We have now come to the chapter in which the Yoga powers are described.
देशबन्धश्चित्तस्य धारणा ॥१॥
1. Dhâranâ is holding the mind on to some particular object.
Dharana (concentration) is when the mind holds on to some object, either in the body, or outside the body, and keeps itself in that state.
तत्र प्रत्ययैकतानता ध्यानम् ॥२॥
2. An unbroken flow of knowledge in that object is Dhyâna.
The mind tries to think of one object, to hold itself to one particular spot, as the top of the head, the heart, etc., and if the mind succeeds in receiving the sensations only through that part of the body, and through no other part, that would be Dharana, and when the mind succeeds in keeping itself in that state for some time, it is called Dhyana (mediation).
तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः ॥३॥
3. When that, giving up all forms, reflects only the meaning, it is Samâdhi.
That comes when in meditation the form or the external part is given up. Suppose I were meditating on a book, and that I have gradually succeeded in concentrating the mind on it, and perceiving only the internal sensations, the meaning, unexpressed in any form - that state of Dhyana is called Samadhi.
त्रयमेकत्र संयमः ॥४॥
4. (These) three (when practiced) in regard to one object is Samyama.
When a man can direct his mind to any particular object and fix it there, and then keep it there for a long time, separating the object from the internal part, this is Samyama; or Dharana, Dhyana, and Samadhi, one following the other, and making one. The form of the thing has vanished, and only its meaning remains in the mind.
तज्जयात् प्रज्ञाऽऽलोकः ॥५॥
5. By the conquest of that comes light of knowledge.
When one has succeeded in making this Samyama, all powers come under his control. This is the great instrument of the Yogi. The objects of knowledge are infinite, and they are divided into the gross, grosser, grossest and the fine, finer, finest and so on. This Samyama should be first applied to gross things, and when you begin to get knowledge of this gross, slowly, by stages, it should be brought to finer things.
तस्य भूमिषु विनियोगः ॥६॥
6. That should be employed in stages.
This is a note of warning not to attempt to go too fast.
त्रयमन्तरङ्गं पूर्वेभ्यः ॥७॥
7. These three are more internal than those that precede.
Before these we had the Pratyâhâra, the Prânâyâma, the Âsana, the Yama and Niyama; they are external parts of the three - Dharana, Dhyana and Samadhi. When a man has attained to them, he may attain to omniscience and omnipotence, but that would not be salvation. These three would; not make the mind Nirvikalpa, changeless, but would leave the seeds for getting bodies again. Only when the seeds are, as the Yogi says, "fried", do they lose the possibility of producing further plants. These powers cannot fry the seed.
तदपि बहिरङ्गं निर्बीजस्य ॥८॥
8. But even they are external to the seedless (Samadhi).
Compared with that seedless Samadhi, therefore, even these are external. We have not yet reached the real Samadhi, the highest, but a lower stage, in which this universe still exists as we see it, and in which are all these powers.
व्युत्थान-निरोधसंस्कारयोरभिभव-प्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोध-परिणामः ॥९॥
9. By the suppression of the disturbed impressions of the mind, and by the rise of impressions of control, the mind, which persists in that moment of control, is said to attain the controlling modifications.
That is to say, in this first state of Samadhi the modifications of the mind have been controlled, but not perfectly, because if they were, there would be no modifications. If there is a modification which impels the mind to rush out through the senses, and the Yogi tries to control it, that very control itself will be a modification. One wave will be checked by another wave, so it will not be real Samadhi in which all the waves subside, as control itself will be a wave. Yet this lower Samadhi is very much nearer to the higher Samadhi than when the mind comes bubbling out.
तस्य प्रशान्तवाहिता संस्कारात् ॥१०॥
10. Its flow becomes steady by habit.
The flow of this continuous control of the mind becomes steady when practiced day after day, and the mind obtains the faculty of constant concentration.
सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधि-परिणामः ॥११॥
11. Taking in all sorts of objects, and concentrating upon one object, these two powers being destroyed and manifested respectively, the Chitta gets the modification called Samadhi.
The mind takes up various objects, runs into all sorts of things. That is the lower state. There is a higher state of the mind, when it takes up one object and excludes all others, of which Samadhi is the result.
शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रता-परिणामः ॥१२॥
12. The one-pointedness of the Chitta is when the impression that is past and that which is present are similar.
How are we to know that the mind has become concentrated? Because the idea of time will vanish. The more time passes unnoticed the more concentrated we are. In common life we see that when we are interested in a book we do not note the time at all, and when we leave the book, we are often surprised to find how many hours have passed. All time will have the tendency to come and stand in the one present. So the definition is given: When the past and present come and stand in one, the mind is said to be concentrated.
एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः ॥१३॥
13. By this is explained the threefold transformation of form, time and state, in fine or gross matter and in the organs.
By the threefold changes in the mind-stuff as to form, time and state are explained the corresponding changes in gross and subtle matter and in the organs. Suppose there is a lump of gold. It is transformed into a bracelet and again into an ear-ring. These are changes as to form. The same phenomena looked at from the standpoint of time give us change as to time. Again, the bracelet or the ear-ring may be bright or dull, thick or thin, and so on. This is change as to state. Now referring to the aphorisms 9, l1 and 12, the mind-stuff is changing into Vrittis - this is change as to form. That it passes through past, present and future moments of time is change as to time. That the impressions vary as to intensity within one particular period, say, present, is change as to state. The concentrations taught in the preceding aphorisms were to give the Yogi a voluntary control over the transformations of his mind-stuff, which alone will enable him to make the Samyama named in III. 4.
शान्तोदिताव्यपदेश्यधर्मानुपातो धर्मी ॥१४॥
14. That which is acted upon by transformations,either past, present, or yet to be manifested is the qualified.
That is to say, the qualified is the substance which is being acted upon by time and by the Samskâras, and getting changed and being manifested always.
क्रमान्यत्वं परिणामान्यत्वे हेतुः ॥१५॥
15. The succession of changes is the cause of manifold evolution.
16. By making Samyama on the three sorts of changes comes the knowledge of past and future.
We must not lose sight of the first definition of Samyama. When the mind has attained to that state when it identifies itself with the internal impression of the object, leaving the external, and when, by long practice, that is retained by the mind and the mind can get into that state in a moment, that is Samyama. If a man in that state wants to know the past and future, he has to make a Samyama on the changes in the Samskaras (III. 13). Some are working now at present, some have worked out, and some are waiting to work. So by making a Samyama on these he knows the past and future.
शब्दार्थप्रत्ययानामितरेतराध्यासात्सङ्करस्तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम् ॥१७॥
l7. By making Samyama on word, meaning and knowledge, which are ordinarily confused, comes the knowledge of all animal sounds.
The word represents the external cause, the meaning represents the internal vibration that travels to the brain through the channels of the Indriyas, conveying the external impression to the mind, and knowledge represents the reaction of the mind, with which comes perception. These three, confused, make our sense-objects. Suppose I hear a word; there is first the external vibration, next the internal sensation carried to the mind by the organ of hearing, then the mind reacts, and I know the word. The word I know is a mixture of the three - vibration, sensation, and reaction. Ordinarily these three are inseparable; but by practice the Yogi can separate them. When a man has attained to this, if he makes a Samyama on any sound, he understands the meaning which that sound was intended to express, whether it was made by man or be any other animal.
संस्कारसाक्षात्करणात् पूर्वजातिज्ञानम् ॥१८॥
18. By perceiving the impressions, (comes) the knowledge of past life.
Each experience that we have, comes in the form of a wave in the Chitta, and this subsides and becomes finer and finer, but is never lost. It remains there in minute form, and if we can bring this wave up again, it becomes memory. So, if the Yogi can make a Samyama on these past impressions in the mind, he will begin to remember all his past lives.
प्रत्ययस्य परचित्तज्ञानम् ॥१९॥
19. By making Samyama on the signs in another's body, knowledge of his mind comes.
Each man has particular signs on his body, which differentiate him from others; when the Yogi makes a Samyama on these signs he knows the nature of the mind of that person.
न च तत् सालम्बनं तस्याविषयीभूतत्वात् ॥२०॥
20. But not its contents, that not being the object of the Samyama.
He would not know the contents of the mind by making a Samyama on the body. There would be required a twofold Samyama, first on the signs in the body, and then on the mind itself. The Yogi would then know everything that is in that mind.
कायरूपसंयमात्तद्ग्राह्यशक्ति-स्तम्भे चक्षुःप्रकाशासंप्रयोगेऽन्तर्धानम् ॥२१॥
21. By making Samyama on the form of the body, the perceptibility of the form being obstructed and the power of manifestation in the eye being separated, the Yogi's body becomes unseen.
A Yogi standing in the midst of this room can apparently vanish. He does not really vanish, but he will not be seen by anyone. The form and the body are, as it were, separated. You must remember that this can only be done when the Yogi has attained to that power of concentration when form and the thing formed have been separated. Then he makes a Samyama on that, and the power to perceive forms is obstructed, because the power of perceiving forms comes from the junction of form and the thing formed.
एतेन शब्दाद्यन्तर्धानमुक्तम् ॥२२॥
22. By this the disappearance or concealment of words which are being spoken and such other things are also explained.
सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा ॥२३ ॥
23. Karma is of two kinds - soon to be fructified and late to be fructified. By making Samyana on these, or by the signs called Arishta, portents, the Yogis know the exact time of separation from their bodies.
When a Yogi makes a Samyama on his own Karma, upon those impressions in his mind which are now working, and those which are just waiting to work, he knows exactly by those that are waiting when his body will fall. He knows when he will die, at what hour, even at what minute. The Hindus think very much of that knowledge or consciousness of the nearness of death, becauseit is taught in the Gita that the thoughts at the moment of departure are great powers in determining the next life.
मैत्र्यादिषु बलानि ॥२४
24. By making Samyama on friendship, mercy, etc. (I.33), the Yogi excels in the respective qualities.
बलेषु हस्तिबलादीनि ॥२५॥
25. By making Samyama on the strength of the elephant and others, their respective strength comes to the Yogi.
When a Yogi has attained to this Samyama and wants strength, he makes a Samyama on the strength of the elephant and gets it. Infinite energy is at the disposal of everyone if he only knows how to get it. The Yogi has discovered the science of getting it.
प्रवृत्त्यालोकन्यासात् सूक्ष्म-व्यवहित-विप्रकृष्टज्ञानम् ॥२६॥
26. By making Samyama on the Effulgent Light (I.36), comes the knowledge of the fine, the obstructed, and the remote.
When the Yogi makes Samyama on that Effulgent Light in the heart, he sees things which are very remote, things, for instance, that are happening in a distant place, and which are obstructed by mountain barriers, and also things which are very fine.
भुवनज्ञानं सूर्ये संयमात् ॥२७॥
27. By making Samyama on the sun, (comes) the knowledge of the world.
चन्द्रे ताराव्यूहज्ञानम् ॥२८॥
28. On the moon, (comes) the knowledge of the cluster of stars.
ध्रुवे तद्गतिज्ञानम् ॥२९॥
29. On the pole-star, (comes) the knowledge of the motions of the stars.
नाभिचक्रे कायव्यूहज्ञानम् ॥३०॥
30. On the navel circle, (comes) the knowledge of the constitution of the body.
कण्ठकूपे क्षुत्पिपासानिवृत्तिः ॥३१॥
31. On the hollow of the throat, (comes) cessation of hunger.
When a man is very hungry, if he can make Samyama on the hollow of the throat, hunger ceases.
कूर्मनाड्यां स्थैर्यम् ॥३२॥
32. On the nerve called Kurma, (comes) fixity of the body.
When he is practising, the body is not disturbed.
मूर्धज्योतिषि सिद्धदर्शनम् ॥३३॥
33. On the light emanating from the top of the head, sight of the Siddhas.
The Siddhas are beings who are a little above ghosts. When the Yogi concentrates his mind on the top of his head, he will see these Siddhas. The word Siddha does not refer to those men who have become free - a sense in which it is often used.
प्रातिभाद्वा सर्वम् ॥३४॥
34. Or by the power of Prâtibha, all knowledge.
All these can come without any Samyama to the man who has the power of Pratibha (spontaneous enlightenment from purity). When a man has risen to a high state of Pratibha, he has that great light. All things are apparent to him. Everything comes to him naturally without making Samyama.
ह्रदये चित्त-संवित् ॥३५॥
35. In the heart, knowledge of minds.
सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषाद् भोगः परार्थत्वात् स्वार्थसंयमात् पुरुषज्ञानम् ॥३६॥
36. Enjoyment comes from the non-discrimination of the soul and Sattva which are totally different because the latter's actions are for another. Samyama on the self-centred one gives knowledge of the Purusha.
All action of Sattva, a modification of Prakriti characterised by light and happiness, is for the soul. When Sattva is free from egoism and illuminated with the pure intelligence of Purusha, it is called the self-centred one, because in that state it becomes independent of all relations.
ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते ॥३७॥
37. From that arises the knowledge belonging to Pratibha and (supernatural) hearing, touching, seeing, tasting and smelling.
ते समाधावुपसर्गा व्युत्थाने सिद्धयः ॥३८॥
38. These are obstacles to Samadhi; but they are powers in the worldly state.
To the Yogi knowledge of the enjoyments of the world comes by the junction of the Purusha and the mind. If he wants to make Samyama on the knowledge that they are two different things, nature and soul, he gets knowledge of the Purusha. From that arises discrimination. When he has got that discrimination, he gets the Pratibha, the light of supreme genius. These powers, however, are obstructions to the attainment of the highest goal, the knowledge of the pure Self, and freedom. These are, as it were, to be met in the way; and if the Yogi rejects them, he attains the highest. If he is tempted to acquire these, his further progress is barred.
बन्धकारणशैथिल्यात् प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः ॥३९ ॥
39. When the cause of bondage of the Chitta has become loosened, the Yogi, by his knowledge of its channels of activity (the nerves), enters another's body.
The Yogi can enter a dead body and make it get up and move, even while he himself is working in another body. Or he can enter a living body and hold that man's mind and organs in check, and for the time being act through the body of that man. That is done by the Yogi coming to this discrimination of Purusha and nature. If he wants to enter another's body, he makes a Samyama on that body and enters it, because, not only is his soul omnipresent, but his mind also, as the Yogi teaches. It is one bit of the universal mind. Now, however, it can only work; through the nerve currents in this body, but when the Yogi has loosened himself from these nerve currents, he can work through other things.
उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च ॥४०॥
40. By conquering the current called Udâna the Yogi does not sink in water or in swamps, he can walk on thorns etc., and can, die at will.
Udana is the name of the nerve current that governs the lungs and all the upper parts of the body, and when he is master of it, he becomes light in weight. He does not sink in water; he can walk on thorns and sword blades, and stand in fire, and can depart this life whenever he likes.
समानजयात् प्रज्वलनम् ॥४१॥
41. By the conquest of the current Samâna he is surrounded by a blaze of light.
Whenever he likes, light flashes from his body.
श्रोत्राकाशयोः सम्बन्धसंयमाद्दिव्यं श्रोत्रम् ॥४२॥
42. By making Samyama on the relation between the ear and the Akâsha comes divine hearing.
There is the Akasha, the ether, and the instrument, the ear. By making Samyama on them the Yogi gets supernormal hearing; he hears everything. Anything spoken or sounded miles away he can hear.
कायाकाशयोः सम्बन्धसंयमाल्लघुतूलसमापत्तेश्चाकाशगमनम् ॥४३॥
43. By making Samyama on the relation between the Akasha and the body and becoming light as cotton-wool etc., through meditation on them, the yogi goes through the skies.
This Akasha is the material of this body; it is only Akasha in a certain form that has become the body. If the Yogi makes a Sanyama on this Akasha material of his body, it acquires the lightness of Akasha, and he can go anywhere through the air. So in the other case also.
बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः ॥४४॥
44. By making Samyama on the "real modifications" of the mind, outside of the body, called great disembodiedness, comes disappearance of the covering to light.
The mind in its foolishness thinks that it is working in this body. Why should I be bound by one system of nerves, and put the Ego only in one body, if the mind is omnipresent? There is no reason why I should. The Yogi wants to feel the Ego wherever he likes. The mental waves which arise in the absence of egoism in the body are called "real modifications" or "great disembodiedness". When he has succeeded in making Samyama on these modifications, all covering to light goes away, and all darkness and ignorance vanish. Everything appears to him to be full of knowledge.
45. By making Samyama on the gross and fine forms of the elements, their essential traits, the inherence of the Gunas in them and on their contributing to the experience of the soul, comes mastery of the elements.
The Yogi makes Samyama on the elements, first on the gross, and then on the finer states. This Samyama is taken up more by a sect of the Buddhists. They take a lump of clay and make Samyama on that, and gradually they begin to see the fine materials of which it is composed, and when they have known all the fine materials in it, they get power over that element. So with all the elements. The Yogi can conquer them all.
ततोऽणिमादिप्रादुर्भावः कायसम्पत्तद्धर्मानभिघातश्च ॥४६॥
46. From that comes minuteness and the rest of the powers, "glorification of the body," and indestructibleness of the bodily qualities.
This means that the Yogi has attained the eight powers. He can make himself as minute as a particle, or as huge as a mountain, as heavy as the earth, or as light as the air; he can reach anything he likes, he can rule everything he wants, he can conquer everything he wants, and so on. A lion will sit at his feet like a lamb, and all his desires will be fulfilled at will.
रूप-लावण्य-बल-वज्रसंहननत्वानि कायसम्पत् ॥४७॥
47. The "glorification of the body" is beauty, complexion, strength, adamantine hardness.
The body becomes indestructible. Nothing can injure it. Nothing can destroy it until the Yogi wishes. "Breaking the rod of time he lives in this universe with his body." In the Vedas it is written that for that man there is no more disease, death or pain.
48. By making Samyama on the objectivity and power of illumination of the organs, on egoism, the inherence of the Gunas in them and on their contributing to the experience of the soul, comes the conquest of the organs.
In the perception of external objects the organs leave their place in the mind and go towards the object; this is followed by knowledge. Egoism also is present in the act. When the Yogi makes Samyama on these and the other two by gradation, he conquers the organs. Take up anything that you see or feel, a book for instance; first concentrate the mind on it, then on the knowledge that is in the form of a book, and then on the Ego that sees the book, and so on. By that practice all the organs will be conquered.
ततो मनोजवित्वं विकरणभावः प्रधानजयश्च ॥४९॥
49. From that comes to the body the power of rapid movement like the mind, power of the organs independently of the body, and conquest of nature.
Just as by the conquest of the elements comes glorified body, so from the conquest of the organs will come the above-mentioned powers.
सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वञ्च ॥५०॥
50. By making Samyama on the discrimination between the Sattva and the Purusha come omnipotence and omniscience.
When nature has been conquered, and the difference between the Purusha and nature realised - that the Purusha is indestructible, pure and perfect - then come omnipotence and omniscience.
तद्वैराग्यादपि दोषबीजक्षये कैवल्यम् ॥५१॥
51. By giving up even these powers comes the destruction of the very seed of evil, which leads to Kaivalya.
He attains aloneness, independence, and becomes free. When one gives up even the ideas of omnipotence and omniscience, there comes entire rejection of enjoyment, of the temptations from celestial beings. When the Yogi has seen all these wonderful powers, and rejected them, he reaches the goal. What are all these powers? Simply manifestations. They are no better than dreams. Even omnipotence is a dream. It depends on the mind. So long as there is a mind it can be understood, but the goal is beyond even the mind.
स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात् ॥५२॥
52. The Yogi should not feel allured or flattered by the overtures of celestial beings for fear of evil again.
There are other dangers too; gods and other beings come to tempt the Yogi. They do not want anyone to be perfectly free. They are jealous, just as we are, and worse than us sometimes. They are very much afraid of losing their places. Those Yogis who do not reach perfection die and become gods; leaving the direct road they go into one of the side streets, and get these powers. Then, again, they have to be born. But he who is strong enough to withstand these temptations and go straight to the goal, becomes free.
क्षण-तत्क्रमयोः संयमाद्विवेकजं ज्ञानम् ॥५३॥
53. By making Samyama on a particle of time and its precession and succession comes discrimination.
How are we to avoid all these things, these Devas, and heavens, and powers? By discrimination, by knowing good from evil. Therefore a Samyama is given by which the power of discrimination can be strengthened. This by making a Samyama on a particle of time, and the time preceding and following it.
जाति-लक्षण-देशैरन्यताऽनवच्छेदात्तुल्ययोस्ततः प्रतिपत्तिः ॥५४॥
54. Those things which cannot be differentiated by species, sign, and place, even they will be discriminated by the above Samyama.
The misery that we suffer comes from ignorance, from non-discrimination between the real and the unreal. We all take the bad for the good, the dream for the reality. Soul is the only reality, and we have forgotten it. Body is an unreal dream, and we think we are all bodies. This non-discrimination is the cause of misery. It is caused by ignorance. When discrimination comes, it brings strength, and then alone can we avoid all these various ideas of body, heavens, and gods. This ignorance arises through differentiating by species, sign, and place. For instance, take a cow. The cow is differentiated from the dog by species. Even with the cows alone how do we make the distinction between one cow and another? By signs. If two objects are exactly similar, they can be distinguished if they are in different places. When objects are so mixed up that even these differential will not help us, the power of discrimination acquired by the above-mentioned practice will give us the ability to distinguish them. The highest philosophy of the Yogi is based upon this fact, that the Purusha is pure and perfect, and is the only "simple" that exists in this universe. The body and mind are compounds, and yet we are ever identifying ourselves with them. This is the great mistake that the distinction has been lost. When this power of discrimination has been attained, man sees that everything in this world, mental and physical, is a compound, and, as such, cannot be the Purusha.
तारकं सर्वविषयं सर्वथाविषयमक्रमञ्चेति विवेकजं ज्ञानम् ॥५५॥
55. The saving knowledge is that knowledge of discrimination which simultaneously covers all objects, in all their variations.
Saving, because the knowledge takes the Yogi across the ocean of birth and death. The whole of Prakriti in all its states, subtle and gross, is within the grasp of this knowledge. There is no succession in perception by this knowledge; it takes in all things simultaneously, at a glance.
सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति ॥५६॥
56. By the similarity of purity between the Sattva and the Purusha comes Kaivalya.
When the soul realises that it depends on nothing in the universe, from gods to the lowest atom, that is called Kaivalya (isolation) and perfection. It is attained when this mixture of purity and impurity called Sattva (intellect) has been made as pure as the Purusha itself; then the Sattva reflects only the unqualified essence of purity, which is the Purusha.
जन्मौषधि-मन्त्र-तपः-समाधिजाः सिद्धयः ॥१॥
1. The Siddhis (powers) are attained by birth, chemical means, power of words, mortification, or concentration.
Sometimes a man is born with the Siddhis, powers, of course, those he had earned in his previous incarnation. This time he is born, as it were, to enjoy the fruits of them. It is said of Kapila, the great father of the Sânkhya philosophy, that he was a born Siddha, which means literally a man who has attained to success.
The Yogis claim that these powers can be gained by chemical means. All of you know that chemistry originally began as alchemy; men went in search of the philosopher's stone and elixirs of life, and so forth. In India there was a sect called the Râsâyanas. Their idea was that ideality, knowledge, spirituality, and religion were all very right, but that the body was the only instrument by which to attain to all these. If the body came to an end every now and again, it would take so much more time to attain to the goal. For instance, a man wants to practice Yoga, or wants to become spiritual. Before he has advanced very far he dies. Then he takes another body and begins again, then dies, and so on. In this way much time will be lost in dying and being born again. If the body could be made strong and perfect, so that it would get rid of birth and death, we should have so much more time to become spiritual. So these Rasayanas say, first make the body very strong. They claim that this body can be made immortal. Their idea is that if the mind manufactures the body, and if it be true that each mind is only one outlet to the infinite energy, there should be no limit to each outlet getting any amount of power from outside. Why is it impossible to keep our bodies all the time? We have to manufacture all the bodies that we ever have. As soon as this body dies, we shall have to manufacture another. If we can do that, why cannot we do it just here and now, without getting out of the present body? The theory is perfectly correct. If it its possible that we live after death, and make other bodies, why is it impossible that we should have the power of making bodies here, without entirely dissolving this body, simply changing it continually? They also thought that in mercury and in sulphur was hidden the most wonderful power, and that by certain preparations of these a man could keep the body as long as he liked. Others believed that certain drugs could bring powers, such as flying through the air. Many of the most wonderful medicines of the present day we owe to the Rasayanas, notably the use of metals in medicine. Certain sects of Yogis claim that many of their principal teachers are still living in their old bodies. Patanjali, the great authority on Yoga, does not deny this.
The power of words. There are certain sacred words called Mantras, which have power, when repeated under proper conditions, produce these extraordinary powers. We are living in the midst of such a mass of miracles, day and night, that we do not think anything of them. There is no limit to man's power, the power of words and the power of mind.
Mortification. You find that in every religion mortification and asceticisms have been practised. In these religious conceptions the Hindus always go to the extremes. You will find men with their hands up all their lives, until their hands wither and die. Men keep standing, day and night, until their feet swell, and if they live, the legs become so stiff in this position that they can no more bend them, but have to stand all their lives. I once saw a man who had kept his hands raised in this way, and I asked him how it felt when he did it first. He said it was awful torture. It was such torture that he had to go to a river and put himself in water, and that allayed the pain for a little while. After a month he did not suffer much. Through such practices powers (Siddhis) can be attained.
Concentration. Concentration is Samâdhi, and that is Yoga proper; that is the principal theme of this science, and it is the highest means. The preceding ones are only secondary, and we cannot attain to the highest through them. Samadhi is the means through which we can gain anything and everything, mental, moral, or spiritual.
जात्यन्तरपरिणामः प्रकृत्यापूरात् ॥२॥
2. The change into another species is by the filling in of nature.
Patanjali has advanced the proposition that these powers come by birth, sometimes by chemical means, or through mortification. He also admits that this body can be kept for any length of time. Now he goes on to state what is the cause of the change of the body into another species. He says this is done by the filling in of nature, which he explains in the next aphorism.
निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत् ॥३॥
3. Good and bad deeds are not the direct causes in the transformations of nature, but they act as breakers of obstacles to the evolutions of nature: as a farmer breaks the obstacles to the course of water, which then runs down by its own nature.
The water for irrigation of fields is already in the canal, only shut in by gates. The farmer opens these gates, and the water flows in by itself, by the law of gravitation. So all progress and power are already in every man; perfection is man's nature, only it is barred in and prevented from taking its proper course. If anyone can take the bar off, in rushes nature. Then the man attains the powers which are his already. Those we call wicked become saints, as soon as the bar is broken and nature rushes in. It is nature that is driving us towards perfection, and eventually she will bring everyone there. All these practices and struggles to become religious are only negative work, to take off the bars, and open the doors to that perfection which is our birthright, our nature.
Today the evolution theory of the ancient Yogis will be better understood in the light of modern research. And yet the theory of the Yogis is a better explanation. The two causes of evolution advanced by the moderns, viz sexual selection and survival of the fittest, are inadequate. Suppose human knowledge to have advanced so much as to eliminate competition, both from the function of acquiring physical sustenance and of acquiring a mate. Then, according to the moderns, human progress will stop and the race will die. The result of this theory is to furnish every oppressor with an argument to calm the qualms of conscience. Men are not lacking, who, posing as philosophers, want to kill out all wicked and incompetent persons (they are, of course, the only judges of competency) and thus preserve the human race! But the great ancient evolutionist, Patanjali, declares that the true secret of evolution is the manifestation of the perfection which is already in every being; that this perfection has been barred and the infinite tide behind is struggling to express itself. These struggles and competitions are but the results of our ignorance, because we do not know the proper way to unlock the gate and let the water in. This infinite tide behind must express itself; it is the cause of all manifestation. Competitions for life or sex-gratification are only momentary, unnecessary, extraneous effects, caused by ignorance. Even when all competition has ceased, this perfect nature behind will make us go forward until everyone has become perfect. Therefore there is no reason to believe that competition is necessary to progress. In the animal the man was suppressed, but as soon as the door was opened, out rushed man. So in man there is the potential god, kept in by the locks and bars of ignorance. When knowledge breaks these bars, the god becomes manifest.
4. From egoism alone proceed the created minds.
The theory of Karma is that we suffer for our good or bad deeds, and the whole scope of philosophy is to reach the glory of man. All the scriptures sing the glory of man, of the soul, and then, in the same breath, they preach Karma. A good deed brings such a result, and a bad deed such another, but if the soul can be acted upon by a good or a bad deed, the soul amounts to nothing. Bad deeds put a bar to the manifestation of the nature of the Purusha; good deeds take the obstacles off, and the glory of the Purusha becomes manifest. The Purusha itself is never changed. Whatever you do never destroys your own glory, your own nature, because the soul cannot be acted upon by anything, only a veil is spread before it, hiding its perfection.
With a view to exhausting their Karma quickly, Yogis create Kâya-vyuha, or groups of bodies, in which to work it out. For all these bodies they create minds from egoism. These are called "created minds", in contradistinction to their original minds.
प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम् ॥५॥
5. Though the activities of the different created minds are various, the one original mind is the controller of them all.
These different minds, which act in these different bodies are called made-minds, and the bodies, made-bodies; that is, manufactured bodies and minds. Matter and mind are like two inexhaustible storehouses. When you become a Yogi, you learn the secret of their control. It was yours all the time, but you had forgotten it. When you become a Yogi, you recollect it. Then you can do anything with it, manipulate it in every way you like. The material out of which a manufactured mind is created is the very same material which is used for the macrocosm. It is not that mind is one thing and matter another, they are different aspects of the same thing. Asmitâ, egoism, is the material, the fine state of existence out of which these made-minds and made-bodies of the Yogi are manufactured. Therefore, when the Yogi has found the secret of these energies of nature, he can manufacture any number of bodies or minds out of the substance known as egoism.
तत्र ध्यानजमनाशयम् ॥६॥
6. Among the various Chittas, that which is attained by Samadhi is desireless.
Among all the various minds that we see in various men, only that mind which has attained to Samadhi, perfect concentration, is the highest. A man who has attained certain powers through medicines, or through words, or through mortifications, still has desires, but that man who has attained to Samadhi through concentration is alone free from all desires.
कर्माशुक्लाकृष्णं योगिनस्त्रिविधमितरेषाम् ॥७॥
7. Works are neither black nor white for the Yogis; for others they are threefold - black, white, and mixed.
When the Yogi has attained perfection, his actions, and the Karma produced by those actions, do not bind him, because he did not desire them. He just works on; he works to do good, and he does good, but does not care for the result, and it will not come to him. But, for ordinary men, who have not attained to the highest state, works are of three kinds, black (evil actions), white (good actions), and mixed.
8. From these threefold works are manifested in each state only those desires (which are) fitting to that state alone. (The others are held in abeyance for the time being.)
Suppose I have made the three kinds of Karma, good, bad, and mixed, and suppose I die and become a god in heaven. The desires in a god body are not the same as the desires in a human body; the god body neither eats nor drinks. What becomes of my past unworked Karmas which produce as their effect the desire to eat and drink? Where would these Karmas go when I become a god? The answer is that desires can only manifest themselves in proper environments. Only those desires will come out for which the environment is fitted; the rest will remain stored up. In this life we have many godly desires, many human desires, many animal desires. If I take a god body, only the good desires will come up, because for them the environments are suitable. And if I take an animal body, only the animal desires will come up, and the good desires will wait. What does this show? That by means of environment we can check these desires. Only that Karma which is suited to and fitted for the environments will come out. This shows that the power of environment is the great check to control even Karma itself.
जाति-देश-काल-व्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरेकरूपत्वात् ॥९॥
9. There is consecutiveness in desires, even though separated by species, space, and time, there being identification of memory and impressions.
Experiences becoming fine become impressions; impressions revivified become memory. The word memory here includes unconscious co-ordination of past experiences, reduced to impressions, with present conscious action. In each body, the group of impressions acquired in a similar body only becomes the cause of action in that body. The experiences of a dissimilar body are held in abeyance. Each body acts as if it were a descendant of a series of bodies of that species only; thus, consecutiveness of desires is not to be broken.
तासामनादित्वं चाशिषो नित्यत्वात् ॥१०॥
l0. Thirst for happiness being eternal, desires are without beginning.
All experience is preceded by desire for happiness. There was no beginning of experience, as each fresh experience is built upon the tendency generated by past experience; therefore desire is without beginning.
हेतुफलाश्रयालम्बनैः संगृहीतत्वादेषामभावे तदभावः ॥११॥
11. Being held together by cause, effect, support, and objects, in the absence of these is its absence.
Desires are held together by cause and effect; (The causes are the "pain-bearing obstructions" (II.3) and actions (IV.7), and the effects are "species, life, and experience of pleasure and pain" (II.13). - Ed.) if a desire has been raised, it does not die without producing its effect. Then, again, the mind-stuff is the great storehouse, the support of all past desires reduced to Samskara form; until they have worked themselves out, they will not die. Moreover, so long as the senses receive the external objects, fresh desires will arise. If it be possible to get rid of the cause, effect, support, and objects of desire, then alone it will vanish.
अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम् ॥१२॥
12. The past and future exist in their own nature, qualities having different ways.
The idea is that existence never comes out of nonexistence. The past and future, though not existing in a manifested form, yet exist in a fine form.
ते व्यक्त-सूक्ष्मा गुणात्मानः ॥१३॥
13. They are manifested or fine, being of the nature of the Gunas.
The Gunas are the three substances, Sattva, Rajas, and Tamas, whose gross state is the sensible universe. Past and future arise from the different modes of manifestation of these Gunas.
14. The unity in things is from the unity in changes.
Though there are three substances, their changes being co-ordinated, all objects have their unity.
वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः ॥१५॥
15. Since perception and desire vary with regard to the same object, mind and object are of different nature.
That is, there is an objective world independent of our minds. This is a refutation of Buddhistic Idealism. Since different people look at the same thing differently, it cannot be a mere imagination of any particular individual.
(There is an additional aphorism here in some editions:
न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात् ॥
"The object cannot be said to be dependent on a single mind. There being no proof of its existence, it would then become nonexistent."
If the perception of an object were the only criterion of its existence, then when the mind is absorbed in anything or is in Samadhi, it would not be perceived by anybody and might as well be said to be non-existent. This is an undesirable conclusion. - Ed.)
तदुपरागापेक्षित्वाच्चित्तस्य वस्तु ज्ञाताज्ञातम् ॥१६॥
16. Things are known on unknown to the mind, being dependent on the colouring which they give to the mind.
सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात् ॥१७॥
17. The states of the mind are always known, because the lord of the mind, the Purusha, is unchangeable.
The whole gist of this theory is that the universe is both mental and material. Both of these are in a continuous state of flux. What is this book? It is a combination of molecules in constant change. One lot is going out, and another coming in; it is a whirlpool, but what makes the unity? What makes it the same book? The changes are rhythmical; in harmonious order they are sending impressions to my mind, and these pieced together make a continuous picture, although the parts are continuously changing. Mind itself is continuously changing. The mind and body are like two layers in the same substance, moving at different rates of speed. Relatively, one being slower and the other quicker, we can distinguish between the two motions. For instance, a train is in motion, and a carriage is moving alongside it. It is possible to find the motion of both these to a certain extent. But still something else is necessary. Motion can only be perceived when there is something else which is not moving. But when two or three things are relatively moving, we first perceive the motion of the faster one, and then that of the slower ones. How is the mind to perceive? It is also in a flux. Therefore another thing is necessary which moves more slowly, then you must get to something in which the motion is still slower, and so on, and you will find no end. Therefore logic compels you to stop somewhere. You must complete the series by knowing something which never changes. Behind this never-ending chain of motion is the Purusha, the changeless, the colourless, the pure. All these impressions are merely reflected upon it, as a magic lantern throws images upon a screen, without in any way tarnishing it.
न तत् स्वाभासं दृश्यत्वात् ॥१८॥
18. The mind is not self-luminous, being an object.
Tremendous power is manifested everywhere in nature, but it is not self-luminous, not essentially intelligent. The Purusha alone is self-luminous, and gives its light to everything. It is the power of the Purusha that is percolating through all matter and force.
एकसमये चोभयानवधारणम् ॥१९॥
19. From its being unable to cognise both at the same time.
If the mind were self-luminous it would be able to cognise itself and its objects at the same time, which it cannot. When it cognises the object, it cannot reflect on itself. Therefore the Purusha is self-luminous, and the mind is not.
चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसङ्करश्च ॥२०॥
20. Another cognising mind being assumed, there will be no end to such assumptions, and confusion of memory will be the result.
Let us suppose there is another mind which cognises the ordinary mind, then there will have to be still another to cognise the former, and so there will be no end to it. It will result in confusion of memory, there will be no storehouse of memory.
चितेरप्रतिसंक्रमायास्तदाकारापत्तौ स्वबुद्धि-संवेदनम् ॥२१॥
21. The essence of knowledge (the Purusha) being unchangeable, when the mind takes its form, it becomes conscious.
Patanjali says this to make it more clear that knowledge is not a quality of the Purusha. When the mind comes near the Purusha it is reflected, as it were, upon the mind, and the mind, for the time being, becomes knowing and seems as if it were itself the Purusha.
द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम् ॥२२॥
22. Coloured by the seer and the seen the mind is able to understand everything.
On one side of the mind the external world, the seen, is being reflected, and on the other, the seer is being reflected. Thus comes the power of all knowledge to the mind.
तदसंख्येयवासनाभिश्चित्रमपि परार्थं संहत्यकारित्वात् ॥२३॥
23. The mind, though variegated by innumerable desires, acts for another (the Purusha), because it acts in combination.
The mind is a compound of various things and therefore it cannot work for itself. Everything that is a combination in this world has some object for that combination, some third thing for which this combination is going on. So this combination of the mind is for the Purusha.
विशेषदर्शिन आत्मभाव-भावनाविनिवृत्तिः ॥२४॥
24. For the discriminating, the perception of the mind as Atman ceases.
Through discrimination the Yogi knows that the Purusha is not mind.
तदा विवेकनिम्नं कैवल्यप्राग्भावं चित्तम् ॥२५॥
25. Then, bent on discriminating, the mind attains the previous state of Kaivalya (isolation). (There is another reading - कैवल्यप्राग्भारं। The meaning then would be: "Then the mind becomes deep in discrimination and gravitates towards Kaivalya." - Ed.)
Thus the practice of Yoga leads to discriminating power, to clearness of vision. The veil drops from the eyes, and we see things as they are. We find that nature is a compound, and is showing the panorama for the Purusha, who is the witness; that nature is not the Lord, that all the combinations of nature are simply for the sake of showing these phenomena to the Purusha, the enthroned king within. When discrimination comes by long practice, fear ceases, and the mind attains isolation.
तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः ॥२६॥
26. The thoughts that arise as obstructions to that are from impressions.
All the various ideas that arise, making us believe that we require something external to make us happy, are obstructions to that perfection. The Purusha is happiness and blessedness by its own nature. But that knowledge is covered over by past impressions. These impressions have to work themselves out.
हानमेषां क्लेशवदुक्तम् ॥२७॥
27. Their destruction is in the same manner as of ignorance, egoism, etc., as said before (II.10).
प्रसंख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः ॥२८॥
28. Even when arriving at the right discriminating knowledge of the essences, he who gives up the fruits, unto him comes, as the result of perfect domination, the Samadhi called the cloud of virtue.
When the Yogi has attained to this discrimination, all the powers mentioned in the last chapter come to him, but the true Yogi rejects them all. Unto him comes a peculiar knowledge, a particular light, called the Dharma-megha, the cloud of virtue. All the great prophets of the world whom history has recorded had this. They had found the whole foundation of knowledge within themselves. Truth to them had become real. Peace and calmness, and perfect purity became their own nature, after they had given up the vanities of powers.
ततः क्लेशकर्मनिवृत्तिः ॥२९॥
29. From that comes cessation of pain and works.
When that cloud of virtue has come, then no more is there fear of falling, nothing can drag the Yogi down. No more will there be evils for him. No more pains.
तदा सर्वावरणमलापेतस्य ज्ञानस्याऽनन्त्याज्ज्ञेयमल्पम् ॥३०॥
30. The knowledge, bereft of covering and impurities, becoming infinite, the knowable becomes small.
Knowledge itself is there; its covering is gone. One of the Buddhistic scriptures defines what is meant by the Buddha (which is the name of a state) as infinite knowledge, infinite as the sky. Jesus attained to that and became the Christ. All of you will attain to that state. Knowledge becoming infinite, the knowable becomes small. The whole universe, with all its objects of knowledge, becomes as nothing before the Purusha. The ordinary man thinks himself very small, because to him the knowable seems to be infinite.
ततः कृतार्थानां परिणामक्रमसमाप्तिर्गुणानाम् ॥३१॥
31. Then are finished the successive transformations of the qualities, they having attained the end.
Then all these various transformations of the qualities, which change from species to species, cease for ever.
क्षणप्रतियोगी परिणामापरान्तनिर्ग्राह्यः क्रमः ॥३२॥
32. The changes that exist in relation to moments and which are perceived at the other end (at the end of a series) are succession.
Patanjali here defines the word succession, the changes that exist in relation to moments. While I think, many moments pass, and with each moment there is a change of idea, but I only perceive these changes at the end of a series. This is called succession, but for the mind that has realised omnipresence there is no succession. Everything has become present for it; to it the present alone exists, the past and future are lost. Time stands controlled, all knowledge is there in one second. Everything is known like a flash.
पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तेरिति ॥३३॥
33. The resolution in the inverse order of the qualities, bereft of any motive of action for the Purusha, is Kaivalya, or it is the establishment of the power of knowledge in its own nature.
Nature's task is done, this unselfish task which our sweet nurse, nature, had imposed upon herself. She gently took the self-forgetting soul by the hand, as it were, and showed him all the experiences in the universe, all manifestations, bringing him higher and higher through various bodies, till his lost glory came back, and he remembered his own nature. Then the kind mother went back the same way she came, for others who also have lost their way in the trackless desert of life. And thus is she working, without beginning and without end. And thus through pleasure and pain, through good and evil, the infinite river of souls is flowing into the ocean of perfection, of self-realisation.
Glory unto those who have realised their own nature. May their blessings be on us all!
REFERENCES TO YOGA
अग्निर्यत्राभिमथ्यते वायुर्यत्राधिरुध्यते ।
सोमो यत्रातिरिच्यते तत्र सञ्जायते मनः ॥६॥
6. Where the fire is rubbed, where the air is controlled, where the Soma flows over, there a (perfect) mind is created
त्रिरुन्नतं स्थाप्य समं शरीरं
हृदीन्द्रियाणि मनसा सन्निवेश्य ।
ब्रह्मोडुपेन प्रतरेत विद्वान्
स्रोतांसि सर्वाणि भयानकानि ॥८॥
8. Placing the body in a straight posture, with the chest, the throat and the head held erect, making the organs enter the mind, the sage crosses all the fearful currents by means of the raft of Brahman.
प्राणान् प्रपीड्येह संयुक्तचेष्टः
क्षीणे प्राणे नासिकयोच्छ्वसीत ।
विद्वान् मनो धारयेताप्रमत्तः ॥९॥
9. The man of well-regulated endeavours controls the Prâna; and when it has become quieted, breathes out through the nostrils. The persevering sage holds his mind as a charioteer holds the restive horses.
समे शुचौ शर्करावह्निवालुका-
विवर्जिते शब्दजलाश्रयादिभिः ।
मनोनुकूले न च चक्षुपीडने
गुहानिवाताश्रयणे प्रयोजयेत् ॥१०॥
10. In (lonely) places as mountain caves where the floor is even, free of pebbles, fire, or sand, where there are no disturbing noises from men or waterfalls, in auspicious places helpful to the mind and pleasing to the eyes. Yoga is to be practised (mind is to be joined).
एतानि रूपाणि पुरःसराणि
ब्रह्मण्यभिव्यक्तिकराणि योगे ॥११॥
11. Like snowfall, smoke, sun, wind, fire, firefly, lightning, crystal, moon, these forms, coming before, gradually manifest the Brahman in Yoga.
पञ्चात्मके योगगुणे प्रवृत्ते ।
न तस्य रोगो न जरा न मृत्युः
प्राप्तस्य योगाग्निमयं शरीरम् ॥१२॥
12. When the perceptions of Yoga, arising from earth, water, light, fire, ether, have taken place, then Yoga has begun. Unto him does not come disease, nor old age, nor death, who has got a body made up of the fire of Yoga.
वर्णप्रसादः स्वरसौष्ठवञ्च ।
गन्धः शुभो मूत्रपुरीषमल्पं
योगप्रवृत्तिं प्रथमां वदन्ति ॥१३॥
13. The first signs of entering Yoga are lightness, health, non-covetousness, clearness of complexion, a beautiful voice, an agreeable odour in the body, and scantiness of excretions.
यथैव बिम्बं मृदयोपलिप्तं
तेजोमयं भ्राजते तत् सुधान्तम् ।
तद्वाऽऽत्मतत्त्वं प्रसमीक्ष्य देही
एकः कृतार्थो भवते वीतशोकः ॥१४॥
14. As gold or silver, first covered with earth, and then cleaned, shines full of light, so the embodied man seeing the truth of the Atman as one, attains the goal and becomes sorrowless.
Yâjnavalkya quoted by Shankara
(In Svetâshvatara Upanishad Bhâshya.)
आसनानि समभ्यस्य वाञ्छितानि यथाविधि ।
प्राणायामं ततो गार्गि जितासनगतोऽभ्यसेत् ॥
मृद्वासने कुशान् सम्यगास्तीर्याजिनमेव च ।
लम्बोदरं च सम्पूज्य फलमोदकभक्षणैः ॥
तदासने सुखासीनः सव्ये न्यस्येतरं करम् ।
समग्रीवशिराः सम्यक् संवृतास्यः सुनिश्चलः ॥
प्राङ्मुखोदङ्मुखो वाऽपि नासाग्रन्यस्तलोचनः ।
अतिभुक्तमभुक्तं वा वर्जयित्वा प्रयत्नतः ॥
नडीसंशोधनं कुर्यादुक्तमार्गेण यत्नतः ।
वृथा क्लेषो भवेत्तस्य तच्छोधनमकुर्वतः ॥
नासाग्रे शशभृद्बीजं चन्द्रातपवितानितम् ।
सप्तमस्य तु वर्गस्य चतुर्थं बिन्दुसंयुतम् ॥
विश्वमध्यस्थमालोक्य नासाग्रे चक्षुषी उभे ।
इडया पूरयेद्वायुं बाह्यं द्वादशमात्रकैः ॥
ततोऽग्निं पूर्ववद्ध्यायेत् स्फुरज्ज्वालावलीयुतम् ।
रुषष्ठं बिन्दुसंयुक्तं शिखिमण्डलसंस्थितम् ॥
ध्यायेद्विरेचयेद्वायुं मन्दं पिङ्गलया पुनः ।
पुनः पिङ्गलयापूर्य घ्राणं दक्षिणतः सुधीः ॥
तद्वद्विरेचयेद्वायुमिडया तु शनैः शनैः ।
त्रिचतुर्वत्सरं चापि त्रिचतुर्मासमेव वा ॥
गुरुणोक्तप्रकारेण रहस्येवं समभ्यरेत् ।
प्रातर्मध्यान्दिने सायं स्नात्वा षट्कृत्व आचरेत् ॥
सन्ध्यादिकर्म कृत्वैव मध्यरात्रेऽपि नित्यशः ।
नाड़ीशुद्धिमवाप्नोति तच्चिह्नं द्श्यते पृथक् ॥
शरीरलधुता दीप्तिर्जठराग्निविवर्धनम् ।
नादाभिव्यक्तिरित्येतल्लिङ्गं तच्छुद्धिसूचनम् ॥
प्राणायामं ततः कुर्याद्रेचकपूरककुम्भकैः ।
प्राणापानसमायोगः प्राणायामः प्रकीर्तितः ॥
* * *
पूरयेत् षोडशैर्मात्रैरापादतलमस्तकम् ।
मात्रैर्द्वात्रिंशकैः पश्चाद्रेचयेत् सुसमाहितः ॥
सम्पूर्णकुम्भवद्वायोर्निश्चलं मूर्घ्नि देशतः ।
कुम्भकं धारमं गार्गि चतुःषष्टज्ञा तु मात्रया ॥
ऋषयस्तु वदन्तयन्ये प्राणायामपरायणाः ।
पवित्रीभूताः पूतान्त्राः प्रभञ्जनजये रताः ॥
तत्रादौ कुम्भक कृत्वा चतुःषष्टज्ञा तु मात्रया ।
रेचयेत् षोडशैर्मात्रैर्नासेनैकेन सुन्दरि ।
ततश्च पूरयेद्वायुं शनैः षोडशमात्रया ॥
प्राणायामैर्दहेद्दोषान् धारणाभिश्च किल्बिषान् ।
प्रत्याहाराच्च संसर्गान्ध्यानेनानीश्वरान् गुणान् ॥
"After practicing the postures as desired, according to rules, then, O Gârgi, the man who has conquered the posture will practice Prânâyâma.
"Seated in an easy posture, on a (deer or tiger) skin, placed on Kusha grass, worshipping Ganapati with fruits and sweetmeats, placing the right palm on the left, holding the throat and head in the same line, the lips closed and firm, facing the east or the north, the eyes fixed on the tip of the nose, avoiding too much food or fasting, the Nâdis should be purified, without which the practice will be fruitless. Thinking of the (seed-word) "Hum," at the junction of Pingalâ and Idâ (the right and the left nostrils), the Ida should be filled with external air in twelve Mâtrâs (seconds); then the Yogi meditates on fire in the same place with the word "Rung," and while meditating thus, slowly ejects the air through the Pingala (right nostril). Again filling in through the Pingala the air should be slowly ejected through the Ida, in the same way. This should be practiced for three or four years, or three or four months, according to the directions of a Guru, in secret (alone in a room), in the early morning, at midday, in the evening, and at midnight (until) the nerves become purified. Lightness of body, clear complexion, good appetite, hearing of the Nâda, are the signs of the purification of nerves. Then should be practiced Pranayama composed of Rechaka (exhalation), Kumbhaka (retention), and Puraka (inhalation). Joining the Prâna with the Apâna is Pranayama.
"In sixteen Matras filling the body from the head to the feet, in thirty-two Matras the Prana is to be thrown out, and with sixty-four the Kurnbhaka should be made.
"There is another Pranayama in which the Kumbhaka should first be made with sixty-four Matras, then the Prana should be thrown out with sixteen, and the body next filled with sixteen Matras.
"By Pranayama impurities of the body are thrown out; by Dhâranâ the impurities of the mind; by Pratyâhâra impurities of attachment; and by Samadhi is taken off everything that hides the lordship of the Soul."
भावनोपचयात् शुद्धस्य सर्वं प्रकृतिवत् ॥२९॥
29. By the achievement of meditation, there come to the pure one (the Purusha) all powers of nature.
30. Meditation is the removal of attachment.
31. It is perfected by the suppression of the modifications.
धारणाऽऽसनस्वकर्मणा तत्सिद्धिः ॥३२॥
32. By Dhâranâ, posture, and performance of one's duties, it is perfected.
33. Restraint of the Prâna is by means of expulsion and retention.
34. Posture is that which is steady and easy.
36. Also by non-attachment and practice, meditation is perfected.
तत्त्वाभ्यासान्नेति नेतीति त्यागाद्विवेकसिद्धिः ॥७४॥
74. By reflection on the principles of nature, and by giving them up as "not It, not It" discrimination is perfected.
3. Instruction is to be repeated.
श्येनवत् सुखदुःखी त्यागवियोगाभ्याम् ॥५॥
5. As the hawk becomes unhappy if the food is taken away from him and happy if he gives it up himself (so he who gives up everything voluntarily is happy).
6. As the snake is happy in giving up his old skin.
असाधनानुचिन्तनं बन्धाय भरतवत् ॥८॥
8. That which is not a means of liberation is not to be thought of; it becomes a cause of bondage, as in the case of Bharata.
बहुभिर्योगे विरोधो रागादिभिः कुमारीशङ्खवत् ॥९॥
9. From the association of many things there is obstruction to meditation, through passion, aversion, etc., like the shell bracelets on the virgin's hand.
द्वाभ्यामपि तथैव ॥१०॥
10. It is the same even in the case of two.
निराशः सुखी पिङ्गलावत् ॥११॥
11. The renouncers of hope are happy, like the girl Pingalâ.
बहुशास्त्रगुरूपासनेऽपि सारादानं षट्पदवत् ॥१३॥
13. Although devotion is to be given to many institutes and teachers, the essence is to be taken from them all as the bee takes the essence from many flowers.
इषुकारवन्नैकचित्तस्य समाधिहानिः ॥१४॥
14. One whose mind has become concentrated like the arrowmaker's does not get his meditation disturbed.
कृतनियमलङ्घनादानर्थक्यं लोकवत् ॥१५॥
15. Through transgression of the original rules there is non-attainment of the goal, as in other worldly things.
प्रणतिब्रह्मचर्योपसर्पणानि कृत्वा सिद्धिर्बहुकालात्तद्वत् ॥१९॥
19. By continence, reverence, and devotion to Guru, success comes after a long time (as in the case of Indra).
न कालनियमो वामदेववत् ॥२०॥
20. There is no law as to time, as in the case of Vâmadeva.
लब्धातिशययोगाद्वा तद्वत् ॥२४॥
24. Or through association with one who has attained perfection.
न भोगात् राघशान्तिर्मुनिवत् ॥२७॥
27. Not by enjoyments is desire appeased even with sages (who have practiced Yoga for long).
128. The Siddhis attained by Yoga are not to be denied like recovery through medicines etc.
स्थिरसुखमासनमिति न नियमः ॥२४॥
24. Any posture which is easy and steady is an Âsana; there is no other rule.
CHAPTER IV, SECTION I
आसीनः सम्भवात् ॥७॥
7. Worship is possible in a sitting posture.
8. Because of meditation.
9. Because the meditating (person) is compared to the immovable earth.
स्मरन्ति च ॥१०॥
10. Also because the Smritis say so.
यत्रैकाग्रता तत्राविशेषात् ॥११॥
11. There is no law of place; wherever the mind is concentrated, there worship should be performed.
These several extracts give an idea of what other systems of Indian Philosophy have to say upon Yoga.