YOGA-SUTRAS OF PATANJALI WITH THE EXPOSITION OF VYASA A Translation and Commentary Volume I—Samdadhi-pada YOGA-SUTRAS OF PATANJALI WITH THE EXPOSITION OF VYASA A Translation and Commentary by Pandit Usharbudh Arya, D.Litt. Volume I—Saméadhi-pada Foreword by H. H. Swami Rama of the Himalayas 2 rm The Himalayan Internationa! Institute of Yoga Science and Philosophy of the U.S.A. Honesdale, Pennsylvania * 1986 by The Himalayan International Institute of Yoga Science and Philosophy of the US A RR 1, Box 400 ' Honesdale, Penns\lvama 18431 All righty reserved No part of this book may be reproduced in any form or by any means without permission in wruing from the publisher Printed mm the United States of America The paper used in thiy publication meets the muntmum requirements of American National Standard for Information Sciences— Permanence of Paper for Printed Library Matenals, ANSI PRY ASLIRA Library ot Congress Cataloging in Publianon Data Patsfjal Yega-sutras of Patanjali sith the exposition of Vyasa Biblgeaphy p Includes index TE Yoga arly works 1 Vyasa Il Arya, Usharbudh III Title B132 ¥6P267 [9k5 IK 5-7570 ISBN 0-89 2K94092-8 3 SMBH TA: M-Prae-arad Tea | | ferrets 319-eareante-A eA | Contents Acknowledgments ix Foreword xi Spelling and Pronunciation of Sanskrit xvii Abbreviations of Commentaries xx Other Texts Cited xxi General Introduction Part 1. Prologue 3 Part 2. Overview of Sankhya-yoga 23 Part 3. Tattva-samdasa-siitras 41 Yoga-siitras—Chapter One Saméadhi-pada [Chapter on Samadhi] Compendium of Sitras and Vyasa’s Bhashyva 51 Sitras I.1-1.51 with Vyasa’s Commentary and the Author’s Discussion 59 Bibliography 431 Glossary / Index 439 Acknowledgments My deepest appreciation, profound gratitude and sincerest thanks to Shree whose razor-sharp mind carefully balanced between a student’s loyalty and an editor’s honesty, who took the book through several stages of careful editing and typing, watching for the minutest detail; to Michael Smith, Fran Manley. Ronald Neuhaus and several others who read the text for precise details of language and punctua- tion and helped make it comprehensible: to Rolf and Mary Gail Sovik who served as administrators of the Center for Higher Con- sciousness, organized my time, fed me, washed for me, watched over my health and well-being, and remained at my disposal twenty-four hours a day, to several patron members of the Center for Higher Consciousness whose generosity freed me of financial concerns, to the editors and typesetters of the Himalayan Institute whose silent devotion and service to the Guru’s mission never seeks acknowledgment; and to Lalita, my wite, whose silent and unrewarded sacrifices make my work possible. Lord, make me a servant of thy servants, dasanudasah. Foreword Yoga is a most ancient science, which has been taught for thousands of years. Patafijali systematized and organized it by formulating 196 aphorisms, which are called the Yoga-sitras. Some scholars say Patafijali was born about 4,000 B.c and others 400 B.C., but the exact date is unknown. Patafijali was the codifier of yoga science. He was a scientist who practiced and who gathered together the information on yoga and presented it in a concise form. The word sitra actually means “string,” and every aphorism is like a single flower on a garland. Patafijali made the siitras succinct because in ancient times students learned the sayings of the great teachers by heart. This succinctness enabled the students to easily memorize these truths. In those days, there was a very close relationship between the preceptor and the student, who was taught through this oral tradition. Only the competent and ac- complished yogis could impart this knowledge to their students. Patafiyali describes the entire philosophy of yoga science in the Yoga-siitras, and the first four siitras summarize the most impor- tant aspects of this science. The first aphorism says, “Now, then, and therefore, yoga science and discipline is being expounded.” This means that the student of yoga should understand that with- out discipline, he cannot tread the path of yoga Only discipline will help him on the path of enlightenment. The first word of the first aphorism 1s atha. Atha means “now, then, and therefore.” It xii FOREWORD indicates that there is something important that needs to be under- stood before one practices yoga. In most of the darshanas (schools of philosophy) the word atha has been used as the first word at the beginning of such scriptures, and most commentators think that the word is auspicious. In reality, it indicates that the student is prepared, for the preliminaries have been completed. Many stu- dents eagerly study from scriptures and they briefly try to practice, but they find it very difficult, and then give up the practice. Thus, they don’t make any progress because they have not gone through the preliminary steps of training. The first stitra means, “Now the student may attain this step.” This indicates that the student has already studied philosophy, he has studied the necessary Shastras (scriptures), and now the yoga discipline is being expounded and taught. So the word “now” denotes that the student has already accomplished something. The student or aspirant has already com- mitted himself to the path and has said, “Yes, I’m committed to the path. I’m determined, and | want to follow the discipline. Discipline will assist in my growth; it will help me to attain liberation.” The word yoga 1s very ancient and is found in the Vedas, the most ancient scriptures known to man. It comes from the root sw, “to unite.” Yoga is the union of the individual soul with the Ab- solute One. The student of yoga has the capacity to unite himself with the Cosmic One. He can do it if he 1s fully prepared, deter- mined, and desirous, and if his mind is made one-pointed. The modern student asks whether he has to renounce the world to attain the goal of yogic science. Yoga science says that while one does not have to renounce the world literally, there are conditions required tor all sadhana (spiritual practice) Sadhana requires that discipline must be systematically apphed. Yoga science does not lay down commandments, but it requires commitments. If one 1s committed to know the truth, and has the capacity and the ability, then he can attain the highest state of wisdom, samadhi. When no worldly fetters bind one, when nothing disturbs the mind, then one knows how to live in the world and yet remain nonattached. Yoga science recommends neither renunciation from the world nor FOREWORD are the most well known in the West, the first among scholars and the second among aspirants of yoga. We have ignored both of these completely in our discussions. The translation of the Yoga-sittras with the Bhashya of Vyasa and the commentary of Vachaspati by Woods, though a prestigious volume first published in the Harvard Oriental Series, is a scholar’s exercise to replace Sanskrit words with English ones! It shows little or no understand- ing of the traditions of the Yoga school of philosophy nor famil- iarity with experiential yoga practice. Taimni’s work was also completely ignored because it attempts to foist theosophical doc- trine on Patafijali and Vyasa. From time to time in our work three English translations have been consulted: 1. Translation of the Yoga-siitras, with Vyasa’s Bhashya and Vachaspati’s Tattva-vaisharadi, by Rama Prasada (RP).'¢ The translator was not a yogi but his work at least shows the mark of a man learned in the conventions of the Sanskrit philosophical tra- dition. From the point of view of a practitioner of yoga this work exhibits some of the same deficiencies as those in the work of J. H. Wood. 2. Translation of the Yoga-siitras and Vyasa’s Bhashya by Hari- harananda Aranya [HA(E)], with an extensive commentary originally in Bangla (Bengali), rendered into English.'? This is one of the most heartwarming works on the Yoga-siitras by someone who not only revived the teaching of Sankhya-yoga, but was a great San- skrit scholar as well as a practising yogi. 14 James Haughton Woods, The Yoga-System of Patanjali, Harvard Oriental Series, vol 17 (1914, reprint, Delhi Motilal Banarsidass, 1927) 15. 1. K. Taimni, The Science of Yoga (Madras, India, and Wheaton, Ill Theosophical Publishing House, 1961) 16 Rama Prasada, trans , The Yoga-siitras of Patafyalt with the Commentary of Vvasa and the Gloss of Vachaspati Mishra (1912: reprint, New York AMS Press, 1974) 17 Swami Hariharénanda Aranya, Yoga Philosophy of Patafyal (Calcutta University of Calcutta, 1977) 16 INTRODUCTION. PART! 3. Translation of the Yoga-sitras with Vy4sa’s Bhashya by Ban- gali Baba!* (BB). This translation shows a depth in and an adher- ence to the scholastic, philosophical, monastic and experiential traditions all at once! Especially in the copious footnotes the trans- lator explains fine points of philosophy and exhibits his authentic learning. The choice of English words for the Sanskrit terminology is arbitrary without a clear definition of the English terms used. If, rarely and sporadically, we have borrowed any words from any of the above translations, it has been done with due acknowl- edgment. Any similarities between our work and theirs, if not duly acknowledged, is quite accidental and unintentional. The works of Western scholars such as Ballentyne, Boissenain, Deussen, Eliade, Feuerstein, Frauwallner, Garbe, Hauer, Hopkins, Hultzsch, Jacobi, Janaéek, Johnston, Judge, Koelman, von Mangoldt, Pensa!? and others, as well as the westernized Eastern scholars such as Das- gupta and Takagi, were found to have no bearing on the purpose of this translation. Our present interests do not coincide with the academic discussions of those scholars, based as they are only on partial resources insofar as (a) the experiential tradition and (5) the exegetical tradition are concerned. Without a thorough grasp of these the details of the hermeneutics of the Yoga-sitras remain a mystery, giving way to much academic speculation. Students and scholars whose primary interest, however, 1s in writing doctoral theses and such will make a grave mistake in not taking into consideration the writings of these highly trained, scholarly, well- informed, well-read, careful, academic minds Their interest is study; our interest is the practice. The purpose of the present translation and commentary is to open the Yuga-siitras to the serious English-reading aspirant. Much of the information and explanation that was not open before 1s being made available in such a way, it is hoped, that it can be helpful to those who wish to embark not merely on study but on {8 Published by Motlal Banarsidass, Delhi, 1976 Tea ameter esgheceie res to have the most sensitivity for PROLOGUE 17 the long-term practice of yoga as explained in Sitra 1.14. However, the academicians will find that all the scholarly norms and rules have been carefully observed, that convictions of the tradition have not been permitted to overcloud the clarity of academically estab- lished facts, and that the translation as well as the discussion on each sitra will serve as a useful source of information to all. Many students used to a syllogistic construction of subject matter may find themselves somewhat at sea when they try to follow the argument from one sitra to the next, or even the pro- gression of argument within the explanation provided on each sitra. Partly this may be so because of their unfamiliarity with the basics of Indian philosophy, the many tenets of which are accepted as “given” in preparing this work. Secondly, the scheme and order of the siitras as created by the original rshi has its own reasons; it is not in a random sequence. The word sirra, related to English “suture,” means “a thread.” It may be so because there runs a connecting thread of ideas from the beginning to the end of a sitra text. Many scholars fail to comprehend the inner connections among the sitras, as well as their relationship with the steps of a guided practice. They also often ignore the maxims of sitra inter- pretation as explained on page 6 of this prologue. Their approach is criticised rightly in the following words: In contrast to the approach adopted by many Orientalists who @ prior! tend to deny the unity of the text under examination, fragmenting it into so many parts or heterogeneous strata until nothing remains, Feuerstein mghtly asks in his methodological study whether this compulsive search for incongruencies and textual corruptions is not the expression of an ethnocentric rationalising mentality which inclines to project everywhere tts own need for abstract and absolute logic, and hence ts particu- larly prone to misinterpret paradoxical expressions so common in eastern thought, which has a penchant for transcending dualism and therefore in part also rational language as such *? 20 Corrado Pensa, Foreword to The Philosophy of Classwal Yoga by Georg Feuerstein (New York St Martin’s Press, 1980, Manchester Manchester University Press, 1980) 18 INTRODUCTION: PART 1 We offer the same explanation for our approach to accepting the text on its own authority as a complete whole. One should not start studying the texts of rshis part by part, constructed para- graph by constructed paragraph. The entire text, with each detail in its own place, should be studied, mastered, contemplated, in that order. Slowly the hidden scheme of the entire whole will begin to emerge. This overall picture of the scheme will be provided at the end of Chapter 4. Meanwhile it should be borne in mind that the present work is not an original thesis. It is a commentary. A commentary consists of comments on an earlier, original work and follows the scheme of the same. The subject matter in our discussions follows the scheme of Patafijali and Vyasa. The words and ideas are explained in the order in which these occur in their work. Once again, one should read Patafijali’s and Vydsa’s text, then the discussion, and again the text in the light of the discussion. This will help the reader to grasp the intent of the whole text rather than piecemeal ideas separately. Here and there, for ease of comprehension, a separate, clearer paraphrase or sum- mary of Vyasa’s Bhadshya is provided after the same has been translated. In translating from Sanskrit into English there always arises the problem of multilevel meanings of Sanskrit words. Most words have at least two categories of meaning: vaugiha. derivative meaning, derived from the verb root of its origin for example, sutra from the verb root siv ‘to sew’ radhi. conventional meaning, most often based on the derivative meaning. for example, stra ‘a thread, something to sew with’ Some words may even be derived from several different roots. Sometimes the connection between derivative and conventional meanings 1s not obvious, or the derivative background has been lost in antiquity. Then there are meanings specific to a given branch of knowl- edge which has its own terminology. Equally important is the con- notation based on mental association that the speakers of Sanskrit PROLOGUE 19 have with the word.?! And most importantly, the oral tradition has preserved certain explanations, especially in the case of yoga, based on the experience of the great masters. It is for such reasons that different translations of the same text read like different books. It is not that one translation is accurate and another false. All the meanings express different levels of the reality as expressed by a certain word. For example, again, the word siitra does not mean either “something to sew with” or “a thread.” Both ideas are conveyed together in the same word. When the word is used to express a certain genre of texts, siitras, that idea must also be included as the top level in that case. Since in the minds of the speakers of Western languages such a process of multilevel signification of words is now rare, it is natural for an average English-speaking reader to assume that she or he has to select from among the various translations of the same word. Such is not the case. All the meanings of different levels of the word must be seen and grasped simultaneously and as a single, comprehensive whole. In translating Patafijali and Vyasa we have attempted to conform to this view. Let us explain this approach with an example. The first word of the Yoga-siitras is atha ‘now’. Vyasa says: Atha ‘now’—this word here has the purpose of indicating adhi- AGra. Now, adhikara means “authority,” “qualification” and “commence- ment.” We take all these different meanings of the single word and include them in one sentence as if there were several different words in the original itself. Our translation then reads: Atha ‘now’—this word here has the purpose of indicating author- ity, qualification and commencement of the subyect matter. 21 Some readers might be under the erroneously created impression that Sanskrit ts a dead language If that were so, the two thousand people who register Sanskrit as their first language in the census of India must all be ghosts! In fact, Sanskrit 1s still the language of traditionally learned assemblies, used to more or less a degree by hundreds of thousands of people throughout that country, and 1s one of the fifteen official languages of India 20 INTRODUCTION: PART 1 All three words translating adhikara will be explained in our dis- cussion, giving their background and implications. In some places, after giving all the meanings of a word, we have then taken those ideas together and coined a new term in English. For example, the derivative meaning of the word asmita is “I-am- ness” and this is explained in the discussion on Sitra I.8. But thereafter we have settled on “composite sentience” because after careful scrutiny of Siitras 1.17 and II.6 this appears to be the philosophical intent and content of the Sanskrit term. A glossary of terms is offered as an aid to the reader. It is traditionally required of a commentator that the exposition of a text include: » Separating the original words of the text where they are combined to form euphony (sandhi) and compounds « Literal translation of words Parsing (explaining the grammatical and syntactical form and function) where relevant or helpful « Rephrasing and exposition «Answering challenges, refuting opposing opinions, eradicating doubts An attempt was made to remain true to this system throughout without sacrificing comprehensibility to requirement. Frequently the euphonized (sandhi) and compound words have been hyphen- ated when used in our translations and discussions,22 but this is not always the case; the hyphenated and unhyphenated forms are used interchangeably. There are six categories of siitras in various texts: sanjfid: those that give a definition Paribhdsha: those that give rules for the application of other sitras vidhi: those that enjoin an act niyama: those that restrict or give injunction against an act atidesha: those that present an analogy 22 In Sansknt, apposition of two sounds often Produces a third one. For example, yoga + anushdsana = yoganushasana Such words have to be separated in accordance with complex rules of what is known as sandhu. PROLOGUE 21 adhikara or uddesha: those that state the subject of a text or a portion thereof These categories will be pointed out wherever it is relevant and helpful. For example, the first sitra is an adhik@ra-sitra, stating the topic of the text. Regarding the use of various commentaries listed above, many of them agree on some points in each siitra; some of them disagree. Both agreements and disagreements are brought out by the discus- sion where possible. When the interpretation of a commentator differs from that of others without necessarily contradicting the latter, such an interpretation is incorporated. For example, take the following sentence in the discussion on Sitra 1.14: How is it possible that a normally infirm and weak practice, undertaken relatively recently (SS), will overpower the force of these samsk4ras (VM, VB, NB, RY) which await to waylay one (VM) and by which the practice is often blocked (VM, VB) and constricted (RY)? The source of each segment of the above sentence is cited. Because our primary aim is lucidity, it is impossible in some places to see with absolute accuracy just which word comes from which com- mentator. In such doubtful places the scholar will naturally consult the text and will know the approximate place where to look: Vid- vamsas tatra prama@nam. The reader should also assume that where no source is cited, the sentences and paragraphs have originated with this author. Finally, the work presented has been written intermittently be- tween long periods of meditation and through the blessing, grace and guidance of Shri-108 Swami Rama?} of the Himalayas. What- ever is of truth here comes from the Guru lineage; whatever is erroneous is mine. 23 In the traditions of India the word Shri wnitten 108 tis W@oteyaCpaméAaxsressis a veneration implicit in such Western terms as “His Holiness Part 2 Overview of Sankhya-yoga The Yoga-sitras and the commentary being presented here assume that the reader is familiar with Sankhya philosophy. With- out such familiarity much of the terminology of the Yoga-sitras will remain incomprehensible; hence this brief introduction to the extensive field of Sankhya philosophy is essential and must be provided within the total framework of Indian (non-Buddhist) philosophy. One must first decide on a suitable approach to the topic of Indian philosophy since there are several ways in which it may be examined. One way is that of a pedant bound to one of many philosophical schools who refutes the views of all others and challenges them to prove theirs right and his wrong. Most philosophers of the tradi- tional schools fall into this category, having debated with all other schools for thousands of years. Modern Western and westernized Eastern scholars follow this trend and study each school of Indian philosophy in isolation. It 1s not intended here to engage in a dispute with them, because the separate schools of Indian philos- ophy have indeed dominated the philosophical arena for these millennia, each possessing its own closed system of internally con- sistent values, doctrines and logical development (prati-tantra- siddhanta). However, according to the Bhagavad-gita XVIII.22, this approach 1s darkened knowledge (tamasic jfiadna). Another approach is the way of that savant whose primary 23 24 INTRODUCTION: PART 2 interest is not in logical categories only but who seeks that wisdom from which all logic begins and to which it must ultimately lead. This is the way of reconciliation and resolution of conflicts (sama- dhana), which eventually clears the pathway to samadhi. Such a savant refuses to remain bound within a square or a cube. He must understand the internally consistent logic of the system within a given cube, no doubt, but he must also observe where the external walls of one cube touch those of another; he must then enter the other cube and understand the internally consistent logic of that cube also. Thus, when he has looked at all the interconnected cubes, he sees the whole picture which is based on one or more common principles shared by all (sarva-tantra-siddhanta). This is the way of active knowledge (rajasic jfiana) as defined in the Bhagavad-gita XVII1.21. Vastly improved on the way of that wisdom-seeking savant is the way of the wise man, a person of intuitive vision and inspiration, the yogi, who by first looking at the grand pattern sees all the squares and cubes as well as all the spirals, circles and other pat- terns. By understanding the grand pattern, the little geometric shapes and forms are fully and effortlessly understood. The Bha- gavad-gita XVI11.20 says this is the way of the pure, refined, luminous knowledge (sattvic jfiana). One who understands a large square OVERVIEW OF SANKHYA-YOGA 25 with all its potentials (Shaktis) naturally understands all the smaller squares contained in it and all the triangles within it as well as the relationships among all the smaller squares and triangles and so forth. 26 INTRODUCTION: PART 2 Besides the established, narrow schools of philosophy there exist in India widely taught ways of looking at philosophy such that all the various schools may fit into a single, universal system. The question arises: If all the schools do indeed fit into a single system, why does each one have its own, separate list of categories of reality with qualifications attached to each in such a way that it cannot be compromised? The answer is that each system requires an internal logic of its own. Each triangle within a square must obey the laws of the triangle; in its relationship with the square it must also follow the rules of that relationship, while the square itself follows the laws governing a square but also permits the laws of triangles to operate in the triangles which are within it. The theoretical needs internal to each school are essential to that school, but these needs do not invalidate and cannot be invalidated by the larger philosophical picture. The rules of Euclidian mathe- matics are not invalidated by quantum physics so far as they govern the levels of reality where they are operable; in the realm of quantum physics they are inoperable. There does exist, therefore, a single system of Indian philosophy which incorporates all the schools, assigning the categories of reality from each into a total, universal scheme. This system is often referred to as the Epic philosophy because it 1s expounded in that vast text of many millions of verses called the Mahabharata and eighteen Puranas and their numerous sub-Purdanas. These are epics of Indian cosmology, viewing human events and laws within a cosmic context. While the word Purana simply connotes “ancient” legends, stories, philosophies and histories, these texts are often misnamed “mythological” because they have regularly employed the frame of a “myth” to give symbolic forms to that which would otherwise remain formless. Hence there developed special schools of philosophy such as Paficharatra that are almost exclusively devoted to explaining the philosophical truths of the “mythic” forms. _The vast texts of the Epics and Puranas were composed by the wise men and philosophers to serve as vehicles for simplified state- OVERVIEW OF SANKHYA-YOGA 27 ments of truth regarding reality for the benefit of millions of non- pedantic aspirants, to whom these are still read, sung or chanted by pandits in village temples, royal palaces and suburban homes alike. This is where the true philosophy of India lives and it is by these texts that the Indian heart—as against its intellectual mind— is really shaped. To think that such philosophy is for millions of illiterate souls alone is to misunderstand its intent, content and context. The Bhagavad-gita is an example of the philosophical portions of the Epics and Puranas. It is understood by many illiterate wise men and women, yet not understood by those hundreds who have gained their doctoral degrees by writing voluminous tomes about it. Great Gcharyas, scholar-savants of many formal schools of philosophy, have written commentaries on the Bhagavad-gita, each claiming it supports his own school, because it shows that universal picture within which each school of philosophy has its own internally valid place. Because yoga transcends all castes, belief systems, laws and philosophies, the yogis—including those who cannot sign their names as well as those who know the works of Shankaracharya by heart—adhere more to this universal philosophy. Even if they are especially learned in the doctrines of a single school of philosophy, they teach their disciples an approach through synthesis (sarmanvaya) because that alone, as we said earlier, leads to resolution of con- flicts (samadhd@na) as both prerequisite to and conducive to samadhi. The various schools are rungs (sopa@nas) of the selfsame ladder which rises to the pinnacle of higher realization. The Epics and the Puranas do not depict the universal, cosmo- logical philosophy in a uniform way. There are various nuances, preferences, subtle and not-so-subtle variations of schemes and sequences of categories, depending on the predispositions of dif- ferent teachers whose words are recorded in these texts. Here we plan to provide that general picture which seems to be basically agreed upon in most versions, especially selecting one in which the Sankhya part of the scheme is closest to Sankhya-yoga as 28 INTRODUCTION: PART 2 propounded by Patafijali and Vyasa. In the scheme set forth by this Epic philosophy, it will be seen that the categories accepted by various schools are not only assigned their given places but that a bridge is provided at transition points between one level of reality and the next lower one. It is thus that the schools are connected to one another. The following discussion illustrates the Epic philos- ophy technique. Vedanta School There is a single Transcendental Reality (Brahman) whose nature is Existence (sat), Consciousness (chit) and Bliss (@nanda). This is the Self (parama-atman) of all that is. Its inherent potency (Shakti), which makes It omnipotent, is called maya, with the twofold power to veil and to unveil. It is Brahman’s very nature (Prakrti) dwelling eternally in It, containing all possible aspects. Transition The relationship of this One Principle with the dualities and multiplicities of the universe is discussed by many dcharyas, each qualifying this relationship according to his own understanding and view. In the syncretic philosophy of the Epics and Puranas, mdyd, which is the very nature (Prakrti) of Brahman, now projects its power of unveiling all the uncountable, unmanifest, formerly veiled aspects or Shaktis of Brahman.! It then divides into two. In this division the Bliss principle, which can be associated with undivided One Perfection only, 1s eclipsed. +The Consciousness Principle coupled with Existence becomes purusha, and «The Existence Principle, without consciousness, becomes prakrt: (not to be confused with Brahman’s Perfect Nature, called Its Prakrti, with a capital P). ed See emming from Brahman has been discussed in some detail in and Philosophy, 1979) ale, Pa Himalayan International Institute of Yoga Science OVERVIEW OF SANKHYA-YOGA 29 Sankhya School There are two eternally coexistent principles: purusha: the conscious spiritual-energy principle prakyti: the unconscious material-energy principle Purusha, again, may be a God of the universe (in theistic Sankhya, which is the normally accepted philosophy of the Epics and Puranas as well as the Yoga-siitras), who may again subdivide into the Holy Trinity of Brahma (the Creator), Vishnu (the Preserver) and Shiva (the Dissolver) and, further, into their various aspects and sparks that may incarnate, become flesh, to give knowledge to and confer saving grace upon purushas, the numerous entities of consciousness, who become Jivas, souls, when they assume a connection with prakyti. The purusha principle is ever-pure, ever-wise, ever-free. It is that self (G@tmman) which never comes into the trap of ignorance and bondage. It is only prakrti, activated like a magnet, that comes into association with purusha and receives his rays. Prakrti is the unmanifest, intangible, subtlest origin of what later becomes tangible matter. Prakyti consists of the equilibrium of three gunas (attributes): Sativa: luminosity, purity, hghtness, harmony, producing pleasure rajas: activity, energy, movement, producing pain tamas: dullness, inertia, darkness, stasis, producing stupor So long as the three gunas remain in perfect equilibrium, there is no universe. Only as disequilibrium occurs are the various phe- nomena called vikaras or vikrtis, modifications or evolutes, pro- duced. Sankhya believes in a theory of causation called sat-karya-vada whereby objects are not something new produced from any quanta 30 INTRODUCTION: PART 2 other than those inherent in their causes. Nothing new is created; only the energies change form. Nothing is destroyed, either. Every clay pot exists within clay, every sculpture in marble, every ice cube in water. The special attributes of a cause become manifest and tangible, given certain innate propensities of nature. Thus what lay unmanifest within prakrti becomes manifest in its product (vikrti), the phenomenal universe, with all the evolutes or products within it. All evolutes carry within themselves all three gunas; nothing exists that does not include all the three gunas together. Variances in the nature of all phenomena, entities, attributes, self-identifica- tions, tendencies and inclinations, choices, personalities, relation- ships and acts depend on the dominance and preponderance of gunas. For example, where sattva dominates and is served by rajas and tamas, the manifestation appears predominantly sattvic. In that manifestation Sattva’ provides refined, pure, luminous qualities; rajas: energizes, impels, overcoming stagnation; and tamas: stabilises. But where tamas dominates, tamas. causes stagnation and dullness; rajas: struggles to change the status quo, sattva: remains dormant, waiting to be energized with the help of rajas This explanation ts by no means exhaustive, but provides examples of an interdependence among gunas. Rayas provides constant oscil- lation and sattva and tamas produce a pull, each in its own direc- tion, seeking to be dominant. The natures and acts of objects, phenomena and entities change as the equilibrium or balance of forces among the inherent gunas undergoes any alteration. The most dynamic can become static and the most static may become dynamic. Rocks may release gases; gases may become caught in OVERVIEW OF SANKHYA-YOGA 31 rocks. Hydrogen may gather more particles and ultimately become uranium, which may radiate out its particles and eventually return to hydrogen. Food may provide sattvic energy or may sit as tam- asic heaviness in the stomach and may then need the rajas of digestive spices, herbs or potions to impel it in some direction. A marriage may be pleasant (sattvic) and stable (served by tamas) or volatile (rajasic) or so stagnant (tamasic) that not even a quarrel occurs. For a more detailed understanding of the natures of the three gunas it is strongly recommended that the reader study Chapters XIV, XVII and XVIII of the Bhagavad-gita. Now, back to prakrti. The first unmanifest prakrti is, of course, the origin of all phenomena. It is not in itself a change in anything prior. But its evolutes or products are its vikrti: modifications, products, evolutes, and yet also prakrtt: origins of further evolutes. Milk (like prakrti) undergoes a change and produces cream (a vikrti), which is in turn transformed into butter. These intermediate phenomena, like cream, which are both (a) products or effects of an earlier cause, and (b) producers or origins of a future effect are called prakru-vikrtt' modifications that may be modified further Only the final products which cannot be modified further are strictly called wikrti, the ultrmate modifications or transformations. How- ever, the term vikrti ‘modification’ 1s also quite frequently used for prakru-vikrtis, which are the modifiable modifications. There are a total of twenty-three such wkrtis produced from the original prakrti or material-energy principle. Thus there are 1 prakrti 2-24. vikrtis, twenty-three evolutes 25 purusha, numerous conscious entities which become jivas (souls) 26. purusha, the God 32. INTRODUCTION: PART2 making a total of twenty-six principles or categories in the Epic Sankhya, also accepted in the Yoga-siitras. Our concern here, how- ever, is not with God but with the permutation (sarikhydna, because of which this system is called Sankhya) of the other twenty-five so that the self (purusha) and the non-self (prakrti together with its 23 evolutes) may be known as separate. This discrimination (pra-sankhydana, because of which also this system is called Sankhya) alone between the spiritual energy-self (purusha) and the non-spiritual material energy (prakrti) together with its evolutes eliminates pain. Other- wise pain remains a fact for all entities as a principle inhered through the rajas component. In order to develop discrimination (pra-sankhyGna) (a) as a pur- suit to eliminate all pain permanently and totally, and (5) to attain self-realization, it is essential that all the components constituting the non-self, material, parts of the sentient (that is, living and conscious) entity must be enumerated and understood. But the material adjuncts of a sentient entity do not exist in isolation from their counterparts in the universe. The two have to be understood as a single phenomenon. Hence, one studies the chains of universal causations Since purusha is ever-pure, ever-wise, ever-free, he is unmodi- fiable, no change or transformation occurs in him; he is never ignorant, never in pain or bondage and therefore there 1s no ques- tion of his enlightenment or release. Any observation or discussion of changes pertains to prakrti alone. Let us, therefore, look further at the modifications of prakrti. Only a small part of prakrti is at any time undergoing the phenomenalization. The rest remains in unmanifest nature. The first evolute of prakrti is mahat the Great, the Magnum OVERVIEW OF SANKHYA-YOGA 33 Mahat is the most sattvic, finest and purest product of prakrti. On one hand it is that first disequilibrium of gunas in which no other form or shape yet emerges. It is simply a presence, the subtle energy which will produce objects. It is also the universal buddhi, the faculty of discrimination which serves as a vehicle of purusha’s consciousness. Because it is the most sattvic modification, it is fit to serve as a medium between purusha and the grosser material phenomena. A small spark of the universal mahat is also the indi- vidual buddhi, the faculty of discrimination, intelligence and intel- lection in a sentient entity. From mahat, the next evolute to appear is ahamkara: ego, the I-maker It is not to be confused with ego as pride. It is the state in which any self-identification begins; names and forms appear. It is here that intelligence begins to identify itself as differentiated, “this but not that.” Here the process of creation begins to diversify into subjective and objective branches. The sattvic aharnkara produces the subjective branch, namely «mind five cognitive senses (to cognize sound, touch, form, taste, smell) «five active senses (to speak, act, move, procreate and eliminate) The tamasic aharhkara produces the objective branch, namely etive ran-mdtrads (subtle elements of or potentials for audibility, tangibility, visibility, flayour and odour) which in turn “solidify” and produce etive bhdtas or tativas (the physical states of matter earth or solid, water or liquid, fire or light that 15 combustive and iluminative, air or gascous, and space, which is not a vacuum but a state of matter) Let us see these as a chart (p. 34) 34 INTRODUCTION: PART 2 prakyti 1. mahat or buddhi faculty of discrimination, intelligence or intellection; the first vehicle of purusha 2. aharhkara ego, the principle of self- UN identification (sattvic) (tamasic) rajasic aharhkira impelling both mind 3-13. } 5 cognitive senses 5 active senses 14-18. 5 subtle elements (tan-matras) / 19-23 5 gross elements (bhiitas or tattvas). earth, water, fire, air, space OVERVIEW OF SANKHYA-YOGA 35 Yoga-siitra 11.19 gives alternative explanatory titles as follows: prakrti } a-linga, without a distinguishing mark 1. mahat } shemare merely a mark but with no distinguishing features 2-7. aharhkara and ser general, non-specific, 5 tan-matras intermediate links between mahat (subtle elements) and the final 16 products 8-23. mind and | 5 cognitive senses 5 active senses visheshas, specific, final 16 products 5 bhiitas (gross elements) Each of these evolutes submerges into the immediately preceding cause from which it has emerged; finally all phenomena dissolve into prakrti. These cycles of creations and dissolutions, because of the inherent nature of prakrti, are endless. The twenty-three evolutes, of which the universe is constituted and which also form our personalities, are all non-self. Intelligence or faculty of discrimination, through ego and mind and all their attendant cognitions, volitions, inclinations, emotions and so forth, all the senses as well as what they sense, the components as well as the states of the physical body too—they are all non-self. Only purusha, the spiritual-energy principle, is the self. This realization alone eradicates all pain permanently and totally. This alone is final freedom. 36 INTRODUCTION: PART2 Nyaya-Vaisheshika School At the point where Sankhya leaves off, the Vaisheshika system picks up. It concerns itself with five of the visheshas, namely the five gross elements or states of matter. At this point creation be- comes atomic. The earliest masters defined this finest particle as having no mass but being merely a point in space. Conjunctions of these points later produce mass. The Vaisheshika system, together with Ny4ya, is thus atomistic. It is from Vaisheshika that all physical sciences in India, such as alchemy, chemistry, pharmaceutics, branched off. The Vaisheshika system is concerned with the physical properties of matter and how the self and mind use those properties. Hence it takes into account only nine substances (dravyas): 1-5. five gross elements (listed as the final vikrtis in Sankhya; 5 of the visheshas in the Yoga-siitras) 6. time (kala) 7. dimension (atk) 8. mind (manas) 9. self (Atman) The Vaisheshika system’s definition of 4tman is based on how its attributes manifest themselves while it 1s “bound” to the physical universe. In association with an atomic universe, it is seen as an anu, minute like an atom, featuring certain symptoms of its pres- ence in the physical body. These symptoms are desire, aversion, effort, pleasure, pain and knowledge. When “freedom” from physical phenomena occurs, these symptoms cease. Vaisheshika is inhibited from going any further. The later Nydya interpreters misunder- stood 4tman in freedom as without action or knowledge! How 1s it possible for the body-bound atman to liberate itself? It must practise that which enhances its betterment in this hfe (abhyu- daya) and in the next (mih-Shreyasa). This 1s to be arrived at by following the teachings of the inspired scriptures (in Vaigheshika) and in addition by using the mind clearly, that is, by reasoning correctly according to the system of logic (Nyaya). This is all that is within the capacity of a delimited being, until the final yoga is OVERVIEW OF SANKHYA-YOGA 37 reached, which is agreed to but beyond the realm of the boundaries demarcated for this school. Later Nyaya-Vaisheshika philosophers were the chief proponents of the existence of God in centuries-long debates against the Bud- dhists. Their arguments are remarkably similar to those of Christian theologians who revived Aristotelian logic in the West. Mimamsa School While the Vaisheshikas experimented with physical properties of matter and Nyaya philosophers established the principles of logic and correct reasoning as ramparts to safeguard against ignorance, the Mimams4 philosophers developed two areas which were also agreed to as important in Nyaya-Vaigsheshika. These are (a) the nature of revealed knowledge (Veda); and (4) the principles govern- ing correct action. Complex theories and debates thereupon devel- oped within the Mimarmhsa school and gave much impetus to the evolution of Indian ethics and laws and rules of social interaction. These rules must remain in force for the people in whom the presence of a pure self can only be surmised while mainly the impure mental and physical instrumentation exhibits desires, aver- sions, and so forth, which lead to an accumulation of karmas, an attempt to understand which is another primary occupation of the mimamsakas. Sankhya-yoga School The system of Patafiyali takes into account all the concerns of Sankhya, Nyadya, Vaisheshika and Mimamsa. All twenty-six San- khya categories are employed in this philosophy. Pramdna, or valid proof, is defined much as in Nydya. The scriptural authority is accepted as valid. Visheshas of the Vaisheshika school are con- sidered the end-product of an evolution of reality. Time is discussed and clearly defined in YS IV, although its status is at best obscure in much of Sankhya. The codes of conduct are especially important in the Yoga-sitras as the first two of the eight angas ‘limbs’, namely the samas and niyamas. However, granting validity to all the schemes of Sankhya and so 38 INTRODUCTION: PART 2 forth, the only question that is of interest to Patafijali is: So what? What are the practical implications of all the experimenting (Vaishe- shika), reasoning (Nyaya), categorizing (Sankhya) or studying in- spired scriptures (Mimarhs4)? How may one finally see and expe- rience that self and non-self are indeed ever-separate and that the self is ever-pure, ever-wise and ever-free? To this end Sankhya- yoga (a) borrows from other systems what needs to be borrowed, and (b) adds an original theory wherever one needs to be added. Primarily it takes the Sankhya theory of causation and applies it to understanding the states of mind. The modifications (vikrtis) of mind are its vrttis, all the mental fluctuations. These must be dis- solved into their origin. What is /aya or prati-safichara (dissolution of the universe and its phenomena) in Sankhya becomes in the Yoga-sittras respectively nirodha or prati-prasava (dissolution of the vyttis and gunas manifest therein). This can happen only in the practice of samadhi. An average reader of Sankhya sees the evolutes or vikrtis of prakrti in the context of cosmogony, the cycles of creations and dissolutions of universes. In Sankhya-yoga, that is, in the Yoga- Siitras, these evolutes are of interest only with regard to the material accretions around the individual purusha. They are his personal matter (pun intended). Everything from buddhi (mahat) and ego (ahamhkara) to mind, senses and the body are this personal matter. The yogi needs to know their origin and creation only so as to dissolve them, that is, dissolve purusha’s association with them in the process of samadhi. To facilitate an understanding of the practical processes leading to samadhi, the Yoga-siitras have to employ a terminology and definitions of the evolutes a little differently from that of Sankhya. For example, Sankhya discusses mahat but not asmita. In the Yoga-siitras, it is in asmita that the impression of a union between purusha and prakrti, between self and non-self, between the con- scious and the unconscious, first occurs. asmita: that process in which mahat or buddhi, being the purest and most sattvic evolute of prakrti, becomes a recipient of a reflection of the conscious light of purusha. OVERVIEW OF SANKHYA-YOGA 39 It is the union of a crystal mirror with a reflection of the sun. Purusha, like the distant sun in the sky, remains unaffected by the union of its reflection with the mirror, but all the processes of the composite personality begin. Consciousness and life in us flows through this asmitd, which lends to ego and to mind a semblance of awareness. All through the practical processes of yoga, the reverse begins to occur, a withdrawal, a dissolution of vrttis, a burning of past samskaras, the final sundering between the two components of asmita. Then prakrti is prakrti. Purusha is purusha. And the twain shall never meet even as they have never met before. Where does prakrti go thereafter? What are its connections with maya again? In what consciousness does purusha dwell then? The Yoga-siitras take one to the verge, and from there let the experience itself answer. The Epic philosophers say with Vedanta that purusha merges into Brahman—but that is another school. The final goal of the Yoga-siitras is kaivalya, isolation of purusha. Perhaps it is a transition to the same state as kifastham: the unmodifiable, immut- able, unchangeable Brahman. The Epic philosophers agree. The Yoga-siitras, having done the work of providing practical guidance that leads to kaivalya, remain mute. The Vedantins identify Kapila, the first founder of Sankhya, with Hiranya-garbha (as seen in Shankaracharya’s Bhashya on Shvetashvatara Upanishad V.2). Shankaracharyas up to this day bear the title Sankhya-trayi-pratipalaka ‘Guardian of the Threefold Sankhya’. GLORY TO ALL SAINTS. HOMAGE TO ALL GURUS. Part 3 Tattva-samasa-siitras (Paraphrased) The Tattva-samasa-sitras comprise an ancient text said to have been taught by Kapila, the founder of Sankhya philosophy, to his immediate disciple, Asuri. In other words, TSS forms the very first text of the formal Sankhya system of philosophy, stating all its categories and tenets. Tattva-samasa-sitras TSS 1. atha atas tattva-samasah Now the summary of the categories of reality according to the Sankhya philosophy. TSS 2. ashtau prakrtayah prakrtis, eight origins of evolutes: prakrti; the equilibrium of three gunas, itself not evolved from any other origin, but the primor- dial source of all other evolutes 8 prakrtis buddhi; faculty of discrimination, intelligence ahamkara; ego, identifying principle tan-matras; five subtle elements of sound, touch, form, flavour and smell (Buddhi, aharnkara and the tan-mdatrdas are evolved from prakrti and are origins of other evolutes as well.) TSS 3. shodasha vikarah vikaras or vikrtis, sixteen evolutes: 41 42 INTRODUCTION: PART 3 indriyas; eleven senses, as follows: mind, five cognitive senses, five active senses bhiitas or tattvas; five gross elements: space, air, fire, water, earth (evolved in that order) (Buddhi, ahamkara, the five tan-m@trds, the eleven indriyas, and the five bhatas or tattvas constitute twenty-three evolutes of prakrti.) TSS 4. purushah purusha: The conscious principle, ever-pure, ever-wise, ever-free: - Souls in non-theistic Sankhya - Souls and God in theistic Sankhya TSS 5. traigunyam Three gunas: sattva, rajas, tamas. (For an explanation see BhG chaps. XIV, XVII, XVIII.) Three attributes of prakrti, which are in equilibrium before the creation of evolutes. The three attributes represent the principles of illumination, activity and stasis. Their disequilibrium in various proportions produces the evolutes. TSS 6. saficharah There is a chain of transitions from non-evolute prakrt1 towards the evolutes, ending at the grossest evolute, the solids (earth). TSS 7. prati-saficharah There is also a chain of reverse transition from evolutes towards dissolution into prakrti. TSS 8. adhyatmam-adhibhitam-adhidaivam adhyatma: the categories under direct control of the spiritual self (purusha or atman): Mental: mahat or buddh1, intelligence ahamkara, ego manas, mind Physical: Five cognitive senses Five active senses TATTVA-SAMASA-SOTRAS 43 adhibhita: attributes of the objects of experience, such as the intelligible, the identifiable, the thinkable, the sounds heard, etc. Corresponding to the adhydtma categories, but dwelling in the objects of experience. adhidaiva: relating to the celestial and subtle worlds, conscious powers of nature, angelic beings, planetary deities, etc. TSS 9. paficha abhi-buddhayah Five activities of intelligence: abhibuddhi: “I must do this” abhimana: “I do this” ichchha: desire, want kartavyata: indulgence of the cognitive senses kriya: operations of the active senses (There are also alternative explanations in various commen- taries.) TSS 10. paficha karma-yonayah Five causes and results of action: dhrti: resolution of mind, speech and action Shraddha: inclinations of faith: generosity of mind, celibacy, charity, acts of prayer sukha: acts undertaken with prayer or expectation of a com- forting or pleasant result a-vividhisha: the tendency that blocks the desire for knowledge vividisha: desire to know matters relating to spirituality, especially the conscious principle TSS 11. paficha vayavah Five pra@nas: prana, apdna, samana, udana, vyana The five fields of vital energy in the person. TSS 12. paficha karma@tmanah Five types of living beings with regard to their actions: 44. INTRODUCTION: PART 3 vaikarika: with sattvic ego, naturally inclined to perform good deeds taijasa: with rajasic ego, naturally inclined to perform evil acts bhatadi: with tamasic ego, performing acts of stupefaction; these are of two types: sanumana: performing good acts of stupefaction niranumana: performing evil acts of stupefaction (The four sttras which follow [TSS 13-16] enumerate fifty modi- fications of intelligence.) TSS 13. paficha-parva avidya Five kinds of ignorance (viparyayas or kleshas in the Yoga- siitras), also known as the five major hells: avidya: ignorance - mistaking the eternal for the non-eternal, mistaking the non-eternal for the eternal; + mistaking the pure for the impure, mistaking the impure for the pure; - mistaking pleasure for pain, mistaking pain for pleasure; « mistaking the self for the non-self, mistaking the non-self for the self. asmita@: \-am-ness rdga: attraction dvesha. aversion abhinivesha: fear of death, that “May I not cease to be” (These five kinds of ignorance have a total of sixty-two sub- divisions.) TSS 14. ashtavimshatidha ashaktih aShaktt, twenty-eight kinds of incapacity: - Incapacities N. of mind | of five cognitive senses 5 of five active senses 5 Subtotal NV 11 - Incapacities of intelligence AZ Total N 28 TATTVA-SAMASA-SOTRAS 45 The incapacities of intelligence are explained as various possible false views held concerning the nature of the cate- gories of reality. These are the opposites of the nine tushtis and eight siddhis of TSS 15-16. TSS 15. navadha tushtih tushtis, nine complacencies (four spiritual and five external): - Four spiritual complacencies: - Matter will give me realization. - Renunciation will give me realization. ¢ Time will bring forth realization. - Destiny and luck will give me realization. - Five external complacencies, based on five steps of dispas- sion (vairdgya): « The ways of earning wealth are violent, exploitative and painful. « Guarding wealth and the sources of pleasure is painful. « Wealth, luxury and pleasure, even well-guarded, are temporary; there is no permanency of feeling of security about them. - No matter how many objects of senses one enjoys, there is no satisfaction, and the desires blaze evermore. - It is not possible to enjoy oneself without hurting other beings. TSS 16. ashtadha siddhih siddhis, eight accomplishments (not to be confused with the siddhis of yoga): ¢ Three primary siddhis: -« Removal of the three kinds of suffering (see TSS 23) - Five secondary siddhis (the means to the three primary ones): « Contemplation with a logical mental process « Knowledge gained from words and from authoritative scriptures - Study - Gaining (noble) friends, that is, guru, disciples, co- seekers, with whom one may discuss spiritual matters ¢ Self-purification 46 INTRODUCTION: PART 3 TSS 17. dasha milika-arthah miilika-arthas, ten fundamental tenets of Sankhya philosophy: « There is a conscious self; there is an original, unmanifest nature, prakrti. « There is a single, unmanifest cause of all material objects, namely, prakrti. « The conscious self exists for no other one. - Matter exists for serving the conscious self. + The conscious self is separate and different from the unconscious prakrti and its evolutes. - The conscious self is mot an agent of actions. « Union of matter with spiritual self occurs. « Separation of matter from spiritual self occurs. - There are many purushas, conscious selves. - After total self-realization the body may continue by the momentum of its own laws. (The fifty modifications of intelligence [TSS 13-16] and the ten fundamentals [TSS 17] constitute the sixty factors discussed in the ancient Shashti-tantra, ‘The Book of Sixty’.) TSS 18. anugraha-sargah Fivefold compassionate creation: - The five subtle elements (tan-mdatras) (see TSS 2) « Also, the appearance of divine, incarnate sages 1s considered compassionate creation. TSS 19. chaturdaShavidho bhita-sargah Fourteen kinds of living species of this and subtler or celestial worlds (the list is irrelevant and not exhaustive). TSS 20. trividho bandhah Three kinds of bondage: prakrtika bandha: identifying the self with the eight prakrtis (enumerated in TSS 2) vaikrtika bandha: renunciates becoming attracted to objects of pleasure dakshina bandha: (1) common worldly people’s involvement with ordinary desires and needs of life; (2) an ascetic’s dependence on the offerings of laymen TATTVA-SAMASA-SUTRAS 47 TSS 21. trividho mokshah moksha, three kinds of liberation: « Arising from the full expansion of knowledge - Arising from the elimination of attachments - Arising above good and evil, when the self has abandoned all prakrtic identifications TSS 22. trividham pramanam pramanas, three valid proofs: - Direct perception - Inference - Authority of realized ones and their revealed scriptures TSS 23. trividharh duhkham duhkha, three kinds of pain: Gdhyatmika: intrapersonal; to be cured by internal means: «mental, such as desire, passion, jealousy, greed, fear, depression, etc.; of these, the antidote to passion is control the antidote to anger is compassion the antidote to attachment is self-analysis the antidote to fear is wisdom about the true nature of categories (evolutes) the antidote to jealousy is generosity and magnanimity the antidote to depression is non-attachment +» physical, the imbalance of humours adhibhautika: caused through the agency of other beings adhidaivika: caused through the agency of natural forces and the conscious powers of the subtler worlds TSS 24. etat paramparaya yathatathyam This is the order as it is taught in the Tradition. TSS 25. etat sarvam jfiadtva krta-krtyah syat na punas trividhena duhkhena abhi-bhiyate. Knowing it all, one fulfils himself; Then one is not overcome by the three kinds of pain. Yoga-sititras Chapter One Samadhi-pada (Chapter on Samadhi) Compendium of — - 9 = Sutras and Vyasa’s Bhashya Chapter One Sitra Page STATEMENT (UDDESHA) 1. Commencing the Teaching of Yoga 57 *Yoga is samadhi Five states of mind Effects of samadhi Two levels of samadhi DEFINITIONS (NIRDESHA) 2. Definition of Yoga 93 Samprajfidta also is yoga Three natures of mind: three gunas Natures and inclinations of personalities according to their guna compositions Nature of consciousness Discriminating wisdom 1s the lesser goal, seedless samadh1 is the final goal 3. Definition of Yoga Continued; Consciousness in Asamprajfiata 114 Consciousness in worldly inv olw@@eNTi_onlyan appearance * The indented portions of this compendium indicateaapagcone niyo yaragyggnas/ia 52, COMPENDIUM 4. Consciousness in Worldly Involvements 122 Relationship between chitta and purusha CHITTA-VRTTI AND NIRODHA 5. Fivefold Vrttis, Afflicted and Unafflicted 135 Cycle of vyttis and sarhskaras Final dissolution of chitta 6. Vrttis Enumerated 148 7. Three Valid Proofs (Pramanas) 149 Direct perception (pratyaksha) determines the specific Inference (anumd@na) determines the general and homogeneous Nature of revealed authority (agama) 8. Perversive Cognition (Viparyaya) 162 Why perversive cognition is not valid It is identical to the five afflictions (k/eshas) 9. Imaginary Cognition (Vikalpa) 171 Philosophical errors Examples of such errors 10. Sleep (Nidra) 178 Why sleep is a vrtti Three kinds of sleep Why it must be controlled 11. Memory (Smrti) 185 What does the chitta remember? Relationship of buddhi and memory Two kinds of memory Why vrttis must be brought to nirodha THE TWO MEANS 12. Nirodha by Practice (Abhya@sa) and Dispassion (Vairagya) 193 The flow of mind-stream in two directions Abhydsa and vairagya channelising in both 13. Definition of Practice (Abhydsa) 198 Zeal in practice COMPENDIUM 53 14. How Practice Becomes Firm of Ground 202 By asceticism, celibacy, knowledge and faith 15. Dispassion (Vairagya) Defined 205 Craving must be conquered Stages of vairdgya 16. Transcendent Vairagya 212 Lower vairdgya and higher vairagya Effects of the transcendent vairdgya: first, freedom from cycles of birth and death second, ultimate knowledge and kaivalya PRIMARY AND SECONDARY YOGA 17. Four Levels of Samprajfiata Samadhi (Secondary Yoga) 218 Explained; these samadhis need objects of concentration 18. Asamprajfiata Samadhi (Primary Yoga) 248 Free of all vrttis Achieved through transcendent vairdgya Without objects of concentration Seedless 19. Bhava-pratyaya Samadhi (Secondary Yoga) 256 Videhas enjoying the subtle world of sarnskaras Prakrti-layas enjoying prakrti in equilibrium Both mistaking their state to be kaivalya UPAYAS: METHODS 20. Five Methods 264 Faith 1s like a loving mother Sequence in achieving success in the methods 21-22. How Quickly Yogis of What Strength Gain Their Goal 271 AN EASY METHOD 23. Practising the Presence of God 277 The easy way of grace, simply by turning one’s awareness to God 54 COMPENDIUM 24. Who Is God? 282 Afflictions, actions, fruitions erroneously attributed to God How God is unique, different from those who have achieved liberation Relationship of God and the Scriptures Only one God 25. Seed of the Omniscient 295 Knowledge in the lesser beings is seed of the omniscient Where knowledge reaches unexcelled perfection, that is God God’s purpose in imparting knowledge is to confer grace eternally in all creations 26. Guru of the Most Ancient Ones 305 He is not delimited by past or future 27. OM Signifies God 309 Relationship of OM with God, not only the signifier and the signified but an eternal relationship 28. Recitation (Japa) of OM 315 Contemplating God with yapa Japa helps accomplish the “sitting” Then the Supreme Self shines forth 29 Then Inward Consciousness Develops and Obstacles Are Annulled 320 This is the result of the practice of the presence of God Self-realization also accrues OBSTACLES AND THEIR CORRELATES 30. Nine Obstacles (Antardyas) or Distractions (Vikshepas) 324 Defining the nine obstacles 31. Five Correlates of Antarayas 329 Defining the five correlates They do not occur in a mind that has reached samadhi COMPENDIUM 55 OVERCOMING OBSTACLES: METHODS FOR PURIFYING AND STABILISING THE MIND 32. Practice of One Reality to Overcome Antardyas 333 Refuting the view that mind is only momentary Establishing that one continuous mind has many objects 33. Four Purificatories for the Mind 340 Explaining the four Then the mind becomes clear, pleasant, stabilised 34. Controlled, Slow, Smooth Breathing 346 Stabilising the mind through awareness of controlled breath 35. Experience of Subtle Celestial Elements 350 What concentrations lead to which experiences Stabilising the mind through these Purpose of these experiences: to strengthen faith and to increase mind’s capacities, leading to perfection of five methods 36. Light of Buddhi (Jyotishmati) 355 Concentration in heart lotus Experience of lights of various kinds Experience of brilliant vast space l-am-ness as oceanic consciousness Jyotishmati of two kinds. vishokd and asmua-matra Stabilises the mind 37. Muiund-field Attuned to Sages 359 Becomes stabilised 38. Knowledge of Dream and Sleep States 361 Stabilises the mind 39. Freedom in Choosing the Objects of Concentration 365 The mind concentrated on any object of one’s inclination will form the habit of becoming stabilised 56 COMPENDIUM 40. Highest Control (Vashikdra) over the Subtlest and the Vastest 368 Then the mind needs no further purificatories SAMAPATTIS: COALESCENCES AND SAMADHIS 41. Defining Coalescence (Samdpatti) 371 Analogy of objects reflecting in crystal is like mind’s coalescence with: the objects apprehended (grahya) the instrument of apprehension (grahana) the apprehender (grahitr) 42. Vitarka-accompanied Coalescence 380 Confusions of word, object and knowledge They alternate in this lower coalescence 43. Nir-vitarka Coalescence 387 Devoid of former confusion and alternations Mind-field totally coalescing with objects of apprehension Unitary knowledge, not dwelling on parts, even atomic ones How objects gain a self-nature Refuting the view that there 1s no “whole” consisting of parts 44. Sa-vichadra and Nir-vichara Coalescences 399 Respectively, accompanied with and not accompanied with the delimitations of time, space, causation Dwelling on subtle aspects of elements and subtle objects; unitary experience Realization as though mind devoid of its own nature 45 The “Subtle” Extends up to Prakrti, Which Has No Marks 404 The degrees of the “subtle”; finally the subtlest is prakrti. Is not purusha the subtlest? 46 Samadhis with Seed 409 Lower coalescences have objects of concentration as seeds of sarhskdras COMPENDIUM 57 47. Proficiency in Nir-vichdra 41 Total purification leads to spiritual clarity Then the yogi no longer suffers but is compassionate towards suffering beings 48. Truth-bearing Wisdom 414 Three ways to wisdom 49. Truth-bearing Wisdom Is Unique 416 Knowledge from scriptures or logic gives no realization of the specifics The higher knowledge is not gained from worldly direct perception That no external proof can test it is no refutation of higher knowledge 50. Sarhskaras of Samadhi-wisdom Counteract Other Samskaras 419 Reversing the cycle of vrttis and worldly sarhskaras Cycle of samadhi-wisdom, its sarnskaras and samadhi- wisdom again Would these samskdras not empower the mind? When realization is reached, the mind has no more function 51. Seedless Samadhi 424 It occurs when even the sarhskaras of samadhi- wisdom are countered State of nirodha in asamprajfiata is inferred only afterwards by seeing the time elapsed Nirodha-samskaras do not nurture the mind’s power, which 1s then dissolved, together with all samskaras When the mind 1s withdrawn, purusha then dwells in his own nature Introduction to Sutra 1.1 aria Perven waa arat wet wrdteed & Feat arswate ft wat ata carats weeaterersrarsrer | yogena chittasya padena vacham, malam Ssharirasya cha vaidyakena; yo pakarot tam pravaram muninam, patanijalim prafijalir Gnato’smi He who removed the impurities of the mind by (the teaching of) yoga, of speech by (his exposition of) grammar, and of the body by (composing his treatise on) the science of medicine, unto that doyen of sages 1 bow with joined hands.* Our homage to Shesha, the snake of eternal kundalimi, the residue that remains after the great dissolution, the one who incarnates again and again to teach the science of yoga. * This verse 1s often cited by authors on yoga, although its orginal source is uncertain 59 60 SOTRAILI In the mythologies of India, which are mostly parables for ex- plaining deeper philosophical truths, it is believed that Vishnu, God as Preserver, gathers the universe unto Himself at the end of an aeon and sleeps on the ocean of cosmic milk—an idea compar- able to the poetic notion of the Milky Way—on the curled-up snake of eternity known as Shesha, the Residue. A legend says that Patafijali was an incarnation of Shesha, and that at the end of his life he was seen being swallowed by a python. We believe that the greatest teacher of yoga, indeed, can be no other than a master of the snake called kundalini, which is, in fact, the snake of eternity, the residue that remains after the material consciousness is dissolved. Although it is uncertain whether the verse is authentically Vydsa’s own composition, we have paraphrased the homage paid in the beginning of some manuscripts of Vyasa’s commentary. Other com- mentators, following the Indian tradition, all begin their commen- taries with prayer verses which are neither translated nor para- phrased here. According to the Indian tradition of textual criticism, the subject matter of a text must include: lakshana: definition bheda: various divisions or categories of the science upaya: means, instruments or methods of obtaining the desired ends of the science phala: end results obtained In the Yoga-siitras the definition is stated in Sitra I.2: Yoga is the control of the fluctuations of the mind-field. The divisions are sSamprajnadta and asamprajfidta samadhis. The method is the eight limbs of yoga. The end result is kaivalya, absoluteness of conscious- ness, as explained in the fourth chapter. It is requisite that the author should also state in the beginning of his text the four binding reasons (anubandhas): vishaya. the subject matter of the text Prayojana_ its purpose adhikd@ra: the qualification of the student sambandha: the relationship of these three with the text SUTRA I1 61 The subject of the Yoga-sitras is, of course, yoga with its var- ious categories and subdivisions, methods, and the end result. The purpose is self-realization (kaivalya) and release or liberation (moksha). The student is qualified whenever he has the jijfiasa, desire for knowledge, and mumuksha, determination for libera- tion. One who has the desire for knowledge is called a jijfadsu and one who has the determination for liberation is termed a mumuk- shu. These are the qualified students of yoga. The relationship between yoga and the Yoga-sitras is that of an expositor and exposition; the relationship between yoga and the student is that of a practice and its practitioner; and the relationship between the student and liberation is that of an achiever and his goal. Siitra I.1 is an adhikGra-sittra or uddesha-sitra (see Prologue, pp. 20-21) stating the topic of the text. 62 SUTRAII1 Sitra 1.1 AT VAUTTMTATT | atha yoganushasanam atha: now, at an auspicious moment of transition yoga-: (of) yoga anu-: within or following (a tradition) Shasanam: instruction, discipline, teaching Now, at this auspicious moment of transition begins the instruc- tion in the discipline of yoga following the past tradition. Vyasa’s Commentary Atha ‘now’—this word here has the purpose of indicating author- ity, qualification and commencement of the subject matter, so that the science called the Discipline of Yoga be known as the subject matter, the instruction of which commences by those authorized to those qualified. Yoga 1s samadhi. And that samadhi is a universal attribute of the mind-field (chitta), common to all levels. The five grounds, levels, of the mind-field are: kshipta. disturbed midha_ somnolent, stupefied vikshipta: distracted ekdgra. one-pointed niruddha_ controlled Among these, that samadhi subordinated and eclipsed by distrac- tion in a distracted mind-field is not fit to be included within the category of yoga. That, however is called samadhi of wisdom (samprajfiata yoga), which in a one-pointed mind-field + fully illuminates an actual state or object (artha) that has become real, has been realized, + diminishes the afflictions and impurities (k/eshas), SOTRA I.1 63 e loosens the bonds of karma, and « brings about the possibility of control (nirodha) face to face, as it were. As we shall explain later, that state of samprajfdta samadhi is of four types: « accompanied by discursive thought « accompanied by subtle thought * accompanied by ecstasy « accompanied by I-am-ness However, when all the modifications (vrttis) have come under control (nirodha), then it is called the acognitive (asamprajfata) samadhi. Discussion The exposition on this siitra will be divided into three sections, one for each of the three words atha, yoga and anushdsana. I. ATHA Certain words in the tradition are considered auspicious; that is, their occurrence in the beginning of a text imparts a blessing. Even though the translation of the word is not a blessing, its pronuncia- tion in itself invokes a blessing. All the commentators quote: The words OM and atha came from the Creator’s throat in the beginning of the creation; hence both these words are auspicious. It is a norm in all theistic traditions to begin any undertaking with the invocation of a blessing; here no special words are used for that purpose alone; rather the word atha is bifunctional: May the study undertaken, the guidance given and received, and the disci- plines observed come to bear their desired results without impedi- ments. The Brahma-siitras, the major text of the Vedanta philosophy, 64 SOTRAII also begins with the word atha. Shankaracharya’s commentary on this passage (Brahma-sitra 1.1) says: The word atha, used 1n an entirely different sense, yet invokes a blessing merely by its pronunciation. Now we come to the literal sense of the word and its function as part of the teaching itself. Atha is a word of the particle (avyaya) category. Such words remain unchangeable in all grammatical and syntactical situations, and express states that are themselves immut- able. Atha denotes a transition. How can a transition be immutable, when any transition always occurs only as part of a mutability? How can one conceive of a transition without a change? The answer to this question is that it is human nature to observe transitions. People throughout the world celebrate the transitions of sun and moon from season to season and year to year. Major festivals are designed for the celebration of these transitions. The transitions of a life cycle are also observed with great joy or solem- nity. Baptisms, weddings, bar mitzvahs, confirmations, as well as graduations and anniversaries, come within this category. The yoga tradition celebrates sixteen sacraments, starting from before con- ception and continuing through initiations, marriage, renunciation, up to the last rites. It is not possible, however, for one to celebrate every transition of life. Most people are not even aware of their subtle transitions, such as, for example, the change in breath rhy- thms that occurs about every ninety minutes, varying somewhat among different individuals. In the methods that great yogis employ to teach their disciples, only the fewest words are used. A disciple must understand many levels of meaning from a single sound. The word atha expresses the “now” of a transition. The student is advised by use of the word atha that he must learn to observe the now of a transition. He must learn to notice, for instance, the exact moment when the breath rhythm shifts from one nostril to the other. The yogis know that no transition occurs without first touching the “eternal now.” When this is understood, an instantaneous illumination may take place in the disciple’s consciousness. SOTRAIL1 65 Transitions are discussed here with a view to understanding the yoga philosophy of time, space and causation. For most observers all time and space pass through a series of causes and effects—one thing seems to lead to another, each cause producing an effect, one object becoming another from one moment in time to another, moving from one space to another. While this is so at a superficial level at which those uninitiated into advanced yogic disciplines perceive the relative reality of worldly phenomena, yoga masters experience things at a deeper level. They say that it is not that a prior cause produces a subsequent effect, a former moment gives birth to a following moment, one particle causes momentum in another. Rather, all of these moments, particles and spaces are united in a common field (kshetra). No particle or moment passes from one state to another without first touching that common field on which the former and the latter are united. In other words, all transitions among pluralities occur only through the touch of a common singularity. There is no abrupt jump. All the fields are united in the supreme field of infinity. In this field there is no past, present or future—no prior or posterior. When the breath rhythm shifts from one nostril to the other—or more accurately, the energy flow moves from id@ to pingala or vice versa—for a micromoment the consciousness passes through the central stream called the sushumna.' An initiate is advised to get hold of that moment, dwell in it, and enter the infinite consciousness through it. 1 In yoga teachings all movement and configurations of the physical body are considered to be gross manifestations of much subtler currents and fields, called the n@gis Within the human personality flow 72,000 of these subtle energy channels, around which such things as the nerves and organs group themselves The central nadi, metaphoncally said to be one ten-thousandth of a hair’s breadth in diameter, flows through the spinal column and ts known as sushumnd On the right side of sushumnd 1s pingala nadi, which controls the sympathetic branch of the autonomic nervous system and governs “active” (masculine, solar) functions On the left side of sushumnd 1s ida naédi, which controls the parasym- pathetic branch of the autonomic nervous system and governs “intuitive” (feminine, lunar) tunctions By certain systematic yoga disciplines the :¢@ and pingala@ nadis are balanced so that the sushumnd channel opens and samadhi is possible For more complete information see Swam: Rama, Rudolph Ballentine, M.D , and Swami Ajyaya, Ph D , Yoga and Psycho- therapy (Honesdale, Pa Himalayan International Institute of Yoga Science and Philosophy, 1976), pp 42-43, 45, 53-55, 58-59, 266 See also “The Awakening of Kundalini” and “Energy of Consciousness in the Human Personality” in Inspired Thoughts of Swami Rama (Hones- dale, Pa Himalayan International Institute, 1983), pp 197-230, and “Laya Yoga™ and “Kundalini Yoga” in Swami Rama, Choosing a Path (Himalayan International Institute, 1982), pp 147-94 66 SOTRAII To go further: We experience our world in terms of moment- particle coordinates. Each particle has a movement within a moment, and many particles together make an object, a phenomenon; many moments following one upon another make a certain length of time. The yogi says that it is not true to say that a prior moment’s cause produces the subsequent moment’s effect, although it cer- tainly does appear to be so in a world of transience. But when the many transiences are transcended, the actual reality is very different. Each moment arises directly from infinity. Each moment dissolves into infinity. The next moment also arises directly from infinity. Concentration on what is between the dissolution of the prior moment and the arising of the subsequent moment opens the gateway to infinity. The word atha reminds the initiated disciple to concentrate on such immutability as is perceived in transitions as explained above. Let him dwell in the now. As the concentration is refined, the now covers only a micromoment. Soon the disciple learns to step aside from the procession in which he was previously a participant. The procession of particle-moment coordinates may continue for other participants, but not for the disciple who has stepped aside. While he may continue to watch it from outside as a spectator, as it were, he 1s not moved by its motion or momentum. The karma process ceases here; he dwells in the eternal now. This now is the beginning and the end of the Discipline of Yoga. There is a controversy among commentators concerning the real purpose of the word atha. As has already been mentioned, the word expresses: @nantarya. transition in a sequence adhikara: a teacher’s authority, a student’s fulfilment of a qualifi- cation, and simply the statement of commencement Commentators have said nothing about transition or the awareness of now within the oral tradition. They have taken into consideration SOTRA LEI 67 other purposes of the word and agree that the word simply expresses (a) commencement of the topic, and (b) Patafijali’s authority to un- dertake the same. In their view it does not express any kind of sequence in which there might be any implication of a student fulfilling a qualification. They say the word atha expresses here adhikara and not dnantarya. It is interesting to contrast this with the first stitra of the Brahma- siitras by the same Vyasa: Now, from here on the desire to know Brahman. Shankaracharya? says of that siitra: The word atha expresses here Gnantarya and not adhikara. Although metaphysical texts, especially those of the Vedanta philosophy, state that a student is qualified when he has practised the “six treasures” (shaf-sampat): Shama: quietude dama: restraint uparati: withdrawal from worldly interests titaksha: forbearance Shraddha: faith, humility, surrender samdadhana. freedom from conflicts and although the Brhadaranyaka Upanishad (1V.4.23) says, 2 The eighth century sage Shankara 1s considered to be the greatest of the Indian philosophers Following in the footsteps of Gaudapada, the guru of his guru (Govinda), who wrote the Mandik \a-harikas, the most complete ancient statement on Vedanta philosophy, Shankara wrote definitive commentanes on the Upanishads, the Bhagavad-gita and the Brahma- or Vedanta-sitray as well as such philosophical works as Viveha-c hidamani ( The Crest Jewel of Discrimimation) Although his brief life of thirty-two years was accompanied by many miraculous events, his greatest accomplishment was the Ineral transtormation ot India by his restoration of the ancient Wisdom of the Vedas in the light of his advarta (non-dual) school of Vedanta and his establishment of many monastic schools to carry on the spiritual tradition He established four seats of supreme religious and philosophical authority in India which have been occupied by an unbroken succession of saints, titled Shankara- charyas, from his day to the present 68 SUTRAI1 then, pacified, controlled, having withdrawn, forbearing, harmonized, one should see the self in the self, none of these qualifications is implied in the Yoga-siitras. This is not to say that any unqualified student may be admitted to the study and practice of yoga. The commentators are simply discussing Patafijali’s actual intent in using the word atha. Pataiijali only wished to express his desire to convey the knowledge. A desire to know (jijfidsa) on the part of the student is implied and that Patafi- jali has this knowledge (jfana). There exist in the tradition prepara- tions prerequisite to imparting a teaching, such as (a) a student’s application and raising of questions, (b) his ascetic observances and purifications, (c) preparing the body through rasdyanas,} etc. Even though there is no question that Patafijali, himself probably an author on medical science, is aware of these and other prepara- tions, his use of the word atha—in the opinions expressed by commentators—does not imply any of these preparations. He only expresses the fact that he knows, and wishes the knowledge to be conveyed. All the other schools of philosophy, such as Vedanta, state that liberation is attained through knowledge, but they also prescribe various spiritual preparations. It is agreed among them that the means to attain that knowledge is yoga. That yoga is taught here. Patafijali asserts by the word atha that he is the authoritative teacher and wishes this knowledge of yoga to be conveyed. Hence he commences the teaching. 3 The science of rasayana 1s not well known and requires some explanation The word 1s derived from the multilevel word rasa, which refers to fluid essences of any kind In alchemy it means mercury, in herbal medicine it means a juice, in the human body all fluids are called rasas In the ancient medical science of dyur-veda an alchemy of the human body was practised whereby all the body’s base and corrupting factors were cleansed and converted into eae thereby reyuvenating the body These highly complex practises required appli- cation o' * internal purifications and disciplines, * dietary prescriptions, © herbal juices and potions, and . Pas of mercury, sulphur, gold, etc , administered in carefully prepared oses, Sometimes such an alteration of body chemistry was necessary when it was intended that the person remain in samadhi for a prolonged period of time, or when it was necessary to strengthen the body for especially strenuous practices SOTRAL1 69 Madhavacharya clarifies that since discipline (anushdsana) in- cludes the practices of pacification (Shama), etc., there is no point in also trying to make them as prerequisites under the word atha. The word atha has these purposes here: (a) an auspicious invo- cation, (b) a statement of Patafijali’s authority, and (c) a declara- tion of the commencement of Patafijali’s teaching. This is the view of the commentators. The oral tradition, however, concurs with YS 1.1: Now, this is the discipline of yoga. That is to say, if one could observe his transitions and the way the states between moments serve as gateways to infinity, all the stages of yoga would be at his command. The student’s qualifications are not denied but simply not stated until the word “discipline” (anu- Shasana) is encountered. According to the commentators, selectiveness as to the meanings of atha is applicable here only and not universally. That is why Vyasa says, Atha—this word here. Previous traditions within which yoga is taught by Patafijali also are important to these matters. The name of Yogi YAajfiavalkya occurs repeatedly in the Upanishads as one of the greatest meta- physicians of his time. His statement affirms the entire yoga tradition: Hiranya-garbha alone 1s the teacher of yoga, and no other. Brhad-yogi-yajfiavalkya-smrti X11 5 The word Hiranya-garbha means “the Golden Womb.” The word occurs in the ancient Vedas: In the beginning was the Golden Womb. Re-veda X.121.1 All the yogis insist that no individual person is a teacher, master, or guru, but that the Golden Womb alone is the guru. In that 70 SOTRALI womb the minds of all beings are like fetuses. As a fetus receives nourishment from the mother through the umbilical cord, so all minds in meditation receive knowledge from the Golden Womb, the Teaching Spirit of the Universe. This is similar to the Christian notion of the Holy Spirit, who is the teacher of all teachers. When one frees himself from all ego, all the knowledge of the Golden Womb flows into him effortlessly and naturally. Just as a fetus, receiving nourishment from its mother, does not know itself separate from her, so those in meditation do not know themselves separate from the Golden Womb. All revelation is of the grace that flows from the Golden Womb into the minds of those in meditation. Some traditions assert that the Golden Womb reveals itself in the beginning of creation in the minds of the first human beings. Others go so far as to say that the first human being is a Master, who is an incarnation of the Golden Womb, the Teaching Spirit that has become flesh and from whom all spiritual knowledge begins and is handed down through the lineage of the yogis. He is also known as the Progenitor (Prajapati) or Brahma (a masculine word not to be confused with the neuter word Brahman), the founder and first teacher of the Vedas. All the yogis trace their lineage, through their masters, ultimately to Hiranya-garbha or Prajapati or Brahma, whose own teacher is no other but Svayam-bhi, the Self-Existent Being. The Brhadaranyaka Upanishad, considered to be the oldest of the Upanishads and dating back to approximately the thirteenth century BC, states the spiritual genealogy of teachers up to that time. Brhadaranyaka Upanishad 1V.6.1-3 lists fifty-nine genera- tions of teachers, and VI.5.1!-4 lists sixty-six generations up to that time and going back to Brahma, who is the same as the Golden Womb. Other texts such as the Puranas give much longer lists. It is called a golden womb because when a master initiates a disciple into its mysteries, the disciple experiences within himself the presence of a golden light. Unlike the foggy light of the dream state, which is unclear consciousness, this golden light of the higher state of consciousness imparts a luminosity to the seeker’s mind, in the presence of which intuitive knowledge often dawns (Kena SOTRAILI 71 Upanishad 11.25). Often the visage of such a person shines with a golden light. The word “womb,” in addition to the explanation above, also suggests that an enlightened being, who has chosen to incarnate for the benefit of the world, often receives reminiscences of this supreme knowledge while still within the mother’s womb and is then born a teacher. The question arises that if Hiranya-garbha is the teacher of yoga, why is such importance given to Patafijali? Why does Patafijali present himself as such a figure of authority? The question may be answered in two ways: 1. The authenticity of the opening verse of Vyasa’s commentary is controversial because some manuscripts include it and others do not. However, the verse says that Patafijali is the same who incarnates again and again to teach the knowledge of yoga, even through he may bear different names from incarnation to in- carnation. 2. The other way lies in the word anushdsana, which we have translated as “discipline.” Il. ANUSHASANA The word anushasana is derived from the prefix anu and the verb root Shas. The prefix anu denotes that something is subse- quent, a follow-up to something else that formerly occurred or existed. The verb §ha@s means “to impart a discipline or a teaching” or “to teach with a definite discipline.” The English word “discipline,” meaning a field of study, is similar. A teaching without an atten- dant discipline will not be expressed with the verb Shas. From the same verb is derived the word for a disciple (Shishya), one who 1s to be taught with and within a discipline. In the ancient education systems of India the teaching of every subject was imparted within the context of an @shrama discipline with definite rules of life. There were three types of graduates: 72, SUOTRALI vidya-snataka: one who has mastered a science yrata-snataka: one who has demonstrated the mastery of personal discipline vidyd-vrata-snataka: one who has proficiency in a field of learning and has demonstrated the mastery of personal disciplines It was the third type of graduate who was most cherished as a disciple. Knowledge in the ancient ashramas was not imparted indiscriminately. Knowledge came to the philosopher (bra@hmana) and said, “I am your treasure; do guard me. Do not give me away to someone malicious— so that I may grow in strength. Only whom you know to be pure, controlled, a master of passions, a celibate— give me to him, a wise man who guards his treasure without negligence.” Lawbook of Manu 11.114-15 Similar injunctions are given in the tradition elsewhere and re- peatedly. The prefix anu has these two connotations in the word anushasana: 1. The discipline of yoga is being imparted only after the student has demonstrated his purity in observances of self-discipline and has prepared the ground in which the seed is to be sown. Be- cause this idea was inherent in the word anushdasana, it need not be expressed in the word atha. 2. The commentators say, “Shishtasya shdsanam-anushdsanam”: “AnuSshasana means ‘to teach that which has been taught before, to teach within an existing tradition, not claiming that anything new has been created by the author.’ ” Patafijali by using the prefix anu issues a disclaimer to his own authorship of the science even though by the word atha he has stated his authority to teach it. The word anushdsana also means “that (text) by which the science SOTRAI.1 73 (of samadhi, in this case) is taught, together with the means of its attainment and fruits, so that it fructifies and succeeds.” This knowl- edge is open to anyone who seeks absoluteness and liberation (kai- valya). Such a text taught within a tradition and with a discipline is called a Shastra; hence the entire science is known as yoga-shastra. In this context Vydsa’s sentence is again presented: Atha ‘now’—this word here has the purpose of indicating au- thority, qualification and commencement of the subject matter, so that the science called the Discipline of Yoga be known as the subject matter, the instruction of which commences by those authorized to those qualified.4 Il. YOGA As to the word “yoga,” Vyasa simply says, Yoga is samadhi. The word can be derived from the Sanskrit verb yuj, which occurs in Panini’s list of verbs (dhadtu-patha) in several forms as follows: yu of the fourth conjugation (yujyate), meaning “samadhi”; yuyir of the sixth conjugation (yunakri), meaning “samadhi”, and yuj of the tenth conjugation (yoyayati), meaning “to join” or “to restrain” or “to keep under control, as in yoking.” The English word “yoke” is acknowledged by the Oxford English Dictionary to be cognate to yuj, and so is the word “join.” “Yoke” 4 Its interesting to note that Patafiyal’s Mahabhdashya, his vast exposition on Panint's grammar, begins with words almost identical to YS 11 The first sentences of Vyasa’s commentary on the Mahabhdashya read as follows Now, the instruction in the discipline of words The word atha ‘now’ has the purpose of indicating authority, qualification and commencement of the subject matter, so that the science called the Discipline of Words may be known as the subyect matter, the instruction of which commences by those authonzed to those qualified Other similarities between the Yoga-sitras and Vydsa, on the one hand, and the grammatical texts, on the other, have been studied by numerous scholars. The relationship of the science of yoga and the science of speech has been explained to a certain extent in the author's book Mantra and Meditation (Honesdale, Pa Himalayan International Institute of Yoga Science and Philosophy, 1981) 74 SOTRAI1 is derived from the third yzj in the above list; “join” is from the second but its meaning is from the third. Ancient Vedic texts use the former two as meaning “to experience samadhi.” According to Vyasa, the word “yoga” in this stitra is derived not from the yuj of yoking or joining but from the verbs meaning “samadhi.” However, one is then left with the question of why the oral tradition often states that the word may be derived from the verb meaning “joining” or “yoking.” This may be explained by the fact that the ancient sages of the period of the Vedas and early Upanishads experienced samadhi as a union of the individual and the universal self, thereby lending a secondary meaning to the same verb. The primary meaning was probably “samadhi,” as seen in the most ancient hymns (for example, Rg-veda V.81.1), but elsewhere the Vedic and Upanishadic literature is replete with usage of the verbs from the fourth and sixth conjugations in the sense of “uniting,” “joining,” as well as “restraining” and “yoking.” Examples of this usage include Rg- veda 1.82.6 and X.101.3; Kaushitaki Upanishad 11.6; Kena Upani- shad 1.1; Brhadaranyaka Upanishad 11.5.19 and V.13.2; and numer- ous other places. A study of the ancient texts shows, therefore, that the forms are used interchangeably. The oral tradition has scant regard for the artificial rules of grammar, but the grammarians themselves admit, as does Patafijali (not in the Yoga-sitras but in the Mahabhashya, his work on grammar), that grammarians only acknowledge the usage of words as found in the Vedas and among the people. Therefore one need not concern himself unduly if there appears to be a conflict between grammarians and philosophers. Furthermore, since philosophy is being studied here, one needs to accept Vydsa’s statement that the word “yoga” in the Yoga-sitras means “samadhi.” This 1s also the view held by MA. The oral tradition goes on to explain that the process leading to samadhi begins with restraining the senses, and yoking the mind to the inner self, and that the experience of samadhi itself is joining the lower self and the higher self. All of these layers 5 Why Panini, considered to be history's foremost grammarian, chose to differentiate them so substantially can only be answered by the guess that perhaps by his time the conjyuga- tional forms of the verbs had settled into fixed meanings as recorded by him SOTRA LI 75 and levels of the endeavour and experience are included in the word “yoga.” And since “restraining,” “yoking,” or “joining” used separately would have been incomplete, Vyasa chose to derive the word from the verb meaning “samadhi.” This falls within the con- vention of Indian logic known as angdrigi-bhava: that is to say, when a statement is made concerning a complete entity (avigin ‘one who owns arvigas, or parts’), each one of its parts (amigas) is already included. MA says that the endeavour and experience of samadhi is inclusive of restraining, yoking and joining, since these fall within the eight awgas of yoga. BR says that not only a joining or union but even a separation (vi-yoga) may be included among the parts that constitute the complete endeavour of samadhi. The separation, according to BR, is between the conscious self and its attachment to matter: pum-prakrtyor viyogo pi yogah. AD also says that yoga as union means the merging together of mind and self (4tman) like that of water and salt. No further explanation of this theory is given. How this merging of mind and self in a yogi differs from the personality of one still in ignorance and bondage is not explained. He goes on to say that the word “samadhi” may be explained in two ways: ethat by which the mind 1s brought to concentration. In this instru- mental sense it is the eighth limb (aviga) of yoga. ethat state in which the operations such as prdna are brought under control. In this locative sense it 1s synonymous with yoga proper. The question arises that if samadhi, too, is enumerated among the eight angas, limbs, of yoga, then how can it be regarded as that whole, the angin, of which the others are limbs, parts, or the means thereto? This difficulty is resolved by different commentators in different ways. AD, for instance, implies that by the word “samadhi” Vyasa does not mean the eighth limb of yoga but simply yoga nama samadhanam: that “samadhi” means samadhana ‘har- monizing’, ‘a resolving of conflicts within and without’, in the same sense in which the word samadh@na is used among the “six trea- sures” prerequisite to liberation (p. 67, above). Both RY and SS 76 SUOTRAI.1 explain that yoga, meaning “samadhi,” has two levels as explained in YS I.17,18. The reader is referred to those two sitras, which explain the samadhi of wisdom (samprajfiata samadhi) and the acognitive (asamprajfata) samadhi. Of these two the cognitive, yet alloyed, is only a step toward the final goal of the acognitive. RY and SS hold that the former is a limb and a means (a7ga) while the latter is the true yoga in its entirety and perfection. RY further states that when Vy4sa says that samadhi is a universal attribute of the mind-field (chitta), common to all levels, Vyasa’s view is that samadhi is an attribute of the mind-field: because the modifications (vrttis) of the mind-field are attributes of the mind-field, samadhi being only their control or cessation (as defined in the present siitra), samadhi is an attribute of the mind- field! This seems to be totally untenable and does not fit any of the yoga traditions. An alternative explanation is that yoga is being taught to the students of Patafijali on two different levels: (1) an experiential level, which cannot be put into formal wording; and (2) a formal system of philosophy with its own terminology. Sometimes the two do not coincide. The formal systematization of the philosophy States that yoga is the control of the modifications of the mind- field and samadhi is the eighth of its limbs (a7igas) and means. Vyasa, the commentator par excellence, does not wish the student to forget that a true follower of yoga must see even beyond these definitions; otherwise why would he venture a definition of yoga in his commentary on YS 1.1 when Patafijali, from whose work Vyasa could not mean to detract, has already defined yoga in YS 1.2? When Vya4sa says Yogah samadhih ‘yoga is samadhi’, he is referring neither to yoga as defined in YS I.2, nor to samadhi as defined in YS 1.17,18, nor as it is included among the eight angas in YS 11.29 and II1.3. SOTRAI1 77 The problem is solved only by reading Vy4sa’s next sentence: And that samadhi is a universal attribute of the mind-field (chitta), common to all levels. The word “universal” (sa@rva-bhauma) needs an explanation. Liter- ally it means “that which remains in all bhiamis,” that is, grounds, levels or plateaus that are attained and subsequently passed on the way to the highest samadhi. What exactly are these bhamis at which the yogi arrives and then leaves behind as he proceeds to his goal? There are many definitions of this term in the Yoga-sitras and the commentaries. These should be studied in detail as the reader refers to the pertinent siitras: YS 1.30, I1.27, I1I.6. In com- menting on YS II.27, Vyasa defines the seven levels of attainment as follows: 1. One has recognized what he must renounce (pain); it no more needs to be known. 2. One has eliminated the causes of pain; they no longer need to be diminished. 3. One has realized the vanquishing of pain through attainment of the samadhi of total control (nirodha-samadhi). 4. One has cultivated the means of the removal of pain; that is, discrimination between self and non-self has been perfected. 5. The faculty of discrimination (buddhi) has now completed its work. 6. The attributes (gunas) of nature are dissolved into their material cause and no longer bind the self. 7. The self no longer has any relationships with material nature or the non-self and 1s now pure light, absolute, alone. In his commentary on YS I11.51 Vyasa describes the yogis at four different levels of attainment: 1. Those who have just begun the experience of light; these are called beginners (prathama-kalpika) 2. Those whose intuitive wisdom (rtambhara prajfa) has begun to blossom, they are being tempted by the powerful beings of the subtle worlds to enjoy the powers recently gained; these are at the honeyed ground (madhu-bhiimi). 78 SUTRAII 3. Those who have conquered the senses and their attractions and have mastered the elements; they have become firmly pro- tective toward all that needs to be cultivated and firm in all the duties they need to perform; they are prajfia-jyotis, for wisdom is their light. 4. Those who have transcended all processes and no longer have anything remaining yet to be cultivated (atikranta-bhavaniya). VM, however, enumerates four bharnis, as follows: 1. madhumati: honeyed, filled with sweetness 2. madhu-pratika: where the honey of the first ground has become as though it had been only symbolic of this second level to come 3. vi-Shoka: beyond grief 4. samskara-Shesha: where only the impressions of past karmas and experiences remain as deposits, but no fresh karma is formed® The question remains as to which one of these groups Vyasa refers when he says that samadhi is an attribute common to all the grounds of a yogi’s development. The answer is that even though VM says that the four, madhumati and so forth, are meant, that does not seem to be Vydsa’s intent, since he goes on to enumerate five states of the mind-field: kshipta: disturbed midha’ somnolent, stupefied vikshipta: distracted from meditation ekagra. one-pointed niruddha: controlled Before these five are discussed in detail, it is still necessary to understand what is meant by the statement that 6 Of these four bhamis the first 1s the same as no 2 of YS I115t The second, madhu- pratikd, 1s defined in Vyasa’s commentary on YS 11148 The third, vi-Shokd, 1s defined in YS 1 36. The fourth, samsk@ra-Shesha, occursin YS118 The reader should compare these references to the list SUOTRALI1 79 samadhi is a universal attribute of the mind-field (chitta), common to all levels. How can samadhi be an attribute in an agitated, somnolent or distracted mind? As MA explains it, the nature of the spiritual self is defined throughout the Sankhya and yoga philosophies to be pure, absolute, immutable. This nature never changes no matter what kind of mind serves as a mantle to the pure, spiritual self. Thus the tran- scendent being never loses its transcendence. Its immutability always remains unimpaired. This force, called consciousness, is never altered (YS 11.20,21; 1V.34). Only the mind-field goes through the three altered states of consciousness called wakeful awareness of objects, dream and sleep. Since transcendence remains unaffected, it equally permeates all functions, operations, experiences and states that are dependent on this consciousness. Since mind is regarded as a modi- fication of matter and is not spiritual, it is also dependent on the consciousness of the spiritual self, whom it has no power to corrupt in any way. According to YS IV. 18, all the vrttis of the mind-field are always known to the spiritual self. The natural state of this self is samadhi, which always remains so even though the mind-field goes through various alterations. This being the case, no question arises regarding Vydsa’s state- ment that samadhi is a state that remains throughout the various levels of attainment. A human being is a compound of the power of pure consciousness and the corruptible, alterable, mutable ma- terial (including mental) components. When a person rediscovers the separation of the spiritual component from the material one, that is called isolation of the self from matter (Kaivalya). It is not that the spiritual self itself had ever mingled with lowly matter, but that it had lent its own power to matter so that the latter could function as the mind. Its own sam&dhi remains unbroken. It is the universal (s@rvabhauma) common ground of all other operations of the compound personality. The total and permanent incorruptibility and immutability of the spiritual self is the fundamental tenet of yoga philosophy. If 80 SOTRAILI1 any of the attributes of this self were to increase or decrease even in an immeasurably minute degree, the entire tenet would have to be rejected. In that case transcendence would be no transcendence at all because it would be subject to alteration. There would simply be no point in pursuing yoga because it would only lead to a temporary state (parinadma), which is the cause of our pains. So it must be reiterated that samadhi is the permanent and natural state of the spiritual self. VM explains that the definition of yoga as control of the opera- tions of the mind-field (YS 1.2) is effective only with regard to the practical aspects of yoga. Lest one come away with the impression that the vrttis are apprehensions or cognitions residing in the self, Vyasa specifies that they are attributes of the mind-field. The tran- scendent illumination of the self imparts its luminosity to the mind- field, whereby the mind-field functions and even undergoes all of its operations and alterations. It is in this sense that Vyasa says, Samadhi is a universal attribute of the mind-field (chitta), com- mon to all levels. VB says that a little meditative concentration shows through even in the agitation, somnolence or distraction of the mind; hence, too, samadhi may be considered as the universal ground of all these alterations. In any case mind-field (chitta) is not to be confused with the pure consciousness (chiti). Here a question arises: If samadhi (in the sense of transcendence) is the permanent nature of the spiritual self and mind 1s regarded as a mode of matter, how can Vyasa say that samadhi ts a universal attribute of the mind-field (chitta), common to all levels VM has tried to resolve the apparent conflict by saying that it is not the entire mind-field that is meant. According to Sankhya- yoga philosophy, one of the four aspects of the inner sense is in closest touch with the self. That aspect is called the faculty of SOTRAI1 81 discrimination (buddhi). This faculty has two faces: an outward face, looking toward the conscious mind and the senses, that may be called “the faculty of intelligence”; and an inward face, looking toward the spiritual self, that may be called “the faculty of intuition.” The buddhi’s faculty of discrimination serves as the channel between the spiritual self and the rest of the personality. Buddhi partakes of that finest, purest-possible aspect of nature (prakrti) known as sattva, whose attribute is illumination. The light of the self by itself is immutable, and the self is untouched by any qualities of matter. However, the face of the self reflects in the buddhi like a ray of sun into a crystal mirror, from which it is deflected onto, or passes through to, other aspects of mind, and from there to the brain, the senses and the rest of the personality. It is this reflected or deflected light alone that operates the whole personality, while the spiritual self, the soul, remains aloof, immutable. Without the presence of this reflected illumination the human personality is nothing but dead matter. The presence of this reflected light gives to the buddhi, and thereby to the rest of the mind-field, the power which enables the whole mind to perform all of its functions and to go through all of its stages of development. Because this light of samadhi is ever-present in the back of the mind, in the inward face of the buddhi, it is in this sense that samadhi is the permanent and universal attribute of the mind even during its lower states of awareness. The presence of this state of samadhi, even in the lower, disturbed states, is demonstrated by the fact that no matter how agitated the mind may be at any given time it still concentrates on only one thing or another, one thought or another, one emotion or another. If it dwells on any thought for even a fleeting micromoment, it is still a level of concentration. Without this faculty of concentration, the mind could not even be agitated. The yogis dwell on and in the concentration, ignoring the surface agitation. Thus, once again, samadhi is a universal and permanent attribute of the mind. Of the many levels of the mind’s operations, one has to cease before another can be introduced. This is not possible unless buddhi and the mind-field establish control over each level. That the mind 82 SUTRAILI is able to shift from one level to another, one state to another, shows that it has mastery, control (mirodha)—the primary definition of samadhi (see pp. 86ff. and YS 1.2)—at all times. Thus also is samadhi a permanent and universal attribute of the mind-field. Manifestation of the degree of samadhi, however, is another matter. The mind, a modification of matter, is constituted of its three gunas. The disturbed states of the mind reflect the simple disequilibrium of the three gunas which is the common nature of all creation; the mind, being part of that creation, partakes of that disequilibrium. It is the varying degrees of disequilibrium in the proportion and predominance of the gunas that cause varying states of mind. Vydsa’s concern here is not with other bhamis but only with the five states of the mind-field (kshipta, etc.). Of these, the agitated (kshipta) state is dominated by rajas, totally unsteady, always flung about from one object to another. This is the wakeful state of a “normal” person in the world. The somnolent (madha) state is dominated by tamas, which represents the state of sleep and other forms of stupor such as being comatose, inebriated, drug-afflicted, or otherwise generally not alert. In other words, there is not a definite boundary line between kshipta and midha. Often a wakeful person considers himself to be quite alert but, under the influence of tamas, makes a stupid mistake. There are other examples of the alternation between kshipta and midha, or between the dominance of rajas and tamas. For instance, says VB, rayas draws us toward the objects of attraction, causing a mood called raga in which the mind 1s coloured by the object of attraction. When the wish to enjoy or possess the object of that raga is thwarted, a negation ensues. The mind becomes clouded with tamas, and consequently depression (vishada) begins. One can similarly analyse the alterations of moods and other emotional states by observing the alternating dominance of rajas and tamas. Vyasa has included kshipta and midha in his enumeration of the five states but then throughout the rest of the text has nothing much to say about them except where it is absolutely necessary, as in the case of the vrtti for sleep (nidra), which 1s discussed in YS SOTRA LI 83 1.12. The two states of kshipta and miudha are of no interest to Patafijali and Vyasa. They have been generally ignored by Indian sages, whereas they are a major preoccupation of contemporary Western psychologists. Our concern begins with vi-kshipta, a modification of, and some improvement on, the agitated kshipta. On the way to samadhi, sattva begins to assert its illuminative power. The mind begins here to find some concentration, but its former habits keep dragging it away from sattva. Rajas and tamas do not want to let go, but sattva has begun to make its presence felt. When the mind is still distracted from concentration, which experience has already begun, that state is called distraction (vikshepa). Vikshepas are the nine impediments (YS 1.30) and their five companions (YS 1.31). A mind afflicted by vikshepas is vikshipta. There arises the possibility that those experiencing meditation with such a distraction might claim themselves to be yogis. To eliminate such a misunderstanding about the nature of yoga, Vyasa says: Samadhi subordinated and eclipsed by distraction in a distracted [vikshipta] mind-field 1s not fit to be included within the category of yoga [that is, samadhi, since he has defined yoga to mean samadhi]. In a vikshipita mind samadhi occurs intermittently, in short bursts. It is not conducive to elimination of k/eshas (defined in YS I1.3ff ). When someone is overcome by an enemy, he is powerless and ineffective, in fact, he loses his very face, his very nature. When concentration is overcome by rajas and tamas in the wikshipta state, its sattva 1s nowhere to be found. To give another analogy, when a seed has fallen into a fire and remains there even for three or four seconds, it is thereafter unable to sprout. Likewise, when concentration has fallen into the fire of rajas even for three or four seconds, it has no power to lead a personality toward samadhi. Having dismissed the first three states as unworthy of a detailed definition (a-/akshya), Vyasa introduces the fourth state of mind, 84 SOTRAII ekadgra, or samprajfiata samadhi. He states that this is called sam- prajfiata yoga, samadhi of wisdom, which in a one-pointed (ekagra) mind-field «fully illuminates an actual state or object (artha) that has be- come real, has been realized, «diminishes the afflictions and impurities (k/eshas), «loosens the bonds of karma, and «brings about the possibility of control (nirodha) face to face, as it were. Here we need to refer to the original Sanskrit words to explain their purport. Artha is a purpose, an aim, as well as an object of pursuit or of concentration. In meditation reaching samprajfiadta samadhi (defined in YS 1.17ff.) the concentration is so deep that the object itself develops a mental reality as the flow of concentration remains uninterrupted. The true nature of the object is then realized, and consequently the very essence of that object, wherever it may be in the universe, 1s completely mastered. This will be explained in greater detail in Chapter 3. An object of concentration has to be real (sad-bhiittam). VM says that this eliminates a state like sleep, where there is intense concentration, but on its own tamas with no illumination of any- thing real. Vyasa could have simply said dyorayati ‘illuminates’, but he adds the prefix pra, resulting in pra-dyotayati ‘fully illuminates’. This has a special significance. Objects are often illuminated in our intelligence in the ordinary state of wakefulness; but that illumina- tion is not complete. The mind is disturbed by rajas and sees the objects in a distorted form. When a person with a diseased eye sees the moon, the mind is pseudo-illuminated by that experience and might be completely convinced that it is seeing two moons. All of our senses are at all times unreliable. Any reality we perceive is thus unreliable and not presented to us in its full form. Similarly, the knowledge gained from inferential logic 1s an im- paired one. It depends on data presented by unreliable, impaired, SOTRA LI 85 imperfect, incomplete senses. How can arguments developed on the basis of such indirect perception be reliable? What the logicians call direct perception through the senses is an indirect perception in the view of the yogis simply because (a) the multicoloured senses intervene between the mind and the external objects; (b) the imper- fect mind intercepts and reinterprets to the buddhi what has been presented to it by the unreliable senses; and (c) the senses, mind and buddhi all together conspire to present to the inner, reflecting self a picture that is incomplete, incorrect, impaired and distorted. In yoga epistemology, therefore, reality (sad or sat) is accurately seen only by the inner self directly in concentration without the intervention of the senses, mind and buddhi. It is this which the yogis call direct perception (pratyaksha), and all schools of Indian philosophy refer to it as yogi-pratyaksha. It is in samprajfiata samadhi that such a direct perception (pratyaksha) occurs. This alone is the full illumination expressed by pra-dyotayati. Such a realization of the nature of reality vanquishes the five afflictions (kleShas) (YS 11.3ff.). As these causes of bondage are eliminated, that which binds the spiritual self with buddhi auto- matically loses its glutinous strength. The causes of bondage are loosened. They are no longer capable of producing the future effects of any possible karma because the yogi has now risen above virtue and vice (dharma and adharma). Through this process final freedom from attachments (para-vairagya) ( YS 1.16) develops and one finally sees the possibility of reaching asamprajfiata samadhi, that for which all this was a preparation, that which is agin, the whole, for which all these are avigas, supports, parts and means thereto. The question arises that since samprajfidta samadhi has been described as fourfold (YS 1.17ff.), accompanied with discursive thought and so forth, does this indicate that the affliction (k/lesha) called ignorance (avidyd) is still present? How can such a state be called full illumination or realization? VB answers that the first three stages of samprajfidta lead to the fourth and may be consi- dered incorporated in it. In that fourth state arises the Truth- bearing intuitive wisdom (rtambhara prajfia) (YS 1.48), and the objection is thus overruled. 86 SOTRAII But beyond the realization of cosmic realities through intense concentration is asamprajfiata yoga, acognitive samadhi. Vyasa says, When all the modifications (vrttis) have come under control (nirodha), then it 1s called acognitive (asamprajfidta) samadhi. VB states that even the vrtti of the mind that is present in sampra- jfidta samadhi needs to be brought to nirodha, rendered inoperative, through the attainment of para-vairdgya (YS 1.6,18), and then asamprajnata samadhi is reached. Nirodha is defined as that state wherein eany fresh impressions of the external world, its experiences, rela- tionships and memories no longer arise, ethe state of samadhi creates its own impressions on the soul’s mental mantle, but «the impressions left in the mind-field from past experiences still remain. It 1s the force of these past impressions that continues to create for the yogi a physical reality, including the illness or health of the body and its regular operations, until the continuously strengthened samadhi-samskaras, the impressions of the samadhi being created on the mind, finally burn out even the past sarnskaras. Then the yogi 1s called a jivan-mukta, one who is liberated while yet in a body, using the body out of benevolence for the benefit of others. In other words, mirodha is not an absence of vrttis, says VB. It is not a cessation or suppression, as many contemporary translators mistakenly assert. If this were so, yoga would have to be defined as a particular condition of the substratum of those vrttis, the sub- stratum being the mind-field. Samadhi is not such a state of the mind. In the actual experience of samadhi, the mind, being under the control of the spiritual self, is not made blank. The mind may continue to function according to its own nature. The yogi is not a mindless being. His mind has become, however, an instrument under his control. The modifications of the mind continue, but SOTRA I.1 87 under his direction. Past sarhskaras remain operative at first until only the nirodha-samskaras remain ( YS I11.9,10; IV.26). As someone with a torch in hand finds the object he looked for, and then abandons the torch, so, attaining knowledge through spiritual awakening, one should leave the awakening behind. (This passage has been quoted by VB from an unknown source and a somewhat similar passage is to be found in Brahma-vidya Upanishad, 36.) The word bodha is translated as “spiritual awak- ening,” from the verb root budh ‘to awaken’, ‘to get to know’. From the same verb is derived bodhi ‘a Buddha’s enlightenment’. Bodha can also mean “a teaching or direction given.” This teaching may be given by the guru or simply be the direction one finds from one state to the next in the internal journey toward enlightenment. Finally one abandons these means to enlightenment because tran- scendental knowledge has dawned. Verse 5 of the Brahma-bindu Upanishad reads: One should attempt restraint (nirodha) only until it vanishes in the heart. This is the extent of knowledge and liberation; the rest 1s all useless expanse of texts! At this point VB takes up a challenge presumably presented by followers of Vedanta and Buddhist philosophies. Before we go further, let it be understood that Vedanta and Buddhism, like yoga, can also be understood at two levels: 1 The experiential level, in which there can be no disagreement with the yogis 2. The formal systems of philosophy The discussion here centers around the formalities of the system. Vedanta is regarded as the path of knowledge (jAdna). It is jfana-yoga, the yoga of knowledge proper. Vedantic texts say that liberation occurs through knowledge. Similarly, Buddhists regard samadhi as a step towards wisdom or knowledge (pa/fifia) among the “three jewels” consisting of 8&8 SOUTRAI1 sila: conduct samadhi: concentration pafifia: wisdom, knowledge NBB starts by presenting the controversy concerning the path of jfidna and yoga. He then attempts to reconcile the two by stating that liberation (moksha) does occur through jfidna, but that yoga is the means to jfid@na. In both commentaries, NB and NBB, Nagesha takes a solid Vedanta position with respect to the nature of Brah- man and believes that yoga is the means of eliminating ignorance about that nature. The arguments of VB, BG, NB, and NBB as to the difference or identity between the Sankhya purusha and the Vedanta Brahman will not be presented in our discussions. The commentators’ attempts to reconcile j#@na and yoga throughout their works are important and are summarized here from VB’s commentary. He asks why one needs all this emphasis on nirodha of the vrttis, when knowledge alone would suffice. Through the observance of the angas of yoga, as impurities diminish, knowledge is kindled till discrimination produces correct wisdom. YS IL 28 Obviously, knowledge and wisdom are the goals; and the avigas— the eight limbs of yoga that include samprajfidta and asamprajfiata samadhis—are the means thereto. It 1s impossible for the same state or entity to be the cause (of knowledge) and the effect (as final wisdom) simultaneously. So, assuming at least that samprajfiata samadhi is the means of knowledge and that asamprajfdta samadhi is the effect as knowl- edge, one could also postulate another possibility: that samprajfidta samadhi is the cause of knowledge by removing impediments in the way of knowledge. This postulation is supported by YS 1.41, which states that when the vrttis of the mind-field have diminished as though the mind is pure like a crystal, then the mind becomes one with (a) that which grasps (I-am-ness, the reflection of the SOTRAI1 89 pure self in the buddhi), (4) the instruments of grasping (the aharh- kara and senses, including mind), and (c) the objects grasped (the gross and subtle elements, etc.); dwelling in them, the mind becomes as of one colour with them. But asamprajfiata yoga will not be regarded as a means of knowledge because it is produced by the former, samprajfidta samadhi. Furthermore, continues the argument, no additional means for liberation are needed once knowledge has been produced. To him (it appears), “I have delay only as long as I am not yet liberated. Thereafter I shall prosper.” Chhandogya Upanishad V1.14.2 It is obvious from these scriptural words that knowledge which is totally independent of any other means or consideration is the means for liberation. When ignorance, desires, acts and so forth have ceased through the instrumentality of that knowledge, there is no further cause for transmigration (samsdara), which finally ceases. In other words, suggests the opponent, let us interpret the Yoga- siitras in conformity with the demands of the Vedanta and Buddhist philosophies and consider knowledge to be the goal. Let us consider asamprajfiata samadhi to be that goal synonymous with knowledge which Vedanta and Buddhist philosophies propose as the final goal—the ultimate step to liberation. Many sitras of Patajfijali, examples of which are quoted in this argument, can be interpreted to support this view. A proponent of the traditional interpretation of the Yoga-siitras opposes such an interpretation and wishes to remain true to the formalities of the system. He responds to his opponent by saying that this, too, is the result of the two levels of samadhi: that pain, which remains necessary because of past karmas and continues in succeeding reincarnations, should cease when knowledge is attained. As Vy4sa says in his commentary on YS 1.11, all these vrttis consist of pleasure, pain and delusion; therefore all of them should be brought under control (nirodha). Knowledge alone is not the means to diminishing the power of karma. Yoga, which is samadhi, is that means: 90 SOTRAL1 The yogi who has accomplished samadhi attains liberation in that very life, his heap of karmas immediately burnt in the fire of yoga. Vishnu-purana V1.7.35 Numerous other texts support this view. Like knowledge, asamprajfiata samadhi is a means of liberation by elimination of karma. While samadhi has this in common with knowledge, samadhi goes further. Asamprajfdta samadhi burns out all past impressions (sarnskaras) and thereby eliminates the effectiveness even of those karmas accumulated in previous lifetimes which would otherwise have begun fruition, involving (a) the current incarnation in a particular species, (b) the life span destined for that incarnation, and (c) the pain and pleasure ordained for the life span. This, called prarabdha, even though it may already have begun, is all cancelled once asamprajhata samadhi has burned the seeds of that prarabdha, whereas in the case of knowledge alone one must wait for final liberation until all the past karmas have fructified. Through yoga, as quoted above, the heap of karmas is immediately burnt, whereas in the case of knowledge a waiting period is implied by the quotation, “I have delay only as long as I am not yet liberated.” Immediate liberation is the efficaciousness of yoga. Its efficacy extends to the fact that pradrabdha karma, from previous lives, 1s rendered ineffective. There is no knowledge like that of Sankhya. There ts no strength like that of yoga. Mahabharata ( Moksha-dharma-parvan) 316.2 Here strength means the power to overcome the karma of former lives. Pain appears in the conscious principle, the spiritual self, only through proximity of the chitta-vrttis. It is a condition by reason of proximity (aupadhika) and not an innate quality. Obviously, then, yoga, consisting of the control of these vrttis, is the best means for that liberation defined as the cessation of pain. A con- dition ceases when the entity from which the condition proceeds ceases to be in proximity. SOTRAI.1 91 So, knowledge is not opposed to yoga. Knowledge (jfidna), re- nunciation (vairdgya), and the diminution of karmic force (karma- Shaya) are efficacious in total permanent eradication of pain only through that ultimate means defined as the nirodha of vrttis. The total and permanent nirodha of vrttis occurs only in asamprajfata samadhi, in which sarnskaras are totally eliminated and the mind- field is dissolved into the original equilibrium of prakrti, whereupon final liberation (moksha) ensues. Samprajfidta samadhi, being simply the foundation for asam- prajfiata samadhi, may be called a means to liberation; but the direct means thereto is asamprajfiata samadhi itself, as indicated by Vydsa in his commentary on YS 1.3 and as substantiated in other scriptures, such as: Liberation means to abandon the state as though one were some other, and to dwell in the identity of one’s own nature. Bhagavata-purana 11.10.6 Liberation, then, is simply the spiritual self dwelling in its own nature. Taking a slightly different approach, which is accepted by all others later in the work, NTC reiterates the well-known tradition of Vedanta that knowledge is gained through learning (Shravana), contemplating (manana) and meditating (nididhyasana). This ni- didhyadsana is the same as samadhi. Narayana Tirtha (NT) is a devout theist whose personal path is that of bhakti within the teachings of Vallabhacharya. Devotion and surrender (bhakti) to a personal God according to Vallabha’s version of Vedanta is NT’s basic approach throughout the Yoga-siutras. Though declaring his adherence to theistic Vedanta, he begins his commentary (NTC) by paying homage to the sages of all traditions He does not try to reconcile contradictions of philosophies but asserts that all the various yogas, such as advaita-yoga yoga of non-duality bhakti-yoga: yoga of devotion and surrender to a personal God brahma-yoga: yoga of Brahman charya-yoga yoga of denominational ritual devotions 92 SUTRALI dhyana-yoga: yoga of meditation hatha-yoga: physical yoga within the context of interior, subtle forces jfiana-yoga: yoga of knowledge karma-yoga: yoga of action kriya-yoga: yoga of ascetic practices ( YS II.1) lakshya-yoga: yoga of practising concentration on a target laya-yoga: yoga of dissolution mantra-yoga: yoga of the practice of mantras prema-bhakti-yoga: yoga of love and devotion Shiva-yoga: yoga of Shiva siddhi-yoga: yoga of siddhis (accomplishments of powers) vasana-yoga: yoga of directing hidden propensities are included in the eight limbs (arigas) of yoga. Throughout his larger commentary, Yoga-siddhanta-chandrika, he attempts to prove this view. SOTRA 12 93 Sitra 1.2 arateaeragratryed: yogash chitta-vytti-nirodhah yogah: yoga (is) chitta-: (of) mind-field vrtti-: (of) operations, activities, fluctuations, modifications nirodhah: control, dissolution Yoga is the control of the modifications of the mind-field. Vyasa’s Commentary This siitra was enunciated with the intent to state the definition of that (yoga). [Satra-] Yoga is the control of the modifications of the mind-field. Because the word “all” is not included to suggest “all operations of the mind-field,” it implies that samprajfidta also is included in yoga. The mind-field has three dispositions: illumination (pra-khya from sattva), endeavour (pra-vrtti from rajas) and stasis (sthiti from tamas); which leads to the inference that the mind-field is constituted of the three attributes (gunas). The nature of the sattva of the mind-field (chitta-sattva) is illum- ination; in contact with rajas and tamas it loves sovereignty (aish- varya) and sensuous objects. The same mind-field, when pierced by tamas alone, comes to unrighteousness (a-dharma), ignorance (a- Jfiana), lack of dispassion (a-vairdgya) and loss of sovereignty (an- aiShvarya). Again, when the obscuration by delusion has diminished from the mind-field, it shines in its fulness and in all directions; when this is pierced by a measure of rajas, it turns towards virtue (dharma), knowledge (yidna), dispassion (vairdgya) and sovereignty (aishvarya). When the impurity of the last vestige of rajas has been eliminated, the mind-field becomes established in its own nature. This state comprises only the discernment of the separateness of the sattva of the mind-field, the faculty of discrimination (buddhi) on the one 94 SUTRA I2 hand and the consciousness principle (purusha) on the other, thus reaching up to dharma-megha, the samadhi of the raincloud of virtue and of the knowledge of the nature of all things. The consciousness-potentia (chiti-Shakti) is immutable, unmov- ing, not transferable. The objects are shown to her, while she her- self is pure as well as endless. The state of discernment between buddhi and the consciousness-potentia is of the nature of sattva, and is a product of sattva. This illumination of discernment is opposite to the consciousness-potentia. Consequently, the mind- field, which has become dispassionate towards this discernment, brings even that discernment under control. The mind in that state is absorbed in sarhskaras alone. That is the seedless (nir-bija) sama- dhi. Nothing more is cognized there; hence it is called acognitive (asamprajfiata). That yoga, the control of the modifications of the mind-field, is thus twofold. Discussion This is a Jakshana-sitra or nirdesha-siitra, an aphorism defining yoga. Vyasa’s commentary also states the bheda, the two divisions of that yoga. In the yoga system of psychology there is a term antah-karana, meaning “the inner instrument,” which is the eleventh sense, in addition to the five active and the five cognitive senses. This antah- karana, or the psyche, is divided into four faculties according to function. manas: the active mind that receives sensations from the senses and sends forth reactions to them buddhi: the twofold faculty of discrimination, with its «outward face, the intellect, and «inward face, the intuitive wisdom ahamkara: ego, the faculty by which the personality establishes its identity, such as “I am this body” chutta; the entire mind-field, including the universal and individ- ual unconscious, as well as manas, buddhi and ahamkara SOTRAL2 95 The sitra states: Yoga is the control of the modifications of the mind-field. VB explains that the word chitta in this siitra does not signify only one of the above four faculties but the entire antah-karana. It is the substratum of its vrttis, that in which the functions take place, that in which the waves arise. It is also that very substratum into which the vrttis dissolve, that is, go into dissolution (Jaya). Yoga is the nirodha of the operations (vrttis) of the mind-field. The mind-field is a mutation (parin@ma) of sattva, which is the purest aspect of prakrti. The waves of fluctuations (vrttis) that arise in this field are part of that very mutation. This siitra may also be translated as follows: Yoga is the dissolution of vrttis into their origin in the mind-field. In some well-known translations the word nirodha has been ren- dered as “suppression” (Woods, Taimni) or “restriction” (Feuerstein). Nothing can be further from the intent of Patafijali and Vyasa. Nirodha is neither suppression nor restriction, nor even absence. Here we refer the reader to the discussion on pp. 86ff. To under- stand the word nirodha, one needs to comprehend the entire Sankhya scheme of evolution and involution, particularly the latter, which will be explained in the discussion on Sitra II.19. The last sutra of the Yoga-siitras (1V.34) defines isolation or liberation (kai- valya) as gunadnam prati-prasavah ‘the return of the gunas into their causes’, which means that (RY on YS IV.34) the sarhskdras dissolve into the mind, mind into asmuta, asmua into mahat or buddhi, and buddhi into gunas. BG also on YS 1V.34 explains this to mean 96 SOTRAI2 the dissolution of gunas into their cause, the prakriti, when they have been brought to the state of linga-body. YS 1V.32 also supports this view that the ultimate state of gunas arrives when all of the evolutes have already served their purpose insofar as the spiritual self is concerned and are of no further use. They cease to evolve or cease to continue in the state of disequilib- rium. They then dissolve into prakriti, never again to show their faces to the spiritual self, who has reached isolation. What has been stated as the final goal in the siitra explaining the fruit, goal, end result, of yoga (phala-siitra) (IV.34) is also supported by this sttra of definition (Jakshana-siitra) (1.2). According to VB on this sitra, nirodha of the vrttis of the fourfold inner sense (antah-karana) means their dissolution (Jaya), which 1s a particular state of their substratum, the mind. Such Jaya is yoga. It 1s not the absence of vrttis, because that does not fit the idea of a state of the substratum. BR comments: The vrttis are the parts (anga) of the whole (angin), which 1s the mind-field (chitta). Yoga means mrodha, that is, their dissolution (Jaya) into their original cause when their outward transmutation ceases and the process of mutation 1s reversed. Thus the effects of the gunas are dissolved back into their respective causes until the process of gradual nirodha leads the gunas to dissolve finally into the original prakrti, at which point the isolation of the spiritual self occurs. NB concurs. Yoga 1s the mirodha, turning back, of the vrttis This turning back 1s a particular endeavour which 1s supersensual, like the endeavor [of the mind to serve] as a source of the continuity of life-processes. This endeavour consists of conscious control (m- graha) of the mind-field, and causes the dissolving (vi-/aya) of the vrttis SOTRAI.2 97 Lest the reader confuse this concept of dissolving with the idea of rendering the vrttis non-existent, he needs to grasp the Sankhya theory of causation known as sat-ka@rya-vada. This theory is suc- cinctly presented in the Bhagavad-gité (11.16): That which is not, does not come into being; that which is, never ceases to be. The entities are transformed according to the attributes present within themselves, but there is never one speck of energy or entity more or less than there ever was or will be. This theory, stated by the founders of the Sankhya system nearly three thousand years before the modern laws of thermodynamics, is the foundation of the Sankhya view of causation. Nothing that ever exists goes into non-existence; it simply becomes unmanifest, the form returning to dwell as an attribute hidden in its cause, whence it originally arose and from which it may emerge again. This definition of nirodha as dissolution of vrttis into their source in the mind-field is confirmed by the intent implicit in many state- ments throughout the siitras and explicit in their commentaries. For example, YS 11.27 lists the seven grounds which the yogi attains and then leaves behind. Just before the seventh ground, isolation (moksha) or liberation (kaivalya), we read in Vydsa’s commentary the description of the sixth: The gunas, like rocks falling from the peak of a mountain, (crumbling and) finding no more resting place, are facing dissolu- tion into their cause. Together with that cause (prakrti), they are no longer produced into effects again, because they are of no further purpose to the spiritual self. By this Vyasa means that they are of no further purpose insofar as the individual self who is reaching isolation or liberation 1s con- cerned (YS 11.22). In this context, the reader is advised to study the Yoga-sitra discussions in the following sequence: I1.19, 1.2, 1.19, 1.45, 11.22, 11.26-27, 1V.32 and 1V.34. 98 SUTRA 12 Vyisa’s second sentence clarifies the definition of yoga: Because the word “all” is not included to suggest “all modifications of the mind-field,” it implies that samprajfiata also is included in yoga. The external vrttis are the valid proof, etc. enumerated in YS 1.6. But how can their control be the definition of yoga as samadhi, when sattvic vrttis of the objects of concentration still remain in samprajfidata samadhi? The answer is that the siitra does not say the control of all vrttis. In samprajfidta the rajasic and tamasic vrttis are under control, and so the wider definition applies. If the sitra had said all vrttis, then the definition would have been limited to asamprajfiata. \n the earlier stages of samprajfidta there remain objects of concentration, and its final stage is marked as the dis- cernment of the difference between the mental personality and the spiritual self. In asamprajfidta there is not even the awareness of this discernment or difference. The concept of nirodha is explained in various ways by the different commentators. BR and AD say that nirodha, control of vrttis, occurs when the mind’s constant alteration through its in- volvement with external experiences ceases; the mind 1s then turned inwards and consequently the waves (vrttis), as part of that very mutation or alteration, are dissolved into their origin. NTC explains the traditional Sankhya-yoga classifications and states that the mind-field (chitta) divided into the faculty of dis- crimination (mahat or buddhi), ego (ahamkara) and mind (manas) constitutes the inner sense (antah-karana). The vrttis are mutations of condition (avastha-parimadma), like a flame from a candle, and are of two kinds, internal (@bhyantara) and external (bahya). NTC does not define these, but presumably the internal ones are those that arise from the sarhskaras and those which guide the awareness inwards. The external ones, then, are those that are produced from sense experiences as well as those which lead the awareness outwards. Pacification or blowing out (upa-shama) of vrttis is nirodha, which means merger or dissolution (/aya) into their cause. Nirodha may be defined, then, as that state in which all the vrttis of the mind- SOTRAI.2 99 field are restrained. When the mind is free from disturbance of the vrttis, it may be held in the Supreme Self (parama-atman) and be made one with Him. A yogi who has attained this state is therefore called “joined in yoga” (voga-yukta) (NTC). NB also states that nirodha means to return the vrttis into their origin. This is a supernatural (atindriya) endeavour, like the main- tenance of the life functions, which does not occur through the efforts of the conscious mind or the senses. Nirodha means that the residual impressions (YS 1.18) of the vrttis cease to wax and wane; they no longer cause highs and lows but are rendered inoper- ative and ineffective; the tides of constant alterations and mutations no longer arise. Nirodha cannot be translated as suppression, cessa- tion or absence of vrttis, says NB, on two grounds: 1. In samprajfiata samadhi vrttis remain as explained above. 2. An absence is inoperative. It can produce nothing; it can leave no impressions (sathskaras). In YS 1.50 and III.9 it is stated or implied that samadhi creates its sarnskaras on the mind. Without the constant and continuous increase in the strength of such sarhskadras, the momentum of mind’s incli- nation and progress towards the higher ground would be unlikely. Therefore, briefly, in the following order of development, nirodha is «turning the mind away from external involvements to the inward pursuit. «dissolving the rajasic and tamasic vrttis into their guna origina- tion within the mind-field, so that ethe tide of samskaras no longer waxes and wanes; con- sequently «discernment of the distinction between the spiritual self and buddhi occurs, and «samadhi leaves its own samsk4ras on the mind-field. «finally, in asamprajfata, having the self dwell in the self (YS I 3) When an accomplished meditator who has reached asamprayridta opens his eyes to the world, all the vrttis, all the operations and modifications of the mind-field, are under the control of his volition. 100 SOTRAI2 Now to explain Vydsa’s statement: The mind-field has three dispositions: illumination, endeavour and stasis; which leads to the inference that it is constituted of three attributes (gunas). The commentators, studying Vydsa’s statement regarding the various mental dispositions produced by the three gunas, have included in their discussions the five levels (bhiimis) named in the exposition of Sitra 1. We follow the same traditional scheme even at the risk of repeating some of what was already explained in the last siitra. VM asks: How is it possible that a single entity, the mind-field, has all these different levels of agitation? The answer lies in the fact that it is a compound entity constituted of the three gunas. This one single mind-field goes through many conditions because it is composed of the three gunas whose disequilibrium produces conflict among them and results in one subduing the others and vice versa, so that the alternations and mutations of the mental states (pari- namas) occur. More about the parinamas will be discussed in the commentaries on YS III.9-15. Why did Vyasa begin enumerating the five states under Sitra | with rajas of the agitated (kKshipra) state, whereas the normal order in the texts is sattva, rajas, tamas? BR answers that unless you first show initiative and activity, you cannot state anything about its stupefaction through tamas or its pacification in sattva. Sattva is shown last because through it one rises to the final, higher grounds of the “concentrated” in samprajfiata and “controlled” in asampraj- Yiata. In the “concentrated,” the externalized waves cease. In the “controlled,” all the waves, as well as the residual impressions of past waves, are also dissolved. Again, Vy4sa says, The nature of the sattva of the mind-field (chitta-sattva) 1s illumination; in contact with rayas and tamas it loves sovereignty and sensuous objects. The same mind-field, when pierced by tamas alone, comes to unrighteousness, ignorance, lack of dispassion and loss of sovereignty. SOTRAI.2 101 Again, when the obscuration by delusion has diminished from the mind-field, it shines in its fulness and in all directions; when this is pierced by a measure of rajas, it turns towards virtue, knowledge, dispassion and sovereignty. The word chitta-sattva means sattva that has taken the form of the mind-field. The presence of sattva, the purest aspect, inclines one towards dharma: righteousness, virtues such as non-violence jfiana: wisdom that arises from yoga vairdgya: dispassion and control over desires for worldly or otherworldly pleasures ( YS 1.15) aiShvarya: sovereignty and spiritual freedom These four, according to Sankhya-karika 23, are the natural attri- butes of sattvic buddhi. Of these, the term aishvarya ‘sovereignty’ has been given special attention by the commentators. Sovereignty is defined as “the will not being thwarted in any area”; the loss of sovereignty implies that one’s will is thwarted by many impediments. The word aishvarya is an abstract noun formed from ishvara ‘the lord’, here not in the sense of God, but rather in a human sense of power, a lordship, a commanding presence, the ability to be effec- tive, to be in control of things. Of course, according to the yoga philosophy, one cannot be in control of things without first being in control of all one’s faculties and abilities and states. The word iShvara is derived from the verb root ish, meaning “to have power over,” “to have control over,” “to be able to (create, control, direct).” The presence of sattva gives one the clearsightedness so as to enjoy such lordship and effectiveness. The absence of sattva and the dominance of tamas robs the mind-field of such clarity, and consequently effectiveness in wielding power is lost This does not mean that one who wields power unrighteously is also endowed with sattva. Unrighteousness 1s a symptom of tamas, and it 1s only righteous effectiveness in wielding power which marks the presence of sattva. When sattva is weakened, one becomes dependent, no longer a sovereign. 102. SOTRAI.2 In the statement that the mind-field has illumination, initiative and stability as a result of the presence of the three gunas, it must be understood that the list is not exhaustive. Illumination entails all kinds of knowledge, but it is only symbolic, an example (upa- lakshana) of the qualities that are symptomatic of the presence of sattva. Others, such as a pleasant state of mind resulting in pleasant- ness of character (prasdda-guna), lightness, love, lovingness, etc. are to be understood as included. (See also the discussion on Si- tras 1.16, I.33ff.). In the case of rajasic qualities, not only will (volition leading to action) but also anguish, grief and such others are to be understood. The word “stasis” (sthiti) to express the attribute of tamas means both “stability” and “stagnation.” It sig- nifies also the veiling of the force of sarnskaras, which would nor- mally produce action from rajas. By sthiti are exemplified other qualities, like heaviness, obscuration, dejection or feebleness. VB explains illumination, initiative and stability as follows: Ilu- mination (khyati or pra-khya@) is the knowledge of reality (tattva- jfiana), and this is meant to include all sattvic qualities attendant thereupon. Worldly inclination or initiative (pra-vrtti) means action (karma), and is meant to include all rajasic qualities. Stability or stagnation (sthiti) means the cessation of the activities such as the vrttis in a state like sleep. This is meant to include all tamasic qualities. Even though this explanation may appear plausible at first glance, it later proves to be untenable, for if illumination means the realization of reality, that would limit the sattvic functions of the mind-field to dharma-megha samadhi. If sleep is the cessa- tion of all vrttis, how can sleep itself be included among the vrttis, as it has been in Patafijali’s scheme? MA and VB say, however, that in any case the cessation of vrttis in the sleep state? should not —- student ts advised here to note that in Sanskrit there are two different words for eee the sleep state as different from or contrasted with wakefulness and nidr@ the vptt: itself, that modification of mind which causes the sleep state to ensue or to continue The philosophical and psychological distinction between the two should be remembered in any further references to sleep, and the student should check to determine whether sushuptt asa state or nidr@ as a vrtti is being referred to SOTRAI2 103 be confused with samprajfidta samadhi, because it does not lead to the elimination of afflictions (kleshas). VM says that in the mind-field when rajas and tamas are a little less powerful than sattva but are of mutually equal strength, the person loves sovereignty—that is, independence, power, success and effectiveness—and obtains these. He is also drawn to the aes- thetic enjoyments of various sensuous pleasures. NB expresses it differently: When rajas and tamas are equal in strength and dominated by and serving sattva, it is then that a person is attracted to yogic accomplishments or so-called miracu- lous powers (siddhis) as well as to sensual objects; this is the agi- tated, kshipta, state. When tamas is eliminated and sattva is mingled with a little rajas, then the mind turns to virtue, knowledge, dispas- sion and sovereignty; this is the distracted, vikshipta, state. Vi- kshipta is so called because it is somewhat kshipta but sometimes manages to attain stability. It is also the mind of celestial beings as well as of seekers (jijfidsu) who are being thwarted by the obstacles (vikshepas) which are explained in YS 1.30 (AD). VM says that when sattva is powerful, the person is inclined towards concentration on true reality (tattva). But a little obscura- tion of sattva by tamas causes him to think that the eight siddhis (YS 111.45), yogic accomplishments, such as the power to become minute, are the true aim, the reality, which one had started out to pursue. When rajas now begins to affect the mind in that state, one is unable to maintain a hold even of the means to the attainment of siddhis; the mind merely loves them but is unable to accomplish them. It remains attracted only to the sensuous experiences, such as beautiful sounds, etc., which are its natural objects. These are the distractions of the sattvic mind by tamas and rajas (vikshepas). As we have seen, the very interesting observation 1s made by VM, VB and NB that the state of agitation (kshipta) is that in which one thinks of the yogic accomplishments (siddhis) as the desirable goals and is drawn towards them. This seems to contra- dict the intent of Patafijali and Vyasa, who said that the kshipta state is not at alla part of yoga, whereas the siddhis are a result of the practice of the threefold internal limbs of yoga (samyama). An 104° SUTRA 12 attraction towards siddhis, etc. may be considered a distraction (vikshepa), the third ground, but not kshipta or a simple agitation of an ordinarily worldly mind. BR explains: The agitated, disturbed state develops because of the predominance of rajas. When the mind is impelled by rajas, it becomes unsteady, outward rather than inward, drawn towards near or distant, alternating objects of pain and pleasure. Such a mind is of the demonic beings called daityas and danavas. When tamas waxes, the mind becomes somnolent (miidha), unable to distinguish between right or wrong acts, fixated on conflicts through anger and the like. Such is the mind of the demonic beings called rakshasas and pishachas. AD says also that the agitated (Kshipta) mind resulting from overpowering rajas belongs to demonic beings and to those who are frenzied with the pride of wealth. The tamasic mind belongs to ghoul-like beings and to those who are inebriated (AD). When sattva is on the rise, then the mind prevents and avoids the causes of pain and is inclined towards the means of pleasure, of sensuousness, such as lovely sounds. Such is the dis- tracted (vikshipta) mind of the celestial beings called the devas. The mind undertakes an initiative because of rajas. Through tamas it is drawn to malevolence towards others. Sattva brings it pleasantness and pleasure. What impels the mind to move in the direction of righteousness (dharma), etc.? It is the presence of a little rajas. The mind, being a composition of three gunas, can never be without rajas or tamas. It is not, then, that rajas and tamas are to be eliminated, but rather that they are essential and their measure (md@rr@) is ideally just sufficient to fulfil the purpose of sattva When present within the limit of this measure, rajas initiates virtue, etc., and tamas imparts stability. Vyasa says. Again, when the obscuration by delusion has diminished from the mind-field, it shines in its fulness and in all directions; when this 1s pierced by a measure of rajas, it turns towards virtue, knowledge, dispassion and sovereignty. As VM explains, all movement, energy and initiative is of rajas. It is not intended that mind become devoid of rajas. It is not possible SOTRA IL2 105 to achieve this. All material entities, the mind being no exception, are composites of the three gunas. The absence of any one of the three is impossible in any object, entity or experience. What is intended by the discipline of yoga is simply purification of mind so that tamas and rajas may be brought under the power of sattva. AD says that at first, one who is in the vikshipta state of mind can practise control (nirodha) of rajasic and tamasic vrttis alone by replacing them with sattvic ones. When the veils of tamas, which delude the mind, are withdrawn from the face of sattva, and rajas, being in lesser proportion than sattva, serves the sattva in turn, the mind is impelled to go towards righteousness, knowledge and dis- passion (vairagya) (YS 1.12,15,16), and through these to sovereignty. Such a person, according to Vyasa, shines in fulness and in all directions. What is meant by “fulness in all directions” is that all the states of matter (prakrti), the various divisions or segments of the twenty-three evolutes of matter, are illuminated to such a mind. VB explains the same “illumination all around” to mean that the mind-field becomes filled with vrttis concerning all the objects of experience—especially of concentration—by taking their form, thus comprehending them fully with no aspect left in concealment. A mental experience simply means that the mind-field has taken the form of the object being experienced. This applies not only to the minds of individual human beings but also to those universal beings who work with the universal mind to control and direct their bodies that are the universes. It is thus that the mind of beings such as Hiranya-garbha, touched by the residue of the universal rajas, impels them to direct the world towards virtue, etc. According to VM, when tamas is stronger than rajas, it van- quishes rajas, whereupon the initiative of rajas fails to remove the veil of tamas from the mind-field. Then the mind turns towards vice, unrighteousness and such other inclinations. Ignorance (a- jfiana) in this context means not the absence of knowledge but rather (a) perversive cognition (viparyaya) as defined in YS 1.8, and (bd) sleep, that is, resorting to the concept of negation as defined in YS 1.10. This 1s the stupefied state. In this context AD says that even though kshipta and miadha in a sense annul each other, it 1s 106 SOTRA 12 not conducive to transcendental attainment; their mutual cancelling is not a form of nirodha. Returning to Vyasa: When the impurity of the last vestige of rajas has been eliminated, the mind-field becomes established in its own nature. The word chitta (mind-field) should not be confused with chiti, which is the absolute and eternal power called consciousness (chiti- Shakti). The latter, being immutable, cognizes nothing external; only the faculty of discrimination (buddhi) in which vrttis arise ever does so. NB further explains: It is established under YS IV.16 and 17 that there is no such thing as an individual mind. The mind-field is one and all-pervading. It appears individuated when operative within a single personality. Thus the all-pervading mind is capable of apprehending all objects at all times. It is only when veiled by the presence of tamas that it fails to do so. When the tamasic impulses that lead the mind astray to objects other than those of concentration are purged, the mind automatically and effortlessly becomes centered on the object of concentration. This is samprajnata. Vyasa says: This state comprises only the discernment of the separateness of the sattva of the mind-field, the faculty of discrimination (buddhi) on the one hand and the conscious principle (purusha) on the other To reach this stage the personality needs to burn in the dual fire of practice and dispassion (abhydasa and vairagya) (YS 1.12). Thereby the impurities of rajas and tamas are cleansed. Here the buddh, which 1s the pure sattva of mind-field, becomes as purified as gold, dwelling in its own nature. This is not to be confused with the spiritual self dwelling in its own nature, as enunciated in YS 1.3. When the buddhi faculty dwells in its own nature, it is no longer being fed on the experiences of senses and their objects. It acts independently of them, separated from them through the process SOTRAI.2 107 of withdrawal of the senses (pratya@hara) (YS 11.54). Yet all of buddhi’s functions are not yet completed. It has one final service still to perform for the spiritual self (purusha). In the buddhi awakens viveka-khydati, the discernment of the distinction between itself and the spiritual self. The mental personality here recognizes the source of its illumination as being the spiritual self and ceases to identify sentience merely with body, senses and mind. VB explains further the relationship of sarmprajfiata samadhi and the experience of viveka-khyati by saying that discernment does not occur in the first two stages of samprajfata, which are accompanied by the discursive and the subtle thought respectively, and where mind and buddhi still have some “other” as the objects. Only from the third stage onwards, when the mind-field and buddhi are centered upon themselves, does the discernment begin. When one speaks of samprajfiata as the state in which the discernment of viveka-khya@ti occurs it should be understood that the first two stages of samprajfiata are included only as supportive to the final two, only as the means to the latter two, and are not by themselves experiences of such discernment. According to VB, this viveka-khy4ti, illuminative of all the vir- tues and of the knowledge of the nature of all things, is not a spiritual entity but rather a quality of buddhi, or it even embraces the totality of buddhi, which is an unconscious principle made of matter or prakrti and filled with the impurities of pain and pleasure. Like a candle flame illuminating objects, it illuminates experiences. Viveka-khyat: is the separation of buddhi from purusha, and Vyasa says: thus reaching up to dharma-megha, the samadhi of the raincloud of virtue and of the knowledge of the nature of all things Naturally, then, the meditation moves on to the dharma-megha state. It 1s not yet self-realization. It is only the buddhi’s recognition of the difference. In dharma-megha samadhi all the virtues dawn, and the nature of all things in the universe becomes known; yet it is still not the self dwelling in the self. 108 SOTRA 1.2 Although viveka-khydati is the highest state expounded on so far, it is so only in comparison with the false identifications formerly established. Vyasa then proceeds from this ground and says that viveka-khyati is just as undesirable as all the former grounds, which have been left behind, and that one must go further to chiti-shakti because when a person has slept enough, he wakes; when one has tasted refined sugar, he considers the unrefined to be coarse. So the yogi ceases to be interested in this viveka-khydati and reaches for the higher dispassion (para-vairdgya). VM says that this so far explains the character of the madhu- bhumika and prajfia-jyotis, the yogis at the middle ground, the second and third category of yogis described on pp. 77-78. Then Vydsa continues further to explain the mental state of the fourth category of yogis, atikranta-bhavaniya, described on p. 78, which is related to the acognitive samadhi (asamprajfiata), to un- derstand which one needs to grasp the nature of the consciousness- potentia (chiti-Shakti). In asamprajfiata one becomes aware of the causes from which the bondage of transmigration (samsdra) begins. Seeing the pain of these transmigrations, one develops distaste towards worldly attractions. However, when discernment at the buddhi level has occurred, the wise meditator finds that even this does not suffice to sunder the hold of the three-stranded gunas of prakrti. (Vyasa’s sentence defining chiti-Shakti seems to be a para- phrase of a sentence of Acharya Pafichashikha, one of the early founders of the Sankhya philosophy, which is given in the discus- sion of YS 11.20.) But here the student is advised to reread Vyasa’s passage: The consciousness-potentia (chiti-Shakti) 1s immutable, unmov- ing, not transferable. The objects are shown to her, while she herself 1s pure as well as endless The state of discernment between buddhi and the consciousness-potentia is of the nature of sattva, and 1s a product of sattva This illumination of discernment 1s opposite to the consciousness-potentia. VB explains mutation or alteration to mean the cessation of one quality and the rise of another in the same substratum. Such muta- SOTRAI2 109 tion is not possible in chiti-shakti, which, free of such mutation, remains absolute, the transcendental reality (param4artha-satya). This consciousness (chiti) must not be mistaken as a quality, but is rather an entity whose very form or nature is light (praka@sha). According to the tradition, this potentia (Shakti) is that very potent one (purusha). Consciousness is that very consciousness principle, the spiritual self. The chiti-shakti is not apart from puru- sha. The spiritual self is a being of pure energy (Shakti). (Refer to pp. 119-20 for information concerning the genders of these terms.) To understand the nature of the purity of Shakti it is well to see how VM explains the meaning of impurity. Pleasure, pain and delusion that arise respectively from sattva, rajas and tamas are the impurity. Even pleasure and delusion cause pain to the discerning sage and are to be avoided as being painful in their essence (YS 11.15). Even the most beautiful object causes pain when one thinks of its finiteness in time, that it will cease to be. This impurity and finiteness are not attributes of purusha. Vyasa says, She herself is pure as well as endless. A question arises: How can she be pure when she apprehends the objects of senses, such as sounds, which are pleasant, painful or delusionary? Apprehension means taking on their nature, being coloured by them, being transformed somewhat into their being; this certainly could not be regarded as purity. Furthermore, if she goes through these alterations of taking on their form and aban- doning them, going through such transience, how could she be called endless and infinite? The answer is, as the student may read again in Vyasa: The objects are shown to her. It is not that chiti-Shakti is transformed into transient forms and experiences, but rather that the buddhi takes on their forms and presents this transformed face to the spiritual self—the self whose power of consciousness, being reflected onto the mirror surface of 110 SOTRAI.2 the buddhi, has enabled the buddhi to develop a semblance of awareness. Chiti-gshakti does not reach out to buddhi, is not transmitted on to something else, is not a part of the scheme of evolution, is not one of the evolutes of prakrti. When the buddhi presents the tran- sient transformations of itself to the view of purusha, the latter is not affected by the view, because this principle is immutable. The possible mutations that occur in other entities are described in YS III.9-15. Purusha’s freedom from mutation in spite of what is pre- sented by the buddhi is explained in YS IV.18, but here Vyasa says: Consequently, the mind-field, which has become dispassionate towards this discernment, brings even that discernment under control. The mind in that state is absorbed in samskaras alone. That is the seedless samadhi. Nothing more is cognized there; hence it is called acognitive (asamprajnata). As one reaches self-realization, there develops a higher dispassion (para-vairadgya) (YS 1.16), because of which one becomes disin- terested even in viveka-khy4@ti, the earlier discernment that leads to dharma-megha samadhi. Now one reaches the final nirodha, where seedless (nir-bija) samadhi occurs. In this nirodha, the mind-field flows quietly (YS 111.10). Here the sarnskdras that would give birth to a future chitta in a karmic process are burnt to ashes. Only when nirodha leads to such burning does it become an instrument of blocking any future afflictions (k/eshas) and the resultant storage of karma (karmashaya) that develops into assuming the incarnation in a species, life span during the incarnation, and pain and pleasure during the life span. These now cease, because their very seed is burnt out, no more karmas and their sarnskdras are to be gathered. This is the seedless samadhi, as well as the goal that is explained in Sitra 1.3. It would appear that some of the commentators (@charyas) on the Yoga-sitras did not fully understand either Patafijali or Vyasa. Here we take issue with VB and others who paraphrase his words (e.g., NG, NBB) concerning their statements, which are basically as SOTRAI2 111 follows: “Some of our contemporaries claiming to be Vedantins believe that even in asamprajfiata there continues to be self-knowl- edge, which is non-discursive (nir-vikalpa) awareness in the form of a vrtti of buddhi fixed on the self’s own nature (sva-rijpa). This is completely unauthentic, for we read in Markandeya purana I11.45 and other texts: The yogi should conquer the three guyas, and join himself to the Supreme Self; making the self absorbed in That, he should aban- don even the vrtti of consciousness. It is known that in the union with the Lord there is an absence of vrttis. The non-discursive (nir-vikalpa) self-knowledge exists only during samprajfdta, when that samadhi reaches the absence of the discursive thought of word, meaning and signification.” In other words, says VB, asamprajfiata (acognitive) samadhi is called so because there is no cognition of any kind in that state. Obviously, here VB has missed the following points: 1. Vyasa’s commentary on this siitra says that the mind-field be- comes established in its own nature. This statement should not be confused with the purport of YS 1.3. The statement here explains the state of the mind-field in asamprajfidta, whereas YS 1.3 explains the spiritual self becoming established in its own nature in asamprajnata. 2. The awareness in the mind is a vrtti, a mutation, but the self- awareness of the consciousness principle is an immutable con- stant. It is not at all in the same category as the mental fluctu- ations. The whole point of asamprajfiata is to dwell in the self- nature, which is nothing if not self-aware. 3. The Sankhya philosophy on which the edifice of the yoga sys- tem is built regards purusha to be a conscious principle (Sankhya- karika 11). 1f VB is right, then what would happen to the con- sciousness of the very chiti-shakti? The seer is the very power, the entity, the energy of seeing, the very consciousness whom VB wants to proclaim unconscious in asamprajfidta samadhi! 112, SUTRA 12 In short, VB’s statement and argument contradict the intent and the content of YS 1.3, 1.51 and IV.34 and should be ignored. Vyasa closes his commentary on this siitra by reiterating briefly what he had already stated on YS 1.1. That yoga, the control of the operations of the mind-field, is thus twofold. In samprajfiata the control is established over the vrttis of rajas and tamas; viveka-khydati is the result. When sattva also is brought under control and all gunas are dissolved into prakrti, the asam- prajfidta samadhi ensues. Summary of Discussion Had this siitra said that yoga means control of ai// the operations of the mind-field, only asamprajfidata samadhi would have consti- tuted yoga, but since the word “all” was not used, samprajnata samadhi 1s also included. Because the mind is an evolute of matter (prakrti), the three gunas of prakrti are clearly manifest in the mind, namely, sattva as illumination of knowledge, rajas as activity and endeavour and tamas as both stability and stagnation. That the mind exhibits these three dispositions proves that it is material and partakes of the three gunas. When sattva predominates, supported by rajas and tamas, it leads one to enjoyment of success, effective power and finer sen- suous pleasures. When tamas predominates, one is drawn to un- righteousness and ignorance, 1s averse to the neutrality of dispassion (vairagya) and 1s unsuccessful or ineffective in the world. When sattva is purified of tamas, it sees its way clear in all areas and in all directions. In this state a slight touch of rajas gives it the initiative towards knowledge, dispassion and sovereignty. When the last vestiges of rajas have been eliminated, the mind- field’s most sattvic, purest aspect, buddhi, becomes the instrument of that discernment, which distinguishes the material personality from the consciousness principle. This is the samadhi of wisdom SOTRAI2 113 (samprajfiata), the final state of which is dharma-megha samadhi, the raincloud of virtue and of the knowledge of the nature of all things. This samadhi is defined in YS IV.29. The conscious principle is called chiti-shakti, the potentia of consciousness. Because of its ray, the faculty of discrimination (buddhi) becomes operative. This Shakti is immutable; it undergoes no change; unlike the evolutes of matter, it does not undergo transference from one form or state to another. It does not move from one locus to another and therefore does not reach out to objects. The objects are presented to her view by buddhi, which gathers the impressions through the mind and senses. The process of nirodha is that of dissolving the guna evolutes into their origins until the mind reaches a state of equilibrium. In samprajfidta samadhi only rajas and tamas are brought under con- trol; but before reaching asamprajfidta, all three gunas are dis- solved; the vrttis then rest in their origin in the mind-field, from which they can arise only at the command of purusha, the spiritual self, who is now in isolation, free. At the climax of the samprajfdta samadhi occurs the discern- ment of the distinction between the mental personality and con- sciousness; however, this is yet an experience within buddhi. Beyond this it is controlled by the conscious will to appear or disappear, but the attachment to it ceases. In asamprajfiata there is no concern for the “other,” for the knowledge of separation, but only for what will be described in the next siitra as the self residing in the self. 114. SOTRA 1.3 A 1 Siitra 1.3 WaT TE: TTSYSACM AT! tada drashtuh sva-riipe’vasthinam tada: then drashtuh: seer’s Sva-ripe: in own nature ava-sthanam: stability, settling, remaining, being in a state Then (upon the dissolution of vrttis) the seer rests in his own true nature. Even though the word drashtr ‘seer’ is in the masculine gender, Vyasa explains this word to mean chiti-Shakti, the consciousness- potentia. The seer, the spiritual self, is the same as the Shakti called consciousness. The words chiti and Shakti are both feminine; hence one could also translate the siitra to read: Then the seer rests in her own true nature. Vyasa’s Commentary When the mind-field is in that state, there being no objects, what is the nature of the spiritual self who is ordinarily identified with the apprehensions of buddhi? [Siitra‘] Then the seer rests in his own true nature Then the consciousness-potentia is established in her own nature, as (it 1s described to be) in isolation (kaivalya). When the mind- field 1s involved with the external world (vyutthdna-chitta),* then she does not appear to be so, even though she 1s so. & When the mind-tield ts involved in the ordinary world, or in the thoughts thereof, it 1s called viurthdna-chitta The word vyutthana means “to get up (that 1s, from meditation) and to be wandering about ” fhe mind-tield in the state of samadhi is called mrodha-chitta or samadhi-chitta. Com- pared to asamprajfdta, the mind-field in samprajfdta also 1s considered vyurthdna-chitta, whereas compared to the relatively lower grounds, it is regarded as nirodha-chitta or vamadhe-chitta In asamprayjfidta, the mind-field 1s completely mirodha-chitta or samadhi- chitta SOTRAI3 115 Paraphrase of Vyasa’s Commentary In the ordinary life, the spiritual self is identified with the cogni- tions, apprehensions, awarenesses, of the buddhi into whom his light reflects. When the mind-field has reached the state of nirodha, control through the dissolution of the gunas, the mind-field has no objects. What is then the nature of the spiritual self? The sitra answers the question: Then the seer, the spiritual self, rests in his own true nature. This spiritual self, which is the same as chiti- Shakti (feminine), consciousness-potentia, then dwells in her own nature. When the mind of an accomplished yogi is interacting with the ordinary world, the chiti-shakti still remains established in her own nature, although outwardly she does not appear to be so. Discussion This siitra has several aims (a€kankshas) (VB). The first one is to complete the definition of yoga as started in the previous sttra. In the previous siitra, only the state of the mind-field and its vrttis was explained, but nothing was said about the state or condition of the spiritual self, which is the main concern of the Yoga-sitras. That is accomplished in this siitra by way of fulfilling the second aim, which is to explain what is the purpose of the spiritual self that is being served through nirodha. This second purpose is served by fulfilling the third aim, which is to draw attention to the absolute nature of the spiritual self, here, immediately after the definition siitra, so that in the student’s mind it may become connected to the Phala-sitra (YS 1V.34), which states the ultimate goal of yoga, asserting the true nature of the spiritual self. The present siitra, then, establishes direct connection with the final sitra of the text; and its enunciation here points to the fact that, linking all the various subject matters discussed in the text, there runs a unifying thread (siitra) from here to the end of Chapter 4. We begin with the discussion of Vyasa’s clause qualifying the spiritual self (purusha), who 1s ordinarily identified with the apprehensions of buddh. 116 SOTRA 1.3 This clause is the translation of a single compound word, buddhi- bodha-atm4, and needs to be understood in some detail (VM and VB). The living entities normally bound to the identity of the physical body and the mental states do not experience the pure spiritual self. Nor do others observing a living entity see such a purusha. Our total apprehension of a conscious self is only by way of observ- ing and recognizing the vrttis that arise in the mind. In other words, the existence of consciousness without an object in the mind is not suspected. However, according to the Sankhya-yoga system, the buddhi, which is an evolute of matter, is not capable of functioning by itself; it derives its semblance of awareness only through the proximity of purusha, from whom it receives its light, in a manner similar to that in which objects are illuminated by the light of the sun. Even the analogy of the sun is imperfect (RS) because the sun 1s perishable, whereas the self is eternal; yet the analogy suffices for our limited purpose here. As the sun shines on objects, so the purusha shines its ray upon the buddhi and thereby knows all that passes in the buddhi, and observes everything as a witness. But this is not known to the living entities bound to the identity of body, mind-field, buddhi and its vrttis. Therefore, it is easy for one to assume that there is no other self besides the apprehension of vrttis in the buddhi. Fire ceases to burn when the fuel is all consumed (NB and BG). The question, therefore, arises as to the condition of the spiritual self when the vrttis have been dissolved. Would not the purusha, whom we ordinarily experience only as identified with the operations of buddhi, simply cease (BG)? The question continues (VM, AD). In asamprajfata, all that remains in buddhi are the past samskdras, which are no longer active, and even those may be burnt out. Then of what can the spiritual self be conscious? If it were suggested that purusha would still be conscious of the buddhi itself, in which there are no more vrttis and only samsk4ras remain, this suggestion would go against the entire foundation of the Sankhya-yoga philosophy, which be- lieves that all material entities from the five gross elements to SOTRA 13 117 buddhi, the subtlest, exist only to serve the purusha. The service that buddhi performs for purusha is to present to him (her?) the view of all the experiences, of which he, purusha, remains an un- participating and neutral witness. Besides performing such a service, the buddhi has no other purpose. When there are no vrttis, no view is being presented to purusha; purusha has no interest in buddhi for its own sake. Then what purpose do nirodha and the mind-field, and buddhi in the nirodha state, serve in regard to purusha? As explained in the discussion of the two previous sitras, the twofold purpose of buddhi—the experience of external objects, and the discernment of the separation between buddhi and the self—have both ended with asamprajfiata samadhi. Vy4sa’s question follows: When the mind-field is in that state, there being no objects, what is the nature of the spiritual self who is ordinarily identified with the apprehensions of buddhi? VM asks: Does purusha continue to illuminate the buddhi and the external objects much as was happening in the vyutthdna situation, except that, because there are no vrttis, he no longer sees the objects? Or is it as the Nyaya philosophers have hypothesized, that he becomes inactive, unconscious, like a piece of wood, only to go through the necessary transmutations to become object-conscious because of certain conditions present in vyutthdna? Or is it, as the Buddhist philosophers believe, that he vanishes like a flame when the conditions for the continuity of the flame have ceased? These are the questions answered by the sitra: Then the seer rests in his own true nature. Insofar as the actual experience of samadhi is concerned, NTC states that the seer, which had become delimited by ahamkara and who is the meaning of the word /, dwells in the self which is exclusive (kevala) consciousness. When the yogi comes into ordi- nary life (vrurthdna) and sees the time that has elapsed (compare with Siitra 1.51), he infers that he was in the state of samadhi. 118 SOTRA 13 It is explained throughout the Sankhya-yoga literature that the self is ever-pure, ever-wise, ever-free, completely unblemished, un- touched, unaltered, without regard to time, space, condition or association with matter. It is buddhi alone that undergoes transfor- mations in association with gunas (VM). «In association with sattva it takes on the Shanta, pacific, attribute «In association with rajas it takes on the ghora, fierce, attribute eIn association with tamas it takes on the miudha, stupefied or somnolent, attribute These three—shdanta, ghora, and miidha—are the major personality dispositions, depending on the inclinations, thoughts, words and acts of each. It is not purusha, the spiritual self, who becomes pacific, fierce or stupefied. Any appearance of sh@nta, ghora or miudha attributes in purusha is a temporary condition of appear- ance (aupdadhika) arising from a superimposed condition (upddhi). It is interesting to note that the terms up@dhi and aupadhika are not strictly from the early Sankhya-yoga philosophical system. They have been borrowed by the commentators without reserve from the Vedanta doctrinal system, thus creating a syncretic terminology. This by no means changes the Sankhya doctrine itself, but only emphasizes grounds that are shared by both Vedanta and Sankhya, leaving the other areas open to discussion. In both Sankhya and Vedanta, the analogy of the clear crystal is used freely (VB, VM, NB, BG, RY). A red flower placed near a clear crystal reflects in the crystal, giving it a reddish hue, which vanishes immediately when the flower is removed. The apparent reddishness in the crystal 1s not innate or real. It is from the up@dhi, the temporary condition simply attributed to it; it 1s aupa- dhika. Similarly any appearance of Shanta, ghora or midha per- sonality characteristics do not belong to the soul, the spiritual self, Just as nothing really happens to the crystal in the presence of the red flower. The contro] of vrttis through the dissolution of the gunas is analogous to the removal of the red flower from the vicinity of the crystal. The crystal then remains in its own nature; the spiritual self then remains in his own nature. When a condition SOTRAI3 119 is removed, the object that was conditioned thereby does not vanish (VM) but reverts to its own nature. So, in the light analogy, the argument about purusha vanishing when no vrttis are being pre- sented to it by buddhi is untenable. All analogies are imperfect. The analogy of the crystal and the red flower still suggests some kind of a change taking place in the supposedly unalterable purusha. The commentator VM therefore tries to improve on this analogy by borrowing another analogy from Vedanta. As one walks on the beach, he sees a silver-like glint and thinks he has found a silver object. As he approaches closer, the object turns out to be a mother-of-pearl! seashell. But when the observer thought he saw silver, the mother-of-pearl did not actually turn into silver. Similarly, all the appearances of Shanta, ghora, and midha attributed to purusha cannot cause or imply any internal change in him. Prior to asamprajfiata, purusha’s self-luminosity illuminated the buddhi; now when the “other” object thus illuminated has fulfilled its purposes and its service is no longer needed, its master continues to be self-luminous. The assumption that he had been an agent of actions (cf. Bhagavad-gita 111.27) is eradicated (BR). This completes the definition of yoga (NB): nirodha that leads to the seer’s remain- ing in his own nature totally and permanently (atyantika) (cf. Sankhya- karika 1.1 and Sankhya-pravachana-sitra 1.2) is the definition of yoga. The word @tyantika ‘total and permanent’ implies that (a) momentary experiences of stillness are not to be included; (5) samprajfata samadhi is not included except as a step and a means to the asamprajriata; (c) sleep is not included; and (d) the dissolu- tion of individual minds that is incidental to the cosmic dissolutions is not included. So, we may conclude in Vyasa’s words: Then the consciousness-potentia 1s established in her own nature, as (it 1s described to be) in isolation (Xaivalya). The Yoga-sitras consider the gender of “purusha” merely a lin- guistic or grammatical convenience. This masculine word, equated with spiritual self, soul, and so forth, is used interchangeably with the feminine words 120 SUTRA 13 Shakti: energy, force, power chiti: consciousness chiti-Shakti: consciousness-potentia, consciousness power, consciousness principle drshi: sight, seeing drshi-Shakti or drk-Shakti: seeing-potentia, seeing power This approach is based on the ancient dictum that shakti-shakti- mator abhedah, “there is no distinction between Shakti and the possessor of Shakti; the power and the power-possessor are one.” Hence purusha and his power are one and the same. The feminine words are used in YS II.16,20,25; IV.34. As we have stated, YS IV.34 more or less reiterates the purpose of this Siitra 1.3. Vyasa quotes a part of YS 1V.34—sva-riipa-pratishtha-chiti-shaktih—as a commentary on I.3. The last sentence of Vyasa’s commentary is: When the mind-field is involved with the external world (vyut- thana-chitta), then she (chiti-Shakti) does not appear to be so, even though she is so. (The compound word vyutthdna-chitta has been explained in the footnote on p. 114.) Even though in outward appearances the consciousness-potentia, the spiritual self, seems corruptible, it is not so. “Even though she is so” (that is, pure and self-luminous, dwelling in her own nature), the appearances of corruptibility are muisleading—much like the appearance of silver in a seashell. “It is by the elimination (mrodha) of all other vrttis that one gains the yoga of one-mindedness with Me,” says the Lord (Shiva) in the Kiirma-purdna and similar texts. By quoting this, NTC implies that the meaning of yoga is the union with Deity. It also means, as the Bhagavad-gita states, that in this state “the self, seeing the self, is contented with the self” (V1.20). NTC goes on to say that the great yoga (mahd-yoga) is that in which there are no objects of concentration as supports (@lambana) and there remains only the manifestation (abhi-vyakti) of one’s own nature. He means that maha-yoga 1s the yoga of absence or negation of all transient feelings and states (abhadva-yoga). This SOTRA 13 12! abhava-yoga is yoga in which all is contemplated as Void or Empty (Shiinya), whereby one then begins to see the self. In mahd-yoga one sees the ever-blissful (nitya-ananda), unanointed (nir-afijana) self (atman). 122. SOTRA 14 Siitra 1.4 atearecatraca vrtti-siripyam itaratra vrtti: (with) operations, activities, fluctuations, modifications sGripyam: similarity, assimilation, appearance of, identification of form or nature itaratra: elsewhere Elsewhere, identification with the form and nature of yrttis. In states other than asamprajfiata samadhi, the spiritual seif appears identified with the vrttis. Vyasa’s Commentary How then? Because then the objects are being presented to (pu- rusha’s) view, [Satra:] Elsewhere, identification with the form and nature of vrttis. Purusha appears as having no mode (vrtti) as distinguished from that of the vrttis of the mind-field which (arise) in the vyutthana situation. The mind-field is like a magnet. It renders benefits and service by its mere presence in the proximity. Being an object of (purusha’s) view, it becomes the property and possession (svam) of purusha, who 1s its master and proprietor (sva@min). Therefore, the cause of purusha’s cognition of the vrttis of the mind-field is his beginningless connection (therewith). As the siitra (of Pafichaghikha) says: There 1s only one perception; reflective cognition (khyGti) alone 1s the perception Paraphrase of Vyadsa’s Commentary Vyasa continues from the last sentence of the commentary on YS 1.3, which was: SUTRA 14 123 When the mind-field is involved with the external world (vyut- thana-chitta), then she [the consciousness-potentia, dwelling in her own nature] does not appear to be so, even though she is so. Then how does she appear to be? When buddhi is presenting objects in the form of vrttis to her view, it appears as though chiti-Shakti’s (purusha’s) existence or mode of being in the vywtthdna situation is no other than that of the vrttis, being completely undistinguished from them. As Pajichashikha, one of the ancient founders of San- khya, said: ° Both the buddhi and purusha then appear to have only one perception, which 1s their single reflective cognition, as though both were one. The mind-field is like a magnet. It does not need to make an effort. Like a magnet, simply by its presence it serves the purpose of purusha, presenting to his view whatever vrttis arise from its ex- perience of external objects. It is the property of the master, who is purusha himself. Purusha has always been its master and it has always been his possession. This relationship of theirs is beginning- less and natural. No other relationship between them is possible because of their respective natures. Discussion A number of controversial points need clarification in order to fully understand this sitra. The most important of these is the question as to what constitutes the actual personality. Even though this discussion 1s most relevant to YS 11.6, where asmutd is dealt with, one could not follow the argument on the current sitra and other subsequent siitras without some introduction here. The commentators, great @charyas of the past, all agree that the spiritual self 1s incorruptible and immutable. But if this 1s so, why does it appear to be corruptible, mutable, impure, ignorant and consequently bound” Here the achdaryas present two hypotheses to try to explain this. The first of these can be summarized as follows: 124 SOTRA 14 The composite mental personality is created by purusha’s illumi- nation reflecting in the buddhi, and the vrttis arising in the buddhi and mind that are thus illuminated. +The subjective, composite personality experiences objects being presented to the senses, and sensations being conveyed to the mind-field. «The current experiences as well as the impressions (sarnskaras) produce vrttis in the mind-field, especially in the buddhi. «The innermost aspect of the mind-field is buddhi, which is illuminated by the rays of purusha reflecting in it, like the sun’s rays in a mirror. - Whatever processions of vrttis occur in the mirror of buddhi, purusha remains untouched by them, a neutral witness. To summarize the argument, the body serves as the vessel to contain this composite mental personality, and this entire complex is thus ruled by the presence, proximity, of the neutral, conscious spiritual self. In this scheme the predominantly sattvic composition of the mirror of buddhi causes it to receive purusha’s illumination, enabling it, in turn, to illuminate external objects, experience them and create the wave-like vrttis within itself. Here purusha remains completely untouched. The assumption of a personality is created only in the buddhi and chitta, while purusha remains immutable and ever-free. The analogy of a flower’s colours reflecting in the clear crystal, then, is inappropriate with regard to purusha because nothing is reflected therein. The buddhi illuminated by purusha is alone responsible for all the fluctuations and modifications. The analogy of the seashell appearing as glinting silver, however, is more applicable. An observer sees the silver, but the seashell sui ipse remains unchanged. It is buddhi that says, “I am happy, un- happy,” etc., but purusha himself is a neutral witness. The second hypothesis (especially VB, BG, NB) is the same as the first except that the vrttis arising in the chitta-buddhi complex are reflected back into purusha. In this hypothesis purusha mistakes himself as thinking, “I am happy, unhappy,” etc., and it is here SOTRA 14 125 that the analogy of the coloured flower reflecting in the crystal is relevant. The imperfections of this analogy, however, are obvious. How the sun-like purusha, the very source of the illumination reflected in the sattvic buddhi, can then become a crystal, receiving the reflection of buddhi’s vrttis into itself and actually falling into the semblance of a bondage, is difficult to understand. This hypo- thesis makes purusha changeable, mutable, subject to parinadma (alteration) through the proximity or influence of a factor outside himself, which goes against the central tenets of Sankhya-yoga philosophy and destroys the very foundation of the doctrine of the eternal purity of purusha. Possibly the dcharyas postulating this hypothesis hoped to avert its adverse effects on the doctrine by citing the analogy of the crystal and using phrases like “semblance of mutability” and “as if purusha were undergoing a change, but in reality remaining unchanged like the crystal.” In fact, however, the reflection of a red japa flower in the crystal does imply a tempo- rary change in the crystal. If the states of buddhi were to reflect in purusha, one would have to admit purusha as being subject to colouration (rdga). Most commentators have not succeeded in resolving this dif- ficulty. In fact, they cannot make up their minds as to which of these two possibilities is upheld by Patafijali and Vyasa. Conse- quently they have tied themselves into polemical knots of contra- dictions. In one paragraph the purusha is immutable; in the next the colours reflect in him; and in the third he thinks, “I am happy, unhappy,” and so forth. Only BR and HA have held fast to the first hypothesis, which follows the true tenet of Sankhya-yoga. The other dcharyas, revered as they are, have erred, as we shall see again further on. Vyasa establishes the ever-pure nature of the spiritual self as follows: Because then the objects are being presented to (purusha’s) view. [Sara ] Elsewhere, identification with the form and nature of vrttis 126 SOTRA 14 “Elsewhere” means the state other than the asamprajfidta samadhi referred to in the last sitra. The antonym of samadhi is vyutthana, literally, “getting up, being away from (meditation).” Compared to asamprajfidta, even samprajfiata is considered vyutthdna. “Getting up” does not imply merely moving the body away from one’s meditation seat, but rather implies the absence of stillness of the mind in which the vrttis continue to arise. In this vyutthdna state, incorporating everything lower than asamprajriata, the vrttis are shown to the spiritual self. The question naturally arises as to whether purusha’s state undergoes an alter- ation, whether he is one thing in samadhi and something else in vyutthana and therefore not immutable (a-parinamin). VM says that in vyuwtthana the mind’s vrttis of Shanta (peace, calm), ghora (ferocity) and midha (somnolence, stupefaction) may merely appear to become the vrttis of purusha. VB insists, however, that in vyut- thana there occurs saripya—identity or similarity of the form or nature of the seer with that of the mind-field in the vrtti—and that this similarity or identity consists of the reflection and counter- reflection becoming one. VB’s idea is that purusha’s light illuminates the buddhi and the vrttis of the buddhi reflect in purusha, becoming the latter’s vrttis; these vrttis reflecting back into buddhi’s mirror assume identity with the original vrttis. The vrttis are said to be like a candle flame (VM, NB). A candle flame exists for a moment only but appears continuous because as soon as one set of particles is consumed, another set takes its place. These are, thus, mutations of state and not merely of attri- butes and distinguishing marks (YS I11.13). These vrttis are like molten copper poured into a crucible taking the latter’s form. Be- cause they are a product of the three gunas and, therefore, seats of pleasure, pain and delusion, they become pacific (Shanta), ferocious (ghora) or stupefied (miadha). The vrttis of purusha in this view become inseparable from these because the objects in the form of vrttis are presented, shown, to purusha, and reflected in him. The “vrtti” is not a mere quality, as we read in the Sartkhya-pravachana- sitra (V.107): SUTRA 1.4 127 The vrtti is a principle different from a fragment or quality. It serves the purpose of causing a connection and glides forth (among objects, senses and the mind). Unlike a spark of fire, the vrttis in this view are not a fragment of objects, senses or the mind but a modification that simply glides along, establishing connections. VM says that any alteration occurs in the buddhi alone and that vrttis can be attributed only to the reflection of purusha present to the buddhi. As someone who seeing his clean face in an unclean mirror might go away thinking his own face to be unclean, so purusha’s uncleanness is a mere appearance. VB says that since the reflections of the vrttis cast upon purusha are insubstantial (a- vastu), not a real object, purusha’s immutability remains unham- pered in spite of them, again, like that of a crystal in which a colour is being reflected. As we read in the Sarikhya-pravachana- sittra (V1.28): As the yapa@ flower does not really cause a colouring of the crystal, but merely an assumption of identity, so it is in the case with the vrttis reflecting in purusha. VM says: As though buddhi takes on the role of purusha, it appears as if purusha has vrttis. But, these vrttis, having no substance like that of objects, cannot really affect the purusha. All that happens 1s a false assumption (abhimana). A superimposition (samdropa) occurs, which 1s an idea similar to Vedanta’s superimposition (adhya@ropa) Because of this, purusha (a) who has no perversive perception (vwiparyaya), may be considered as having perceived falsely, (6) who has no cause to experience the truits of karma, may be considered an experiencer: (c) who has no discernment (viveka-khyati), may be attributed to possess the discernment of the separation of self and prakrti. CAwi-Shakt: has no sutfering and so forth so far as commentators such as VM are concerned How- ever, in the view of VB, NB and BG, she considers herself in vrutthana, as though in suffering and so forth, but these false assumptions are again insubstantial (a-vastu) One might well ask 128 SOTRAIL4 these commentators that if the evolutes of prakrti are all substan- tial, how can the modifications in the mind-field, which is an evo- lute, be insubstantial? The analogy of the crystal used in this way is inapplicable also because, we repeat, the appearance of a colour is indeed an altera- tion. The fact is that absolutely nothing reflects on purusha. The commentators have failed to grasp the actual locus of the appear- ance of similarity and identity (saripya) of buddhi and purusha. This saripya can be understood only as follows: It is not as though purusha mimics the vrttis of the buddhi and cries out, “I am un- clean!” Purusha’s luminosity remains constant and unaffected. It is the buddhi, an unconscious evolute of matter having been touched by the luminous presence of purusha, which masquerades as purusha, saying, “I am a spirit. Though I am pure, I appear as impure. Though not subject to suffering, | appear to suffer. It is all my play.” In other words, the locus of s@riipya is buddhi, the innermost aspect of the mind-field. Other observers see this person and think, “He suffers” “Purusha within him must suffer.” The buddhi also says, “I, purusha, suffer!” It is as though a slave at the palace gate wearing velvet and gold given by the king were to declare, “I the king am a king no more!"—yet the true king sits on his throne resplendent in all his glory. All the repetitions of the particle word iva (“as though,” “as if”) and similar words and phrases employed by the commentators simply do not apply to purusha. They apply to the false I-ness (asmita), which 1s the true explanation of sd@ripya. It is in the sitra defining asmua@ (YS 11 6) that Patafiyali uses the word rva: “as if.” “as though” the power of the seer (spiritual self) and of the seen (mind-field, an evolute of prakrti) had assumed an identity. Any superimposition (samdropa) goes only this tar and does not extend to purusha. Any assumption of false identity (abhimdna) 1s an act of the ego (ahamkd@ra), and to attribute it to purusha is totally contrary to Sankhya philosophy. However, to support his view that the vrttis reflect into purusha, VB quotes Vishnu-purana 1.14.35: SOTRA 14 129 Homage to Him, the universal self, Who has assumed the form of the inner instrument and Who presents to atman, the self, the experiences grasped with the senses. This may be a view presented in the Vishnu-purana, but it is definitely not the tenet held by Patajijali and Vyasa. On the other hand, VB is more coherent when he challenges the views of others who hold that “I am happy, unhappy,” etc. are innate attributes of atman, the self. He argues that if pleasure, pain, etc. were mutative modes (parindmas) of the self, then there would be no possibility of averting the vrttis without cutting the atman piece by piece! There would simply be no sense in pursuing liberation. If one were to propose that the innate pleasure and pain and so forth of the self were brought into activity through the union of the mind with the self, then why not suppose that mind alone ts sufficient to produce the effects such as pleasure and pain. Mind is efficacious enough. To assume the mind, self and their union, all three, to be the cause where one would suffice is logic- ally cumbersome (gauravam). A possible assumption that buddhi alone, without purusha, might be the experiencer of its own being as the self, is contradicted throughout the Sankhya-yoga philosophy and will be discussed under Sitra 1V.19ff. The viewpoint of Patafijali and Vyasa 1s upheld in texts like the Bhagavad-gitd (X111.29). Who sees the acts as being performed through prakrti alone, he thereby sees 4tman as not acting at all It is well here to mention Pafichashikha, who, after Kapila and Asuri, was third in line among the founders of Sankhya. His vast work, Shashti-tantra, was lost in antiquity, and from it only a handful of quotations have filtered down to the present. We read Vyasa’s quotation from him: There is only one perception, reflective cognition (Ahidam) alone 1s the perception 130 SOTRA 14 Khyati here is not to be confused with discernment of the sep- arateness of buddhi and purusha (viveka-khyati), which occurs in the final stages of samprajfidta samadhi and leads to asamprajfiata. The khydti here is the opposite of this discernment; it is rather an appearance of the identity of buddhi and purusha, whose reflective cognition in the vyutthdna situation appears single. The term khyati then technically combines within its meaning the entire process described on p. 124, and the reader is advised to study that description again. The locus of this perception is asmita, which occurs in buddhi. Here the light of self mingles with the sattva-luminosity of matter (prakrti). This perception (darshana) is defined by VM to include only externalized perception, the mech- anical process leading to the arousal of vrttis in the mind. It is not to be confused with consciousness (chaitanya), which is an attri- bute of the spiritual self alone. It is the worldly perception that waxes and wanes, while consciousness of the self remains constant. Also what other observers perceive as a composite personality (see p. 124) is a process that occurs at this level. We have translated khydti as “reflective cognition.” Even though the term kAyati occurs in other Sanskrit philosophical systems in a different sense (that of cognition in logic), here it has a narrowed meaning limited to the definitions within our system. We have translated the word as “reflective cognition” to include three levels of the process of khyatt: 1 The hght of self reflecting in buddhi, thereby enabling the latter to cognize objects and to experience sensations; 2. the buddhi thereby cognizing these objects as they also reflect into the buddhi; and 3 the reflection of the self and that of the objects mingling in buddhi, producing vrttis, and buddhi again reflecting upon them, contemplating them. Our process of perception consists solely of this. As PafichaShikha has stated, there is no other perception but this process. Because of this reflective process (HA) purusha and buddhi ap- pear as if unified. They appear one (RY), like water and milk SUTRA 14 131 mixed, even though they are two entirely separate entities; one is not converted into the other, but their closeness causes them to seem as one. Again it must be remembered that this commingling occurs not in purusha but in the buddhi alone. Consciousness (VM) is the nature of purusha and not of the khyati process. How is it possible then that the formless purusha reflects in the buddhi, which, though material, is so subtle as to appear formless? The answer is that (VB) the analogy of reflection needs to be analysed. It does not mean an actual reflection like that of the sun into a jar or pool of water. The “reflection” is twofold: 1. Through the proximity of purusha (VB) some natural alteration occurs in the buddhi enabling it to cognize. 2. A certain other alteration (parindma) occurs (VB, NB) in the buddhi upon the proximity of an object, whereby the buddhi subtly takes on the very form of the object thus perceived. That alteration is called the vrtti. But what exactly is the relationship between the mind-field and the self, and what causes their union? Vyasa says: The mind-field is like a magnet. It renders benefits and service by its mere presence in the proximity [of the spiritual self]. It 1s not possible, however, (VM) for something material to benefit the pure spiritual self. If the mind, a material evolute, were to affect the self in any way, that would subject the self to a certain corruptibility. The word upa-kdra in its conventional signification (rudhi) means “benefit,” but here it can only signify “service,” with a derivative meaning (vaugika): upa ‘near’, kara ‘to do’—“to simply act in a certain way by mere presence.” The buddhi (HA) serves as the self’s instrument for yoga and liberation by its mere proximity, without ever touching the latter,-as a magnet (VB, NB) pulls out a pin stuck in the body without an active effort of its own. The mind-field (VM) is not in any way joined to purusha. The service that buddhi performs for purusha is to be its “per- ceptible” (drShya), that is, its object of perception, so that khyari 132, SOTRAI4 may occur and consequently purusha’s capacity to be the master over matter may be made manifest. To serve as a drShya means (VM) to be the self’s object of experience when the mind-field is converted into the forms of the objects it experiences from the external world. For example, a sight or sound presented to the mind-field is refined into the mind’s vrtti. In the khydrti process such a vrtti commingles with the light of self and serves the latter by its proximity without ever touching or affecting it. The term “proximity” (sdnnidhya) needs to be understood. It does not mean (VM, HA) proximity in space and time because according to Sankhya philosophy the spiritual self is beyond space and time altogether, and matter, too, is beyond space and time in its unmanifest prakrti (pradhdna) state. The proximity consists of compatibility (yogyarta) of qualities inherent in the two. That is, purusha has the power to make matter its servant, and matter has the capacity to serve. The locus of this proximity, the merger of the compatibilities, is in the “singularity of a cognition” (pratyaya), which is explained by Vyasa as: Being an object of (purusha’s) view, it [matter as its evolute the mind-field or buddhi] becomes the property and possession (svar) of purusha, who is its master and proprietor (svamin). Therefore, the cause of purusha’s cognition of the vrttis of the mind-field 1s his beginningless connection (therewith). This “beginningless connection” needs to be understood. The San- skrit word used 1s not samyoga ‘union’. A union is normally defined as “a coming together of those that were separate.” This definition cannot apply to the union of eternal factors such as the spiritual self and unmanifest matter. Hence Vyasa uses the word samban- dha ‘relationship or connection (rather than union with)’. The self has known eternally that matter 1s his domain, his possession and property. In that context he knows, “Buddhi is mine.” The fact (HA) that the self is the seer, and the matter 1s seen, 1s eternal, it 1s the innate nature of the relationship. The eternal entities have eternal natures and the connections between such are, therefore, eternal. This answers (VM) the question: If the bondage is caused SOTRA 14 133 by ignorance (which is defined in YS II.3,5), what causes the be- ginning of such ignorance? That ignorance is merely the relationship between the seer and the seen, beginningless, known to purusha, and eternal; it has no other extrinsic cause. Another question is: If the relationship is eternal, what happens during the dissolution of the universe (pralaya), the alternate of creation in the endless cycles of creation and dissolution? VB answers: When a person sleeps, he still remains the proprietor of his treasure. Furthermore, when a relationship is not any factor or process apart from the inherent attributes of the relata or the correlates, such problems do not arise. The relationship between self and matter is not a process that begins or occurs under certain conditions, such as creation, and ceases under certain other con- ditions, such as dissolution. The inherent quality remains as a seed. The recurrence of khy@ti is not caused by any external factor but is retained as a seed, a potential, as part of the inherence of the attributes of each entity. The effectiveness of such inherence con- tinues only through the impressions (sarhskaras) in the buddhi, the inclinations that their strength produces, becoming propensities (vasanas) and leading to the pacific, fierce or stupefied vrttis. Sank hya-pravachana-sitra 1.104 and V1.55 say (VB) that such effec- tiveness of the inherent attribute ceases at the pure consciousness when isolation (kKaivalya) occurs and khyati ceases. But, asks an objector, how is it possible (VB) that an eternal or beginningless relationship can exist as inherent in something (i.e., mahat or buddhi) which 1s a non-eternal evolute of matter? The problem is solved by reminding ourselves of the Sankhya tenet of sat-karya-vdda, that an effect always exists within its cause, and the cause does not cease simply because the cause has been trans- muted into an effect. Consequently mahat or buddhi never cease to partake of an inherent relationship which is an eternal attribute of their cause, prakrti. As stated in YS 1.22 and confirmed elsewhere (VB), the rela- tionship discussed above exists only between the individual purusha and his personal mind-field and not between the said individual and all mind-fields, nor between the universal purusha and a specific 134. SOTRA 14 mind-field. Vrttis and the spiritual self’s awareness of them (YS IV.18) are two separate factors, like a candle illuminating the interior of a jar into which it has been placed, but from which it maintains a separate identity. At no stage do they become one, like a jewel and its light. In this context the reader should deeply contemplate the two analogies of a candle in a jar and of a jewel and its luminosity. Vy4sa’s quotation from Pafichashikha, There is only one perception; reflective cogmition (khyari) alone is the perception, was explained and discussed on pp. 129-31 and need not be re- peated here. To conclude, then: As the moon does not break up even though its reflection in turbulent water appears fragmented, so purusha (BR) remains unaltered in the khydti process of buddhi.? 9 For a summary of the discussion on this stra please read the paraphrase of Vy&sa’s commentary and the first hypothesis regarding subjective composite personality defined on p 124, The rereading of this material will establish that purusha always remains a neutral witness It 1s thus always in samadhi (refer to p 108 and subsequent discussion) In vyut- thana, purusha appears to be involved in vrttis but 1s not really so because the process of khy Gti occurs in the buddhi and not in the spiritual self Any statements or arguments Proposing that vyttis reflect into, or that AAydr occurs in, purusha are experientally falla- cious as well as untenable in the light of the basic Sankhya-yoga tenet that purusha Is incorruptible BG, NB, NBB reflect VB’s opinions on these matters for the most part and are therefore not quoted extensively SOTRAIS 135 Siitra 1.5 aaa: waa: Prevearhrerear: | vrttayah pafichatayyah klishtaklishtah vrttayah: the vrttis (are) pafichatayyah: fivefold (and of two kinds) klishta-: afflicted, painful and impure, imbued with kleshas, and a-klishtah: not afflicted, not painful, pure, not imbued with kleshas The vyttis are fivefold (and of two kinds): afflicted, painful and impure, imbued with kleShas (klishta); and not afflicted, not painful, pure, not imbued with kleshas (a-klishta). Vyasa’s Commentary Now, those (vrttis) must be controlled. Though many, the mind- field’s [Sdazra:] vyttis are fivefold (and of two kinds): afflicted . . . and not afflicted. The afflicted, painful and impure vrttis are caused by the kleshas and are causes of the kleshas. These become the field for the abundant growth of the domain of karmas (karma@shaya). The unafflicted vrttis are those whose subject is discernment (viveka-khya@ti), and which impede the power of gunas. These re- main unafflicted even when fallen in the currents of the afflicted ones They remain unafflicted also in the intervals of the afflicted ones. The afflicted vrttis also (appear) in the intervals of the unafflicted ones The vrttis produce their own kind of sarnskaras, and in turn, the samskaras produce identical vrttis. Thus the wheel of vrttis and samsk4ras revolves incessantly. When the mind-field becomes such that it has completed the work within its authority, 1t stands on its own. Or it even goes into dissolution 136 SOTRA ILS Paraphrase of Vyasa’s Commentary The vrttis with which purusha appears to be assimilated ( YS 1.4) need to be brought under control according to the definition of yoga (YS 1.2). The vrttis are innumerable but can be classified into a fivefold division of categories (YS 1.6). Furthermore, all these five categories of vrttis are of two types: (a) afflicted, painful, impure (klishfa), and (b) unafflicted, not painful, pure (a-klishta). The afflicted vrttis are caused by kleshas and produce further kleshas (YS 11.3) and cause the growth of the domain of karma (karmaShaya), which leads to continued bondage (YS I1.12). The unafflicted, sattvic, vrttis are those that lead to discernment (viveka-khyati) by impeding the power of the gunas. Even when the unafflicted vrttis are experienced within the streams of the afflicted ones, they yet remain unafflicted. Also, when they appear in the intervals between the periods of afflicted ones, they remain unaffected by the latter. Similarly, the afflicted vrttis make their appearance in the inter- vals between the periods of unafflicted ones. The vrttis produce on the mind-field their own kinds of impres- sions (sarnskaras), which in turn create similar vrttis, and the vi- cious circle continues without ceasing. The mind, however, is purified through the practice of yoga. Furthermore, the sattvic vrttis are encouraged so that the mind progresses towards samprajfiata samadhi, which leads to viveka- khyati, the discrimination, discernment, of the separateness of the composite personality and the spiritual self. At this point the mind has served its purpose; it has completed the work that is within its authority. Now the vrttis are of no further service. Mind alone remains, entirely on its own, without reference to external objects. The relationship between the spiritual self and all the material evolutes, including the mind-field, 1s now severed and all the evolutes dissolve into the equilibrium of prakrti. Purusha’s isolation, kai- valya, 1s now complete. SOTRA ILS 137 Discussion We begin with Vydsa’s sentences: Now, those (vrttis) must be controlled. Though many, the mind- field’s [Sdarra-] vrttis are fivefold (and of two kinds): afflicted . . . and unafflicted The Yoga-siitras instruct one to control the vrttis of the mind-field. Now, one can be taught only what is possible (VM), and the control of vrttis is not possible without first knowing them. But they are too numerous to be counted even in a thousand lifetimes. They are innumerable not only within a single person’s mind-field but all together in the mind-fields of many persons (VM, VB, SS, RY, NB). How then can these innumerable vrttis be known in order to be controlled (VM,VB)? This siitra solves the problem by classifying the innumerable vrttis into five categories (VM, VB). All the other vrttis are products of these five (VB). Through con- trol of the five, all their derivatives, the totality of innumerable vrttis, are controlled. Vrttis such as rdga (attraction) and dvesha (aversion) are automatically prevented from arising (BG) when their causes, the five major vrttis, are brought under control. The list of five is not exhaustive (VM and RY on YS 1.6). No statement is made to exclude such vrttis as, for example, the loss of a sense of direction, or the false impression of a single line ora circle of fire that is induced when a torch is moved rapidly (a/dta- chakra). Even though it may be difficult to place such mental activity within any of the five categories of vrttis, any exclusion is of a paryuddsa type (negation by omission) rather than prasayjya- pratishedha (negation by direct statement) against a possibility. A paryudasa negation 1s not very strong and implies that an entity omitted may be included to fulfil the original intent (@ka@nksha). The @kankshda here is to include rather than exclude, as indicated by the fact that the words used are pafichatayyah ‘fivefold’ and pafichadhda (see Vyasa on YS 1.6) ‘divided in five ways’, and not simply paficha ‘five’. 138 SOTRAILS The siitra makes these five vrttis known. “Vrttis of the mind- field” refers to the genus mind-field, so that all the specific mind- fields are included. The vrtti is a single entity, a whole, with five parts (VM, RY), namely, pramana, etc. enumerated in the next stitra. Hence the term “fivefold” (pafichatayi). At this point VB gives a new twist to the word vrtti. The original meaning of this word is as we have translated it, but its secondary meaning is “means of livelihood.” Vrttis are the mind-field’s means of livelihood (vrttis); it is by these that the mind continues to survive. Without them it has no existence. To provide practical application (VM) to the theory and to ascertain which of the vrttis are desirable and which are to be avoided (RY), the five are further subdivided into two: klishta and a-klishta. The mind functions (HA) both as pra-vartaka: involver, engager, initiator, promoter, inducer, pro- ducer, instigator, urging and prompting one towards X, and ni-vartaka: disinvolver, terminator, inhibitor, abstainer, abolisher, urging and prompting one away from X. Thus the fivefold vrttis are positivistic or negativistic, leading to bondage or to liberation. For example, a proof (pramdna) leading the mind (HA) to favour, to an attraction or any klesSha is con- sidered klishta. A proof leading one to rise beyond attraction or aversion is a-klishja. One may argue that a proof is neutral and the conclusions imper- sonal, but yoga psychology would reply that this is not the case. Because of the force of unconsciously stored past impressions (sarh- skdras), and because of the resultant personal propensities (vdsands), the mind 1s inclined towards a certain use of the proof, and draws its own favoured conclusions. For example: (a) a wolf’s mind re- ceives proof, through its eye, that a woman 1s present in the forest. It concludes. “Flesh to eat”; (6) a passionate youth’s mind receives proof, through his eye, that a woman is present. He concludes: “A beauty to ravish”; (c) a yogi’s mind receives proof, through his eye, that a woman ts present He concludes: “What otherwise would have been a corpse is here imbued with the luminosity and the SOTRALS 139 consequent beauty of the spiritual self. The spiritual self is to be realized.” The first two examples are pramdna processes in the afflicted and impure category, klishta. The last example is in the unafflicted category, a-klishja. Whether klishta or a-klishta, the vrttis of both kinds (VB, BG) have to be brought under control. By fostering the a-klishtas, one controls the klishtas (VM,VB), and then one vanquishes the a- klishta vyttis in turn through transcendental dispassion (para- vairdgya) (YS 1.16). As we read elsewhere, Vanquish the others by sattva, then that sattva by (higher) sattva. Bhagavata-purdna X1.13.1. Since all vrttis consist of the three gunas and are therefore klishja (VB), it might seem inappropriate to divide them into klishta and a-klishta. The subclassification, though, indicates only the partic- ular degree of the relationship between the vrttis and the k/eshas. Vyasa explains this relationship: The afflicted, painful and impure vrttis are caused by the k/leshas and are causes of the kleshas. The single, compound word klesha-hetukah may be translated as “caused by the kleshas” and “causes of the kleshas.” Some com- mentators have stood by the first reading, and others have accepted the second. It is probably more correct, however, to side with those who have tried to include and reconcile both. The k/eshas, such as asmita (VM) and avidya (HA), are the causes that bring about the advent of vrttis. Or (VM) it may be said that as prakrti serves purusha, only its rajasic and tamasic vrttis are the cause of klesha. This view of VM 1s, however, a limited one, as it contra- dicts the statements made just above with regard to the need for Vanquishing the sattvic vrttis also. In any case, vrttis (VM) caused by the Aleshas lead to further k/eshas. According to VB the word heru (cause) actually means a pur- pose, an effect. KleShas, too, are the effects of the vrttis. The main klesha (VB) 1s pain (duhkha), which is the effect produced by the 140 SOTRAIS vrttis that take the form of objects experienced; hence, it is klishta. The kleShas cause affliction and pain by causing inversion (HA) of awareness (viparyastra-pratyaya), turning the inward conscious- ness outward so that awareness does not dwell in the seer’s own (MA) nature. These klishta vyttis are a particular mutation of the mind-field (AD) invaded (BR, AD) by the kleShas, rooted in (HA) and consisting of the kleshas. Again, Vyasa: These (vrttis) become the field for the abundant growth of the domain of karmas (Karma@shaya). Here the word karmdashaya needs to be understood. It is that domain of the mind-field on which are left the impressions of all (a) experiences from the objective world without, and (5) vrttis from the mental world within. These impressions, sarhnskaras, have internal currents of their own. When certain sarhskaras, by con- stant addition of like impressions, become strong enough, the pro- pensities they create impel a person in a certain direction. The choices thus made produce pain or pleasure in the process of re- incarnation (YS 11.13). The substratum of this process within the mind-field is called the karmaShaya, or the domain of karmas. Because vrttis arise only for the purpose of acquisition of kleshas, they become the field for abundant growth of the karmashaya (VM). The person in this pursuit makes his determination with vrttis such as valid proof (prama@na), etc (YS 1.6). Then, whether attracted or repelled, he adds to the karma@shaya. Thus it 1s that vfttis can serve as the ground for the generation of an abundance of virtue or vice (VM). These (VB) vrttis become the supporting ground for a multitude of propensities (va@sands) for virtue or vice. A person smitten by a craving caused by vrttis that take the form of objects of experience undertakes to overcome the craving by pursuits such as injuriousness or compassion, thereby gathering vice or virtue. Thus begins the stream of sorrow. This, then, is the nature of klishza vrttis, which are (RY) the cause of afflictions like attraction and aversion (raga and dvesha) (YS 11.7,8), with bond- age as their fruit. That is, every being is SUTRA ILS 141 » bound to pleasure and so on « by having performed actions (karma) « because of attraction, aversion, etc « towards the matters that he has come to know * with vrttis such as valid proof. We need to remember that virtue arising from sattva is only relatively desirable. Virtue exists only in comparison to vice. A yogi’s action, however, is beyond all concepts of black and white (YS I1V.7), and the sattva of the lower samadhi is transcended in higher samadhi when the relationship with all gunas is terminated. Here the a-klishta vrttis replace the former afflicted ones. These unafflicted vrttis are as purely sattvic as it is possible for a material evolute to be. Hence they, unlike the afflicted ones, produce no further kleshas. Vyasa’s commentary reads: The unafflicted vrttis are those whose subject 1s discernment (wiveka- khyati), and which impede the power of gunas. A-klishta vrttis (VB) do not result in k/leshas. The kleshas arise from activity of the gunas, for it 1s the latter’s prerogative or em- powerment (adhikG@ra) to initiate action, which (VM, VB) continues up to discernment (k/Ayati)."". Khyats (VM), which means “clarity of wisdom”™ (prajfid-prasada), occurs when the sattvic aspect of buddhi has been washed of rajas and tamas and flows tranquilly. By whatever means discernment (AAyat1) between the spiritual self and the sattva of buddhi 1s realized, those means are included (VB) in the clause “whose subject 1s discernment ™ The unafflicted vrttis help bring about the discernment and reduce the power of the gunas until the latter have finally fulfilled their purpose. They do so by opposing or blocking the activation of ignorance (avidyd), desire (Adma) and the attendant actions (karmas) The result of a-AltsAta vrttis is liberation (mokgsha). says RY: but this is technt- cally incorrect A-A/isAta vrttis lead only to discernment, which in turn leads to asamiprajfdta samadhi and final liberation 10) Advdteas used here in the sense of saveAa-kAydr and not as in Vvasa’s commentary quoting Pafichashtkha (see pp F29tt ) 142, SOTRAIS What are these unafflicted vrttis? They are the same as pramana, etc. enumerated in the next stitra. When these are directed towards worldly objects, they are klishta, and when they are directed in- wards, they are a-klishta. It is clear that tamasic vrttis are afflicted (klishta) and sattvic vrttis are unafflicted (a-klishta). The question arises regarding the category to which rajasic vrttis might belong. BG says that they are unafflicted at best or mixed into and included in either sattvic or tamasic in a specific mental situation. VB also regards them as mixed, both klishta and a-klishta. However, this disagreement is solved by remembering that in Sankhya philosophy the function of rajas is always to impel both sattva and tamas. Without the impel- ling force of rajas the other two gunas are ineffective and not efficacious. In this sense the rajasic element may be considered to be mixed with either sattva or tamas, whichever is dominant, and therefore sattva or tamas is served or supported by rajas. The progress of the mind-field towards pure sattva is not possible with- out the operational capacity of rajas. A counterargument posed is as follows: Since the liberated ones seldom incarnate (Nydya-sitra of Gotama III.1.25), it is understood that all beings, with the exception of liberated incarnations, bear afflicted vrttis. It would be rare if unafflicted vrttis should arise in the constant stream of such afflicted vrttis. And even if unafflicted vrttis were to arise among the afflicted ones, they would be powerless, having fallen among powerful opponents. Therefore, it is illogical that afflicted vrttis could be controlled through unafflicted ones, and the latter, again, through transcendental dispassion (para-vairagya) (VM) Against this pessimism, however, Vyasa shows optimism: These (unafflicted vrttis) remain unafflicted even when fallen in the currents of the afflicted ones They remain unafflicted also in the intervals of the afflicted ones. The afflicted vrttis also (appear) in the intervals of the unaf- flicted ones Practice and dispassion (abhydasa and vairagya) (YS 1.12-16) are the unafflicted vrttis par excellence, even though not enumerated SOTRALS 143 among the five. Or it may be said that these two arise (VM, HA, RY) from a-klishta vrttis, for example (VM), from eagama: textual authority, one of the valid proofs (pramanas), or eanumdana: inference, another pramdna leading to a spiritual con- clusion, or «the instruction of a teacher and contemplation thereon. When practice and dispassion cause a break (HA) in the flow of afflictions, the vrttis leading to a higher good (paramartha) arise. Even though these latter vrttis arise in the stream of afflictions and afflicted vrttis, they remain untouched by them (VM, VB, HA) and are not corrupted. The same applies to unafflicted vrttis that appear in intervals between afflicted vrttis. Similarly, when unafflicted vrttis begin to flow, their stream is often interrupted by afflicted ones. However, these corrupt vrttis have no power to alter the purer ones; rather, as the purer vrttis grow in strength through repeated practice, their sarnskdras grad- ually mature, and the impure vrttis are brought under control. Then as dispassion grows and becomes para-vairdgya, even the pure vrttis are discarded (VM, VB, HA, RY, MA). A few examples of vrttis becoming unafflicted (a-klishta) may be given as follows (NTC): pramana: proof—is unafflicted when it leads to perception of the self. viparyaya: perverse cognition—helps one to gain merit when one superimposes the idea of divinity upon an icon. vikalpa imaginary cognition—is beneficial when the great sen- tences (mahd-vakyas) of Vedanta, such as “Thou art That,” leave some purificatory imprint on the mind, even when they have not been fully understood. nidra- sleep (cf. Sitra 1.38)—1s of value when it causes one to experience sattvic pleasure. smrt memory-—helps when, upon seeing worldly objects such as the blue sky, one is reminded of the descriptions of appear- ances of one’s favourite incarnation of the Deity Does it necessarily mean, then, that once an aspirant has begun his or her practice success is assured, and that the vrttis associated 144. SOTRAIS with kleshas have no more power over the aspirant? This may be answered in two ways: 1. VyAsa has rejected the disciples with distracted (vikshipta) minds as unworthy of consideration as serious yogis (YS 1.1). He is not talking about them. 2. The wording of most commentators suggests that unafflicted vrttis have to be strengthened through practice and dispassion until they cease to be intermittent and create a flow (pravaha). Then the Klishta vrttis arising intermittently have no more power and will soon be conquered. This is the essence of what Vy4sa says: The vrttis produce their own kind of sarhsk4aras, and in turn, the sathnskaras produce identical vrttis. Thus the wheel of vrttis and sarhskaras revolves incessantly. Samsk4ras are the intangible and inactive state of vrttis, and the vrttis are the tangible and active outcome of sarnskaras (HA). The only way this wheel of sarnskaras and vrttis can be stopped (stam- bhana) and the mind-field dissolved (pra/aya) is through the prac- tice of nirodha. Until then the struggle for supremacy continues between the afflicted and the unafflicted vrttis. This process may be further elaborated upon: Even when a person’s mind-field is filled with impure vrttis, the purer vrttis arise in many ways. For example: sarnskaras of pure vrttis from past lives remain dormant. While the karmas are maturing in the current lite, and some impure karmas have already matured and fructified, the purer samsk4ras from the past arise and produce purer vrttis. This may occur (a) when some external stimulant of a pure nature 1s presented to the mind (e.g , a sattvic or beautiful view, an “acci- dental” glance at an uplifting text, an inspiring sermon heard upon the invitation or insistence of friends, and so torth) or (6) when the pain and sorrow produced through worldly pursuits jolts one into dispassion and renunciation, or even a mild re-examination of one’s values These processes may occur (a) spontaneously, even in SOTRAES 145 the middle of an impure stream, or (b) during the interruptions that occur in the impure flow. The impure vrttis still arise during the interruptions in the flow of pure ones (YS IV.27), but even- tually—after the practice of austerities, restraints, yamas and ni- yamas and meditation ceases to be a painful discipline and be- comes a habit and a natural inclination—negative emotions and painful thoughts seldom arise. Finally, the power of impure vrttis is broken and the pure vrttis form a stream; the intermittent appear- ance of impure vrttis no longer threatens the spiritual inclination and is soon conquered. Again, Vyasa: When the mind-field becomes such that it has completed the work within its authority, it stands on its own. Or it even goes into dissolution. “When the mind-field becomes such” means that it is controlled and progressing towards nirodha-samadhi. It has completed the work of (a) bhoga—presenting experiences to the spiritual self— and (b) apavarga—serving as vehicle of the thoughts of liberation. Now the mind-field withdraws from its domain of authority and the field of service in three stages: 1. Only the sarnskaras remain without activating vrttis (YS 1.18). There are (VB) no more conflicts and pains in the mind. Then it reaches the samadhi of the raincloud of virtue and of the knowl- edge of the nature of all things (dharma-megha) (YS 1V.29) (HA), in which (VM) the mind dwells 1n itself, by itself. But this stage (VM) 1s not the goal; it 1s merely incidental (@pdtatah) on the way to the final step. 2 We have translated Vyasa’s phrase atma-kalpena to mean “stands on its own”, that 1s, the mind dwells in itself, by itself. Here we can go further. a) The mind, being sattvic, is reflective. It reflects the light of the pure self, and all the objects of experience reflect in it, be- coming vrttis. It takes the form of whatever reflects in it and identifies with it. 146 SOTRAIS b) In samadhi there are no objects of experience, but only the light of the spiritual self reflecting in the mind, with the result that it now identifies only with the spiritual self. At this stage Vydsa’s phrase, atma-kalpena, is understood to mean: iden- tifying with the self (atman), imagining itself to be the self, as close to self in purity as it is capable of becoming (YS II1.55). 3. As the practice deepens further (VB) (abhyasa-pdtavena), the sarnsk4ras are burnt (NB) from the individual mind-field, which now goes through the process of prati-prasava, dissolution into final prakrti (YS 1V.34), following the Sankhya scheme of prati- savichara, the cosmic principle of the orderly dissolution of evo- lutes (TSS 7). This is the total and permanent (a@tyantika) ter- mination of the relationship between self and non-self. This dissolution of the mind-field may be mistaken for liberation (moksha or mukti) (as in RY), and may be referred to as videha- kaivalya (as in VB), the state of becoming bodiless even when dwelling in the body. The point needs to be made that YS 1.19 considers the videha state to be far lower than final isolation (kai- valya), although the dissolution of the individual mind-field into the original and final prakrti is an inevitable stage in the process of liberation. The individual yogi who has accomplished this is called jivan-mukta, liberated yet not disincarnate, still maintaining the body; this state 1s known as jivan-mukuti, liberation while yet incar- nate The final dissolution (pra/ava) of the mind-field cannot occur in a sivan-mukta, who yet needs the mind as an instrument of keeping the physical body operative, although the mind does come very close to the pra/aya state in the samadhi of a sivan-mukta. The videha-mukti by itself, however, is not the definition of asam- prajfidta or seedless (nir-bija) samadhi ( YS 1.18.51) or of kaivalya (YS IV.34), which are not states of mind but simply the self dwell- ing in the self. without reference to a material evolute such as the mind The final liberation while the self is yet incarnate means not ever (WB) leaving the state of samadhi, the self dwelling in the self, even when carrying on the mental, corporeal, and social duties, SUTRALS 147 which the yogi continues to perform, out of compassion, to help liberate others. In conclusion: In dharma-megha, mind dwells in itself, and then identifies with the spiritual self. In asamprajfidta and kaivalya, the self dwells in the self. 148 SUTRA 1.6 Sitral6 warrtradataacatrareqa: | pramana-viparyaya-vikalpa-nidra-smrtayah pramana-: valid proofs viparyaya-: perversive cognition vikalpa-: imaginary cognition, linguistic misconception nidra-: sleep, and smrtayah: (smrti) memory The fivefold vrttis of the mind are: valid proofs, perversive cog- nition, imaginary cognition, sleep and memory. Vyasa’s Commentary Those afflicted and unafflicted vrttis divided into five are [Sutra:] valid proofs, perversive cognition, imaginary cognition, sleep and memory. SOTRAI7 149 Sitra 1.7 WATATATA: WATT pratyakshanumanagamah pramanani pratyaksha-: direct perception anumana-: inference agamah: and (textual, scriptural, inspired, revealed) authority pram@n4ni: proofs Direct perception, inference and revealed authority are the three categories of the vrtti called valid proof (pramdna). Vyasa’s Commentary The mind-field is drawn towards, attracted to and coloured by an external (upa-raga) substance through the channels of the senses. With that as its object, a modification (vrtti) is produced in the mind-field; this vrtti is the valid proof (pram@na) called direct perception (pratyaksha). It determines, primarily, the specific in a matter that consists of the general and the specific. The result is the purusha-originated, undistinguished apprehen- sion of the vrtti in the mind-field. Purusha is the cause of buddhi’s accurate apprehension. This we shall establish later. Inference (anumd@na) is the vrtti determining primarily the gen- eral, having as its object that connection of the inferable which conforms to the homogeneous and excludes the non-homogeneous. For example, “The moon and the star have movement because they are seen to arrive at another locus,” or “The Vindhya mountain does not move, for it 1s not seen to arrive at another locus.” A matter seen or inferred by an accomplished person is taught in the form of words in order to transfer one’s knowledge into another The vrtt: from that word, with its matter and meaning as the object, 1s the listener’s acquisition (agama) That @gama overwhelms one whose teacher has not seen or inferred the matter correctly and whose presentation of the matter cannot be trusted. But the @gama is without such disturbance in the case of the original teacher. 150 SUTRA IL7 Paraphrase of Vyasa’s Commentary When the senses present certain information to the mind-field, there occurs in the mind a certain modification (vrtti) whose object is the sense data. However, there arises a doubt as to the actual properties of an object, which also shares certain of its properties with other objects. The determinative process (ava-dhdrana) helps the mind to eliminate general shared properties so that it focuses on the specific. For example, “Is that a person or a post?” In this question the general shared properties of the person and the post are eliminated, and by focusing on the specific properties one deter- mines the visible object to be either a person or a post. This vrtti, the chief determinant of the specifics, is a valid proof (pramana) called direct perception (pratyaksha). Such an apprehension in the mind-field is possible because the origin of awareness is in purusha, who transmits to the mind its capacity to perceive. In such an apprehension or perception of a vrtti, the mind-field itself does not distinguish between its expe- rience of the object from the external world and the awareness imparted by purusha. In other words, the objects, the experience, the vrtti, the mind-field and the awareness of the spiritual self are not distinguishable one from another. Purusha, however, is the cause of buddhi’s accurate apprehension. Discussion Throughout the history of Indian philosophy there have been intense debates concerning how many categories of valid proof there might be. Different schools have each accepted a varying number according to the internal needs of the particular philosoph- ical system. Numerous scholarly treatises have detailed the prefer- ences of these systems and the arguments that developed among them. The yoga system accepts only three categories of valid proof (pramana) since these suffice for its purposes: Pratyaksha_ direct perception anumdna inference agama _ scriptural or revealed authority SUTRAI.7 151 The functions of the valid proofs (pramdnas) accepted by other systems can be subsumed under these three in one way or another (VB, NTC) and need not be individually dealt with here (VM, NTC). Neither the Yoga-siitras nor Vyasa has defined pramana itself separately because the derivation of the word is clear and applicable to all three pram4nas. First, the word pramad means “apprehension of a state, condition, fact, object or entity (tattva) heretofore not obtained” (VM, VB). Because the mind is an evolute of matter, all of its operations such as the logical processes, vrttis like pramanas and acceptance or rejection of a postulate or a conclusion are in themselves devoid of consciousness. Like matter itself they are all unconscious (jada) except through the presence of the conscious- ness of the spiritual self (chit) (RS); hence prama may be defined not merely as the apprehension of a state, condition, etc. as just stated above, but also as the reflection of purusha falling upon the vrtti, whereby exploration of a matter formerly not known—that is, an apprehension—occurs (RY, SS). A pramana is the instrument, means or method for reaching that apprehension (pramd). That proof (pramdana) is a knowledge that is consistent and cannot be challenged (a-vi-sam-vddin) (BR, NB). Direct perception (pratyaksha) is the root of all other proofs, which in turn depend on it: and therefore pratyaksha comes first (VM). Vyasa states: The mind-field is drawn towards, attracted to and coloured by an external (upa-rdga) substance through the channels of the senses. With that as its object. a modification (vrtt!) is produced in the mind-tield, this vrtti is the valid proof (pramdna) called direct perception (prat\aksha) An external substance (vasiu) 1s a requisite in the above statement (VM), so that the type of superimposition that occurs in the perver- sive (viparvayva) vrtti (YS 1.8) may be excluded. Contact between the mind and objects occurs through the senses Without (a) the objects, (6) the senses as channels of contact, and 152, SOTRAI7 (c) the process of contact, the mind cannot be transmuted into the form of a given vrtti (VB). The formed apprehension then becomes the means of verification and the final determinant. The senses are an important constituent of this process, as we find, for example, that if a jaundiced eye sees a white conch shell as yellow, there ensues in the mind the vrtti of a yellow conch shell, which is contradicted only by the logical processes of induction and deduc- tion (anvaya and vyatireka) (VB, NB). The single word upa-raga is translated here as “drawn towards, attracted to and coloured by.” This threefold process is included in the meaning of the prefix upa ‘near, closely’ and the verb root rafij ‘to colour, to be drawn towards, to be attracted to’. The primary meaning of the verb root rafj is “to colour.” The way a clear crystal is coloured yellow in the proximity of a yellow object is suggested by upa + rafij = noun, upa-raga. Similarly, when a per- son is drawn towards another person or a mind is drawn towards the experience of an object, the same upa-raga takes place, with the colours of the nearby person or object reflecting in the mind. In the case of pratyaksha, the “colours” of the object of experience pass through the channels of the senses. The phrase tad-vishayah ‘with that as its object’ refers in Vyasa’s commentary to the entire process of colouring the mind in this way, with the mind taking the form of the vrtti that is being produced. If it were only a mental perception without an external object and without contact through the senses, the realist philosophers of the Sankhya-yoga school would not classify it as a valid direct perception of the pratyaksha type Vyasa states: It (prarvaksha) determines, primarily, the specific in a matter that consists of the general and the specific An object of experience or an entity has two aspects: s@mdn\a_ universal, generic, general wishesha_ particular, specific, individual SOTRA 17 153 The word “cow” expresses the cow nature shared by all cows, without which a specific cow would not be a cow. It also refers to a specific cow. The (HA) general, generic, universal (sammdanya), is often signified by words and is maintained as a mental image referring to the totality and collectivity of all the possible individuals of that genus. The specific, particular, individual (vishesha), may be experienced without any verbal signification. An age-old problem in all philo- sophical systems, Eastern or Western, is whether the mind’s expe- rience of an object is of its universal or particular aspect. For instance, does the mind experience the universal cow, which might exist in the unmanifest even if all individual cows ceased to exist, or does it experience the specific cow seen grazing in a particular pasture? The philosophers (VM, RS) who subscribe to Kumarila Bhatta’s interpretation of the Mimarmsa school believe that only the univer- sals are experienced. On the other hand, Buddhist philosophers accept no universals, experiencing, as they maintain, only the par- ticular. Nyaya, the school of logic, believes that an object is en- dowed with both universal and particular attributes. Each cow has both universal “cowness” and its individual “cowness” present in its configuration. Vyasa’s view is that the object is not endowed (VM, RS, HA) with some universal or particular attributes, but that there exists (VM, RY) tadatmyam: the object in question is both universal and par- ticular. In other words, the object denoted by the word “cow,” and/or observed with the senses, producing a vrtti in the mind, incorpor- ates all the universal “cowness” and the individual “cowness,” not apart from the fact that it is a cow. However, for the purpose of defining pratyaksha, Vyasa states: It determines the specific in a matter (arrha) that consists of the general and the specific. 154 SOTRA17 This simply reinforces Sankhya-yoga realism, which holds that when the senses contact an object, no observation of the universal is possible. Even though the universal is present (VM) in the par- ticular, it is secondary for the purpose of the observation. We have translated the phrase vishesha-avadharana-pradhana as “it determines, primarily, the specific.” The word “primarily” indicates that the universal is considered secondary in this instance. Without its inclusion in pratyaksha, the universal would fail to serve as a basis for and an aid to inference (a¢numdana), which is the chief determinant of the concealed universal aspect from the obser- vation of the particulars. This realism presents a problem because all the major schools of Indian philosophy consider yogi-pratyaksha to be the supremely valid proof. The ordinary person’s direct perception (pratyaksha) is covered by the statements made so far, and that direct perception definitely requires the presence of external objects and the mind’s contact with them through the channels of the senses. But what is the definition and the process of yogi-pratyaksha? Does Pataiijali intend to include it? Is it Vydsa’s intent to define it here? Even a cursory reading of Vyasa’s words leads one to understand that yvogi-pratyaksha is not meant to be included here and that it will be described in the Yoga-sitras elsewhere (for example, YS II11.1,17- 19,25-29,33-36,43,49,52,54). Nonetheless, commentators VM, VB, NB, RY and SS have attempted to classify »ogi-pratyaksha here as a type of direct perception. The definition of pratyaksha as given by Vyasa on this sitra 1s only a pointer (upa-/akshana), (VM, NB) stating a part to include a larger whole It is a pointer to the implicit, complete idea of reahization (sa@kshat-kara) and the (VM) viveka-khyat. Phrases or words like upa-raéga ‘colouring’ are used for the pur- pose of stating the cause and process of the vrttis produced (VB) in the mind from external sources. These phrases and words should not be taken as part of the definition of yogi-pratvaksha,; otherwise the direct experience of self (€Atman) and of God (igshvara) could not occur, not being a product of, and not having been induced through, the contact between objects and senses. SOTRA 17 155 In the deeper meditation of samprajfiata samadhi, when the mind is no longer dependent on externals and is clear, there appears a reflection of the pure consciousness (chiti-Shakti) (RY, SS). This is direct perception, yogi-pratyaksha. Even though this siitra and Vyasa’s commentary thereupon do not speak of yogi-pratyaksha, the view expressed by various com- mentators is in conformity with and supported by the Yoga-sitras philosophy in general. Returning to the common person’s direct perception (pratyak- sha), Vyasa says: °° The result is the purusha-originated, undistinguished apprehension of the vrtti in the mind-field. Purusha is the cause of buddhi’s accurate apprehension. This we shall establish later (YS 11.20, IV.22). This extract from Vydsa’s commentary was clarified earlier, but is here presented again. The emphasis in Vydsa’s text is on the result (phalam). The above sentences are meant to convey the result of the process of observation and direct perception, which is that a vrtti occurs in the mind-field. But in and of itself it would be a “dead” process, because the mind is an unconscious material evolute. What gives this process of perception and the resultant vrtti a semblance of life, awareness and consciousness—an apprehension— is the fact that the vrtti and its substratum, the mind-field, are being illuminated by the spiritual self (purusha). The process of proof, any valid experience, is called prama. It occurs as follows: When the senses are in the proximity of objects, they cause the mind to become occluded by the tamas of those objects. At once sattva arises to counter that tamas and an illum- ination occurs. Such a mingling of tamas and sattva is the valid experience (pramd) Sattyva cannot rise all by itself except when impelled by the power of consciousness (chii-Shakt). In other words it 1s the grace of this spiritual force alone that causes valid experience The hght of consciousness from within reflecting in buddhi and illuminating the tamas of the objects being reflected 156 SOTRAI.7 therein from outside constitutes the experience. Buddhi by itself is incapable of creating such a process (AD). This is what is meant by the purusha-originated . . . apprehension of the vytti in the mind- field. The complete phrase, however, is: the purusha-originated, undistinguished apprehension of the vytti in the mind-field. What is meant by “undistinguished” (a-vishishja)? It means simply that (HA) the mind then sees itself as not distinguished from the purusha, through whose illumination the mind-field experiences apprehension of the vrtti. The vrtti and the purusha’s illumination thereof thus becoming undistinguished, the mind then says, “I am the conscious seer.” Thus the mental processes of the person are mistaken as being processes of the self, the illumination, the mind and the vrtti becoming one. This is the end result, called prama, and the means thereto is pramana, the process of the proof. This is the explanation offered by the commentators (VM, HA, SS) who are true to the original intent of Vyasa. VB takes up the word paurusheya, which can be translated as “purusha-originated” (as has been done here) or as “purusha’s own.” In the case of the latter, Vyasa’s sentence would be translated as: The result is purusha’s undistinguished apprehension of the vrtt of the mind-field But VB says that is not possible. If a vrtti occurs in the mind-field, how can it affect purusha” If an axe is being used to cut an oak tree, how can that activity fell a maple tree instead? It is not the self who becomes undistinguished from the mind and its vrttis; it 1s rather the mind that assumes the characteristics of the self’s illu- mination. SOTRA 17 157 Purusha is the cause of buddhi’s accurate apprehension. This we shall establish later ( YS 11.20, IV.22). Just as a flame is but the tip, the end result, of the process called the lamp—with its vessel, oil and wick—so a vrtti is but the tip of the buddhi (NB). It is for this reason that a concentrated (ekdgra) mind is compared to a lamp where there is no breeze (BAG V1.19). When, for example, a vrtti concerning a jar occurs, the mind knows only “this is a jar.” But that “I know a jar” is a wholly different vrtti, in which the mind’s assuming the role of the self is clearer. It is a servant pretending to be the master, rather than only serving him. As explained earlier, VB holds the view that a reflection of buddhi with its vrttis falling on the purusha causes purusha to know the vrttis. We have already refuted that view as not being in conformity with the formal Sankhya-yoga view. Therefore his ex- planations (supported by NB, BG) of the phrases paurusheyah chitta-vrtti-bodhah: purusha’s knowledge of the vrttis of the mind and buddeh pratisamvedi purushah: purusha apprehends in associa- tion with buddhi are also inaccurate. VB also seems to resent the realism of Sankhya as the major philosophical approach of the Yoga-suétras and throughout attempts an interpretation whereby the Yoga-sitras may be read in the hight of the idealism of Vedanta, stopping a few steps short of the ex- treme idealism of the Viyiana-vada school of Buddhism. VB’s view is that the spiritual self has a myriad rays that it radiates . Some of these rays illuminating the mind produce vrttis. Like a lamp’s flame illuminating many objects, the vrttis’ lights emanate outwards through the senses and take the form of the objects perceived. The \rttis that are experienced in dream and meditation do not arise from memories of prior experiences induced externally. They are \rttis emanating from the light of the self remaining in the mind- 158 SUTRA 17 field. They have not radiated further out through the sense channels to become one with the world of objects. This is in conformity with the Vedanta view that all experiences are emanations of Brahman. It should not, however, be confused with the view of the Vijfiana-vada Buddhists, as the following quotation clearly shows: “We believe,” says VB, “that the objects perceived are also independent emanations with which the vrtti- emanations join in the phenomenal world.” The VijAana-vadin does not accept the independent real existence of objects of perception in the phenomenal world. This stand seems to negate the necessity for the entire process of the reflection of objects falling upon the mind-field through the senses. VB might well have written an independent philosophical treatise of his own rather than presenting his own thoughts as an exposition of Vyasa’s commentary. Therefore throughout the re- mainder of this work his comments in regard to this question will be ignored. Now, to inference (anumdana). Vyasa says: Inference (anumd4na) 1s the vrtti determining primarily the gen- eral... As explained in the case of direct perception (pratyaksha), the senses perceive a specific object. This is not the case with inference (anumana). Seeing a specific flood of waters in a stream, one infers that there is snow melting in the mountains. The snow, whose existence and melting 1s inferred, 1s not any specific snow that has been seen, it 1s the universal idea “snow” that 1s present in the mind It is not the particular snowfall we saw last year while hiking in the mountains. This does not preclude the fact that a specific snow is melting. If we were perceiving it with our eyes, it would be that specific snow, but the specific 1s subordinate to the general in the process of inference and occurs only after the inference is completed. We have translated the phrase s@mdanya-ava-dhdarana- pradhana as “determining primarily.” A reading of the explanation of a similar phrase regarding pratyaksha, above, will clarify this translation. SOTRAI7 159 Now, again, according to Vyasa, inference (amumdna) has as its object that connection of the inferable which conforms to the homogeneous and excludes the non-homogeneous. This can be illustrated by the standard example of a five-membered syllogism of Nydya, the Indian system of logic: 1. proposition (prarijfia): The mountain has fire. 2. cause (hetu): Because it has smoke. 3. exemplification (drshtanta): Whatever has smoke has fire, - like a kitchen hearth, - unlike a body of water. 4. recapitulation of cause (upanaya): The mountain has smoke. 5. conclusion (migamana): The mountain has fire. Or another example: A pot is non-eternal. Because it is a product Like other objects, such as a cloth, which being products, are non-eternal A pot is a product. Being a product, a pot 1s non-eternal. In both of these examples the attributes—“having smoke” and “being a product”—indicate an invariant association (a common- ality, a homogeneity) inherent between the cause and the exempli- fication. Any one of the elements of the syllogism by itself has no potency --called shakri in formal logic—to produce any conclusion. It is the invariant association (such as the association implicit in the statement that “where there 1s smoke there 1s fire”), the homo- geneity, that helps to produce a conclusion. Now, to the third valid proot (@gama). Vyasa says: A matter seen or interred by an accomplished person (dpsa) 1s taught in the form of words to transfer one’s knowledge into another The vrtts from that word, with its matter and meaning as the object, is the listener’s acquisition (agama) 160 SOTRAI7 Some of the original words in these sentences are important to understand: An 4@pta is an accomplished one, he who has attained. The word 4Gpta is from the verb root ap ‘to attain, accomplish, find’. The attainment (@pt¢i) in this sense is more technically defined as connecting together (qa) the realization of reality (tattva-darshana), (6) compassion (karunya), that is, the motivation to eradicate the suffering of others, and (c) strength of the senses and body and expertise in the use thereof (karana-pdfava). This defines the quali- fications of a realized teacher. He has to be (VB) free of weak- nesses and faults such as confusion, negligence, desire for personal gain, failure in control over the senses and inability to use the senses properly. One with such an attainment is an dpta, a noble teacher. It is also said that one is an @pta (HA) to a student by whose words that particular student is able to reach a conclusion, determination or conviction to which the student’s own rational thought (vichara) had not yet led him. Vydsa’s words, A matter seen or inferred by an apta, mean that inference alone, that is, rational or logical processes of thought, does not make one an authority (@pra). First comes the fact of drshia, having seen, realized in the state of samadhi. It is because of such an msight (a realization within) that a school of philosophy 1s called dargshana: a vision, insight, a realization (from the verb root drsh ‘to see’). The matter thus seen, says Vyasa, 1s taught in the form of words or by the means (HA) of silent gesture, etc., as many yogis do. Shabdena means “through words,” “in the form of words,” and “with the accompaniment of words.” All of these meanings are applicable here. The last one 1s especially significant because verbal guidance may often accompany an initiation in which a guru’s knowledge 1s transferred to another-—-often without words. This transfusion of knowledge 1s not emphasized here, but merely sug- gested to those who have gone through the experience and can therefore read between the lines SOTRAIL7 161 The matter is taught in the form of words, says Vyasa, to transfer one’s knowledge into another. Not “to another” but “into (paratra) another.” This means (VM, VB, NB, HA, RY) that the knowledge similar to that in the teacher's own thought waves of the mind-field (chitta-vrtti) should appear in the chitta-vrtti of the listener (Shrozr), that is, a student. In the tradition, the first stage of the study is listening to the teaching. This teaching should be imparted with the intention (VM) that what is beneficial to the student should accrue, and what is not beneficial should be prevented. It is all of these qualifications and processes that constitute valid proof (agama), which literally means “that which comes” into the student. The vrtti of the words, with their (a) intended and (d) inherent meanings arising in the student’s mind, is gama. That is the noble authority, a revealed knowledge, conveyed into the student directly by the teacher into whom it was revealed, or through a lineage, or in the form of sacred texts. Further, Vyasa says: That @gama overwhelms one whose teacher has not seen or in- ferred the matter correctly and whose presentation of the matter cannot be trusted. On the other hand, there may be teachers who are trusted and accepted even though they have neither realized nor inferred the matter themselves, but are faithfully presenting the knowledge orig- inally imparted by the founder of the lineage. Vyasa says: But the agama is without such disturbance in the case of the original teacher These lines can be read both as (a) in the case of an original teacher, a human founder of the lineage. and (5) in the case of the original teacher (God). whose revealed knowledge (Veda) 1s con- veyed through teachers who themselves may not have realized or interred the contents thereof. This 1s Ggama, revealed authority, the third valid proof. 162. SOTRA18 Sitra 1.8 Prada frearararrarqaatassy viparyayo mithy4-jiianam a-tad-ripa- pratishtham viparyayah: perversive cognition mithya-jfiadnam: false knowledge a-tad-rijpa-: not in the nature, form, of that (object) pratishtham: established False knowledge without a basis in the nature or form of the respective object is the vrtti called perversive cognition (vipar- yaya). Vyasa’s Commentary Why is this not a valid proof? Because it is refuted, contradicted and annulled by a valid proof. A valid proof has a real substance for its object. It 1s commonly seen that a non-proof is contradicted by a proof. For example, if someone with double vision sees two moons, this perception is refuted by the sight of the single moon. This ignorance (avidya@) consists of five sections: avid\d nescience asmud |-am-ness raga attachment dvesha aversion abhinivesha tear of death the tive afflictions (A/eshas) (YS 113) These very five bear their real names as follows darkness, stupor, great stupor, nocturnal, and blind nocturnal' TL We have borrowed the phrase “perversive cognition” as the translation of wpartava from the translation of Bangali Baba SOTRAI8 163 We shall speak of these further in the context of the impurities (mala) of the mind-field. Discussion Perversive cognition (viparyaya) is false knowledge (mith)a@-jfidna) not established, having no basis (pratishtha) in the nature or form of that object of which this purports to be the knowledge. Perversive cognition (viparyaya) is defined as false knowledge (mithya-jfidna) (VM, VB, BG, NB), which is then explained as “not established,” etc. It gives the impression of being a cognition or a knowledge, but is (VM) either tad-riipa-a-pratishtham: not established in, having no basis in, the form of that which is, or a-tad-réipa-pratishtham: established in a form or nature not of that object. In other words, (VB) perversive cognition has its basis in some other object, which does not correspond to the given object's true aspect. It does not reveal the ultimate (p@ramarthika) nature of that object (BR), as when a seashell appears to be a silver coin (BR) But this type of cognition 1s simply a flow within the mind (HA) whereby a vrtti of buddhi is attributed to (VB, BG. NB) the object in question. It means that when such a superimposition is further examined and thereby contradicted, the object is found to be unable to perform the functions that 1t would have been capable ot had the talse tmpression been accurate (SS). Only if, though it may be contradicted, it is nonetheless efticactous in practice, can it (RY) be considered accurate. Lest the definition and the discussion be regarded as irrelevant to the needs of a spiritual aspirant. BR employs the term param- artha, the ultimate nature (of an object) This suggests that we are interested not merely in ordinary objects of our sense experience but in the totality of the universe All our cognition of the universe turns out to be false. impractical and inefficacious when. tollowing 164 SUTRA I8 Sankhya, we finally discover its ultimate nature to be the equilib- rium of prakrti, and, following Vedanta, we find Brahman, the transcendental (which is also a translation of paramartha), to be the true reality onto which this universe has been superimposed. The definition of viparyaya also includes doubt (sarmShaya), except that the fact of “not being established” applies only to the mental process (e.g., “Is that a man or a post?”) (BR). Here the possibility of something opposite to its nature is present until the determina- tion is made. The question arises as to why the definition of viparyaya as given in this siitra does not include also linguistic misconception (vikalpa), which 1s defined in the next siitra. Since vikalpa, too, is a false cognition, one might expect it to be included here. The answer is given (VM, NB, RY, SS) that in the case of viparyaya it must be possible for an ordinary, non-philosophical person to be able to contradict the false impression by simple practical expe- rience. In vikalpa we are dealing with matters open only to the philosophically conversant, as will be seen in the next sitra. In viparyaya there has to be an object whose form or nature can be experienced (NB). In the case of vikalpa, if one says, for example, “rabbit's horn,” there is no particular object that is being miscon- strued as that horn, nor does the experience confirm the existence of some object in the place of that non-existent horn. The horn is merely a word referring to nothing. Hence wkalpa cannot be in- cluded in viparvaya Furthermore, in the case of viparyaya there has to be an agree- ment among all the viewers who have good vision (for example, “there was no silver, only a glinting seashell”). In the case of philo- sophical positions of the type presented by Vyasa on YS 1.9 and considered by him as viAalpa, there 1s never an agreement among different philosophers (RY, SS) In other words, all intellectually held philosophical positions and purely mental experiences which have been proved false are considered wAa/pa. When, for instance, a text says, “All things, such as the earth, are all in the mind and never outside; the experi- ence of them as real is as in dreams, delusions and intoxication,” SOTRA 18 165 the experience described is a vikalpa (BG, NB). Thus dreams also fall in the category of vikalpa (VB, BG, NB) because they are purely mental and no specific object replaces a dream object. Now to Vyasa: Why is this (viparyaya) not a valid proof? Because it is... contradicted . .. by a valid proof. This question and answer means that the imaginary experience produced by viparyaya is not valid, because it is later contradicted by a valid proof. Here the logicians may argue with regard to the relative strength of an anterior and posterior statement and experi- ence. Between a prior or a posterior experience, which is the more reliable? The rules as established by the Mimarhsa school are that where the posterior originates from the anterior, or the posterior’s (a) existence as an object or (5) validity as an idea in some way depends on the anterior, it is the anterior that is considered more powerful. Mimamsa also states that an anterior is normally contradicted by the posterior, the poster- lor arising after contradicting the anterior. But it is inconceivable for an anterior to arise or be established by contradicting a not- yet-experienced posterior. In other words, where the posterior does not arise directly from an anterior and Its existence as an object or the validity as an idea 1s not depen- dent thereupon, then the posterior 1s stronger than the anterior and has the power to contradict it and to establish itself When two intelligent suggestions or impressions arise independently of each other, the posterior overpowers and condemns the anterior. Applied to viparvaya this means that when for example a perceiver has the impression that he saw a silver coin (the anterior impres- sion), it 1s not out of that impression that the latter impression (“It 166 SOTRAI8& is a seashell and not a silver coin”) originates. The posterior impres- sion, that it is a seashell, rises from a fresh examination. The silver coin impression is not the originating cause of the seashell impres- sion. Thus, according to the rules of Mimamsa, the posterior is the valid proof proving the anterior to be a false impression. The posterior is the pramdana, the anterior is viparyaya. Hence, one must concur with Vyasa: Why is this (viparyay'a) not a valid proof? Because it is refuted, contradicted and annulled by a valid proof. A valid proof has a real substance for its object. It is commonly seen that a non- proof is contradicted by a proof. For example, if someone with double vision sees two moons, this perception is refuted by the sight of the single moon. The Sankhya-yoga philosophers are realists. As was seen in the discussion on pratyaksha in Sitra 1.7, the reality of a substance or object must be confirmed by all the senses involved. For example, silver must be seen with the eyes to be so, must tinkle like silver to the ear and must feel like silver to the tactile sense. The perception must be consistent; that is, all the senses must experience the object the same way at all times, and the observations of all the perceivers must be consistent. All the senses of all the observers must confirm the reality the same way at all times. Such a proof contradicts any perception of lesser consistence and proves the latter to be a vipar- yaya It 1s the natural inclination of intelligence to be partial to, to be inclined towards, reahty (VB): hence this vwparrara is rejected. 1s treated as contemptible, and needs to be eradicated in all cases. Until the experience (VB) of an object or entity so occurs that it would not be contradicted later, the nature of that entity cannot be considered as tinally ascertained. It is well here to explain differences among selected Sanskrit words dealing with the concept of error. Knowledge (AAya@ti) is the opposite of error An error may be a-hAyati non-apprehension or ansatha-Ahyanu misapprehension SUTRAI8 167 The Sankhya system proper uses the term a-viveka, “an absence of the correct knowledge” of the nature of purusha, which the teachers of formal logic then place under the category of non-perception (a-khyati). It appears that the yoga system is a little different in this regard. It considers error to be a misapprehension (VB), the definition of ignorance or nescience (avidya) being “mistaking the self to be non-self,” as in YS 11.3.'2 Now Vyasa: This ignorance (avidyd) consists of five sections. In other words, ignorance (avidyda), which from here on will be referred to as nescience, defined in YS 11.3 and II.5, falls within the category of viparyaya. This nescience is paficha-parva, “having five sections.” The word parvan ‘section’ refers to segments of a bamboo or sections of mountain chains. It is used where an object consists of many segments but constitutes a single object. It is not that many segments are brought from different places to put together a bamboo, but the bamboo itself consists of the segments. So, nes- cience is not made up of its five sections, but they are all part of the same one ignorance or nescience. These are the very five afflic- tions (k/eshas) enumerated in YS I1.3 as avidyd: nescience or ignorance asmiutaé: \-am-ness raga attachment dvesha. aversion ahhinivesha fear of death Nescience 1s a factor (VM) common to all the afflictions, hence the rest ure considered its segments. It is (VB) the seed of the calamity called samsdara, the revolving cycles of the great wheel, including transmigration. The vrtt! wiparvaya, misapprehension, therefore must be brought under control (nirodha). 12 Many ditterent theories regarding erroneous percepuon have been discussed in different Schools of Indian philosophy and retuted by the various Commentators but need not be hea Students interested in such detail may reter to the vanous texts on Indian 168 SUTRALS8& Now to Vydsa’s enumeration of the five segments of nescience. The other more poetic terms, darkness, etc., follow the scheme of Sankhya-karika 48, which states: tamas: darkness (eight kinds), moha: stupor (eight kinds), maha-moha: great stupor (ten types), tamisra: nocturnal (eighteenfold), and andha-tadmisra: blind nocturnal (eighteenfold). These divisions are explained (VM, VB) as follows: 1. Avidya: nescience (YS 11.5): tamas (darkness) is eightfold: The error of mistaking as 4tman (the self) the eight that are: i. a-vyakta: unmanifest prakrti and its evolutes it. mahat: buddhi ii. ahamkara: ego 1V-Viil. fan-matras: the five subtle elements It 1s darkness because (VB) it veils jid@na (knowledge). It includes the error of identifying (VB) body, etc. as self because body, etc. are the products of the eight listed above. Viparyayas (per- versive cognitions), such as between silver and a seashell, are not included in this category. Sa€nkhya-karikd 44 says that bondage 1s caused by viparyaya. Hence avidyda, the major cause of bon- dage, is included here and not the minor confusions. 2. Asmutad: I-am-ness ( YS 11.6): moha (delusion) is eightfold: The error of considering the eight siddhis (YS 11145), powers or accomplishments, as though they were something benevolent and belonging to the self (a@tmiya) (VB), whereas they are actually the opposite (RY) anima the power to become minute laghima the power to become hght prdptu the power to reach or touch the most distant things prakhdmya_ the power by which all that one may wish can be tulfilled SOTRAI8& 169 mahima: the power to become large iShitva: physical, vocal and mental lordship, not impeded by any vaShitva: control over all elements and beings; ability to create, rearrange or dissolve them kamdavasdyitad: whatever one says or intends with the mind comes true (whereas in others’ case it conflicts and is not fulfilled) I-am-ness and possession (svatva) are synonymous and therefore the above divisions apply, the siddhis being a form of possessive power. 3. Raga: attraction (YS H.7): maha-moha (great stupor) is tenfold: “I shall attain the eightfold siddhis through yoga. | shall attaina lordship, becoming an adept siddha. Thereby | shall enjoy the objects of the ten senses, such as sounds, both that are commonly tangible (drshta) and that are ordinarily intangible but which are spoken of by the authoritative sources (@nushravika).” Any such other inclination is included in the tenfold great stupor (maha-moha) or attraction (raga). 4. Dvesha: aversion (YS 11.8): t@misra (nocturnal) is eighteenfold: When one is bent upon the above pursuits and some (VB) im- pediment prevents the attainment of asmitd (the eight siddhis) and raga (the ten enjoyments of the senses), then the anger arising with regard to that failure and towards its cause is noc- turnal (ta@misra) or aversion (dvesha). 5. Abhinivesha: fear of death ( YS 11.9): andha-tamisra (blind noc- turnal) is eighteenfold: asmita (the eight siddhis) and raga (the ten objects of the senses) having been attained, there yet comes the realization that all this will perish at the (VB) end of a cycle ot creation (kalpa) Such fear is that of the blind night (andha- rtamusra) or the tear of death (abhinivesha) The mght, here, 1s that of the period of dissolution in a single cycle of creation. In the above order of five, each succeeding Alesha 1s considered more undesirable and of a lower grade than its predecessor, indi- cating progressively lower and yet lower levels of spiritual realiza- tion It 1s also interesting to note that the above definitions seem to 170 SOTRAI8 be of concern only to the advanced yogi. The definitions as pro- vided under YS II.5-9 are wider and are applicable even to the majority of people, who are in kshipta and midha states of mind. The following scheme shows viparyaya from the common person’s viewpoint compared to the viewpoint of one whose consciousness has become more refined and subtle, whose horizons of space and time, though far wider, have not yet reached final isolation (kai- valya): Klesha Common View Imperfect Yogi’s View avidya Iam the body, male or Iam prakrti and its female, with consequent evolutes. pleasures and attractions. asmua I have an identity; I desire I desire siddhis. success, power and wealth. raga I desire the objects of my I will use my siddhis to immediate pleasure. obtain the intangible universals of refined pleasures. dvesha I am averse to specific I am angry at causes, objects, persons or persons or situations that situations that have caused have prevented my me pain. fulfilment of siddhis and consequent enjoyments. abhinevesha | fear my death, that is,the _I fear that all my powers and death of this body that Iam. consequent pleasures and enjoyments of the universal evolutes will cease at the end of a Aalpa Even when a whole universe is provided as the body of a highly evolved yogi. the above viparvavas or kleshas remain at the indi- cated scale until pure liberation is reached In the mythological literature of India called the Puranas, the five alternative names of vipar\avas (tamas, moha, maha-moha, tamisra and andha-tamisra) are five of the numerous hells into which the least evolved beings are said to fall and suffer the results of their actions SUTRAI9 171 Sitra 1.9 Mera AeA a PST: | Shabda-jiiananupati vastu-Shiinyo vikalpah Shabda-: word jfiana-: knowledge dependent only upon anupati: following, a verbal conception dependent upon vastu-: real object } devoid of a real object Shiinyah: devoid of vikalpah: imaginary cognition Dependent upon a verbal knowledge only but devoid of a real object is the vytti called imaginary cognition (vikalpa). Vyasa’s Commentary That imaginary cognition arises neither in association with valid proof nor in association with perversive cognition. A usage appears, confined to an exaltation in the knowledge of words, even though devoid of substance. For example: “Consciousness is the form and nature of purusha.” When consciousness itself is purusha, what is being designated by what? Normally there has to be an operative relationship in a designation, e.g., “Chaitra’s cow.” Similarly, the attributes of a substance being denied as belonging to purusha, it (purusha) is inactive. Or, “Someone named Bana stops (or will stop. or has stopped)”, here, upon the cessation of movement, only the meaning of the verb is conveyed. Or, “Puru- sha’s characteristic ts to be devoid of birth”; here merely the absence ot the characteristic of being born is understood and not a par- ticular attribute associated with purusha. Therefore (it is obvious that) this characteristic is imagined (viAal/pita) and by that imagina- tion a usage in practice prevails. Paraphrase of Vyasa’s Commentary }ihalpa neither arises from nor is in any way dependent on or associated with pramdna or viparyaya. It 1s not grounded in either of them. Because there exists a certain sense of exaltation about 172, SOTRAL9 the knowledge of words, people bring words into usage even when there is no actual substance signified by the words, no actual object designated by such a definition. For example, the statement Consciousness (chaitanya) is the form and nature of purusha (the spiritual self) is meaningless or fallacious. When the actual position of our philos- ophy is that consciousness itself is the spiritual self, what con- sciousness, other than the very purusha, could be designated as the nature of that purusha? Otherwise it is as though one were talking of a cow belonging to a person named Chaitra, who as the owner is other than his possession. Similarly, the sentence The attributes of a substance being demied as belonging to puru- sha, it (purusha) is inactive is making no positive statement about any substance; only the attributes of matter as pertaining to purusha are denied. Similarly, the sentences “A person named Bana stops,” “A person named Bana will stop,” and “A person named Bana has stopped” are philosophically irrelevant because the true reality of a person is the spiritual self (purusha) who neither moves in the confines of space nor stops, nor is the concept of time applicable to him. Yet the verb “stop” implies arrested motion, and when coupled with varying tense configurations, also carries the notion of arrested motion In time and space By definition, this is philosophical non- sense since Bana’s true nature is pure consciousness, purusha, and as such is without name or form and 1s quite unaffected by human limitations of time, space and motion. In another example, the content of the sentence Purusha’s characteristic 1s to be devoid of birth 1s also insubstantial because to be devoid of something cannot be a positive or a substantial characteristic. The sentence makes no statement about any attributes of purusha. The usage of words in this way ts expressive of imagination (vikalpa). SOTRAIL9 173 Discussion We have translated the compound phrase Shabda-jfidna-anupati as “dependent upon a verbal knowledge only.” Explaining this in somewhat greater detail, vikalpa is that modification (vrtti) of the mind-field which follows words, knowledge of words, and the knowledge produced by words, and is productive of the same, where no actual object or substance (vastu-Shiinyah) exists. The question arises that if it is verbal knowledge (VM), why can it not be included in @gama pramana, which in other systems of philos- ophy is known as shabda pramana, or verbal proof? The answer is that according to Vyasa on the preceding sitra, there has to be an actual substance (arthah) that is corroborated by an dpta, to be called dgama pramana. Vikalpa relates to no substance. Then why not include it under perversive cognition (viparyaya)? Because in viparyaya there is a substance which is at first wrongly cognized but then when the error is refuted, is seen in its own true nature. In vikalpa, however, there is no object at all. A certain vrtti, imagination, arises, and a word expresses it. The word also produces that very vrtti when used again by the same speaker or by another. This particular vrtti 1s then bound to the exalted power of verbal knowledge. So Vyasa says: That imaginary cognition arises neither in association with a valid proof nor in association with perversive cognition. A usage appears. contined to an exaltation in the knowledge of words . . The mind ts exalted by the fact that 1t knows words and uses them. The word mdahdatniva, translated here as “exaltation,” may also mean “glory” and “power ” Words have a power of their own to convey the imagined meaning (VB) and therefore a certain usage develops The word viavahdra, translated as “usage,” also means “prac- tical application” or “efficacy ” In viparyaya (VB) the object errone- ously perceived has no practical application A seashell perceived 174. SUTRA I.9 as silver cannot be used by a silversmith to make silver earrings. Also in viparyaya words do not express (VB) the actual object. An observer says “silver” when first seeing a seashell, but the word “silver” in this case does not convey the truth of the object. It might safely be said that viparyaya is a cognition that does not follow a verbal conception (Shabda-jfAdna-an-anupa@ti). In vikalpa there is no refuting of an error, and the imagination expressed by appropriate words still serves practical purposes, as we shall see below. Even the most learned continue to make use of vikalpa in practice. There is no succession of error and refutation, and one word does not replace another; no “seashell” replaces “silver.” In other words, vikalpa has a greater practical reality than has vipar- yaya. For example (HA), consider the word “time,” which is not a substance, but generates an imaginary idea, a vrtti, which produces the vrtti—a concept of “time”—a word used consistently by the most learned. There are many different types of vikalpa which have not been separately categorized by the commentators. Sometimes this imagi- nation produces (VM) non-distinction among distinct objects, and sometimes it produces distinction where there is no distinction, and so forth. Sometimes the distinction of the qualification and the qualified, where the two are actually one, is unreal. “Distinc- tion” and “non-distinction,” not being substances, fall under the category of vAalpa. The examples given by Vyasa are as follows: “Consciousness 1s the form and nature of purusha ” When con- sciousness itself is puruyha, what 1s being designated by what”? Normally there has to be an operative relationship in a desig- nation The word “designation” (vyapadesha) has been translated as “predi- cation” (RP) and as “the relationship of qualification with the qualitied™ (BB) Both translations are equally accurate. But what 1s being qualitied. designated by what, when consciousness is the Same as the spiritual self’ When we say a person named Chaitra has cows, the cows are something different from the owner, and there 1s an operational, functional relationship between them. This SOTRAI9 175 simply does not apply when we know consciousness and purusha to bear a single identity. This is an example of vikalpa producing a distinction where none exists and (VM, VB) when the conception of a relationship of qualification with something qualified is artifi- cial and imaginary. The use of the genitive case is not vikalpa in the case of, say, “Devadatta’s blanket” (BR), but it is so in the case of “purusha’s consciousness.” Again, Vyasa says: Similarly, the attributes of a substance being denied as belonging to purusha, it (purusha) is inactive. Another rendering of the original would be as follows (VB): pratishiddha-vastu-dharma: the attributes of a substance are denied 1n the case of purusha; nishkriyah purushah: purusha is inactive. This latter rendering presents one with two examples of vikalpa. The attributes that are normally ascribed to a substance are denied in the case of purusha because this says nothing about purusha. The Sanskrit adjectival compound pratishiddha-vastu-dharma which 1s supposed to be qualifying purusha is actually no qualification at all Similarly, the adjective “inactive” (nishkriya), denying any pos- sible activity in the case of purusha, expresses no qualification. These are pseudo-adjectives, works of imagination (vikalpas) de- pendent on words alone. Another rendering 1s based on a different reading of the teat. Pratwhiddha vastu-dharmadh the attributes of substances are dented, nohhkrivah purushah puruyha 1s inactive The first part here criticises the Buddhist view that “all attributes (dharmas) are paintul, impermanent and devoid of a self ~ If there are no attributes, how can any statement be made about them and, especially, how can they be denied” It 1s all verbal activity (wsAa/pa). The followers of the Buddhist and Nyaya schools accept negation 176 SUTRA I9 (a-bhava) as a proof or a category in their systems, but SAnkhya- yoga denies it as a vikalpa. Next Vyasa says: “Someone named Bana stops (or will stop, or has stopped)”; here, upon the cessation of movement, only the meaning of the verb is conveyed. Stopping (VM, VB) is a cessation of movement, an absence thereof. A verb normally expresses an activity of some kind, but stopping denotes an absence, a negation of the activity called movement. This cessation of movement is further ascribed to Bana, who is supposed to be the doer, an agent (kartr), performing this activity called the cessation of activity as he “stops.” To confound by compounding it further, an insubstantial concept like time—pre- sent, future or perfect (or past)—is attached to it. So we say Bana stops, will stop, has stopped. First there is an absence of move- ment; then the verb “stop” is given a positive state (bhava); and then that absent bhava, which is actually a negative (a-bha@va), is attached to the idea of succession, an anterior or posterior incidence expressed by a tense; this produces a triple vikalpa! But to go yet deeper, the person Bana is merely a false identification of the nameless, formless purusha who, not being subject to the space- evolute of matter, does not move from place to place, so no ques- tion of the cessation of movement arises. The fourth vikalpa! Not being subject to space, it is not subject to time, time itself being a vikalpa. Therefore, the present, future and past tenses do not apply. “Bana stopped” is an example of a fivefold vikalpa! “Purusha’s characteristic is to be devoid of birth” is the transla- tion of Vyasa’s an-utpatti-dharma purushah. The first of these two words is a compound adjectival phrase with the hteral meaning of “one-with-the-characteristic-of-not-being-born.” Here also the same argument applies as with the example given above, “purusha is inactive ” The negative adjective is false. It has no substance and 1s a mere verbal expression of the vrtti called vikalpa It 1s an absence, imagined as though a positive state, then attached to purusha as though his attribute—yet it expresses no attribute of purusha Hence Vyasa says: SOTRAI9 177 Here merely the absence of the characteristic of being born is understood and not a particular attribute associated with purusha. Therefore (it is obvious that) this characteristic is imagined (vikal- pita), and by that imagination a usage in practice prevails. The criticism of the examples of vikalpa given above is directed at fallacious philosophical concepts which cannot be substantiated. Some examples of the grossest form of vikalpa, the non-philosoph- ical imagination, are (BG) brought together in the following verse: There goes the son of a barren woman; He has worn a crown of sky-flowers After bathing in the waters of a mirage. He carries a bow made of a hare’s horns. 178 SUTRA 1.10 SitraL10 swraneararat afattar abhava-pratyayalambana vrttir nidra abhava-: absence, negation pratyaya-: cognition principle, cognition, causal principle Glamband: resorting to, supported by, leaning on, dependent on, having as a base vritih: modification, mental state, operation, fluctuation, activity nidra: sleep Sleep is the modification or operation of the mind-field resort- ing to the cognition principle of absence or negation and to the cause thereof. Vyasa’s Commentary Sleep is to be considered a particular type of cognition because one reflects about it. “I slept comfortably; my mind is clear; it brightens up my discernment.” “I slept uncomfortably; my mind is sluggish; 1t 1s wandering, unsteady; I am unable to concentrate.” “I slept heavily and in a stupor; my mind is tired, indolent; it feels stagnant and lost.” This kind of reflection would not occur if there were no expe- rience of cognition (during sleep), nor would there be memories based on that sleep and relating to the subjects of these reflections. Theretore sleep is a particular type of cognition. And for the pur- pose of samadhi, this (vrtti called) sleep, too, should be brought under control (irodha) just like other cognitions. Discussion In all stra texts there occurs a method known as implicit succes- sion (anu-vriti), whereby the presence of a word that occurs in a given sitra is implied also to function as part of a number of subsequent siitras until no longer needed. An example of amu-vrtti is the word vwrrt: that occurred in YS 1.5 and 1s understood in YS 16-9 For example, the full translation of YS [.9 is: SOTRA 1.10 179 Dependent upon a verbal knowledge only but devoid of a real object is the vrtti called imaginary cognition (vikalpa). Even though the word vrtti does not occur in the siltra, it is brought down from YS 1.5. Since the topic of the five vrttis continues until YS L.11, the word vrtti would be implicit up to that siitra by the rule of anu-vrtti. Then why is the word vyiti repeated in the current siitra? The answer is that this additional confirmation of sleep as a vrtti is essential because one normally does not consider sleep to be a modification, fluctuation, wave, operation or activity of the mind- field. About the other four vrsttis there is no question, but even experts (VM, NB) are doubtful about sleep being an operation of the mind-field. The repetition of the word vrtti in the stra is for the purpose of challenging and refuting the possible view (RY) that sleep is an absence of awareness. The compound phrase abhava-pratyaya-Glambana is to be ex- plained as follows: Abhdva is absence of the vrttis that occur in wakefulness and dream states (VM. VB, HA); that is, it is the absence of all the other vrttis (BG, NB) enumerated in these siitras. Absence means non-production or non-appearance (BG). The word Pratyaya means cognition (pratiti) as well as the cause or origin; it is that from which any cognition as an effect proceeds. The cogni- tion that causes the absence of other vrttis (VM, VB, BR, NB, HA, RY. RS) 1s the guna of prakrti called tamas. Tamas veils sattva, the essential nature of buddhi (VB) and of the mind-field (VM). When tamas becomes dominant (BR) and overpowers the sattva and rajas of buddhi (VB, VM), veiling the chitta (NB), it covers all the senses (VB, VM) However, this does not mean that the senses are absent, as the Vedantins would have us believe (RS). Then, because there are no other objects to reflect in the mind to give the mind their form (VM, VB), the substance tamas (tamo- dravvam), which is as real as any darkness (VB), overwhelms the mind which, obscured with this defilement (alina) (VB), conse- quently becomes impure. The mind then takes the form of this Very tamas as its object (VM.VB, BG, NB, RY, SS) and identifies 180 SUTRA 1.10 with it (the experience and the vrtti arising therefrom) as it would with external objects. Here the mind observes “I am sleeping” and enjoys the tamasic pleasure that ensues. The sleeping person is then called inwardly conscious (antah-safijfia) (VM, VB, NB). The statement about the sleep state being inwardly conscious occurs in verses 4 and 7 of the Mandikya Upanishad, where it is called antah-prajfia. The subject of this Upanishad is the four states of consciousness (wakefulness, dream, sleep and superconsciousness) as inherent in the experience of the word OM or AUM. This relates not to personal consciousness alone but also to the con- sciousness of the cosmic Person, His wakefulness, dream, sleep and superconsciousness, how these reflect in the states of individual consciousness, and how the individual states may become the means for understanding, experiencing and realizing the states of the cos- mic Person. The 12 verses of the Mandiuikya Upanishad, 215 verses of expository text by Gaudapada—who was the guru of the guru of Shankaracharya—as well as Shankara’s own commentary on the same are a very detailed and profound body of philosophy, which cannot be treated here even succinctly. In addition, many other texts like the Yoga-vasishtha provide us with further detailed material. It is earnestly recommended that the reader gain access to these sources of the great teachings concerning the nature of cosmic as well as individual sleep in which the sleeping person is termed inwardly conscious. Before continuing, it is well to understand some facts about sleep. It 1s obvious that sleep cannot be considered a state of uncon- sciousness, for these reasons: + Only the surtace layer of mind, that 1s, the conscious mind, 1s overcome by tamas ¢ Only that part of the mind sleeps which normally undergoes alterations of wakefulness, dream and sleep The rest of the mind continues its normal operations (which are enumerated in YS Wl 15) « [he entire mind never sleeps during one’s lifetime It the entire mind were to sleep, who would continue operating the lungs so one may breathe while asleep? Who would maintain the SUTRA L10 181 heartbeat and keep the process of digestion going and keep the blood circulating? Who would arrange for the mind to float in and out of dreams? A person sleeps, wakes up feeling cold, covers up with a blanket, falls asleep again, and remembers nothing of it in the morning. Who tells the sleeping mind that the skin is feeling cold? A person sleeps, rolls to the edge of the bed, but, unlike an infant, does not fall off. Who tells the sleeper to roll away from the edge and back to a safer part of the bed? If the entire mind slept, having lost consciousness, who would answer, however slowly, to the person’s name being called and wake up? If the entire mind slept, who could awaken whom? One would never wake up; one could not even remain alive. It is obvious, then, that the part of the mind that experiences vrttis is the very one that experiences tamas, the pall of mist or fog which deactivates the senses temporarily and induces sleep. All the commentators agree that during sleep (a) the mind identifies with tamas, which replaces the objects of other vrttis, and (5) the mind observes “I am sleeping” and experiences this absence and this observation as a tamasic pleasure. This is what 1s meant by the phrase abhava-pratyaya-Glamban4 ‘resorting to or being dependent on the cognition of absence and to the cause thereof’. Vydsa’s commentary reads: Sleep is to be considered a particular type of cognition because one reflects about tt. In other words, (HA) sleep 1s that vrtt: of the mind in which awareness Is very indistinct (a-sphusa). The object of this vrtti, like the objects of our other experiences and their consequent vrttis, is tamas with its dullness and stupefaction which causes the occlusion or subjugation of normal cognitions that occur in wakefulness and dream As darkness has the characteristic of indistinctness, causing the features of all objects in it to become indistinct, as though unitied. so also has sleep the quality of dullness and stupefaction (ja.fata) that becomes the common feature of the body. the senses and the mind-field (HA). If sleep were an absence of experience 182. SOTRA 1.10 (HA), one could not have recollections (BB) of it, because a recol- lection implies memory or an imprint of an event or of an experi- ence (HA, BR). A logician might say that one recalls an absence. For example, one might state, “There was no elephant in the hall.” Whether or not this can be termed the memory of an absence of an elephant or simply a conclusion drawn on the basis of the memory one had of the actual experience of the positive conditions of the hall has been a subject of intense and complex debates among logicians of many schools. What is relevant to the point here is the fact that one does not have the recollection of a vague absence of vrttis but reflects about the quality of various types of sleep. This proves that sleep is indeed a positive vrtti. It should be noted that neither Vydsa nor the subsequent commentators have raised the possibility that the quality of sleep is not a matter of recollection, but is inferred from how one feels upon awakening. This question leads to the various categories of sleep spoken of by the commentators. NTC, in fact, discusses in considerable detail various philosophical views on the nature of sleep, a full description of which would require a separate treatise. Even though sleep means that the mind is overcome by tamas, it does not mean that the other two gunas (sattva and rajas) are altogether absent. They are subservient to tamas in the experience of sleep. Vyasa gives examples of the sattvic, rajasic and tamasic sleep (VM. VB, RY). Vydsa’s commentary reads: - one reflects about it “I slept comfortably; my mind 1s clear, it brightens up my discernment.” “I slept uncomfortably, my mind 1s sluggish, it is wandering, unsteady, | am unable to con- centrate ~ “I slept heavily and in a stupor, my mind 1s tired, indolent, it feels stagnant and lost (literally, as though stolen) ~ These three types of recollection or reflection indicate sattvic, ra- jasic and tamasic sleep respectively. In the first example, the tamas of sleep 1s aided by sattva: that 1s, even though sleep is primarily a tamasic experience, sattva is serving as a minister (VM, VB) to tamas the king. The person waking from such a sleep feels that the SOTRA 110 183 mind is clear (prasanna). The word prasanna suggests the quality of clear, still water and a pleasantness of mind that results from such clarity. (VB) In such a clear mind, with a pleasant mood, the intelligence functions with perfect discernment and is expanded and made sharp to grasp subtle matter and detail. (VM, VB) Rising from rajasic sleep one observes that the mind is feeling a laziness (stydna). (This will be defined further in YS 1.30 among the nine obstacles in yoga.) The sleep in which tamas has altogether overpowered sattva and rajas (VM) leaves one feeling that the energy of the mind has been stolen (VB), as though plun- dered by others. The mind loses its initiative and becomes disin- clined to undertake action. As a result, one is unable to concentrate and becomes ineffective. We have already commented on Vydsa’s statement that this kind of reflection would not occur if there were no experience of cognition (during sleep), nor would there be memories based on that sleep and relating to the subjects of these reflections. Therefore sleep 1s a particular type of cognition. This is understood. Now Vyasa says: And for the purpose of samadhi, this (vrtt: called) sleep, too, should be brought under control (mirodha) just hke other cog- nitions (pratyayas) The question might arise that since sleep (nidrd@) is a vrtti in which the mind 1s concentrated (ekdagra) (see Sitra 1.1), why is it required that one practise mirodha of other vrttis, such as pramdna, which occur in the wakeful state? Is the eka@gra of sleep all that one needs” In sleep the mind 1s concentrated on tamas and free from paintul attractions to objects which a yogi should avoid (VB). Why. then, should he practise the nirodha of sleep? Because even though sleep appears like a concentration (VM), it is yet tamasic Samadhi results from the conquest of the three gunas, the least desirable of which 1s tamas. Sleep 1s, therefore, an adversary of samadhi The purpose of samadhi is to raise one above the attri- butes of the three gunas 184. SOTRA 1.10 sukha: pleasure (from sattva) duhkha: pain (from rajas) moha: somnolence and stupor (from tamas) It has been seen that the three types of recollections about one’s sleep indicate the presence of these three attributes, and it is there- fore obvious that sleep is an adversary (VB) of samadhi and must be brought under control. Furthermore, samadhi is not defined merely (HA) as a state of mind (a) devoid of external awareness, (b) under the power of stupor, (c) merely carrying on the functions of the body, (d) without any remembrance of past experiences. Rather, samadhi is total absorption in the object of meditation and consequently is accompanied with restraint over activities of the body and senses. Hence nirodha of sleep is as requisite as that of the other vrttis insofar as the pursuit of samadhi is concerned. SOTRA LI 185 Sitral11 aqwatawaracrare: cata: anubhita-vishayasampramoshah smrtih anu-bhiita-: experienced vishaya-: objects of experience a-sampramoshah: non-theft, not being stolen, not being lost smrtik: memory Objects experienced not being lost is the vytti called memory (smrti). Vyisa’s Commentary Does the mind-field remember the cognition (pratyaya) or the object of experience? A cognition is associated with and coloured by the object of an apprehension and resembles and manifests (nir- bhasa) the features of both the object apprehended and the process and instrument of apprehension. Such cognition then produces an imprint (sarhnskara) that is similar to them both. That sarhskara then manifests its identity with its own manifes- tative cause; it generates a memory. This memory is identical in form to the same (sarmsk4ra, its manifested identity, and the mani- festative cause). It consists of both the object apprehended and the process and instrument of apprehension. There, when the process and instrument of apprehension is the primary feature, it is intelligence (buddhi) When the form of the object of experience is primary, it becomes memory (smrti). This memory 1s of two kinds: (a) where something imaginary is remem- bered, and (5) where something not imaginary 1s remembered. Of these, the former manifests in dream and the latter during wakeful- ness All these memories arise from the experience of valid proof, perversive cognition, imaginary cognition, sleep and memory. Also, all these vrttis consist of pleasure, pain and stupefaction. The pleasure, pain and stupefaction, however, are to be explained under the afflictions (A/eshas). Attraction (rdga) 1s attendant upon pleasure. Aversion (dvesha) 1s attendant upon pain. And ignorance (avidyd) 1s stupetaction. 186 SOTRALII All these vrttis are to be brought under control (nirodha). Upon accomplishment of their nirodha, there ensues the samadhi of wis- dom (samprajfiata) or even the acognitive (asamprajfiata) samadhi. Discussion The first part of the discussion will clarify the compound phrase anubhita-vishaya-asampramoshah. a-sampramoshah: from the verb root mush ‘to steal’; not being stolen, non-theft, not being lost—of vishaya: a subject, or an object, which anu-bhiita: has been experienced. The phrase can be explained in many differen# ways. A non-theft pertains to (VM, BR, AD) a subject, or an object experienced through valid proof, etc. Non-theft means (BR) the arising of such a subject in the buddhi by way of sarnskaras. The word vishaya means a subject or an object of experience, that is to say, the subject of a memory as the object of a past experience. This entire phrase should be substituted for “subject” or “object of experience” in reading this discussion where the vishaya of a memory is being discussed. Only the experience based on pram, etc. (see Siitra 1.7) is the father (RY) of memory. Only the subject of that experience is akin to, or, as it were, “a kin to” the memory and can be included in the process of memory. The term being translated here as “akin to” or “a kin to” is @tmiva (WM, RY), which means “belonging to; related to, like a relative or a kinsman; something to be included tn the process as belonging to a particular realm.” A subject (VM) belongs to the realm of the awareness (jana) born of a particular samskara when it is projected forth from the experience that caused the samskara tn the first place. Incorporating any more of a subject than that 1s like a theft (VM, NB) Where such a theft does not occur and no more than the object of the experience is grasped as the subject (NB), such a vrtti 1s called memory Memory must be limited to that subject which has been absorbed by the chitta and not stealing, as 1t were, another’s possession (HA). It could be less SOTRA L11 187 than that subject, due to failure of recall, but never more (VM, NB). This “another’s possession” includes even the original object that was experienced (RY). It is not the subject of memory for the purposes of the siitra. The siitra does not mean to include a recog- nition, which requires an external object being experienced afresh with the senses even though they are also serving as an aid to the past impression. Memory, as a technical term here, is entirely an internal mental process produced from the sarnskaras (VB). The intent of Vyasa appears to be that the subject of memory is the vrtti that was experienced together with the substance (artha) of that vrtti, but not the external object (VB, BG, NB). Vyasa’s commentary reads: Does the mind-field remember the cognition (pratsava) or the object of experience” In a memory, does the mind remember the fact of a cognition (the consciousness of a perception) (VM, NB), like “I know the vessel” (HA), or does it remember the form of the object? Is it the ex- perience that is remembered (VM) or the object of the experience? Vyasa’s answer 1s: A cognition ts associated with and coloured by the object of an apprehension and resembles and manifests the features of both the object apprehended and the process and instrument of appre- hension Such cognition then produces an imprint (samskara) that is similar to them both The Sanskrit phrases here should be examined with care pratvavah a cognition erdhva-uparuktah (is) associated with and coloured by the object ofan apprehension U pa-rafiy means “to be coloured by something because of its prox- imity ~ A cognition is coloured and its nature determined by the proximity of the object that is being experienced, apprehended Theretore a cognition carries the features or natures (vipa) of the 188 SOTRALI1 object as well as the process or the fact of that apprehension. It contains both the grahya, the object of experience, and the grahana, the instrument, the process and the fact of experience. “It resembles the features and natures of both of these and manifests them”— this entire idea is expressed by the word nir-bhasa ‘shining forth as’. The cognition then leaves a sarnskara in which both features are included: (1) the fact that the person cognizes the object, has gained experience thereof; and (2) the object as it actually is. Smrti does not arise by itself. An experience first becomes a samskara, an imprint, in the @Shaya (which is to be explained). From the sarnskara it rises again as a mental operation (vrtti). This process of the rising of vrttis through the sarhskara of a past experience is memory (smrti) (AD). The object itself therefore ceases to be present, but the sarnskara produces the memory. So Vyasa states: That sarhskadra then manifests its identity with its own manifes- tative cause; it generates a memory. This memory is identical in form to the same (samskdra, its manifested identity, and the manifestative cause). It consists of both the object apprehended and the process and instrument of apprehension. We have translated the phrase sva-vyafijaka-afijanah as “manifests its identity with 1ts own manifestative cause.” Concerning the way the samskara was formed, the cause of its manifestation was the original cognition. So when it re-produces the experience in the form of memory, the memory also 1s identical to (a) the sarnskara, as it manifests, shows itself to be identical with, the original ex- perience, and (4) the experience itself that was the manifestative cause of the samskara (although the memory has now been trig- gered by (VB) some other manifestative cause, such as an appro- priate time) The memory, then, just like the original cognition, and the sarh- skara it had formed, consists of both the object apprehended, and the process and fact of apprehension. This 1s the chain of causation here: SUTRA LIL 189 (a) the experience, from which 1s produced (b) the sarhskara, which generates (c) the memory, each with the twofold process: (1) cognition that “I know the object,” and (2) cognition of the nature of the object itself. This is a synopsis of what the commentators have said about Vydsa’s paragraph. Obviously, unless the mind knows that it knows, it cannot re-produce as memory the experience of the original object. In this process the faculty of discrimination (buddhi) plays its part. Vyasa says: There, when the process and instrument of apprehension is the primary feature, it is intelligence (buddhi). A more literal translation of the text would be: When the feature of the process of apprehension 1s primary, it is intelligence. But the first rendering is preferred as being better English. The word “intelligence” (buddhi) 1s not used here in the sense of the entire buddhi faculty but rather one of its functions, the process of apprehension. Once again, let us clarify “I know the vessel.” This is an apprehension, an act of intelligence. This particular type of apprehension 1s called amu-vyvavasdya, the awareness that buddhi has that it cognizes or apprehends or experiences. It 1s an important part of the process of memory, in which the other part of the cognition is the object (in this case, the vessel). However, when one sees the vessel a second time and says. “This is that vessel.” this 1s not technically included under memory for the purpose of this sitra [tis called “re-cognition”™ (pratvabhifid). In the apprehension “Ehnow the vessel.” one vrtti- -“the vessel” -1s the subject (vishaya) of the other vrttr “I know ” Knowing here is the primary feature. Then, says Vyasa When the torm of the object of experience 1s the primary feature, it becomes memory 190 SOTRAII11 Even though the anu-vyavasdya is an important part of the process of memory, the memory proper is a single vrtti—“the vessel.” Here the awareness, “I know,” is secondary. Vyasa says: This memory is of two kinds: (a) where something imaginary is remembered, and (5) where something not imaginary is remem- bered. Of these, the former manifests in dream and the latter during wakefulness. In fact what appears in the dream is not memory proper because the entire scene of space, time and relationships is warped. A person familiar in one setting may be seen associated with a com- pletely different setting, which is imaginary, of which there has been no former experience and, therefore, from which no memory could evolve. For this reason many commentators (VM, NB, RY) place the dream under memory only because (VM) it appears to be like a memory; however, strictly speaking, dreams fall under the category of viparyaya (YS 1.8), having no substance (VM). It may be safely said that some constituents of a dream are certainly pure memory, while the rest are imagination. VB is of the opinion that Vyasa meant to include here only those parts that are true memory. This view is supported by Vydsa because of the locative case “in dream,” which obviously does not mean that the dream is entirely imagination. Nor does Vyasa himself equate the dream with imagination (viparyaya), although it must be agreed that those parts of the dream which are not pure memory do fall under the definition of wiparyvayva ( YS 1.8): False Knowledge without a basis in the nature or form of the respective object 1s the vrtti called perversive cognition (viparvaya) In the list of tive vrttis (¥S 1.5-11), memory has been placed last (VM, VB) because in Vyasa’s words: All these memories arise from the experience of valid proof, perversive cognition, imaginary Cognition, sleep and memory. SOTRA i1t 191 “The experience” means the buddhi’s first (VM) cognition of or involvement with the object (VM); thereafter it becomes (VB) the awareness of the apprehension that buddhi has (anu-vyavasdya), as explained above. It is also clear from Vydsa’s passage that a memory may be remembered, as the first-time experience of that memory. Thus there may occur the memory of a memory. Of the five vrttis (BR), pramana, viparyaya and vikalpa occur in the wakeful state. The experience of these three combined, mas- querading as direct perception (pratyaksha), becomes the dream. Sleep is a unique state in that it is marked by the absence of other vrttis even though it is in itself a vrtti. Memory is the effect of any or all of these vrttis. Buddhi is the raw material from which these vrttis are shaped, as images are shaped from gold (VB). These vrttis are the mutations (parinamas) of buddhi. Because buddhi is made of prakrti, which consists of the three gunas, Vyasa says: Also, all these vrttis consist of pleasure, pain and stupefaction. The pleasure, pain and stupefaction, however, are to be explained under the afflictions (k/eshas). However, for the sake of brevity here, he quotes YS II.7-8: Attraction is attendant upon pleasure Aversion is attendant upon pain As to stupefaction, he says: And ignorance (avidvd) 1s stupefaction This will be defined further in YS 11.5. Although the desirability of avoiding stupefaction and pain ts obvious, a question arises as to why the pleasure of the vrttis should also be avoided. The traditional reply is that nowhere does pleasure exist in the vrttis as pure and unalloyed, free from pain and stupefaction. It is, in fact, pleasures and attractions (rdgas) that are the direct causes of aversions. 192, SOTRALII As to moha (stupefaction, somnolence, delusion), it is of three kinds (HA): |. vichara-moha: confusion of thought processes 2. chesh{a-moha: confusion in the physical posture, gait, move- ment, effort, as though one’s limbs are not being moved under one’s own observation or by one’s own clarity of will 3. vedand-moha: confusion of feelings and emotions where one does not know even what is painful or pleasant to him It is such confusion that produces all pain and grief. For this reason, says Vyasa: All these vrttis are to be brought under control (nirodha). Upon accomplishment of their nirodha, there ensues the samadhi of wisdom (samprajfidta) or even the acognitive (asamprajfata) samadhi. SOTRA 1Li2 193 Sitral.12 svareaeeraread afaeter:s abhyisa-vairagyabhyam tan-nirodhah abhydsa-: (with) practice and vairagyabhyam: with dispassion tat-: of those nirodhah: control (occurs) The control of those vrttis occurs through practice and dispassion. Vyasa’s Commentary Now, what is the method for establishing control over these (vrttis)? [Satra:] The control of those vrttis occurs through practice and dispassion. The river of the mind-field indeed flows both ways. It flows towards beatitude (BB) and it flows towards evil (BB). The part sloping down the domain of discernment (viveka) towards the reservoir of isolation (Kaivalya) flows towards beatitude. The one sloping down the domain of indiscrimination (a-viveka) towards the reservoir of worldly transmigrations flows towards evil. There, the stream of worldly attractions is blocked, reduced, through dispassion (vairdgva). The stream of discriminative wisdom (viveka) 1s opened up through the practice (abhyasa) of realizing (darshana) discernment (viveka). Thus the nirodha of the vrttis of the mind-field is dependent upon both (abhyasa and vairdgya) Discussion The mind-field 1s like a river (HA) As some rivers (VB)!3 flow towards the ocean and some simply become lost into the ground, so the mind flows both ways. Vyasa expresses it as follows: 17 NBosavy “As the river sometimes flows towards the ocean and sometimes towards the ground or else it might yust dry up “ His explanation of the metaphor 1s not clear 194 SOTRAI12 The river of the mind-field indeed flows both ways. It flows towards beatitude and it flows towards evil. The part sloping down the domain of discernment (viveka) towards the reservoir of isolation (kaivalya) flows towards beatitude. The part sloping down the domain of indiscrimination (a-viveka) towards the re- servoir of worldly transmigrations flows towards evil. The phrases kaivalya-prag-bhara: towards the reservoir of isolation and sarmsGra-prag-bhara: towards the reservoir of worldly transmi- grations present some difficulty in translation. Prag-bhdara is a dam or dyke (prabandha). \ts yaugika, derivative meaning (see p. 18), could also be “bearing a weight or load tipping in favour of (as on a scale); carrying a momentum towards; predisposed towards.” So the com- plete translation would be: “It is predisposed towards, carrying a moment towards, bearing its weight towards isolation (kaivalya) so its flow creates a reservoir at the dam of kaivalya, and simi- jarly ... at the dam of samsara.” The word vishaya is a double- entendre. It means “a domain; a subject and/or an object of expe- rience.” The river of mind flows in the domain of discernment (viveka) when the subject it 1s occupied with and the object of its experience is that viveka. The same applies in the case of non- discernment, indiscrimination (a-viveka). The mind-river 1s inclined (BB) down the slope of its domain (vishaya), subject or object— whether it be discrimination or indiscrimination. Samsara is the antonym of kaivalya, nirvana, or moksha. The word expresses involvement with the world that leads one to gather karma so that one remains entangled in the continuous moving wheel of the world through the cycles of creation and dissolution and many transmigrations through birth and death. When the mind-river is inclined towards kaivalya, it leads to Aalyana, all that is beautiful, benevolent, propitious and desirable, to the noble way, the way of beatitude (BB), in short, to liberation SOTRA 1.12 195 (moksha) (VB). Otherwise it leads one towards the evil way and the evil result (papa). Pertaining to practice and dispassion (abhydsa and vairagya) Vyasa says: The stream of worldly attractions is blocked, reduced, through dispassion (vairdgyva). The stream of discriminative wisdom (viveka) is opened up through the practice (abhyésa) of realizing (darshana) discernment (viveka). Thus far the definition of yoga has been given, and Siitras 5-11! were an exposition on the word vrtti that occurred in the definition, the /akshana-siitra 1.2. Now the means thereto, the method thereof (VB), are to be explained. The practitioner is being advised to choose not just one (VM, VB, RS) of the two methods, either practice (abhydsa) or dispassion (vairagya), but the two together. Each of the two fulfils an essential part of the purpose (VM, VB, RS, BG). This is very clear from Vyasa’s words: Thus the nirodha of the vrttis of the mind-field is dependent upon both (abhydsa and vairaégya) Ordinarily (RY) the average person’s mind-stream flows in the domain and down the slope of worldly interest towards the ocean of samsdara. One breaks the momentum of that flow through dispas- sion and turns the stream upwards through practice (abhydsa) of the discrimination between purusha and the sattva of the mind. The stream of the mind-field flowing towards the worldly in- volvements is turned off (SS), reduced (VB. HA). blocked (RS, BG. NB), its flow stemmed (RY), stopped (HA), through dispassion (\airdg\a) Dispassion arises as one sees (BR, NB) the evil of worldly ways and interests, and consequently the mind's inclination is turned ott trom them (BR) Practice 1s cultivating and nurturing wiveka, a view of life, of reality and of oneself and one’s attitudes and works in the light of the philosophy and experience of discernment or discriminating 196 SOTRA 1.12 wisdom (VB, BG, NB, HA). This view is referred to as darshana, the common Indian word for philosophy. Frequently repeated observance of the means and methods of attaining viveka (HA), as well as practice of meditation all the way up to samadhi (SS), is to be included in this practice of the view of discernment (abhydsa of the darshana of viveka). Through abhyasa the stream of those vrttis is unblocked, opened up and made increasingly stronger, leading to viveka, so that the stream may enter the ocean of nirodha (VB). In other words, it is through practice that the stream of viveka is opened up, releasing its flow (HA, NTC). Thus the turbulence of the mind is calmed so that it may flow pacifically (SS). The experience shows the mind that the way of peacefulness leads to comfort (BR). The result is a firmness and strength in one’s practice as well as in one’s dispassion. NTC has described this process as follows: A flooded river causes havoc and at the same time provides a service. On one hand it devastates villages and towns; on the other hand it irrigates the fields. The devastation is prevented by building dams and so forth, and the irrigation is controlled and directed by digging canals and the like. Similar is the case of the river of the mind-field (chitta- nadi). Its flow upon the ground of objects towards the ocean of transmigratory cycles into the world (samsdara) is broken through dispassion (vairagya). And its flow on the ground of spirituality towards the ocean of the joy of liberation increases through practice (abhydsa) by bringing into control the obstacles like sleep. The mind-field has two natures (RY). agitation as well as sub- mersion (/aya) If one has disinterest 1n the world (vairagya) but no practice of discernment or of meditation, the mind’s agitations will be pacified but the mind will enter into sleep. The yoga of samadhi will not be fulfilled. It is a well-known fact in the oral and experien- ual tradition that many people who have not prepared themselves by practice fall asleep during mental exercises while in the corpse posture (Shavdsana) Some also fall asleep during meditation or when in the presence of a master’s mental and pranic energy. Only with gradual practice are they able to absorb and assimilate the energy of prana, kundalini and consciousness into themselves so SUTRA 112 197 that their meditations may be elevated to greater heights. Therefore it is to be concluded that both abhyasa and vairdgya are prerequisite for attaining nirodha. Hence (VB) we read: No doubt, O mighty-armed Arjuna, the mind is fickle and diffi- cult to restrain, but, O Son of Kunti, it is brought under control through practice (abhyasa) and through dispassion (vairagya). Bhagavaa-gita V1.35 Even though nirodha was defined in YS 1.2, the word occurs again in this siitra as the stated goal. Practice and dispassion bring about the nirodha of the vrttis (BR), whose normal nature, based in the gunas, is prakasha, illumination; pra-vrtti, involvement, initiative, adventurousness; and niyama, stability, restraint, control. When (BR, NB) their predisposition to flow outwards has been stemmed and they are turned inwards, the vrttis submerge into their origi- nating cause, the mind-field. Then they dwell within their origin, chitta, as Shakti, power, energy, potentia. This having occurred, the river of the mind also merges into nirodha, which is the same (NB) as kaivalya (isolation). 198 SUTRA 1.13 Sitral13 aw feared aetseara: tatra sthitau yatno’bhyasah tatra: there, between those (two, practice and dispassion) sthitau: in the matter of, towards, settling, stabilising, coming to rest (of the mind-field); as regards stilling, steadiness yatnah: endeavour, effort abhydsah: practice Between those two, practice and dispassion, the endeavour towards stillness and stability (sthiti) of the mind-field is called practice. Vyasa’s Commentary Stillness or stability (sthiti) means the mind-field flowing pacif- ically when it is without vrttis. The endeavour tending towards this purpose is virility or ex- ertion. Practice is the observance of the means thereto, with the will to achieve its fulfilment. Discussion The definition of practice is given (VB) by way of stating its nature and purpose. That 1s, the endeavour with regard to, for the purpose of, stilling the mind is called practice. It may be asked (SS): One has to make the effort of a mental activity when practising the repetition of mantra for japa and so forth, but what could be the endeavour involved in stillness? Al- though Vyasa says that stillness or stability (sthitt) means the mind-field flowing pacif- ically when it is without vrtts, it does not mean a total absence of vrttis (VM, VB). As we shall see under YS 142, (VB) one does not begin even samprajfidta samadhi until after this stillness (sthit1) is experienced. This sthiti— SOTRA 1.13 199 “stillness, stability, settling down, coming to rest, steadiness”— means either that the mind-field is free of any vrtti other than that which is the object of concentration (VB), or that it is free of the rajasic and tamasic vrttis (VM, NB, RY), and sattvic vrttis alone (NB, RS) remain. Stillness is the one-pointedness of the mind-field when it is without the rajasic and tamasic vrttis (RY). Other commentators are more ambitious. According to them (BR, AD), that mutation (parindma) of the mind, when it is with- out vrttis and dwelling in its own nature, is to be called sthiti. How- ever, VB is correct in stating that this definition would raise sthiti beyond the experience of samprajfiata samadhi; the path would then come after the goal, the endeavour would supersede its own purpose. The intent of the siitra seems to be to state implicitly that the endeavour in meditation means bringing the mind to stillness or stability, which means freedom from the rajasic and tamasic turbulences, the mind’s one-pointed concentration on a single satt- vic vrtti remaining uninterrupted so that the mind flows in a calm, pacific, smooth stream. The mind then flows calmly because it is not interrupted by other vrttis (VB) and not disturbed by emotional waves of exhilaration, grief and so forth. The word Shanta ‘pacific, calm’ used by Vy4sa is explained (VB): One who upon hearing, touching, seeing, tasting or smelling what- ever pleasant or unpleasant 1s neither pleased nor displeased 1s called pacific. calm (Shanta). Mahopanishad |V.32 The endeavour ts directed towards sthiti, and 1s explained by Vyasa by offering two synonyms: \irta virility, vigour, strength, energy, potency, the qualities of a hero utyaha enthusiasm. perseverance, fortitude, firmness, exertion, Vigourous Pursuit Obviously an endeavour should be undertaken with these heroic qualities turned inwards and their intense concentration directed at the effort to bring the mind to stillness. One says to oneself again 200 SUTRA 1.13 and again: “Even though the mind naturally flows outwards, I shall definitely bring it under control” (SS). On this sitra NTC says stability (sthiti) means one-pointedness (ekagrata) upon the transcendental self (para-Atman) whose nature is essence (sat) and consciousness (chit). The effort (prayatna) means: utsaha: zeal and enthusiasm that “I shall certainly restrain the mind which constantly flows outwards.” sa@hasa: courage, that is, embarking upon the endeavour without considering “It can be done,” “It can’t be done,” etc. dhairya: steadfastness and patience that “If not in this life then in some future one this will definitely succeed.” It should be such that one is willing to try to empty the ocean by catching its drops on the end of a blade of grass! adhyatma-vidya: pursuit of spiritual science. It means that the mind-field (chitta) 1s extinguished like fire when it 1s provided no more fuel. It occurs when one sees the purposelessness and falsity of objects and a true purpose in 4tman. mahat-seva. service of the great, which consists of prostrating before them, asking them questions and serving their person. In addition, amas, etc. will be explained in subsequent sitras. Returning to Vyasa: Practice 1s the observance of the means thereto ... The means towards this stillness are (VM) the eight limbs (angas) of yoga (YS 11 29ff.) and others such as (VB, BG) faith, etc. (YS 1 20) This state of stillness is further strengthened by following the methods taught in YS 1 35-39 This observance of the method, says Vyasa, is undertaken with the will to achieve its fulfilment This phrase 1s a translation of the single word sam-pipadavishayd, the instrumental case of the desiderative nominal form sam-pidda- dayisha, which implies a desire, an intent, a will. Without a definite SOTRALI3 201 resolve and the exertion of will, one will not fulfil one’s purpose, and the effort will not bear fruit. To reverse Vydsa's sequence: «A will and intent to fulfil the purpose is required so one may undertake « the observance of the means and methods of yoga ¢ with heroic perseverance, vigour, power and virility, so that + the mind may become one-pointed on a sattvic vrtti, alone, and « flow ina calm, pacific, unturbulent, smooth stream. Another possible translation of the siitra is: “The effort to remain there is practice.” It is a common experience that whatever depth of meditation one reaches remains a temporary experience at first. No sooner does one reach it during a meditation session than he or she slips down, and during the activity of daily life meditative depth remains elusive. Only by continuous application of will and constancy of practice does it become possible for one to learn to “remain there” at first during the meditation, and later to maintain that depth in daily life. This is further discussed in the next siitra. 202 SUTRA I14 Sitral14 4 dtdarareantacercrataet geqta: | sa tu dirgha-kala-nairantar ya-satkarasevito dydha-bhimih sah: that (practice) tu: however dirgha-kdla-: (for) a long time nairantarya-: without interval, without interruption satkdra-: respect, positive attitude, reverence, adoration, devotion G-sevitah: pursued, thoroughly served, maintained in assiduous and complete observance ardha-bhimih: (becomes) firm of ground That practice, however, becomes firm of ground only when pur- sued and maintained in assiduous and complete observance for a long time, without interruption and with a positive and devout attitude. Vyasa’s Commentary Assiduously undertaken for a long time (a-sevitah), assiduously undertaken without interruption, cultivated with ascetic observance (tapas), celibacy (brahmacharya), knowledge (vidya) and devotion (Shraddha) and thus with a positive and devout attitude, it becomes firm of ground. That is to say, it is then not suddenly overpowered by a worldly, non-meditative (vyurthdna) sarnskara. Discussion The firmness of practice is being advised (BG). The question arises that since the vyurth@na-samskaras, samskaras of worldly involvements, have accumulated much strength in people from beginningless time (VM, VB, NB, SS), as have the impressions of rajasic and tamasic vrttis (RY), how is 1t possible that a commonly infirm and weak practice, undertaken relatively recently (SS), will overpower the force of these samskaras (VM, VB, NB, RY) which await to waylay one (VM) and by which the practice 1s often blocked (WM, VB) and constricted (RY)? The answer 1s as follows. SUTRA 1.14 203 The practice needs the three qualifications (VM) stated. It must be observed (a) for a long time, (5) without interruption, (c) with due respect, adoration, devotion and positive feeling. In other words, the practice must be consistent, frequent, repeated—for a long time, every day, without interruption and with a positive feeling. Yoga should be practised every day and every moment (HA). If one practises for some time and then allows an interrup- tion, it permits an accumulation of opposite vrttis again, which then overpower the meagre yoga-samskaras which had been gathered (VB, SS). To practise for a few days or months and to expect accomplishment is like a parent’s saying “There are only four Vedas. My son went to study them five days ago and hasn't returned yet!” (SS). In this regard (SS) one may quote: Reaching accomplishment after many hfe spans, one then arrives at the transcendental state. Bhagavad-gitd V1.45 Therefore one should be prepared to practise for years and lifetimes. As for a positive attitude: without it there will arise at the time of meditation or during meditation the problems of (SS) sleep, distraction, and the smearing of mind with the worldly dirt of attractions. A positive attitude of adoration and reverence for the path must be constantly affirmed. (This will be further discussed under Sitra 1.30, which speaks of the impediments in the way of attaining firm ground.) A positive attitude exhibits itself in very substantial ways tupas ascetic practice, austerity, reducing one’s material and physical pleasures and luxuries and the body’s dependence on objects (to be discussed under }'S I 1,32) hrahmacharya celibacy, maintaining control over sexual pas- sion (to be discussed under YS I] 30) vidid knowledge, proficiency (a) in the tradition, (5) in the texts, and, more importantly, (c) in the systematic method of Practice 204 SUTRA 1.14 Shraddha: faith and devotion that “Samadhi is the only worthy goal, the path I am on is the correct one, the lineage of my gurus is authentic, J shall certainly reach samadhi, and I re- vere, honour, adore, have faith in my goal, my path, my gurus, and myself.” This faith shows itself in the way of (a) service given to the gurus, (b) humility towards all, (c) con- stant examining and curbing of one’s ego, and (d) attitudes and acts expressive of devotion. If one does not practise for a long time, or if one breaks off one’s practice many times over an extended period, it shows the absence of sufficient faith and devotion; as a result, distractions (vikshepas), despoiling emotions (kashdyas), inclinations to pleasure, etc. are not countered (NTC). When the practice becomes firm of ground, one cannot be moved from it even by the strongest adversity or pain (SS), nor can one be distracted from it by the subtlest pleasure or the most powerful attraction, nor, as Vyasa says, can it be suddenly overpowered by a vyuttha@na-sarnskara. When a certain level of practice 1s thus firm of ground, one recognizes the greatest depth of experience it is capable of imparting. Then one can go to that depth in an instant at any time under any condition or situation, and gradually that becomes the natural plateau of awareness in which one remains at all times From here one attempts to gain yet higher ground by the same rules of this sitra which have brought one this far. SOTRA 115 205 Sitral15 gqeerquiaataqataqeres aeitercaanr raz drshtanuShravika-vishaya-vitrshnasya vaShikara- safijfia vairagyam drshta-: seen, perceived with physical senses @nushravika-: heard of ina tradition or scripture vishaya-: subjects, matters, objects of enjoyment or experience vurshnasya: of one who has lost craving for vashikara-: mastery, bringing under total control safjria: term, definition, name vairdgyam: dispassion The mastery established by someone who has lost all craving for the matters of experience or enjoyment, whether perceived with physical senses or heard of in the tradition and scriptures (as of the subtle worlds), is called dispassion. Vyasa’s Commentary When one has lost the craving for matters perceptible, such as women [1.e., the opposite sex], food, drink, power and affluence (aishvarva), as well as when one has lost the craving in matters that are heard of in traditions and scriptures, such as the attain- ment of heaven or of the states of videha and prakrti-laya (YS 119), then the mind, Seeing the tault or the blemish that accrues in involvement, Its State, devoid of a concept of rejectables or acceptables even in the Presence of celestial and non-celestial objects and comprising a disinterest in enjoyments, which occurs through the power of pra-sankhy dna (the realization of the difference between matter and the spiritual self), is termed vashikdra, mastery and control, that 1s, dispassion (va- rdzia) 206 SOTRALIS Discussion The verb root rafij ‘to colour’, from which is derived the word vairdgya, was discussed earlier (p. 152) and should be reviewed before proceeding with this reading. Vairdgya means “the state of being devoid of, free from, raga, the attraction that accrues, as it were, from the objects of attraction reflecting in and colouring the mind.” Even though this is the expanded, derivative meaning of the word, it is not a complete definition of vairdgya for the purpose of yoga. (VB) Simply the absence of this colouring process will not suffice, nor will even the freedom from attractions that is gained from seeing their faults; such a simple vairdgya is not conducive to the goal that is nirodha. Mere disinterest in certain objects of expe- rience and enjoyment is of no value for this purpose, as for ex- ample a disinterest in objects in the case of an illness. We also see that often an attraction towards objects remains even after intelli- gence becomes aware of their attendant faults. Therefore, the defi- nition of vairagya here is not merely turning away from a craving, becoming indifferent (vi-trshna), but rather total mastery and con- trol (vashika@ra). NTC says that control (vashik@ra) is an essential part of dispassion. If this were not so one might mistakenly think he had attained vairdgya when he had only not found the objects of his desire or lacked the capacity to enjoy them. The first step is to overcome the craving for the objects of this world which are perceived with the senses, such as the enjoyment of the opposite sex, food and drink; also to be overcome are affluence, success, luxury, power—all of which are expressed by the word aishvarva. Although this word was discussed earlier (p. 101), here it is not used in the same sense of achieving spiritual lordship, but rather of achieving worldly success. It may also be said that even though spiritually attained lordship 1s naturally at- tendant upon a person of sattvic buddhi, the ambitious attraction towards it, which is not sattvic, 1s to be avoided. The word “women” from Vyasa’s commentary is being para- phrased here as “the opposite sex,” out of consideration for con- temporary concerns. These texts were composed and taught in SOTRA E15 207 monasteries by yoga masters for whose male disciples the attraction of women must have been a common problem. Although there have been many great women yogis (yoginis) known to the tradition, it is thought that men are not as strong an attraction to aspiring women as women are to aspiring men. This is the only explanation that can be offered at this point; and wherever such allusions appear, they will be translated as “the opposite sex.” The perceptible objects of attraction may be conscious, such as persons of the opposite sex, or unconscious, such as food, drink, garments, etc. (VM, RS), or attractive sounds and so forth (BR). Then there are also imperceptible attractions, of which we hear only in spiritual traditions. These are experiences such as paradise or heaven, the subtle worlds of the shining ones, or devas, the energy realms, the so-called astral planes, the sounds of angelic music and so forth. Often human beings are taught to turn their minds from worldly objects so they may reap these heavenly expe- riences and such as rewards. In the yoga tradition a promise of these other-worldly enjoyments of subtle matter with the aid of a subtler mind may occasionally be used to draw a disciple’s attention away from grosser worldly objects of material forms perceptible with the senses. However, as soon as this purpose has been accom- plished, the spiritual teacher works towards turning the disciple’s mind away from these subtle pleasures also. (The classic example of this approach 1s the epic by the poet AShvaghhosha of the first century AD narrating the stratagems of this nature used by the Buddha to liberate his cousin, Nanda.) The chief attractions of the subtle nature enumerated by the commentators are (NB) the eight siddhis (discussed on YS III.45), heaven, and the states of wideha and prakrti-lava. The last two deserve some attention here, although they will be discussed in greater detail under Sitra 1.19 The word videha means “bodiless.” The yogis who, after aban- doning the physical body, continue to maintain the body consti- tuted of mahat, ahamk4ra and mind are called widehas (VM, RS). Others say that the wdehas maintain the /inga body (VB), which by the definition of the word /inga given in Sitra 11.19 would be 208 SOTRA IIS considered constituted of the mahat evolute alone, the first evolute of prakrti. Concerning the prakrti-layas, the word means “those who are absorbed in prakrti,” which is unmanifest matter, an equilibrium of sattva, rajas and tamas. This is the state of matter before crea- tion, that is, before the equilibrium of the three gunas is disturbed to produce even the subtlest evolute. Only a minute portion of prakrti is at any time passing through the mutation of forms that constitute the universe and its phenomena. The prakrti-layas are those yogis, those spiritual selves ewho have risen beyond all attractions of the mutative phenomena ewho have dissolved—unlike the videhas—even the manas, ahath- kara and mahat (or buddhi) into the equilibrium of unmanifest prakyti -but who have not yet reached kaivalya. They use the unmanifest, non-phenomenal matter beyond the universe as their playground. (VB) The videhas enjoy still the sullied form of prakrti, whereas the prakrti-layas have mastery over pure prakrti. As ordinary be- ings in bondage identify with the body, and videhas identify with the mind, aharmkara and mahat (buddhi), so the prakrti-layas iden- tify solely with pure prakrti. They may create whatever universes they wish out of the domain of their mastery and thus be the ishvaras (lords or gods) of a given universe. But this is not yet kawvalya. Through this misidentification they may again enter (VM) cycles of samsara, even though the cycle is at the scale of a universe and their incarnations span the cycles of creations and dissolutions A truly liberated being is beyond any interest even of this ambi- tious scale True dispassion is beyond an interest in even the sub- Uest form, beyond even a desire to drink the ambrosia of the gods (NB) Thisis the explanation of the condition of vairdgyva as given by Vyasa When one has lost the craving for matters perceptible, such as the opposite sex, food, drink, power and affluence, as well as SOTRA 1.15 209 when one has lost the craving in matters that are heard of in traditions and scriptures, such as the attainment of heaven or of the states of videha and prakrti-laya... Furthermore, there are two levels of vairdgya: apara: not transcending para: transcending, beyond The current siitra deals with apara-vairdgya, which is an attempt at dispassion towards the attractions described above. Para-vairdgya will be dealt with in the next siitra. Apara-vairdgya is divided into four steps (bhiimikas): 1. yatamdana: the initial effort 2. vvatireka: ascertainment 3. ekendriya: “pertaining to the single sense (i.e. mind) only” 4. vaShikara: control and mastery Yatamana, the initial effort, is explained as follows: «Resolving to discover from the gurus and the scriptures as to what is of essence and meaning and what is not so in this world (SS). - Lprooting the mind from attractions (rdga) (HA). - Understanding the nature of the freedom from craving (vi-trshna) and through knowledge the practice of the means of developing dispassion, such as seeing that worldly objects involve endless troubles (such as gaining, guarding, loss and consequent grief) and blemishes (such as violence to others in the entire process) (\B, BG. NB) -Sceing that the despoilers (Aa@shdias) such as attraction (rdga) dwell in the mind, that they cause the senses to be drawn towards worldly object) “May the senses no longer be drawn towards these objects” this resolution, and an endeavour to bring about the maturity of emotions (Aashdias) (VM. RY) + Reducing desires (1 aramdna) even though one 1s unable to give up the objects of desire (NTC) } vasireka, the second step, is explained as follows: 210 SUTRA 115 e Developing the ability to ascertain which of the despoilers, blem- ishes, present in the mind, the emotions, have been brought to maturation through the practice of discernment (viveka) (SS), which are now in the process of maturing, and which have to begin maturing at some time in the future (VM, RY, SS). - Ascertaining which of the senses have been conquered and which are yet to be conquered (VB, BG, NB). « Ascertaining in which domains of attraction the dispassion has been accomplished, and in which domains it is yet to be perfected (HA). «Abandoning those objects of desire towards which one has the least attraction until finally only the one, the most attractive, remains (NTC). Ekendriya, the third step, is limited only to one sense, the mind. It is further characterized as follows: «One knows that involvement in perceptible and non-perceptible objects is synonymous with suffering (SS). -One’s mental energies behind the attractions, aversions, etc. have matured so that they are incapable of activating the senses to- wards the external forms and so forth (VM, VB, BG, NB, RY, NTC). - These attractions have become very weak (HA) and dwell only in the mind as mere interest (aursukya) (VM, RY, SS). «One knows that there remain only the mental conditions, such as desire for honour and aversion to dishonour, so that one works towards and finally accomplishes dispassion towards these (VB, BG, NB) Vashikdra, control and mastery, is defined by Vyasa: The mind. seeing the fault or the blemish that accrues in involvement, Its state, devoid of a concept of rejectables or acceptables even in the presence of celestial and non-celestial objects and comprising a disinterest in enjoyments, which occurs through the power of pra-sankhyana (the realization of the difference between matter and the spiritual self), is termed vaShikdGra, mastery and control, that is, dispassion (vairadgva) SUTRA LIS 211 (Some of the defects and blemishes (doshas) one sees in the worldly involvement have been explained above, but 2 more complete state- ment about them is made in Sitra II.15.) When this view has been perfected, one rises above the first three steps of dispassion, in the last of which there remained yet a mental interest in the objects of the world even though the inclination of the senses to indulge has been withheld or restrained. Up to that point one should stay away from the presence and sight of temptations because in their presence the mental interest might, and often does, awaken and activate the sense, making the practitioner open to the danger of abandoning (NB) the path altogether. This, however, is not the situation in the case of vashikdra. Here, even in the presence of objects there is neither attraction nor aversion. It is important that there be neither acceptance nor rejection, but rather indifference. In vashikdra there are no more injunctions to and from, no commandments or prohi- bitions, no idea of “rejectables and acceptables,” but total neutrality (NTC). When such neutrality is accomplished, even the closest presence of the objects of enjoyment does not distract the mind (BG, NB, RY). One says that “I am not under the control of these objects, but rather they are the objects of my control (vasha)” (BR, NB, RY)—not merely because one has seen the faults of worldly pursuits, but because the power of internal discrimination, the knowledge of the difference between prakrti and the spiritual self, ls gathering strength. Because this last step, vashikara, is the culmi- nation of the previous three, they are not separately stated in the Yuga-sitras or by Vyasa (VM). Furthermore, this lower dispassion (apara-vairdgya) falls within the practice of samprayfidta samadhi but is external to asamprajynata, which 1s beyond, and in which the higher dispassion (para-vairagya) develops Of that, in the next sutra 212 SUTRA 116 Sitral16 aq at Tereaatraqeay) tat pararh purusha-khyater guna-vaitrshnyam tat: that (dispassion) (is) param: supreme, transcendent, of higher kind purusha-: (as regards) the conscious being, the spiritual self, spiri- tual noumenon khyateh: through discernment guna-: (for) the attributes of matter (that is, prakrti), namely, sattva, rajas, tamas vaitrshnyam: state of being free of all craving That dispassion is of the higher kind, transcendent, supreme, when it is the freedom from all craving for the attributes, gunas, arising through the realization of the spiritual self, purusha. Vyasa’s Commentary One who sees the faults and blemishes of objects perceptible and of those heard of in the traditions and scriptures, is dispassionate (virakta). One whose buddhi is filled, expanded and satiated with increased and strengthened discriminating wisdom because of the purification that occurs through repeated practice of realizing and seeing (dar- Shana) the spiritual self is dispassionate (virakta) towards the gunas, whether with manifest or unmanpfest attributes. These are the two kinds of dispassion (vairagya). Of these two, the latter is no other but clarity (prasada) of knowledge. When it arises, discernment (khy@ti) rises equally and then (the yogi) con- templates and observes thus: « Whatever was to be attained has been attained + The afflictions which were to be eliminated have been eliminated. +The fast-jointed (RP), transitional (sankramah) chain of birth (BB) and becoming has been broken, without the breaking of which one is born and dies, one dies and 1s born, again and again. SUTRA 1.16 213 The ultimate limit of knowledge itself is dispassion. Immediately after this very dispassion follows isolation (kaivalya). Discussion The last siitra explained the lower dispassion (apara-vairdgya). Up to here (VM) the growth of sattva has washed off the inertia of tamas, but the dust of rajas yet clings to the mind-field. It is reiterated by Vy4sa here: One who sees the faults and blemishes of objects perceptible and of those heard of in the traditions and scriptures, is dispassionate (virakta). When (RY) the practice of the eight limbs (avigas) of yoga has led to partial purification of the mind, when one has seen the flaws in involvement with worldly objects, and has finally reached the vai- ragya of the level called mastery (vashikara), then this lower vai- ragya serves as the means (VM, RS) to the higher dispassion. In other words (VB), the lower dispassion is only with regard to vishayas, the objects of the world. The higher dispassion (para- vairagya) is with regard to gunas (VB, BG, NB) and with regard to knowledge (jfidna) (VB, NB) and the means thereof (BG). Even knowledge has some similarity with the vishayas. Even though knowledge shows that worldly objects are perishable, its purpose is to remove ignorance (VB, BG, NB); it may even lead to temptations like the siddhi of omniscience (HA). The knowledge that causes awareness of the faults of the vishayas does not by itself lead to that vairdgya (VB, BG, NB) in which one might say “Enough!” (“Alam!”) to even viveka-khyati, the knowledge of the separate- ness of the self and the non-self. This siitra points out that when the correct knowledge (samyak-jfidna) has eradicated ignorance, then there develops indifference (upeksha) towards even the fact of that knowledge, towards the means which led to that knowledge (VB, BG, NB) and towards the causes of all effects because now the yogi has reached the satiety (trpri) of dwelling within the self (VB, BG). 214 SOTRAIL16 That is to say (BG), when one has mastered the lower vairagya, he now further firms up his knowledge of the separateness of the gunas and the spiritual self (viveka). This is dharma-megha, the samadhi of the raincloud of virtue and of the knowledge of the nature of all things. As a result, one abandons all craving for the gunas, which had hitherto served as the instruments (upa-karanas) of self. That self is no longer interested even in the fact of being separate from anything such as those gunas. This is the culmina- tion, perfection, of that state in which knowledge is at its clearest (jfiana-prasadda). This is self-knowledge (@tma-jfidna). This is the higher dispassion.'4 Vyasa says: One whose buddhi 1s filled, expanded and satiated with increased and strengthened discriminating wisdom because of the purifica- tion that occurs through repeated practice of realizing and seeing (darshana) the spiritual self is dispassionate (virakta) towards the gunas, whether with manifest or unmanifest attributes. In the above reading the phrase purusha-darsShana-abhyasa ‘the repeated practice of realizing and seeing the spiritual self? means that (VB) one has received knowledge through agama, scriptural authority, anuma@na, one’s own inference, and G@charya, a realized teacher who has himself experienced self-realization. Thereby oc- curs (VB) the purification of intelligence (buddhi) as rajas and tamas are eliminated and one-pointed concentration on sattva ina single, unbroken stream (eka-ta@natda) is accomplished. The buddhi thus purified is @-pyayita. filled and expanded with pra-viveka: increased and strengthened (prefix pra) discriminating knowledge that (VB) purusha 1s pure and infinite, that the gunas are just the Opposite, and that (BG) the power called consciousness (chitt-shakti) is immutable, etc. ( YS 1.2). There accrues a satiety (trpti) in such a buddhi, for it has now completed its purpose of serving the purusha. 14 VB tries to reconcile Sankhya-yoga with Vedanta by saying that this means the realiza- tion of either individual self or the Supreme Self SUTRA 116 215 [Being] dispassionate (virakta) towards the gunas, whether with manifest or unmanifest attributes, means that (HA) one is indifferent towards (a) their manifest attri- butes: those that constitute knowledge of, and consequent activity in, the gross, visible world as well as the subtle, invisible worlds; and (b) the unmanifest attributes as experienced by the videha and prakrti-laya yogis. It is this lower-level vairdgya that is said to be the means of reaching the prakrti-laya state in texts such as Sankhya-karika. The yogis of these categories, then, do not go beyond apara-vairdgya to para-vairdgya; they have not reached (VM) dispassion towards the unmanifest attributes. Vyasa says: Of these two [levels of vairagya], the latter is no other but clarity (prasada) of knowledge. To summarize (VM): Even though the mind-field’s primary con- stituent is sattva, it becomes smeared with rajas and tamas. We have stated above that tamas is overcome by lower dispassion. Higher dispassion also eliminates the effects of rajas. (The word rajas in Sanskrit also means “dust.”) Thus washed by the pure streams of practice and dispassion and free of the dust of rajas, the mind is now clear. This clarity is expressed by the word prasdda, which (a) suggests the image of clear, flowing water in which no dust swirls about, and (d) indicates a state of happiness, joyfulness and intense pleasantness felt in the mind. The suffix md@tra, trans- lated here as “no other but,” expresses the fact that this clarity of mind is such that the mind in meditation now requires no external objects, not even as objects of concentration. This is the explanation of Vydsa’s passage offered by VM, but it is incorrect. No matter how much the clarity of sattva may be emphasized, the passage cannot refer to a state of mind. The pas- sage fits the definition of higher dispassion in which all three gunas, including sattva, have been transcended and all dependence on the evolutes of prakyti, including the mind-field, has ceased. The knowl- edge of gunas is certainly not indicated here. The correct reading is 216 SOTRALI6 that the passage refers only to the pure state of self-knowledge, which is (VB) synonymous with that freedom from all craving (vaitrshnya), the other definition of higher dispassion. This purity of self-knowledge constitutes freedom from attraction to the mani- fest or unmanifest forms of the gunas. When such purity of knowl- edge arises, says Vyasa, discernment (khy@ti) rises equally and then (the yogi) contem- plates and observes thus: « Whatever was to be attained has been attained. « The afflictions which were to be eliminated have been eliminated. « The fast-jointed (RP), transitional (sartkramah) chain of birth (BB) and becoming has been broken, without the breaking of which one is born and dies, one dies and is born, again and again. The ultimate limit of knowledge itself is dispassion. The three fulfilments or accomplishments appear to be a summary of the seven grounds of attainment described in YS 11.27. “What- ever was to be attained [that 1s, self-knowledge] has been attained.” “The afflictions” (kleShas), together with all the propensities (vd- sanas) produced by them, have been eliminated. As to the “fast- jointed, transitional chain of birth and becoming,” it refers to the continuous cycle of birth and death (samsd@ra), which is part of the cycles of creations and dissolutions, resulting from the accumulation of good and evil actions. Its segments or joints (parvas) are the very states of transition through which one passes, wandering from body to body to become one person or another through number- less series of transmigrations. (More of this process 1s explained in the discussion on Sitras I].12 and 11.13.) This cycle continues until the final dispassion is reached. According to Vyasa, again: The ultimate limit of knowledge itself is dispassion. Immediately after this very dispassion follows isolation (kaivalya) The samadhi which is synonymous with kaivalya 1s a-sampra- jhata. Asamprajfidta follows dharma-megha (YS 1V.29-31), the SOTRA 116 217 samadhi of the raincloud of virtue and of the knowledge of the nature of all things. The higher dispassion is the condition of dharma-megha (VM), and without it asamprajfiata cannot be reached either by knowledge or by the practice of yamas, niyamas and the other limbs of yoga (VB). RY summarizes the entire pro- cess as follows: «A person receives authoritative knowledge from the guru. « He develops discernment (khyati). «By the practice of khydti, the initial stage of dharma-megha de- velops. eThis destroys the blemishes (mala) (compare the Latin word macula) of rajas and tamas from the mind-field, causing the mind to be purely sattvic and filled with prasdda. «The higher state of dharma-megha is then realized, which is the same as the dispassion towards gunas. +The concomitant of this dispassion is the awareness that the reservoir of karma is cleared, all kleshas have been eliminated and total self-knowledge has been gained. ¢ Then the highest dispassion of asamprajfiata samadhi ensues. 218 SOTRAI17 Sitral17 feaeRrareaaraieaareararg THU: | vitarka-vichdranandasmita-ripanugamat samprajfiatah vitarka-: gross thought vichara-: subtle thought Gnanda-: ecstasy, rapture asmita-: 1-am-ness rapa-'5; nature, form, appearance (of) anugamat: through accompaniment (of) samprajfnatah: samprajfiata, lower samadhi, cognitive samadhi, samadhi of wisdom Samprajftata, the samadhi of wisdom, occurs through the ac- companiment of the appearances (RP, BB) of gross thought (vitarka), subtle thought (vichdra), ecstasy (@nanda) and I-am- ness (asmitd). Vyasa’s Commentary Now, when one’s vrttis of the mind-field have been brought under control (niruddha) through the two means (abhydsa and vairadgya), in what ways is samprajfidta samadhi said (to ensue)? [Satra:] Samprajfata, the samadhi of wisdom, occurs through the accompaniment of the appearances of gross thought (vitarka), subtle thought (vichara), ecstasy (@nanda) and l-am-ness (asmita). The mind-field’s gross expansion (@bhoga) towards the supportive factor is called the gross thought (vitarka). The same when it is subtle is the subtle thought (vichara). Rapture is ecstasy (@nanda). The perception of a unified self is l-am-ness (asmitd). There the vitarka-conjoint samadhi actually accompanies all four. 15 Some texts do not include the word rijpa (nature, form, appearances) as part of the siitra SOTRA I.1gZ 219 The second one, with the gross thought (vitarka) having been ter- minated, is accompanied by the subtle thought (vichdra). The third one, with the subtle thought having been terminated, is accom- panied by ecstasy (Gnanda). The fourth one, with that ecstasy hav- ing been terminated, is merely I-am-ness (asmitda). All these sama- dhis are dependent on, conjoint with, or accompanied by supportive factors. Discussion I. The Stages of Samadhi So far yoga in general has been defined in Sitras 2-16. In Vydsa’s commentary on Sitra 1 it was stated that Yoga is samadhi. Now (VB) the specifics of that samadhi are being described. When one has brought the rajasic and tamasic vrttis under control (niro- dha) by means of practice and dispassion (RY, SS), what are the different ways or kinds of samadhi that follow? This is how Vyasa introduces the siitra: Now, when one’s vrttis of the mind-field have been brought under control (miruddha) through the two means (abhydsa and vairdgya), in what ways is samprajfiata samadhi said (to ensue)? [Sdatra:] Samprajfiata, the samadhi of wisdom, occurs through the accompaniment of the appearances of gross thought (vi- tarka), subtle thought (vichdra), ecstasy (@nanda), and |-am- ness (asmitd). The definitions of samprajfiata in general are based on the deri- vations of the word from: sam: well, proper, deep, harmonized, balanced, holistic pra’ forth, expansive, perfect, complete Jha: knowing As realization (sakshdat-kara) increases through its four stages (BG, NB), samprajfiata, the samadhi in which wisdom (prajfid) comes to 220 SOTRA 117 its most harmonized, perfect expansion, is gained (VB). It is a special type of cultivated concentration (bhavand) (BR, NB, AD, SS). Bhavana means impressing the object of concentration (bhavya) again and again onto the mind-field (BR) by preventing any other object from entering the mind (NB). It is by bhdvand that the form and nature of the object of meditation is completely realized (pra- jfia) so fully as to leave no residue of doubt or the possibility of viparyaya (YS 1.8) (BR, NB). This realization of the true nature of the objects of meditation is called pra-jfid, the process of awakening of wisdom, and prajfid, the wisdom itself. Samprajfiata samadhi differs from asamprajfiadta, the acognitive samadhi, in that the former requires Glambanas. The word dlam- bana is translated here as “supportive factor.” In samprajfidta the mind needs an object, whether of a gross or subtle nature, until dharma-megha samadhi is reached. These objects on which the concentrated thought of the mind is dependent are termed here the supportive factors (@/ambanas). Any of the categories of reality from the Sankhya system of philosophy may be employed as an @lambana. For these categories see TSS 2,3 and YS 11.19. Briefly, these can be (VB, NB, BR) any of the following: « Unconscious categories: ¢ prakyti, primordial matter 1. + 23 evolutes of matter 2-24. « Conscious categories: * purusha; individual self 25. * an aspect or incarnation of godhead } 26 « God Theistic Sankhya philosophers as well as most commentators on the Yoga-siitras include the twenty-sixth category, God. An dlam- bana, supportive factor, can be any combination of the above categories, individual or cosmic. For example, in meditation on a gross thought (vitarka), one may concentrate -on the five gross elements, or ¢on any material forms (such as a flame, the sun, the moon, a Star, etc.) or SOTRA 1.17 221 «on the physical form of an aspect, or eon the incarnation of the godhead (such as Vishnu, or Shiva, or Jesus, etc., as venerated in Christian countries, or forms of Buddha as taught in Buddhist lands) or eon Virdadt, the Cosmic Immanent form of the godhead (an ex- ample of which may be seen in BhG chaps. IX, X, XI). However, when we look closely at the question on concentration, it is found that among the conscious categories: eonly the physical, incarnate form, or Vira, the cosmic form of the godhead «but not the formless consciousness of the pure spiritual self, nor the formless transcendental Supreme Self can be an G@lambana of the mind-field. The mind, an evolute of unconscious matter, has no capability to grasp the pure conscious- ness principle. Even a semblance of such grasping does not begin until asmitd is realized, and only upon reaching discriminating wisdom (viveka) (VB) does mind come within reach of the spiritual principle, which is realized not as an Glambana of the mind but as the free self. This is so in the case of the individual self; the tran- scendental Supreme Self is far beyond. The experiences to be realized in the four stages exist in everyone as a potency (Shakti). The potency of each is realized and then abandoned, left behind, till the final sam&dhi is reached (BR). The mind cannot enter the subtlest stages at once—at least it is not the common experience (prayashah) (NB). Hence it is said: The mind, conquered at the grosser level, should then be led slowly to the subtler factors. It is not likely that an average practitioner could leap to the highest samadhi and gather the processes of the inter- mediate states as part of such an instantaneous development. If such an instantaneous process should occur, there would be no need for such an order (NB) as described in this sittra. Only by starting from gross objects does the mind gradually move to har- mony with the subtlest and settle there (BG). It is not that the realization of a relatively grosser object of concentration by itself leads to the higher ground of a subtler 222 SOTRALI7 object. A material object cannot lead to spiritual realization because even in its thought form only a vrtti is produced. Realization of the true nature and form of an object of concentration only leads to the siddhis which are described in YS HI and which are declared (in the discussions on siitras such as YS 1.8, 1.15, and III.37) to be undesirable goals for a true yogi’s pursuit. What then is the purpose of such realization at these various levels in sammprajfia@ta samadhi? They are to fulfil the purpose de- scribed in YS 1.15,16: to develop dispassion towards each level of the material evolutes. At each level one feels that the next subtler level is purer. But upon examination by realization it is found that the purity is only relative, at best derived from sattva, which is an attribute of matter. Each level is successively found to be attended by some faults and blemishes (NB) that have been described earlier. Thus a vairdgya towards each successive state develops. Simply perfecting the level of realization is not conducive to progress towards isolation and liberation. It is only when full dispassion develops towards that very experience and realization that the next step can be taken towards a yet subtler object of concentration. A basic principle of the Sankhya philosophy is that the cate- gories of evolutes are divided in the order of causational succession (VM, NB, RY): «Each cause produces an effect. -An effect is grosser, coarser—that is, more tangible, closer to the world of senses and to the gross elements—than its cause. «Concentration on each effect leads to the realization of the form and nature of that effect «When the mind’s vrttis concerning that effect are controlled, the mind’s doors open to the cause of that effect. A tangible object is seen, experienced, thought of, contemplated, but its cause is hidden, intangible. When we see a jar, we normally do not think of the clay the jar is made of. But when the realization of the nature of the jar reaches a certain fulness, the clay becomes more real and the jar becomes more a subsidiary of clay. As the mind focuses on the normally experienced, conventional nature of SUTRA I17 223 an object, it slowly transcends its tangible nature and grasps the intangible, the cause which was previously not seen, experienced, thought of, or contemplated (NB). This is the meaning of progress in Sankhya-yoga: When the mind becomes as unified with the object of concentration as a red-hot ball of iron is with fire, the former ground is abandoned and the next exercise to gain the yet higher ground begins (VB, NB). Another Sankhya principle is: An effect is less real, durable, stable; a cause is more real, durable, stable (NB). A jar breaks easily; its durability and stability is minimal compared to that of its cause, the clay. It is for this reason that the subtler objects of concentration lead to greater stability of the mind. « The vrtti of the effect is « brought to nirodha, fully controlled, and e dissolved into (/aya) the vrtti of its cause. « Because a cause is always subtler, that 1s, - less tangible, «closer to the mind, buddhi and ahamk4ra, and thus to the spiritual self, « the next step in meditation is also always subtler. Thus a process of nirodha and laya of the ¢ gross into subtle, and - effects into causes, continues until one reaches prakrti. According to Sankhya philos- ophy eeach effect carries within it the properties of all the successive causes in a chain of causation which has led to that particular effect as its end-product. But seach cause carries within it only the potential of all the effects likely to be produced within the chain of the succession of effects starting from the given cause. 224 SOTRAI17 For example, clay includes a jar only as a potential, but «ajar includes both the nature of the jar as an effect « and its cause, the clay itself. Since the various levels of the samadhi of wisdom (samprajfiata) lead from the vrttis of grosser effects to those of subtler causes, the lower-level meditations include the subtler levels, but at each level the former coarse experience is abandoned. The four levels of sam- prajfidta are respectively: sa-vitarka or vitarka-anugata: with vitarka or accompanied by vitarka sa-vichara or vichadra-anugata: with vichara or accompanied by vichara s@nanda or Gnanda-anugata: with Gnanda or accompanied by G@nanda s@smuta or asmita-anugata: with asmita or accompanied by asmutd By the argument presented above concerning the chains of causa- tion and their relevance to the different levels of samadhi, it is clear that (VM, RS) esa-vitarka samadhi actually accompanies all the other subsequent factors also, namely, wichara, @nanda, and asmita esa-vichara samadhi has abandoned vitarka but also accompanies Gnanda and asmita. *sGnanda samadhi abandons vitarha and vichGra but includes asmita, esdsmita samadhi has no other accompaniments As to objects of concentration, since the mind must be brought to gradual refinement, it must move along the scale of the various evolutes of matter until it reaches an identification with the subtlest, finest possible state. The twenty-four states of matter with which the mind may identify are divided fourfold (YS 11.19): 1. The sixteen visheshas, distinct, specific forms of matter: + the five gross elements: earth, water, fire, air, space SUTRA I17 225 « the five active senses: hands; feet; organs of speech, elimination and generation e the five cognitive senses: smell, taste, sight, touch, sound « the lower mind (manas) 2. The six a-visheshas, the general causes of the visheshas, namely « the five subtle elements (tan-mdtrds), the ‘merest measures of those’ that produce the five gross elements; and «ego (ahamkara), the identifying principle by which the composite sentience (asmitd) begins to identify itself as such-and-such being. 3. Linga-mdatra, the ‘barest sign’ of the presence of matter, the subtlest evolute, mahat, the universal and individual buddhi. It is the receptacle of the spiritual self, the point where a material evolute first appears to unite with the spiritual self, producing asmitd, l-am-ness, the composite sentience further defined in YS I1.6. 4. A-linga ‘without a mark’ prakrti—principal matter—in the state of equilibrium, not manifest as the phenomena of the universe. Of these, the visheshas, a-vi$heshas, and linga-mdatra are the dlam- banas in samprajfiata samadhi. As the components of a sentient personality, they are further divided into a scheme of apprehension as follows: « Visheshas, the objects apprehended by asmutdé, are grdhya, ob- jects of apprehension. Ahamkdra, ego, is the instrument by which asmita apprehends the gra@hyas. Ahammkara is grahana, the instrument of apprehension. « A-viSheshas, the five subtle elements, are also grahya. - Litga-m@tra—buddhi or mahat—receives and reflects conscious- ness from purusha, thus creating asmita, the composite sentience. This, and not purusha, is the agent of apprehension. This 1s grahitr, the one who apprehends This scheme of apprehension is important in the classification of samadhis, as will be shown in YS 1.41 and throughout this sitra: + Grahyas (objects of apprehension) are the field of concentration in vitarka-accompanied samadhi and in vichdra-accompanied samadhi. 226, SOTRA 117 «Grahana (the instrument of apprehension) is the field of con- centration in the @nanda-accompanied samadhi. « Grahitr (that which apprehends) is the field of concentration in the asmita-accompanied samadhi. The earlier yoga tradition, that of Patafijali and Vy4sa, states these to be the objects of concentration. Any other objects are only either parts or composites of these. Vy4sa states: The mind-field’s gross expansion (@bhoga) towards the supportive factor is called the gross thought (vitarka). The word @bhoga ‘expansion’ means the awakening of a wisdom (prajfa) in which a realization of the true nature of an object of concentration has occurred (VM). It is a fulness or perfection of the mind-field with regard to that object (VB). At the first level it is considered gross (sthala) because the object of concentration is in its gross form (VM), thereby giving to the mind the like vrtti, the mind identifying with that form. A note of care and caution should be given here regarding sam- prajfiata concentrations, especially those on the sixteen visheshas, and particularly the five gross elements. One may mistake these to be concentrations on the external earth and earthly forms, etc., with all the gross elements. It should be remembered that (a) a perception of gross elements in the ordinary world falls within the category of pratyaksha-pramana, direct perception, a vrtti to be controlled, and (b) holding the perception in the mind is memory, another vrtti to be controlled. For the practice of samadhi the concentration on these factors is internal, as they exist, operate and are apprehended within the sentient personality. It is therein that their nature is observed and mastered. It needs to be noted that this concentration consists of the con- vergence of the particular evolute, as one of the subjectively in- herent components of the inner sense, antah-karana (see p. 230) or chitta, with its counterpart in the objective world. For example, since mind is the controller of all the senses, their powers and those of the objects of the senses are all included in the mind. The SOTRA 117 227 mind concentrates on the objects and assimilates the vrtti arising from the same; thus the lower-level agent of concentration, the lower mind (manas), and the object of concentration converge and merge, establishing a unity, a fulness and perfection of the wisdom of that level. This applies not only to sa-vitarka but to all the levels of samadhi. I. Sa-vitarka Samadhi As an archer under training first learns to shoot at a wider and more visible target, so the yogi first develops his attention on a grosser form and then moves towards a subtler one (VM, RY). Virat as well as the manifest or incarnate forms of a deity and also the sixteen visheshas are the gross objects of concentration. Taking such an @lambana, one concentrates on its (NB, BR, BG) e whole aspect and «parts, «past, present and future manifestation(s), «nearness to one (as within the person or in the proximity of the senses), or distance, edesirable or undesirable qualities, or the faults inherent in the fact that it 1s constituted of the gunas, «even those manifestations that one has « not seen personally, ¢ not heard of in the teachings, * not contemplated with the mind. The concentration tncludes «examining all relevant order and sequences, and ¢ cultivating the full grasp of ¢ words or names, « their meanings (that is, the object denoted by the word), and « the knowledge consisting of the relationship between the word and the meaning. A process of thought examining these details of an object 1s called vitarka in the normal language. In yoga it has the technical sense 228 SUTRA117 of concentration on the sixteen visheshas, with attention to these aspects, with the goal of finally realizing the whole nature of the object. One need not at first concern oneself with regard to those aspects of the object of concentration which may not be within one’s reach; for example: «being too subtly hidden within the personality, «too distant, enot seen, enot heard of, or enot ever contemplated! As concentration is mastered and refined, the next step comes into view and the hidden nature of the Glambana is gradually revealed (NB) in the natural process of yoga. The concentration should remain constant, continuously maintained (ava-dhdrana) (VB). By cultivating it thus, the bhavand then causes the object, the sense of its perception, and the mind to become one. This entire process explained hitherto is called vitarka. In the final realization of the nature of the object the knowledge of all the aspects listed above occurs at once, not in sequence, not in parts, not apart from the perceiving mind. When such a total, whole realization is main- tained without a break, that state is termed “the samadhi accom- panied by vitarka.” It is grahya-samdapatti (YS 1.41); its field of command is grahya, the objects grasped, within the gross body. It is further divided into sa-vitarka samadhi and nir-vitarka samadhi, which will be explained in Sitras 1.42 and 1.43. IIT. Sa-vichara Samadhi Seeing that sa-vitarka samadhi is still involved only with gunas and their products, the yogi rejects it and thereby opens the doors to the next, sa-vichadra samadhi. Vyasa says: . the gross thought (vwitarka) The same when it 1s subtle is the subtle thought (wichdra) The vitarka refined becomes vichdra. The word should not be taken in its dictionary meaning of “thought.” It is used here in a SOTRA 117 229 sense specific to this science (VB). The word vi-chdra is derived from vi + char, expressing a pro- gressive movement. Here it means the movement of the mind away from gross objects to subtler objects of concentration (VB). Having seen the faults of the involvement in gross objects, however per- fectly realized in sa-vitarka, one looks at the causes of those gross objects, which inhere in them. The yogi thus moves from the sixteen vifheshas (products of the a-visheshas) to the six a-vifheshas them- selves. He concentrates on these subtler essences of the elements and on the senses (NB, BG) e with each of their parts, and « the totality of their wholeness (NB, BG), including their * space, « time, and and their relationships, « attributes, together with all the details explained on p. 227. The mind takes the form of the vrtti of concentration and becomes identified with it. Vichara then becomes the expansion (&@bhoga) of chitta towards the subtle @lambanas, awakening wisdom (prajfia), in which the realization of the true nature of an object of concentration occurs. It is the same fulness and perfection of the mind-field with regard to subtle objects of concentration as has already been described with regard to the gross objects on pp. 226-27. It 1s well here to examine a point made by a commentator in relation to sa-vichara samadhi. HA(E) suggests that vichadra is a refined analytical process. The philosophical analysis of the rela- tionship of prakrti evolutes with 4tman and Brahman finally leads to the realization that “I am none of these prakrti evolutes with which I have identified the self.” But such an analytical process is part of the practice of intense vichadra contemplations on the path of sAdna-yoga as taught in the Vedanta lineage. For the purpose of yoga practice according to Patafijali and Vyasa, it will fall within (a) the anumdna-pramana, inference as valid proof, a vrtti to be brought under control, or (b) svadhydya, the study of scriptural sentences leading to liberation, the fourth of the niyamas (which 230 SUTRA I17 are the second aviga of yoga) (YS 11.32). Both of these, the pramana vrtti and svadhydya, are left far behind when one begins to enter samadhi. Therefore vichara here does not denote an analytical thought process. It is a technical term (tdmtriki paribhash@) for a particular concentration on certain evolutes in order to master their nature and then to negate their influence on the ego (aham- kara). Among the subtle evolutes, the objects of this realization are «the five tan-mdtrds, subtle elements in the subtle body, the causes of the five gross elements and the subtle essences of the five cognitive senses (smell or odour, flavour or taste, sight or illumi- nation of forms, touch, sound), and eaharmkara, ego. As the immediate cause of the tan-matras, ahamkara begins to be brought under control in this samadhi, but primarily it is the object of concentration in the next samadhi. Some commentators (BR, SS) prefer to replace aharhkara with the total antah-karana, the inner sense, which is collectively called chitta in yoga and is threefold in Sankhya: 1. manas, mind, which is one of the sixteen visheshas, the objects of concentration and realization in sa-vitarka samadhi 2. aharhkara, ego, included by all commentators as one of the six a-viSheshas, objects of concentration and realization in the later stages of sa-vichara samadhi, and in sananda samadhi 3. mahat, buddhi, intelligence, /uiga-mdtra, the first evolute of prakrti, the object of concentration and realization in sa@smita samadhi It is obvious, however, in the light of the above definitions of the various levels of samprajfata which specify the different compo- nents of the antah-karana involved, that it would be erroneous to assume that the entire antah-karana is an @lambana of sa-vichara samadhi. Even though the primary objects of concentration in sa-vichara are five of the a-visheshas, with ahamkara only beginning to be SUTRA ILI7 231 touched, it must be remembered, as explained on p. 223, that ef- fects include causes; therefore, the subtler causes of the a-vishe- shas are included: mahat (lirtga-mdtra) and prakyti (a-liriga). The sa-vich@ra samadhi is also gra@hya-samdapatti (YS 1.41); its field of command is grahya, the objects grasped, not in the gross body, which is the field of sa-vitarka, but in the subtle body. Sa-vichara is further divided into sa-vich@ra samadhi and nir-vichdra samadhi, which will be explained in Sitras 1.42 and 1.43. IV. Sananda Samadhi About the third samadhi, Vyasa says: Rapture is ecstasy. The word for ecstasy, Gnanda, does not denote here bliss, the Gnanda of Brahman, who is the Supreme Self. It is initially the property called sukha, pleasure inherent in the sattva-guna. In Gnanda-accompanied samadhi the yogi captures the pleasure of sattva. Sattva, as one of the three gunas, is part of the entire scheme of prakrti and its evolutes. Even though that scheme includes the delusion of tamas and the pain of rajas as well as the pleasure of sattva, beings involve themselves with the world only in pursuit of the pleasure of sattva. It is that attachment to the pleasure derived from sattva which causes bondage and which initiates the con- tinuance of sammsa@ra. In sa-vitarka and sa-vichara samadhis the realized wisdom shows one the futility of pursuing the various objects of concentration, starting from the vitarka of the earth element and going up to the vichdra of the subtle elements and possibly the initial stages of ahamkdra, the ego. As the evolutes gradually dissolve into their subtler and yet subtler causes, in sananda samadhi they dissolve into aharnkara. Since tamasic aharh- kara produces the elements, and sattvic aharnkara produces the mind and cognitive senses, both with the aid of rajas, it can be seen that a gradual refinement of awareness would lead a yogi to the more subtle sattva of aharnkara. Even though like all other evolutes it consists of all three gunas, rajas and tamas here are subordinated 232. SOTRAI17 to sattva (SS), especially now that the yogi has ascended beyond the vitarka and vichadra grounds. The essence of pleasure that was tasted through the lower evolutes has its fount here. The yogi then concentrates on the pleasure of sattva of ahamkadra and enjoys a state of rapture (VB). Most mystics have mistaken this to be the bliss of God, which is yet far beyond. This pleasure, Gnanda, must also be seen (BG, NB) ¢ in its parts, and e as a whole, until the oneness of the enjoyer and the enjoyed is perceived and the expansion (4bhoga) of awareness to a fulness occurs, that is, its nature is fully realized. In the Gnanda-anugata samadhi the only vrtti (VB) that prevails is, “I am in pleasure, happy, enraptured.” VB quotes: He knows that ultimate pleasure which is grasped by intelligence (buddhi), and which 1s beyond the senses. It is that settled wherein he is no longer shaken from reality... . Know that to be the freedom from the contact with pain; it 1s called yoga. Bhagavad-gita V1.21,23 Even though mahat or buddhi proper is not reached until the next (asmita-accompanied) samadhi, the sattvic nature of mahat here filters through into aharhkara, adding to the rapture. Those who reach only this far (to sananda samadhi) are lost in mystic ecstasy and consider that to be the supreme attainment. Many powers (siddhis) may attend upon them. They have mastered the ego of the body—everything from the body made up of the viSheshas to the ahamkara—and are called videha, the bodiless ones (for which see the discussion in Sitras I.15 and I. 19). The field of this s@nanda samadhi is grahana, the instruments of apprehension (to be discussed in Sitra 1.41), and includes in the SOTRA L17 233 object of concentration its inherent causes, asmita and the a-linga prakrti. Unlike sa-vitarka, nir-vitarka, sa-vichadra and nir-vichara, this samadhi is not subdivided (for example, into sdnanda and nir-Gnanda). A summary discussion of selected commentators on the subject of sananda and sasmita samadhis follows. Even though a@nanda- accompanied samadhi is still the topic, the question under discus- sion below will not be understood without defining asmita-accom- panied samadhi. It must be clearly pointed out here that there is little agreement among the commentators with regard to the objects of concentration in both @nanda-accompanied samadhi and the next, asmita-accompanied, samadhi. Table 1 presents a summary of their views. These views will be examined one by one in the order shown in the table, according to the object of concentration in @nanda-accompanied samadhi. Rapture inherent in the senses. VM (and RY) have given com- pletely erroneous explanations of the cause and nature of the rap- ture in this samadhi. VM says: Because the nature of sattva is illumination—mahat is predomi- nantly sattvic and all the senses are derivatives of mahat—the chitta’s expansion (abhoga) in concentration on the sattvic plea- sures inherent in the senses is the rapture of this samadhi. TABLE 1 Objects of Concentration, According to Various Commentators Object of Concentration Commentators Ananda-accompanted Samadhi Asmita-acc ompanied Samadhi VM, RY, BM Rapture inherent in the senses Purusha qualified by aharhkara VB, BG, NTC Rapture Purusha both as jiva and igshvara ss Mahat with dominant sattva Mahat with pure sattva penetrated with a residue of Tajas and tamas NTB Senses Purusha qualified by aharnkara HA(E) Rapture experienced in total Buddhi whose vytti 1s intent upon relaxation of senses and antah- purusha karana BR Ahamk4ara Buddhi 234 SUTRA I17 While this statement is correct in pointing out the source of the pleasure in the senses, it is absolutely incorrect in suggesting that the object of concentration here might be that pleasure inherent in the senses. VB, in refuting VM’s view, points out that such a suggestion confuses this @nanda-accompanied samadhi with sa- vitarka and sa-vichara, in which the full realization of the nature of senses has already occurred and they have been abandoned as unworthy of pursuit. If the pleasure inherent in the senses were the object of concentration in this samadhi, they would produce the kind of vrttis in which attraction and aversion are implied. This would—like the sa-vitarka and nir-vitarka samadhis, and the sa- vichara and nir-vichara samadhis—necessitate two levels in the Gnanda-accompanied samadhi: » one with the vrtti, and then - a higher one without the vrtti of the rapture. Neither Patafijali nor Vyasa has suggested two divisions of this samadhi, and therefore VM’s interpretation is erroneous. VM, RY and BM, stating the rapture inherent in the senses to be the object of the @nanda-accompanied samadhi, consider puru- sha, qualified by aharnk4ara, to be the object of the asmitad-accom- panied samadhi.This raises a question about mahat, the first and finest evolute in the order of manifestation and the last to be mastered. If aharhkara, the product of mahat, is the object in the a@smita-accompanied samadhi, in what other samadhi would mahat (buddhi) be mastered? Again, in what samadhi would asmitad be realized? There are no further samadhis after the asmita-accom- panied with any supportive factors (@lambanas) or objects of con- centration. Nor does this conform to the scheme of apprehension, which for the sake of clarity is repeated here: +Sixteen visheshas, gross objects of apprehension (grdhya) in sa- vitarka Five a-visheshas, subtle objects of apprehension (grdhya) in sa- vichara ¢ Aharhk@ra (the sixth a-vishesha), the instrument of apprehension (grahana) in later stages of sa-vichara and in s@nanda SUTRA I.17 235 « Linga-matra, mahat or buddhi, asmita, the agent of apprehen- sion (grahitr) in sdsmita Rapture alone. This view of VB, BG and NTC does not suffi- ciently explain the source and nature of the rapture. VB states that the realization of the increase of sattva, as the mind rises to higher grounds in the vichdra-accompanied samadhi, is the rapture. Ac- cording to BG the rapture also consists of the pleasure which is identical to the realization of the general and particular aspects of the objects of the vich@ra-accompanied samadhi. The same view is supported by NTC. They all include ahamkara and mahat among the objects of sa-vichadra samadhi. In this case, again, the grahya and grahana become confused. Since Gnanda-accompanied samadhi has grahana as its field, rapture (hlada) alone cannot be its object of concentration; an instrument of apprehension like ahamkara must find a place herein. Mahat. The view held by SS that mahat with dominant sattva penetrated with a residue of rajas and tamas is the object in s@nanda, and mahat with pure sattva is the object in sdsmita, is closer to the truth. However, this view places ahamkdara in sa- vichara, which again confuses grahya and grahana. Since buddhi or mahat forming asmitd is the true agent of apprehension (grahitr) and grahitr is the field of s@smita samadhi, it cannot be the object of concentration in s@nanda, which holds grahana—ahamkara—as its field. : Senses alone. The objections presented to oppose the view that rapture inherent in the senses is the object of concentration -in s@nanda apply equally to the view of NTB that senses alone are the object. Furthermore, NTB’s view that purusha qualified by aharh- kara is the object of concentration in sésmita samadhi is untenable because it presents ahamkara as grahitr, whereas it is actually buddhi among the evolutes that unites with the reflection of puru- sha to produce asmuta, the true grahitr. Moreover, NTB’s view is incorrect because (a) purusha, being immutable, cannot be quali- fied, and (b) it could not in any case be qualified by aharnkara at 236 SOTRAI17 all because purusha has no direct contact with ahamk4ra in the universally accepted Sankhya scheme below: Purusha wan \ ee reflection ———————————>>- mahat | (buddhi) asmita | aharhkara Asmitaé, the composite sentience, is produced by the union of pu- rusha’s reflection with mahat (buddhi). Ahamkara is a product of mahat and can have no direct contact with purusha. That being the case, how can purusha be qualified by aharhkara? Rapture of relaxation. HA(E) has presented the view that the rapture arises from the feeling of relaxation in the five active senses, the five cognitive senses and the three constituents of the inner senses: manas, aharnkara and buddhi. There is no doubt experien- tially that such is the case, but this view confuses the careful classi- fication scheme of apprehension related to these samadhis and therefore remains incomplete with regard to the ananda-accom- panied samadhi. His statement, however, that the object of con- centration in the asmitd-accompanied samadhi is buddhi intent upon purusha is absolutely correct. Ahamkara. Similarly BR’s view that aharmkara is the object in sananda and buddhi in sa@smita is what we have accepted. How- ever, BR errs in a different direction from the other commentators in defining amanda. He seems to consider the pleasure of this samadhi to be the attribute of consciousness (chiti-Shakt1) which 1s without gunas. BR says: When (concentration on the) sattva of the antah-karana some- what penetrated by a residue of rajas and tamas is cultivated (bhavyate), then, there being no gunas in the chiti-Shakti, the SOTRA 1.17 237 excellence of its essence (sattva), whose nature is pleasure and illumination, being cultivated, is called the Gnanda-accompanied samadhi. The entire statement seems self-contradictory. If the concentration is still on the sattva of the antah-karana, then the pure conscious- ness (chiti-Shakti) has not yet been realized. Furthermore, sattva, whose nature is pleasure and illumination, is a part of prakrti and not an attribute of chiti-Shakti. The reader can stretch the statement somewhat and read it to mean that one is now closer to chiti- Shakti, whose own bliss (sukha, pleasure in the case of the sattva guna) and illumination have begun to penetrate the sattva of the inner sense, causing the excellence of the latter’s pleasure and illu-~ mination to expand, thus overcoming the residue of rajas and tamas. In any case BR’s comment suggests that in the @nanda- accompanied samadhi sattva is still somewhat alloyed with a trace of rajas and tamas. V. Ahamkara and Asmita Some commentators (e.g., BR) consider asmitd to be the coun- terpart of the ahamkara evolute in Sankhya philosophy, but they are mistaken. Aharmmkara has been left behind in the @nanda- accompanied samadhi. The “samadhi of rapture” has been com- pleted, in which the concentration on the ahamk4ra evolute has been accomplished. If asmita and aharmk4ra were at all identical, there would be no possibility of the asmita-accompanied samadhi. Like many other commentators of the Yoga-siitras, BR insists upon maintaining the identity of aharhkara and asmuta but divides them by function, saying: The identity of ahamkara and asmita should not be doubted. Where the inner sense (antah-karana) referring to itself as “I” (aham) apprehends the objects of experience, it 1s called ahamkara. When the mind-field 1s turned inwards in the process of the dissolution of the evolutes and in it a mere reflection of “presence,” “existence,” appears, that 1s called asymutd. While it is accurate that ahamkadra is outward-going towards the mind, the senses and the objects of the senses and that asmitd 1s an 238 SOTRAI17 inwayd process that occurs in the inner face of buddhi, there still cannot be an identity of ahamhkara and asmitad. Asmitda occurs in mahat, which is subtler than its product, aharhkara. VM also equates asmitd with aharhkara, even though in Sankhya the senses are an evolute of aharhkara, not of mahat. VM says: Senses are products of asmita. Therefore asmita is their subtler form. That buddhi unified with the self (4tman) is referred to as the “perception of a unified self.” Here he confuses buddhi with ahamkara. The criticism directed at BR also applies to VM in this regard. Vyasa uses the term asmitd clearly as the equivalent of ahamkara on YS II.19. Yet it is shown above in the present siitra that aharh- kara is the object of concentration in the Gnmanda-accompanied samadhi, and mahat is the object of concentration in the asmita- accompanied samadhi. This seeming contradiction will be resolved in the discussion on Sitra II.19. The definition of asmita given here is accurate for the purposes of the present sitra. VI. Sasmita Samadhi Having fully realized ahamnkara in sdnanda samadhi, the yogi s sees the flaws of the gunas present therein (NB). He therefore develops distaste and dispassion (vairdgya) towards the powers over matter (siddhis) and moves to the yet higher ground of the asmita-accorapanied samadhi. Just as the products among the evo- lutes are gradually dissolved into subtler and yet subtler causes, ahamkdara dissolves into mahat, the universal and individual bu- ddhi, the evolute called intelligence. Since + all the coarser evolutes have been dissolved, and * mahat is the first evolute of prakrti, it has no other object of concentration but itself. It is linga-matra, a bare presence, ‘the first sign’ that prakrti gives of its presence. The principle of convergence and unification of the object and the agent of concentration (pp. 226-27) reaches its finest dimension here., Vyasa says: SOTRA 1.17 239 The perception of a unified self is I-am-ness (asmita). Since the inner face of buddhi is the most sattvic, purest part of the evolutes of prakrti, it is closest to the consciousness principle. The rays of the consciousness principle reflect in buddhi as into a clear crystal. They are amalgamated like a piece of white marble thrown into milk, or milk poured into a clear, marble cup (RS). It is here and nowhere else that purusha and prakrti meet. Just as the sun seen in a mirror is not really the sun and is not affected by the flaws in and the colours of the mirror in which its reflection is seen, so also purusha is not affected by its reflection in the buddhi. It is here in the union of the reflected ray and buddhi that ignorance and bondage begins and ends, a process with which purusha has no association. This is the primary constituent of the “person”; all else are its projections, adjuncts and instruments. Here the person first says “I am.” (This I-am-ness is asmitd.) “I am this conditioned, delimited being, a composite of spirit and matter” (VB, VM, RY). In realizing the nature of asmitd, one understands it as being the final break between spirit and matter, whereby the two constituents of the composite sentience, « matter in its finest essence of the sattva of buddhi, and + the reflection of purusha therein, dissolve their marriage. The phrase “composite sentience” will be used interchangeably with “I-am-ness” to translate the word asmitda. (Asmuta will be explained in detail under Sutra II1.6.) Thus the asmuta@-accompanied samadhi means (SS) the realization of mahat in which sattva is predominant. BR elucidates this by contrasting it with the preceding samadhi as follows: In the @nanda- accompanied samadhi, as BR pointed out (p. 236f.), sattva is still somewhat penetrated by residual rajas and tamas. In asmitd the rajas and tamas have been completely subdued and only the purity of sattva dominates. With this purity the sattvic inward face of mahat is turned away from its outward-facing evolute, aharhkara or ego. When facing outwards it produces the ego, which in turn produces mind, senses and their objects. When it is turned inwards, 240 SOUOTRAII17 the purity of its sattva receives the reflection of purusha, because of whose life-force and consciousness channelled through the bu- ddhi all the processes of the personality are initiated and sustained. In the asmita-accompanied samadhi (BR) even this sattva becomes subsidiary (nyag-bhdava) and the presence of chiti-Shakti is exalted. There is only an awareness of existence (sattad-mdatra) alone with- out any conditions, productions, evolutions or devolutions. We have translated Vyasa’s eka-@tmikd samvit as “the perception of a united self.” The sattvic illumination of the mirror of buddhi and the reflected light of purusha are unified in asmitd. VB says that the word eka ‘one’ here signifies “only one,” that is to say: “Only one, the self (Atman), is its object.” He interprets this to mean that in this samadhi there is only one @lambana, the mind- field’s perception of only the purusha, by which one realizes that “I am.” As the object of concentration merges with the agent thereof, the agent, mahat or buddhi in this case, sees itself unified with the spiritual self. In this view it is correct that buddhi is seen unified with the spiritual self, but it is incorrect that the pure, unreflected Atman is its object of concentration. Commentators such as VB and NB have erred in stating that in sasmita samadhi one knows “I am thus—thus alone,” that there is nothing further to know, and that this is the ultimate ground of realization. Actually the realiza- tion of 4tman does not begin until asamprajfidta, the acognitive samadhi. In the asmita-accompanied samadhi, ¢ first the object of concentration is asmnitd itself. + When asmita has been examined + in all its parts, and + as the complete whole, e its nature 1s fully realized. That realization means viveka-khyati, re-cognition of the separate- ness of buddhi and purusha, and of the separateness of purusha from the evolutes of prakrti--mind, body, etc. Purusha, the con- scious principle, is twofold: SOTRAI17 241 1. the individual jiva 2. the universal ishvara, godhead Both of these reflect in the buddhi (VB, NB, BG). Of these, first the realization of the jiva-self as apart from the false identifications of buddhi occurs. Whereas the conditioned, manifest deity in a pseudo-material] visual image is an object of concentration only in the first two samadhis, here the quest for the formless God ensues and an awareness of the presence of the Supreme Self occurs. However, statements by the commentators that the final God- realization takes place here are erroneous and at this point they must simply have been carried away to make such stipulations. This is grahitr-samapatti; the field of this samadhi is the agent of all apprehensions (to be explained in Sitra I.41). Because of the unified awareness, this samadhi also is not divided into sdsmita and nir-asmita. Here mahat is finally dissolved into the unmanifest, a-linga prakrti. Those who attain this state and consider it to be the final destination are called prakrti-laya yogis. They have dis- solved the evolutes into prakrti but not realized the self or the Self. (For further details see the discussion on Sitras I.15 and 1.19.) For those who continue further, the ultimate in the asmita- accompanied samadhi is the beginning of dharma-megha, the sama- dhi of the raincloud of virtue and of the knowledge of the nature of all things (YS 1V.29). The lower dispassion (apara-vairagya) (YS 1.15) is accomplished and the transcendent para-vairdgya (YS 1.15) commences. To recapture the four samadhis in the words of Vyasa: There the vitarka-conjoint samadhi actually accompanies all four. The second one, with the gross thought (vitarka) having been terminated, 1s accompanied by the subtle thought (vichara). The third one, with the subtle thought having been terminated, is accompanied by ecstasy (@nanda). The fourth one, with that ec- stasy having been terminated, 1s merely I-am-ness (asmita). All these samadhis are dependent on, conjoint with, or accompanied by supportive factors. 242 SUTRA I17 These samadhis with supportive factors (salambana) are also called seeded (sa-bija) samadhis, which will be explained in YS 1.46. The terms salambana and sa-bija separate (VM) the samadhi of wisdom (samprajfiata) from the acognitive samadhi (asamprajfiata), which is seedless (nir-bija), and which will be explained in Sitra I.51. Of the five states of the mind explained in Sitra I.1, the samadhi of wisdom constitutes the fourth—ekagra, one-pointed—because it requires objects of one-pointed concentration. VII. Concentrations on a Deity The question arises as to whether this methodical and analytical approach is essential in order to prepare the aspirant for asam- prajfiata samadhi. Is an allowance made for concentration on, devotion to and an uplifting grace from God? What is the guidance given in this matter? In discussing the matter of godhead, the commentators have mostly expressed their own religious credos and have tried to find a place for it within the scheme of the Yoga-si#tras and Vyasa’s commentary. (See YS 1.23,24 and I1.1,32,45.) According to them, the realization of the various aspects or incarnations of the godhead may fall into two categories (NB): «In one the yogi develops his concentration to such a degree that his expanded consciousness may ascend and project itself to the subtle worlds which are the domains of particular aspects of the godhead. eIn the other the godhead is so pleased by the devotee’s japa (mental concentration on a mantra) and meditation that he projects an appearance of himself to grant the grace of his descent and presence to the devotee. !6 As an experiential fact, however, the two cannot be separated. The ascent of the devotee’s consciousness is the same as the descent of the divine grace. As has been stated above, if a devotee’s bhdvand is on a par- 16 See the authors’ book God (Honesdale, Pa Himalayan International Institute of Yoga Science and Philosophy, 1979) SOTRAI17 243 ticular deity, it is indeed required that the mind take this same alambana through all the four stages of samprajfiata (VB, BG, NB) in the order in which they occur. A failure to maintain this con- sistency would, for example, mean (NB) repeatedly abandoning one form of deity for worship of another, leading to constant unsteadiness and fickleness of the mind, which is obviously contrary to the pursuit of samadhi. The order in which the four stages are practised and mastered is important (BG, NB). It is clearly stated, however (BG), that if a yogi makes a spontaneous ascent to a higher ground by the grace of God, he then need not climb methodically and laboriously over the lower steps (BG). Grace, then, is a shortcut which bypasses the method. It must be remembered, however, that when one climbs to a higher plateau through the force of such grace, the lower siddhis attendant upon the practice of the earlier steps do not accrue. It is only if for some reason one needs those siddhis—even though they are irrelevant to one’s spiritual attainment, station and progress— that he may go back down and practise the lower methods (NB)! Although the possibility of such instantaneous realization of a higher state is acknowledged, for the purposes here it is assumed that a method is generally requisite for mental purification and mastery in order that one may become a deserving vessel for grace. As was mentioned earlier, in the tradition of Patafijali and Vyasa all objects of concentration are either parts or composites of gra@hya, grahana, or grahitr. For example, a candle flame for concentration is part of the fire element. An icon may be considered a composite product of all the five gross elements. The theism of yoga as ac- knowledged in YS 1.23-28, I1.1,32,45 also encouraged the later commentators to state more clearly that the mental image of Virdy, the universe-form of God, or the figure of a deity or incarnation is often used as the object of concentration. Even though at first glance these mental images may appear not to be included in the scheme of Patafijali and Vyasa, the theology of the Purana texts explains that ishvara, God, may take forms that appear materia] to the devotees, even though the energy used for such appearances is actually non-material. From the point of view of a devotee seeking 244 SUTRA I.17 Samprajfiata samadhi, the form of such a divine manifestation is a visible one, subject to experience with the senses; therefore, concen- tration on such an image is concentration on the visheshas. One begins concentration with mental devotions offered to the deity in manifest forms. Hindus may devote the concentration to figures like Vishnu and Shiva, Buddhists to the various forms of Buddha, Christians to Christ, and so forth. In Siitras 1.23-29 the subject of devotion to God is explained more elaborately. Here commenta- tors primarily include among the objects of concentration a physical appearance of the divine being or some other cosmic form manifest in the material universe. Neither Patafijali nor Vyasa has dealt with this form of concentration at this point, so it appears that the concentration here is not on the Supreme Being as the Transcen- dental Spirit as such but only on those manifestations of Him which are possible among the evolutes which comprise the objects of concentration in the sa-vitarka and sa-vichdra stages. It is well to clarify how concentrations on a deity differ in the first and second samadhis. In the discussions on the objects of concentration in sa-vitarka the manifestations of ighvara are in- cluded. In sa-vichara, when a deity is still the object of concentra- tion, the visual image of a pseudo-material form is abandoned and a subtler presence, perhaps with an appearance consisting of the universal tan-matrds, is invoked, to which mental worship is offered. On the other hand, a sadhaka not attracted to such mental images of a deity may begin his concentration on other parts or composites of the visheshas. As already mentioned, a single object of concentration used as an d/ambana begins at the level of a gross form and continues through the various stages of samprajriata. VIII. The Systems of the Shariras and the Koshas Before bringing this siitra to a conclusion, it needs to be shown how the samadhis relate to the systems of the three bodies (Shariras) and five sheaths (koshas) within the composite sentience (asmitd). It must be borne in mind, however, that the classifications of the various evolutes and faculties as apportioned among the different bodies and sheaths are not unanimously agreed to and may differ greatly in various texts. SOTRA 117 245 As the-light of purusha filters down through asmitdé, the ego process (aharhk4ra) causes one to mistake purusha or 4tman, the spiritual self, to be a delimited and mutable being. eIn Gnandamaya kosha the self, by nature devoid of the dichot- omy of pain and pleasure, is mistaken to be happy or unhappy, suffering pain or enjoying pleasure. eln vijfianamaya kosha an assumption of delimited knowledge and ignorance accrues. eIn manomaya kosha the processes of mentation are attributed to the self. «In pranamaya kosha the self is thought to be the agent of ac- tions. eIn annamaya kosha a mortal personality, passing through vari- ous physical states, is erroneously identified as the self. As the process of samadhi advances, the assumptions of false iden- tifications with each sheath are dropped and gradual freedom from mortality, action, mentation, ignorance, pain and bondage is achieved. One is sequentially freed from each level of assumed bondage. This is the wisdom (prajfid) of the samadhi of wisdom (samprajfiata). In the acognitive (asamprajfiata) samadhi the final enlightenment occurs. 246 SOTRAI17 TABLE 2 Samadhis in the Three Bodies Samadhi Supportive Factor (Alambana) Body asmit@-accompanied asmita (mahat; higher buddhi) causal (kdrana sharira or linga Sharira) Gnanda-accompanied { lower buddhi ego (ahamkara) vichara-accompanied subtle elements subtle (sikghma shartra) mind subtle senses vitarka-accompanied prdanas external senses five gross elements } gross (sthilla Sharira) TABLE 3 Samadhis in the Five Koshas (Sheaths) Kogha (Sheath) Supportive Factor (Alambana) Samadht anandamaya (bliss) asmitd (mahat; higher buddhi) asmita-accompamed viyfidnamaya (knowledge) lower buddhi Gnanda-accompanied ego manomaya (mind) subtle elements vichéra-accompanied mind } prdnamaya (prana) subtle senses pranas vutarka-accompanied annamavya (food) gross elements Bross senses 3 3 3 g z 3 tot i: = & 2 8 5 5 8 Z 8 § ¢ 68 § 3 ¢ ae . z § = § Pa 8 § } t t t Ny 8 s 8 i : x 3S s S Ze 5 : = 8 2s % an is) a g oo i ay: 8 23 n& * g Sea o oo 2 3 $ ES as aN a ce os A 3H Zig £3 a az as aS EB 3 / s 5 g J eT 2 § = & FY § s 5 oid 5 25 or B/S 338 ; a E Eee 28 : = So§ a> 3 838 2 § 63 5 s g) F : e os 2 gf? et F g & 5 = = ~~ I S 8 is) § . g i 3 x 3 5 3 § mM) ¢ & z S |S g 3 zl 248 SUTRA 1.18 Sitral.1s Paeraweaarvaraqad: AearTR asa: | virama-pratyayabhyasa-pirvah sarhskara- Shesho’nyah virama-: cessation pratyaya-: cognition principle, cognition, causal principle abhyasa-: practice purvah: preceded by, having as a prerequisite samskara-Sheshah: leaving its sarnskara as residue anyah: the other (Asamprajfiata) is the other (samadhi), having as its prerequisite the practice of the cognition and causal principle of cessation and leaving its sarnskara as residue. Vyasa’s Commentary Now, what are the means to the acognitive samadhi (asam- prajfiata) and what is its nature? [Satra‘] (Asamprajnata) 1s the other (samadhi), having as its pre- requisite the practice of the cognition and causal principle of cessation and leaving its samsk€ra as residue. When all the vrttis of the mind-field have submerged and only the samska@ras remain as a residue, such control (nirodha) 1s the acog- nitive (asamprajfiata) samadhi. [Or: When all the vrttis have ceased, the control (nirodha) wherein only the samsk4ras remain as a resi- due is the samadhi of the mind-field called the acognitive (asam- prajrata).] The means thereof is the transcendent dispassion (para-vairagya), the practice with supportive factors (@/ambanas) 1s not efficacious as a means of achieving it. Therefore the awareness of cessation, devoid of object, 1s used as the supportive factor, and it 1s without a substance, without interest!” or purpose Preceded by such a practice, the mind-field which 1s without a 17 BB translates artha-shanva as “devoid of interests ” SUTRA II8 249 supportive factor becomes as though it has reached a state of non- being (abha@va). This is the seedless (nir-bija), acognitive (asam- prajhata) samadhi. Discussion This siitra continues with the definitions of samadhis. Going back to the last two of the samadhis of wisdom: eIn the Gnanda-accompanied samadhi the mind’s identification was, “I am happy.” eIn the asmita-accompanied samadhi, the mind’s identification with its vrtti of purusha’s reflection falling into mahat or buddhi was simply, “I am.” These thoughts are also supports (@lambanas) for the mind. So long as these vrttis remain, dispassion (vairdgya) has not yet tran- scended the lower limitations of prakrti, and the highest samadhi is not reached. This siitra presupposes two questions: 1. What are the means to attain the acognitive samadhi? 2. What is the nature of this samadhi? The first compound phrase in the siitra, viramma-pratyaya-abhydasa- purvah, answers the first question, and the remainder of the siitra (a phrase and a word), sammskdara-sheshah anyah, answers the second question (VM). Or we may surmise that (VB) ¢ the first phrase explains the means (updya), « the second phrase defines (/akshana), and « the last word names the state aimed for (lakshya). First let us take part of the phrase vir@ma-pratyaya-abhydasa-purvah. This 1s explained in different ways: «(VM) Virama is the absence of all vrttis. The awareness which is its Cause 18 virama-pratyaya «(VB) That even the vrtti may cease, such an awareness 1s virdma- pratyaya. The transcendent dispassion says even to the wisdom 250 SUTRA ILJ8& of samprajfdta, “Enough!” (“Let even the disturbance of such knowledge come to pacification.”) Such an awareness is vir@ma- pratyaya. °(HA) Virama itself is the causal awareness of the absence of all cognition. This transcendent dispassion itself is virdrma-pratyaya. «(BR, AD) That by means of which one reaches cessation, that is, one abandons all concern with vitarka and such supports, is in itself (as the causal cognition) vir@ma-pratyaya. ¢(BG) That even the vrtti signified as the knowledge of reality may cease—this is virdma-pratyaya. «(SS) Even the effort to turn the vrttis off (uparama) is virdma- pratyaya. The practice of virama-pratyaya means constantly, repeatedly, en- tering into that awareness (VM, VB). The process of virdma-pratyaya- abhyasa is establishing it again and again into the mind-field (BR, AD, BG, SS). It is brought to perfection when even the vrtti “I am” from asmita is abandoned (HA). In other words, whatever vrtti arises in the mind is rejected as neti, neti: not this, not this. The phrase “preceded by such a practice” means that this cessa- tion is the prerequisite of the acognitive samadhi. This samadhi is characterised by the presence of residual sarnskdras only (sam- skara-Shesha). We have translated a single sentence of Vydsa in two ways: «When all the vrttis of the mind-field have submerged and only the samskaras remain as a residue, such control (nirodha) 1s the acognitive (asamprajfidta) samadhi. Or - When all the vrttis have ceased, the control (”irodha) wherein only the sarnskaras remain as a residue is the samadhi of the mind-field called the acognitive (asamprayfidta). Both clauses, “vrttis of the mind-field have submerged” and “vrttis have ceased,” are renderings for the image produced by the original SOTRAII8 251 word, pratyastamaye. That is, they have set like the sun into the very source from which they had arisen. While the main intent of both possible translations of the com- plete sentence appears to be the same, the most important differ- ence in the second translation is in the phrase “samadhi of the mind-field.” Actually, samprajfiadta is a samadhi of the mind-field and asamprajfiata is not. Asamprajfidta is only the self dwelling in the self. This was made clear in Sitra 1.3 and will be further clarified in the fourth chapter of YS. This siitra, however, only seems to contrast asamprajfidta with the samprajfidta of the pre- ceding siitra by indicating not the nature of self in asamprajfata but what happens to the mind-field after samprajfidta: simply that it receives nirodha-samskAras. In the second translation, therefore, “samadhi of the mind-field” does not mean samddhi in the sense in which we generally use the term; rather, the word samadhi in this instance signifies the deriva- tive meaning from sam-da-dhd, that is, “harmonizing all conflict, bringing together of all contrastive factors” so that the juxtaposition between the mind and its supports (Glambanas) also ceases. Vyasa says: The means thereof is the transcendent dispassion (para-vairagya), the practice with supportive factors (@lambanas) 1s not efficacious as a means of achieving it. It was explained earlier in Siitra 1.5 that the samskaras them- selves produce vrttis, which in turn feed the sarnsk4ras. It was also explained that sarnskdras are the dormant form of vrttis and that vittis are the operative form of sarhskdras. When the vrttis are brought totally under control and are pacified, they are no longer fed into the sarnskaras. The sarhskaras cease to produce the opera- tions of vrttis but simply lie as inoperative residue. The progressive stages of the mind-field are as follows (BR): evyutthana: absence of concentration, as in kshipta and miidha (see Sitra I.1., p. 78) «samdadhi-prarambha: the beginnings of samadhi, as in vikshipta 252, SOTRA 118 (ibid.) when sattva gains ascendancy eekagrata: one-pointedness enirodha: total control The sarhskaras of vyutthana, worldly activity and stupefaction, are brought under control as the sarhskadras of the next stage (the beginnings of samadhi, however distracted) are nurtured. The sarh- skaras of this second stage are replaced by those of one-pointed- ness. Even the one-pointed vrtti must be pacified when final nirodha gains strength. When total nirodha has occurred in the acognitive samadhi, the transcendent dispassion produces no sarhskaras other than its own imprints on the mind. The mind has now left the neighborhood of the world and has begun to dwell close to the spiritual self. All the former sarmskaras have been replaced by those of nirodha. There being no next stage after this, no other sarnskaras can replace the nirodha-samskaras, which then remain as the residue. We read from Vydsa: The practice with supportive factors (@lambanas) 1s not efficacious as a means of achieving it. Therefore the awareness of cessation, devoid of object, 1s used as the supportive factor, and it is with- out a substance, without interest or purpose. This awareness is practised under two conditions: During samadhi. During ordinary involvement in the world. One constantly bears in mind that worldly phenomena and rela- tionships are not conducive to samadhi. While performing all the necessary duties of the world, the yogi continues to turn the aware- ness of the self on the self until the mind’s ordinary sarhskaras become so weakened that samadhi 1s integrated with the wakeful state. Up to this time it is interrupted constantly by the world but now, even remaining open to the world, the yogi finds repose in an uninterrupted samadhi. Such an awareness must be diligently SOTRALI8 253 cultivated by whittling away the sarhskaras of objects, even of the objects of concentration. It must be borne in mind that between samprajfdta and asam- prajfiata comes dharma-megha, the samadhi of the raincloud of virtue and of the knowledge of the nature of all things. It is both + the higher stage of the asmita-accompanied, and e the initial stage of the acognitive (asamprajfiata). This will be more clearly defined in YS 1V.29. (VM) It cannot be reached with supportive factors (4lambanas) of the preceding sama- dhis. The lower vaira@gya cannot lead to it. A cause and its effect must be homogeneous. The lower dispassion needs some objects of concentration to lead to the lower samadhi. Dharma-megha sama- dhi is described (VM) as arising from that state of buddhi in which rajas and tamas have been completely washed off and the objects of buddhi are transcended. It is the endless state wherein the yogi perceives worldly objects as totally unworthy of attention and, abandoning them, he dwells only in his own essential nature. Thus, denying all supports, dharma-megha serves as the supportless (ir- alambana) acognitive samadhi. (VB) Mere one-pointedness can never produce such a state. There is no object, short of purusha’s own abiding in his own nature, that can lead to the acognitive samadhi. Even buddhi’s vrtti with regard to the nature of purusha, as experienced in asmita, must cease. To all such knowledge it must say, “Enough!” At this point it seems Vydsa’s intent to say that the objectlessness becomes the object of concentration. Whatever vrtti arises in the mind is negated by neti, neti: that is, “This 1s not the self, this is not the self.” The mind is thus left behind and purusha’s pure awareness is turned inwards. Vyasa says: Preceded by such a practice, the mind-field which is without a supportive factor becomes as though it has reached a state of non-being (abhava) 254 SOTRALI8 The mind has not ceased to exist. But «because its vrttis have become inoperative, its presence is not noticeable; «the awareness of spiritual self is so centered in the self that the mind is no longer being used. The yogi’s mind and body appear to have died. The lower aware- ness has ceased. The mind is now truly objectless. One might think that the mind was in a state of sleep; however, the word abhava ‘non-being’ used here reminds the reader of the definition of sleep in Sttra 1.10: Sleep is the modification or operation of the mind-field resorting to the cognition principle of absence or negation and to the cause thereof. In Sitra 1.10 it was made clear that sleep is tamasic, whereas samadhi is beyond the gunas. However, the yogi may often resort to the abhava of vrttis in the mind for his rest rather than subject himself to the tamas of ordinary sleep. This abhava-like state of the mind, known to the Buddhist tradition as “no-mind,” is the true nirodha. Its sarnskaras completely transform the nature of the yogi’s mind. The purpose of the nirodha-samskara remaining even as a resi- due in the mind is so that the yogi may be able to get up from samadhi (NB, BG) when he chooses and attend to simple bodily needs in order to maintain his physical presence and thereby help the world. He maintains total control over his mind so that he may continue to use it as an instrument in the world. In this aspect also nirodha means control, as all of the yogi’s personality systems are operated by his yoga (yoga-yantrita) (NB). Vyasa says: This is the seedless, acognitive, samadhi. THe term “seedless” (nir-bija) will be explained further in Sitra 1.51, but here it may be understood to mean that, there being no SUTRA II8 255 further objects in the mind, the sarhskaras can no longer produce vrttis, kKleshas, karmas, and consequent cycles. (BG, NB) This pre- sence of the nirodha-sathskaras remains in the mind so long as the yogi is embodied because the spiritual self needs a mind to operate the body. When the spiritual self is disembodied and dwells in total liberation (moksha), all dependence on material evolutes, including the mind-field, is dissolved, and there are not even nirodha-sath- skaras. This is the meaning of Vydsa’s statement artha-sShunyah, which has been translated as “without a substance, without interest or purpose.” The spiritual self is freed of contact with all delimiting “substantiality.” Self has no more “interest” in prakrti, which has already served its “purpose” (purushartha) and withdrawn. The seeds of ignorance have been burnt in the fire of realization. '8 18, We strongly recommend to the student that he add to his reading on this stra from the commentary in English by Swami Harharananda Aranya, Yoga Philosophy of Pataryali (Calcutta: University of Calcutta, 1977). 256 SUTRA 1.19 Sitral19 wanerat freevetacarara bhava-pratyayo videha-prakrti-layanam bhava-pratyayah: (the samadhi) of causal cognition of being, at (re)birth videha-: (of) videha, bodiless, yogis, and prakrti-layanam: of the prakrti-laya yogis, those who have merged (the awareness) into prakrti The samadhi of the bodiless (videha) yogis and of those who have merged into prakrti (prakryti-layas) is called bhava-pratyaya, the samadhi of the causal cognition of being. [Or: Samadhi naturally experienced at rebirth comes to the videha and prakrti- laya yogis. Or: Bhava-pratyaya, the samadhi of the causal cogni- tion of being, accrues to the bodiless (videhas) and to the prakrti- dissolved (prakrti-layas).] Vyasa’s Commentary Now this samadhi is indeed of two kinds: *upaya-pratyaya: the causal cognition of which develops from method «bhava-pratyaya: the causal cognition of which develops into the continuity of worldly being and at (re)birth Of these, upa@ya-pratyaya accrues to the yogis, and {Satra‘] bhava-pratyaya accrues to the bodiless (videhas) and to the prakrti-dissolved (prakrti-layas). Bhava-pratyay.a samadhi is (the experience) of the bodiless shin- ing gods (videha devas). Their mind-field using only its samsk4ras, they experience what only appears to be the state of absolute isolation (kaivalya). They carry over the same kind of maturation and fruition (vipa@ka) of the sarnskaras. Similarly when the mind-field is still active in its domain and is merged into prakrti, the prakrti-layas experience what only appears SUTRA I19 257 like the state of absolute isolation (kaivalya), and then only until the mind, active in its domain, returns again (into re-incarnation). Discussion The state of the videhas and the prakrti-layas was discussed in Siitras 1.15 and 1.17. In this stitra we encounter a very special problem. The siitra follows the one on the acognitive (asampraj- Aidta) samadhi, which has been described as enirodha-samadhi: the samadhi of total control and final cessa- tion of vrttis, and enir-bija: seedless, so that the sarhskaras can no longer produce kleshas, karmas, and their fruition. Yet Sitra I.19 appears to indicate that the seedless final samadhi of the last siitra is further subdivided into « upaya-pratyaya of the true yogis, and « bhava-pratyaya of the videhas and prakrti-layas. However, bhava-pratyaya samadhi described by Vyasa does not match the descriptions of the seedless, acognitive, nirodha-samadhi. A second look at the definitions and explanations already presented on the videhas and prakrti-layas clearly shows that + the videhas stop at Gnanda-accompanied samadhi, and + the prakrti-layas stop at asmitd-accompanied samadhi. It is not possible that the samadhi of videhas and prakrti-layas could be a division of asamprajfdta, yet with the exception of BR and AD all the commentators have considered updya-pratyaya and bhava-pratyaya to be so. It is inconceivable that a yogi: who has already reached asamprajnata now needs to develop the methods (up@yas) to be described in Sitra 1.20. It is further inconceivable that one in asamprajfdta still has the mind active in its domain, causing re-incarnation! It 1s obvious that these commentators have failed to establish proper connection among the sitras: 258 SUTRA II19 Siitra 17 describes samprajfiata samadhi. Sitra 18 points out that there is another (anyah) samadhi (asam- prajriata). Siitras 19-50 continue on the topic of samprajfidta with intermit- tent secondary references to asamprajfidta where relevant. Siitra 51 finally returns to the topic of asamprajfiata. In other words, Siitras 17 and 18 list the two kinds of samadhi. Then the following siitra explains the first one on the list, sampra- jfiata. Only when that one has been explained is the second one dealt with, in Siitra 20. The commentators have erroneously applied Sitra 19 to qualifying the second topic on the list. Only BR and AD imply that Siitra 19 follows 17. BR says: Videhas and prakrti-layas have been explained in the sitra dealing with vitarka and so forth. Their samadhi is bhava-pratyaya, a samadhi the causal cognition of which is of the worldly being (bhava) of samsara. They are yet confined to worldly power (adhimatra) in the cycle of sarmsara. They are qualified to attain only a samadhi of a like kind. Because they are unable to see the supreme reality, this samadhi of theirs is merely a semblance of yoga. Therefore, one who seeks liberation should with great exer- tion strive for the knowledge of the supreme reality and cultivate it in meditation. This indeed is the true intent of Patafijali and Vyasa. All the commentators excepting BR and AD have produced confused ar- guments trying to fit upadya-pratyaya and bhava-pratyaya samadhis into asamprajfiata. They all in one way or another confirm espe- cially bhava-pratyaya not to be yoga proper. It is not necessary to present their divergent views, and only a summary of what is ac- ceptable in the light of what has been established above will be given. Right from the beginning of one’s practice one needs to avoid erroneous philosophical views such as those that fall into the cate- gory of vikalpa (Sitra 1.9) and confusion of philosophies (bhranti- darshana) (Sitra 1.30); otherwise one is prone to fall into philo- sophicale complacencies (tushtis) (see TSS 15), which are elabo- rated by NTC as follows: SOTRA 119 259 - Everything happens from nature or matter (prakrti), and if only I realize all the modes of its evolution, I will be liberated. «The householders cannot attain liberation; renunciation by be- coming a monk will give me liberation. - Everything happens in its own time; thus time will give me lib- eration. «Everything is predestined; Ill be liberated when it is my destiny to be so. When one holds such erroneous views from the very beginning, the ground is laid for stopping one’s spiritual practice at the state of videhas and prakrti-layas. The Videhas The word videha means “bodiless,” that is to say: «While yet embodied, the videhas have eliminated identification with all evolutes—from the five gross elements that constitute the physical body, up to aharhkara. « When they depart from the body, they remain bodiless, achieving the status of videha devas: ‘the bodiless shining ones’. As was seen in Sittras 1.15 and 1.17, the status of videha accrues only upon reaching the @nanda-accompanied samadhi. Here the siddhis of the subtle worlds made up of the six a-visheshas are mastered. When one conquers a higher peak, it is understood that one has climbed the lower peaks also. The videhas are not merely masters of aharnkara and the rapture of the third samprajfdata: they have under their command the lower pleasures also. Without needing a physical body the videhas may yet control all (a) gross and subtle elements, (5) senses and their powers, (c) subtle celestial essences of fragrances, etc., and, of course, (d) ahamk4ra. In the subtle worlds they become masters of the rapturous and ecstatic pleasures of celestial fragrances, flavours, sights, forms, lights and visions, tactile sensations and incomparable music. We can explain bhava-pratyaya in five ways: I. The cause of the videhas’ cognition of these rapturous condi- tions is their continued involvement with bhava, the existence 260 SOTRAII9 limited to evolutes of prakrti which maintain samsdra. 2. Their actual experience is also not spiritual but of bhava, delimited material existence. 3. The result of this cognition is their continued involvement in the sarnsara cycle. They are reborn after a time. 4. Upon birth they naturally remember the samadhi they had already attained. 5. But they are still bound to ignorance (avidya) as both the cause and the content of worldly continuity (bhava). All of these five explanations are implicit in the compound phrase bhava-pratyaya. Vyasa says: Now this samadhi is indeed of two kinds: + updya-pratyaya: the causal cognition of which develops from method « bhava-pratyaya: the causal cognition of which develops into the continuity of worldly being and at (re)birth Thus, samadhi may be attained in two ways: 1. By the practice of a method. 2. By birth as a result of samskaras continuing from previous lives. Further, Vyasa says: Of these, Zpaya-pratyaya accrues to the yogis, and [Sdatra:] bhava-pratyaya accrues to the bodiless (videhas) and to the prakrti-dissolved (prakrti-layas). Bhava-pratyaya samadhi is (the experience) of the bodiless shining gods (videha devas) Their mind-field using only its sam- skaras, they experience what only appears to be the state of absolute isolation (kaivalya) They carry over the same kind of maturation and fruition (vipadka) of the sarnskaras. Samadhi gained by the observance of method is the subject of the next sitra. Here the concern 1s with the videhas and prakrti-layas, SOTRAI19 261 whose samadhi is bhava-pratyaya. The mind of the videhas is not occupied with external objects but uses past sarhskadras. This is implicit in the phrase sva-samskdara-matra-upayoga. Some readings of the text change upayoga to upabhoga, which expresses that such yogis enjoy only their sarhskdras. In such a mind involved with past sarnskaras, the fresh sarnskaras formed are those of the samadhi of one-pointed concentration. Their con- centration on these objects continues to bind them and produces like sarnskaras. Here the fact of the pacification of other vrttis constitutes the experience of samadhi. The fact that unmatured sarnskaras are still active keeps such yogis from the purest samadhi. Because of the rapture of their experience and the vast time scales of their subtle, celestial plane of existence, they think they have reached absolute isolation (kaivalya), which is the true goal of yoga. Because samskdras of the elements, senses and subtle, rap- turous enjoyments keep becoming stronger, they need to go through the death process and attain the state of devas, celestial shining ones or angelic beings without physical bodies composed of gross elements. While in that celestial station they continue to maintain mastery over the world of subtle senses and enjoy the rapturous experiences of subtle, celestial fragrances; flavours; forms, visions and lights; tactile sensations; sounds and music; and the works of ego and cosmic power However benevolent, they are delimited and not one with the infinite. Vyasa uses the verb ati-vdhayanti ‘they carry over’. It suggests that these yogis maintain their @tivahika Shariras, their subtle bodies, as vehicles of migration in which the sarnskaras continue to be maintained. It 1s the force of these sarnskdras that determines the mode and the place of their rebirth (country, parent- age, condition, and so forth). No matter under which condition they are born, they do not have to make an effort to learn the ways of samadhi. What they had already attained comes naturally to them, but since theirs was not a seedless (mr-bija) samadhi, they must bear the fruition of the remaining sarnskaras (per YS 11.13) while progressing further on the path of samadhi. 262 SOTRA 119 The Prakrti-Layas Vyasa says: Similarly when the mind-field is still active in its domain and is merged into prakyti, the prakrti-layas experience what only ap- pears like the state of absolute isolation (kaivalya), and then only until the mind, active in its domain, returns again (into re-incar- nation). The mind of the prakrti-layas is still active in its domain, continu- ing with its adhikara (which was discussed under Sitra I.5). The prakrti-layas have accomplished asmita-accompanied samadhi. The chitta in its mahat or buddhi aspect has reached the finest evolute and has touched prakyti. There appears to be nothing further to attain at this point. The sadhaka does not realize, without a guru, that this actually is not the end. The constituents of the material personality have been dissolved into their causes, but at this point the direction of meditation changes. There are no objects. The spiritual self must now turn towards itself. However, if this direction does not become clear and the proper guidance is not available or accepted, the yogi takes this point to be the end. His mind-field touches unconscious prakrti. It finds an absence of consciousness there, reaching the samadhi of the unconscious (jada-samadhi). Just as the awareness had progressively identified itself with the various evolutes, it now identifies with prakrti. All the other vrttis have been eliminated, but avidyd is not yet conquered. These yogis dwell in the causal body (liga sharira), which consists of mahat alone. While the videhas control various evolutes in the cosmos, prakrti- layas are beyond that cosmic consciousness. They are involved only with unevolved prakrti, from which (like the sage Vighvamitra) they may create their own universes over which they are as Brahma, the creator, with devas under their control. However, this state of godhood is yet not supreme consciousness. Their ignorance is still a type of viparyaya (Sitra 1.8), and they still need to purify them- selves beyond the desire to control prakysti and to create universes. The cosmic ego must also be dissolved. To do this they must again SOTRA 1.19 263 incarnate as human beings and practise asamprajfata samadhi. Upon rebirth they also, like the videhas, remember the practice of samadhi and can proceed to asamprajfiata. Both the videhas and prakrti-layas—sometimes together referred to as “the shining ones bound to action (karma-devas)”—are called taushtikas in the Sankhya system. They have experienced tushfi, a feeling of satisfaction while yet short of the goal. (For details see TSS 15 and Sankhya-karika 47, 50.) Neither the prakrti-laya nor the videha is considered to be a yogi proper by Vyasa. Only those who go into asamprajfiata are to be considered true yogis. How long do these videhas and prakyti-layas remain in their particular station? We paraphrase the answer (VM, VB) from Vayu-purana: «Those who have become masters of concentration on the senses dwell at their station as videhas for the duration of ten Manu- intervals, the masters of elements for a hundred, and the masters of ego for a full thousand. « Those who have mastered buddhi dwell there free of fever for ten thousand Manu-intervals, and those who contemplate the un- manifest prakrti stay for a hundred thousand. After reaching purusha, who is beyond the gunas, there is no further measure of time. The commentators suggest that the order of siitras here follows the maxim of the needle and the cauldron. If one has to clean both, it is expedient to take first the smaller and easier object, the needle, and then go on to cleaning the cauldron. The sitra on bhava-pratyaya came first, by that maxim, and now we come to the siitra on upaya-pratyaya samadhi. 264 SOTRA 1.20 Sitral20 «6 wardrdeqtvanfawarade gatara Shraddha-virya-smyti-samadhi-prajfia-pirvaka itaresham Shraddha-: faith virya-: strength smrti-: mindfulness, memory, remembrance, intentness or presence of mind samadhi-: meditation prajfa-: awakening of wisdom, samprajfiata Purvakah: preceded by, having them as a precondition or prereq- uisite itaresham: of others The samadhi of (some) others has as its preconditions faith, strength, intentness, meditation and the awakening of wisdom in samprajfiata. Vyasa’s Commentary Samadhi, the causal cognition of which is cultivated through method (upa@ya-pratyaya), accrues to the yogis. » Faith (Shraddha) means full clarity and pleasantness of the mind- field. Benevolent like a mother, she protects the yogl. «When that yogi holds to faith and seeks discriminating wisdom (viveka), strength (virya) gathers in him. - As strength gathers in him, intentness attends upon him. «At the presence of intentness the mind, free of disturbance, be- comes harmonized and established in samadhi. + When the yogi’s mind-field has become harmonized and estab- lished in samadhi, the discrimination from awakening wisdom (prajfid-viveka) appears, and one then knows the exact reality (vathartham vastu). By the practice (abhydsa) of that and through dispassion (vairagya) concerning it, the asamprajfidta samadhi occurs. SOTRA 1.20 265 Discussion In introducing Siitra 19 Vyasa said that samadhi is attained in two ways: by birth, as continuity from previous lives; and by prac- tice of a method. The videhas and prakrti-layas are rejected as unworthy of being included among the yogis until, upon rebirth, they practise the method to its ultimate conclusion, the asampra- jfdta samadhi. To reassert that only those who allow the method to lead them up to asamprajfiata are true yogis, Vy4sa says: Samadhi, the causal cognition of which is cultivated through method (updya-pratyaya), accrues to the yogis. As we read on, we find that the method (updya) does not mean merely the techniques of concentration but also attitudes of mind and the philosophy of life expressed in words like “faith (Shrad- dha),” “strength (virya),” “intentness (smrti),” and so forth. This is the path (SS) for one desiring liberation (mumukshu). It is the path of the fivefold means shown in this siitra. The question arises (VM, HA, RY): Since those who follow the path up to becoming videhas and prakrti-layas also do so by having faith, then why is it included only among the methods for those who pursue the updya-pratyaya? The answer is in the way Shraddha is to be defined. It was partly explained in Sitra I.14, but here it will be explained further. It is said that (RS) having Shraddhd as his wealth, one would see the self by the self. This imples that Shraddha is faith in the fact that one has chosen the way of self-realization (RS). This is a particular mutation (pari- nama) of the mind (RS). Vyasa says: Faith (Shraddha) means full clarity and pleasantness of the mind- field. This clarity and pleasantness is called prasada, discussed earlier in Stra 1.16. It arises when (VM) the mind begins to feel an interest 266 SUTRA 120 in and attraction towards knowledge of true reality through dgama: tradition and scriptural authority that one accepts, anumana: rational processes one applies, and upadesha: the teaching of one’s guru. It is the happy and pleasant feeling that comes with the intention to achieve discernment (viveka) (HA). It is a sattvic quality (RY). It is an enthusiasm (BD) and a pleasant-mindedness and feeling of love (priti) with which one feels the desire, “May I attain yoga” (VB). Such prasa@da comes from G@stika-buddhi, an attitude of affir- mation (NB) and recognition that “This yoga I undertake is indeed the way to the highest purpose of being” (SS). Such an attitude or view often arises by hearing of its eminence, as, for example: The yogi is greater than the ascetic, greater than those on the path of knowledge, even greater than the ones involved in action. Therefore become a yogi, O Arjuna. Bhagavad-gita V1.46 Shraddha is a feminine word, expressive of a gentle quality, asso- ciated with humility and*reverence, and not overassertiveness or fanaticism. Vy4sa says: Benevolent like a mother, she protects the yogi. She is a capable and strong (samartha) mother (VB, NB), who protects the yogi from the possible calamity of falling onto the wrong path (VM) and from becoming attracted to allurements of pleasure (NB). She crushes the power of a thousand impediments (NB, VB) so that no breach in the process of yoga may occur (VB). Such is not the shraddha of those who have wavered and gone off the path to become videhas and prakrti-layas. Even though they may have started off with a certain strength of faith and all the rest, they have weakened and turned away from unwavering pursuit of self-realization. This shraddha, the will to attain the final objective (VM), produces endeavour, maturing in a certain virility and vigour (virya). Says Vyasa: SOTRA 120 267 When that yogi holds to faith and seeks discriminating wisdom (viveka), strength (virya) gathers in him. One becomes enthusiastic (SS), puts forth effort (RY), does not quit, and maintains firmness (NB) in his practice of yoga as he seeks knowledge of the reality of either the individual self (jiva) or God (ighvara) (VM). He consequently develops the capability to guide his students (RS). He endures. It will be seen later that virya means “the capacity to initiate,” and does not develop without the practice of celibacy. The word is related to the Latin vir ‘a man’, to the Sanskrit words vira ‘a brave hero’ and virya ‘the seminal strength of a celibate’, and also to the English word “virility.” Virya will be discussed further in Siitra 11.38, which says: Through the practice of celibacy one gains virya. There the commentators define virya (inter alia) as “the capacity to initiate.” This virya produces smrti. We have translated the word smrti as “intentness” in Vy4sa’s sentence: As strength (virya) gathers in him, intentness (smrti) attends upon him. The word 1s derived from smr ‘to remember’ and its conventional meaning is “memory.” In the context of yoga it is seldom common memory, but rather memory in the way Arjuna, the hero of the Bhagavad-gita, uses the term when he says: I have gained memory Bhagava:-gita XVIII 73 Upanishad- Brahma-yogin explains this statement to mean: I have gained the recollection of my true nature that I am Brah- man. 268 SOTRA 1.20 The YS commentators say smrti means contemplation (RS) or meditation (dhyana) (VM, VB, NB, RY) to which one has been led by virya, the endeavour with regard to the eight arigas of yoga (YS I1.29ff.). It is the awakening of one-pointedness (BD). According to HA, it means that one is always mindful, aware. The fivefold method of this siitra is identical to the Buddhist tradition of cultivating five strengths (indriyas), among which smrti—sati in Pali—is the most important. Practising mindfulness (sati-patthana) of body: kdya, emotions: vedand, mind: chitta, and conditions: dhamma, as well as cultivating repeated awareness (anu-smrti—anussati in Pali), which includes the paramount Gna@pana-sati: mindfulness of exhalation and inhalation, is perhaps the most central part of Buddhist meditation practice. Thus it appears that the true meaning of the word smrti as it occurs in this siitra is preserved in the Buddhist practice of sati- patthana, a mindfulness that is maintained not only on one’s medi- tation seat but throughout daily endeavours. This practice of con- stant mindfulness is taught universally by the yogis of the Hima- layas, irrespective of their affiliations. There 1s no doubt, therefore, that smrti in this sitra is not ordinary memory, remembrance or recollection, but rather the practice of remaining intent upon self- observation, such as being mindful of breathing. In the next sen- tence, Vyasa’s phrase smrti-upasthana is identical to the Buddhist Pali phrase sati-patthana. Vyasa says: At the presence of intentness the mind, free of disturbance, be- comes harmonized and established in samadhi. SOTRA 1.20 269 We have translated srti-upasthadna as “the presence of intentness.” No commentator has anything more to say about it. An-akula ‘free of disturbance’ means that the mind rises from the vikshipta state (see p. 83) to the higher ground of one-pointedness (NBB). “Becomes harmonized and established in samadhi” is expressed in the original by one word: sam-d-dhiyate. It means that the mind becomes free of polarities and conflicts. At this point there is a convergence of the method of shraddha, virya, smrti, and so forth, with that of the eight avigas of yoga (YS 11.29ff.) that begin with restraints (yamas) (VM, HA, RS, VB, RY), without which no samadhi is possible (VM). The fivefold method is clearly sup- portive of the eight limbs even at the smrti stage, which might mean mindfulness of the practice of yamas, etc., (SS) which finally leads to samadhi. When one orders a servant to go shopping, arrangement for a necessary vehicle is automatically implied (RS)— this is a common analogy in Sanskrit texts. Since no samadhi is possible without the yamas, etc., the siitra implies their practice in mentioning samadhi. With the convergence of updyas and angas, realization of the objects of concentration occurs as discussed in Sitra I.17. Since the word samprajfiata includes wisdom (prajfia), it is obvious that this sitra separates the actual practice of samadhi or concentration from the resulting wisdom (prajfia). According to Vyasa: When the yogi’s mind-field has become harmonized and estab- lished in samadhi, the discrimination from awakening wisdom (prajfid-viveka) appears, and one then knows the exact reality (vathartham vastu). According to BR, the yogi then realizes the nature of the object of his bhavand (see Sitra 1.17, p. 220). This realization must first be effected. Then, as concentration grows, the separateness of the evolutes from the spiritual self (jiva) or ishvara is seen (VM, VB, RY). Knowing the exact reality, then, means that einitially the nature of the objects of concentration is realized, ethen viveka-khyati occurs, and «that leads to dharma-megha samadhi. 270 SOTRA 1.20 Vyasa Nes By the practice of that and through dispassion (vairagya) con- cerning it, the asamprajfidta samadhi occurs. From Shraddhd to prajfia are the means (updyas) for attaining samprajfata samadhi and its resulting wisdom. When one develops dispassion even towards this knowledge, as in YS 1.16, asampra- Jjfiata samadhi ensues. Samprajfiata, then, serves as the updya for asamprajfiata. SOTRAI21 271 Sitral.21 « dtwdarrararerst: tivra-sarhveganam dsannah tivra-: acute, intense, fast, speedy samveganam: of those with vehemence, speed, velocity, force, momentum, progress Gsannah: near, very close, impending, imminent For those whose rate of progress is fast and whose momentum is great, samadhi is very near and even imminent. Vyasa’s Commentary There are indeed nine kinds of yogis by virtue of the fact that their observance of the methods (updyas) is mild, medium or in- tense. So that there are: mrdu-updya: those of mild updya madhya-updya: those of medium updya tivra-upaya: those of intense upaya Among these, again, those of mild updya are divided threefold: mrdu-sarhvega: those of mild progress madhya-samvega: those of medium progress tivra-samvega: those of speedy progress Those of the medium updya and intense updya (are divided three- fold) similarly. Among these, for those whose updya is intense, [Satra:] whose rate of progress is fast and whose momentum is great, the attainment of samadhi as well as the fruit of samadhi is very near and even imminent. 272 SUTRA 1.21 Discussion If shraddhd, etc. are the normal methods (updyas), then samadhi and its fruits should accrue equally to everyone who undertakes to travel on the path of yoga (VM); but it is seen that some succeed, some fail, some take a very long time, some yet longer, while some others attain very quickly. It is stated (RS): Of all the yogis whose inner self is intent on me, the one who devotes himself to me with Shraddha is the one most favoured by me. Bhagavaa-gita V1.47 No one who takes to the blessed way suffers misfortune. Bhagavad-gita V1.40 Thus we are assured that anyone actually undertaking the obser- vance of Shraddha, etc. is bound to reach the final goal. Yet we are told that success does not attend upon everyone equally. Some have to pass through many lifetimes. One who has not completed yoga in this life, a yoga-bhrashta, is born in the home of the pure ones endowed by grace. Bhagavaa-gita V1.41 At the end of many births the knowing one reaches me. Bhagavaa-gita V11.19 This sitra explains the way of progress. Vydsa’s introdution to the siitra can be summarized. These are the nine grades of yogis: those of mild upaya and mild momentum, mild upaya and medium momentum, mild up@ya and great momentum, medium updya and mild momentum, medium updya and medium momentum, medium updaya and great momentum, intense upaya and mild momentum, intense updya and medium momentum, intense upadya and great momentum. SUTRA 1.21 73 Many practitioners are impatient and anxious concerning the rate of their progress. One’s rate of progress is dependent upon the intensity of one’s upadya and the degree of one’s momentum (sam- vega). The updyas were explained in the last siitra. Their strength in a person depends on the past sarhnskaras (VM). The commen- tators have not explained what constitutes that strength in the varying degrees of mildness or intensity. If one has practised the upayas in past lives, he is capable of undertaking advanced prac- tices in depth with a certain intensity. For example, if one has practised the smrti updya of breath awareness in past lives, when he begins the practice in this life, he will naturally sit steady and for a prolonged period, his awareness of the breath will be uninterrupted and the breath will flow smooth and fine, leading to a higher awareness. That being the case, he can be taught a higher method of breath awareness, which a person of mild updya is not qualified to receive. A person of mild upaya cannot undertake his practice for any extended length of time: «his body is an obstacle, «his mind 1s interrupted by extraneous thoughts and emotions, «the excuses of worldly duties cause him vyutth@na—he must get up, . he does not reach the depths of awareness. This brings us to samvega. VM and RY consider this word to mean the strength and the degree of varradgya. No other commen- tators have explained it this way. No doubt a person’s rate of progress and momentum do depend on his degree of vairagya. However, the derivative meaning of the word samvega includes vehemence, speed, velocity, force, momentum, rate of progress. By implication it means a strong sarhskdra from the past (BR) and a strong (HA) ichchha—desire and will—to make fast progress. BG considers this to include the fact that the practice remains uninter- rupted. The importance of this has been explained in Sitra 1.14. 274 SOTRA 121 All the commentators are agreed that both the intensity of the updya and the momentum of progress deyend on the accumulated samnskaras from past lives (VM, VB, RS, NB, RY), and when the strength of updya and samvega reaches its peak, samadhi is immi- nent. Vy4sa says that this includes the attainment of samadhi as well as the fruit of samadhi, that is, (VM) samprajfiata and its fruit, asamprajfata. The fruit of asamprajfiata (VM, VB) is kaivalya, as it is said: One who has attained samadhi gains moksha in that very life. Vishnu-purana V1.7.35 SUTRA 1.22 275 Satral.22 q?eneafearreard aarst Frere: mrdu-madhyadhimatratvat tato’pi visheshah mrdu-: mild, slow madhya-: medium adhimatra-: extreme, ultimate (mrdu-madhya-adhimdatratvat): because there exists a division of slow, medium and ultimate tatah: from that api: even, also viSheshah: distinction Even from among those of great momentum there is a distinction of the slow, medium and ultimate. Vyisa’s Commentary Even from among those (of great momentum described in Sitra 1.21) there is a distinction of those with e mild intensity, ¢ medium intensity and ¢ ultimate intensity. With this distinction « the attainment of samadhi and e the fruit of samadhi are «imminent for those of mild intensity, « more imminent for those of medium intensity, and « most imminent for those of ultimate intensity and extreme updya. Discussion In the last siitra nine grades of yogis were described. Of these, the last ones, those of intense upa@ya and great momentum, are 276 SOTRA 1.22 further subdivided here. At the ultimate stage the effort is most intense (BR); the ground becomes completely firm; the mind be- comes completely incapable of causing vyutthdna and simply dis- solves (SS). The yogi then remains in the glory of the inward conscious self without any interruption ever, and with no further impediments. The word api has two meanings: “even” and “also.” Translated as “even,” it refers to those whose updyas and rates of progress have been mentioned in Sitras 1.20 and 1.21. “Also” implies that there is yet some other category of yogis to be considered: namely, those who follow the methods to be mentioned in Siitras 1.23 and 1.33-39. This especially includes yogis who are at the ultimate stage of receiving the grace of God as in Sitra I.23 (VB, NB). In other words, the subdivisions established in this Siitra 1.22 apply to yogis who practise methods propounded in all these siitras: 1.20,21,23 and 33-39, SOTRA 1.23 277 Siiral.23 §xaeafrararg ari ishvara-pranidhanad va ishvara-: God’s pranidhanat: by practising the presence va: or Or, samadhi can be attained quickly! through practising the presence of God. Vyasa’s Commentary Does samadhi become imminent by this fivefold method (updya) alone? Now, is there some other way (updya) for its attainment or not? The practice of the presence of God (pranidhdna) is a specific form of devotion (bhakti-vishesha). Through this practice God is won over and turns towards the yogi, and when the yogi merely directs his thought (abhi-dhyana) towards Him, He favours him with grace. Also, merely by the yogi’s turning his thought towards Him, his attainment of samadhi as well as the fruit of samadhi becomes closer, imminent (@sannatara). Discussion Is (HA) the samadhi for the attainment of wisdom (sampra- Jfata) concerning the «objects of apprehension (gra@hya), «instruments of apprehension (grahana) and «the agent of apprehension (grahitr) imminent only by these methods of shraddha, etc., and only through the extreme practice of these with great momentum? No; another 19 The word a@sannah is brought down to this sitra from Sitra 1 21 by way of anu-vriti (see Stra 110, p 178) 278 SUTRA 1.23 way is by practising the presence of God (iShvara-pranidhdana). IShvara-pranidhana in this sitra is not to be confused syjth the definition of the term to be given in YS II.1. Here it means dh@rana, dhyana and samd@dhi with regard to the practice as taught in Sitra 1.28 (BG, NB), the result of which is stated in Sitra 1.29) If one does not read the present siitra in light of Siitras 1.28 and 29 but looks at it by itself, he would correctly see that its intent is to state that the grace of God when invoked by a true devotee leads to samadhi. But he would also mistakenly think that faith, etc. are of no consequence. The real intent is that samadhi through the grace of God is within reach of yogis of the ninth category, those of intense upaya and great momentum (Sitra 1.21), who are further subdivided in Siitra 1.22. To reach that grade of intensity, one does need to practise the five updyas. However, the siitra does not present a choice between the five updyas and the practice of the presence of God. Lest the word “or” (va) in this siitra give the impression of a choice, it has been preempted by the word “also” (api) in the preceding siitra (see p. 276). The practice of the pre- sence of God needs to start right from the beginning as part of faith (Shraddha) and continue to develop. When all of these to- gether reach a certain peak of intensity, all other practices may be dropped, and at the last stage God’s grace alone suffices to help the yogi reach the final samadhi. The Yoga-sitras’ definition of God follows in the next sitra. Some commentators (BG, NB) prefer to state that iShvara is the Supreme Self (parama-dtman), bearing appellations such as “Brah- man.” According to BG, ishvara is the non-qualified pure con- sciousness. According to NB, ishvara is the special purusha who is pure consciousness, identical to the qualified Brahman. These dis~- cussions have no bearing on the theory of the Yoga-sitras, which do not concern themselves with the transcendental nature of Brah- man. The Yoga-sutras’ main concern is the kaivalya of the one who is in ignorance and in suffering. Because the nature of the transcendent most likely will become known to the individual pu- rusha only after kaivalya has been attained, one should not concern SOTRA 1.23 279 oneself too much with this type of controversy concerning the nature of God. According to VB and NB, samprajfiata samadhi leading to the knowledge of the individual self (jiva-4tman) then leads to asam- prajfiata through perfection of the updyas like Shraddha, whereas a yogi reaches asamprajfiata of the Supreme Self even without those upayas. It is thus (VM, NB) that all the textual traditions insist that liberation (moksha) is attained through knowledge of Brah- man. For those who do not believe in God and cannot practise His presence or surrender to His will, it has been seen that the path of upayas is available, in which the definition of Shraddha incorpor- ates no such requisite belief or surrender (see Siitra 1.20). For those endowed with a high degree of intensity it is possible that the practice of pranidhadna may serve as a shortcut so that the other updayas present themselves on the journey without effort and serve as secondary supports for the practice of the presence of God. This also explains the difference between concentration on aspects of God in sa-vitarka, etc. and ishvara-pranidhana itself. Vyasa says: The practice of the presence of God (pranidhdana) is a specific form of devotion (bhakti-vishesha). Pranidhana means “placing something near, in the proximity of; putting something down.” /Shvara-pranidhana is to place oneself down in all humility and egolessness in the proximity of God, to dwell near and close to God, to surrender and place oneself at the disposal of God even though one will not know the nature of God tll after asamprajfata samadhi is reached. This devotion should be (VM, RY) (1) mental, (2) vocal, and (3) physical. This 1s the secret (NB) and easy path (NB, AD). It is (BR) to reject all other desires of worldly pleasures and to offer all one’s actions to Him who 1s the Supreme Guru (BR, RS). It 1s not merely the surrender of an action after the fact but bh@vand (as explained in Sitra I.17) before and during the acts also (HA). 280 SUTRA 1.23 While one practises this bhavand through daily acts, it also involves another bhavana, that of cultivating the object of concentration in meditation. Even though one does not know the nature of God until after asamprajfdta samadhi has been perfected, one fills one- self with love, invokes His presence and concentrates on Him in the heart lotus, offering one’s entire self to Him without any other concern or worry. A yogi does not limit this practice to his separate meditation alone but applies it to his entire life. Such bhakti indeed leads to samadhi. Vyasa says: Through this practice God is won over and turns towards the yogi, and when the yogi merely directs his thought (abhi-dhyana) towards Him, He favours him with grace. Also, merely by the yogi’s turning his thought towards Him, his attainment of samadhi as well as the fruit of samadhi becomes closer, imminent (@sannatara). All the commentators prefer this passage to be translated thus: Through this practice God is won over and turns towards the yogi and, by His mere will and thought directed towards him, graces him. By God’s mere will and thought directed towards him, the yogi’s attainment of samadhi and the fruit of samadhi becomes closer, imminent. The commentators are correct here in explaining that abhi-dhyana (will and thought directed towards Him) 1s a reciprocal process. The yogi directs his thought towards God, who then directs His grace towards the yogi, whereby the yogi receives God’s grace and attains samadhi. The grace of realization may come by this alone, without any other effort (VM). It is stated in the Upanishads (RS): Whomsoever He chooses, by him 1s He to be found. Unto him this Self of his own reveals His person Mundaka Upanishad 11.2.3 Whosoever wins God over and thus becomes qualified is chosen by God, who deems, “May he know Me.” By such a qualified one (adhikarin) is God to be found. The devotee, a yogi, wins God’s SOTRA 1.23 281 favour through that devotion (RS) which causes him to lovingly think of God constantly (NB). God directs His will towards him— “May his wish be fulfilled,” “May his desire be fulfilled” (VM, RY, SS)—thus He graces the person who was burning on the embers of worldly cycles (sarmsdra) (SS). Even if the devotee is unable to follow the rules and observances because of physical illness, prob- lems, impediments or any incapacity, God remains favourable to him and wills that he may attain samadhi and moksha (VM, NB). God often graces devotees by assuming an incarnate form, nirmana-kaya, a Buddhist term used by SS for the historical, phy- sical body of the Incarnate One. HA says God has promised in many texts (as also stated by Vyasa in YS 1.25): “Throughout the cycles of creations, dissolutions and great dissolutions through my teaching of knowledge and virtue I shall deliver the purushas who are transmigrating in samsdra.” And a quotation from Paficha- Shikha (also given by Vyasa in YS 1.25) confirms: “The first wise being, the illustrious supreme sage, directing a produced mind, taught the tradition (tantra) out of compassion to Asuri, a seeker after knowledge.” Thus God favours devotees by assuming a mirmdana- chitta (see YS I1V.4), which is not a physically incarnate form but an incarnation of God into an individual mind. This He does through the Golden Womb (Hiranya-garbha), the first guru (Sutras I.1 and 1.26). Thus God’s grace can descend in many different ways. He may incarnate in a physical body or send His grace through the Golden Womb or incarnate into an individual guru’s mind or into the mind of the devotee himself. This is also the meaning of sur- render to the guru. If one is unable to find the mental way of surrender to God, he begins with surrender to the guru, who in turn leads him to the Supreme Guru of whom Sitra 1.26 speaks. Attainment of samadhi and the fruit of samadhi in Vyasa’s com- mentary on this siitra are the same as in the preceding siitra. The yogi gains samprajfata when he practises the presence of the incar- nate form of the guru and God. The fruit thereof is asamprajfiadta samadhi in the presence of the Supreme Being, whose grace 1s the final liberation (moksha). The following sitras will explain ifhvara-pranidhana further. 282 SUTRA 1.24 Sotral.24 «= - Ferav@rifrorararaearerqee: qeafaere frat: kleSha-karma-vipakaSshayair a-para-mrshtah purusha-vishesha ishvarah klesha-: afflictions karma-: actions, vipaka-: maturing, ripening, fruition of actions @shayaih: with propensities, accumulations, domains a-para-mrshtah: unsmeared purusha-visheshah: a special purusha ighvarah: God A special purusha not smeared by afflictions, actions, their frui- tions and the domains of their accumulated propensities is God. Vyasa’s Commentary Now, in addition to prakrti and purusha, who is this one named God (iShvara)? [Sitra:] A special purusha not smeared by afflictions, actions, their fruitions and the domains of their accumulated propensities is God. The afflictions (k/eshas) are ignorance (avidya) and so forth. The actions (karmas) are well or ill (kushala or a-kushala). Their fruit isthe maturation (vipaka). The propensities of like nature are the accumulations in their domain (@shaya). Though operative in the mind, they are attributed to purusha as though he were the expe- riencer of their fruits, as defeat or victory actually occurring to the fighting warriors is attributed to the king. The one who is not smeare@ by such experience of the results of actions (bhoga) 1s God (ishvara), the special purusha. There are many absolute entities?” who have attained,isolation 20 BB's translation of Aeva/e, the word literally means “one alone, one who has attained Aavvalva, or isolation of self from matter * SUTRA 1.24 283 (kaivalya). They attained kaivalya after rending the three bondages. For God, however, there never was any connection with those bondages nor will there ever be. Though a liberated one’s preceding condition of bondage is known, such is not the case with God. Similarly, though the way the succeeding condition of bondage of one who has entered prakrti-laya is known, such is not the case with God. He is indeed always free (mukta), always the Lord (ishvara). Does this perennial supremacy of the Lord (iShvara), which is derived from the fact that in Him obtains the excellence of essence and intelligence (sattva), have a purpose and a proof (nimitta) or not? Its proof and purpose is the Law, the revealed teaching and the scriptures (Sha@stra). What is the purpose and the proof of the scriptures (Shastra)? Its purpose and proof is the excellence of its essence and intelligence. These—the Law, its teaching and the scriptures (Shdstra) on the one hand and the supremacy on the other—subsisting in the essence and intelligence of the Lord (iShvara), have a beginningless, mutual relationship. That is why it is thus: always the Lord, always free (mukta). “This Lordship of His is without equality to another and without being exceeded in excellence by another. It 1s not exceeded by some other lordship. Whatever could be the unexceeded excellence, that would be That Lordship. Therefore, wherever the Lordship (aiShvarya) reaches its extremity, that 1s God (iShvara). Nor is there a Lordship equal to His. Wherefore? If there were two equals who had simultaneous intentions with regard to a certain matter, one would say, “Let it happen in the new way,” and the other would say, “Let it be in the old way,” and the wish of only one of them would be fulfilled while thwarting the other’s power of fulfilling a wish (prakamya); this would occasion the contingency of one of the two “equal” ighvaras being the less. And between two equals it is impossible to attain a simultaneous fulfilment of the wish of both because they have contradictory purposes. Therefore, whose Lordship 1s free of any other equal or someone 284 SUTRA 1.24 excelling, only He is the Lord (iShvara) and He is the special Conscious Being (purusha-vishesha). Discussion This is a Jakshana-sitra, a siitra of definition, defining ighvara. From the last siitra, where surrender to God is enjoined, a question arises. The Sankhya-yoga system believes in two entities, the con- scious purusha and the unconscious prakrti. If igshvara is uncon- scious, He is prakrti; if He is conscious, He is no other than purusha. If He is unconscious prakrti, how can He be won over? If He is conscious purusha, or consciousness-force (chiti-shakti), being neutral and unaffected, how can He be won over by any observance (VM)? Obviously then, this igshvara is neither prakrti nor the entity normally referred to as purusha. Hence Vyasa asks: Now, in addition to prakyti and purusha, who is this one named God (ighvara)? The siitra provides the answer: A special purusha not smeared by afflictions, actions, their frui- tions and the domains of their accumulated propensities is God. This definition is sufficient so far as the needs of the Yoga-siitras are concerned. Commentators like VB have used enormous amounts of space trying to fit this definition of ishvara within the framework of the Vedantic discussions of Brahman. We shall not try here to sum- marize or reproduce VB’s discussion because it has no direct bear- ing on the aims of the Sankhya-yoga system. The Sankhya system gives a questioning human being an insight into the facts of his ignorance, bondage and pain by defining its causes and explaining the relationship between prakrti and purusha. In the oral tradition (as taught by Swami Rama) the Yoga-sutras is a prayoga-shastra, a text to teach a practical method by which purusha’s connec- tion with prakrti may be sundered so that purusha may dwell in his own nature and (as in the current siitra) so that a qualified SOTRA 1.24 285 aspirant may receive the grace of God that leads to liberation. The Yoga-siitras end with kaivalya; however, the nature of God as experienced in kaivalya is definitely not a Yoga-siitras’ topic. It is sufficient for the individual purusha in bondage to know that there is a God who, unlike himself, is free of afflictions and whose grace can help to liberate him. Where ishvara fits within the scheme of Brahman and Its emanations is certainly not the topic of the Yoga- sutras. Other texts, such as some of the Upanishads—especially Katha, Mundaka, Mandiikya and Shvetdshvatara—as well as the Bhagavad-gita and the Puranas, have with varying degrees of suc- cess developed ways of fitting the Sankhya-yoga and Vedanta sys- tems together.?! Returning to the siitra proper, Vy4sa says: The afflictions (k/eShas) are ignorance (avidy@) and so forth. The word klesha (BR) is derived from the verb root lish, meaning “to cause pain.” The k/eShas afflict and cause pain and are the five (avidya and so forth) which were partly discussed as the five perver- sive cognitions (HA) (viparyayas) in Sitra 1.8 and which will be further enumerated in Sitra I].3. They afflict a purusha by attack- ing him with all kinds of worldly sorrows (VM). Their attack means only their attaching themselves to him (RS). Again, Vyasa: The actions (karmas) are well or ill (Kushala or a-kushala). The actions are virtue and vice (dharma and a-dharma) (VM, VB, BG, NB, HA), those (BR) (a) enjoined and prescribed, (6) pro- hibited and (c) mixed. Because they cause the well or the ill, they are referred to as kuShala and a-kushala, respectively. The word kushala normally means “wellness.” Even in the spoken language one normally asks, “Are you kushala?”—that is, “Are you well?” To be kushala 1s to be free of all 111 condition—physical, mental or situational—to be a person whom no calamity or accident befalls. 21 The most commonly accepted arrangement of the combined Vedanta and Sankhya categories has been charted and may be studied in the author’s work God (Honesdale, Pa. Himalayan International Institute of Yoga Science and Philosophy, 1981) 286 SOTRA 1.24 Such a condition is not arrived at by chance or predestination but as the result of one’s acts (karma) which cause the wellness or illness. Therefore the word developed a secondary meaning: to be skillful, an expert, proficient in any area. Thus, someone expert at surgery is Shalya-kriya-kushala. Wellness in life requires an exper- tise, a proficiency, in the exact science called life. Hence Bhagavad- gita 11.50 states: yogah karmasu kaushalam. Yoga is skillfulness (KauShala) in actions (karmas). Some commentators (e.g., HA) say that sarhskdras are included in karmas here, but that would be redundant since ashaya, the domain of karmas, is about to be mentioned. More about karmas will be discussed in Sitras II.12-14, 11.22, 1V.2 and IV.6-9. Vyasa says that Their fruit is the maturation (vipdka). The derivative meaning of the word vipaka is “ripening (like a fruit).” The karmic seed ripens, comes to fruition and maturation. The vipakas, accordingly, are (VB, VM, BR, BG, NB, RY, AD, 3S) (a) the species in which one 1s reborn (/@zi), (b) the life span after the birch (4yus), and (c) the pleasant or painful experiences (bhoga) during that life span. This will be discussed further in conjunction with Sitra II.12. Vyasa says: The propensities of like nature are the accumulations in their domain Or more literally: The vasands of like qualities are the @shayas. The vasands are the samskaras, imprints of actions left in the mind, anu the propensities towards the like vipaka that develop in the mind. The word a@shaya means “that which lies dormant” or “that wnerein something lies dormant; a storehouse.” The vasands SOTRA 1.24 287 lie dormant in the mind (VB, VM, RY) until the maturity of karma (BR, AD); hence they are the a@shayas. The presence of a sarhnskara in the mind begins to produce certain mental tendencies, fantasies, thoughts, wishes, images and so forth even before the maturity of a karma. Thus they provide a certain momentum and propensity towards the external choices one makes. These choices, apparently conscious but in fact the results of the propensity from the dormant and unconscious @shaya, expose one to the immediate external causes of maturation, which are then credited with or blamed for one’s fortune or misfortune, wellness or illness. As a matter of fact, in the propensities inhere the quali- ties of past action and of the fruits that are to ripen in due time. They may consist of tendencies towards knowledge (BG) or the opposite. These are, like the vipaka, the vasands of (HA) the species in which one will be born, the life span after that birth, and the pleasures and pains during that life span. These very vasands also produce the basic instincts. A human being to be reborn as an elephant unconsciously begins to develop certain mechanisms, momentum and propensities within the inter- nal world of his dormant sarnskaras. When he is finally born as an elephant, he already knows how to act towards, for instance, trees, without which knowledge he would not be able to survive (RY). The word dshaya is also translated as “the domain wherein some- thing lies dormant.” The aspect of chitta in the subtle body, where the sarhnskaras and vasands dwell, is their domain (@Shaya). Hence the words karmashaya: (karma + a@shaya), wpakashaya_ (vipaéka + ashaya), or as in this siitra, after parsing the euphony, karma-vipaka-aSshaya. A question can be raised here: (VM) Since all these kleshas, karmas and so forth are the attributes (dharmas) only of buddhi and do not in any case smear the purusha, why 1s it that only the special purusha named ishvara is mentioned as not being smeared by them? Vyasa replies: 288 SUTRA 1.24 Though operative in the mind, they are attributed to purusha as though he were the experiencer of their fruits, as defeat or victory actually occurring to the fighting warriors is attributed to the king. It is not that purusha is truly the experiencer (bhoktr), but rather that it is the source and cause of the mind’s awareness (chetayitr) (VM). The experience (bhoga) simply means feeding chitta with the sattva of the objects of experience and causing it to take on like vrttis (VB). It is only for practical purposes (HA) that k/eshas, etc. are attributed to purusha. When it is said “The king is victor- ious” or “The man is wealthy,” these are not statements concerning the actual person (VB). On YS II.19 Vyasa says: Devadatta is becoming impoverished because his cattle are dying out. Devadatta’s impoverishment is due to the death of his cows but there is no actual loss in his own person. Similarly, when we say that purusha is, for instance, happy, or unhappy, or stupefied, these are not statements regarding purusha’s own being at all. Thinking that there is any relationship of inher- ence (samavdya-sambandha) between purusha and the experience of happiness, etc. 1s indeed ignorance (avidya) (VB). Any attributing of such qualifications is mere speculation for practical purposes. Yet the individual jivas are considered as owners (sva@min) of their individual buddhis and chittas and thereby also the owners of the happy, unhappy or stupefied conditions and k/eshas, etc. that smear the minds. Then there is a special purusha, concerning whom even such hypotheses for practical purposes are not possible. Vyasa says: The one who 1s not smeared by such experience of the results of actions (bhoga) is God (igshvara), the special purusha. He 1s unique in that the qualifications and conditions of the buddhi and chitta cannot be attributed to Him (VM, VB, BR, RY) in past, present or future (BR, BG, NB, RY, HA). Even though the k/leshas, etc. cannot touch Him, He may associate Himself with a nirmdana- SOTRA 1.24 289 chitta, a mind-field specially created to serve as a vehicle of incar- nation (HA). The word ishvara is derived from the verb root ish ‘to govern’, which includes the capacity to impart grace (see discus- sion on p. 101, Sitra 1.2). He is able to save all the worlds simply by His will (NB, BR); hence, “ighvara.” . That His freedom from kleshas, etc. is not in any way subject to time is emphasized in the next statement of Vyasa: There are many absolute entities (kevalin) who have attained isolation (kaivalya). They attained kaivalya after rending the three bondages. For God, however, there never was any connection with those bondages nor will there ever be. The word kevalin used by Vyasa has been translated as “absolute entities” for want of a better phrase. Those who attain kaivalya, according to the Yoga-sitras’ definition, are called kaivalin and not kevalin. Kevalin is a Jaina term. It appears that Vydsa is challenging the view of the Jainas, who do not believe in a creator God but do believe that those who reach the highest perfection through yoga and are called kevalin become ighvaras after death. In Vy4sa’s view, Patafijali’s definition of ishvara does not apply to them. VB recognizes that some Vyasa manuscripts have the reading kaivalin, which means those who have attained kaivalya. He con- siders Hiranya-garbha as an example of those who have attained kaivalya, are leaders among the liberated ones and might possibly qualify for the title “iShvara.” VB seems to regard Hiranya-garbha as an historical personage who attained ka/valya. This mistaken assumption will be refuted in the discussion on Sitra I.26. In any case, neither the Jaina kevalins nor the kaivalins can be considered equal to ishvara, on the ground that at one time, unlike iShvara, they had to free themselves from the three kinds of bon- dage. These three kinds of bondage (bandha) 1n the Sankhya system are as follows: « Prakrta (or prakrtika) bandha, by which one identifies the self with prakrti or with any of its evolutes The prakrti-layas are at the highest rung of the ladder of this bondage. 290 SUTRA 1.24 ¢ Vaikrta (or vaikarika) bandha, by which one becomes attracted to celestial pleasures, as do the videhas, or by which a renunciate may be drawn to the ordinary, worldly attractions. «Dakshina (or dakshinika) bandha, by which worldly people remain involved with desires and hope for liberation through ritual practices. Also included in this category of bon- dage is the dependence of renunciates on the offerings of basic necessities received from householders. For God there was never any connection with such bondages nor will there ever be. Vyasa continues: Though a liberated one’s preceding condition of bondage is known, such is not the case with God. Similarly, though the way the succeeding condition of bondage of one who has entered prakrti-laya is known, such is not the case with God. He 1s indeed always free (mukta), always the Lord (ighvara). At this point the fact of Lordship (aishvarya) is defined in various ways. The Lord (ighvara) is endowed with a will that can never be impeded and 1s always efficacious (VB). His Lordship refers to His ability to save the entire world and all the worlds by mere will (NB). This Lordship means to possess the supreme power of (VM, RY, VB, NB) knowledge (jA#@na) and action (Kriya), which remains even when the world 1s dissolved in pralaya (VB) and renders possible the Lord’s capability as a saviour of the worlds (NB). Again we read Vyasa: Does this perennial supremacy of the Lord (ighvara), which 1s derived from the fact that in Him obtains the excellence of essence and intelligence (sattva), have a purpose and a proof (nimitta) or not? Its proof and purpose is the Law, the revealed teaching and the scriptures (Shastra) What 1s the purpose and the proof of the scriptures (Shastra)? Its purpose and proof is the excellence of its essence and intelh- gence. These—the Law, its teaching and the scriptures (Shastra) on the one hand and the supremacy on the other—subsisting in the essence and intelligence of the Lord (ighvara), have a beginn- ingless, mutual relationship. That is why it is thus: always the Lord, always free (mukta). . , SUTRA 1.24 291 The single word sattva has been translated as « essence (that is, being) and « intelligence (that is, knowing) both as intertwined, one not subsisting without the other. The word sattva in this sense is not to be confused with that sattva which is a guna of prakrti, but rather refers to the very essence and intelligence, being and knowing, which is an innate attribute of the Lord. The single word Shastra is translated here as (1) the eternal Law, which is synonymous with God’s knowledge and the application of which is manifest in the power of action (kriya-shakti), creativity, by which the world comes into existence and is maintained within the Law, (2) the revealed teaching, which is conveyed from the Lord to the individual jiva so the latter may be raised and saved, and (3) the scripture itself in that verbal form which is conveyed by jiva to jiva, from teacher to disciple. The scripture in this tradition is the Veda, as well as any knowledge passed on as revealed author- ity (@gama pramana) (YS 1.7). Vyasa means to say here that the purpose of the Lord’s essence and knowledge is manifest in the fact that from His compassionate grace He gives this knowledge to the jivas to help raise and liberate them. The proof of this fact lies in the statements given in the Vedas and by other revealed authorities. The purpose of the Vedas, the other scriptures and revealed words is to lead the jiva to the knowl- edge of God. God reveals the texts; the texts reveal God. Because God reveals the scriptures, they are authoritative—and God is the supreme authority because of scriptural testimony. One is the proof of the other and vice versa. Even though this appears to be a circular argument, the eternal relationship of God and His revela- tion is a fundamental tenet of all traditional spiritual paths. When one follows the steps prescribed by the Yoga-siitras, the truth of the revealed statements is verified by individual experience. It is fitting at this point to reread the last quotation from Vyasa because all the commentators have interpreted the first paragraph in a way different from Vydsa’s intention. This difference is based 292 SUTRA 1.24 on the term sattva, which in this case is properly translated as “God’s own essence and intelligence.” All the other commentators use the term to express the usual guna of prakrti. However, if sSattva were to be read as a guna, Vydsa’s paragraph would be translated as follows: Does this perennial supremacy of the Lord, which is arising from His taking up and holding to the excelling sattva, have a purpose and proof or not? This translation will not be challenged because it does not conflict with our own interpretation. The Lord’s essence and intelligence reaches out and touches the sattva of prakrti, which He knows as His sva (own property), and over which now He acts as svamin (owner). The argument now develops further. It is understood that the Lord is the saviour of all and that He cannot function as saviour without the powers of knowledge and action (NB). But (VM, RY) how can these powers become operative in the consciousness-force (chiti-Shakti), which 1s stated to be immutable? It is answered (VM, NB) thus: Out of compassion for the jivas the Lord, as it were, reaches down and touches the pure sattva of prakrti, the power of sattva excelling beyond the reach of rajas and tamas. The Lord touches this sattva as it prevails in the chitta. The Lord thus asserts His proprietorship over this aspect of prakrti. But unlike us, He does not thereby become subject to avidya and bondage. He sees— the texts do not say that He desires—He sees that I shall raise these beings from the oceans of the sorrows of rebirth and threefold pains. I shall do so by revealing the true knowledge to them. It is not possible to reveal the true knowledge without extend- ing forth my preeminent power of knowledge and action. I can extend it forth only by touching that pure sattva of the chitta which is free of rajas and tamas. Thus He touches the sattva without identifying with it, unlike the ordinary jivas. One becomes ignorant (a-vidvan) only when he SOTRA 1.24 293 identifies with that ignorance (avidyd) that is constituted of mistak- ing the self for the non-self. One is not ignorant when he uses avidya qua avidya, knowing it to be so. An actor representing a hero on the stage does not become confused as to his own true identity. The Lord, unlike the jiva, does not identify with avidya on the stage of a sattva-dominated chitta. Thus His power of knowledge and action continues to send His grace into the chitta to liberate beings. Another difficulty (VM, NB) arises here. Only by touching the chitta can the Lord see that a being needs to be liberated. On the other hand, it has just been stated that the Lord touches the chitta in order to liberate it. The answer to this logical dilemma lies in the fact that the relation of the Lord and prakrti is Shashvatika (perennial), as Vyasa says. At the time of each dissolution of the universe the Lord knows: “Even in the next cycle of creation shall I similarly liberate beings” (see Sitra I.25 commentary). This com- passion and grace is synonymous with the Lord’s powers (Shakti) of knowledge and action. In such perennial relationship, the ques- tion does not arise as to whether the compassion to liberate comes before touching a chitta, or after. Here it needs to be remembered that the cosmic chitta is the instrument of that grace which flows from the Lord to the in- dividual chitta of a jiva. In fact, the Yoga-sitras’ philosophy, in contrast to that of Sankhya, recognizes only the cosmic chitta, which, becoming operative in an individual personality, appears individuated. Ishvara assumes the cosmic chitta to be His mind wherewith to run the universe and to grace individual beings out of compassion. Because ighvara is always the Lord and always free, unlike individual jivas, there is no question of His falling into ignorance and identifying Himself with the cosmic chitta. When (NB) He takes hold of the sattva of prakrti, the universe is created, and in touch with that sattva-chitta the Lord expresses His knowl- edge and action. When the Lord takes hold of the tamas of prakrti, the universe is dissolved and the Lord rests in his yoga sleep (yoga-nidra). This perennial and perpetual cycle continues 294 SUTRA 1.24 because ishvara is forever and always the Lord and ever free. Vyasa’s next three paragraphs are self-explanatory and need no comment. This Lordship of His is without equality to another and with- out being exceeded in excellence by another. It is not exceeded by some other Lordship. Whatever could be the unexceeded ex- cellence, that would be That Lordship. Therefore, wherever the Lordship (aishvarya) reaches its extremity, that is God (ighvara). Nor is there a Lordship equal to His. Wherefore? If there were two equals who had simultaneous intentions with regard to a certain matter, one would say, “Let it happen in the new way,” and the other would say, “Let it be in the old way,” and the wish of only one of them would be fulfilled while thwarting the other’s power of fulfilling a wish (prakdmya); this would occasion the contingency of one of the two “equal” iShvaras being the less. And between two equals it is impossible to attain a simultaneous fulfilment of the wish of both because they have contradictory purposes. Therefore, whose Lordship is free of any other equal or some- one excelling, only He is the Lord (iShvara) and He is the special Conscious Being (purusha-vishesha). The paragraphs establish that there is only one God. If there were many Gods acting in concert, adds VM, none of them would be ishvara, as in a committee no single person has the supreme power. On the other hand, in a battle of wills between two hypothetical Gods, the one whose will is proved to be paramount will emerge as that one iShvara. Beyond the extreme preeminence of Lordship there can be no other God. By practising the presence of that one God and surrendering all mental, vocal and physical acts to His will, one receives the ever-flowing grace, enters samadhi and is liberated. SUTRA 1.25 295 Sitral25 «wa fretradt aderdtaa tatra nir-atishayam sarvajfia-bijam tatra: there, in that (God) nir-atishayamm: ultimate, not exceeded (by any other), unexcelled sarvajfia-: of omniscient byam: seed In Him the seed of the omniscient is unexcelled and ultimate. Vyiasa’s Commentary Furthermore, [Sarra:] In Him the seed of the omniscient is unexcelled and ultimate. All this lesser or greater apprehension and the process of appre- hension arising from the past, future or the immediate, relating to each severally or collectively as well as supersensually, is the seed of the omniscient. Expanding gradually, the one in whom it reaches its ultimate and is unexcelled, is the omniscient one. The seed of the omniscient has a limited measure and does excel; hence (it is to be concluded that) it also reaches its ultimate dimension. The one in whom knowledge reaches its ultimate dimension is the omniscient one. He is the special purusha; this is it. The power of inference 1s exhausted in producing a conclusion regarding only the general. It has not the power to help determine the particular. Therefore one should seek out the particulars con- cerning Him, such as His names, from the authoritative textual tradition (@gama). Even though He has no reason to benefit (anu-graha) Himself, His purpose is to confer grace (anu-ggaha) to the bemps, (deeming) that “Throughout the cycles of creations, dissolutions and great dissolutions through my teaching of knowledge and virtue | shall deliver the purushas who are transmigrating in samsdra.” As is said, “The first wise being, the illustrious supreme sage, 296 SUTRA 1.25 directing a produced mind, taught the tradition (tantra) out of compassion to Asuri, a seeker after knowledge.” A Review of Vyasa’s Commentary Vyasa lists the various limitations of the knowledge of delimited beings. Their knowledge may be (a) of the past, the future, or the immediate present, (b) in relation to a single object, entity or experience, or to a collective, aggregrate or composite of many, (c) gained through the senses, or supersensual (atindriya). The word atindriya means that the knowledge may be gained by means other than the senses, as in the case of yogis. Yet this type of knowledge has its limitations and does not make the accom- plished yogi into an omniscient being. The word atindriya also refers to the knowledge of objects which cannot be perceived with the senses because they are too small (RS) (for example, atoms), too distant, or concealed in some other way. The knowledge of beings may be extremely little or may increase in degrees. Grahana is translated to mean both the process of apprehension as well as the instruments of apprehension. The de- gree of knowledge of each living entity depends on the limit of the instruments of apprehension that it possesses. With each degree of knowledge manifest in delimited beings it is assumed that a higher degree of knowledge exists. Knowledge itself may be little or its scope may be of little things and thus delimited. Similarly it may become expanded and become greater knowledge, or the knowl- edge may be of things larger in scope. All of this knowledge in the delimited entities is yet the seed of omniscience, in that it contains knowledge from the omniscient one. We observe the fact that knowledge increases and expands, the higher knowledge excelling the lower. The one in whom this excelling reaches its ultimate limit, beyond which there is no higher excellence, is the omniscient, special purusha. We reach this con- clusion about His omniscience through inference; seeing the grad- ual expansion of knowledge among beings, we infer the existence SOTRA 1.25 297 of a Being in whom it reaches its ultimate excellence. An inference leads to a conclusion about the general only. For specific knowledge concerning the names and so forth of iShvara, our source of information is in the scriptures and traditions. This knowledge found in the scriptures and traditions is not arrived at through inference but is conferred upon realized beings by ishvara, who has no reason to benefit Himself but benefits beings only as a way of compassionate grace. It is not a desire or a want on His part; rather, He sees within His omniscient nature that “Through- out the cycles of creations, dissolutions and the larger cycles of the same I shall cause deliverance of purushas who are transmigrating in the world. I shall do so by inspiring into them the teachings of knowledge and virtue.” It is thus that the sage Pafichashikha states that the first wise one, Hiranya-garbha, created a great mind into whom He incarnated, becoming the sage Kapila, the founder of the Sankhya-yoga system. Kapila then taught his disciple, named Asuri, and the tradition continues even to the present day. Now, in the light of this review, the various points need to be discussed. Discussion It 1s first necessary to settle on a correct reading of the sitra. Vyasa and most other commentators (VM, VB, BR, BG, Sh, RY, AD, NTB, BM) have preferred the reading sarvajfia-bijam. seed of the omniscient. NB, AD and SS clearly favour sarvajfiya-biam: seed of omniscience. Because Vyasa 1s the ancientmost commentator, and himself a rshi, his reading will be adhered to. Some commentators, however, failing to follow Vyasa’s explanation, do not fully understand the meaning of the phrase “seed of the omniscient,” which is clarified in the review above. Although VB acknowledges the alternative rendering “seed of omniscience,” he feels that the two readings 298 SUTRA 1.25 have the same intent. NB and SS accept only “seed of omni- science.” It is clear that the phrase “seed of the omniscient” indicates the presence of the omniscient one as a seed within all, because of which a little knowledge is manifest in delimited beings. That knowledge is the seed of the omniscient one (sarva-jfia), the igshvara Himself, who is then called (in the next siitra) the guru of all. The rendering “seed of omniscience” indicates the presence of only one power, that of omniscience, in living beings, and consequently there is no doubt that Vydsa’s original reading, sarvajfia-bijam ‘seed of the omniscient’, is accurate. The (NTB) knowledge of entities like ourselves has as its sine qua non (a-vina-bhdva) the presence of the knowledge of the om- niscient one, for anything delimited is always dependent upon a homogeneous unlimited, the excelled dependent upon the unex- celled of its own kind. For example, the larger space is the sine qua non of the lesser space in a jar (NTB, RY, SS). The increase or decrease of tamas, which normally veils the buddhi, determines one’s capacity for more or less knowledge (VM). As the moon is naturally overpowered by the sun, so rajas and tamas are easily overcome by sattva (RS). This enhanced sattva increases the capa- city for knowledge among the various beings. Thus there exist varying capacities for knowledge, the limitations of which have been delineated by Vydsa as follows: Some know only the past or the present or the future or some very minute items like atoms or vast things like spacey some know these a little, some know them more and some others know them yet more; some know a single object, others know objects collectively, compounded or aggregated; some know few, others know many; some know the objects that are within the grasp of the senses, others know suprasensual ob- jects also. The fact remains in any case that small things indicate the exis- tence of objects of larger dimensions. The small size of a berry (VM) indicates the possibility of the existence of a larger fruit. But if we keep enlarging our vision, the idea of greatness and expansion eventually reaches the point where there is no possibility of any SOTRA 1.25 299 greater excellence. There has to be some final entity beyond which excellence and expansion cannot be thought of (NB). There the finitude ceases. Such is the case with 4tman, the self (VM), or with ighvara. The knowledge in each delimited entity has within it a seed of the omniscient; it grows till each being reaches ighvara. The word bija (seed) is also explained as liriga (the sign, an indicator) (VB, NB, BM) to help in an inference. The degrees (RS) of finitude help one to infer an infinitude. An inch, a foot, a yard, a mile, a light-year finally go on to support the idea of an unex- celled distance—infinite space. The degrees of material objects starting from the minutest atom to the vastest radical matter, prakrti itself, are thus inferable, the vast from the minute. The finitude is excelled by larger finitudes, but infinitude is unexcelled by any beyond. Similarly, the capacity of knowledge begins with small degrees, such as that of an insect, and goes on to that ofa human being, all excelled by the relatively higher knowledge, till we reach, by inference alone, that one whose knowledge is infinite. Here RS blunders by saying: Ishvara is the one who possesses the mind-field, chitta, with the capacity of infinite knowledge. Mind being a material evolute, God cannot be dependent on such an evolute for His knowledge. He may rule over the universe through a universal mind (samashti-chitta), but within Himself His omniscience cannot be dependent on the capacity of such a mind. According to BR, AD and SS, diya means the root. The root of all knowledge, even that seen in small degrees among beings of varying capacities, exists in that igshvara. Obviously this pertains to such statements as The universe is the ashvattha tree with its roots above, branches below. Bhagavad-gita XV.1 The above concludes the discussion on the following paragraphs from Vydsa’s commentary on Sitra 1.25: 300 SOTRA 1.25 All this lesser or greater apprehension and the process of appre- hension arising from the past, future or the immediate, relating to each severally or collectively as well as supersensually, is the seed of the omniscient. Expanding gradually, the one in whom it reaches its ultimate and is unexcelled, is the omniscient one. The seed of the omniscient has a limited measure and does excel; hence (it is to be concluded that) it also reaches its ultimate dimension. The one in whom knowledge reaches its ultimate dimension is the omniscient one. He is the special purusha; this is it. Further, we read from Vyasa: The power of inference is exhausted in producing a conclusion regarding only the general. It has not the power to help determine the particular. Therefore one should seek out the particulars con- cerning Him, such as His names, from the authoritative textual tradition (agama). Seeing that in degrees of knowledge, the lesser is always excelled by the greater, we infer in general that there must be some omni- scient being in whom knowledge reaches its highest excellence. The particulars of the nature of such a being are to be learned only from the authority of dgama, statements of realized ones whether in person, in a tradition or in the scriptures. For a discussion on the self-authenticated veracity of agama, see Siitra 1.7. Vyasa says that One should seek out the particulars concerning Him, such as His names Names such as Shiva (the Benevolent One), iShvara (the Lord) (VM), brahman (the Expansive One), antar-yamin (Pervading Within All Things and Beings), parama-Gtman (the Supreme Self) (VB) and others preferred by different commentators which are referred to in various texts. The phrase “such as His names” implies that not only the names but other facts also can be known. These facts might be, for instance, statements regarding His shad-angatd, “being constituted of six complements,” or His avyayata, “immuta- bilities.” For example, it 1s said that SOTRA 1.25 301 Those who know His order, ordinance or system (vidhi) state that sarvajfiata: omniscience trpti: satiety anddhi-bodha: beginningless wisdom (enlightenment) svatantrata: sovereignty nityam a-lupta-shakti: power, potentia (Shakti) that never suffers a loss or reduction ananta-Shakti: infinite power, potentia (Shakti) these six constitute the complements, avigas, of the Great Lord. Vayu-purana X11.33 Furthermore, jnana: knowledge vairagya: dispassion aishvarya: lordship tapas: ascetic power satya: truth kshama: forgiveness dahrti: fortitude srashtrtva: creativity Gtma-sambodha: full self-awareness adhishthatrtva: command over the dominion these ten immutables are definite in the Lord. Vayu-puradna X.65-66 Such are the powers of the Lord (VM, NB, NTC, RY) as ex- pressed in the scriptures. Similarly (VB) the attributes such as perfect bliss, perfect compassion, transcendence, and being the cause and support of the universe are to be included and under- stood on scriptural authority. This raises the question as to the true identity of the Lord. There are (VB, NB, NTC) numerous names and forms to which the divinity 1s attributed. These include the trinity of Brahma, Vishnu, Shiva, their incarnations (avataras) such as Rama and Krshna, the various celestial bzings, and so forth. Which of these beings is the true Lord? The question is answered by quoting Vishnu- purana 1.22.58 and stating that all these are simply the powers, Shaktis, of the One Lord (VM, NB, NTC). No distinction can ever 302 SUTRA 1.25 be made between the power and the powerful one, between the potentia (Shakti) and the omnipotent (Shaktimdn). It is thus that all these beings, manifestations of one Lord, are said to possess the attributes of the One. By themselves they are not the Lord. For example, among the trinity of Brahma (the Creator), Vishnu (the Preserver), and Rudra (Shiva) (the Dissolver), Brahma takes the universe as his body much as the little jivas, individual souls, iden- tify with their limited bodies. He is not the Lord (HA). As explained in Sutra I.19, such beings are simply advanced souls. Often these souls identify with the Lord (NTC), and attaining such a height, serve as vehicles for the Lord’s descending power and become avataras.22 Such ones are worshipped and honoured only as the various powers of the one God, sharing in His identity, inseparable from Him as His powers. Thus only the one God is praised when they are praised. Ultimately they, too, have to liberate themselves from their universe-bodies, returning into the Supreme One, whose Shaktis they are and who never enters into the play (/i/a) of the universe. It is He whose name is OM. The question arises: Since God is ever free (VB), ever satiated (VM, NB) and maintains supreme vairagya (VM), how can He have any craving to achieve anything? Being compassionate, He can produce only happiness, and it would be unthinkable that He could create a world full of pain for the beings therein (VM, NB). Even though He has the total power of activity (kriya), there seems to be no reason or purpose for any endeavour on His part with respect to producing the universe or revealing knowledge. Vyasa answers: Even though He has no reason to benefit (anu-graha) Himself, His purpose 1s to confer grace (anu-graha) to the beings, (deem- ing) that “Throughout the cycles of creations, dissolutions and great dissolutions through my teaching of knowledge and virtue | shall deliver the purushas who are transmigrating in sarsara.” The Lord has no reason to act in order to accomplish anything to favour or satisfy Himself. His endeavour arising from His knowledge 22. For further discussion see pp. 121-28, including chart 1, of the author’s book God (Honesdale, Pa Himalayan International Institute of Yoga Science and Philosophy, !979) SOTRA 1.25 303 and will, however, continues eternally through the cycles (pravadha- anadi) (NB). The fact of His compassion cannot be challenged simply on the grounds that beings suffer in His creation. He pro- vides knowledge all the way from scriptural revelation to discrimi- nating wisdom. Beings enjoy pleasure when acting in accordance with that knowledge and suffer pain when failing to do so. Dis- criminating wisdom in beings matures only through the combina- tion (samucchaya) of jfiana (knowledge) and dharma (virtue), and not by either one separately. These beings transmigrate in samsdra, die and are reborn within kalpas (cycles of creation), pralayas (partial dissolutions of universes), and mahda-pralayas (total dis- solutions after one thousand cycles). It is not that the Lord takes a vow or makes a declaration to bring deliverance in the future, but rather that His will, knowledge and compassion being eternal, He simply knows that He is to help their deliverance continuously by imparting the scriptural revealed knowledge and discriminating wisdom (viveka-khyati) (VM, NB, HA). Obviously, the revealed knowledge is open to all, but viveka-khy@ti is arrived at only through the practice of dhyana and samadhi, which cannot be achieved without the Lord’s grace. In the current kalpa the revealed knowledge was imparted by Kapila, an incarnation of God. Vyasa quotes an ancient saying of PajichaShikha: “The first wise being, the illustrious supreme sage, directing a produced mind, taught the tradition (tantra) out of compassion to Asuri, a seeker after knowledge.” According to the tradition, knowledge 1s revealed in the minds of great sages in the beginning of each cycle of creation. However, the revelation may be granted again and again to wise beings in samadhi throughout the cycle.?? Kapila is the first rsh: to whom the knowledge of Sankhya-yoga was given; he is therefore the first wise being, the illustrious supreme sage of this lineage. He is re- garded as one of the twenty-four incarnations of Vishnu, and the 23. For further information see pp 17-19, 65-102, and 147-76 of the author’s book Mantra and Meditation (Honesdale, Pa Himalayan International Institute of Yoga Science and Philosophy, 1981) 304 SOTRA 1.25 story of his birth and teaching is given in the Bhdgavata-purana. The phrase “produced mind” (nirmdna-chitta)24 will be explained in Sutra 1V.4. An incarnation, sage or guru may send forth a spark of his asmita into the mind of a disciple in an initiatory process whereby the reality and the experience of the object of teaching is transferred into the disciple’s mind, the disciple then being known as the teacher’s “mental offspring” (manasa-putra),> the pure part of his mind having been produced from a spark of the guru’s mind. It is thus that the lineage of produced minds, the mental off- springs, continues to impart knowledge down through the genera- tions. Kapila thus taught Asuri, whose disciple was Pafichashikha, from whom the sage Vy4sa quotes: “The first wise being, the illustrious supreme sage, directing a produced mind, taught the tradition (tantra) out of compassion to Asuri, a seeker after knowledge.” 24 Ibid., pp 147-76, fora detailed description of the initiatory process 25 Ibid SUTRA 126 305 Sitral.26 Yyrarata qe: areraraqaesara pirvesham api guruh kalena an-avachchhedat?® purvesham: of the first, ancient, former (teachers) api: even, also guruh: guru kalena: by time an-avachchhedat: there being no delimitation, break, division He is the guru even of the very first, the ancient and the former teachers, because in Him there is no delimitation by time. Vyasa’s Commentary The same one [Satra:] 1s the guru even of the very first, the ancient and the former teachers, because in Him there is no delimitation by time. The past and ancient teachers, even the very first ones, are delimited by time. The one in whom time does not approach and revolve as a condition (RP) with the effect of delimitation is the guru of even the past, the ancient and the very first ones. Just as this is proved in the beginning of the current creation on the grounds of His supremacy, which initiates and propels the process of creation and revelation, so also the same should be understood with regard to the creations that have already transpired, and so forth. Discussion The word parva can mean “anything past, former, anterior, preceding,” “ancient,” and “the very first one.” God is the guru of all the ones who have preceded us: those of the immediate past; the 26 Some texts read the sitra as Sa esha parvesham apt guruh halena an-avachchhedat but we concur with VM that the words sa eshah are Vyasa’s introduction to the sitra 306 SUTRA 1.26 ancient ones; as well as the very first gurus of the creation,2” even of those like Hiranya-garbha (BG, NTB, HA), Brahma, Vishnu, Shiva (VB, NBB, AD, SS, BM) and others. He is the guru of Brahma, etc. and of the preceding creations as well (NB). The word api ‘also’ is meant to include both prakrti and the individual souls (jivas) because He is their true self (atman). The ruling power (adhishthatr) of any entity is often called its self (4tman); for ex- ample, the sun is the 4tman of the eye, and the soul (jiva) is the atman of the body (NB). Being the 4tman of souls, God pervades them, 1s their indweller (antar-yamin) (VB, NB, NBB) and their father (VB, NBB). In the Ved&ntic interpretation this fatherhood simply means that souls are to God as sons and daughters are toa father or sparks are to a fire. Being the dweller within (antar- yamin) them, He gives them the eye of knowledge (VB, BG, NB, NBB). Souls are delimited by the divisions of time, from which He is free. The universe and the universal mind from which individual minds are further created are all His creation and partake of His knowledge. They become conditioned by time, but He remains untouched. They have a beginning through Him, but He is begin- ningless (BR et al.). This applies not merely to this creation but to all the past crea- tions. We have translated the single, compound word prakarsha- gati as: His supremacy, which initiates and propels the process of creation and revelation Prakarsha means supremacy (from pra + krsh ‘to draw forth’). He draws the universe forth from prakrti and is therefore supreme over it. The prefix pra expresses “initiating” and “propelling”; the propulsion from ishvara continues through the entire process of producing the modifications of prakrti, from mahat to the very earth element. This is creation. Within the same creation occurs 27 For further detail see the rendering of the verses from chapter I of the Law's of Manu in the author’s book Mantra and Meditation (Honesdale, Pa Himalayan International Insti- tute of Yoga Science and Philosophy, 1981), pp 135-38 SUTRA 1.26 307 the multiplying of soul sparks to whom knowledge is revealed and through whom it is transmitted in the guru lineage. The sense of this movement in creation and revelation is expressed by the word gati, from the verb root gam ‘to know; to move; to reach’, normally translated into English as “to go.” VB, NB, NBB have raised a question here. The Sankhya philoso- phy upholds the sovereignty of both purusha and prakrti as two independent, coequal entities. How is it possible then that purusha draws nature forth into the process of creation and propels its modifications? This is answered by referring to YS IV.3. An effi- cient cause does not produce an effect out of the material cause but rather provides the condition to which the inherent nature of the material cause responds and thereby produces its own modifi- cation. For example, a farmer does not create the essence of his plants. He merely opens the water channel; the water flows natu- rally and irrigates the plants. Or, the fact that a potter, the efficient cause, turns the potter’s wheel does not detract from the inherent capacity of the wheel to help shape the pot. Similarly, God’s pres- ence as the efficient cause of the universe does not detract from prakrti’s inherent capacity for the modifications that occur in the process of creation, in which revelations also occur (VB, NB, NBB). In this context, the beginnings of the yoga lineage in the current creation have already been stated in Vyasa’s commentary on the last sitra. The tradition and texts (@gama) also tell us that the same process has occurred in the preceding creations (purva) and that God is the guru of the gurus (such as Brahma, Vishnu, Shiva, and others) of those creations as well (NB). As Vydsa says, The same should be understood with regard to the creations that have already transpired, and so forth. Obviously “and so forth” has the force of including any future creations, because what is past or future to us is not so to God; time as a condition of delimitation has no connection with God, does not approach or revolve as a condition which might delimit His will, knowledge, and action by any division of time. In future 308 SUTRA 126 creations the substance of this very siitra will be revealed within the self of the sages again and again, so that the term parva, “the preceding gurus,” may refer also to those who are yet to come even in any current or future creations. SOTRA 1.27 309 Satra 1.27 AST AAR: WWF: | tasya vachakah pranavah tasya: his vachakah: signifier, signifying word or name (is) pranavah: the word OM The word OM is His significator (name). Vyasa’s Commentary God (iShvara) is the signified meaning of OM. Now, is this relationship of the signified with the signifier established by con- vention or is it like the lamp and the light? This relationship of the signified with the signifier is permanent. God’s convention, however, carries forward only the permanent meaning, just as an already established relationship of a father and a son is elucidated by conventionally indicating, This is his father, This is his son. So in different creations too the convention, being dependent upon the inherent power (Shakti) of the signified and the signifier, is indicated the same way as before. Those who know the tradition categorically assert that the relationship of the word and the mean- ing 1s eternal because the perception of knowledge in consciousness as well as the continuity of usage 1s eternal. Discussion Because Siitra 1.23 asserted the possibility that samadhi may be attained through the practice of the presence of God (ishvara- pranidhana), Siitras 1.24-26 were devoted to explaining ighvara. Sitra 1.27 1s preparatory to Sitra I 28, which explains pranidhdna. The name of God 1s OM It is a tradition of the mantra science that certain mantras are given specific names. The mantra OM is called pranava. Many different etymological derivations are sug- gested by various commentators. For instance: 310 SOTRA 1.27 1. From prefix pra and verb nu: “whereby He is eminently eulo- gized” (BR, SS, Sh), or “that which eulogizes Him” (BR, Sh). 2. From prefixes pra and ni and verb dhd, as in pranidhana: “whereby He is placed close, brought close, by those who practise His presence (pra-ni-dhdatrs)” (Sh). Or “whereby one places God in the mind,” for it is by a word or a name that one bears those in mind who are absent or intangible (Sh). 3. From pra + ni + dha and av: “He who protects from samsdara the devotees (pra-ni-dhatrs) who practise His presence,” or “He who leads (pra + nir + va) the devotees to nirvana” (Sh). The only way one who has not yet realized God can practise His presence is through His name, which is OM. The perennial question of Indian philosophy is raised again here: What is the relationship of the word and its meaning??* Although this is answered in greater detail under Yoga-sitras 111.17, here only the relevant part is briefly discussed. In this regard (HA) there are two kinds of objects: (1) Those which can be experienced without a name. For example, even if one does not know the word “blue,” the colour is exper- ienced with the eye. (2) Those which cannot be experienced without a word and its inherent meaning. For example, one cannot knowa certain John as the son of Jack and Jack as John’s father without the words “father” and “son” and the meaning that these words connote. Since God, unlike the colour blue, is not tangible to the senses, He cannot be experienced by the unrealized. He can only be signified by His name, OM. Only thus can pranidhana, His presence, be practised. Now, there are some philosophers of language who believe that the relationship of words and meanings 1s established by the con- vention of usage alone. So Vyasa raises the question: God (ishvara) 1s the signified meaning of OM Now, 1s this rela- tionship of the signified with the signifier established by conven- tion or 1s it like the lamp and the light? 28 A detailed examination of the origins, levels and significances of words 1s found in chapters 3, 5, 7, and 8, and pp 75-77 and 121-3! of the author’, book Mantra and Halt aoa Pa Himalayan International Institute of Yoga Science and Philos- SOTRA 1.27 311 If this relationship between the word and the meaning were eternal, inherent or natural and not a conventional one, a word should need no other pointer than “This word signifies this object”; it should simply convey itself. Thus where a word was not applicable, it would simply not signify the unrelated object. A thousand lamps cannot illuminate a jar that is simply not there (VM, NB). It is obvious, however, that if one so wishes, one can use the word “elephant” for a camel and start a fresh convention (VM). Similarly, is not God’s name, OM, simply a matter of usage and convention, the way a father gives his son the appellation, say, “Devadatta” (VB)? In other words, one may ask (RY) whether the relationship between word and meaning is produced by convention or only expressed by it. It is not produced, because then iShvara would have to produce it by fitting together the words and the meanings in the beginning of each cycle of creation, independent of the convention of the preceding cycle, thus contradicting the convention. Nor can it merely be expressed, because if it already exists, its expression (for example, by a father indicating about his son that “This is the son”) is superfluous insofar as its effect on the relation- ship is concerned. To resolve these doubts and contradictions, Vyasa says: This relationship of the signified with the signifier is permanent. God’s convention, however, carries forward only the permanent meaning, just as the already established relationship of a father and a son ts elucidated by conventionally indicating, This 1s his father, This 1s his son. The relationship of the word and the meaning is like the lamp and its light, sine qua non, indivisible (NBB). The superimposition (adAydsa) of one on the other (NB, NBB) will be explained further in Sitra III.17 Even though in the Maha- bhashya Patafijali the grammarian has said that ordinarily sarve sarvartha-vachakah, “all words may denote all meanings,” yet it is God’s convention and revelation that is determinative and elucida- tive (VM) He carries forward an eternally established power from 312. SOTRA 1.27 one creation to the next, each time connecting the words to their meanings and revealing the same in the Vedas in passages such as: OM KHAM BRAHMA OM SPACE BRAHMAN Yajur-veda XL.17 The relation between the two is one of identity. The two are identical, inseparable. This is their inherent power (Shakti) (VB, NB, NBB), which is not a third, separate factor. This, however, does not rule out the human freedom to establish fresh conventions so long as they do not transgress the eternal, divine ones; a father may still name his son “Devadatta,” which is not his eternal name. But God has to reveal the eternal words and meanings in the beginning of each creation because during the dissolution period the sarhnskadras gathered around the jivas also are dissolved and there is no continuation of memory (RY). It is a principle of Sankhya philosophy that a word or sound is one of the five zan-m4tras, subtle elements, modifications of prakrti. At the dissolution of the universe they all dissolve, together with their meanings, which are the objects related to them and connoted by them. Their Shakti, thus having been dissolved, is by no means permanently destroyed. As some plants become dormant in the hot season but regenerate at the touch of the rain in the season of the monsoons, so the objects—the meanings signified—-and the words as their signifiers reappear together with their inherent Shakti upon the moment of the new creation. God’s will alone (BM) then indi- cates, Let this be the word; let this be the meaning. Vyasa says: So in different creations too the convention, being dependent upon the inherent power (Shakti) of the signified and the signifier, 1s indicated the same way as before Those who know the tradition categorically assert that the relationship of the word and the meaning 1s eternal because the perception of knowledge in con- sciousness as well as the continuity of usage is eternal. Agamin, those who are versed in the agama, the textual authority as the tradition of the yoga lineage, uphold the view that SOTRA 127 313 nityah Shabdartha-sambandhah. The relationship of the word and the meaning is eternal. This echoes Vararuchi’s first varttika in Patafijali’s Mahabhashya (1.1) on Panini’s grammar: siddhe Shabdartha-sambandhe, which has the identical translation. In Vydsa’s passage we have translated the word sam-prati-patti as: the perception of knowledge in consciousness as well as the con- tinuity of usage. Of these two meanings, the first is the derivative (yaugika) mean- ing and the second 1s the conventional (ré#g@hi) meaning. The com- mentators (VM, VB, NB, NBB, RY, HA) have all translated the word sam-prati-patti only as the equivalent of vyavahdara-param- para, “continuity of usage,” but we have chosen to give prominence to the derivative meaning. In Sitra 1.25 it was stated that God’s names, etc. should be learned from Ggama, the textual authority and the tradition of the lineage. Such authority begins and the lineage is derived from the fact of revelation, the perception of knowledge in consciousness. Especially with regard to the name of God, the usage has no other basis and its continuity 1n the usage is dependent thereupon. We have said above that the sound is a modification of prakrti and is subject to creation and dissolution. However, knowledge of God 1s eternal. The spoken word is its grossest vehicle. The knowl- edge, which 1s not a possession of God as an object separate from Him but rather is one with His self-nature, uses the sound and the word as His vehicle. The knowledge part of the word is ki#jastha- nitya: eternal as an Absolute; immutable and never modified. It is the half mora of OM, the silence, beyond the three—a, u, m— which the yogis experience in samadhi. Only the physical sound is the modifiable eternal (pravaha-nitya) which is manifested and un- manifested, appears and disappears, with creations and dissolutions. 314. SOTRA 127 At a transcendent level to say that “God” is the meaning of the word OM falls within the category of linguistic misconception or imaginary cognition (vikalpa) defined in Siitra 1.9 (NB). OM as the eternal and immutable knowledge is not a name of God, separate from Him. It is the same as God, just as its syllabic components a,u,m are the very Brahma, Vishnu and Shiva who revolve in and with the cycles of samsdra. These sounds are their sonar bodies, as the silent knowledge beyond them is God’s own knowledge-self. This truly is the essence of this sfitra but it can be understood only by studying the Mandukya Upanishad with Gaudapada’s karika verses and Shankaracharya’s commentary thereupon. VB and BGG quote Yajfiavalkya: He is the Divine Being, deva, with intangible form, to be grasped only by intent concentration, unified with the mind. His name is OM. Called by this name, pleased, He confers grace. Brhad-yogi-yajfavalkya-smrti 11.61 “Unified with the mind” in the above passage means that His power is drawn into the mind when the meditator calls upon Him in particular, advanced meditative processes (NTC). This being the origin and the end of all mantras renders to the devotee the fruit of the practice of all other mantras SOTRA 1.28 315 Sitral28 asaecaturaqg taj-japas tad-artha-bhavanam tat-japah: repetition, recitation of that (and) tat-: of that — cultivating, absorbing, artha-: meaning — . the meaning of that bhavanam: absorbing, cultivating The japa”? of that name, and cultivating and absorbing its mean- ing (is called %hvara-pranidhana, the practice of the presence of God).3® Vyasa’s Commentary When the yogi has understood the nature of the signifier and the signified, his [Satra:] japa of that name and cultivating and absorbing its meaning (1s called iShvara-pranidhana, the practice of the presence of God). (This means) the japa of OM, and cultivating, impressing upon one’s mind and absorbing it into God who is the significatum (abhidheya) of the word OM. As the yogi performs the japa of OM and becomes intent upon cultivating and impressing upon the mind the meaning of the word OM, his mind-field succeeds in becoming one-pointed. As is said: With the aid of silent recitation (svd@dhydya) let one establish the posture, sitting in yoga. Through yoga too they sit for silent recitation By pertecting silent recitation and yoga together the Supreme Self shines forth 29 The word japa is left untranslated for want of an appropriate Western equivalent Chant, mantra recitation, contemplation, are all parts of the complete process of japa For the various progressively refined states of sapa, see chapter 13 in the author’s book Mantra and Meditation (Honesdale, Pa) Himalayan International Institute of Yoga Science and Philosophy, 1981) 30 The parenthetical addition in the translation 1s an anu-vriti, a word brought forward (in this instance, from Sitra I 23) 316 SOTRA 1.28 Discussion As explained in the previous siitra, since it is not possible for an ordinary person to practise the presence of God (iShvara-prani- dhana) without having reached the samadhi of God-realization, some other medium within reach of the mind has to be resorted to. The sound that is God’s name, and is identical with Him, is within reach of the mind so far as its first three components, a, u, m, are the objects of concentration. The tradition of the Upanishads and the lineage of the yogis speaks of the silent half mora that follows the three articulate components and is experienced only beyond the mind. The tast siitra defined this medium, OM, as the name of God, and the current siitra explains practising the presence (prani- dhana) of God. Says Vyasa: When the yogi has nderstood the nature of the signifier and the signified, only then does the actual pranidhana which is japa begin. Patafijali equates pranidhana with the practice of bhavana, which 1s translated as “cultivating or absorbing the real meaning (in medi- tation)” (¥M, BR, AD, BM). It begins at a level within the limits of a practitioner’s capacity. One may recite the word methodically or let it become a silent mental contemplation (BM). But japa must not be purely the recitation of the word, but rather bha@vana of the meaning of the word, that is, of the God who is signified by that word and 1s one with it. The yapa must be accompanied with meditation (dhyana) on Brahman (VB), or the Supreme Self, with faith and devotion (NB). In fact the bha@vana, contemplation of Brahman, should continue all the way through dha@rana, dhyana and samadhi (BG). In other words the japa of the word, through its association, reminds one of that which it signifies, and the mind begins to dwell upon Him whose omniscience and other attributes are known to the practitioner (HA). Japa cannot be done without this association of the word and its meaning. (The significance of bhavana has also been explained and discussed in Sitra 1.17, q.v.). VB and NBB explain that bhavana or pranidhana 1s experienced SOTRA 1.28 317 at two levels. First, the practitioner knows that parts and a whole are inseparable, effect and cause are unified, the power and the powerful (Shakti and ShaktimGn) are one, and thus he contemplates and then experiences himself permeated by and unified with Brahman—like heat and fire in a hot iron ball, the heat and the hot object being unified. Later, the practitioner discriminates be- tween prakrti and purusha and then knows “I am Brahman.” This explanation of bhdvana is Vedantic and is not mentioned by Patafi- jali or Vyasa. As the yogi undertakes this practice, says Vyasa: his mind-field succeeds in becoming one-pointed. In the gross, recitative level of the articulate japa—even if the tongue is silent and the mind alone recites the word—the mind is in the vikshipta state, distracted by other thoughts. As the meaning, the very presence of God, becomes the primary experience, the first stages of samadhi ensue. In sa-vitarka the relationship of the word and the meaning is maintained. As one approaches nir-vitarka (samadhi without vitarkas), the separation of the word, the meaning and their relationship ceases, and the experience is unified. This entry into samadhi is what is meant by referring to the mind-field’s becoming one-pointed, moving away from wikshipta to ekdgra. Even if the meditation is on the lesser components of the mean- ing of OM (on Brahma, Vishnu, Shiva and so forth, who are signified parts of OM—a, u, m) the same process of development occurs, for that concentration also is on the divine consciousness that pervades these deific presences (NB). We have translated sami- Padyate as “succeeds ” The meaning is actually much richer: “one prospers, reaches the desired enrichment, finds fulfilment in all directions (NB); one comes to rest in the Supreme Self, becomes filled with the Supreme Self ” In the last siitra we spoke of the power (Shakti) of the word and the meaning of the word, respectively known as vachaka (that which enunciates, signifies) and vachya (that which 1s enunciated, signified). As the yapa becomes more and more refined, the power 318 SUTRA 1.28 of the vachaka is reduced till only the va@chya remains; the word ceases and meaning alone shines so as to totally occupy the mind until even the mind becomes, as it were, absent, taking the form of the object of concentration as stated in YS 1.43 and III.3. Following this thought comes the verse quoted by VyaAsa, attri- buted to his father, Parashara, in Vishnu-purdana 111.6.2: With the aid of silent recitation (svadhyaya) let one establish the posture, sitting in yoga. Through yoga too they sit for silent recitation. By perfecting silent recitation and yoga together the Supreme Self shines forth. The word svadhyaya is defined by Vyasa in YS II.1 as japa of the purificatories like OM, and the study of scriptures that lead to liberation, and again in YS II.32 in almost identical words. Its effects are described in YS 11.2 and H.44. The background meaning of the term is in adhydya ‘study’ (in the formal sense of the study of the Vedas), which traditionally has required reciting the Vedas, adher- ing to strict principles of enunciation and accentuation, and memo- rizing each word and annotation accurately. In fact both for the purpose of study and the rituals, the Vedas must be recited aloud. In this sense mere adhjdya is not japa. However, when the recita- tion is to oneself only, then it becomes sva-adhy aya, self-study, and then as a mental act it is called japa. The term yoga in the verse under discussion means samadhi as it was explained by Vyasa in YS 1.1. It can be experientially proved that as one begins yapa, the mind is stilled and thereby the posture becomes steady. The verb form asita has been translated as Let one establish the posture, sitting in yoga. As the bhdvana of the meaning of the mantra becomes firm, the presence, of God is experienced and samadhi ensues. Repeated SOTRA 1.28 319 experience of deep meditation thus firms the practice of japa in turn. It is felt by some commentators that svddhydya and yoga, that is, apa and samadhi, cannot be simultaneous (VB); the thought here is that one begins a meditation session with japa, which leads into samadhi, and at the end one emerges from samadhi into japa (VB, BM). This indeed is the case for a beginner in samadhi. But the verse states clearly that fulfilment, enrichment, perfection (sam- patti) of both japa and samadhi leads to illumination of the Su- preme Self. At that level pranidhana or bhavana reaches the silent mora, the half that is beyond the articulate three. There japa is not even a mental endeavour and becomes one with samadhi. Before we move on to the next sfitra, let us recapture the process that has occurred so far. «One has engaged in japa and bhdvana (Sitra 1.28) of OM, fora long time, without interruption and with deep faith and com- mitment (Siitra 1.14). +The articulate form of the word has ceased. «The power of that which enunciates (va@chaka) has been extin- guished by that which 1s enunciated (vachya). - All vikshepas having been eliminated, the mind-field has become ekagra. «All external objects of concentration have been abandoned. «No further samskaras are gathered. «Only the past sarhskdras maintain the momentum of physical continuity. «The self now dwells in the self. The next siitra explains the natural concomitants of the yogi’s development to such a degree. 320 SUTRA 1.29 Satra 1.29 AA: WA AATAPETTASTATATATT | tatah pratyak-chetanadhigamo’py antarayabhavash cha tatah: then, through that (practice of the presence of God) pratyak-: inward attainment of inward chetana-: consciousness consciousness, or realization adhigamah: attainment, realization of the inwardly conscious (self) api: too antaraya-: (of) obstacles, impediments, obstructions abhavah: absence, removal cha: also Then through the practice of the presence of God accrues the attainment of inward consciousness and the realization of the inwardly conscious self; also the impediments are removed, made absent. Vyasa’s Commentary As to the impediments such as illness: well, through the practice of the presence of God (iShvara-pranidhdGna) they cease to be. And the realization of one’s true nature occurs. Just as God (ishvara) is pure, joyful, absolute (Keva/a), without encumbrances, so also this (little) purusha, who is the cause of buddhi’s accurate apprehen- sion, is of the same nature—this is what he realizes. Discussion Patajijali and Vyasa are aware of many questions, doubts, prob- lems, obstacles and impediments that appear all along the path. No doubt their own disciples asked many questions. This can be surmised from Vydsa’s wording here. As to the impediments such as illness. well, through the practice of the presence of God, they cease to be. This is by way of assurance so that disciples would continue the practice of japa following the prescriptions of Satra 1.14. SOTRA 1.29 321 There is, however, a slight discrepancy between the siitra and Vyasa’s commentary. The order in the sitra is, first, the realization of the inward consciousness and, second, the absence of impedi- ments. Vyasa, however, starts with removal of impediments, which is, of course, more logical because only when the impediments are removed can there ensue self-realization. The order in the sitra, however, has its own reason. The first phrase of the sitra, pratyak-chetana-adhigamah, the attainment of inward consciousness and the realization of the inwardly conscious self, states the natural end result of what has been discussed from Sitras 1.23 to 1.28. The grace of God, invited through the practice of japa and so forth, naturally reverses the outward flow of awareness and draws it inwards until it finally reaches the ultimate goal of self-realiza- tion. All along the way the obstacles and impediments are removed through the same continuous practice and by the same grace that responds and uplifts and clears the paths and channels. This is what the experience of initiates confirms. Since the inward flow of consciousness and the removal of obstacles are concomitants of each other, either one could be stated first. Since a commentator’s work consists of clarifying subtleties for those who are naturally more concerned about the present im- pediments and obstacles, Vyasa assures them that these obstacles will be overcome by continued practice of sapa and so forth until final realization 1s reached. For those of greater experience he says that grace turns the consciousness inwards, and thereby the impedi- ments are naturally removed In this order, the next sitra naming the impediments naturally follows. There are differences of opinion on the meaning of the compound phrase pratvah-chetand, which has been translated here as attain- ment of inward consciousness, or realization of the inwardly con- scious, the self. The word prarvak is derived from the prefix prati ‘towards’ and the verb root afich ‘to be directed; pointed or turned towards a certain direction’. VM (and NB. RY, NTC) sees pratito 322. SOTRA 1.29 be a shortened form of pratipam ‘opposite’. So pratyafich or pratyak to him means not “turned towards the spiritual self,” but the opposite, “outwards,” and thus pratyak-chetand is that little, ignorant self who is turned outwards because of avidyad away from the Supreme One. But others (BR, AD) see it differently. Pratipam ‘opposite’ to them means the opposite of the common outward consciousness; it means the power of the seer (drk-Shakti) as explained in Sitras 11.6,20. This is more in accordance with the tradition. In the Katha Upanishad 1V.1,2 the outward consciousness is referred to as pardafich or parak, from para + afich (‘turned away, directed away’ from the inward self towards distant objects). The word parafich or parak is used in that sense elsewhere too (e.g., Aitareya Upani- shad 111.3, Chha@ndogya Upanishad 1.6.8 and Brhadaranyaka Upani- shad \V.4.1). Thus parafich or parak and pratyafich or pratyak are antonyms. Pratyak is, thus, definitely inward consciousness. Even if prati is short for pratipam ‘opposite’, it indicates to an initiate that state whereby and wherein all previously held values are lit- erally turned inside out. What was previously held to be reality now loses its significance and the reality that 1s experienced in- wards alone holds sway over one’s awareness. VB and NBB explain prati in pratyak to mean “each.” Thus God (iShvara) is pratyak-chetanda, the consciousness that is turned towards each object. This explanation does not appear to fit.the context or the intent of the sittra. The realization intended is not of that consciousness which is turned towards all objects, but rather the one withdrawn, turned towards the self. Granting that omni- science ensues after self-realization, the current sttra is not refer- ring to that siddhi. The intent of the siitra is simply to state that through ishvara-pranidhana the consciousness 1s drawn inwards by divine grace, naturally leading to realization of the inwardly con- scious self. This is the same (RS) as the seer dwelling in his own nature, explained in Sitra 1.3. So Vyasa says: And the realization of one’s true nature occurs. What exactly is meant by this realization? What does the yogi see as the nature of the self? Vyasa explains: SUTRA 1.29 323 Just as God is pure, joyful, absolute (kevala), without encum- brances, so also this (little) purusha, who is the cause of buddhi’s accurate apprehension, is of the same nature—this is what he realizes. (The phrase qualifying purusha as “the cause of buddhi’s accurate apprehension” was discussed in Stra I.7 and need not be repeated here.) That purusha who was thus qualified hitherto is now seen beyond buddhi and other evolutes. It has re-cognized that it is kevala, alone and without prakrti and free of the encumbrances (upasargas) of the karmic cycles such as birth in a species, life spans and pains and pleasures in those species and life spans (YS 11.13). The divine nature in the self is perceived. VB interprets the statement in accordance with the Vedantic doctrine of the unity of the little self and the Supreme Self. Here Vyasa comes closest to stating the identity of the lower and the higher purusha but does not quite do so. The particles }athd ‘just as’ and tathd ‘so also’ indicate similarity but not identity. The sitra, it appears, means to say that iShvara-pranidhana leads to self-realization; in self-realization one sees the similarity of the natures of the little self and ishvara. The siitra says nothing of the next step, which may be the Brahman-realization of Vedanta but is not stated here to be so. The question arises: How is it that the practice of the presence of God can bring forth the realization of the nature of the individ- ual self? How can attention directed towards one entity or object ever bring forth the closeness of another? The answer (VB, VM, NB, NBB, RY) 1s that attention directed towards something of a totally contradictory or nonhomogeneous nature cannot bring forth the understanding or the presence of its opposite. But, for example, the study of one science helps us to understand another related science also. That is why Vyasa has drawn attention to the simi- larity of natures of the little and the greater purushas. The attention directed towards the greater purusha naturally brings about the realization of the nature of the little purusha. 324 SUTRA 1.30 Sitra 1.30 9 - Sarfereqareterawararcreattaeta- witrera efaretesl APH ca TA EAA CAT Perafaerarer ssa: | vyadhi-styana-samShaya-pramadalasyavirati- bhrantidarShanalabdhabhimikatvanavasthitatvani chitta-vikshepas te’ntarayah vyadhi-: illness sty@na-: mental laziness, procrastination, mind’s idleness samShaya-: doubt pramada-: negligence Glasya-: laziness, languor, sloth a-virati-: failing to turn away from the world and the senses, non- abstention bhranti-darshana-: wrong views, confusion of philosophies a-labdha-bhimikatva-: failing to gain a ground (and) an-avasthitatvani: instability, mability to maintain the ground or level chitta-vikshepah: (are) distractions of the mind-field te: they (are) antaradyah. obstacles, impediments Illness, mental idleness, doubt, negligence, sloth, non-abstention, confusion of philosophies, failure to gain a ground and instability are the distractions of the mind-field; they are the impediments. Vyasa’s Commentary Now, what are the impediments? The same as the distractions of the mind-field. Again, what are those and how many? [Sdrra‘] Illness, mental idleness, doubt, negligence, sloth, non- abstention, confusion of philosophies, failure to gain a ground and instability are the distractions of the mind-field; they are the impediments The nine impediments are the distractions of the mind-field. They exist together with the vrttis of the mind-field. In their absence SUTRA 1.30 325 the vrttis of the mind-field explained before do not exist. Of these: eIllness is the imbalance of the body constituents, fluid essences and senses. « Styana is the mind’s idleness and procrastination. «Doubt is the observation touching both ends: “It might be thus, it might not be thus.” «Negligence is not cultivating (bhdvana) the means that lead to samadhi. eSloth is the lack of initiative, propensity and perseverance be- cause of heaviness of the body and the mind-field. «Non-abstention is the mind-field’s failure to turn away from the world and the senses, lustfulness consisting of involvement in sensuality arising from proximity of and contact with sense objects. Confusion of philosophies is the condition called viparyaya. -Failure to gain ground means not reaching the ground of samadhi. e Instability 1s the mind-field’s failure to be sustained in the ground that has been attained. Only upon achieving samadhi would that, the mind-field, stabilise. These distractions (vikshepas) of the mind-field are called the nine impurities of yoga, adversaries of yoga, obstacles or impedi- ments to yoga. Discussion These tmpediments are called wiAshepas because they throw the mind off (vi + AsAip) from the path of yoga (VM, VB). They cause it to fall from yoga (RY, SS), thus causing the aspirant to become a voga-brahshta (one who has fallen from the path of yoga), which 1s discussed in chapter 6 of the Bhagavad-gita. They appear with the growth of the power of rayas and tamas (BR, NB, BM) and prevent accomplishment of one-pointedness (BR), the ekdgra state, which 1s the fourth of the five grounds (bAa@mis) of the mind-field explained in Siitra I.!. Unless the vikyhepas are mastered, the mind-field cannot progress from wkshipta to the ekagra state be- cause vikshepa consists of the presence of a variety of vrttis (NBB). Some of the nine impediments, antardyas, are by themselves 326 SUTRA 1.30 vrttis. VM says this of doubt and of the confusion of philosophies or viparyaya. It appears, however, that any of the antardyas con- sisting of a mental state are vrttis. For this purpose they do not have to have been named in Siitras 1.5 and 1.6 because it was clarified there that the list was not exclusive; there are not only five vrttis, but rather innumerable vrttis divided fivefold. Whether or not an antaraya is a vrtti in itself, other vrttis always accompany it. In fact these antardyas produce vyrttis, and no vrttis are produced without them (NBB). Vrttis cease to interrupt the practice of samadhi as soon as the antardyas are mastered. Then and only then the mind-field progresses from vikshipta to ekagra. A few comments on each antaraya need to be included here. Illness (vyadhi) is the imbalance of dh@tus, rasas and karanas. The dhdtus are the constituents of the body such as blood, flesh, bones and so forth. The three humours, namely, air, bile and phlegm, are also called dhdtus. The rasas are the fluid essences such as hormones, gastric juices and so forth. Karanas are the active and cognitive senses, as well as the mind. Their imbalance is an obstacle in the practice of yoga because the mind reacts to an illness, and an unbalanced or sick body disturbs meditation in many ways. It is possible through the practice of japa for the mind to cease to react to physical illness and not be depressed or other- wise emotionally troubled by it. Disciplines of diet and regularity of life habits as well as the practices of hatha-yoga help to purify the body and bring about restoration of its internal balances so that discomforts of the body may cease to distract the mind. There 1s no single English word expressive of sty@na. When the mind is habituated to restlessness and fickleness, it refuses to settle down to being applied in a constant manner. It procrastinates, postpones, finds excuses, does not become fixed on anything for long. Its capacity for concentration is limited. Even without an external cause it remains distracted and refuses to work for the purpose the s@dhaka has set for himself. Doubt (sammshdya) can exert a strong, adverse effect on the effi- cacy of yoga (BR, NBB, BM) as taught by the tradition, the texts and the guru, as well as on one’s own capacity and the possibility SOTRA 1.30 327 of one’s success (NT). In doubt the mind keeps oscillating between two possibilities (VM, VB, BG, NB, RY, AD, SS) as to whether what has been taught is correct or incorrect, and whether one should undertake to apply it or not. Along with confusion of philosophies, it is the most difficult adversary in the endeavour to bring about the nirodha of vrttis (VM). Negligence (pramd@da) is a failure in the practice of bhdvana (constantly impressing an experience on the mind through repeated observance). It can take the form of the arousal of passion, etc. (NTC) or the failure to gather the sixfold wealth of Shama, dama, uparati, titiksha, Shraddha and samadhana (NB) (see p. 67). One fails to pay attention to the observance (VM, BG, AD), remains disinterested (BR) and especially fails to practise the arigas of yoga (NTB, RY) such as non-violence and truth (SS) or any other means of samadhi (NBB, BR, BM). Sloth (Glasya) is failure at the endeavour owing to heaviness of the body because of fat, phlegmatic tendencies, etc., and heaviness of mind because of tamas (VM et al). Non-abstention (a-virati) is a craving for sense objects. This is all that the commentators say. In our view this is the opposite of uparati (see p. 67), which is the first stage of vairdgya. The strong pull of the senses prevents one from concentrating on the path. Confusion of philosophies (bhrdanti-darshana) is identified by Vyasa with viparyaya and should be studied in Sitra 1.8. In this antar@ya one views a fact as a non-fact (BM), sees what is not there in any entity (SS), and decides against what has been taught by the gurus and so forth (VB, NB, NBB, BG). Here there is no oscillation as with doubt; instead the mind has become settled on the issue, has taken a side that is in error (NT). In doubt a possi- bility was allowed that the fact might be accepted as fact; here it has been totally reyected Together with doubt, this is the most difficult adversary of the nirodha of vrttis. A-labdha-bhiimikatva, failure to gain a ground, refers to the condition in which in spite of much observance one has not yet reached the plateau of confirmed achievement of a state of con- sciousness. It may be because the conditions of Sttra 1.14 have not 328 SUTRA 1.30 yet been fully and effectively fulfilled or because one is in the category of a person of little momentum and lower capacity (per Stitras 1.21-22). In any case, the progressively higher grounds (bhamis), the madhumaii, etc., listed on p. 78, are referred to by all commentators. Unless one has overcome all the previous anta- rayas, the higher ground is simply not gained. The same reasons apply to the next antardya, instability (an- avasthitatva), wherein one gains the higher ground but falls from it. Unless the anterior ground becomes firm the posterior one re- mains weak (NT): one reaches the higher state but keeps slipping from it. It is not enough that one should practise any kind of samadhi once or twice or a few times and be satisfied by that experience. The endeavour should continue until asamprajnata be- comes the normal state, from which one no longer falls. Once again it should be remembered that this and the next siitra occur in the context of ishvara-pranidhana. It is through the prac- tice of the presence of God in japa that all the antardyas are gradually overcome by the grace of God. SOTRA 1.31 329 Sitral31 qwardrearyraqacreaqrawrearat frarTaeya: | duhkha-daurmanasyangamejayatva-Shvasa- prashvasa vikshepa-saha-bhuvah duhkha-: pain daur-manasya-: frustration, anguish, bad mood, ill-mindedness angam-ejayatva-: unsteadiness, movement of limbs Shvasa-: inhalation (and) pra-shvasah: exhalation (these are) vikshepa-: of vikshepas, of distractions saha-bhuvah: natural accompaniments, correlates Pain, frustration, unsteadiness of limbs, involuntary inhalation and exhalation—these are the natural accompaniments of dis- tractions. Vyasa’s Commentary Pain (duhkha) is (of three kinds): adhyatmika: within oneself a@dhibhautiha. caused by other beings a@dhidaivika’ caused by deities or natural forces Pain is that afflicted by which beings endeavour to ward it off Ill-mindedness (daur-manasya) is the mind's »gitation and an- guish (kshobha) when a desire is frustrated. Unsteadiness (angam-ejayatva) is the movement of limbs. Inhalation (shvdsa) is the prana breathing in external air. Ex- halation (pra-shvdsa) 1s (the pradna) breathing out visceral air. These natural accompaniments or correlates of distractions (vik- Shepas) appear with them and accrue to one whose mind-field is in the distracted (vikshipta) state. They do not happen to one whose mind is harmonized in samadhi. 330 SUTRA 131 Discussion This siitra requires only a few comments. Duhkha is any kind of pain, grief, sorrow or suffering. It is that which all beings seek to avoid. It is the first of the fourfold noble truths of the Buddhist doctrine and the first concern of the Sankhya- yoga philosophy. Sankhya-karika, the most important Sankhya text, begins with the statement: Because one intends to prevent the three kinds of pain, there arises inquiry as to the means of that prevention. The same sorrow is spoken of in YS II.16, and YS II.15-26 are devoted to understanding pain, the cause of pain, the removal of pain, and the means of removing pain. Whereas the siitras in Chap- ter 2 deal with the totality of the universal problem of pain, the connotation of duhkha in this siitra is somewhat limited to the personal experience of pain. Both universal and personal pain are experienced from three sources: 1. Adhyatmika: internal to oneself—physical (such as illness) and mental (such as passions and desires) 2. Adhibhautika: caused by other beings (such as beasts of prey or one’s enemies) 3 Adhidaivika: caused by planetary influences (NT, RY) and other natural forces (such as heat, cold, etc.) Even though all pain is experienced mentally, one attributes it to various external forces; it is only in this sense that the above three classifications are made (VB). All of this pain is actually the mind’s rajasic mutation (BR, AD) and always impedes the practice of yoga. When it is realized that all pain actually originates and is experienced in the mind as a correlate of the previous nine obstacles and the vrttis, then one is in a position to control it mentally. In spite of the presence of pain, one may elect to suffer it less and may prevent it from becoming a barrier on the path of yoga. If the mind in daily life is filled with duhkha, pain of desires, the mind in meditation remains disturbed (vikshipta) and sattva fails SUTRA 131 331 to overcome rajas. More about duhkha will be discussed in Chap- ter 2. Daurmanasya, literally “bad-mindedness” (from dur ‘bad’ + manas ‘mind’), is the antonym of a widely used Sanskrit word, saumanasya, “good-mindedness” (from su ‘good, happy, harmon- ized’ + manas ‘mind’). Since mental pain (duhkha) is desire, its product is daurmanasya, frustration, anguish, despair, bad moods, emotional disturbances and instability. All of these are expressed together in daurmanasya, ill-mindedness, all the way to psycho- pathic situations. If the mind in daily life is filled with daurmanasya, meditation also remains disturbed (vikshipta). Angamejayatva, shaking of body and twitching of limbs in med- itation, is part of the same rajasic tendencies which keep a person restless and listless in daily life and is caused by emotional instabil- ity. Without mental stability there can be no stabilisation of the body in meditation. Unless sattva helps settle one down, this in- ability to sit still is not brought under control and the posture does not fulfil the requirements ( YS I1.46) of steadiness and comfort. Shvasa and pra-shvdsa, involuntary inhalation and exhalation, are the well-known symptoms of mental and emotional distur- bance. They are the opposite of the total control of pranayama described in YS I1.49-53. Involuntary inhalation is the opposite of piuraka, the pranayama of controlled inhalation. Involuntary exhal- ation is the opposite of rechaka, the pranayama of controlled ex- halation. Without this control the ultimate natural préndyamas of YS 11.50-51 cannot be accomplished. In daily life this symptom of a disturbed mind is seen in gasping, sighing and such. The same mental conditions cause the breath to flow unevenly and in jerks during meditation. Until the breath flows smoothly and evenly without jerks or pauses during meditation, it should be understood that desire and frustrations (duhkha and daurmanasya) are present. All five symptoms are correlates of the nine obstacles (antardyas) and should be seen as five aspects of a single condition, that of a personality disturbed both in life and in meditation. These five aspects have to be cured altogether. Only then does vikshipta 332 SUTRA 1.31 progress to ekagra (Sitra I.1). Vyasa states clearly that these symp- toms accrue to one whose mind-field is in the distracted (vikshipta) state; they do not happen to one whose mind is harmonized in samadhi. The word samahita means “harmonized; that in which conditions of conflict have been resolved, as though previously broken pieces have been set and fused together” (from sam + @ + dha ‘to set together, join together’ [as of broken bones]); and “that which is in samadhi.” The two, again, are actually one condition. From sam + a+ dha, “samadhi” is the abstract noun and samG4hita is the perfect participle expressing the fact that this harmonizing, resolving, of the conditions of conflict has been accomplished by reaching samadhi. Only then are the nine impediments and their five corre- lates overcome. SOTRA 1.32 333 Sitral32 wentavardawacarera:! tat-pratishedhartham eka-tattvabhydsah tat-: those pratishedha-: prevention, opposing, For the purpose prohibiting, negating, voiding, of negating those nullifying (antarayas and their artham: for the purpose of companions) eka-: one tattva-: principle, factor, reality, real element abhydsah: practice To prevent and negate those impediments, the distractions and their correlates, the practice of a single reality, one principle, is enjoined, prescribed. Vyasa’s Commentary Now, these distractions, being the adversaries of samadhi, should be brought under control by the same practice and dispassion (abhyasa and vairdgya) (which have been explained). Of those, to sum up the topic of practice (abhydsa), he ( Patafijali) says [Surra: ] To prevent and negate those impediments, the distrac- tions and their correlates, the practice of a single reality, one principle, 1s enjoined, prescribed. For preventing and negating the distractions (vikshepas) one should make a practice of the mind-field’s resorting to a single reality or one principle alone. For someone who holds the opinion that chitta is distinct and limited only to each experienced factor, comprises only a single cognition and is momentary, then that entire chitta 1s already one- pointed (ekagra) and 1s never and not at all distracted (vikshipta). If, however, it is gathered together from all over, withdrawn from there and placed into samadhi on a single matter (artha) and there- by becomes one-pointed (ekagra), then it is not, cannot be con- sidered to be, limited only to a given object. 334 SUTRA 1.32 If someone believes that the mind is one-pointed when it is flowing along similar cognitions and that this one-pointedness is an attribute of the flowing mind-stream, then at the same time there could be no such mind-stream, the chitta being momentary in this view. If, however, it is an attribute of that single cognition which is a part of the flowing stream, the mind being confined to a single experienced factor, it will be one-pointed all the same whether flowing along similar cognitions or dissimilar ones. Then it would be inappropriate to postulate a distracted mind. Therefore we must conclude that there is only one mind conditioned towards many factors of experience, changing in condition according to each of the many purposes. Furthermore, if the cognitions arise that are by nature distinct and not associated with a single mind-field, how is it possible that one should remember a cognition experienced by some other? And, how is it possible that one cognition should experience (the results of) the domain of karmas gathered by some other? No matter how one tries to reconcile this, still the analogy of the cow dung and the milk pudding applies. Not only this, but if we adhere to the separateness of chittas, one’s own experience has to be disowned. How? “I am touching what I saw”; “I am seeing the . same thing that I] touched”—such cognition is present as the non- distinction of the cognizer when all the cognitions are separate and distinct. If all the chittas were completely distinct, how could this idea, the subject of a single cognition, persist and substrate in one common cognizer as “I am a nondistinct, undivided self’? And this cognition that “I am a nondistinct, undivided self” is grasped and proved by one’s own experience. Nor can the power of direct experience (pratyaksha) be overwhelmed by any other proof. Any other proof, however, becomes effective only on the strength of direct perception. Therefore, we conclude, the mind-field is one and conditioned to many factors of experience, constant, yet changing its condition to serve many purposes with regard to many objects. Discussion Are these distractions overcome only by the practice of the pres- ence of God as has been stated in Siitra 1.29? The answer appears SOTRA 1.32 335 to be that ishvara-pranidhdana precludes the arising of distractions. One who practises the presence of God is naturally free of these distractions (NB). But one who cannot fully succeed in pranidhana requires the aid of another practice (NB). Once the distractions do arise, the only resort is the practice (VB). There still appears to be a contradiction between Sitra 1.29 and this one. Some commentators (VM, RY, SS, BM) resolve it by saying that, in Vyasa’s phrase, / a practice of the mind-field’s resorting to a single reality or one principle alone means, again, iShvara-pranidhana. God (ishvara) is that reality, that principle whose presence is practised. Others (VB, NBB) are of the opinion that it refers to the gross elements, etc. that are progressively the objects of concentration in the various samadhis discussed in Sitra I.17. Yet others (BR, NTB) say that one may practise concentration on any object of one’s choice (abhimata) (BG, NB). But this last interpretation of the siitra would render Sitra 1.39 redundant. The correct interpretation of the siitra would reconcile the vari- ous views. If one could successfully maintain the practice of the presence of God, the vikshepas would not arise. It was stated in the previous siitra that these vikshepas occur to one whose mind- field is distracted (vikshipta) and not to one whose mind is har- monized in samadhi. However, it is not possible for a large majority to maintain this presence fully and all the time. To arrive at the practice of the presence of God, most seekers require going through other practices, starting from concentration on gross elements in sa-vitarka samadhi. Even when one comes to ishvara-pranidhana, this itself requires continuously directing the mind towards God until one maintains himself in the great presence. Furthermore (HA), 1n the beginning of ishvara-pranidhana the mind wanders to all the different notions concerning the attributes of God: His omnipresence, kindness, love, etc. Here, again, the mind must be withdrawn from all these notions and trained to maintain only the awareness of a single reality, the One Principle, God alone. - 336 SUTRA 1.32 In this context it must be made clear that only until one actually reaches the presence of God are there various notions to which followers of different credos try to remain loyal and about which others merely speculate. When God is experienced, however, it is found that none of these notions is accurate. God is not at all as He is thought to be; the experience of the One Reality (eka-tattva) is entirely apart from all ideas which were held before. Vyasa says: Now, these distractions, being the adversaries of samadhi, should be brought under control by the same practice and dispassion (abhydsa and vairagy.a) (which have been explained). Of those, to sum up the topic of practice (abhy@sa) [this siitra is taught]. In other words the topic of abhyasa that was begun in Sitra 1.12 is now summed up and concluded here. Since Siitra I.12 had made abhydasa and vairdgya associates (saha-karin), Vyasa includes vairdgya here in his comment even though it is not found in the stitra itself (VM). Vairagya is not out of place here, as that topic still continues through all these siitras and is concluded in Sitra 1.40. In everything stated from Sitra 1.12 up to here, abhydsa and vairdgya remain the necessary accompaniment and condition, an aid to everything, a precondition for all realizations. Furthermore, just as abhydsa 1s accompanied with vairagya in this sitra without the latter’s being mentioned specifically, abhvasa will continue to accompany vairadgya up to Sitra 1.40 even though the topic of abhyasa as a primary factor 1s being brought to conclusion here. Such are always the implications in the way the siitras are organized. Here Vy4sa challenges the Buddhist view of mind. In this, espe- cially in vijfid@na-vada, the theory of “ideation only,” no external objects exist. Only idea (visfidna) arises as an error from within. A corollary to this view 1s kshanika-vada, the theory of momentari- ness. All ideas exist for a moment only. Any continuity that ap- pears is merely a string of independent ideas arising one after another and subsisting for a moment only. Consequently, there does not exist an entity called the mind. The ideation at each moment brings into existence the mind (chitta) of that moment, SOTRA 1.32 337 which immediately upon the expiration of that moment, ceases. Thus nothing is permanent, nothing lasts more than a moment. Vyasa challenges this view, constructing his argument on the basis that the Buddhist also believes that the mind is distracted, and needs to be brought to one-pointedness. Vyasa’s argument may be paraphrased briefly as follows. If the mind is momentary and exists only for the duration of a single, momentary ideation or cognition thereof, then obviously for that moment the mind remains one- pointed on that idea or cognition. Immediately after that moment the said cognition, idea and the mind vanish and some other cogni- tion, idea and the mind arise. This next momentary mind also is one-pointed with reference to that cognition and idea in relation to which it has come into being. Where then is there any distraction from which the Buddhist wishes to lead the mind into one-pointed- ness? The Buddhist might defend himself by saying that his definition of one-pointedness is that at each moment in each successive momentary mind a similar ideation and the cognition thereof should occur. This is based on the notion of pravaha-chitta, a flowing mind, the mind-stream in which each successive wave causes the appearance of continuity even though there is ao stream by itself, only the succession of waves. When the waves arising in each successive moment are dissimilar, the mind-stream is con- sidered distracted and when they are similar, it is one-pointed. ° Vyasa challenges this definition. Whether the successive cognitions and ideas arising with each momentary mind are similar or dissimi- lar is irrelevant since the Buddhists do not believe that there is a single continuous mind at all. This brings us back to the implication that each momentary mind is already concentrated on its relevant idea and cognition. There is no distraction at all, and that being so, what other sam@dhi can there be for the Buddhist? Vyasa, therefore, refutes the entire notion of the succession of momentary minds. If there 1s no single, continuous mind-field, and each cognition and each successive mind is distinct and separate, how is it possible that we remember anything at all? Only a single, continuous mind can be a repository of memories. If one Chaitra 338 SUTRA 132 memorizes the scriptures, it is not someone named Maitra who remembers them! How can one momentary mind remember some- thing that transpired in and expired with another momentary mind, a million moments—or even a single, contiguous moment—ago? Also, without a single, continuous entity can there be any kind of effectiveness in the world? Can the mere idea of a momentary fire warm our hands? Again, if the idea of momentary minds were taken seriously, the entire doctrine of karma and its fruition would fall into dire straits. Since in this view there is no continuous mind and no continuous personality, who gathers the karmas and who deposits them in the karmashaya, the repository or domain of the karmas? Yet again, how can one independent, momentary mind be responsible for, suffer or enjoy the karmas gathered by a million other momentary minds? It sounds like the analogy of the milk pudding and the cow dung, which goes as follows: All that a cow produces is milk. Milk pudding is produced from the (milk of a) cow. Cow dung 1s produced from a cow. Therefore, milk pudding and cow dung are one and the same! That is to say, in the Buddhist view there appears to be no cause and effect relationship between the successive, momentary minds nor between the karma of a preceding one and the pain-pleasure fruition thereof in a subsequent one. Yet, both are in a single substratum, in a single personality. What exactly is that person- ality? Merely the process of unbroken succession? A process such as succession by itself is nothing concrete, not a substance nor an entity. How can the succession by itself perform karma, gather it and enjoy or suffer its consequence? The whole argument is even more fallacious than the analogy of milk pudding and cow dung (VM). The Buddhist thinks that the cow named “Succession” pro- duces both karmas and their results! The Buddhist view, says Vydsa, contradicts all personal experi- ence. By experience we know, for example, “I am touching exactly the object I previously saw,” or “What I touched is what | am seeing now.” We see that the cognitions “object,” “touching,” and SUTRA 1.32 339 “seeing” are each separate and distinct, but they unite in the single cognizer. By this experience we know “I am an undifferentiated, continuous, single entity.” How could this experience occur if there were only distinct, momentary minds? Experience is the supreme arbiter, the highest proof. The validity of all other proofs is derived from that of direct experience (pra- tyaksha) which alone renders them effective. On the basis of our experience we know that the mind-field is a single, continuous entity, constant through the changing cognitions, yet undergoing a variety of conditions to serve many purposes with regard to many objects. Vyasa’s word ava-sthitam is loaded with meaning. On one hand it means “constant, stable.” On the other, it is derived from ava + stha, “to go through a process or condition.” The mind is a single constant but passes through many conditions, aneka-artham, “to serve many purposes (arthas) with regard to many objects (arthas).” This mind is to be brought under control, freed from obstacles and their correlates, through the practice of concentration on a single principle alone. 340 SOTRA 1.33 Sitral33 *ehrewurafadreann qaq-w- PATTI AAA A LTATA TAT | maitri-karuna-muditopekshanam sukha-duhkha- punyapunya-vishayanam bhavanatash chitta-prasddanam mautri-: (of) amity, love karuna-: compassion mudita-: joyfulness, gladness, and upekshanam: of indifference, equanimity suhka-: (of) pleasure, comfort; those comfortable duhkha-: pain, sorrow, suffering; those suffering punya-: virtue, merit, virtuousness, meritoriousness; the virtuous and meritorious (and) a-punya-: vice, nonvirtue, nonvirtuousness, nonmeritoriousness; the nonvirtuous and nonmeritorious vishayanaém: in relation with, with regard to bhavanatah: through cultivating, by impressing into (upon) one- self chitta-: (of) mind-field pra-sddanam: purifying, rendering clear, making happy, making serene, pleasing, making pleasant By cultivating and impressing into oneself the sentiments of amity and love, compassion, gladness, and indifference with re- gard to those comfortable, those suffering, the virtuous and the non-virtuous (respectively), the mind is purified and made pleasant. Vyasa’s Commentary That mind-field the purification (parikarman) of which 1s advised by the Scripture—how is that? [Sarra:] By cultivating and impressing into oneself the sentiments of amity and love, compassion, gladness, and indifference with regard to those comfortable, those suffering, the virtuous and the nonvirtuous (respectively), the mind is purified and made pleasant SUTRA 133 341 Of these, one should cultivate amity towards all living beings who are endowed with comfort and pleasures, compassion towards those who are suffering, gladness towards those of virtuous nature and indifference towards (those of) nonvirtuous disposition. As one cultivates himself thus, his white nature increases, grows. Then the mind is purified and becomes pleasant. Purified and pleasant, it attains the state of one-pointed stability. Discussion Sitra 1.20 enumerated the various methods (updyas) for perfect- ing yoga. The topic of their practice (abhydsa) was brought to summation in the last siitra. The subject of the highest kind of lower dispassion (apara-vairdgya), called vashikara, was introduced in SUtra 1.15 and will be brought to conclusion in Sitra 1.40. Both abhydsa and vairdgya, however, are interdependent, and since the consideration in the sitras is never confined to either one exclu- sively, the two topics weave in and out of the discussion. It is understood that the mind-field must become one-pointed (ekdgra) to experience samadhi. The five methods of faith and the other four updyas stated in Sitra 1.20 are the prerequisite means for attaining one-pointedness (VB) and samprajfidta samadhi (SS), but success in the practice of these is blocked and the mind cannot reach one-pointedness if it is filled with undesirable sentiments such as intolerance and jealousy (asiiva) (VM, RY). For this reason one seeks to purify the mind and to make it pleasant. This can be done only by warding off the blocks of negative emotions by estab- lishing the controls of vashikara (Sitras 1.15, 1.40). Otherwise the sentiments of jealousy and so forth continue to destabilise the mind no matter how much the five updyas are practised. The practices described in Sitras 1.33-39 provide a way to attain final control (vashikdra). Siitra 1.35 uses the term sthiti-nibandhana, which means not merely “stabilising” but “rendering (that stability) permanent, unshakable; making (it) binding and fastening (it).” That term is synonymous with chitta-prasadana ‘purifying the mind and making it pleasant’, as it occurs here (BG, NB, NBB). Let us summarize the above approach as follows: 342 SUTRA 1.33 «Samadhi being synonymous with yoga, its lower stage, known as samprajfidta, can be attained only when the mind is made one- pointed (ekagra). « Through practice of the five updyas stated in Sitra 1.20 the mind is made ekagra. This practice (abhydsa) (YS 1.12) must be under- taken together with dispassion (vairadgya), the highest level of which is the final control (vashik@ra) (YS 1.15). «Though abhydsa is defined (1.13) as the endeavour to make the mind stable, one fails to maintain such stability because the un- desirable sentiments such as jealousy and intolerance keep inter- vening. «SUtras I.33-39 explain the ways to make that stability permanent (1.35), which is the same as purifying the mind and making it pleasant (chitta-prasddana) in the current siitra. The way to purify the mind, to make it pleasant and perma- nently stable, so that one-pointedness of samprajfdta may become the yogi’s natural state, is to impede and counteract the force of the undesirable and destructive sentiments by cultivating, imprint- ing upon the mind, developing, the bhdvand of the positive senti- ments described in this siitra. The practices spoken of in Siitras 1.33-39 are in general called pari-karman or pari-karma (ways of adorning, polishing, preparing, training the mind). The primary four parikarmas are stated in this stitra. The Buddhist tradition also refers to them as parikarmas or brahma-vihara (frolicking in Brahman). Parikarman is actually a supportive act in any science (BR). It is also like polishing, seasoning, giving a final protective or enhancing touch that prevents deterioration. This purification of mind means abolishing the dark stains and taints (BG, NB) such as attachments and aversions (raga and dvesha) (BG, BN); transgressions, evil acts, sin (papa) (BG, NB, SS); meri- torious acts, virtue (punya) (SS); jealousy (irshya) (NB); malice (asiiya) (NB); and intolerance (amarsha) (NB). The dichotomies of attachments and aversions, virtue and sin, Stain the mind (SS). Attachments and aversions are the primary agents of sullying the mind (BR). If these two can be eradicated, then the mind becomes pleasant and consequently one-pointed (BR). The antidotes to these sullying sentiments are the four right atti- tudes described in this stra. SOTRA 1.33 343 The siitra provides therapeutic prescriptions, antidotes, for the poisons of negative sentiments. In following these prescriptions one learns to replace rajasic and tamasic vrttis with sattvic ones, starting with maitri, known in Buddhism as merrd in the Pali language. Maitri is sauharda (VM, VB, BR, NB, AD, NT, BM), eucardia or goodheartedness, amity, friendship. It is not affection, because affection binds (BM) instead of freeing an individual. This becomes clear when one understands jealousy (irshya) (VM, HA, BR, NT, NBB, BM) and other sentiments such as the inability to acknowledge others’ good qualities (asiiyd) (i.e., being fault-finding) and small-mindedness in general (m@tsarya). These various mala- dies have been included by different commentators. Jealousy (irshyda) is closely coupled with attachment (raga). Raga is not merely an attachment to something specific but a certain general tendency of the mind which gives rise to specific attachments. One broods upon pleasures one has experienced in dreams or has heard of or seen elsewhere. But when the tangible or the intangible means of fulfilling the desire for the objects of attachment are not available, this rajasic vrtti or raga darkens the mind (SS). To ward off this vrtti one cultivates the sentiment of friendship even towards malev- olent beings who are enjoying comfort and happiness. Let one be happy at their happiness as though they were all one’s friends (HA). Let one think that all these beings and people are one’s own (SS). As their happiness thus becomes one’s own the darkness of raga vanishes (SS), and all the other attendant weaknesses listed above also drop off. Karund, compassion, is the desire to remove the pain of others as if it were one’s own (VM, BM), with the constant thought as to how their pain may be reduced or removed (BR, BM). This must be an unconditional sentiment (VB, BG, NB, NBB) towards friend or foe (HA). This prevents the desire to hurt others (BM) and the pride that develops at seeing oneself comfortable while others are in suffering (SS). When fully cultivated, this virtue of compassion wards off hatred (dvesha) (SS). One should cultivate joyfulness at seeing others virtuous, con- senting to and rejoicing at their virtue (BM). Whether they are one’s equals or unequals in virtue, one should always be happy at 344 SUTRA 1.33 seeing, hearing or remembering the good deeds performed by them (HA) and not belittle their goodness (BR). Beings often incline towards evil and away from good. Then this conflict of good and evil causes pashchat-tapa. Pashchat-tapa is a very common term in Indian teachings of ethics. Literally, it means “afterwards (pashchdat) burning (tdpa).” This “burning” within oneself “after” the fact of an evil deed is very desirable if it leads to a redemption in the future. It is a defeatist guilt feeling if it does not lead to the vow of self-purification. When one rejoices at the good acts of others, the imprint created on the mind leads to purification and enhances one’s own inclination towards virtue. This gladness saves one from tendencies to commit evil, and also serves as an antidote to the internal burning of pashchat-tdpa. Towards the nonvirtuous, those who are not one’s equals (HA), one cultivates upekshd or indifference, that is, a sense of neutrality (audasinya) (VB, BR, BG, NB, NBB), which is the middle way (VB, RY, BM), so that one neither consents to their acts nor feels hatred or condemnation (BR, BM, HA). This serves as an antidote to intolerance (amarsha) (VM, NT, BM). One cultivating indiffer- ence towards the nonvirtuous himself turns away from evil and, again, frees himself from burning in pashchat-tapa. Thus the sattvic vrttis replace rajasic and tamasic ones. Without cultivating these four parrkarmas of amity, compassion, gladness and indifference, the five upadyas mentioned in Sitra 1.20 do not stabilise (VM) and the practitioner continues to totter. Vyasa says: As one cultivates himself thus, his white nature increases, grows. Then the mind ts purified and becomes pleasant Purified and pleasant, it attains the state of one-pointed stability. Cultivating these attributes, one develops a fresh mental personality in which one’s “white nature” has gathered strength, upa-jan ‘in- creased, grown’. This sentence of Vydsa’s will be more clearly un- derstood with reference to Siitra IV.7: The action, karma, of a yogi is non-white and non-black; of others, however, it is of three kinds. SOTRA 1.33 345 On that sitra, Vyasa explains: The species called karma is four-footed. (Karma may be) black, white and black, white, or neither white nor black. The black one 1s of the wicked. The white and black is effected through external means so that the domain of karma is strengthened by hurting and helping others. The white belongs to those who practise ascetic endeavour (fapas), japa and self-study (svadhyd@ya) and meditation (dhyana). This extends in the mind alone and because it is not dependent on any externals, it is accomplished without hurting others. The neither white nor black belongs to the renun- ciates.. . A person who needs to cultivate the parikarmas, the attributes of amity and so forth, is not yet a full yogi or renunciate. There is yet in him a conflict between black and white. By cultivating these attitudes, he reduces the strength of the black sentiments which impede his progress and he strengthens the white characteristics of a meditator, the habits of tapas, sva@dhyaya, and dhyana. He is yet at the seventh ariga (See YS 11.29) and has not reached yoga, that is, samadhi. By constant practice of the four parikarmas he be- comes pleasant-minded so that ugly thoughts of jealousy, hatred, intolerance, etc. no longer arise in his life or in his meditation. This then leads to firming up, sealing, the stability of his mind. Only then does his mind cease to be distracted (vikshipta) and attain to one-pointedness (ekdgra) that abides undisturbed and uninterrupted. Such a one-pointed mind enters samadhi. Sitra I11.23 gives the effects (siddhis) that accrue from the prac- tice of these brahma-viharas. A distinction is made, however, be- tween the first three that do lead to samadhi and the fourth one, indifference (upekshd), which is neutral with regard to attainment of samadhi since it is not a positive cultivation of any given concen- tration or attitude. 346 SUTRA 1.34 Sitral34 weodatetarcoreat ar wren prachchhardana-vidharanabhyam va pranasya prachchhardana-: (by) explusion, exhalation vidhéranabhyam: and restraint, control va: or pranasya: of prana Or, by exhalation and restraint of breath and prdna (mind’s stability is established). Vyasa’s Commentary A careful expulsion of the visceral air through the nostrils is prachchhardana. Vidharana is the expansion of breath and prana (prana + dyama). Also through these one should effect stability of the mind. Discussion Now that the mind has been purified, pacified and made pleasant, naturally the next step is to affirm its stability (RY). In most commentaries and translations the word vd is indicated to mean the optional “or,” which would imply that the practice of breath control is an alternative to the four parikarmas prescribed in the last sitra. The commentators are agreed that this would not be true to the intent of the sitra. They are, therefore, of the opinion that this siitra does not take the anuvrtt: of chitta-prasadanam from the preceding sitra, and that this is a case of anuvrtti in reverse, drawing here the words sthiti-nibandhani from the next sutra (VB, BM), so that this sitra begins the topic of firming up the stability of the mind, with va expressing an optional method for effecting the same. These methods are described in Sitras 34- 39. This is definitely Vyasa’s opinion. The option expressed by vd, therefore, is not meant as an alternative to the four parikarmas; they must be practised for the purification of mind as per Sitra 33 (RY, BM) even as one embarks on effecting the mind’s stability, as per Sitras 34-39. It was explained in the last siitra that without SOTRA 1.34 347 mental purity and pleasantness, chitta-prasddana (Sttra 1.33), it is not possible to effect stability of the mind, sthiti-nibandhana (Sitras 1.34-39), which alone leads to the one-pointed (ekdgra) state so that samprajfiata samadhi may ensue. VB, BG, and NB contradict Vyasa in thinking that the pranayama prescribed here first leads to prasadana and then to nibandhana. However, these and other com- mentators agree in stating that chitta-prasddana is the essential prerequisite to any attempt at or method for sthiti-nibandhana (NB, RY, BM). The next issue needing clarification is the subject of pran@yama being introduced in this siitra. Many commentators are confused as to why pranayama is prescribed here when it is also discussed in greater detail in Sitras I1.49-53. Since the siitra system requires the utmost economy of words, it is not the custom of the sages to indulge in repetition. It is clear then that what is prescribed here will not be repeated in later siitras describing pranayama. In this context special attention needs to be paid to the unusual terms prachchhardana and vidhadrana used in this sitra. These terms are not commonly found in the texts and passages on prana- yama and are most probably expressive of some method not in- cluded in Sitras 1].49-53. The commentators who have failed to notice this (VB, BR, NT, BG, NB et al.) have interpreted prach- chhardana as the familiar exhalation of visceral air. Similarly, vi- dharana is interpreted by them as the ordinary retention (kum- bhaka). In other words they have tried to read in this stitra the same rechaka, piiraka and kumbhaka pranayamas described else- where. Others (BR, NT) see in prachchhardana a measured breath- ing pattern, even to the ratio (SS) of 16:32:64, performing perhaps the nddi-Shodhana pranayama using one nostril at a time (VB, NT, SS), while others see vidhdrana as retention of exhaled breath outside (NT) or after inhalation (VB, BR, BG, NB, NBB). Clearly, these commentators are reading here the techniques they know of. Only two commentators (VM, BM) seem to have an idea of the simple and effective technique that is actually meant to be con- veyed. VM (echoed by BM) says: 348 SOTRA 1.34 Prachchhardana is explained: it is whereby the visceral air is slowly exhaled through the nostrils with a particular care, effort and method (prayatna) as taught in the yoga science (yoga- Shastra). . .. Vidharana is stretching or expanding (@yama) of the visceral air, that is, maintaining it outside, and not a quick or sudden (sahas@) intake. The technique is similar to what is known among the Buddhists as Gnapana-sati, or among the Himalayan yogis as breath awareness. It involves a slow exhalation and inhalation and training oneself not to allow a sudden, quick and jerky inhalation. The slow exhala- tion is prachchhardana, and the careful, slow inhalation is vid- harana. The term vidhérana not only means controlling the flow of breath but also suggests the sixth anga of yoga, called dhdrana (mental attention). The mind should be attentive to the flow of breath and observe it as is taught in the Himalayan tradition as well as throughout the Buddhist world. The verb root meaning of vidharana, “to hold or restrain,” here does not indicate the well- known practice of retention of breath but refers to holding a steady flow, restraining it to prevent the sudden and jerky intake that often occurs. This practice is the antidote to Shvdsa and prashv4sa, uncontrolled inhalation and exhaltion, which are two of the correlates of the vikshepas (YS 1.31).3! To anyone expe- rienced in this type of practice the term “visceral air” (kaushthya . vayu) suggests the diaphragmatic breathing which is the funda- mental method of breathing in all yoga practice. ° The personality and the body (VM and BM) become lighter by such practice, and then the mind naturally gains steadiness and stability. In the entire yoga system there 1s no other breathing practice equal to this. All other practices are variations on this one. Only if this is mastered can the rest be undertaken. It may be done with japa of the mantra and with mind concentration di- rected to any one spot or a chakra. 31 Itas worth observing that where the lack of breath control 1s described as a symptom of mental distraction (wikshepa) the words used tor inhalation and exhalation are Shvdsa and prathvdsa expressive only of the physical aspects of breath In this sitra, where concentra- tion and awareness are emphasized, the word used 1s prana SUTRA 134 349 Since the entire tradition states that prdndydama is the best way to burn dross from the mind and cleanse it of stains, strains, sin and evil (papa), it is consistent that with this practice the mind should become stabilised (NTB). The Lawbovk of Manu (V.72) states: As the impurities of minerals are burnt off by being smelted, so the corruptions of the senses are burnt through control of breath and prana. One should burn the impurities by the pradzdvamas, the sins by the practices of dhdrand, by pratyahara the attractions of senses, and by meditation the ungodly attributes. NB quotes from an unknown source: The pranas are the force of the senses; by controlling them with effort the heaps of impurities of the senses that are the causes of distractions (wikshepas) are burnt. All the operations of the senses are dependent on the operations of prana; therefore the contro! of breath and prada calms the senses. Because the activities of the mind and prada are intertwined, when the prana is made lighter and subtler, the senses are controlled and finally the mind-field becomes one-pointed (BR). SS quotes the Yoga-vasishtha: That which 1s the vibration of the prdna and air is the same as the vibration of the mind-field Therefore a wise man should make great effort towards the diminution of the vibration of prana. “Diminution” here assuredly means making the prdna vibration subtler by refining the breath. This is the intent of the sitra. The topic of effecting the mind’s stability continues in the forthcoming sutras. 350 SOTRA 1.35 Sitral35 faaaadt ar wafeecoa aaa: feafe- fraeerth vishayavati va pravrttir utpanna manasah sthiti-nibandhani vishayavati: having sense objects, having sense experiences va@: or, also pravrttih: inclination, manifestation, direct perception, apprehension utpanna: born, appeared, occurred, become manifest, an advent having taken place manasah: mind’s ° sthiti-: (of) stability, steadiness ni-bandhani: that which binds, fastens, firmly establishes, seals The advent of direct perception of the experiences of subtle or celestial sense objects is called vishayavati pravytti, which also firmly establishes the stability of the mind. Vyasa’s Commentary The apprehension of celestial fragrance that occurs when one holds the mind at the front point of the nostrils is called the manifestation of smell, gandha-pravrtti. The apprehension of taste occurs at the tip of the tongue, the apprehension of form at the palate, the apprehension of touch at the mid-tongue and the appre- hension of sound at the root of the tongue. It is thus that the occurrence of these manifestations fastens the mind-field into sta- bility, blows away doubt and becomes the gateway to the wisdom of samadhi. By these examples one should consider included the manifestation that occurs (through concentration) on the moon, the sun, planets, jewels, a candle, rays and so forth. Even though it is true that the fact of the matter comprehended fiom the texts of particular sciences, inferential processes and the teachings of the Gcharyas indeed becomes real because they ex- pound the matter exactly as it is, yet, so long as at least some one part is not experienced directly with one’s own instrumentation, everything is invisible and as though absent. That fails to produce SOTRA 13S) 3581 a firm belief in the subtle facts such as the summum bonum (apavarga). Therefore, in order to reinforce (the conclusions drawn from) the Scripture, inference and the teachings of the achdryas, it is necessary that something specific be experienced directly. In that, when a fact which is one part of the teachings of those has become the subject of direct experience, then the very subtle matter all the way up to the final liberation (apavarga) is easily accepted on faith. It is for such purpose that this refining (parikarman) of the mind-field is directed, so that when there has occurred what is defined as total mastery (vashikdra) with regard to the indeter- minate fluctuations, vrttis and their objects, the mind-field should become fit for and capable of the direct experience of the given matter. And when this has happened for one, the faith (shraddhda), vigour (virya), mindfulness (smrti) and harmony (samadhi) will develop for him without an obstruction. Discussion Vyasa’s commentary on this sitra is very clear and requires little elaboration. This siitra explains that the experiences of (a) the individual subtle body and (+) its universal extension, the celestial world, consist of the realization of the subtle elements (tan-mdatras) well known to students of the SAnkhya-yoga philosophical system. Even though the detailed methods are to be taught in Chapter 3, a glimpse is given here. By way of an illustration, concentration on various parts helps gain entry into different powers of the subtle body and the celestial world, resulting in certain extrasensory per- ceptions. These may be listed as follows: «where the center base, the septum, of the nose joins the upper lip: celestial smell *at the tip of the tongue: celestial tastes *1n the palate: celestial forms and visions sat the mid-point of the tongue: celestial touch *at the root of the tongue: celestial sounds 352, SOTRA 1.35 Other experiences occur when one concentrates on the moon, the sun, planets, gems, a candle flame, rays and so on. Even though all translators translate nasagra as the tip of the nose, I follow the practical instructions given by my master and translate the phrase as the spot where the center of the nose just ends and the upper lip begins. We concur with HA(E) concerning the rationale for these prac- tices and quote him: The optic nerve is situated above the palate. On the tongue the sense of touch is most developed. The root of the tongue is closely related to the ear for purposes of articulation. Therefore, concentration on these points develops a finer power of percep- tion of the sense organs. Through these practices, which must be undertaken for a long period of time with perfect intensity, one becomes master of the specific elements within the subtle body (visheshas), for which see Sttra 11.19. The word pravrtti has many meanings. Here it is used in the sense of pra-vrtti, an intense vrtti of the mind-field, one that re- mains in concentration, unlike those which appear and disappear fleetingly. The word pravrtt: also means “a natural urge, inclination or tendency.” In the context of this stitra and the next, when such a concentration is so fully mastered that the intense vrtti and the attendant inner experience manifest effortlessly and become a natural inclination, then it is called a pravrtt. Perfecting any such concentration finally changes the mind’s habit of wandering, and then the mind can easily be applied to a higher and more worth- while pursuit. In other words the experiences are only a by-product of the concentrations; the actual purpose is to train the mind, to habituate it to stability. The use of the word karanas significant. Sva-karana-samvedya has been translated as experienced directly with one’s own instrumentation. Karanas are senses, including the antah-karana (the inner mental instrument). In practices of this nature it is the subtle senses and SUTRA 1.35 353 their subtle objects such as the internal faculty of smell, etc. that are brought under control of the mind. The instrumentation for the entire process of concentrations is meant here by the word karana. For the mind to be able to experience and withstand the explo- sion of power that occurs and to be able to direct and channel it after such experiences, it is essential that the mind be made samar- tha ‘strong and capable’, the term used by Vyasa. This means that the mind’s power of concentration must be intensified and its capacity increased. Its s@marthya, increased capacity, shows itself in the yogi’s daily life and acts, as well as in the duration, depth and intensity of concentration. Vyasa says that success in such concentrations, which shows itself by way of the extrasensory experiences, then (1) fastens the mind-field into stability, (2) blows away doubt, and (3) becomes the gateway to the wisdom of samadhi. The wisdom of samadhi is inherent in the term prajfa that occurs as part of the word sam-prajfid-ta, which was explained in Sitra 1.17. In other words, these experiences indicate the lower states of samprajfiata samadhi. The beginning of this wisdom is in the upayas of Sitra 1.20 and the culmination is in the Truth-bearing wisdom of Siitra 1.48, which will be elucidated there. Are these experiences not detrimental to spiritual awakening, as will be stated.in YS 111.37? Vyasa implies that they could be detri- mental if one had no higher goal. On the other hand, they can be supportive of the higher goal. When, from sources such as (a) texts and scriptures, (5) one’s own rational analysis, and (c) the teachings of the sages and teachers, one has learned of that higher goal called apavarga ‘deliverance, the Supreme Good’, there nonetheless yet lingers a doubt about the reality of any existence subtler than that of the gross physical elements which are the objects of our daily, direct experience, 354 SUTRA 1.35 pratyaksha. That pratyaksha proof, defined in Sitra I.7, therefore needs to be extended and expanded to the yogi-pratyaksha, the direct experience of the subtler world. This is only a small part of the teaching; but when one experiences this directly with one’s own instrumentation, it reinforces the faith that what one has inferen- tially arrived at and what the texts and the teachers have pro- pounded is indeed true. It strengthens one’s resolve to proceed to the greater inner reality which one has not yet experienced. As stated under Sitras 1.15, 16 and 17 and further insisted upon in Sitra 1.40, at each step of the subtle and yet subtler realizations one finds them to be short of the ultimate spirituality, full of the faults of impermanence and of a painful nature. So one develops dispassion (vairagya) towards them until the fourth order of vai- ragya, called the final mastery (vashikdra), is reached. As this wis- dom (prajfia) develops in the mind that has been made to work at its most intense capacity (sdmarthya), it removes obstacles from the way of the other four upayas known as Shraddha, virya, smrti and samadhi, which were defined in detail in Sitra 1.20. This siitra has described the second method for effecting stability of that mind which has already been brought to prasddana, the pure and pleasant state explained in Sitra 1.33. SOTRA 1.36 355 Sitra 1.36 0 Pareivar ar watfarordt vishoka va jyotishmati vishoka: free of grief or suffering va: or Jyotishmati: luminous, full of light (of sattva), lucid Or, the natural mental state that becomes manifest as free of grief is called lucid and effects the stability of the mind. Vyasa’s Commentary This natural mental state (pravrtti) having arisen, “effects the mind’s stability”—this thought is brought forward from the preced- ing siitra. As one practises concentration (dhdrand) in the heart lotus, the apprehension of buddhi there is such that the sattva of buddhi is luminous and clear like the sky. By mastering the steadi- ness there, the manifestations alternate as the appearances of the light of the sun, the moon, planets or gems. Similarly, the mind-field that has reached accomplishment (sa- mapatti) in asmita becomes pacific and infinite like a great ocean without any waves and is identified only as “I am.” Concerning that, it is said, “Having found that self who is minute like an atom, one realizes himself only as ‘I am.’ ” This vishokd (without grief) is twofold: one relating to objects (vishayavati), and the other only as I-am-ness (asmitd-mdtra). This manifest, natural state (pravrtti) is called the luminous one (jyotish- mati), by which the yogi’s mind reaches the state of stability. Discussion In the heart center there is an eight-petaled lotus turned down- wards. Concentration on exhalation, when the praéna is made to flow through the kundalini slowly, makes the lotus turn upwards. Then the state called vishoka jyotishmati ‘the one without grief, and luminous’ manifests itself (VM, VB, BM, RY, SS, NTC, NTB). The advent of such a pravrtti (as this word was defined in the a 356 SUTRA 1.36 previous siitra) effects the stability of the mind. The thought “ef- fects the stability of the mind” (sthiti-nibandhani) is brought for- ward by way of an anuvrtti from the last sutra. The sushumna stream connects the heart center to the internal solar region and so forth, as well as to all the external lights such as the sun. Concentration (dh@rand) (as defined in YS III.1) prac- tised in the heart center connects this center to the regions of inner lights (VB, VB, BM) whereby the yogi experiences his own faculty of intelligence and wisdom (buddhi) and grasps its sattva. It is the light of the sattva of buddhi that manifests itself within (BR, AD). This light of the sattva of buddhi shows itself in many alternative luminous forms, rays and radiances such as the sun, the moon, planets, gems and so forth. These luminosities shine brilliantly within the expansive space (@€kasha) of buddhi. That 1s, the buddhi is experienced like a clear, illuminated sky or space (VM, VB). It is not broken apart or cluttered by any other object nor surrounded by a delimiting horizon (HA); and it is within this clear expanse that the various radiant manifestations are experienced. This ex- pansiveness of buddhi is experienced because here the individual buddhi has broken its barriers and the universal buddhi is realized as all-pervading (vibhu) (VB). Then all directions are unified and the buddhi cannot be divided into numerous parts (HA). Even though the buddhi itself 1s being experienced as a single expanse of sattva, it still contains alternative radiances, luminosities, that appear and disappear. Hence this pravrtti is called vishayavati, “having objects of experience.” This vishayavati is not to be con- fused with the lower vishayavati of the last stitra, which operates within the realm of subtle senses, subtle elements and their corre- sponding or derivative objects. The vishayavati of this satra has only the internal objects (vishayas), which are constituted of the light of sattva. The next stage of this pravrtti 1s called asmitd-mdatrd ‘only the awareness, “I am” ’. Here the yogi experiences the inward face of buddhi and its universal counterpart, mahat, in which the reflection of purusha 1s seen (as explained in Sitras 1.8, 1.17 and I1.6). Here not even the diversity and manifoldness of the lights continue. SUTRA 136 357 Because purusha is like an infinite, undisturbed ocean, the inward face of buddhi as asmitd receiving its reflection appears like an infinite ocean, calm and without waves. The experience of this reflection of purusha is both expansive like the ocean and minute like an atomic particle. (The expansive aspect will be discussed further in Stitra II.19.) Here Vyasa quotes from Acharya Paficha- Shikha: “Having found that self who is minute like an atom, one realizes himself only as ‘I am.’ ” There is no contradiction between the description of the self or of its reflection as both minute and expansive. It is repeatedly described as minute as, or in the Upanishads more minute than, an atomic particle. (For example, Katha Upanishad J1.8, Maitri Upan- ishad V1.20, V1.38, VII.7, Mundaka Upanishad 11.2.2, 11.1.9, and BhG VIII.9.) But it is also described as great, expansive (mahd@n), as in the Brhada@ranyaka Upanishad 1V.4.20,22, Katha Upanishad II.22 and so forth. Both ends of the great, subtle force are brought together by stating that it is More minute than the atom, greater than the great. Katha Upanishad 11.20 The one more minute than whom there is none, nor is there one greater. Shvetashvatara Upanishad 111.9 It is noteworthy that the descriptions of the experience of 4tman or purusha and of its reflection in asmit@—the mahat 4tman or mahdan atma—are very similar. It is as though one person were to describe the sky and another speak of its reflection in a pond. This sitra, however, 1s concerned with the experience of asmitd alone. Briefly again, the pravrtti called vishoka jyotishmati ‘the one without grief, and luminous’ is experienced at two levels. First the yogi experiences it as vishayavati, where the lights and radiances like the sun, etc. are seen shining and alternating as though in a clear sky. Thereafter comes asmita-mdtrd, wherein the reflection of 358 SOTRA 1.36 purusha is subtler than the subtle and more vast than an ocean and yet without any waves, not even the alternation of lights appearing or disappearing but only a pacific, infinite span. The reason for its name, jyotishmati ‘the luminous or lucid one’, is obvious. It is called vishokd because the mutation of rajas called shoka (sorrow, grief, pain and suffering) ceases here (BR) as the process called restiveness (chafichalya), by which rajas produces pain, stops (BG, NB). This causes sattva to become dominant, and the consequent, repeated pleasure in the mind-field (AD) and the illumination of wisdom that accompanies it (BR) cause the mind to become estab- lished in the habit of stability. SOTRA 1.37 359 Sitral37 «= frarerateed ar ferara vita-raga-vigshayam va chittam vita-: devoid of those from whose mind raga-: attraction, attachment the attraction towards vishayam: sense objects sense objects is gone v@: or chittam: mind-field Or, the mind-field having as its objects (of concentration) those (sages) who are free of attachments (becomes stabilised). Vyasa’s Commentary The yogi’s mind-field, coloured by and reflecting as support (@lambana) the mind-fields of those from whom all attraction for and attachment to sense objects is gone, attains the state of stability. Discussion There is an apparent bringing together of two conflicting ideas in Vyasa’s phrase vita-raga-chitta-alambana-uparaktam. Someone totally dispassionate and free of attractions and attach- ments is vita-raga. The word raga is derived from the verb root rafj, meaning “to colour,” as explained in Sitra 1.7. Upa-raktam, also from rafj, means “coloured by proximity.” While on one hand one aspires to free oneself from all worldly raga, it is advised here to let one’s mind be drawn to those minds which have perfected vairdgya and to let the light of those minds reflect into one’s own. One exposes one’s mind to this process of becoming upa-rakta by the minds of the vita-rdga saints because they will not permit an aspirant to become attached to them. Their love reflects into one’s mind without forming a worldly kind of dependence and attach- ment. Only one commentator (AD) has misunderstood this sttra to 360 SUTRA 1.37 mean that a mind from which the attraction to sense objects has gone becomes calm. This is indeed not the intent of the siitra. Vita- rdgas are those sages whose mind-fields have perfected vairdgya. They are part of that guru lineage which begins with Hiranya- garbha. They are considered disembodied masters helping the aspi- rants. An aspirant practises the teachings of this siitra in the follow- ing steps: (1) First he turns his mind to the lives, personalities and beings of these sages. (2) Then he concentrates on surrendering his mind to link up with theirs so that their vita-raga chittas, dispas- sionate mind-fields, become his dlambanas, supportive factors (see Sitra 1.17) or objects of concentration. This is as far as the aspirant can go on his own. The guru then initiates the aspirant to link the aspirant’s mind to his own and through himself to the mind-fields of the sages of the lineage. Then the minds of the sages descend into that of the aspirant, purify and still his mind, and he goes into involuntary meditation. All their knowledge descends into him and he slowly ascends to their higher consciousness. It is these sages of the lineage, such as Sanaka, Krshna Dvaipayana Vy4sa and so forth—and all the past Buddhas in the Buddhist tradition—to whom homage is paid by the disciple. The deeper meaning of this stra cannot be understood by those not initiated into this tradition of linkage with the lineage. SUTRA 138 361 Sitral.38 acatvarararad ari svapna-nidra-jfiandlambanam va svapna-: dream nidra-: sleep jfiana-: knowledge, awareness, observation alambanam: supportive factor, object of meditation va: and, or, also Also, the mind-field whose object in meditation is the observation, awareness and knowledge of the dream or sleep state becomes stabilised. Vyasa’s Commentary The yogi’s mind-field attains the state of stability when sits object in meditation is the observation, awareness and knowl- edge of the dream state, or eits object in meditation is the observation, awareness and knowl- edge of the sleep state, and it is identified with the same. Discussion The words in the stra are not simply svapna-nidra-alambanam, “resorting to dream or sleep state”; rather, the word jfidna, “knowl- edge,” is added. It is clear, therefore, that the mere experience of ordinary dream or sleep is not meant here. But the intent of the word jfana needs to be understood. In the opinion of some (RY, BM, NTB, NTC), the word “knowledge” here means the objects of knowledge (feya). Since there can be no knowledge without an object of knowledge, both the knowledge and the object thereof are to be included (VM). Therefore the dream experience implies some of the dream objects which may be used as supportive factors or objects of meditation (alambanas). Such an object should be attractive to the mind and approved by texts and traditions (SS). 362 SUTRA 1.38 In particular, if one sees the deity in a dream and then wakes up, he should immediately fix his mind on that image and meditate on it (RY, BM, NT). Vachaspati puts it in accordance with the bhakti tradition of the Puranas: When one wakes— having in dream worshipped the image of the great Lord, so attractive that it drew the mind, adorned with garlands of the most fragrant jasmines, made of the most virtuous moonstone, as though sculpted from the moon itself, with all the limbs so gentle and tender as though imitating a lotus stalk, dwelling in the solitude of a pleasant grove— when one wakes up from such a dream with a pleasant mind, then contemplating the same image, his mind-field becomes totally absorbed in it, becomes one with it and attains the state of stability. It is known that such dreams occur e(in rare cases) when a devotee’s mind projects an image it has longed for and makes it real in the dream, or «(in even rarer cases) when the deity presents itself to the devotee « to draw him to worship, or « to respond to his prayers Such dreams may, of course, also be symptoms of a disturbed mind, but that is not a consideration here. The Yoga-sitras deal only with minds which have embarked on the path to stillness and not those in the kshipta or madha categories (YS 1.1). Hence Vachaspati clarifies: When one wakes up . . . with a pleasant mind (prasanna-mandah). The word prasanna has a special sense in yoga,*2 which does not apply in psychopathological cases. Such dreams of one with a 32 See prasdda-guna (Sitra 12, p 102), prasdda (Sitra | 16, pp 212 and 215) and prasddana (Sitra 133, p 340) SUTRA 1.38 363 pleasant mind are considered in all spiritual traditions to be either (a) the mind’s genuine response to its own longing for God or (db) a vision conferred by God in response to the devotee’s longing. It is, however, the consensus of all commentators that indiscriminate experience of all kinds of dreams is not meant here but only those whose images are conducive to the mind’s stability. As to concentration on sleep, it is suggested that one should fix the mind on the pleasure that occurs in sleep (RY, NTB, SS) and that, remembering, one should contemplate that pleasure (NTC). The sleep, however, must be that sattvic one waking from which one makes the observation, “I slept pleasantly,” (VM, BM) as explained in Sitra J.10. It is also a matter of experience that such a sleep is a good preparation for meditation by rendering the mind light and alert. The sattva of such a sleep lingers on in the mind when one wakes up and meditation after such a sleep is very refined and pure. One should let the mind become filled with the sattvic impression created by such dream or sleep (NTC); preferably one should contemplate it and get into meditation immediately after the experience of such dream or sleep. The commentators (VB, BG, NB) who are more biased towards a Vedantic interpretation of the Yoga-sitras follow the themes pro- vided in the Mandukya-karikas and the Yoga-vasishtha. According to this philosophy one views the ordinary wakeful world as the cosmic dream. The entire worldly existence is a sleep in which the pure self has forgotten itself. As one develops dispassion (vairdgya) towards it, the mind attains stability. All of the above interpretations are accurate but incomplete without the special practices prescribed to the initiate in the experi- ential tradition. Here one learns to observe one’s own dream and Sleep states. First one learns to observe the dreams, then he learns to monitor, modulate and direct them. Finally as the unconscious mind, whose samskaras produce dreams, is purified, and a full understanding and mastery of the sleep state 1s established, the habit of dreaming is altogether eliminated. It is thus that the obser- vation, awareness and knowledge of the dream state stabilises the mind. 364 SOTRA 1.38 Training for mastery of the sleep state also follows several steps. Philosophically, one views the experience of personal sleep as part of the cosmic sleep of tamas, which has befallen consciousness. Knowing, however, that the pure self is ever-awake (nitya-buddha) and that only a small part of the mind actually sleeps (Siitra 1.10), one learns to observe the sleep process by dwelling in the light of the pure self and by resorting to the higher mind, which observes the lower, sleeping mind. Thus one learns to enter yoga-nidrd, conscious sleep. When the mind becomes absorbed in this experi- ence of consciousness, the true knowledge of sleep thus becomes the object of meditation. The mind then becomes established in stability. — SOTRAI.39 365 Sitra 1.39 awattwacerarg ar yathabhimata-dhyanad va yatha-: as abhimata-: agreeable, desired, favourite, object of choice dhyanat: by meditation va: or, and, also Also through meditation in whatever way or on whatever object agreeable the mind-field attains stability. Vyasa’s Commentary Let one meditate on whatever is agreeable. (The mind-field) attaining stability there becomes stabilised on whatever else, too. Discussion Different individuals have varying inclinations; likewise the yogi also feels reverent faith (Shraddha) towards different entities. By meditating on these he may attain desired perfection (BR). These objects of one’s meditation can be many—such as various deities and divine incarnations (VB, VM, BG, NB, BM, RY, SS, NT), or external objects (AD) such as the moon (BR), or internal ones such as the network of channels (nddis) (BR) of nerves and the kundalini flow. These objects should be those approved of in the texts and traditions (SS) and not something licentious like nude women, etc., (RS) such as some people imagine. While all the other commentators are very brief on this sitra, NTC fills many pages and provides an exhaustive list of the possible internal objects or points of meditation. Gradually the external objects must be replaced by the corresponding internal ones. For example, if one 1s inclined to make pilgrimages to sacred places, let him give way to that inclination; but then the practice should help him to discover that all sacred places of pilgrimage are within oneself. NTC has given a complete map of consciousness (such as the chakras, nerve channels and energy channels, which he identi- fies with various sacred rivers and holy cities and temples). Yantras, 366 SUTRA 1.39 visual concentrations for each chakra, are given, following the norms of the tantric tradition. He also lists the points on which concentrations called myasa are performed; these concentrations require one-letter mantras contemplated into particular points of the body. The loci of various deities within the personality are indicated. The correspondence of the tattvas (the five gross elements) with the states of breath is explained by NTC in accordance with the svara science. The'secrets of the hamsa-mantra (soham) are abridged from the Hamsa Upanishad. Various ways of contemplation and concentration on all these objects of meditation are also suggested. All these are not being elaborated here, because each individual needs to learn the method appropriate to his personality from a qualified guide only. The selection is made on two grounds: 1. On the basis of a person’s natural inclinations, which are of two kinds: a. The ordinary objects of attraction and experience in life. If one is unable to practise restraint and turn the mind away from a particular object, let him enter into total one-pointed concentration on it. For example if one loves delicious foods, let him so concentrate on the experience of the taste buds that a minute amount of food produces great ecstasy. Gradually one will thereby establish mastery over the object of attrac- tion and will no longer be enslaved by it. The habit of concentration thus formed can be applied to other meditations. b. The objects of one’s faith (deities, incarnations and so forth). One may concentrate on these and the success in such con- centration, again, can be applied to other meditations. 2. On the basis of the fact that a meditator’s mind is often drawn towards certain points (such as the heart center) or certain sen- sations and experiences (such as of light). When the experience becomes persistent and consistent, one should respond to it and let the mind become absorbed in it. SOTRA 139 367 Siitras 1.35~39 list the various ways of stabilising the mind on objects of meditation. In addition, SOtras 1.33-39 give the chitra- parikarmas, the ways of adorning, refining, purifying, preparing, the mind through diligent practice (abhydsa). By so doing, the mind may reach the perfection of stability and of vairdgya (to be defined in the next stra) so as to be readied for the attainments of samadhi (to be explained in Sdtra 1.41). 368 SOTRA 1.40 Satral.40 «—- Tea TAME Caarser Taetawre: | paramanu-parama-mahattvanto’sya vashikarah parama-anu-: (from) minutest atom parama-: (up to) ultimate mahattva-: greatness, magnitude antah: ending in, extending up to asya: of this one vashikarah: power, mastery, control This yogi’s mastery and control is established over (the subtlest, starting from) the minutest atom and extending up to the ulti- mate magnitude. Vyasa’s Commentary As he enters into the subtle, his mind-field attains the state of Stability at every level, all the way up to the minutest atom. As he enters into the large, the mind-field’s level of stability reaches the ultimate greatness. Thus, his remaining unhindered as he pursues both ends is what is called the highest mastery (vashikara). The yogi’s mind-field, brought to all-round perfection through such mastery, no longer requires the preparation (parikarma) that is produced through practice (abhydsa). Discussion The preparations and purifications of the mind-field (chitta-pari- karmas) through various practices (abhydsas) have been described in the previous siitras. This sitra states their final result, the total mastery and control (vashikara), which we shall explain below. There are two kinds of concentrations in yoga’ those on the subtle and those on the expansive. Concentrations on subtle objects lead to the experience of the minutest entity. For example, if one concentrates on a flame or a white circle, gradually the area of concentration should be narrowed until only the minutest spark remains in the mind. Conversely, to expand the mind one may send the thought as though the mind is spreading out to touch all SOTRA 140 369 the possible dimensions, up to infinite space. On all these paths the mind encounters many obstacles, and consequently it wavers. Grad- ually the parikarmas help it to settle down, until all obstacles are overcome. The mind-field grasps the ultimate in the subtle and the minute as well as in the most expansive, not one or the other at a time (ekatara koti) but ubhayam kotim (both simultaneously), or at any level of the yogi’s choice in either direction. When the mind becomes thus settled, it no longer encounters even physical obstruc- tions such as hunger and thirst (NTC) as interruptions of samadhi. Wherever the yogi chooses, his mind remains settled indefinitely. This vashikara is not to be confused with the highest of the four states of apara vairdgya, explained in Siitra I.15. This is no mere dispassion but, in Vy4sa’s words, para vashikara, “supreme mas- tery.” As this mastery is established over the mind, the objects of concentration also come under the yogi’s total control. There are disagreements among commentators as to the intent of the word mahattva, which in ordinary Sanskrit simply means “greatness.” Contrasted with the subtlest and the minutest, it be- comes “the largest” or “the most expansive.” In the view of some commentators, this “most expansive” is twofold: the internal and the external. The internal is the endless universal asmitd, and the external is the cosmos (HA). In the view of others (BR, RY, AD), the expansive objects are those such as space (akdsha). Whether one is speaking of the cosmic physical space or the internal space of consciousness (chid-akasha) is not specified. To BM the word mahattva has suggested mahat- tattva or mahat. Mahat, the first evolute of prakrti, is indeed the most expansive of the material modes and is the substratum of asmita in the samadhi experience. In the opinion of VB, NB, BG, and NTC the phrase parama-mahattva in this siitra refers to the great beings of high accomplishment, purushas, the great spirits in the universe whom NTC calls the virdj-purushas, or “shining space- persons”—in other words the beings of deific attainments. All these meanings seem acceptable, each being the ultimate in its own di- mension. The expansive objects may be divided into the following categories: 370 SOTRA 1.40 «Among the five physical elements, tattvas, the greatest is space (akasha). «Among the evolutes of matter, mahat is the first and the most expansive. «Among the objects of samprajfiata samadhi, asmita, whose sub- stratum is mahat, is the highest. «In the entire inward journey one continues to gain greater access into the inner space of consciousness (chid-dkasha) and finally rests in it. eThose who are the greatest among the accomplished ones are the deific beings with whom one establishes contact, which finally becomes unhindered and permanent. All of these are within the yogi’s reach as his mind stabilises and reaches total mastery. SOTRA 1.41 371 Sitral41 «- eftorqeefewraera wonidtqrerarerg ACTALH TTA AAA: | kshina-vrtter abhijatasyeva maner grahity-grahana-grahyeshu tat-stha-tad-afijanata samapattih kshina-vrtteh: of one whose vrttis have subsided abhijatasya: of pure-born iva: like maneh: of gem, crystal grahitr-: in, towards, the apprehender grahana-: process of apprehension, instrument of apprehension grahyeshu: apprehended objects tat-stha-: becoming stable on them tad-afijanata: coalescence with them samapattih: encounter, transmutation, coalescence, attainment of a state of consciousness, proficiency When one’s modifications (vrttis) have subsided, his (mind’s) stability on and coalescence with the apprehender (grahitr), the process and instrumentation of apprehension (grahana) and the objects of apprehension (grahya), like pure crystal (which takes on the reflection and colour of proximate objects), is called samapatti. Vyasa’s Commentary Now that one’s mind-field has attained stability, what is the nature and the field of his proficiency, attainment and transmuta- tion? It is explained: [Sitra-] When one’s modifications (vrttis) have subsided, his (mind's) stability on and coalescence with the apprehender (gra- hitr), the process and instrumentation of apprehension (grahana) and the objects of apprehension (grdAya), like pure crystal (which takes on the reflection and colour of proximate objects), is called samapatti. 372, SOTRA 1.41 “When one’s modifications (vrttis) have subsided” means “when one whose causal cognition (pratyaya) has set.” “Like pure crystal” proffers an analogy. As a crystal depending on a particular proxi- mate object (upa@shraya) becomes affected by its colour and appears to take on the form of that proximate object, so also the mind- field coloured by that object of apprehension (grdhya), which is its supportive factor (a4lambana) in meditation, and transmuted into that very object, appears to take on the form of that grahya. Similarly, when coloured by the subtle aspect of elements, it ap- pears as the subtle element. Again, coloured by the gross @lambana, transmuted into that gross @lambana, it appears as the gross a@lam- bana. Yet again, coloured by the diversities of the universe, and transmuted into those diversities, it appears in their form. The same should be applied in the case of the senses, which are the instruments of apprehension (grahanas). The mind-field, col- oured by the grahanas, which are its Glambana, appears in their form. Similarly, when coloured by that purusha who is the agent of apprehension (grahitr) and its Glambana, the mind becomes transmuted into such a grahitr (purusha) and appears to take on the nature of the same. Again, when it is coloured by the liberated purusha who is its @lambana, transmuted into that liberated puru- sha, it appears in the nature of that liberated purusha. The mind is like a pure-born crystal. The purusha, the senses and the elements are respectively the agent, the instruments and the objects of apprehension (grahitr, grahana and grdhya). The mind-field’s “stability on and coalescence with” them means that it remains concentrated on them and takes on their form. This is called proficiency, transmutation, coalescence and attainment of the given state of consciousness (samapatti) Discussion The methods for stabilising the mind have been presented (VM, BM, RY, SS), starting with abhyasa and vairdgya (Sitra 1.12) and continuing through the chitta-parikarmas (Sutras 1.33-39). Vashi- kara, the indication of a stabilised mind (VM, BM, RY), also has been explained. The two levels of yoga, samprajfidta and asam- prajfidta samadhis, have been discussed in general (VB); now their SOTRA 141 373 principal end-result will occupy the rest of Chapter | (BG). First to be explained are the field (vishaya) and nature of samprajfiata (VM) samadhi, the samadhi with seed (sa-bija) (VB, SS). When the mind-field has reached the one-pointed ground (ekagra bhiimi), what is its nature and its field (HA)? Vyasa says: “When one’s modifications (vrttis) have subsided” means “when one whose causal cognition (pratyaya) has set.” The term “set” was explained in Sitra 1.18 as, “(All the vrttis) have set like the sun into the very source from which they have arisen.” But that description referred to asamprajfiata samadhi, hence all the vrttis. It was explained in Siitra 1.2 that that siitra does not read “Yoga is the control of all vrttis” because all vrttis are con- trolled only in asamprajfidta, whereas samprajfiata is meant to be included in yoga. Since the current siitra (1.41) deals with sampra- jfiata, Vyasa here omits the word “all.” In other words, the clauses “modifications have subsided” and “causal cognition (pratyaya) has set” mean that vrttis other than those of the object of concen- tration (dhyeya) have been brought under control (VB, BG, NB), because the samdpatti defined in this siitra is also a vrtti (NBB). The subsiding of vrttis in this context is limited to the rajasic and tamasic ones such as valid proofs (pramanas) (VM, RY, BD). For an explanation of pratyaya the reader is referred to Sutra 1.10. Even though the mind-field has the full capacity to realize all matters, it fails to do so because of the intervention of other objects of thought (vishayas); only when such interruption is totally pre- vented through concentration does the full realization (sakshat- kGra) of the objects of concentration (dhyeya) occur naturally (VB, NB, NBB). This is the true direct perception (pratyaksha). Such a state of the mind-field occurs only in samprajfata and not in the lower concentrations, where the totality of the object of concentra- tion (@/lambana) cannot be fully grasped (VB). Samapatti, the pro- ficiency, attainment and transmutation of the mind, is the wisdom (prajfia) thus gained as derived from samprajfiata (VB) and is tech- nically defined in Sitra 1.17. This is elaborated by way of an example. Vyasa says: 374. SOTRA 141 “Like pure crystal” proffers an analogy. As a crystal depending on a particular proximate object (upd@Shraya) becomes affected by its colour and appears to take on the form of that proximate object, so also the mind-field. . . . An upashraya, a proximate object, is an external condition (upadhi). For example, when a red flower is placed near a crystal, the crystal is affected, overshadowed by it (VM). This is possible only because the crystal is pure by nature. It receives the reflection of a nearby object only when external blemishes, such as dust, are cleansed off (VB, BG, NB, BD). The way it is affected by the colour of the proximate objects is a subduing of its true nature (RY, SS). When abhydasa and vairagya have cleansed off the external im- purities of the mind-field, the objects of concentration (Glambanas) can clearly and fully reflect in it (BD, RY), and a coalescence occurs like that of milk in a marble cup (RS). The objects of concentration (dhyeyas or Glambanas), which were clearly defined in Siitra 1.17, are classified differently here. Their order in Patajfijali’s siitra is 1. grahitr: the agent of apprehension, the one who grasps or ex- periences or cognizes 2. grahana: the process and the instruments of apprehension, with which one grasps, experiences or cognizes 3. grahya: the objects of apprehension, the ones that are grasped, experienced or cognized The order in Vya4sa’s commentary 1s the opposite: object, instru- ment and agent (grahya, grahana, grahitr). This discrepancy has been taken note of by VM, VB, BR and RY. VM states that the order in the siitra is contrary to the sequence of attainments and should simply be ignored. VB and BR favour and justify Vyasa’s order on the ground that it follows the sequence of one’s develop- ment in samadhi (VB), that is, the plateaus (bhamis) that the yogi gains (BR). No commentator has explained the reason for Patafi- jali’s order. An explanation is attempted here. In Sitra I.17 the progression was shown from the outward to the inward, from the gross to the subtle, from the objects perceived SOTRA 141 375 to the inner perceiver. This order is followed also in YS 1.42-44. Patafijali’s intent in the current siitra might be to draw attention to the true sequence in any cognition, apprehension or perception. It is the perceiver whose will initiates the experience, who utilises the instruments of cognition which thereupon grasp the external ob- jects. The siitra does not state explicitly what it suggests implicitly: One whose mind is trained through abhydsa, purified through vai- ragya and brought to stability through chitta-parikarmas now be- gins to view not the objects as the principal constituent of a cogni- tion but rather the cognizer as the principal constituent; hence the order is reversed, and the innermost one now predominates. Patafi- jali’s order emphasizes that the grahitr-samapatti is the principal attainment (NTC). Vyasa only appears to be mute concerning the reason for his apparent contradiction of Patafijali. In fact, upon looking at his commentary closely, it becomes clear that even though he explains grahyas, etc. in an order opposite to that of Pataifijali (perhaps to help the non-proficient), in the last paragraph of his commentary he reverts to Pataiijali’s order: The purusha, the senses and the elements are respectively the agent, the instruments and the objects of apprehension (grahitr, grahana and grahya). It is also noteworthy that in subdividing gra@hyas he reverses himself and takes the subtler to the grosser progression! To quote Vyasa: The mind-field coloured by that object of apprehension (gra@hya), which Is its supportive factor (@lambana) in meditation, and trans- muted into that very object, appears to take on the form of that grahya. Similarly, when coloured by the subtle aspect of elements, it appears as the subtle element Again, coloured by the gross Glambana, transmuted into that gross G/ambana, it appears as the gross Glambana. Yet again, coloured by the diversities of the universe, transmuted into those diversities, 1t appears in their form. The agent, instrument and object are subdivided and explained here as follows: 376 SUTRA I41 I. Grahya Grahyas are divided into three categories: 1. The subtleties of the elements (bhita-siikkshma) 2. The gross objects of concentration (sthiila-dlambanas) 3. The diversities of the universe (vishva-bhedas) This threefold division is explained in two ways: A. (VB, HA, NBB) « The subtleties of the elements include all existence from the subtle elements (tan-mdatras) up to and including prakrti. e The gross objects of concentration are the five gross elements. « The diversities of the universe (included in the gross objects by HA), are the conscious and unconscious entities and objects (such as (VM) cows and jars, respectively). B. BG and NB hold that the grahyas are divided into: gross: the five elements and presumably their modifications, namely the diverse external objects subtle: the five subtle elements (1an-matras) subtlest: prakrti VM’s opinion appears more consistent with YS 1.17 and YS 1.42- 45, wherein grahyas are the objects of concentration only in sa- vitarka and sa-vichara samadhis, as shown in the chart on p. 247. II. Grahana Concerning the grahanas, Vyasa says: The same should be applied in the case of the senses, which are the instruments of apprehension (grahanas) The mind-field, coloured by the grahanas, which are its G@lambana, appears in their form. Grahanas are similarly subdivided into three (VB, NBB): !. The diversities in the universe, that 1s, the physical senses of various beings 2. The gross senses (the perceiver’s own) 3. The subtle senses, namely, ahamkara and buddhi SOTRA 141 377 In HA’s opinion, the physical senses having been included in the gross elements, only the inner powers of senses (indriya-shaktis) are to be understood as grahanas. Ill. Grahitr Vyasa’s commentary on grahirr is: Similarly, when coloured by that purusha who is the agent of apprehension (grahitr) and its Glambana, the mind becomes trans- muted into such a grahitr (purusha) and appears to take on the nature of the same. Again, when it is coloured by the liberated purusha who is its Glambana, transmuted into that liberated purusha, it appears 1n the nature of that liberated purusha. Grahitr, the agent, cannot be subdivided between gross and sub- tle, and no such attempt is made by the commentators. Vyasa, however, differentiates between (a) grahitr purushas, spiritual selves that appear to be agents, and (b) mukta purushas, the liberated ones. Vyasa not only says “grahitr,” the agent, but adds “purusha” so as to preclude buddhi alone (VB) but to include the purusha reflected in asmita (VM, BR, RY) or in chitta (NBB), totally iden- tified with it as mahan Gtma (HA) (to be defined in Stitra I1.19). The question arises: Are there indeed two kinds of purushas? Certainly not. There is no difference between purushas dwelling in a bound (baddha) personality and purushas which are liberated. Purusha 1s ever-free by nature (nitya-mukta-svabhava). The subject of the stitra, however, is not the nature of purusha but the stages in the samadhi of wisdom (samprajfata). The final stages may be divided into three levels: 1. The realization and mastery of buddhi and the mahat principle. There 1s not yet a realization of purusha. 2 Realizing the reflection of purusha in asmita as the principal constituent, the agent, grahitr. 3 Realizing that the reflection is not the purusha. Purusha is ever-free (mukta), purusha 1s the conscious principle whose reflection 1s seen in asmuta Vyasa, therefore, differentiates between the proficiencies of samadhi (samapattis) between 2 and 3 above. 378 SOTRAI41 Another explanation of “mukta purusha” is that the term refers to the great liberated, historical figures like Shukadeva (who was Vydsa’s son) (VM,VB). If such were the case, this type of meditation should be placed under the category of sa-vitarka samadhi, in which such external personages can be an object of concentration. But Vyasa places mukta purushas after and beyond the purusha reflected in asmnitd. In fact, Vydsa’s statement and VM’s and VB’s subtle suggestion point to the greatest mystery in yoga. “Mukta purusha” does not refer to the bodies or physical appearances of historical personages, but to the purushas themselves, the liberated spiritual selves. These disembodied masters do guide the aspirants who become linked to them in samadhi. These liberated purushas, spiritual selves, may reflect into the chitta or asmitda of the aspirant in samadhi, thus imparting their purity to such a mind. This is the mode of the guru’s guidance all the way to Hiranya-garbha and beyond. And beyond the greatest mukra purusha is God (ishvara), who, thereafter, begins to reflect in such a mind (NBB). Vyasa concludes his commentary thus: The mind is like a pure-born crystal. The purusha, the senses and the elements are respectively the agent, the instruments and the objects of apprehension (grahitr, grahana and gradhya). The mind- field’s “stability on and coalescence with” them means that it remains concentrated on them and takes on their form This 1s called proficiency, transmutation, coalescence and attainment of the given state of consciousness (samapattt). At each of the stages of attainment of concentration on the various subdivisions of grahitr, grahana and grahya (namely: pu- rushas, senses, and elements), samapatti is to be defined as the mind-field (a) dwelling on the object, becoming stable thereupon (tat-stha), and (b) achieving coalescence (tad-afijanata) therewith (like milk in a marble cup), so that the mind takes the nature and form of that object and is identified with it. The relationship of the three—grahya-samapatti, grahana-samapatti, and grahitr-samapatti— with the four levels of samprajfidta samadhi has been shown in the SOTRA 1.41 379 chart on p. 247 and should be studied there. Sitras 1.17, 19, 20, 41, and 42-50 constitute the explanation of samprajfiata, and therefore the current siitra should be studied within that context. 380 SUTRA 1.42 Sitral.42 ax eardarafrect: agatut afanat AAI: | tatra Shabdartha-jfiana-vikalpaih sankirna . sa-vitarka samapattih tatra: there, among them Shabda-: (with) word artha-: meaning, object denoted or signified jfia@na-: knowledge vikalpaih: with options (RP, BB), alternations, imaginary cognitions sankirnad: mixed, mingled, commingled, alloyed sa-vitarka: vitarka-accompanied, accompanied with gross thought sam4@pattih: encounter, transmutation, coalescence, attainment of a state of consciousness, proficiency Among them, the one commingled with alternations and imagi- nary cognitions of word, the object signified as meaning and knowledge is called the vitarka-accompanied samdapatti. Vyasa’s Commentary Thus, for exdmple: “cow”; this is a word. The cow is the object denoted as the meaning (artha). “Cow” 1s the knowledge (j/dna). Even though they (that is, the word, the object, and the knowledge) are all distinct (vi-bhakta), \t 1s seen that they are apprehended as not divided by distinction (a-vibhadga). When divided and separated (vi-bhajyama@na), the characteristics of the word are different, the characteristics of the obyect— which 1s the meaning- are some other, and the characteristics of the knowledge yet other. Thus their paths are divided and separated (vi-bhakta). When the yogi has reached samd@panna, (an accomplishment) of coalescence (sam@patti) with regard to them (fatra), (an awareness of) the object meant*4 (artha) by “cow” and such imposes itself upon his samadhi-wisdom 33 Vikalpa, as explained 1n Sitra 1 9, also includes linguistic misconception 34 This translation of the word artha 1s taken {rom HA(E). SUTRA 1.42 381 (samadhi-prajria). If it (this awareness) revolves35 as intertwined (anu-viddha) with the alternating (sequences) of the word, the ob- ject meant and the knowledge (derived therefrom) and (the atten- dant) imaginary cognition, such a commingled samdpatti is called “the one accompanied with gross thought” (sa-vitarka). Discussion The last siitra provided a general definition of sama@patti. Now specific samdpattis are being explained. Of the four samadhis of wisdom (samprajfidta) which were ex- plained in Sitra I.17, the first two are further subdivided into two levels each. Sa-vitarka samadhi is thus divided into sa-vitarka samapatti and nir-vitarka samapatti. This siitra explains sa-vitarka samapatti. The field of both of these levels and the objects of concentration therein are the same as explained in Sutra 1.17, but the attainments are different. Before a better understanding of these levels and of Vyasa’s commentary can be gained, one needs to fathom the meaning of the term vikalpa. Vikalpa was defined in Sitra 1.9 and translated as (1) “imaginary cognition,” which also included linguistic miscon- ception, all explained in that siitra. This is the technical application of the word to yoga; however, more commonly the word also means (2) an option or alternative, (3) an alternation of occurrences between two or more factors (for example, there is a vikalpa of positive and negative currents), and (4) (in psychology) an alterna- tive negative thought in opposition to and alternating with a posi- tive thought or resolution (sankalpa). For example, “If 1 look at it this way it seems right, and I shall/should do it” is a sarikalpa; but, “If I look at it from a different perspective it seems wrong, and I shall/should not do it,” is a vikalpa. All these contents of the term seem to be intended in the use of the word vwikalpa in this sitra. More specifically: I. The word, the object denoted, and the knowledge or idea (RP, HA(E), BB) produced are distinct and separate, but a speaker or 35 That 1s, takes turns or appears in turns 382 SUTRA 1.42 listener commingles the three as though they were one. This is an imaginary cognition or linguistic misconception, the vikalpa defined in Sitra 1.9. 2. However, there remains an option open to a clearer thinker as to which of these three (word, object or idea) he wishes to cognize or concentrate on at any given moment. 3. Thereafter these three or any two may alternate between mo- ments. 4. As a consequence the sequence of sarikalpa-vikalpa may continue on however subtle a basis. All these vikalpas are present when the yogi is concentrating on any one word-object-idea complex in sa-vitarka samdapatti of the sa-vitarka samadhi. The word tarka designates any thought accom- panied by words. Vi-tarka is a variation denoting that only par- ticular objects are to be considered. Concentration in sa-vitarka samapatti is invariably accompanied by the names of the objects of concentration; hence the discussion in this sitra centres upon the words, the objects denoted thereby, and the knowledge which is the relationship between the words and objects grasped by the mind. Because the primary objects of concentration in sa-vitarka are the five gross elements and the eleven senses themselves, as gross a combination of them as a cow would rarely be an adlambana. Vyasa says: Thus, for example: “cow”;3¢ this 1s a word The cow 1s the object denoted as the meaning (artha). “Cow” is the knowledge Gfidna) Even though they are tll distinct (vi-bhakta), it is seen that they are apprehended as not divided by distinction (a-vibhaga). When divided and separated (vi-bhayyamdana), the characteristics of the word are different, the characteristics of the object—which is the meaning—are some other, and the characteristics of the knowledge yet other. Thus their paths are divided and separated (vi-bhakta). 36 Vyasa might have used words like “yar” or “cloth” (RY), but the word “cow” was chosen to illustrate this point, following the tradition of exposition used by grammarians of the schools allied with yoga In discussing secular words, “cow” was almost always the first one chosen, perhaps because cows were the mainstay of an ashram’s subsistence, and the disci- ples were almust always tending to “the guru’s cows” when not attending to their studies SOTRA 1.42 383 (VM) When there is a word (in this instance, “cow”, there arises the misconception (vikalpa) that the object denoted (the cow itself) and the mental ideation (of the cow) are not distinct from the word. That is, when the cow is an object, there arises the vikalpa that the word and the ideation are not apart from the object. Similarly, when the mental idea of the cow appears, the vikalpa is that the word “cow” and the external object perceived as cow (which was denoted by the word) are both indistinct from the mental idea (VM, RY, BD). But (VB) when the learned experts apply the affirmative and negative methods of logic—-somewhat similar to induction and deduction—and examine the three care- fully, it is found that these components of the word-object-ideation complex named “cow” are all distinct, each with its own charac- teristics (VM, VB). What, then, are the distinct characteristics of the word, the object meant, and the mental ideation? What attributes or qualifications divide, separate and distinguish them from each other? These can only be illustrated as examples rather than listed completely. A. The word is of two kinds (BR), one a unitary revelation (sphota)3’ and the other the sound qualified, for example, by high and low notes (VM, VB, NB, NBB). It is grasped with the sense of hearing (BR, HA) and dwells in the sense of speech. It is not the cow in the pasture that has high or low notes or is uttered or heard as the sound, nor is it the understanding, “cow.” B. The object denoted has genus, species, etc. (BR, AD). Further- more, it has qualities like form (miirti) or non-sentience (jadatva) (VM, VB, NB, NBB) (although the attribute of non-sentience Ils not applicable to a cow, the example in question). C. The object is experienced with the senses of touch and sight, and dwells in the cow-pen (HA). It is not the word “cow” that 37 To explain the concept of sphoya in this present work would add great volume The reader 1s enouraged to see the author's book Mantra and Medutation (Honesdale, Pa Himalayan International Institute of Yoga Science and Philosophy, 1981). There are also numerous academic studies on this subject in the field of Indian linguistics which do not relate the topic to the origin, practice and experience of the mantra. 384 SOTRA 1.42 is seen nor does that cow from the cow-pen migrate into the mind as the idea so that it is no longer seen in the cow-pen or pasture! D. Knowledge or ideation (jf@na) is the predominantly sattvic vrtti of buddhi (BR). It has the attributes of elucidation and formlessness (VM, VB, NB, NBB). It dwells in the mind-field (HA). The word is formed of syllables or letters of the alphabet; the object has hardness, etc.; the idea is devoid of dimension and parts, and so forth (HA). In vikalpa the error of non-distinction (abheda-bhrama) among these appears (VB, NB, NBB, BG, NTC), causing them to be identified with each other (SS). But each takes its own path, its own development in causation, and undergoes independent mutation. Each has its own way of presenting its nature (VM, VB, HA). Let us read Vyasa further: When the yogi has reached samapanna, (an accomplishment) of coalescence (samdpatti) with regard to them (satra), (an awareness of) the object meant (artha) by “cow” and such imposes itself upon his samadhi-wisdom (samadhi-prajfia). \f it (this awareness) revolves as intertwined (anu-viddha) with the alternating (se- quences) of the word, the object meant and the knowledge (de- rived therefrom) and (the attendant) imaginary cognition, such a commingled samdpatti is called “the one accompanied with gross thought” (sa-vitarka). In sa-vitarka samapatti the word, the object and the ideation are commingled, causing the samadhi to be alloyed, mixed, with the notions and ideations whose constituents are unanalysed and con- sequently are several. Having these many constituents as the alam- bana, as though they were one, superimposed (adhydsa) on each other (BR), prevents the true one-pointedness from developing in its fulness Hence this samadhi is the lowest, the most impure. The processes of this commingling occur in such patterns as the fol- lowing. The yogi experiencing the presence of a single word-object- SUTRA 142 385 ideation complex such as “cow” does not distinguish among these three constituents. Therefore it is uncertain which one of these three constituents is being realized or mastered. The mastery is, therefore, incomplete. Also the coalescence of the object of concentration (G@lambana) with the mind-field is incomplete. There remains a separation be- tween the observing mind and the @lambana of concentration so that (VB) there may appear such observations as e“This is a cow I am concentrating on.” “This is a vision of God (Narayana)” (VB). «“This 1s space, this is light or fire (tejas) that | am experiencing; it all consists of material elements and should be avoided with the help of vairdgya” (HA). Of these the first is a translation of the expression gaur-ayam bhasate (VB, NBB), literally, “Here this cow shines forth, appears, is being experienced.” In this experience the occurrence of the thought “cow” comprises the superimposition (vikalpa) of the word and the object. In the occurrence of the thoughts “appears, is being experienced,” it is the object and the ideation that are commingled (NBB). Since these superimpositions of word, object and idea upon each other (causing the appearance of an imagined unity in a manifold reality) only present what, in effect, is unreal, all such superimpositions come under the category of vikalpa. Such a super- imposition does not aid the yogi to realize fully or master the reality of any of its constituents (RY), just as water and milk mixed together cannot be classified separately either as one or the other (RS). Furthermore, where there are many constituents to an idea, there are many ideas. They cannot occur simultaneously. There- fore, just as in ordinary consciousness, where thoughts come and go one after another—and are called sa-vikalpa (NB)—so also on the subtle level of sa-vitarka samadhi this vikalpa occurs. Also, as explained earlier, the mind is divided into three thoughts or vrttis, and the constituents of this threefold complex revolve, occur in 386 SUTRA 1.42 turns, producing alternations of sankalpa and vikalpa (BG). The same applies to all objects of concentration, among which the mantra must be mentioned here. Since a mantra in its utterable, audible form is a physical sound, in the Sankhya scheme it would be a product of the subtle element of sound (Shabda-tanmatra). Space (akasha) is the gross element produced from Shabda-tan- matrd, and the audible sound is described both as an attribute of space and as having space as its locus. Thus concentrations on an articulate, audible mantra, until such time as it is refined into and experienced as a subtler vibration, may be considered as coming within the realm of concentration on space, one of the five gross elements which serve as dlambanas of sa-vitarka samadhi. So long as any of the following (or similar) observations remain in the mind, full coalescence has not occurred and the meditation is still alloyed and impure: «“The mantra is a sequence of syllables.” -“The mantra has such-and-such particular meaning associated with it.” “I am practising the mantra.” «“The mantra is becoming refined.” Because the gross thought is a vikalpa by definition, the sa- vitarka samadhi 1s also called sa-vikalpa, that is, accompanied by vikalpa (NBB). Because it is still touched by ignorance (avidyd), it constitutes a lower category of direct perception (apara pratyaksha) (NBB), as against the transcendental direct perception (para prat- yaksha) to be explained in the next siitra. SOTRA 1.43 387 Saitral43 eqferateerat caeceerardaratrdrar fatter smrti-pariShuddhau svaripa-shinyevartha- matra-nirbhasa nir-vitarka smrti-: (of) memory pari-Shuddhau: upon purification all-round, upon complete puri- fication svaripa-Shinya: devoid of its own form iva: as it were, as though artha-matra-: (of) only the object meant nir-bhasa: \l\luminative nir-vitarka@: without a gross thought When there has occurred complete and all-round purification of memory and (the mind-field) is, as it were, devoid of its own form and illuminative of only the object signified, it is called the samadhi without a gross thought (nir-vitarka). Vyasa’s Commentary When, however, there has occurred all-round and complete puri- fication of the memory of the conventional usage and meaning (sanketa) of the word, then the object signified remains only in its own form in the samadhi-wisdom (samdadhi-prajfia), which has be- come devoid of the imaginary cognition and linguistic misconcep- tions (vikalpa) of the knowledge which results from teaching (Shruta) and inference (amum@na). (The object of concentration then) excludes all else and remains distinctly in the form of its own nature. That is the mir-vitarka coalescence (samdapatti). That is the transcendental (para) direct perception (pratyaksha). That is the seed of the teaching (Shruta) and of the inferential process (anum@na). Teaching and inferential knowledge (anum@na) originate from that. That perception and realization (darshana), however, is not an accompaniment of the teaching and of the inference. Therefore (it is to be concluded that) the yogi’s realization (darshana) arising 388 SOTRA 1.43 from nir-vitarka samadhi is not intermingled with and confused by other valid proofs (pramdana). That’s it. This siitra elucidates the definition of nir-vitarka samapatti: [Satra:] When there has occurred complete and all-round purifi- cation of memory and (the mind-field) is, as it were, devoid of its own form and illuminative of only the object signified, it is called the samadhi without a gross thought (nir-vitarka). When the all-round and complete purification of the memory of the imaginary cognition and linguistic misconceptions (vikalpas) of the knowledge that originates from the teaching and inferential processes has occurred, ewisdom (prajfid) then becomes coloured by the object appre- hended (grahya) because of its proximity (upa), eit (wisdom) abandons, as it were, its own nature and form as the instrument of apprehension (grahana), and eit takes on the nature and form of the object (paddartha) itself alone, transformed, as it were, into the nature and form of the object apprehended (grahya), that is called the nir-vitarka sama@patti. It is also explained as follows. Its world, introduced by a unitary intelligence, consists of the self-nature of the real object (artha-dtman), such that it is a particular (viShesha) collection of atoms—the “cow” and so forth, or the “jar” and so forth. And that particular configuration (sa/iisthana) consists of a com- mon characteristic (dharma) of the subtle (origins of) elements having taken on a self-nature. It 1s inferred by the results manifested. It manifests itself as representing that which has revealed it, given it appearance. It disappears when another characteristic (dharma) rises. This characteristic (dharma) is called the whole (avayavin) constituted of separable parts (avayavas). It 1s that, the one, the large or the minute, the tangible; it has processes, activity, practi- cability, motion and efficacious execution (Kriya) as its attribute. It is non-eternal. It is with such a whole consisting of parts (avayavin) that practical transactions (vyavahara) are conducted. SOTRA 1.43 389 But to one in whose opinion “That particular collection (of atoms) is insubstantial, and the subtle cause is not to be appre- hended,” when he is free of vikalpa, there being no whole consisting of parts, it (the concept of a whole) is false knowledge not based in the nature or form of the respective object. Then (for him) mostly everything incurs (the possibility of) false knowledge. Also, if there is no object, then what can even be true knowledge? Since whatever is apprehended is found to be a whole consti- tuted of parts, therefore there definitely exists a whole constituted of parts that, coming into empirical attributes such as largeness, becomes the object (vishaya) of nir-vitarka samapatti. Discussion Some editions** consider Vydsa’s introduction to the sitra to be part of his commentary on the last siitra and thus place the passage from the beginning (“When, however, there has occurred. . .”) up to the end of the third paragraph (“. . . That’s it.”) at the end of Siitra 1.42. We, however, concur with the majority. The word “however” at the beginning of the commentary contrasts the sa- vitarka with the nir-vitarka, and the rest of the paragraph intro- duces nir-vitarka. This sam@dhi is also called nir-vikalpa because it is free of that vikalpa which is the superimposition of word, object and idea upon each other (VM). This superimposition is otherwise called sanketra, an indication, denotation (VM, VB, NBB, BG, BM) or conventional usage and meaning of the word. There is no other relationship between words and ideas except such imagination (vi- kalpa), which is then held in memory and which in turn helps one to infer that a word spoken, representing an idea, refers to a given object (BG, SS, NTC, NTB). Vyasa says: When, however, there has occurred all-round and complete purifi- cation of the memory of the conventional usage and meaning (sanketa) of the word, then the object signified remains only in its own form in the samddhi-wisdom (samadhv-prajfia) which has 38 (1) NBB, ed Vasudev Shastri Abhyankar, Bombay Sanskrit and Prakrit Series no 46 (Bombay Government Central Press, 1917) and (2) RP 390 SOTRA 1.43 become devoid of the imaginary cognition and linguistic miscon- ceptions (vikalpa) of the knowledge which results from teaching (Shruta) and inference (anumdna). In the tradition of ashram education one attains knowledge through Shravana: listening from a teacher, manana: contemplating, and nididhyadsana: meditation (NB, BG), which leads to sakshatkara: realization. Among the valid proofs, dgama (knowledge derived from inspired texts, from the tradition, or from a realized teacher) and anumdana (inference) are both based on remembering what is indicated (savi- ketita) by the word (VM, VB, BM). For example (VB, NBB), the Vedic texts (Shrutis) state: It is indeed the immanent and transcendental Brahman that is OM. PrasShna Upanishad V.2 The books of the Law (smrtis) state (VB): a, u, m—these are Brahm, Vishnu and Shiva. Similarly, lexicons (as, for instance, Amara-kosha) (VB) state syn- onyms and meanings. Learning from these statements 1s called listening (Shravana), which is the same as receiving knowledge from @gama pram4na. Thus agama is based on remembering words and their indications and denotations (VB, NB, BG, NBB). The remembrance or memory (smrti) comes from the power (Shakti) inherent in words to help grasp the meaning* (NB, RY). The logical processes of inference (anumdna) are derived from 39 Source unknown 40 This doctrine of the power (Shakti) of words 1s one of the fundamental principles in Indian hnguistics but cannot be discussed here in detail SUTRA 1.43 391 such verbal knowledge. Thus contemplation (manana) of what one has learnt through Shravana is also based on words (VB, BM, NB). The word anumana ‘inference’ also includes all that is inferred, all conclusions (VM). All these vikalpas do not lead to pure knowl- edge. Therefore the first samadhi (nididhydsana) based on the vikalpa of words and their relationships is sa-vitarka and does not lead to perfect realization (sakshadtkara) (VM, VB, NBB, RY). Hence Vy4sa later states the requirement that there should occur an all-round and complete purification of the memory of the con- ventional usage and meaning (sanketa). The word is not merely “purification” (Shuddhi) but pari-Shuddhi ‘all-round and complete purification’. It has been translated as denoting the abandonment and eradication of such memory alto- gether (VM, VB, NB, NBB, BG, RY, NTC). This means the dis- solution (pra-laya or pra-vi-laya) of such memory (BR, AD, SS). The memory being a vrtti, its dissolution into its very causes is its nirodha. This does not mean, however, that the yogi suffers a loss of the memory of words and meanings in ordinary life; rather, it means that he does not carry the memory into samadhi. He does not use these as Glambanas (supports for the mind) or as objects of concentration when he is past the sa-vitarka and beginning entry into nir-vitarka. At this stage, the practice of meditation becomes free of names (of objects) and sentences (of contemplation); the object of medita- tion is dissociated from speech and language. This is total purifica- tion (HA). Now not only does the yogi not resort to the memory of words and their denotations, but he leaves behind the entire process which was caused by the presence of words and indications (VB, VM, NB, NBB, BG, RY)—of Shravana (that is, 4gama pra- mana) and manana (that is, anumdna pramana), as well as the first nididhydsana (that is, sa-vikalpa samadhi), with its lesser de- gree of sdkshatkara (that is, lower realization), which was described in the last siitra as impure and alloyed. This also implies that the method of contemplation (vichGra) as 392. SUTRA 1.43 taught among the followers of Vedanta, when an initiate is given a profound statement (mahd-vakya) to contemplate, must also be refined until the contemplation merges into meditation and be- comes a realization. The words as well as the verbal processes of contemplation also come under the category of vikalpa. Even though the original realization of a rshi in samadhi is conveyed in words, the practising initiate is bound to a vikalpa until the words are abandoned and he has the same non-verbal realization which the original rshi had. Again, we read from Vyasa: (The object of concentration then) excludes all else and remains distinctly in the form of its own nature. That is the ur-vwitarka coalescence (samaGpatti) That is the transcendental (para) direct perception (pratyaksha) That 1s the seed of the teaching (Shruta) and of the inferential process (anuidna) Teaching and inferential knowledge (a/umdana) originate from that. That perception and realization (darshana), however, ty not an accompaniment of the teaching and of the inference Therefore (it 1s to be concluded that) the yogi’s realization (darshana) arising from mr-vitarka samadhi 1s not intermingled with and contused by other valid proofs (pramdana) That's it At this stage the instrument of apprehension (grahana), the mind with all its faculties, forgets itself, as it were. There is not even the cognizance that “I perceive” or “IT concentrate.” [he mind ts pos- sessed, taken over (@vesha), by the object of concentration (dhyera) (BG), diving deep into the reality of the object of concentration (dhyeva-artha) (NB, BG). Its attention is focused only on that reality, as though that reality 1s superimposed upon the mind, as though the wisdom tn samadhi causes it to abandon any claims to being an agent of apprehension or concentration (RY) It is as though the internal process (bAdvand) of samadhi 1s devoid of “being a process” (bhdvandtva) (SS) There is now not the shghtest superimposition of the unreal (VM, VB, NBB); the real and the unreal are fully differentiated (NB, BG). Nothing unreal enters into the real (HA). The reality (artha) does not take on fictitious (vikalpita) impositions (BM, SS) SOTRA 1.43 393 of words and so forth. The commentators reiterate that because there is not the slightest touch of confusion and ignorance (avidy@) in this samadhi, it is indeed the transcendental direct perception (para pratyaksha) of the yogis (VM, NB, NBB, BG, RY). The reality of the object of apprehension and concentration rises clearly and shows its own form. The union and coalescence is such that the mind’s own nature in the process of ideation becomes subordinated (myag-bhiita) to that of the reality being realized (BR). It is thus that the phrase svariipa-Shiinya iva ‘as though devoid of its own form’ with reference to the mind and to the samdpatti becomes meaning- ful. “As though” expresses the fact that the yogi does not become mindless, that only the self-awareness of the mind and the cog- nizance that “I know the object” are lost in the awareness of the object of samadhi (NTC, HA). Here an argument ensues (VM): The yogis receive the transcen- dental knowledge in this higher perception and realization. Then they convey that knowledge through agama and anumdana, which are not the subject of that realization. Because @gama and anumdna are fictitious, the yogi’s knowledge must therefore also be fictitious. This is answered by Vyasa: That 1s the seed of the teaching (Shruia) and of the inferential process (a@numana).... That perception and realization (darShana), however, is not an accompaniment of the teaching and of the inference. Therefore (at is to be concluded that) the yogi’s realization (darShana) arising from nir-vitarka samadhi 1s not intermingled with and confused by other valid proofs (pramdna). That’s it. It 1s not that wherever there is teaching (gama) and inference (anum4na) true realization exists, nor is it necessary that all reali- zation be expressed in teaching and inferential processes. Thus realization is not dependent upon these pramdanas, although it is their source or origin. The word darshana means “seeing, gaining 394 SUTRA 1.43 insight” into that realization which occurs in samadhi. Darshana is the Sanskrit word for philosophy because all philosophy, with its logical processes, is derived from such realization alone. An origin is not dependent on its effects. Even though perception of smoke leads to the inference that there is fire, the fire itself is not dependent on smoke. So it is clear that the yogis receive their knowledge through non-imaginary, non-fictitious (a-vikalpita) sa- madhi and use the fiction (vikalpa) of gama and anumdna to convey the true knowledge (VM). This knowledge is the seed from which they are brought forth into being (pra-bhiz). Even though this knowledge is taught in the revealed texts (Shruti) and inspired lawbooks (smrti) or by a guru, it is impossible to experience it without the experience of samadhi, just as one cannot experience the sweetness of sugarcane or rice pudding by description alone. Nor can a guru give guidance in the matter without that full reali- zation in which no room for doubt is left and no realities are reversed. Hence, once again, the valid proofs of @gama and anu- mana are dependent on it, and not vice versa. No valid proofs (pramanas) sully the realization in nir-vikalpa samadhi (VB, NBB, HA). The argument of the siitra up to here ts summarized by Vyasa as follows: This sitra elucidates the definition of sur-vitarka samdapatti. [Sitra.] When there has occurred complete and all-round purification of memory and (the mind-field) 1s, as it were, devoid of its own form and iluminative of only the object signified, it 1s called the samadhi without a gross thought (nir-vitarka) When the all-round and complete purification of the memory of the imaginary cognition and linguistic misconceptions (vikal- pas) of the knowledge that originates from the teaching and 1n- ferential process has occurred, «wisdom (prajfid) then becomes coloured by the object appre- hended (grahya) because of its proximity (upa), «it (wisdom) abandons, as it were, its own nature and form as the instrument of apprehension (grahana), and SUTRA 143 395 eit takes on the nature and form of the object (paddartha) itself alone, transformed, as it were, into the nature and form of the object apprehended (grahya), . that is called the nir-vitarka samapatti. All this has been explained so far. Now the question arises as to the nature of that reality of the object of concentration which is realized in this samadhi. The alam- banas in this samadhi are still the sixteen visheshas and their prod- ucts. One important aspect of their nature is stated by Vyasa which refutes views held by certain opponents and reasserts the Sankhya view. Taking, for instance, an object such as a jar, the Buddhists of the Sautrantika and Vaibhashika schools hold that it is simply a combination of uncountable numbers of atoms, not their trans- muted product, and that there are not cause and effect relationships between the atoms and the jar. This is known as the aggregation -doctrine (sanghdata-vadda). The Buddhists of the Vijfiana-vada school hold that all the ob- jects exist merely as ideas, within a universal idea (@laya-vijfidna), and have no objective existence. Followers of the Nyaya-Vaisheshika schools hold either to asat- karya-vada—the doctrine that qualities of effects do not exist in their causes, but that fresh qualities are produced—or to drambha- vada—another name for the same doctrine based on the view that these qualities begin (arambha) fresh in the effects which are pro- duced when atoms of various elements combine, and that their prag-abhava (prior absence) in the anterior (the cause) is evident, that is, that it is known that those qualities were not there previous to their appearances in fresh objects. The Sankhya view, of course, is sat-kdrya-vada: that the qualities of objects pre-exist in their causes and that the gunas are constantly transmuted in the evolutes and do not remain the same even for a moment. Although the commentators have summarized some of the arguments of the various schools and their refutation by others 396 SUTRA 1.43 pertaining to these doctrines, space does not permit an adequate discussion of them here. Those interested in the topic may explore it in the formal systems of Indian philosophy. Only Vydasa’s view needs to be explained here. He says: Its world, introduced by a unitary intelligence, consists of the self-nature of the real object (artha-atman), such that it is a particular (vishesha) collection of atoms—the “cow” and so forth, or the “jar” and so forth. The world (/oka) of the yogi in samadhi is described. The word loka means “that which shines.” Whatever shines forth in samadhi, that alone is the yogi’s world. The object of realization that be- comes his whole world, says Vyasa, is eka-buddhi-upa-krama ‘introduced by a unitary intelligence (bud- dhi)’. The intelligence is unitary because it is not divided up among many ideas. It is also unitary because it sees the object as a com- plete whole, one, not merely as many parts, such as atoms, put together. The object is artha-Atman, that is, it has a real self- nature. It is neither a non-self (an7-atman or Pali anattd), nor a mere idea. It m#y be agreed that it is anu-prachaya-vishesha-aGitma ‘a particular collection of atoms’, whereby it becomes, for example, a cow or a jar that 1s, a sentient or an insentient being or an object —but what exactly does this mean” Vyasa goes turther: And that particular configuration (samisthdna) consists of a common characteristic (dharma) of the subtle (origins of) ele- ments having taken on a self-nature Et is interred by the results manitested It manifests itself as representing that which has re- vealed it, given ttappearance It disappears when another charac- teristic (dharma) rises Lhis characteristic (dharma) is called the whole (avayavin) constituted of separable parts (avavavas) Its that, the one, the large or the minute, the tangible, it has pro- cesses, activity, practicability, motion and efficacious execution (Kriya) as its attribute. It is non-eternal. It is with such a whole consisting of parts (avayavin) that practical transactions (vrava- hara) are conducted. SUTRA 143° 397 An effect is neither totally different trom nor totally identical with its cause. The particular contiguration (sassthdna) of an object—that substratum in which the qualities (dAarma) of an ob- ject reside, because of which it 1s that object, without which it would become transmuted into some other evolute—partakes of certain characteristics (dharma) of the subtler evolutes from which it is produced. Thereby it takes on a self-nature (@tma-hhiita); that is, it becomes itself. The presence of these characteristics is not a passive, non-productive idea alone. It is efficacious (artha-krivad- karin), producing certain results by which the observer infers its characteristics. In other words, it is anointed (afijana) by the attri- butes of its cause, and it represents that cause which has revealed it, has given it its appearance as an effect. When another character- istic from among those hidden in the very cause manifests itself, the configuration changes again. This will be explained further in Sitras [1V.12-15. The object in question, however, is the one whole (avayavin) to which all its separable parts (avavavas) belong. This one object is (a) one, whether large or minute, and (4) tangible. It has kKrivd, that is, processes, activities, practicability, motion, and efficacious exe- cution. Because it is ever-changing, it is non-eternal. It is such an object with which practical transactions are conducted. Furthermore, Vyasa challenges those opposed to this realism by saying: But to one in whose opinion “That particular collection (of atoms) ts insubstantial, and the subtle cause is not to be appre- hended,” when he is free of viAalpa, there being no whole consist- ing of parts, it (the concept of a whole) is false knowledge not based in the nature or form of the respective object Then (for him) mostly everything incurs (the possibility of) false Knowledge. Also, if there is no object, then what can even be true knowledge? Briefly, if everything experienced were insubstantial, unreal and false, then all knowledge would be false. Not only is this obvious, but all objects would then be inefficacious, useless, producing no 398 SUTRA 1.43 results whatsoever. Furthermore there could be no objects of con- centration if there were no objects. Vyasa says: Since whatever is apprehended is found to be a whole consti- tuted of parts, therefore there definitely exists a whole constituted of parts that, coming into empirical attributes such as largeness, becomes the object (vishaya) of nir-vitarka samdapatti. The real objects of the practical and empirical world are indeed the objects of concentration in meditation; they are not merely the idea or their atoms, but rather the complete whole. That their true nature is realized internally in samadhi does not mean that their objective, external nature is denied. Since their full nature is realized internally, this realization includes the fact of their external reality, which is also thereby mastered. SUTRA 1.44 399 Sitral44 vara atrara fittara a AeAraaqay SqreATay | etayaiva savichara nirvichara cha sikshma-vishaya vyakhyata etaya: by this eva: just, alone, very one sa-vichadra: accompanied by subtle thought, vichdra-accompanied nir-vichara: devoid of subtle thought cha: also stikshma-vishaya: having subtle objects as domain vyakhyata: is explained, defined In the same way, the samadhi accompanied by subtle thought (sa-vichGra) and the one devoid of subtle thought (nir-vichara) are explained. Vyasa’s Commentary Between these, that coalescence (samm@patti) is called vichdra- accompanied which occurs with regard to the subtle aspects of the elements which are delimited by the experience of space, time and causes and have manifest characteristics. In that sam4dhi the subtle aspect of the elements is present as the supportive factor (@lambana) in the samadhi-wisdom (sama@dhi- prajfiad) qualified by the ascendant characteristics. This also is to be grasped by the unitary intelligence alone. That coalescence, however, 1s called devoid of subtle thought (n1r-vichadra) which occurs with regard to the subtle aspects of elements when all their characteristics are non-sequential, their self-nature comprises all the characteristics, and they are completely undelimited in every mode by their submerged, ascendant or as- yet-unrepresented attributes. That subtle aspect of the element in this very form only, and becoming a supportive factor by this form alone (eva) and by no other (eva), colours the samadhi-wisdom by its proximity (upa- rafy). And when the wisdom (prajfia) becomes as though devoid of 400 SOTRA 1.44 its own form, merely the object remaining, then it is called “devoid of subtle thought” (nir-vichdara). Of these, sa-vitarka and nir-vitarka have gross objects and reali- ties (vastu) as their domain (vishaya), and sa-vichara and _ nir- vichara have the subtle objects and realities (vastu) as their domain. Thus, by explaining nir-vitarka, the absence of vikalpa in the case of both of these has been explained. Discussion In the sa-vitarka and nir-vitarka samdpattis the gross elements in various tangible forms grasped with the external senses are the objects of concentration and realization. In sa-vichdra and _ nir- vichara samadhis the five subtle elements (tan-mdtrds) and the subtle senses are the objects of concentration and realization. Nyaya-Vaisheshika philosophers, who emphasize investigation of the physical realities of nature, propound that four gross elements-—earth, water, fire, and air (but not space)— exist at two levels of reality tangibie 1mpermanent forms, and intangible per- manent atoms. The atoms are, obviously, the subtler aspects of the gross elements The combining of atomic particles produces the tangible torms of the elements The Sankhva philosopher does not engage in a discussion of the atomic nature of elements His primary interest 1s in realities as nerecived by the personality In Sankhya philosophy, therefore, it iw the subtle elements (fan-mdirds) that mutate to become the evo- Fates called the tive gross elements: Phe more syvncretic philosophers, Whore not caretid to distinguish between the formal technicalities Shoe so patat. philosophical systems are tempted to equate the Sonkbya coneept of ra-mdtrds with the Varsheshika concept of atoms Phas has led to a contuston among )ova-siitras commen- tetor ON VES BO ONBONBB. RY. BM) as to the picerse relationship hetweon (a) the tangeble gross elements and the forms produced by thoes (4) ther witinuible atoms, and (©) the tive subtle elements Cum onary) Most of them (VM, VB. NB. NBB, RY) ate agreed that ctoms come within the subtle realities realized ino sa-vichara and wa vich ras cmadpatty, SOTRA 1.44 401 It is just possible that Vyasa has used the term bhita-siikshma ‘subtle (aspects) of elements’, and not suékshma-bhiita ‘subtle elements’ (tan-matras), in order to imply inclusion of the intangible atomic reality of the elements. Even though there is no other ground to support this view, it appears best here to respect the various commentators who quite correctly have found a place for the atomic reality among the various levels of reality to be realized in respective samapattis. Even though Vydsa in explaining the last siitra does state that a tangible object is a particular collection of atoms (anu-prachaya- viShesha), it was made clear that in the nir-vitarka samadhi the entire whole (ayayavin), and not such parts (avayavas) as atomic particles, are realized. It seems obvious, thercfore, that both the subtle atomic aspect of the gross elements and the five subtle ele-_ _ ments themselves are reatizvéd in the sa-vichara and _ nir-vichara samadhis. But these two subtle realities should not be misidentified with each other. Now to Vy4sa’s statement: Between these, that coalescence (sama@pattt) 1s called vichdra- accompanied which occurs with regard to the subtle aspects of the elements which are delimited by the experience of space, time and causes and have manifest characteristics. The distinction between sa-vitarka and nir-vitarka was stated to be that in sa-vwetarka the vikalpa of word, object and idea is present, whereas in nir-vitarka it 1s absent. In sa-vichdra the object of con- centration 1s experienced with reference to space, time and causa- tion. Fven though the minutest particles occupy no space, a rela~ tionship in space 1s attributed to them, the detailed mechanism of which 1s a specialized field for Vaisheshiha philosophers (and modern physicists) The same applies to time. which will be further discussed in Siitras 1V.12-15 Causation here refers to the fact of the subtle, atomic realities of the gross elements being products of the respective tan-matrds (VM, NB, NBB. RY, HA) VB, on the 402 SUTRA 1.44 other hand, holds that causation (imitta) here refers to the rela- tionship of the elements with the conscious purusha, the efficient cause whose purpose the elements serve. This seems farfetched, because such causation is not limited to the subtle aspects of the elements alone. Even though the word nimitta normally refers to an efficient cause, here it has to be taken in the broader sense of any causative factor. Even the subtle elements’ process of producing respective effects may be included (RY). Briefly, again, the objects of concentration in sa-vichara samadhi are perceived as delimited in relation to space, time and causation and, says Vyasa, have manifest characteristics, which he clarifies as follows: In that samadhi the subtle aspect of the elements is present as the supportive factor (alambana) in the samadhi-wisdom (samadhi- prajfa) qualified by the ascendant characteristics. This statement may be understood better in the light of the three states of characteristics listed in Vyasa’s next paragraph. There it is stated that the characteristics of an evolute may be (a) submerged, (b) ascendant, or (c) as yet unrepresented. An object has many attributes which become manifested from time to time while others become dormant or await being brought into manifestation from the dormant state. When certain attributes have already made an appearance, after a while they become submerged and are called the past Those that now become ascendant are in the present. Those yet to be manifested are in the obyect’s future. In sa-vichara samadhi concentration on and realization of the nature of the object 1s limited only to those characteristics which are manifest, ascendant, in the present. The wisdom (prajfa) thus received is delimited. However, Vy4sa says: This also 15 to be grasped by the unitary intelligence alone. To summarize the rest of Vyasa’s commentary on this sitra, it is clear that in contrast to sa-vichara, the awakening wisdom (prajfa) in nir-vichara comprises the entirety of the object of concentration. The object here is not delimited by space, time or causation, nor SUTRA 1.44 403 limited to those attributes which are apparent only in its present time. All of its possibilities and potentials are realized as being one with an undivided and unitary intelligence (buddhi). Vyasa is very emphatic in stating that the objects here are sarva-dharma-anu-patin: such that they relate to all their charac- teristics (and) sarva-dharma-adtmaka: such that their self-nature comprises all their characteristics sarvatha: in every possible way sarvatah: from whichever possible mode. In the next sentence Vyasa uses “the very one” or “the only one” (Ai) once, and “only” or “alone” (eva) twice. He says: That subtle aspect of the element in this very form only (Ai), and becoming a supportive factor by this form alone (eva) and by no other (eva), colours the samadhi-wisdom by its proximity (upa-rafij). The discussion in Sitra 1.17 has already explained what is meant by the mind (“wisdom” in Vyasa’s commentary) being as though devoid of its own form, with merely the object remaining. There are, however, disagreements among commentators on two points. In the opinion of some (VM, BR, BG, SS, NTC, BM), the sa- vichara and sa-vitarka samadhis share the state of vikalpa of the divisions of the word-object-idea triad, and nir-vichara, like nir- vitarka, is free of such vikalpa. Others (VB, NB, NBB, HA) disagree and state clearly that since such vikalpa has already been aban- doned in nir-vitarka, which is a lower samadhi, how can it continue to be pursued in the next higher stage, which 1s sa-vichdra? This seems to be more in accord with Vyasa, who says: Thus, by explaining mir-vitarka, the absence of vikalpa in the case of both of these has been explained. 404 SOTRA 145 Sitral45 qeatavard afayriaara sikshma-vishayatvam chalinga-paryavasanam siikshma-: subtle the state of having vishayatvam: the state of having as objects subtle objects cha: and a-linga-: without marks, unmodified prakrti pary-avasGnam: extending up to, ending at And “having subtle objects” extends up to unmodified prakrti. Vyasa’s Commentary The subtle realm of an object related to the atoms of the earth element is the odour tan-mdtra; of the water element is the flavour tan-matrda; of the light or fire element is the visibility (or form) tan-matra; of the gaseous element is the tangibility tan-matra; of the space element is the sound tan-mdatrda. The (subtle realm) of these tan-mdtrds is ego (aharhkara). The subtle realm of even this ahamkara 1s linga-mdtra (mahat). The a-linga (prakrti) is the subtle domain of even the /ifga-mdtra. There is nothing subtler beyond a-linga (prakrti). Now, purusha also 1s subtle, 1s that not so? True. But the subtlety of purusha is not in the same category as that of a-litga beyond the /inga Furthermore, purusha 1s not the material cause of /iriga but an efficient cause. [hus the unexcelled subtlety as it is in prakiti has been explained Discussion The relationships among the various evolutes of prakrti were somewhat explained in the overview of Sankhya-yoga (Part 2 of the General Introduction to this volume) and in the paraphrase ot the Jarive-samdsa-sitras (Part 3 of the General Introduction). These will be further studied in Sitra If 19. Two charts from the overview of Sankhya-yoga (on pp 34 and 35) are repeated here to help clarify this scheme. SOTRA 145 405 prakyti 1 mahat or buddhi faculty of discrimination, intelligence or intellection; the first vehicle of purusha 2. ahamkara ego, the principle of self- Jn identification (sattvic) (tamasic) rajasic aharhkara umpelling both mind 3-13. ) 5 cognitive senses 5 active senses 14-18 5 subtle elements (tan-matras) / 19-23 5 gross elements (bhiitas or tattvas): earth, water, fire, air, space 406 SOTRA 145 Yoga-siitra 11.19 gives alternative explanatory titles as follows: prakti } a-linga, without a distinguishing mark 1, mahat } hhemane merely a mark but with no distinguishing features 2-7. aharhkdra and «bth ene non-specific, 5 tan-matras intermediate links between mahat (subtle elements) and the final 16 products 8-23. mind and | 5 cognitive senses 5 active senses visheshas, specific, final 16 products 5 bhiitas (gross elements) Further explanatory details of these may be studied in the works on Sankhya philosophy. Three words used by Vyasa should be well understood: (1) /inga, (2) linga-matra, and (3) a-linga. The conventional (r#dhi) meaning of the word /inga is “a mark” or “a sign.” Because a subtle energy or evolute cannot by itself be observed, its grosser evolutes serve as its manifestations, the marks or signs of its presence. The derivative (vaugika) meaning of the word linga is “that which dissolves, van- ishes, dis-appears,” from the verb root /i. The products, effects, evolutes, alter or cease their appearance in the evolute mode as they vanish and dissolve back into their subtler causes, as a jar dissolves into clay in the process of prati-safichara (TSS 7) or prati-prasava (YS 1V.34). For this reason all the twenty-three evo- lutes (TSS 2, 3) are called linga. SOTRA 145 407 Mahat, however, is called liriga-mdtra, “a mere sign.” It has no other special distinguishing marks. Because of its sattvic nature, it has no form but merely the capacity to receive purusha’s reflection, as explained in defining asmita (YS 1.8,17,36; 11.6,19). Prakrti, the equilibrium of gunas, dissolves into nothing further; therefore, it is non-liriga (a-linga). As explained in Sitras I.17 and 1.42-44, after concentration on the five gross elements has perfected the sa-vitarka and nir-vitarka samapattis, meditation progresses to the realization of the subtler principles, such as the corresponding tan-matras, into which a per- son’s consciousness of the gross elements is dissolved. Vyasa takes pains to emphasize that the reference to the subtle objects of concentration (sikshma-vishaya) in the last sitra does not mean that only atoms (paramdnus or anus) and the subtle elements (tan-mdtrdas) constitute the limit of the subtle realm. Such a mistake could be made because objects of concentration in the vichara-accompanied samadhi are the subtle elements and the sub- tle senses, and Siitra 1.44 speaks of the savichara and nir-vichara samapattis as being realizations of the subtle realm. The subtle realm does not end there but extends all the way up to the higher samprajfhatas, where ahamkara and linga-mdtra (mahat) are realized. Thereafter a-liiga, the nonquantitative principal matter, prakrti, is understood. Another important point needs to be made here: Even though the formal Sankhya system considers prakyti to be beyond any cognition at all—too shy a maiden to show her face to purusha’s consciousness—she is mastered by prakrti-layas, as Patafijali and Vyasa have pointed out in Sitra 1.19. Thus the yogi’s subtle realm extends all the way up to prakrti. But, as Vyasa says, There is nothing subtler beyond a-iinga (prakrti). Vyasa now answers another question: Now, purusha also is subtle, is that not so? True. But the subtlety of purusha is not in the same category as that of a-linga beyond the /iriga. Furthermore, purusha is not the material cause 408 SUTRA 1.45 of linga but an efficient cause. Thus the unexcelled subtlety as it is in prakyti has been explained. Purusha is not an object of concentration. He is subtle but in an entirely different category from prakrti and its evolutes. Whereas the grades of subtlety in praksti’s evolutes are comparative, puru- sha’s subtlety is not relative but absolute. Unlike prakrti, purusha has no products as its effects. He is an indirect cause of the aware- ness asmi, “I am,” that makes its appearance in the composite sentience (asmita) when purusha’s presence passively reflects in linga-matra. That is the entire extent of his involvement. Since the topic of these sittras is sammprajridta samadhi, and it is not till the asamprajfidta that purusha’s isolation occurs, the de- grees of subtleness mentioned here lead only up to prakrti. A question arises: Bearing in mind that Sitras 1.47-S0 extol the perfection of nir-vicha@ra samadhi and that Sitra 1.51 explains asam- prajfidta samadhi, what happened to the Gnanda-accompanied and asmitd-accompanied samadhis which were included in Sitra 1.17? Though this has not been answered by Vy4sa or any of the com- mentators, it appears that the term nir-vichara is not limited to being a variation of the vich@ra-accompanied samadhi alone. The term has to be taken in a broader sense to include the other two samadhis, which appear to have been left out here. There are two reasons why this is so: |. The higher two samadhis also are in this sense ur-vichadra sama- pattis because the accompaniment of subtle thought has ceased. The experience in Gnanda-accompanied samadhi is “I am in rapture,” and in asmutd-accompanied samadhi it is simply “I am.” [hese are neither discursive thoughts associated with virarka- accompanied samadhi nor subtle thoughts of wiehdra-accom- panied samadhi, but rather experiences in nur-vichara samapattt. 2 The subtle realm of samadhi extending up to prakrti implies recognition of the other two samiprajfdtas. Since there are such significant differences of opinion or inter- pretation among the commentators on this sitra, no reference has been made to them. SOTRA 1.46 409 Satral.46 alwaadra: ante: ta eva sa-bijah samadhih tah: those eva: very ones sa-bijah: with seed, seeded samadhih: samadhi Those very ones are the samadhi with seed. Vyasa’s Commentary Those four sam4pattis have exterior realities as their seeds; thus samadhi, too, is with seed (sa-bija). Of these, sa-vitarka and nir- vitarka are (concentrations on) the gross object and sa-vichadra and nir-vichara are on the subtle object. Thus is samadhi counted to be fourfold. Discussion Most commentators (VM, VB, NB, NBB, BG, NTB, RY, BM) have struggled with this siitra, trying to resolve the apparent con- tradiction in the number of samadhis. Ignoring Vy4sa’s clear state- ment, these commentators have said that there are eight (VM, NTB, RY, BM) or six (VB, NBB) kinds of samadhi and have tried to determine the exact position of the Gnanda-accompanied and the asmitd-accompanied samadhis with reference to the four sama- pattis. It 1s unimportant to present their enumerations, classifica- tions and differing arguments. Suffice it to say that Vyasa has not stated that there are four kinds of samadhi but rather that they are chaturdha, “divided fourfold.” As explained in the last sitra, the division is as follows: sa-vilarkha samdpatti = sa-vitarka samadhi nir-vitarkha sam@patti = nir-vitarka samadhi sa-vichara sama@patn = sa-vichara samadhi nir-vichara samadhi nir-vichara samapatti =} Gnanda-accompanied samadhi asmita-accompanted samadhi 410 SOTRA 1.46 All of these, being concentrations on and realizations of support- ive factors (alambanas), are samadhis with seed (BR, BM). Some commentators (NB, BG) say that they cause sarhskaras which serve as the seed of the elimination of sorrow and hence they are sa-bija; this is obviously incorrect—otherwise how would this category of samadhi be contrasted with the seedless (nir-bija), which is the final freedom from sorrow? Others (NBB, RY, NTB, NTC, SS) say accurately that it is sa-bija because it yet contains the seed of bondage. Since the yogi has still not reached the discriminating wisdom (viveka-khyati), his concentrations are on realities that are within the composite person and exterior to purusha. SOTRA 147 411 Sitral47 «9 Faterareerereerseareavara: nirvichara-vaisharadye’dhyatma-prasadah nir-vichara-vaisharadye: upon purification and proficiency of nir- vichara adhyatma-: spiritual, in regard to 4tman prasadah: pleasant clearness Upon reaching the purity and proficiency of nir-vichara, the yogi gains spiritual clearness. Vyiasa’s Commentary Luminosity is the self-nature of the sattva of buddhi. “Proficiency and purity” (vaishdradya) means that the maculateness (mala) of the veil of impurity is removed from it and its stable flow, un- subjugated by rajas and tamas, is clear. When the proficiency (vaifharadya) of nir-vichara samadhi has occurred, then there ensues the yogi’s spiritual clarity (prasdda), which is the illumination of wisdom (prajfa) revealed (sphuta) with regard to the realm of matters as they are, and without being obstructed by sequence. As it 1s said: Having risen to the clarity (pras@da) of wisdom (prajfia), the wise man, no more to be grieved for, looks upon grieving people as one on a mountaintop (views) those on the ground (below). Discussion This sitra describes the lucid beauty of the nir-vichdra state (VM) as follows: Impurity means the accumulation of rajas and tamas (VM, MB) as well as the vice, etc. which cause their growth (VB, NBB). The same is the taint, macula, maculateness (ma/a), that becomes a veil (VM, VB, NBB) consisting of instability and dullness (HA). Even though the sattva of buddhi is naturally luminous, luminosity being 412. SOTRA 1.47 its very self-nature (prakasha-atman), it loses its immaculate nature when it becomes subdued by such a stain. When it is no longer tainted, purification and spiritual proficiency (vaisharadya) occurs. This means that the mind-field becomes free of afflictions (klesha) and the resultant propensities (vasan@s) and is thereby capable of a stable flow (BR). Vaisharadya is further defined as that stream of concentration (ekagrata-dhadra@), synonymous with stable flow, which receives and reflects back the clearly reflected image of the entire whole as well as the particular aspects of the object of medi- tation (dhyeya) (VB, NB, NBB, BG, RY). Briefly, this proficiency means the mind’s firmness in its stability (BR, AD). Consequently ‘it also means that because of the expertise in advanced practice (abhydsa) (BR, SS), the material aspects all the way to prakrti are subordinated and the power of consciousness (chiti-Shakti) is ascen- dant (SS). A question arises as to the use of the word adhy4@tma ‘spiritual’. Since the field of sammprajfiata samadhi consists yet of objects ex- terior to purusha, how can there already occur an awareness of the spiritual self (adhi-atman)? This can be answered in two ways. First, the word atman does not always mean the spiritual self. This word is frequently used in the reflexive sense of “oneself.” Adhy- Gtma here means the development of oneself inward, towards one’s spiritual nature and the faculties controlled by the self (TSS 8). Here its field 1s limited to buddhi (VB, NB, NBB, BG, HA), al- though some commentaries mistaking this siitra as referring to asamprajrfidta (SS) erroneously include purusha (NBB) or the spirit- ual self (RY). One should not argue too much against this because the final result of samprajfiata is discriminating wisdom whereby the ‘orce cf the power of consciousness (chiti-Shakti) is realized (SS) as the origin of all one’s awareness. But Vyd4sa clarifies that the primary intent of the words “spiritual clarity ” (adhyGtma-pras@da) here is that there ensuc- the yogi’s spiritual clarity (pras@da), which is the ulumination of wisdom (prajfia) revealed (sphuza) with regard to the realm of matters as they are, and without being obstructed by sequence. SOTRA 147 413 The wording here is very suggestive. It reminds one of Vydsa’s passage on Sitra I.1: That, however, is called samadhi of wisdom (samprajfiata yoga), which in a one-pointed mind-field fully illuminates an actual state or object that has become real, has been realized, e diminishes the afflictions and impurities (k/eshas), e loosens the bonds of karma, and «brings about the possibility of control (nirodha) face to face, as it were. All these promises of samadhi are being fulfilled in this siitra. Not only does the pleasant clarity (pras@da) as explained in Siitra I.16 occur, but also the same prasddana promised through the mind-purifications (pari-karmas) in 1.33 and the following siitras is gained. The light of wisdom shines, illuminates, the objects of concentration without reference to sequence of moments or states; it sheds light simultaneously upon their entirety without being hin- dered in any way. In the verse from the Mahabharata which Vyasa quotes, the word prasdda also suggests prasdda ‘a palace’. The yogi has climbed upon the palace of purity, from where, as a sovereign, he observes those below, but not in pride. Anu-pashyati suggests that he looks after and cares for them in compassion. “No more to be grieved for, (he observes the) grieving people” also carries this message: So long as a human being remains in such a pitiable, ignorant condi- tion that others should sympathize with and grieve for him, he considers others to be happier than himself, and thinks that he alone has fallen into sorrows; but the yogi is now happy and sees those below him as sorrowful (VB, NBB), suffering the three kinds of pain (VM) as defined in TSS 23. 414 SUTRA 1.48 Siitra 1.48 BEATA AA WAT rtambhara tatra prajfia rtam-bhard: Truth-bearer, Truth-bearing, bearer of Supreme Truth tatra: there prajfia: wisdom Therein occurs that wisdom which bears the Supreme Truth (ta). Vyasa’s Commentary The wisdom (prajfia) that accrues when the mind-field has reached samadhi in that (nir-vichara samGpatti) has the appellation “bearer of Supreme Truth” (rtam-bhara). The meaning befits its name because it bears Truth alone. Nor is there even a modicum of falsified knowledge. As is said, By authority (@gamawind by logic (anumdna), And by enjoyment of the practice (abhyasa) of meditation (dhyana), Cultivating wisdom in three ways One gains the highest yoga. Discussion The ancientmost word for the Supreme Truth of universal and divine laws is rta, extolled in many hymns of the Rg-veda. The Vedic sages (rshis) constantly sought, strived for and prayed for that wisdom in which the knowledge of ria is revealed.4! According to the tradition (VB, VM, BG), rtam-bhard (the bearer of Truth) is the technical term (tantriki paribhasha) used within the circle of yogis for the realization that occurs in the mir-vichadra samadhis. It does not occur in sa-vitarka and nir-vitarka samadhis because they are alloyed with imaginary cognitions (vikalpa), as explained in Sutra 1.42. This rram-bhard is never veiled by perversive cognition (viparyaya) (BR, AD), for it bears unalterable (a-vika/pita) Truth 41 For further study of this concept in the Vedas see Raimundo Pamikkar, The Vedic Experience Mantra-manjart (Berkeley and Los Angeles University of California Press, 1977) SUTRA 148 415 (RY). Commentators mistaking this sfitra to refer to asamprajfata also say that it bears, brings forth, the knowledge of the absolute purusha (NB, BG, NTC, SS) and is synonymous with dharma- megha (SS). But that is inaccurate, as others (VB) point out that the word “therein” (tatra) refers to sa-bija samadhi, spoken of in Siitra 1.46, and even there, only to the highest of the sa-bija, namely, asmita-accompanied samadhi (N BB). The source of the verse quoted by Vyasa is unknown and is probably from some lost text. The three ways of cultivating wisdom, namely authority (@gama), logic or inference (anumdna) and the practice of meditation (dhydna-abhy4sa), are again equated, respec- tively, with Shravana (hearing the teaching), manana (contemplat- ing) and nididhydsana (meditating). These are common to all tradi- tions and have been referred to earlier in Siittra 1.43. The efficacy of the first two, @gama and anumana, will be emphatically denied in the next siitra; and here they are given perhaps only to introduce their forthcoming dismissal. The phrase dhyana-abhyasa-rasa is quite meaningful, as it points out that mere practice of dhydna is inefficient without rasa, which means “due respect” (G@dara) (VM, VB), as was explained in Siitra 1.14. Furthermore, the word rasa also means “essence,” “flavour” and “enjoyment.” One seeking to receive Truth-bearing wisdom should take pleasure in and enjoy the flavourful essence of the practice of meditation. 416 SUTRA 1.49 Sitral49 | - Tarqarewarvarraterear fererardeara Shrutéanumiana-prajiabhyam anya-vishaya vishesharthatvat Shruta-: (from) tradition, learning, hearing anumana-: (from) logical processes, logic, inference prajiabhyam: (from two kinds of) wisdom anya-: (having) different, other vishayd: scope, field, object, domain, realm vishesha-arthatvat: because of having special purpose, aim, sig- nificance (Truth-bearing wisdom) is different in scope from the wisdom gained by learning or from processes of logic because it has a special aim, that of dealing with particulars. Vyasa’s Commentary Now, that [Sdtra.] (Truth-bearing wisdom) 1s different in scope from the wisdom gained by learning or from processes of logic because it has a special aim, that of dealing with particulars Scriptural authority and the teaching received orally (Shruta) is the same as the knowledge conveyed within the Ggama proof category. The field is generalities. The @gama cannot communicate the par- ticular. Why (not)? Because a word 1s not established 1n its signifi- cation with reference to the particular. Also, the field of inference 1s already the general It 1s said that wherever there 1s arrival or attainment (prapti), there is locomotion or endeavour (gati). Fur- thermore, inference leads to a conclusion (only) through a generality. Therefore no particular (vishesha) 1s the field of teaching (Shruta) and inference (anumdana) Nor can this subtle, concealed and distant reality (vastu) be grasped with direct mundane perception (/oka-pratyaksha). Nor (should it be thought that) because there 1s no proof for the par- ticular, it is non-existent. It can be grasped only through samadhi- SOTRA 149 417 wisdom, whether it occurs in the subtle aspects of the elements (bhita-siikshma) or in the spiritual self (purusha). Therefore, that wisdom is different in scope from the wisdom gained by learning or from the processes of logic, because it has a special aim, that of dealing with particulars. Discussion It was stated in the last siitra that one receives wisdom from authoritative teaching (Shruta and @gama) and from the processes of logic, that is, inference (anumdna). Concentration on realities which have been understood through these means leads a yogi to nir-vichara samapatti. That being the case, nir-vicha@ra would suc- ceed in helping to realize the subjects of Shruta and anumdna only because a mental impression (sarnskara) created from observation of one object is incapable of producing knowledge of a different object. Following the same line of thought further, it would then appear that if nir-vichadra produces Truth-bearing wisdom, Shruta and anumana should also be able to produce the same (VM). Then what purpose is served by yoga (VB, NB, NBB, BG)? The response to this objection is as follows: The nature of the sattva of buddhi is illumination. It 1s capable of observing all matters, but since buddhi is covered and obscured by tamas, it is only when rajas opens a way that the sattva of buddhi grasps any reality. However, when the maculation of both rajas and tamas is washed off through practice (abhydsa) and dispassion (vairdgya), then buddhi’s clarity shines forth and all boundaries and limitations imposed by external proofs burst through. There is only endless light. What then can be left unilluminated (VM, RY)? The field of shruta and anumdna is indeed apart from that of nir- vichara samadhi. Words are incapable of producing knowledge of particulars. The word “cow,” for example, cannot refer to each in- dividual cow separately because there are simply an endless number and variety (HA) of them, nor can they all be present simultaneously as a singularity. Furthermore, one can be confused with another (VM, VB, NB, NBB, BG, RY). As to the efficacy of inference (anum4na) to reveal particulars, its failure was already pointed out in Sitras 1.7 and 1.43. For instance, a statement of concomitance, 418 SUTRA 1.49 such as “Wherever something is seen to have arrived, it must have moved,” is based on generalities or commonalities, and all con- clusions drawn are based on connecting the common attributes. Only direct perception gives knowledge of anything particular; but the direct perception of Truth-bearing wisdom is entirely different in scope from that of the direct perception with senses in the ordinary world (/oka-pratyaksha). In the Truth-bearing wisdom even those subtle, concealed or distant realities, which are closed to direct perception, become known to the yogis with respect both to their subtle, material aspects and to their spiritual aspects (VM, HA). All aspects of such realities are realized in their entirety all at once (BM). The things which the senses are incapable of grasping are what is grasped in nir-vichara samadhi. And that particular nature of the subtle evolutes and atoms on one hand and of the spiritual realities on the other is what is validated by the yogi’s direct percep- tion (yogi-pratyaksha) (VM). It may be asked that since direct perception in the philosophy of logic requires close contact between a perceiver’s senses and the object perceived (Gotama’s Nydya-sittra 1), how can a yogi perceive the subtle, the hidden or the distant which 1s beyond such contact? The answer 1s that the internal sense (antah-karana) 1s undivided and all-pervading. It is in close contact with all realities at all times. Once again, when rajas and tamas are washed off, it per- ceives without hindrance those realities which are too subtle, hidden or distant for the occluded external senses (VB). This direct experi- ence also replaces the need for any external physical proof of the eaistence of such higher reality. One might ask how the inner sense, an evolute of prakrti, can grasp the reality of the particular spiritual self (purusha). The answer is that since the present discussion is about the Truth- bearing wisdom of nir-vichara and the realization of purusha occurs only in asamprajfata, it is only the spiritual reality of purusha’s reflected presence in asta that 1s intended here by Vyasa (HA) Furthermore, the discussion on the inefficacy of shruta and anumana with regard to the experience of asamprajfidta applies equally to the final realization of the spiritual self. SUTRA ISO 419 Stra 1.50 avw: dearetsardearcateraceft taj-jah sarnskaro’nya-sarskara-pratibandhi tat-jah: arising from that, produced from that samskarah: sarhskara, impression, imprint in the subtle domain (karmaShaya) anya-: (of) other samskara-: sarhskaras prati-bandhi: that which impedes, hinders, resists, opposes, checks, inhibits, blocks, prevents, annuls The imprint (samskara) produced from that (samadhi-wisdom) opposes and annuls other sarhskaras. Vyasa’s Commentary Upon attainment of samadhi-wisdom, the yogi’s sarhskara pro- duced by that wisdom is continuously renewed, being repeatedly strengthened afresh. [Satra:] The imprint (sarnskara) produced from that (samadhi- wisdom) opposes and annuls other sarhsk4ras. The imprint (sarhsk4ra) produced by the samadhi-wisdom im- pedes (bddh) the domain (a@shaya) of the sarhskaras of worldly disturbance (vyutthdna). Once the vyutthGna-sathnskaras are over- powered, the cognitions (pratyayas) arising from them no longer occur. Upon control and cessation (nirodha) of the cognitions (pratyayas), samadhi presents itself. Thence the wisdom (prajfia) born of samadhi; thence the samskaras created from the wisdom; thus accumulation (ashaya) of (such) sathskaras repeated anew. Thence wisdom; thence (again) the sarnskaras—thus. How is it possible that this accumulation of sarnskdras in their domain will not give power (adhikara) to the mind-field? The sarh- skaras created by wisdom (prajfid), being the means (hetu) of the reduction (kshaya) of afflictions (k/eshas), do not cause the mind~- field to become possessed (vi-shishta) of such power (adhikdra). 420 SOTRA I.50 They, in fact, cause the mind-field to exhaust and turn away from its act (kdrya). Indeed, the mind-field’s endeavour terminates at discriminating wisdom (khy@ti). Discussion The reader should bear in mind that the word “wisdom” (prajfia) conveys the same sense as was explained in Sutra I.17: the realiza- tion attained in sam-prajftata samadhi. The word vyutthana is the antonym of samadhi and means “worldly involvement,” as used in Sitras I.3 and 1.14. The sarhnskaras accumulating in their domain in the subtle body form the sarmskdra-ashaya, as explained in Sitra 1.24. As the sarhskadras of samadhi gather force and are constantly renewed, the vyutth@na-sathskaras weaken. The old G@sShaya is re- placed with continuously replenished new sarhskaras of samadhi, which produces the wisdom of realizations, which again reinforces the sarnskaras of samadhi. Thus the cycle of vrttis and worldly sarnskaras described in Sitra I.5 is broken. Because these sarh- skaras of the wisdom of samadhi are of the unafflicted (a-klishta) kind, they do not add to that power (adhikdra) of the mind-field which draws one’s awareness into the external world. The mind- field’s power to serve as the vehicle of ignorance (avidya) and I- am-ness (asmitd) is therefore weakened. Upon attainment of dis- criminating wisdom its function ceases except as an instrument totally under the yogi’s command. (The continuity of this residue of sarnskaras was explained in Sitra 1.18.) This siitra indicates the fruit and result of the Truth-bearing wisdom (rtambhard prajfa) of the last two siitras (BR). A question arises, however, as to the ability of the newly acquired samadhi samsk4ras to overcome the vyutthana samskaras. Some commen- tators argue that it may be that samprajfidta practised with the proper methods (upd@yas) leads to higher realizations (VM), but it 1s actually as powerless before the beginningless (see Sitra 1.4) worldly samsk4ras as a tiny candle flame before a stormy wind (VM, NBB); also the sarhskaras of past enjoyments (bhoga) of the senses are too powerful to let it become stable (RY). The present SOTRA 150 421 siitra answers this argument. The word “that” (tat) in the sitra refers to the nir-vichara samapatti (VM). It is the nature of buddhi to be attracted towards reality (bhita-artha) (see Siitras 1.1 and 1.47). It wanders confused only until it finds the true nature (attva). Having found the true nature of things, buddhi becomes established towards it (VM, NBB). Samskaras of this stability produce a like buddhi, and thus the new cycle breaks the former beginningless cycle of ignorance of tattva and the like buddhi (VM). This samadhi produces sarhsk4ras of a real nature (tattva) which impede opposing, or non-that-ness (a-tattva), sarnskaras (BR, RY). This bias of buddhi towards reality is accepted even in other philosophical systems (as, for example Kumarila’s Pramana-varttika 111.222) (VM, NBB). What is the meaning of prati-bandh in the siitra? That the wisdom impedes (badh) the other sarnskaras. That is, it prevents their ef- fects (VB), namely the vrttis (NB) or their memory (smrti) (BG). It renders them inefficacious, incapable of functioning (BR). This refers only to the sarnskdras that are dormant in their domain. The word @shaya (from @ + shi) means “that which sleeps” (VB, NBB). The reference, then, is not to those sarnskdras which have already become awakened as vrttis or as results and fruits of past actions, but to those which yet lie dormant (VB, NBB). It also opposes the sathskdras produced from the distracted (vikshipta) ground (HA), one of the five grounds (bhdmis) of the mind-field (see Sttra I.1). The growth of the wisdom-samskara is the same as the diminu- tion of the vikshepa-samskaras; the two are simultaneous (HA). However, only the unbroken flow of the stream of one-pointedness (ekagrata-dhdGra) is effective (NB). Now, when a certain realization (prajfia@) has occurred in sam- prajfiata samadhi, does that then suffice to overcome the power of the worldly sarnskdras (VB, NBB)? In addition, when a yogi has once accomplished samprajfdta, why must he then keep practising it repeatedly (VB, NB, BG)? Repeated experience of samprajridta confirms and strengthens its sarhskaras, without which the worldly vyutthana-samskaras will keep arising. A single experience alone does not thwart them, but the opposing sathskaras of repeated practice gradually attentuate them, thin them down (tani-karana) 422 SOTRA 1.50 (YS 11.2,4,10). Thus a cycle of samadhi-wisdom-sarhskara-samadhi ensues, and the cycle of sarhnskaras and vrttis diminishes in power. When the final realization (prajfid) occurs, the power of the vyut- thdna-samskaras ceases. In other words the Vedanta view that knowledge (jfiana) alone leads to liberation is accurate only with reference to the ultimate wisdom, but first the attenuation (tana- karana) of the worldly sarnskaras by cultivating the samadhi- sarmskaras must occur and reach its perfection (VB, NBB). The statement that the realization of this wisdom diminishes and abol- ishes klefhas and past sarhnskdras has led commentators to ask a further question (VB, BG) about the state and status of karma in the yogi who has reached this far. As the texts (such as Vishnu- purana V1.7.35 and BhG IV.37) state, the fire of yoga burns away all karmas, and yoga abolishes all accumulated sin (papa). There are many levels at which the strength of karmas is reduced. There are many expiatory observances of prayer, ritual and right acts that reduce the power of existing karmas and their sarhskaras by adding to the karmashaya, the internal domain of karma, the force of these thoughts and acts. But this does not free one from the totality of karma, because that which has been planted must bear fruit, and the inclination towards involvement in further acts still remains. Thus, diluting past accumulations of evil sarnskaras by the addition of fresh and benevolent acts 1s not in the same category as burning them by the power of yoga, that 1s, samadhi. The statements about yoga burning the karmas apply only to the extent that yoga eliminates those evil accumulations which impede the realization of true knowledge. When knowledge has arisen, all karmas and their sarhskaras are abolished except the prarabdha sarmskaras, the sum total gathered from past lives which had initially determined the yogi’s birth in the given species, life span in that particular life, and pleasures and pains (such as phy- sical illness) that ensue in that lifetime. Pradrabdha samsk@ras thus keep the momentum going for the yogi’s continued existence in the present life. But there is no additional fresh accumulation of worldly sarhskaras (VB, BG). There is, however, a great difference between cultivating the SOTRA 1.50 423 sarnskaras of samprajfidta and the awakening of final wisdom. The samadhi-sarhskdras reduce the pain-causing power of the vyutthdna- sarnskaras, but one still needs to say “Enough!” to this wisdom. The desire for siddhis has yet to be conquered. The trap of desiring to become a videha or prakrti-laya still has to be avoided. When even these sarhnskaras vanish with the mind-field’s dissolution into its cause, only then and not before will the sarhskara of ignorance (avidya) be overcome as the dharma-megha samadhi ensues. When all these sarhskaras are vanquished, then the cycle of the fruition of karma in reincarnation ceases. The single knowledge, beyond this process, which leads to liberation is the one beyond discriminating wisdom (viveka-khy4@ti). Of that higher stage the next sitra will speak (VB, NB, NBB, BG). Another question may be raised: It is known throughout the Yoga-sitras’ teaching that sarhskaras give power to the mind to become active so that vrttis are produced; even though the sarh- skaras of samadhi subdue the worldly sarnskaras, do not the sam- adhi-sarnskaras produce their own kind of activity in the mind and enhance its continuation as an involver (pra-varttaka)? Would not this then produce further afflictions (k/eshas)? The answer is that the vrttis and sarnskaras of samadhi are unafflicted ones (a-klishta), therefore they produce no more afflictions. Furthermore, prakrti, including its evolute the mind, has only two purposes: «to present experiences (bhoga) to purusha, and + to aid him in attaining liberation (moksha) At the perfection of samprajfiata samadhi and attainment o& viveka- khydati the mind has fulfilled its purpose and can proceed no turther; its adhikara, that is, its assignment, duty, and the power to carry them out, is now exhausted. The mind is henceforth dismissed, dissolved into equilibrium. 424. SOTRAISI Sitral.s51 «- wearte freer adhrerarferdta: warts: | tasyapi nirodhe sarva-nirodhan nir-bijah samadhih tasya: of that api: even nirodhe: upon control, cessation, dissolution sarva-: (of) all nirodhat: through nirodha, dissolution nir-biyah: seedless samdadhih: samadhi When the control, cessation and dissolution (nirodha) of even that sarhskara occurs, the nirodha of all else ensues and, thereby, seedless (nir-bija) samadhi (is attained). Vyasa’s Commentary And what else happens to him? [Satra:] When the control, cessation and dissolution (nirodha) of even that sarhskara occurs, the nirodha of all else ensues and, thereby, seedless (nir-bija) samadhi (is attained). This samadhi not only opposes the samadhi-wisdom (prajfid) but impedes even the samskaras produced by samadhi-wisdom. Wherefore? Because the sarnskara produced by control (nirodha) counteracts (badh) the sarhskara generated by samadhi. The existence of samskaras created by the mind-field in the state of nirodha (nirodha-chitta) 1s inferred on the basis of the experience of the sequences of time (that elapse) during the state of the stability of nirodha. The mind-field dissolves into its own causal nature (prakysti), which (ever) remains in that inactive condition. It does so together with those sarnskadras which have been produced by the samadhi that constitutes worldly involvement (vyutthana)* and 42 Here vyutthana means samprayfidta samadhi, which 1s a worldly involvement in contrast to a-samprajfidta, which 1s the topic of this sitra SOTRAI51 425 cessation (mirodha). Thus, those sarhskdras are opponents of the empowerment (adhikdra) of the mind-field, not causes of its (con- tinued) maintenance (sthiti). Since that mind-field whose empowerment (adhikara) has been terminated withdraws (vi-ni-vrt) together with the sarnskdras that are conducive to isolation, upon its thus turning off (ni-vrt), the spiritual self (purusha) is established in his own self-nature (sva- rapa) and is therefore called pure, one alone in isolation (kevala), and free or liberated (mukta). Here in Patafijali’s Sankhya-pravachana, and in Vydasa’s Commentary, ends the first, the chapter on samadhi, within the Science and Discipline of Yoga. Discussion It has been explained that the purpose of creating the sarnskaras of samadhi-wisdom in samprajfiata is to eliminate the mind-field’s empowerment (adhikdGra) to provide experience of the material world (bhoga) to purusha (VM). However, this accumulated wisdom from samprajfidta 1s not sufficient to free one from reincarnation (VB).43 How can a mind-field filled with and perpetuating the sarnskaras of samadhi-wisdom reach seedless samadhi (RY)? To answer this question, the siitra now states the result of asamprajfiata. The sarhskaras of samprajfata still maintain the mind-field’s other assignment, which is to lead one to isolation (kaivalya). This assign- ment, too, must be fulfilled so that the final termination of this adhikara may occur (VM). VB says that at the lower levels of asamprajfiata each succeeding level brings under control and dis- solves the realization of the preceding one, at the same time attenu- ating their sarnskaras. Only with the final asamprajfidta does the total elimination of the lower wisdoms, the realizations that occur at lower samprajfidtas, occur. Since Patafiyali and Vyasa, however, do not divide asamprajfidta into these levels, VB’s statement 1s more appropriately applicable to the differentiation into levels of 43 NB, NBB, and BG for the most part repeat VB on this stra, and BM echocs VM Where any have an original opinion, it 1s indicated 426 SUTRAISI samprajfata. As one progresses in samprajfidta, the wisdom-vrtti at each level is dissolved into its own cause; as each vrtti arises frofif a sarnskdra, the yogi observes “not this, not this” (neti, neti), and thus denying them any worth and continuing to pursue reality, he finally reaches the seedless, asamprajfiata, samadhi (BR, AD). This view is more in harmony with what has been discussed in Sutra 1.17 and echoes the teaching of the Upanishads (e.g., Brha- daranyaka Upanishad 11.3.6; 111.9.26; 1V.2.4; 1V.4.22; IV.5.15). Asamprajfidta not only eliminates the lower wisdoms of sam- prajfhata but also overcomes their sarnskaras. This is the transcen- dent dispassion (para-vairdgya) explained in Siitra 1.16, and is synonymous with nirodha (VM). The question arises (VM): Granted that the realization arising from such dispassion may counteract the samprajfiata-wisdoms which are a form of ideation (vijfdna); but how can it also overcome these sarnskdras, since they are not in the category of ideation? Would they not have to remain the way the memory of a dream object remains during wakeful expe- rience? Vyasa says (VM) that while nirodha itself eliminates the wisdom of samprajfiata, the sarnskaras of the nirodha counteract the sarhskdras of that wisdom. Again, it is not that a single realiza- tion of asamprajfidta accomplishes all this, but rather that when continuous and uninterrupted practice, observed for a long time and with due respect (see Siitra 1.14), is constantly strengthened, it causes an unbroken flow of asamprajfdta, and these final results accrue. Some commentators, however, have asked, How can we know that there exist samskaras of nirodha? There can be no direct perception of it to serve as proof, since such proof is a vrtti and this nirodha is the elimination of all vrttis. Nor can such a non- vrtti leave a memory. Being above the chain of causation, its exis- tence capnot be inferred by seeing some effect. How can one estab- lish the proof of such a nonentity and of any possible sarnskd4ras being created by it (VM, VB)? Vyasa answers that the transcendent dispassion grows in stages. When the yogi comes out of asampra- jfidta he observes the time that has elapsed and thereby infers that nirodha has indeed occurred. (VM) It is the accumulated force of SOTRA 151 427 such frequent mirodhas that creates an imprint (samskara), till it grows to the utmost possible degree; if this were not so, the growth in intensity and length of asamprajfiata would not occur. Thus one infers that both nirodha and its sarnskaras do occur. The argument is constructed slightly differently by HA: How vrttis produce sarhskaras is obvious. That sathskdras in turn pro- duce vrttis is also known. They do so by first generating pratyayas, cognitions, presented to the mind. As sarhsk4dras arise to the sur- face, a cognition (pratyaya) is formed and presented to the mind- field, just as vrttis introduced externally present cognitions (prat- yayas) to the mind-field, creating further sarnskaras. Sarhskdras have only one function, and that is to generate pratyayas. When such pratyayas arise no more, it may be assumed either that the sarhskaras were not formed or that they have been exhausted or, finally, that nirodha has occurred. However, the question remains as to the nature of the sarnskdras of nirodha. Since nirodha, not being a vrtti, cannot produce a cognition (pratyaya), how can a nirodha-sarmskara form? The answer is that the flow of pratyayas exists before nirodha and continues after it. The break in that flow is recognized by the mind, and this recognition constitutes the nirodha-sathskara. As these breaks occur more frequently and be- come prolonged, the tendency to nirodha grows. Again, if nirodha formed no sarmskaras at all, how would its growth, which is clearly noticed, occur? Finally the flow of pratyayas totally ceases and samadhi becomes permanent (HA). Activity alone constitutes a reason for the continuity of the mind. That reason having been abolished, the mind is dissolved and purusha dwells in his own nature. A further objection is suggested by VM and VB: It is well that the sarnskdras of the samadhi-wisdom are eliminated; but, then, how may the samskaras of nirodha be overpowered? Or do they remain? But if so, the mind-field thus keeps its empowerment to act. For could not these sarnskadras again be revived into activity through the will of a yogi or of iShvara, in the same way that a seed which looks burnt sometimes sprouts? This question is resolved by a better understanding of Vydsa’s position (VM, VB): Up to the 428 SOTRAIS51 mastery of samprajfata, the word vyutthana served as an antonym to samadhi and denoted worldly involvement of the mind. In con- trast to asamprajfhata now, samprajniata also is vyutthana, a lower- level awareness. The innermost part (antar-anga) of yoga is asam- prajfata, in comparison to which samprajfidta is an exterior part (bahir-anga) (SS). What for an ordinary person is opening the eyes from samprajfidta into the world, for a yogi is coming down into samprajfiata from asamprajfiata. Those samskaras of sampra- jfiata which are conducive to isolation (kaivalya) have helped the mind-field to fulfil its final assignments. Now, when the sarhskdras of nirodha form, they do not produce further vrttis, thus rendering the mind inactive. Having fulfilled its assignment and having no further purpose to accomplish, the mind-field now dissolves into its cause (RY). As to the case of videhas and prakrti-layas, let it not be said that the mind’s empowerment continues because of nirodha-samskaras; these yogis, not having reached asamprajfata, do not have any nirodha-sathskaras. The power (adhikdra) of their chittas continues because of the propensities (v@sands) produced by the afflictions (kK/eshas). An argument is presented by NB and BG: Knowledge gained in samprajfiata burns all the past karmas except prarabdha.** Prarab- dha is spent and exhausted as it comes to fruition in the form of karma-produced pains and pleasures. Thus, through samprajfiata- wisdvm all other karmas are exhausted and the prarabdha takes care of itself and eventually becomes exhausted. Naturally liberation (moksha) will follow. Why, then, is there need for asamprajfata? BG says that asamprajfata only hastens the liberation so that the yogi does not have to wait for the prarabdha to be exhausted. NBB, hcewever, has a better answer: The sarnskaras produced by sSamprajndta are sarnskaras of a vrtti from the exterior world. Until these samnskaras are somehow burnt, there can be no final nirodha and consequently no liberation. Asamprajfata alone is capable of burning the prajfia-sarnskaras and is thus absolutely essential for liberation. In fact, propensities (vasands) of prarabdha cannot find 44 See Sitra 1.1 (p 90) for an explanation of prarabdha SUTRA ISI 429 a substratum when the very karmdashaya, the domain and realm of karmas and sarhskaras, has been purified or burnt and the mind- field itself has been dissolved. That being the case, even prarabdha may not come to fruition and is burnt out because its coefficients (saha-kGrin) have been eliminated. There being no objects of concentration (@lambanas) in asam- prajfiata (in contradistinction to samprajfiata), it is called seedless (nir-bija) samadhi. Then one no longer rises from samadhi. This must not be misconstrued to mean that the yogi remains physically sitting in meditation; rather, it means that his awareness remains pure. This state is free of those seeds, such as sarnskdras, that produce sorrows (VB); it is also free of the sarnskaras of sam- prajfidta-wisdom, which otherwise might bind the yogi again (NBB). All these seeds being absent, this samadhi is called seedless (nir- bia). Asamprajfidta 1s also called the “great sleep” (mahda-nidr@) of the mind-field (NBB, BG). It is not that purusha had become sullied and is now pure (Shuddha), but rather that pains, etc. are no longer attributed to it. It is not that it had become involved and is now isolated (kevala), but rather that it cannot be considered to be involved. It is not that it was bound and has now been liberated (mukta), but rather that the bondages of buddhi can no longer be said to have been trans- ferred to it. Hence, says Vyasa: The spiritual self (purugha) 1s established in his own self-nature (sva-ripa) and is therefore called pure, one alone in isolation (kevala), and free or liberated (mukta). In other words, upon the attainment of mir-bija samadhi the mind- field can no longer arise into vyutthdna, and so it vanishes; then the consciousness-potentia or the consciousness-force (chiti-Shakti), which is absolutely eternal (ka@fastha-nitya), infinite and pure, dwells in her own glory, without obstruction and forever, and this is very beautiful (SS). This chapter (VM) has stated: 430 SUTRA 151 euddesha: the name and title (Sitra 1) enirdesha: the definition (Sitras 2-4) (and, in that context, all the following:) «the definition of vrtti (Sitras 5-11) the methods for accomplishing yoga (Stitras 12-16, 20-24) othe divisions or classifications of yoga (Sitras 17-19, 41-51) This may be expanded (BR) as follows: «stating the commencement of yoga (Sitra 1) «the definition of yoga (Siitras 2-4) eexplanation of the words chitta-vrtti and nirodha (Sitras 5-11) «the two means, abhydsa and vairagya, and their definition (Si- tras 12-16) ethe primary (asamprajfiata) and secondary (samprajfidta) yogas (Siitras 17-19) «briefly, the methods (updyas) of yoga (Sitras 20-22) «an easy method (ishvara-pranidhdana) and the relevant explanation and statement of its results (Siitras 23-29) «(in the context of the results of ishvara-pranidhana) the nine obstacles (vikshepas) and their correlates (Sitras 30-32) «the methods for overcoming the obstacles and their correlates (Siitras 32-40) «(as these obtacles are overcome) further explanations of samadhis and their accomplishments (samdpattis)— first the seeded (sa-bija) and then the seedless (nir-bija) samadhi (Sitras 41-51) e e Bibliography Primary Sources Patafijali, Yoga-siitras ewith Yoga-pradipika by Baladeva Mishra. Edited by Dhundhiraja Shastri. Varanasi: Chowkhamba, 1931. «with the commentaries Rdja-marttanda by Bhojaraja, Pradipika by Bhavaganesha, Vrtt: by Nagoji Bhatta, Mani-prabha by Ramananda Yati, Pada-chandriké by Ananta-deva Pandit, and Yoga-sudhakara by Sadashivendra Sarasvati. Edited by Dhundhiraja Shastri. Varanasi: Chowkhamba, 1930. with the commentaries Yoga-siddhdnta-chandrika and Sitrartha-bodh- ini by Narayana Tirtha. Edited by Ratna Gopala Bhatta. Varanasi: Chowkhamba, 1911. «with the commentary Bhashya-vivarana of Shankara-bhagavat-pada. Edited with an introduction by Polakam Sri Rama Sastri and S. R. Krishnamurthi Sastri. Madras Government Oriental Manuscripts Li- brary Series, no. 94. Madras, 1952. ewith the commentaries Tattva-vaisharadi of Vachaspati Mishra and Yoga-varttika of Vijfiana-bhikshu. Edited by Narayana Mishra. Vara- nasi: Chowkhamb, 1971. with the commentaries Tattva-vaishdradi of Vachaspati Mishra edited by Rajaram Bodas and Vtti (Brhati) of Nagoji Bhatta edited by Vasudev Shastri Abhyankar. Bombay Sanskrit and Prakrit Series, no. 46. Bombay: Government Central Press, 1917. 431 432 BIBLIOGRAPHY «with the scholium of Vy4sa and the commentaries of Tattva-vaisha- radi, Patafijala-rahasya, Yoga-varttika and Bhasvati of Vachaspati Mishra, Raghavananda Sarasvati, Vijfiana-bhikshu, and Hariharananda Aranya. Edited by Gosviami Damodara Shistri. Varanasi: Chowkhamba, 1935. Bhagavata-purana. Gorakhpur, India: Gita Press, 1968. Brhad-yogi-yajfiavalkya-smrti. Edited and translated into Hindi by Swami Kuvalayananda and Pandit Raghunatha Shastri Kokaje. Lonavla, India: Kaivalyadhama, 1951. Dikshita, Rama-bhadra. “Shad-darshana-sidd hanta-sangraha.” Sarasvati- bhavan Library, Tanjore. Krishna-vallabhacharya. Kirana. Edited by Shveta-vaikuntha Shastri and Narayana Sharana Shastri. Banaras, 1939. Madhava. Sarva-darshana-sangraha. Edited by Uma Shankar Sharma. Varanasi: Chowkhamba, 1964. Mahabharata, with Nilakantha’s Commentary. Pune: Chitrashala Press, 1968. Markandeya-purana. Edited by Shriram Sharma Acharya. Bareli, India: published by the editor, 1978. Udasina, Balarama. Commentary on the Yoga-siitras. Edited by K. B. R. Sinha. Bankipore, 1867, 1897. Upanishad-brahma-yogin. Bhagavad-gitartha-prakashika [a Sanskrit com- mentary on the Bhagavad-gita]. Edited by the pandits of the Adyar Library. Adyar, India: Adyar Library, 1941 Vijfiana-bhikshu. Yoga-sdra-sangraha. Edited by Swami: Sanatana Deva Delhi: Motilal Banarsidass, 1956. Vishnu-purana. Gorakhpur, India: Gita Press, 1932. Other primary texts consulted and cited such as the Upanishads, Puranas and Bhagavad-gitd are not included in this bibhography. Well-known editions of these texts are readily available to scholars. Numerous transla- tions of the Yoga-siitras in several Indian languages have been reviewed but are not useful to the average reader. A detailed bibliography of primary and secondary sources on Patafijali is to be found on pp. 58-65 in Karl Potter’s Bibliography of Indian Philosophies, vol 1 of The Ency- clopedia of Indian Philosophies, citing 126 titles. It does not include some of the titles consulted by us. BIBLIOGRAPHY 433 Translations of the Yoga-siitras of Pataiijali Aranya, Swami Hariharananda. Yoga Philosophy of Patafijali. Calcutta: University of Calcutta, 1977. Ballantyne, James Robert. The Aphorisms of the Yoga Philosophy of Patanjali, with illustrative extracts from the Commentary by Bhoja Raja. Allahabad: Presbyterian Mission Press, 1852-53. : Bangali Baba. Patanjala Yoga Sutra. Delhi: Motilal Banarsidass, 1976. Boissenain, J. W. Yoga-Soetra’s door Patanjali: Leerspreuken der Eenheids- streving. Haarlem, Netherlands: J. W. Boissenain and Co., 1918. Dvivedi, Manilal Nabhubhai, ed. and trans. The Yoga-Siitras of Patafijali. Adyar, India: Theosophical Publishing House, 1934. . Feuerstein, Georg. The Yoga-Siitra of Patafijali: A New Translation and Commentary. Folkestone, England: Dawson, 1979. Isbert, Otto Albrecht. Raya Joga, der kénigliche Weg der Selbstmeisterung in Westlicher Sicht und Praxis. Gelnhausen, West Germany: Verlags* Union Bundingen-Haingriindau, 1955. Johnston, Charles. The Yoga Sutras of Patafijali. London: John M. Wat- kins, 1964. Judge, William Q. The Yoga Aphorisms of Patanjali. Los Angeles: United Lodge of Theosophists, 1920. Leggett, Trevor. Sartkara on the Yoga-siitra-s: The Vivarana sub-commen- tary to Vyasa-bhasya on the Yoga-siitra-s of Patafijali. Vol. 1, Samadhi; Vol. 2, Means. London. Routledge and Kegan Paul, 1981, 1983. Mangoldt, Ursula von. So Spricht das Yoga-Sutra des Patanjali. Munich: O W. Barth, 1957. r Mitra, Rajendralala. Yoga Aphorisms of Patafijali, with the Commentary of Bhoja Raja. Bibliotheca Indica Series, no. 93. Calcutta: Asiatic Society of Bengal, 1881-83. Prabhavananda, Swami, and Christopher Isherwood. How to Know God: The Yoga Aphorisms of Pataryali. London: Allen and Unwin, 1953. Rama Prasada, trans. The Yoga-siitras of Patafijali with the Commentary of Vyasa and the Gloss of Vachaspati Mishra. Vol. 4 of The Sacred Books of the Hindus, Translated by Vartous Sanskrit Scholars. Edited by Major B. D. Basu. 1912. Reprint. New York: AMS Press, 1974. Shree Purohit, Swami. Aphorisms of Yoga by Bhagawan Shree Patanjalt. London: Faber and Faber, 1938. 434. BIBLIOGRAPHY Stephen, Daniel R., trans. Patanjali for Western Readers. London: Theo- sophical Publishing House, 1919. Taimni, I. K. The Science of Yoga. Madras, India, and Wheaton, IIL: Theosophical Publishing House, 1961. Tirtha, Swami Omananda. Patafijala-yoga-pradipa (in Hindi). Gorakhpur, India: Gita Press, 1960. Woods, James Haughton, trans. The Yoga System of Patafiyal. Harvard Oriental Series, vol. 17. Cambridge: Harvard University Press, 1914. Reprint. Delhi: Motilal Banarsidass, 1927. Woods, James Haughton. “The Yoga Sitras of Patafijali as Illustrated by the Commentary entitled ‘The Jewel’s Lustre,’ or Maniprabha.” Journal ofthe American Oriental Society 34 (1915): 1-114. Translations of Other Source Material Madhavacharya. The Sarva-darsana samgraha, or, Review of the Dif- FSerent Systems of Hindu Philosophy. Translated by Edward Byles Cowell and Archibald Edward Gough. London: Trubner and Co., 1882. Mahadeva Sastni, Alladi, ed. Yoga Upanishads, with the Commentary of Sri Brahma- Yogin. Madras: Adyar Library and Research Centre, 1968 Vijfiana-bhikshu. Yoga-Sara-Sangraha. Translated by Ganganatha Jha. Rev. ed. Theosophical Publishing House Oriental Series, no. 10. Mad- ras, India‘ Theosophical Publishing House, 1933. Secondary and Reference Literature Apte, V.S Sanskrit-English Dictionary. Delhi: Motilal Banarsidass, 1970 Arya, Usharbudh. God Honesdale, Pa.. Himalayan International Institute, 1979 ----— Mantra and Meditation. Honesdale, Pa . Himalayan International Institute, 1983. Bahm, Archie J. Yoga: Unton with the Ultimate. New York: Unger, 1967. Bedekar, V. M. “The Dhydnayoga in the Mahabharata (XII.188).” Munshi Indological Feltcitation Volume, Bharatiya Vidya 20:115-25, 21:1960-61. Catalina, Francis Victor A Study of the Self Concept of Sankhya- Yoga Philosophy. Delhi: Munshiram Manoharlal, 1968 BIBLIOGRAPHY 435 Dani, Ahmad Hasan. Alberuni’s Indica. Islamabad, Pakistan: University of Islamabad Press, 1973. Dasgupta, Surendra Nath. A History of Indian Philosophy. Vols. | and 2. Cambridge: Harvard University Press, 1963, 1965. ——-. A Study of Patafijali. Calcutta: University of Calcutta, 1920. ——. Yoga as Philosophy and Religion. Calcutta: University of Calcutta, 1924. ——. Yoga Philosophy in Relation to Other Systems of Indian Thought. Calcutta: University of Calcutta, 1930. Deussen, Paul. Allgemeine Geschichte der Philosophie. Vol. 1, pt. 3. Leipzig: F. A. Brockhaus, 1920. Edgerton, Franklin. “The Meaning of Saénkhya and Yoga.” American Journal of Philosophy 45 (1924): 1-46. Eliade, Mircea. Yoga: Immortality and Freedom. Translated by Willard R. Trask. 2d ed. Bollingen Series, no. 61. Princeton: Princeton Univer- sity Press, 1969. ——.. Patafijali and Yoga. Translated by Charles L. Markmann. New York: Schocken Books, 1975. Feuerstein, Georg. The Essence of Yoga: A Contribution to the Psycho- history of Indian Civilization. London: Rider, 1974. ———. The Philosophy of Classical Yoga. New York: St. Martin’s Press, 1980; Manchester’ Manchester University Press, 1980. ———. “Some notes on the final stages of yoga according to Patajfijali.” Bharatiya Vidya Bhavan (Bombay: Rajendra Prasad College of Mass Communication and Media) 37 (1971): I-12. ———.. The Yoga-Siitra of Patafyali: An Exercise in the Methodology of Textual Analysis. New Delhi: Arnold-Heinemann, 1979. Feuerstein, Georg, and Jeanine Miller. Yoga and Beyond: Essays in Indian Philosophy. New York: Schocken Books, 1972. Frauwallner, Erich. Geschichte der indischen Philosophie. Vol 1. Salzburg: O. Muller, 1953. Garbe, Richard von. Samkhya und Yoga. Strassburg: K. J. Trubner, 1894, Gonda, Jan. Die Religionen Indiens. Vol 1. Stuttgart: W. Kohlhammer Verlag, 1960. Hauer, Jakob Wilhelm. “Das IV Buch des Yogasiitra.” Studia Indo- Iranica: Ehrengabe fur Wilhelm Geiger, edited by Walther Wust. Leipzig Otto Harrassowitz, 1931. 436 BIBLIOGRAPHY ———. Der Yoga, ein indischer Weg zum Selbst. Stuttgart: W. Kohl- hammer, 1958. ———. Die Anfange der Yogapraxis im Alten Indien. Stuttgart: W. Kohl- hammer, 1922. Hopkins, E. Washburn. “Yoga Technique in the Great Epic.” American Oriental Society Journal 22 (1901): 333-79. Hultzsch, E. “SAmkhya und Yoga im Sigupalavadha.” Aus Indiens Kultur: Festgabe fur Richard von Garbe, edited by Julius von Negelein. Erlan- gen: Palm and Enke, 1927. Isbert, Otto Albrecht. Raja-Joga, der kénigliche Weg der Selbstmeisterung in Westlicher Sicht und Praxis. Gelnhausen, West Germany: Verlags- Union Bindinger-Haingriindau, 1955. Jacob, George Adolphus. A Concordance to the Principal Upanishads and Bhagavadgita. Bombay: Government Central Book Depot, 1891. Jacobi, Hermann. “Uber das Urspriinghche Yoga System.” Sitzungs- berichte der Preusischen Akademie der Wissenschaften. Berlin: Aka- demie Verlag, 1929. Janatek, Adolf. “The Meaning of Pratyaya in Patafijali’s Yoga-Sitras.” Archiv Orientalni 25 (1957): 201-60 ——. “The Methodological Principle in Yoga according to Patafiyali’s Yoga-Sitras.” Archiv Orientalni 19 (1951): 514-67. ——.. “Two Texts of Patafijali and a Statistical Comparison of their Vocabularies.” Archiv Orientalni 26 (1958): 88-101 ———.. “The ‘Voluntaristic’ Type of Yoga in Patafijali’s Yoga-Sitras.” Archiv Ortentalni 22 (1954): 69-87. Johnston, Charles. The Yoga-Sitras of Patavyalt. The Book of the Spiri- tual Man. New York: Quarterly Book Dept., 1912. Joshi, K S. “On the Meaning of Yoga.” Philosophy East and West 15, no. | (1965): 53-64 Karnatak, Vimla. A Critical Study of the Patanjala-Yoga-Sitra in the Light of its Commentators (in Hindi). Banaras Hindu University San- skrit Series, no 10. Varanasi: Chowkhamba, 1974. | Koelman, Gaspar M. Patafyala Yoga: From Related Ego to Absolute Self. Poona, India: Papal Athenaeum, 1970. Larson, Gerald James. Classical Samkhya: An Interpretation of its His- tory and Meaning. Delhi: Motilal Banarsidass, 1969. LaVallee Poussin, Louis de. “Le Bouddhisme et le Yoga de Patanjali ” Milanges Chinois et Bouddhiques 5 (1937): 223-42. BIBLIOGRAPHY 437 Miller, M. The Six Systems of Indian Philosophy. London: Longmans, 1916. Oberhammer, Gerhard. “Gott, Urbild der Emanzipierten Existenz im Yoga des Pataiijali.” Zeitschrift fiir Katholische Theologie (Vienna) 1964: 197-207. ——. Strukturen Yogischer Meditation. Veréffentlichungen der Kom- mission fur Sprachen und Sidasiens, Heft 13. Vienna: Verlag der Os- terreichischen Akademie der Wissenschaften, 1977. Panikkar, Raimundo. The Vedic Experience: Mantra-manjari. Berkeley and Los Angeles: University of California Press, 1977. Pensa, Corrado. “On the Purification Concept in Indian Tradition, with Special Regard to Yoga.” East and West n.s. 19 (1969): 194-228. Pines, Shlomo, and Tuvia Gelblum. “AI-Biriini’s Arabic Version of Patafi- jali’s Yogasttra.” Bulletin of the School of Oriental and African Studies 29 (1966): 302-25 and 40 (1977): 522-49. Potter, Karl H., comp. Bibliography of Indian Philosophies. Rev. ed. Vol. | of The Encyclopedia of Indian Philosophies. American Institute of Indian Studies. Delhi: Motilal Banarsidass, 1979. Rama, Swami Choosing a Path. Honesdale, Pa.: Himalayan Interna- tional Institute, 1982. ———.. Inspired Thoughts of Swami Rama. Honesdale, Pa.: Himalayan International Institute, 1983. Rama, Swami, Rudolph Ballentine, M.D., and Swami Ajaya. Yoga and Psychotherapy. Honesdale, Pa.: Himalayan International Institute, 1976. Sahay, Mahajot. “Patafijala-Yogasitras and the Vyasa-Bhasya: An Ex- amination.” Vishveshvaranand Indological Journal 2 (1964): 254-60. Shankaracharya. Bhdshya on Shvetashvatara Upanishad. \n Ten Princi- pal Upanishads with Sankarabhdsya. Delhi: Motilal Banarsidass, 1964, 1978. Shukla, Nalini. Patafijala-yoga-siitra ka vivechanatmak evarh tulandtmak adhyayan (A critical and comparative study of Patafijala-yoga-sitra; in Hindi). Kanpur: Shakti-yogashram and Nalini Shukla, 1975. Takagi, S. Shingen. “On ‘Kriyd-yoga’ in the Yoga Sutra.” Journal of Indian and Buddhist Studies 15, no. | (1966): 451 ff. Weldon, Ellwood Austin “The Samkhya Term, Linga.” American Jour- nal of Philology 31 (1910): 445-59. ——— “The Samkhya Teachings in the Maitri Upanishad ” American Journal of Philology 35 (1914). 32-51. 438 BIBLIOGRAPHY Winternitz, Moriz. Geschichte die indischen Litteratur. 3 vols. Leipzig: Amelang, 1905-22. Zigmund-Cerbu, Anton. “The Sadangayoga.” History of Religions 3 (1963): 128-34. Zimmer, Heinrich Robert. Kunstform und Yoga in indischen Kultbild. 1926. Reprint. New York: Garland, 1981. Glossary /Index The Glossary/ Index lists in English alphabetical order the most significant Sanskrit and occasional Pali words used in the text. Information given with each word includes a brief definition agd selected locations in which the word appears. No effort has been made to cite every place in which a given word may be found. a-bhava Negation; a negative; absence; non-being; a state of non-being; non-production; non-appearance; absence of vrtzs of waking and dream states; absence of all other vrttis mentioned in the Yoga-sitras. 176, 178, 179, 249, 254, 320 abhava-pratyaya Causal principle; cognition principle of negation. 178 abhava-yoga Yoga of absence or negation of all transient feelings and states. 120 abheda-bhrama_ Error or illusion of non-distinction. 384 abhi-buddhi_ An activity of intelligence, e.g., “I must do this.” 43 abhi-dheya Significatum (the signified). 315 abhi-dhyana Directing one’s thought, will or concentration towards (God). 277 abhijata Pure-born. 371 abhimana An activity of intelligence, e.g., “/ do this”; assumption of a false identity attributed to the spiritual self. 43, 127 abhimata Agreeable, desired, or favourite object of choice; any object of one’s choice. 335, 365 439 440 GLOSSARY/INDEX abhinivesha Fear of death; “May I not cease to be”; “I fear my death, the death of this body that I am.” Abhinivesha is a kleSha whose real name is blind nocturnal (andha-tdmisra, q.v.) 44, 162, 169, 170 abhi-vyakti Manifestation. 120 abhoga (The mind-field’s gross) expansion; the awakening of a wisdom (prajfia) in which a realization of the true nature of an object of concentration has occurred. 218, 226 abhyantara Internal. 98 abhyasa Practice; the endeavour (yatna) to make the mind stable; the endeavour with regard to, for the purpose of, stilling the mind. (See also abhyasa’s correlate, vairagya.) 106, 193, 195-97, 198, 248, 336, 342 abhyasa-patava Expert or skillful practice. 146 abhyudaya Worldly success in the present life. 36 acharya A teacher who has himself experienced self-realization; a scholar-savant and commentator. 6, 27, 110, 214 adara_ Respect. 415 a-dharma Unrighteousness; vice. 85, 93, 285 adhi-atman The spiritual self. 412 adhibhautika Caused by other beings such as beasts of prey, enemies, etc. One of the three kinds of pain (duhkha). 47, 329, 330 adhi-bhita Pertaining to the attributes of the five gross elements and other beings. 42, 43 adhidaivika Caused by deities, planetary influences and other natural forces such as heat, cold and conscious powers of the subtler worlds. One of the three kinds of pain (duhkha) 47, 329, 330 adhi-deva (adhidaiva) Pertaining to celestial and subtle worlds, conscious powers of nature, angelic beings, planetary deities, etc. 42, 43 adhigama Attainment; realization 320 adhikadra Purpose, topic; beginning of subject matter; prerogative; empowerment; teacher’s authority, a student’s qualification, and the statement of a commencement, assignment; assignment or duty and the power to carry it out. 19, 66-67, 141, 419, 423, 425, 428 adhikara-sitra A sutra that states the purpose or subject matter of a text or a portion thereof. 21, 61 adhikarin Qualified; one who 1s qualified for a study. 280 adhimatra Extreme; ultimate. 258, 275 GLOSSARY/INDEX 441 adhishthatr Ruling power. 306 adhishthatrtva Command over the dominion (one of the ten immutables in the Lord). 301 adhyaropa Superimposition. 127 adhyasa Superimposition. 311, 384 adhyatma Spiritual; pertaining to dtrnan; development of oneself inward, towards one’s spiritual nature and the mental and physical faculties controlled by the self. 42, 411, 412 adhyatma-prasada Spiritual clarity. 412 adhyatma-vidya Pursuit of proficiency, knowledge, of a spiritual science. 200 adhyatmika Within oneself; internal to oneself. One of the three kinds of pain (duhkha). It is twofold: mental, such as desire, passion, jealousy, greed, fear, depression; and physical, such as caused by the imbalance of humours. 47, 329, 330 adhyaya Study in the formal sense of study of the Vedas, requiring recitation, adhering to strict principles of enunciation and accentuation, memorizing each word accurately, etc. 318 a-dvaita Non-dual. 67n advaita-yoga Yoga of non-duality. 91 @gama_ Revealed authority (one of the valid proofs [pramdnas]); textual, scriptural or inspired-revealed authority; authoritative textual tradition; knowledge derived from an inspired text, one’s tradition or a realized teacher, (one’s accepted) tradition and scriptural authority. A matter seen or inferred by an accomplished person is transferred in the form of words into another person: the vrtti(s) from that word, together with its matter and meaning as the object, is the listener’s acquisition (agama). Literally, “that which comes.” 143, 149, 161, 214, 266, 295, 390 a@gamin One who is versed in the gama, the textual authority as well as the tradition of the yoga lineage. 312 . aham |. 237 ahamkara Ego; ego process; the identifying principle by which the composite sentience (asmita) begins to identify itself as such-and-such a being, e g., “I am this body.” 94, 225, 245 aishvarya Sovereignty and spiritual freedom; lordship (one of the ten immutables in the Lord); worldly success, power, luxury and affluence. An abstract noun formed from ighvara (the Lord). 93, 101, 205, 206, 301 442 GLOSSARY/INDEX a-jfiana Ignorance, e.g., false perception and sleep. 93, 105 akanksha Aim; intent. 115, 137 akasha Space. 356, 369, 370 a-khyati Non-apprehension; non-perception. 166-67 a-klishta Not painful; not afflicted; pure; not imbued with kleshas. A proof (pramana) or a vrtti leading one to rise beyond attraction or aversion is a-klishta. 135, 138 a-kuShala Not well; il1. 282, 285 alabdha-bhimikatva Failing (despite observances) to reach the plateau of confirmed achievement of a state of consciousness (failing to gain a ground). 324, 327-28 a-lakshya Unworthy of a detailed definition. 83 alam! Enough! 213 a@lambana_Resorting to; supported by; leaning on; dependent on; having as a base; object of concentration or meditation as support. A supportive factor (for samprajfidta) may be any of the following: the twenty-three evolutes of matter; primary matter (prakrti); the individual self; an aspect or incarnation of God. (See also dhyeya.) 120, 178, 220, 361, 372, 374, 429 Glasya Laziness; languor; sloth; (because of) heaviness of body owing to fat, phlegmatic tendencies or heaviness of a tamasic mind. 324, 327 alata-chakra Circle of fire (as) when a torch is whirled rapidly. 137 alaya-vijfidna Universal idea. (See also vijfidna-vdda.) 395 a-linga Unmanifest; without mark; non-quantitative; without characteristics; unmanifest, unmodified prakyti in the state of complete equilibrium of the three gumas (sattva, rajas and tamas). 35, 225, 404, 407 a-linga-paryavasina Extending up to unmodified matter (prakrti). 404 a-lupta-Shakti Power, potentia (Shakti) that never suffers a loss or a reduction. 301 a-marsha Intolerance. 342 anadhi-bodha _ Beginningless wisdom (enlightenment). 301 an-aiShvarya Loss of sovereignty. (See also aishvarya.) 93 an-dkula Free of disturbance. 269 @nanda_ Ecstasy; rapture. 218 fnandamaya kosha_ Sheath of bliss (in which the self 1s mistaken to be happy, unhappy, suffering pain or enjoying pleasure). 245 GLOSSARY/INDEX 443 ananda-anugata Kapila—Asuri—> Pafichashikha. 4, 39, 41, 297, 303, 304 karana_ Instrument; instrumentation, sense. There are eleven Aaranas in the Sankhya system five active senses, five cognitive senses, and mind (antah-harana), the inner instrument The compound expression sva- Aarana-samvedva means “experienced directly with one’s own Instrumentation.” Thus collectively the Aaranas may be looked upon as the instrumentation for the entire concentration process 326, 352-53 karana-patava Expertise in the use of strength of senses and body (one of the qualifications of a realized teacher) 160 karana Sharira Causal body; /inga Sharira. 246 GLOSSARY/INDEX 459 karma (karman) Action. 102, 135, 136, 140, 141, 144, 282-87, 334, 338 karma-devas Shining ones bound to action, as the videhas and prakrti- layas. 263 karmaShaya_ Repository or domain of karmas; storehouse of samskdras; that subtle domain of the mind-field where are left all impressions of the objective world without and vytris from the mental world within; karmic force. (See also Ghaya.) 91, 110, 135, 136, 140, 287, 338, 419, 429 karma-yoga Yoga of action. 92 kartavyata An activity of intelligence: indulgence of the cognitive senses into that which needs to be done or acted upon. 43 kartr Doer; agent of an action. 176 karuna (karunya) Compassion; motivation to eradicate the suffering of others (one of the qualifications of a realized teacher). Fully developed, A@runya wards off dvesha (aversion). 160, 340, 343 karya An act. 420 kashaya_ Despoiler; emotion such as attraction (rdga). 204, 209 kauShala_ Skillfulness 286 kaushthya vayu Visceral air. The practice of controlled exhalation of visceral air subsumes diaphragmatic breathing, which is the fundamental breathing method in all yoga practice (See also dna@pana- satt.) 348 kaya Body 268 kevala| One who has attained kaiva/ya (isolation of self from matter); one alone; isolated; exclusive; pure; joyful, absolute. 117, 282n, 320, 429 kevalin§ Absolute entity. Keva/in is a Jaina term and should not be contused with the Yuga-sitras’ term katvalin, meaning one who attains Aaivalya. 289 khyati Discriminating wisdom, discernment; knowledge; clarity of wisdom (prayfta-prasada), reflective cognition, umination. 102, 122. 129-34, 141, 166, 212, 217, 420 klesha Affliction; impurity There are five k/eshas (afflictions), avidya (ignorance), asd (1-am-ness), rdga (attraction), dvesha (aversion), and abhinivesha (fear of death). These A/eshas not only effect vritis but can also be the effects of vrrtis (From the verb root A/ish ‘to suffer’ ) 44, 62, 83, 110, 135-41, 162, 167-70, 285 kleSha-hetuka Caused by the A/eshas; cause of the Aleshas. 139 460 GLOSSARY/INDEX klishta Afflicted; painful; impure; imbued with k/eshas. A proof leading one to favour an attraction (raga) is considered klishta. 135-42 kosha_ A sheath. There are five koshas: Gnandamaya kosha (sheath of bliss), vijidnamaya kosha (sheath of knowledge), manomaya kosha (sheath of mind), pradnamaya kosha (sheath of prdna), and annamaya kosha (sheath of food) 245, 246 kriya Activity; process; operations of the active senses; motion; efficacious execution; practicability. 43, 302, 388 kriya-Shakti The power of action; creativity by which the world comes into existence and is maintained within the Law. 291 kriyd-yoga Yoga of ascetic practices. 93 kshama_ Forgiveness (one of the ten immutables in the Lord). 301 kshanika-vada A Buddhist theory of momentariness, viz.. An idea exists for a moment only, and (rather like a kinetoscope) a stream of such moments gives the illusion of continuity. In such a context there need be no single, continuous chitta. 336 kshaya Reduction. 419 kshetra Field. 65 kshina-vrtti One whose vrttis have subsided. 371 kshipta Disturbed; agitated state, simple agitation of an ordinary worldly mind, totally unsteady, dominated by rayas; always flung about from one object to another (the waketul state of a “normal” person in the world). One of the five grounds or states of the mind- field 62, 78, 82-83, 100, 103-4 kshobha_ Anguish, as when a desire is frustrated. 329 kumbhaka_ The prdndyama of controlled breath retention 347 kundalini [he snake of eternity, the residue that remains after material consciousness 1s dissolved. 59, 60 kushala Well, wellness, free of all physical, mental or situational il condition (resulting trom one’s acts) Skillful, expert, proficient, e g , one who ts “expert at surgery” 1s shalva-Arivad-Aushala 282, 285-86 kitastha = [he unmoditiable, immutable, unchangeble, a statement of the nature of Brahman 39 kafastha-nitya Eternal as an Absolute, immutable and never modified, absolutely eternal 313, 429 laghima =I he power to become light (a siddhi) 168 lakshana_ Definition 60, 249 GLOSSARY/INDEX 461 lakshana-siitra A sdtra that defines. 96, 195, 284 lakshya The state to be aimed for; whatever is defined. 249 lakshya-yoga Yoga of practising concentration on a target. 92 laya Dissolution (of effects into their causes—of the gross into the subtle, etc.); dissolution of the universe and its phenomena. (See also nirodha.) 38, 95, 196, 223 laya-yoga Yoga of dissolution. 93 lila Play. 302 linga Sign; indicator; mark; bija (seed); linga body (constituted of the mahat evolute alone). The conventional (r#dhi) meaning of /inga is a sign or a mark. All twenty-three evolutes of prakrti are linga (with mark). The derivative (vaugika) meaning is “that which dissolves, vanishes, disappears.” (From the verb root /7.) (See also a-/inga.) 207- 8, 299, 406 linga-matra Merely a mark or sign with no distinguishing features; the subtlest evolute, mahar (the universal and individual buddhi), the barest sign of the presence of matter; mahat, the first evolute, the faintest presence, the first sign that prakrr gives of its presence. 35, 225, 238, 406, 407 linga Sharira Causal body consisting of mahar alone; also called Adrana Sharira. 246, 262 loka The world, that which shines; that which “looks” (people are fokas), and that which 1s “looked at” (the worlds, locations [cognate to locus, loci]). (From the verb root /ok, meaning [and cognate to] “to look “) 396 loka-pratyaksha Durect perception with the senses in the ordinary world, direct (secular) perception, worldly perception. 416, 418 madhu-bhami_ Ihe honeyed ground. The second of the four levels of yogic attainment. 77 madhu-bhimika A yog experiencing the honeyed ground 108 madhumati Honeyed, filled with sweetness 78 madhu-pratika Where the honey of the first ground (smadhumati) has become as though it had been only symbolic of this second level 7% madhya Medium, as in “medium methods” (madhva-upaia) or “medium progress” (adhyva-samvega) 271, 275 madhya-samvega I hose of medium progress 271 madhya-upaya Those of medium methods 271 462 GLOSSARY/{INDEX maha-moha_ Great stupor (of which there are ten types) associated with the nescience (avidyd@) of attachment (rdga). 168, 169 mahan_ Great; expansive. 357 mahan atma_ Great, expanded, or expansive self. 377 maha-nidra The great sleep of the mind-field when it 1s dissolved at liberation. 429 mahia-pralaya Total dissolution of the universe after one thousand cycles. 303 mahat The universal buddhi, a small spark of which is the individual buddhi, linga-matra; the most satrvic, finest and purest product of prakrti; the first disequilibrium of the gunas; the first evolute of prakrti; “the great,” “the Magnum ™ An inherent relationship between self and matter is an eternal attribute of prakrti, the cause of s1ahat and buddhi. 32-33, 34, 35, 133, 233, 235, 236, 238 mahatmya_ Exaltation; glory; power. 173 mahat-seva Service to the great. 200 mahattva Greatness; magnitude. Contrasted with the subtlest and the minutest, mahattva becomes the largest or the most expansive, which is twofold: internal (asia) and external (the cosmos). 368, 369 maha-vakya Great sentence; a profound statement. There are four such maha-vak yas (taken from the Upanishads) 1n the Vedanta philosophy, which form the basic statements of that philosophy for contemplation and realization 392 maha-yoga The great yoga, yoga of absence or negation of all transient feelings and states. There are no objects of concentration as supports (@lambanas) and there remains only the manifestation of one’s own nature 120-21 mahima The power to become large (a siddhi). 169 maitri Amity, love, sauharda (goodheartedness, eucardia, triendship) 340, 343 mala Impurity; blemish; defilement; maculateness, taint, macula 163, 217,411 malina Detiled, impure; unclean 179 manana Contemplating; contemplation The second of the four stages of gaining knowledge. 91, 390, 391, 415 manas_ The active or lower mind that receives sensations and emits reactions to them 94, 225 manasa Mind; mental 350 GLOSSARY/INDEX 463 manasa-putra Mental offspring. 304 mani Gem; crystal. 371 manomaya kosha_ The sheath of mind (wherein the process of mentation 1s attributed to the self). 245, 246 mantra-yoga Yoga of the practice of mantras. 92 matra No other but; only; merely. 215 matra A measure. 104 matsarya Small-mindedness. 343 maya Brahman’s potency (Shaktr), with the twofold power to veil and unveil (reveal). 28 metta Pali equivalent of the Sanskrit word maitri (amity, love, friendship) 343 mithya-jfidna False knowledge. 162, 163 moha_ Delusion; somnolence; stupor. The attributes of the tamas guna are of three kinds: weh@ra-moha, cheshta-moha, and vedana-moha. Moha 1s eightfold and is associated with the nescience (avidya) of I- am-ness (asnirda). 168, 184, 192 moksha__ Liberation, release: 1solation; total and final liberation (the spiritual self dwelling in its own nature). (Antonym. sanisdra.) 47, 61, 91, 97, 194 mrdu_ Slow, mild, as in “mild methods” (s#7rdu-updya) or “mild progress” (narcdu-samivega). 271, 275 myrdu-sarhvega Those of mild progress. 271 mrdu-upaya Those of mild methods. 271 miidha Stupetied or somnolent (one of the five grounds or states of the mind-field), unable to distinguish between right or wrong acts; dominated by the tamas guna (when midha represents the state of sleep and other forms of stupor, such as being comatose, inebriated, drug afflicted, or otherwise generally not alert). Miadha also means stupefaction or somnolence as an attribute or major personality disposition which budedAi assumes in association with tamas. 62, 78, 82-83, 104, 105, 118 mudita Joyfulness, gladness One of the brahma-viharas. 340 mukta_ Free, liberated, one having attained mohsha 283, 377, 425 mukta purushas_ Liberated ones, purushas themselves, disembodied masters; spiritual selves, great liberated historical figures. In this latter context the term refers not to the bodies or physical appearances of historical personages but to the purushas themselves, the liberated spiritual selves 377-78 464 GLOSSARY/INDEX mukti Liberation. 146 miilika-arthas The ten fundamental tenets of Sankhya philosophy. 46 mumuksha_ Desire or determination for liberation. 61 mumukshu One who has the desire or determination for liberation. 61, 265 marti Form: image. 383 nadi(s) Subtle energy fields or channels which control movements and configurations of sentient beings. 65n nadi-Shodhana = Pranayama (the practice of physical breath control) using one nostril at a time. 347 nairantarya Without interval, without interruption. 202 Narayana One of Vishnu’s names 385 nasagra_ Tip of the nose; the point between the two nostrils where the base of the nose joins the upper lip (See also gandha-pravytti) 352 neti, neti Not this, not this. 250 ni-bandhana (ni-bandhani) [hat which binds, fastens, firmly establishes, seals (See also sthiti-nibandhana ) 350 nididhyasana Meditating (meditation) NididAyvdsana is based on words {ie not direct experience), hence 1s sa-vitarkAa and does not lead to pertect realization Its also sa-vihalpa In Vedanta, however, it 19 all higher meditation The third of the four stages of gaining knowledge OF WO WL ALS nidra Sleep the sleep seeeeitself that modification of mind which causes the sleep state to ensue or to continue &2, 102n, 148, 361 nigamana Conclusron (a termvin the Indian five-member sytlogasm) 159 migrabs Corscon ontrol Yb nittesbrevasd osmitualseceess the tighter goalin this and the next life. CG vere ae terri OG Nimitta | Purpos Preot causation efficrent cause. any causative factor 283 402 nir-alambana = Supportless without an object of concentration in meditation 253 nir-afyana Unanointed 121 nir-anumana = Performing evil acts of stupefaction 44 nir-atishaya | Ulumate. not exceeded (by any other), unexcelled 295 GLOSSARY/INDEX 465 nir-bhasa Manifest; shining forth; illuminating; illuminative. 185, 188, 387 nir-bija samadhi Seedless samadhi; samadhi without objects of concentration (Glambanas); asamprajfidta samadhi; samadhi wherein the samskdras can no longer produce kleshas, karma and their fruits. 94, 146, 242, 257, 429 nirdesha Definition. 430 nirdeSha-sitra A sitra that defines (See also /akshana-sitra.). 94 nirmana-chitta Incarnation into an individual mind (not a physical incarnation) via Hiranya-garbha; a mind-field specially created to serve as a vehicle of incarnation; a produced mind. 281, 288-89, 304 nirmana-kaya An incarnate form (Buddhist term for the historical, physical body of the Incarnate One). 281 nirodha Control; dissolution; restraint or control of all vrrris of the muind-field, dissolution of vrttis into their source in the mind-field; kaivalya,; rendering inoperative. Characteristics of nirodha include: no fresh impressions arise from the external world, its experiences, relationships or memories; the state of samadhi creates its own impressions on the soul’s mental mantle; but impressions left in the mind-ftield from past experiences remain. Nirodha (total control of the vrttis of the mind-field) is dependent upon both practice (abhyasa) and dispassion (vairdgya). (See also /ava.) 38, 63, 86, 93, 95-99, 115, 120, 144, 193, 195-97, 252, 426-27 nirodha-chitta| The mind-field in the state of total control (nirodha); the mind-field in the state of samadhi (samadhi-chitta). (Antonym: vyurthdna-chitta.) 114n, 424 nirodha-samadhi Samadhi wherein nirodha (control) has occurred; samadhi of total control and final cessation of vritis. 77, 145, 257 nirodha-samskaras In acognitive asamprajnata samadiu the vrttis have ceased, only inoperative nirodha-samsharas remain as residue, and even these “ashes” are under the yogi’s total control to maintain life support if so desired. 87, 252, 427 niruddha Controlled, brought under control; that which has reached the State of mirodha. One of the five grounds or states of the mind-field 62, 78, 218, 219 nir-vichara A samadhi devoid ot subtle thought, a samapati, which includes higher stages of sa-vichara samadhi, and adnanda- accompanied and asmutd-accompanied samadhis 231, 399-403, 40%, 409, 411, 414, 417-18, 421 nir-vikalpa Non-discursive (awareness in the form of a wet of buddhe 466 GLOSSARY/INDEX nir-vikalpa (continued) . . fixed on the self’s own nature [sva-rupa]); free of superimposition of word, object and idea upon one another. Nir-vikalpa 1s synonymous with nir-vitarka and nir-vichara-samadhis. 111, 389 nir-vitarka Without a gross thought; the higher stage of vitarka- accompanied samadhi. 381, 387-98, 403, 409 nishkriya Inactive. 175 nishnata Immersed. 7 nitya-Ananda_ Ever-blissful. 121 nitya-buddha_ The pure self who is ever awake. 364 nityam a-lupta-Shakti Power (shakt1) that never suffers a loss or reduction 301 nitya-mukta-svabhava One whos ever free by nature (i.e., purusha). 377 ni-vartaka Dusinvolver; terminator; inhibitor, abstainer; abolisher, urging and prompting one away from X. (Antonym. pra-vartaka ) 138 ni-vrt Toturn off 425 niyamas__ Austerities; stability, restraint, control, the second of the eight angas of yoga, viz. cleanliness and purity (Shaucha), contentment (santosha), ascetic practice (tapas), selt-study (svadhvdra), and practice of the presence of God (ishvara-pranidhdna) 145, 197 niyama-sitra A sdrra that restricts or enjoins against an act 20 nyag-bhava Becoming a subsidiary 240 nyag-bhita Subordinated 393 nyasa_ A special form of concentration on pornts of the body which are identified with deities, syllables, stars, etc 366 Nyaya One of the classical Indian philosophical systems, dey oting its attention primarily to the science of logic The syllogism of the Nyaya system consists of five parts praryAd (proposition), Aer (cause), drshtanta (exemplitication), upanava (recapitulation of cause), and nigamana (conclusion). 153, 159 OM [he sound that is God’s name and 1s identical with Him, God (iShvara) 1s the signified meaning of OM, a, u, ni, tollowed by the silent half mora Brahma, Vishnu and Shiva are signified parts of OM 310, 313-14, 316, 317 padartha (pada-artha) An object, the meaning of a word (pada) as denoted or signified by that word 388 GLOSSARY/INDEX 467 paficha-parva Having five segments. 167 Pafichashikha A disciple of Asuri and the sage third in line among the founders of the Sankhya school. He is reputed to be the author of Shashti-tantra. (See also Kapila.) 122, 123, 297, 303, 304 Panini Probably history’s foremost grammarian. He finalized the system of Sanskrit grammar in four thousand sarras perhaps sometime between the 7th and 4th centuries B.C. 73, 74 pafifia A Pali word, similar to prajfia of Vedanta, meaning “wisdom” or “knowledge.” One of the “three jewels” (along with si/a and samadhi) of Buddhism Buddhists regard samadhi as a step to pafifia. 88 papa Evil; evil way; evil result; evil act; sin; transgression. 195, 342, 349, 422 para Transcending; beyond; supreme, transcendent; of a higher kind; transcendental. 209, 212, 387 para-atman The transcendental self. 200 parak See pardafich. parama Ultimate. 368 parama-anu Munutest atom. 368, 407 parama-atman The Supreme Self; Brahman; ighvara. 99, 278, 300 parama-mahattva Ultimate greatness or magnitude. 368 paramfartha The highest good; ultimate nature; Brahman, the Transcendental. (From parama + artha.) 143, 163-64 paramartha-satya The transcendental reality 109 paramarthika Relating to paramartha, q.v. 163 parafich (parak) Turned away from (the inward self) towards distant objects (From para + afich ) 322 para pratyaksha Transcendental direct perception (of the yogis), which 1s the basis or seed of teaching and of the inferential process. 386, 387, 393 ParaShara_ Vydasa’s father 318 paratra’ Into another In the context of YS 1.7 paratra means that the teacher’s cAutta-vrttis appear in the chitta-vyrttis of the student. 161 para-vairagya The higher or transcendental dispassion, final freedom from attachments This higher dispassion relates to the gunas, to knowledge (/fidna) and to the means thereof. (See also apara- vairdgva.) 85, 108, 139, 213, 241 para vashikara Supreme mastery 369 paribhasha-sitra A sara that gives rules for the application of other sutras 20 468 GLOSSARY/INDEX parikarma(n) Purification; refinement; a refining; way or act of adorning, polishing, preparing, purifying, training (the mind); seasoning, giving a final protective or enhancing touch that prevents deterioration; supportive act in any science. Cultivation of the four parikarmas—maitri (amity), karund (compassion), muditd (gladness), and upeksha (indifference)—enables one to stabilise the mind-field. 340, 342, 344, 351, 368-69 paripnama Temporary state; mutation; alteration; mutative mode. 80, 95, 100, 129, 265 pari-Shuddhi All-round and complete purification. 387, 391 parvan (parvas) Segment, section or joint, as of bamboo or any such multipart, single object. 167, 216 paryavasana Extending up to; ending at; reaching its limit at; etc. 404 paryudasa Negation by omission (logically not a very strong negation). 137 pashchat-tapa Literally, “afterwards burning.” The burning within oneself after an (evil) action; a guilt feeling: repentance 344 paurusheya Purusha-originated; purusha’s own. 156 phala The end result(s) obtained, fruit; goal, ultimate goal. 60, 155 phala-siitra A sitra that defines the end results, fruit, ultimate goal, etc. 115 pingala The subtle energy channel (#dd7) that flows on the right side of sushumnd and controls the sympathetic branch of the autonomic nervous system 65 pishachas The lowest kind of demonic beings; ghoul-like beings 104 prabandha Dam, dike 194 pra-bh@ To bring forth into being 394 prachchhardana Expulsion, exhalation The visceral air 1s slowly exhaled through the nostrils with particular care, effort and method This is the antidote to prashvdsa (See also Gndpdna-satt ) 346-48 pradhana) Unmanilest pradrm; principal matter 132 pra-dyotayati Illuminates fully 84-85 prag-abhava Prior absence 395 prag-bhara A dam or dtke (prabandha) Its derivative meanings include bearing a weight or load tipping in favour of (as ona scale), carrying a momentum towards, predisposed towards 194 Prajapati = [he Progenitor, which equates to Brahma (See also Hiranya- garbha ) 70 GLOSSARY/INDEX 469 prajiia Wisdom; completely realized; realization of the true nature of the objects of meditation; the process of the awakening of wisdom and the wisdom itself, as in samprajfata. 219-20, 229, 264, 421-22 prajfia-jyotis Those whose light is wisdom. Yogis on the third of the four levels of yogic attainment. Along with the madhu-bhimika, the prajha-jyotis are yogis at the middle ground of yogic attainment. 78, 108 prajfia-prasada Clarity of wisdom. 141 prajiia-viveka Discrimination from awakening wisdom. 264, 269 prakamya Power by which all that one may wish can be fulfilled (a siddhi). 168, 283 prakarsha Supremacy. (From pra [expressing “initiating” and “propelling”] plus Arsh ‘to draw forth’.) 306 prakarsha-gati Supremacy which initiates and propels the process of creation and revelation. 306-7 prakasha Light; illumination. 109, 197 prakasha-atman Having illumination as its very self-nature. 412 pra-khya !Jlumination (from sattva). 93, 102 prakrta bandha_ See prakrtika bandha. prakrti Principal, not yet evolved, primordial matter in the state of equilibrium of the three gunas not yet manifest as the phenomena of the universe; a-/inga (without mark or sign); the unmanifest, intangible, subtlest origin or tangible matter (nature); the existence principle without consciousness (syncretic definition); the unconscious material-energy principle (Sankhya definition). In Sankhya philosophy there are eight origins of evolutes, collectively called prakrtis: prakrti, huddhi (mahat), ahamkara and the five tan-mdtrdas (the five subtle elements of sound, touch, form, flavour and smell). The three gunas (sattva, rajas and tamas) represent prakrti's attributes, qualities, creative potential Ina state of equilibrium prakrti is pure, unmanifest potential. Upon disequilibrium the gunas combine in endless ways to create manifest nature. An inherent relationship between self and matter is an eternal attribute of prakrti. Not to be confused with Prakrt: with a capital P, q v (See also pradhana.) 28-30, 41, 81, 97, 105, 133, 225, 299 Prakyti (when written with a capital P, as against prakrt:) Brahman’s nature, the source of »dyd, often identical with maya. 28 prakrtika bandha Bondage by which one identifies the self with praAra or with any of its evolutes. Prakrt-lavas, q.v., exemplity this bondage 46, 2X9 470 GLOSSARY/INDEX prakyti-layas Prakrti-dissolved ones; those who are absorbed in prakrti (unmanifest matter in equilibrium before creation), but have not yet reached kaivalya. They have mastery over pure prakrti and so may create universes, etc. They are not free of the cycles of sarmsara, however. 207-8, 256-58, 262-63 prakyti-vikyti Modifications of prakrti that may be modified further. 31 pralaya Final dissolution of an effect into its cause; dissolution of the universe (the alternate of creation); partial dissolution of a universe. 133, 144, 146, 303, 391 prama The process of proof, i.e., any valid experience; apprehension of a state, condition, fact, object or entity not heretofore obtained. The end result is mind and vrtt: becoming one. 151, 155, 156 pramada Negligence; failure in the practice of bhdvand (contemplation); failure to practise the six virtues (of Vedanta). 324, 327 pramana Valid proof; instrument, means, method for reaching an apprehension (pram) not heretofore attained. In Sankhya-yoga valid proofs are pratyaksha (direct perception), anumdna (inference), and dgama (revealed authority). 37, 47, 148, 149-51, 156, 373, 388, 390, 391-94 prana(s) The vital energy in any living being, which 1s regulated by the fivefold pranas, each of which governs a particular energy flow: prana regulates inhalation; apana regulates exhalation and excretion; samdna regulates digestion and distribution of energy and nutrients; udadna regulates the upward movement of pra@na (as 1n coughing, sneezing, and death), and v)G@na monitors the entire nervous, muscular and skeletal systems and regulates blood flow. 43 pranamaya kosha_ Sheath of prana (in which the self 1s erroneously thought to be the agent of actions). 245, 246 pranava The word OM There are several possible derivations of the word pranava. pra + the verb nu, pra + ni + dha (as in pranidhana), pra* nam, pra+ nit dha and av (pranidhatrs); pra + nir + vd, etc. 309-10. pranayama (Prdna+ dyama.) Breath and prana control Control types include such methods as rechaka, paraka, kumbhaka and nadi- Shodhana pranayamas 331, 346-49 pranidhana Practising the presence, placing something near, in the proximity of, to put something down. (From pra + ni + the verb dha.) (See also bhavana.) 277, 279, 309, 316 pra-ni-dhatrs Those who practise the presence of God. 310 pra-nir-va To lead to nirvana. 310 GLOSSARY/INDEX 471 prapti The power to reach or touch the most distant things (a siddhi); arrival; attainment. 168, 416 prarabdha Karma gathered from past lives, whose fruition includes: assuming of incarnation in a species; the life span destined to be in this incarnation; and the pain and pleasure ordained for the life span. 90 prasada Clarity and pleasantness (of the mind); pleasant clearness; clarity; which suggests clear flowing water and indicates a state of happiness, joyfulness and intense pleasantness felt in the mind. 212, 215, 265-66, 411-13 praisada A palace. 413 prasaida-guna Pleasantness of character. 102 prasadana Purifying; rendering clear; making happy; making serene; pleasing; making pleasant. 340 prasajya-pratishedha Negation by direct statement (against a possibility). 137 pra-sankhyana Discrimination between self (purusha) and non-self (prakrti); realization of the difference between matter and the spiritual self. A source of the name of the Sankhya philosophy. (See also vashikara.) 32, 205, 210 prasanna Clear; still; suggesting the quality of clear and still water and a pleasantness of mind that results from such clarity. 183, 362 pra-Shvasa_ Involuntary exhalation (the opposite of controlled exhalation [rechaka]); breathing out visceral air. 329, 331, 348 prathama-kalpika Beginners at the first of the four levels of yogic attainment. 77 prati-bandhin (prati-bandhi) That which impedes, hinders, resists, opposes, checks, inhibits, blocks, prevents, annuls, etc. 419, 421 pratijfia Proposition (a term in the Indian five-member syllogism). 159 pratipa Opposite. 322 prati-prasava Dissolution of evolutes in reverse order of their creation; effects dissolving into their causes and finally into prakyti; return of the gunas into equilibrium in their ultimate cause (unmanifest prakyt:) (See also prati-safichara.) 38, 95, 146 prati-safichara In Sankhya philosophy, the principle of orderly dissolution of material evolutes into their causes in reverse order of their evolution and development (sa/fichara); dissolution of the universe and its phenomena. (See also prati-prasava.) 38, 42, 146 pratishedha Preventing; opposing; prohibiting; negating; voiding, nullifying. 333 472, GLOSSARY/INDEX pratishtha Establishing; foundation; basis. 162, 163 prati-tantra-siddhanta Principles peculiar to a given discipline of philosophy or science. 23 pratiti Cognition, as in pratyaya. 179 pratyabhijfia Re-cognition. 189 pratyahara Withdrawal of senses from their objects. 107 pratyak (pratyafich) Inward (From prati ‘towards’ and the verb root afich ‘to be directed’; ‘pointed or turned towards a certain direction’.) 320, 321-22 pratyak-chetana-adhigama Attainment of inward consciousness; realization of the inwardly conscious (self). 320, 321 pratyaksha Direct perception or experience (one of the valid proofs [pramanas]); it determines the specific where specific and general are present. This definition 1s a pointer for the implicit, complete idea of realization. True pratyaksha occurs in samprajfdta, when a reflection of pure consciousness appears. (See also vogi-pratyak sha ) 149-55, 334, 354 pratyafich See pratyak pratyastamaya The condition of wesis of the mind-field having set like the sun (submerged, ceased) into the very source from which they had arisen 25] pratyaya An idea or experience being presented to buedcdii so that a cognition may occur, cognition principle, causal principle of cognition, causal cognition, cognition (pravit), cause, origin, that whence a cognition as an effect proceeds 132, 17%, 179, 372 pravaha Flow 144 pravaha-anadi One who continues eternally through the cycles. 303 pravaha-chitta A flowing mind.1e .a Buddhist concept of the mind- stream in which each successive wave gives the appearance of continuity even though there is no continuous mind but merely a succession Of waves 337 pravaha-nitya The modifiable eternal 1s manifested and unmanifested, appears and disappears with creations and dissolutions 313 pra-vartaka, pra-varttaka = Involver, engager, initiator, promoter, inducer, producer; instigator, urging and prompting one towards X (Antonym: n-vartaka.) 138, 423 pra-vi-laya Dissolution. (See also pralaya.) 391 pra-viveka Increased and strengthened discriminating wisdom 214 GLOSSARY/INDEX 473 pra-vrtti Inclination; manifestation; direct perception; apprehension; a manifest natural state; a natural mental state arisen; an intense vrtzi of the mind-field, one that remains in concentration; a natural urge, inclination or tendency; initiative; worldly inclination; adventurousness. When a sustained concentration is such that the intense vrrt: and the attendant inner experience are effortless and become a natural mental inclination, that is pra-vrtti. 93, 102, 197, 350, 352, 355, 356 prayashah As a common experience; commonly. 221 prayatna Method; effort. 200, 348 prayoga-Shastra A text or science to teach a practical method (whereby the yogi may sunder purusha’s connection with prakrti). 284 prayojana Purpose. 60 prema-bhakti-yoga Yoga of love and devotion. 92 priti. Feeling of love (with which one feels the desire “May | attain yoga” through the @stika-buddhi). 266 punya Virtue; merit; virtuousness; the virtuous and meritorious; meritoriousness; meritorious acts. 340, 342 piraka Prdndyama of controlled inhalation. (Antonym: shvasa.) 331 Puranas Ancient legends, stories, philosophies and histories; cosmological texts often couched in a mythological form. 26, 170 purusha_ The conscious principle, ever-pure, ever-wise, ever-free; the conscious being; the spiritual self; spiritual noumenon; the one in whom knowledge reaches its ultimate dimension; the omniscient one. The syncretic definition is “the Conscious Principle coupled with Existence.” The Sankhya definition is “the conscious spiritual-energy principle (theistic: incorporating God [ishvara] and souls [yivas]; non- theistic’ incorporating individual souls [/ivas]).” 28-29, 42, 94, 106, 107, 109, 110, 111, 113, 212, 236, 295, 297-300 purusha-darshana-abhyasa The repeated practice of realizing and seeing the spiritual self. 214 purushartha The purpose of purusha. Prakriti serves two purposes of purusha- involvement and disinvolvement. Having served these purposes of purusha, prakrtt withdraws. (From purusha + artha.) 255 purugha-khyati Discernment or realization of purusha. 212 purusha-vishesha_ Ighvara, the Lord; the special Conscious Being. 284 parva Anything past, former, anterior; preceding one; ancient; the very first one, preceding creation; predecessor gurus. 305-8 pirva (pirvaka) Preceded by; having as a prerequisite or precondition. 248. 264 474 GLOSSARY/INDEX raga Attachment; colouration; pleasure; attraction. (From the verb root rafij ‘to colour; to be drawn towards, to be attracted to’, q.v.) Raga isa klesha whose real name is great stupor (*nahd-moha). 44, 125, 137, 162, 169, 170, 191, 342 rajas_ A guna (attribute of prakrti), activity, endeavour, energy; movement; producing pain; dust. Rajas impels and energizes, overcoming stagnation. (See also prakrti, gunas.) 29, 30, 42, 112, 215 rajasic jiiana Active knowledge; knowledge imbued with rajas. 24 raikshasas Demonic beings. 104 Rama _ An incarnation of Vishnu. 30! rafij To colour; to be drawn towards, to be attracted to. 152, 206, 359 rasa Body-fluid essence such as hormones, gastric Juices, etc.; essence; juice; flavour, enjoyment. 68n, 326, 415 rasfyana(s) Derived from rasa, which refers to fluid esences of anything: in alchemy—mercury; in herbal medicine—yjuice; in the human body—all fluids. Hence rasayana refers to cleansing and purification processes for rejuvenation or for spiritual objectives, etc. 68 rechaka The pranayama of controlled exhalation (the opposite of pra- Shvasa) 331 rshi_ A sage who has reached the highest sarnzddht and who then promulgates a science, text or tradition, an enlightened sage 3,5 yta The oldest word used in the Vedas for the Supreme [ruth of universal and divine laws. 414 rtambhara = Truth-bearer; Truth-bearing, bearer of Supreme ruth. 414-15 rtambhara prajfia = Intuitive wisdom, I ruth-bearing, intuitive wisdom, bearer of Supreme Truth, Wisdom 77, 85, 414-15, 420 ragdhi Conventional (meaning of a word) 18 Rudra Shiva as Dissolver. 302 riipa Nature; form, appearance; feature 162, 187, 218 sa-bija samadhi Seeded samadhi, samadhi with seed, i ¢ . with objects of concentration (Glambanas), as with samprajfdta samadhi, q v. 242, 373, 409-10 sad (sat) Existent, reality (accurately seen only by the inner self directly in concentration without the intervention of the senses, mind and buddhi)—this 1s direct perception [yogi-pratyaksha]) 85 GLOSSARY/INDEX 475 sad-bhitta Real. 84 sadhaka_ AA spiritual aspirant. 12, 244 saha-bhi Natural accompaniment; correlate. 329 saha-karin Associate in an act; coefficient. 336, 429 sahasa Courage, such as embarking upon an endeavour without considering whether it can or cannot be accomplished. 200 sahasa Quickly; suddenly. 348 sakshat-kara_ Realization; perfect or full realization; coming face-to- face. The fourth and highest of the four stages of gaining knowledge. 154, 373, 390, 391 salambana With supportive factors; samprajfata samadhi, which needs an object of concentration; sa-bija, q.v. (See also @lambana.) 242 sam-4-dha, samadhana_ Resolution or harmonizing of all conflict (within and without); pacification; bringing together of all contrastive factors, resolving and reconciling. Samaddhdna (freedom from all conflicts) 1s one of the six treasures of Vedanta. (From sam + 4+ dha ‘to set together, join together [as of broken bones])’. 24, 67, 75, 251, 332 samadhi, samadhi-chitta§ N:rodha; harmony; meditation; absorption; samadhana; mastery and control by the mind-field; also a Pali word meaning “concentration” (one of the “three jewels” [along with sila and pafifia] of Buddhism). In effect the entire first chapter of the Yoga-sitras of Patafijali constitutes a definition of the samddhis of yoga (Antonyms vyutthana, vyutthana-chitta.) 75-76, 82, 86-91, 108, 114n, 130, 134n, 218-47, 251, 264, 351 samadhi-prajia Samddhi-wisdom. 387, 399, 402 samadhi-prarambha The beginnings of samadhi, as in vikshipta when sattva begins to gain ascendancy. 251-52 samadhi-sarnskara_ Impressions of the samadhi being created on the mind ‘These impressions finally burn away even the past samskaras. 86 sam-a-dhiyate Becomes harmonized and established in samadhi; the mind is free of polarities and conflicts. 269 samahita Harmonised, conflicts resolved (From sam + 4+ dhd.) (See also sam-d-dh@ ) 332 samana See prana(s) samanvaya Synthesis. 27 simanya General, generic, universal. (Antonym vishesha ) 152 sAmanya-ava-dharana-pradhana Primarily determining, chiefly the determinant of 158 476 GLOSSARY/INDEX samapanna Accomplished (as a samdpatti). 380, 384 samapatti Field of command; field of coalescence; apprehension; accomplishment; encounter; transmutation; coalescence; attainment of a state of consciousness; proficiency of the mind; the mind-field dwelling on the object, becoming stable thereupon, and achieving coalescence therewith. This coalescence of the mind with the object, so that mind appears as though non-existent and only the object of concentration remains, is samapatt: proper. The four samdpattis and corresponding samprajfidta sama@dhis are: sa-vitarka samapatti = sa-vitarka samadhi nir-vitarka samapatti = nir-vitarka samadhi sa-vichara samapatti = sa-vichara samadhi nir-vichadra samadhi nir-vichara samapatti =4 sdnanda samadhi sasmita samadhi (See also samprajfidta samadhi.) 355, 371, 373, 378, 380-81, 409 samaropa Superimposition. 127 samartha Capable; strong. 266, 353 samarthya Capability; intensified and increased capacity. 353, 354 samashti-chitta Univtérsal mind; collective mind. 299 samavaya-sambandha Inherent relationship. 288 sambandha_ Relationship, relationship or connection (rather than union with); the relationship of the subject matter (vishaya) of a text, its purpose (pravoyana), and a student’s qualification (adhikdrin). 60, 132 sampadyate Succeeds; prospers, reaches the desired enrichment; a fulfilment in all directions, one comes to rest in the Supreme Self, becomes filled with the Supreme Self 317 sampat Treasure. 67 sampatti Fulfilment; enrichment; perfection. 319 sam-pipadayisha Desire, intent or will to achieve fulfilment. 200 samprajnata samadhi The lower samadhi, also designated as sa-bija samadhi; samadhi of wisdom; that samadhi in which wisdom comes to its most harmonized, perfect expansion. Samprajfidta requires supportive factors (alambanas, bijas), objects of concentration, The nature of the @lambanas and the associated vrttis becomes increasingly refined as the realization progresses through its four stages: sa-vitarka (with discursive, gross, thought), sa-vichdra (with subtle thought), s@nanda (with ecstasy, rapture), and sdsmita (with I-am-ness). (See also samapatti ) 63, 218-20, 224, 409-10 GLOSSARY/INDEX 477 sam-prati-patti The perception of knowledge in consciousness (derivative, yaugika, meaning); the continuity of usage (conventional, radhi, meaning). 313 sarhsara Transmigration; continuous cycle of birth and death; transmigratory cycles of creation and dissolution; the worldly attractions from which the bondage of transmigration begins; worldly cycles. (Antonyms: kaivalya, nirvana, moksha.) 89, 108, 167, 194, 216, 281 samshaya Doubt; (the mind) oscillating between two alternatives. 164, 324, 325-26 sarnskaras Impressions; imprints. (See also @Shaya, karmashaya, vdsana.) 99, 140, 185, 286-87 sarhskara-Shesha Residual samskdras; that in which samskaras alone remain as residue; where only the impressions of the past experiences and karmas remain as deposits and no fresh karma is formed. 78, 248, 250 sarhsthana Configuration serving as foundation or substrate for attributes. 388, 396-97 samuchchhaya Combination. 303 sarhvega Vehemence; speed; velocity; force; momentum; progress. . Samvega implies a strong samskara from the past and a strong desire and will. 271, 273 samyak-jiiana Correct knowledge. 213 samnyama Practice of the three internal limbs of yoga (dharand, dhyana and samadhi) as one. 103 sarhyoga Union (a coming together of those that were separate). 132 sananda Ananda-accompanied; rapture-accompanied. (See also samprajiidia samadhi.) 224 safichara Process of the development of evolutes from prakrt: to the gross elements 42 sandhi_ A complex set of rules for euphonizing Sanskrit words, for example yoga + anushdsana becomes yoganushasana. 20 sanghata-vada The aggregation doctrine of Buddhists of the — Sautrantika and Vaibhashika schools. For example, according to sanghata-vada an object such as a jar 1s simply a combination of uncountable numbers of atoms and not their transmuted product There are no cause and effect relationships between the atoms and the jar. 395 safijfia Term; definition; name. 20, 205 safijiia-sitra A sirra that gives a definition, title, or topic. 20 478 GLOSSARY/INDEX sankalpa A positive thought or resolution. (Antonym: vikalpa.) 381 sanketa Conventional usage and meaning; indication, denotation (as of a word). 387, 389 sanketita | Indicated; shown by or pointed to by a sign. 390 sankhyana Permutation (a source of the name of Sankhya philosophy). 32 Sankhya-pravachana_ Enunciation of Sankhya. 8 Sankhya-trayi-pratipalaka “Guardian of the Threefold Sankhya,” a title accorded to the Shankaracharyas. 39 sankirna Mixed; mingled; commingled; alloyed. 380 sankrama_ Transitional. 212 sannidhya Proximity. In the context of YS 1.4 sdnnidhyva means compatibility of qualities and not time or space proximity. 132 sinumana Performing good acts of stupefaction. 44 saripya Simularity; assimilation; appearance of; identification with the form of; identity. 122, 126, 128 sarva-bhauma_ Universal The samadhi of the spiritual self remains unbroken It is universal, s@rva-bhaumia, the common ground of all other operations of the compound personality (spirit and matter) Literally, “that which remains in all bha@nus” (grounds or levels of yogic achievement on the way to the highest sam@d/t) 77, 79 sarva-dharma-anu-patin That which relates to all characteristics. 403 sarva-dharma-atmaka That whose self-nature comprises all characteristics 403 sarva-jfia Omniscient; all-knowing. 295, 298 Sarvajfia-bijam Seed of the omniscient 297-98 sarvajfiata) Omnuiscience 301 Sarvajiiya-bijam Seed of omniscience. 297-98 sarva-nirodha Cessation, dissolution or survdha of all 424 sarva-tantra-siddhanta Common principle(s) shared by all 24 sasmita With asmuta; asmutd-accompanied (See also samprajfidta samadhi.) 224 sat Essence. 200 sati Pali word for smrti, q v. The most important of the “five strengths” (indriyvas) cultivated in the Buddhist tradition (See also sati-pajthana ) 268 GLOSSARY/INDEX 479 sati-patthana Pali expression for the presence of intentness and practice of mindfulness. Practice of mindfulness is perhaps the most central part of Buddhist meditation practice and includes mindfulness of body (kaya), emotions (vedand), mind (chitta), and conditions (dhamma), as well as cultivating repeated awareness (anussati in Pali), which in turn includes mindfulness of exhalation and inhalation (@ndpana-sati). The practice of constant mindfulness is also taught by yogis of the Himalayas irrespective of their affiliations. 268-69 satkara Respect; positive attitude; reverence; adoration; devotion. 202 sat-karya-vada