomeawarenessofthegeneralfeaturesispresenttherein,thoughknowledgeofthespecialpropertiesandfeaturespredominates.ThatwhichispresentinmanythingsiscalledSamanya*orgenerality.Wordslikefire,water,etc.areusedinageneralsense.Onaccountofnatureandshape,firemaybeofmanykindsthoughtheirgeneralnameis'fire'.Existenceisacommonfeatureofallthings.Indirectapprehensionknowledgeofsuchgeneralfeaturesisalsopresentinamodifiedform.Inthefollowinginstancesofinferenceandverbalcommunication,however,theawarenessisonlyofthegeneralfeatures,becausetheyareestablishedbywords,signs,etc.Itcannotbesaidthatinthecaseof'Chaitra(nameofaperson)exists'acaseestablishedbyinferenceorverbalcommunicationwehaveaninstanceoftheknowledgeofaparticularobject;becauseifChaitrahadbeenseenbefore,thementionoftheword'Chaitra'willonlybringtherecollection(whichisnotaPramana*)ofChaitra.Theknowledgeof'existingatacertainplace'willonlyfallunderthecategoryofPramana*.IfChaitrawasnotseenbefore,thestatementwillnotconveyanyparticularinformationaboutChaitra.Inferenceorverbalcommunicationcanonlyconveygeneralandpartialinformation.

(4)Outcome=Resultoftheperceptualprocess.Vijnana-bhiksu*saysitisthe'effectofVrtti*asKarana*.Inillustratingtheexpression,'theself'sawarenessofthismodification',hesaysthatitislikethecognitionof'Iamknowingthepot.'Butthatkindofcognitionmightbeoftwokinds.Indirectapprehension,theperceptionis'Thisisapot'or'Thepotexists.'Butasitcontainsareferencetotheknower,itcanbeanalyticallyexpressedinwordsas'Iamseeingthepot.'Again,whileseeingapotonefeels'Iamseeingapot.'Thefirstawareness,viz.of'thepotexists'isprimarilyunreflectiveperceptionandthesecondone,viz.of'Iamseeingthepot'ispredominantlyreflectiveperception.Thefirst,'Thisisapot'or'Thepotexists'isdirectperception.Inthatdirectperceptiontherefunctionthreeideas'I','thepot'and'seeing',butwhenthepotisbeingseenthenitisfeltonlythatthepotexists;andtheSeer,

theactofseeingandtheobjectseenarenotfeltseparately.Theknowledgeof'IamtheSeer'beingabsent,andthepresenceonlyofthepotbeingfelt,theSeerimpliedintheegoandtheaprehended'pot'appeartobeundifferentiated.Thishasbeenstatedalreadyinthe4thSutra*.Thementalmodificationduetodirectperceptionmaylastforamomentandmaybefollowedbythestreamofsimilarstates.Butwhentheperceptualmodificationconcerning'apot'arises,thenitisnotdifferentiatedas'Iamseeingthepot,'thereisonlythefeelingthatthe'pot'ispresent.Inknowingthepot,theSeerbehinditispresent;thatiswhytheSeercanbesaidtoexistinanundifferentiatedformintheawarenessofthepot,thoughasamatteroffacttheyarereallydifferent.

Thiscanbeunderstoodinanotherway.AllknowledgeisatransformationofAhamkara*orthecognitionof'I'and'mine'.Ofthese,perceptualknowledgeisthetransmutationoftheI-senseduetotheactionofanexternalobject.Therefore,knowledgeofapotisonlyamodifictionoftheI-sense.ButtheSeerisincludedinthe'I',thatiswhyintheperceptionofthepot,thetransmutationoftheI-senseintheshapeofknowledgeofthepotandtheSeerareundifferentiated.Ofcourse,byreflectionaridreasoningwecanunderstandthedifferencebetweentheSeerandthepot,butthatisnotpossibleinamentalfluctuationliketheunreflectiveperceptionrelatingtothepot.

'TheSelf'sawareness'meansthemanifestationoftheknowledgeofwhichPurusa*ortheknoweristhewitness.ItmaybeurgedthatifthePurusa*istheilluminatorofvariousmodificationsthenhemusthavevarietyorhemustbesubjecttochange.ThiscontentionwouldhavebeenvalidifvariabilitycouldaffectPurusa*.Butthisisnotso.Itisonlythesensesandthemindwhicharesubjecttovariations.Ifobjectsareanalysedonecomesupononlysubtleactivitywhichisappearinganddisappearingeverymoment.UnderitsinfluenceBuddhiorthepureI-senseisalsoundergoingsubtlechangefrommomenttomoment.Purusa*istheilluminerofthemomentaryphasesofthemutationofBuddhi.Buddhiisco-existentwithmutationandPurusa*iswhatremainswhensuchmutationceases.ThatiswhythatmutationcannotreachPurusa*.ThisisreallyhowaYoginrealisestheprincipleofPurusa*.First,herealisesTanmatra*,e.g.thelightTanmatra*,tasteTanmatra*,outofthevariousgrosselements,i.e.thevarietyincoloursorintastesetc.ThengraduallybydeepmeditationherealisesthedisappearanceofthoseprinciplesintheI-sense.ByrealisingthatthesubtleprinciplesofTanmatra*arenothingbutvariationsoftheI-sense,hearrivesatthepureawarenessofthe'I'asaprincipleorcategoryandthenwithdiscriminativeknowledgeherealisesthePurusa*principle.Thusbygraduallyshutting

outsubtleandyetmoresubtlemutationsheisestablishedinthatprinciple,i.e.getsaclearideaofthatprinciple.

(5)'TheSelfisthereflectorofBuddhi,'thisdescriptionisofadeepimport.Reflectiongenerallymeanschangeofdirectionofarayoflightafterstrikingasurfacelikethatofamirror.Similarly,'reflection'hereimpliesachangeorseemingchangeinthecharacterofaperceptionorcognitioncausedbyitscontactwithsomeotherreagent.Theperceptionorcognition,atagivenmomentofBuddhiisreflectedatalatermomentasego.TherootcauseofthisreflectionisPurusa*.Tobeabletothink'Iexist'isalsotheresultofsuchreflection.Foralllowerphysicalsensationsorperceptionsofobjects,thecentreofreflectionisBuddhiortheorgansbelowit.ButthereflectorofBuddhi,whichisthehighestformofthephenomenalSelf,isbeyondBuddhi;thatistheimmutableConsciousnessorPurusa*.ThisideaofreflectionisthewayofreachingthePurusa*principle.AfterrealisingtheprincipleofthepureI-sensebyforceofconcentration,itsreflectorthePurusa*principlehastoberealisedbyaprocessofmeditation.ThisreallyisViveka-khyati*orfinaldiscriminativeknowledge.

(6)Concomitanceandnon-concomitancearethetwokindsofrelationshipinaninference.Concomitancemeansagreementinpresenceoragreementinabsence,whilenon-concomitanceimpliesnon-agreementinpresenceorabsence.Broadlyspeaking,havingrealisedthenatureofthesekindsofrelationshipandhavingknownoneofthetworelatedthings,toknowtherestisinference.Whennon-existenceofsomethingisinferred,itimpliestheknowledgeoftheexistenceofsomeotherthings;thishasbeenexplainedbefore.Cognitionofanon-existentornegativethinghasnoplaceinthisscience.

(7)Theknowledgefromsentencescomposedofthecasesandverbsgivestheirpurportbutdoesnotnecessarilygivetheassuranceofitsabsolutecertitude.Ineverycasetheremaynotbeacorrectcognition.Insomeinstancesdoubtsariseandinsomeothersthedoubtsaredispelledthroughinference.Forexample,'Soandsoisreliable,whenhesaysit,itmustbetrue.'Fromstudyalsoonecanmakesure.Thisisinferentialproof.FromthismanythinkthatAgama*orverbaltestimonyisnotaseparatesourceofvalidknowledge.Butitisnotso.Somemenarefoundnaturallytopossessthepowertofindoutwhatisinanothermind,orcancommunicatehisownthoughttoanother.Theyarecalledthought-readers.Theyalsopossessthepowerofthought-transference.Telepathyisofthisclass.Ifyouthinkthatabookisinsuchandsuchaplace,thatthoughtwillatonceriseintheirmind,i.e.theywillcometohavea

knowledgeoftheexistenceofthebookinthatplace.Howdoesthecognitioncometothethought-readers?Notbydirectperception.Thewordsutteredmentallybyonepersonandthesureknowledgearisingoutoftheirmeaningaffectstheothermindandproducessimilarknowledgeinthatmind.Thatmustbeadmittedtobeacognitiondifferentfromdirectperceptionorinference.Withordinarymenthispowerofthought-readingnotbeingfullydevelopedtheycannotcomprehendwhatisinanothermindunlessthewordsareuttered.Wegenerallyexpressourthoughtsbywords;thatiswhywehavetoexpressthethoughtsbywordsifwewishtoimpressothersbyit.Therearemenwhosesureknowledgeofthingsseenorexperiencedbythemwillnotcarryconvictionwithyou,butthereareotherswhosewordsassoonasutteredwillimpressyou.Theypossesssuchpowerthattheirideasconveyedtoyouthroughtheirwordsgetfixedinyourmind.Famousoratorsarelikethat.People,whosewordsareacceptedwithoutquestion,arecalledApta*orreliablepersons.WhenthewordutteredbyanApta*conveyshissureknowledgetoyourmindandproducesasimilarsureknowledgetherein,itiscalledAgama*orverbaltestimony.AlltheSastras*wereoriginallytaughtbysuchpersonswhohadrealisedthevariousultimateprinciples.ThatiswhythesearecalledAgamas*.Butthatisnotstrictlyso,becauseincognitionbyverbalcommunicationtheremustbeaspeakerandalistener.Asinferenceanddirectperceptionmightbefaultyattimes,soifthereisanyerrorintheApta*,hiscommunicationwouldbeerroneous.Onlyverbalknowledge,i.e.themeaningsofutteredwords,isnotanAgama*ortransferredcognition.InanAgama-pramana*anunknownthingismadeknownwiththehelpofthewordsusedbyanApta*.AbhinavaGuptahascalledittransferofpowerthroughaffection.AccordingtoPlato,''Nophilosophicaltruthcouldbecommunicatedinwritingatall,itisonlybysomesortofimmediatecontactthatonesoulcouldkindletheflameinanother(Burner)."

(8)Justasafaultypremiseleadstoaninvalidinference,defectinthesensestodefectiveperception,soverbalcommunicationisalsoliabletobedefective

ViparyayaOrIllusionIsFalseKnowledgeFormedOfAThingAsOtherThanWhatItIs.8.

WhyisViparyayanotPramana*?Becausethatisdemolishedbycorrectknowledgeofathingwhichexistsinreality.Inotherwords,theobjectofPramana*isrealwhiletheobjectofillusorycognitionisitsopposite.Falsecognitionissublatedbycorrectknowledge,e.g.theillusionofseeingthemoondoubleiscontradictedbythevalidknowledgeofonemoon.ThiswrongknowledgeorViparyayathatcausesafflictionhasfiveparts.Theyarenescience,Asmita*oregoismattachment,hateandfearofdeaththefive'Klesas*.TheyarealsoknowntechnicallyasTamas,Moha,Mahamoha*,Tamisra*andAndhatamisra*.Thesewillbeexplainedinconnectionwiththeimpuritiesofthemind.

(1)Viparyayaisknowingathingasdifferentfromwhatitreallyis;Vikalpaisbasedonwordssuggestinganon-existingthing;deep(dreamless)sleepisbasedonobscurityorinertia;recollectionisbasedononlymattersfeltbefore.Fluctuationsofmindthusvaryaccording.tothebasisonwhichtheyarefounded.Prama*isthementalpowerwhichexhibitsarealthing.KnowledgederivedthroughconcentrationisthehighestformofPrama*.Delusion(orknowingathingasdifferentfromwhatitis)whichisshutoutbyPrama*,iscommonlyknownasViparyayaorfalsecognition.Nescienceetc.arethefiveformsoffalsecognition.Theircommonfeatureismisconceptionandthesecanallbeshutoutbycorrectknowledge.Viparyayaisthegeneralnamefor.allformsofincorrectknowledge.Klesas*likenescienceetc.thoughclassedasViparyayaarereallytechnicallysocalledinrelationtospiritualitywhenthetotalextinctionofallmiseriesisdealtwith.AnymisapprehensioncanbecalledaViparyaya,butthosemisconceptionswhichYoginsconsidertobetherootsofmiseriesandeliminable,areregardedasViparyayasofthenatureofaffliction(Klesa*).

TheModificationCalled'Vikalpa'IsBasedOnVerbalCognitionInRegardToAThingWhichDoesNotExist.(ItIsAKindOfUsefulKnowledgeArisingOutOfTheMeaningOfAWordButHavingNoCorrespondingReality.)(1).9.

VikalpadoesnotfallwithinthecategoryeitherofPramana*oroffalsecognition(Viparyaya);becausethoughthereisnorealitybehindVikalpa,yetithasitsusethroughthepowerofverbalcognition.Forexample,'Chaitanya(Consciousness)isthenatureofPurusa*.'Nowwhatisherepredicatedandofwhat,seeingthatConsciousnessisPurusa*itself?Theremustalwaysbeastatementoftherelationshipofonetoanotherinpredication,asinthephrase'Chaitra'scow'(2).Similarly,Purusa*isinactiveanddevoidofcharacteristicsofmatter.Inthephrase'Purusa*hasthecharacterofnotbeingcreated,'nopositivequalityrelatingtoPurusa*isbeingindicatedbutthemerelackofthepropertyofbeingcreatedisimplied.Thatiswhythatcharacteristicisregardedas'Vikalpa'andthetermisusedtoindicateanideawhichhasnoexistencebeyondtheword.

(1)Thereareexpressionsandwordswhichhavenoansweringreality.Fromhearingthosewordsorexpressions,anideationtakesplaceinourminds.ThatisVikalpa-vrtti*ormodificationduetovaguenotion.Thosecreatureswhoexpresstheirideasthroughlanguagehavetodependlargelyonsuchnotions.'Ananta'(infinite)isanexpressionconveyinga

vaguenotion.Weusethatwordoftenandunderstanditsimporttosomeextent.Itis,however,notpossibletocomprehendtherealsignificanceofthatword.Wecanunderstandthesignificanceof'finite'andfromthataninsubstantialandvagueideationtakesplaceinourmindthroughtheword'infinite'.Thewords'infinite','innumerable',etc.arealsousedinadifferentsense,e.g.whoselimitcannotbereachedbymeasurement,orwhosemeasurecannotbearrivedatbycounting.Inthissense'infinite'and'innumerable'arenotverbaldelusionorvagueideation.Butifwetake'infinite'asthemeasureofatotality,thenitwillbeaverbaldelusionbecausethemomentwespeakofawhole,wewillbethinkingofa'finite'thing.WhenYoginsattempttogaincorrectknowledgeofinternalandexternalmatterthroughwisdomacquiredbyconcentration,thentheyhavetogiveupVikalpa-vrttis*,becausetheseareallultimatelyunreal.Essentialcognitionorknowledgefilledwithtruth(Rtambhara*Prajna*,Sutra*I.48)isantagonistictoVikalpai.e.cognitionofthingsthathavenoexistencebeyondtheword.Inrealityuntilimaginarycognitiondisappearsfromthethoughtprocess,realRta*orrealisedtruthcannotbeperceived.

Vikalpacanbedividedintothreepartsvaguenotionofthings,vaguenotionofactionandvaguenotionofnothingness.Exampleofthefirstis'ChaitanyaisthenatureofPurusa*.'Inthis,althoughthetwoarethesame,forusagetheirseparatementionisaninstanceofVikalpa.Whenanon-agentofanactionisusedasanagent,thenitisaninstanceofVikalpaofaction.Modificationofthemindarisingoutofwordsorexpressionsindicativeofnothingnessisvaguenotionrelatingtonihility.Forexample,'Purusa*isdevoidofthepropertyofbeingcreated.'Voidisanunreality;byitnorealobjectcanbepredicated;thatiswhythemodificationofthemindcausedbysuchexpressiondoesnotrelatetosomethingreal.Solongaswegoonthinkingwiththehelpofwords,theVikalpaorvaguecognitionwillcontinue.

Theword'Vikalpa'hasvariousmeanings;forexample,(i)asexplainedabove,modificationcausedbyverbaldelusionorvaguecognition,(ii)inthesenseofva*,i.e.'or'asin'Isvara-pranidhanad-va*inSutra*I.23,(iii)manifestedworld,asinVedantic*'Nirvikalpa-samadhi*,(iv)impositionofanimaginaryconceptasinthecaseoftheimageof'I'inI-sense.

(2)Thephrase'Chaitra'scow'createsadefiniteimpressioninthemind;theexpression'ChaitanyaisthenatureofPurusa*,'althoughithasnosignificanceinreality,createsasimilarimpressioninthemindthroughtheusageofwords.Becauseitisalittledifficulttounderstand,the

commentatorhasgivenseveralexamplesofVikalpa-vrtti*.Infact,itisnotpossibletofollowthesignificanceofNirvitarkaandNirvichara*Samadhi*unlessVikalpa-vrtti*isunderstoodclearly.ViparyayaorfalsecognitionhasnousefulnessbutVikalpaorvaguenotionalwaysservesapurpose.

DreamlessSleepIsTheMentalModificationProducedByConditionOfInertiaAsTheStateOfVacuityorNegation(OfWakingAndDreaming).10.

Sincewecanrememberwhenwewakeupthatwehadbeensleeping,sleepiscalledamentalmodification,asindicatedinthefeelingsexpressedbyphrasessuchas'Isleptwell,Iamfeelingcheerful,ithasclearedmybrain'or'Isleptpoorly;onaccountofdisturbedsleep,mymindhasbecomerestless,andiswanderingunsteadily,'or'Iwasindeepsleepasifinastupor,mylimbsareheavy,mybrainistiredandlanguid,asifithasbeenstolenbysomebodyelseandlyingdormant.'Ifduringsleeptherewasnocognitionoftheinertstate,thenonwaking,onewouldnothaverememberedthatexperience.Therewouldnotalsohavebeenrecollectionofthestateinwhichthemindwasinsleep.Thatiswhysleepisregardedasaparticularkindofmentalstate,andshouldbeshutoutlikeothercognitionswhenconcentrationispractised(1).

(1)Whenoneisawake,thesense-organs,theorgansofactionandtheseatofthinking(aparticularpartofthebrain),allworkactively.Inthedream-statethesense-organsandtheorgansofactionbecomeinactive,onlytheseatofthinkinggoesonacting.Butindreamlesssleepallthethreebecomeinactive.Thefeelingofinsensibilitythatcomesonthebodyimmediatelybeforesleep,isinertiaorTamas.Innightmaresometimesthesense-organsbecomeactivebuttheorgansofactionremaininactive.Onecanpartlyhearandseebutcannotmoveone'slimbsasthoughtheyarefrozen.ThisfrozenfeelingisTamasreferredtoabove.ThementalmodificationwhichissubjecttothatTamasissleep.SinceactivityisstoppedinsleepundertheinfluenceofinertiacausedbyTamas,itisasortofcalmnessbutitisexactlyoppositetothecalmnessofconcentration.Stateofsleepisneithervoluntarynortransparentcalmnesswhileconcentrationisboth.Sleepislikecalmbutturbidwaterwhileconcentrationislikecalmandclearwater.

WiththehelpofexamplesthecommentatorbasbroughtoutthethreefoldcompositionofsleepduetothethreeGunas*anditsnatureasaVrtti*.Insomeinstancesofsleepthereisanindistinctfeelingwhichproducesthememoryofsleep.Asamatteroffact,forinducingsleepweonlyrecollectthefeelingofsleepexperiencedbefore.Comparedtowakinganddreaming,sleepisaTamasa*modification.FromtheSastras*alsoweknowthatsleepisaTamasa*attribute.Ithasbeensaidbeforethatmodificationofthemindisasortofcognition.Indeepsleepaninert,obscurefeelingcomesovertheorgansofthebodyandthementalmodificationcausedthereby,isonlyaknowledgethereof.Inwakinganddreaming,mentalmodification,i.e.Pramana*etc.arises,butindeepsleepthereisnosuchmodification.Sleepisastaterelatingtothepowerofretention,orinotherwords,thelanguidsensationinthebodycausinganobscurefeelingintheorgansissleepandtheknowledgeofthatfeelingisthementalmodificationortheChitta-vrtti*calledsleep.

Tostopthementalmodificationduetosleep,thefirstthingtobepractisedisconstantcalmnessofthebody.Bythat,sleep,whichisthereactionformakingupthelossduetobodilywaste,becomesunnecessary.Evenwhenthebodyremainscalm,one-pointednessandSmrti-sadhana*(orcultivationofconstantremembranceaccordingtoprescribedmethod)arenecessaryforrestingthebrain.ThatisthechiefpracticeforovercomingsleepandiscalledSattva-samsevana*(cultivationofself-cognition).Constantwatchfulnessdirectedtowardsself-knowledge,e.g.'Iwon'tforgetmyself,'iscalledSamprajanya.Onlysuchsteadyandunobstructedpracticealldayandnightlongcanleadtoconquestofsleep,andsingle-mindednesstowardsthisleadstoSamprajnata-yoga*.Only

afterattainingandthensupersedingthelattercanoneattainAsamprajna

swami hariharananda aranya yoga. philosophy

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