The Study of Patanjali 17

Home , Ap (water), Pradhana, Prajna (Hinduism), Tamas (philosophy), Tanmatras, Vikara

PRi N T E D BY A TU L C B A N D B H C H R Y Y B A ATTA A A ,

T H E C L CU U N I V E RS I TY PRE S S S E N E H OU S E C LCU AT A TTA , A T , A TTA

PR E F A CE

This book w as hurriedly written as th e Grifﬁth Pri ze

s a as 19 14 an d a a essay a e rly , it is published i n gre t H hurry on the eve of my depa rture for E ngla nd . ad it ’ not been for th e encourage ment of the Hon bl e Chief

A su tosh M ook er ee K t . a Justice Sir i , , the gre t

of a a av patron le rning , this ess y would never h e been

a an a publish ed . I h ve tried to give here ccount of the Yoga System of thought as contained in the Yoga Sutra

Patan ali as V asa Vach as ati a nd of j interpreted by y , p Vij nana Bhikshu with occasion al references to the views

m a of ot her sy ste s . My work Yog Philosophy i n relation ” to other Indi an System s of Thought which I h ope will be published shortly by the Un iversity of Calcutta is a more advanced an d comprehen sive work th an the present

B u t m a et ta attempt . since it y y ke some time before th at book is publis hed I do not m u c h hesitate to publish

is m a a this essay . This y e rliest ttempt on Indi an Philo

sophy and no one probably is m ore conscious of its

defects as my seif . As I h ad to stay f ar a way from

C alcutta a t Chittagong a n d as I h ad no ti me in my h and s

m a E a m owin g to y dep rture to ngl nd , I do very uch regret

th at I could not properly supervise the work of its

a printing . M ny errors of printing h ave consequently

is h e a escaped . It owev r hoped th t the errors m ay n ot be

a a m such th t they will inconvenience the re der uch . S o

little work h as u p till now been done in the ﬁeld of India n

a of its m a s Philosophy th t in spite ny defect , the au thor l l PREF ACE

a h as some excuse in publ ishing it . The uthor will consider all his l abours rewarded if this essay is found to be of any use in any qua rter . It may seem convenient th at before entering into the details of the work I should give a h rief outline of the Yoga System of Patanj ali a t th e very beginning of the

0 m a m u s work , which I h pe y be of so e e to the beginners . Th e S t u d y of Pata nj a l i

However dogm atic a system of philosophical enquiry

m a a a m a y ppe r to us , it ust h ve been preceded by a criticism of the observed facts of n tr I od u ctory . a knowledge . The det ils of the criticis m

and the processes of self- argu mentation by which the th inker a rrived at his theory of the Universe m ight

as a m a i ndeed be suppressed , bein g rel tively uni port nt but a thoughtful reader would de tect them as lying in the background behi nd the sh adow of the genera l

a at am m m O specul tions , but the s e ti e settin g the E

ou r An or a Pat n al i a before View . Aristotle a j m y not m ake any direct m ention of the argu ments which led

m to a ma a t of the dog tic sser ion their theories , but for a reader who intends to understa nd the m t horoughly it is absolutely necessary th at he should read them in the light as far as possible of the inferred presuppositions and inner argum ents of their m i nds ; it is i n this way alone th at he can put himself i n the same line of thinking with the thi nker he is willing to follow and can grasp ff h im to the fullest extent . In o ering this short study of

Patan al a m ta a l the j e physics, I sh l therefore try to supple ement it with such of my i nferences of the presupposi ’ f Patan ali s m ad tions o j ind , which I think will d to the

of a clearness the exposition of his views , though I m

fully a live to the difﬁculties of making such i nferences

a h iloso h er a a ab ou t p p whose psychologic l , soci l , religious m m and mora l environ ents differed so widely fro ours . 0 HE OF PATAN J ALI 1 T STUDY

An enq uiry i nto the rel ations of the mental pheno mena to the physic al h as so meti mes given th e ﬁrst start to philo

a m to sophy . The rel tion of ind l p c e m a an m a m r ieféggzgx fﬁ e ggg: tter is such i port nt proble

“0 11 5 m in a n d Of d of Philosophy th a t the existin g m a t t er . philosophical systems may roughly be classiﬁed according to the rel ative i mportance th at h as

m m a been attached to ind or to atter . There h ve been

m a m a a and a che ic l , ech nic l biologic l conceptions which have ignored mi nd as a separate entity and h ave d og mati cally afﬁrmed it to be the product of

Diff eren t h il oso h i' ! P P ma a tter only . There h ve been theories cal sp ecu l ation s com

are . on m av p d the other extre e , which h e dispensed with matter altogether and h ave boldly afﬁrmed th at matter as such h as no reality at

all a nd a , th t thought is the only thing which can be

a a in c lled Re l the highest sense . All matter as such is

- B a a a non eing or M y or Avidy . There h ave been Nihilists S like the u nyavadi Buddhists wh o h ave gone so f ar as to a a of m ssert th t none the exists , neither the matter nor the m ind . There ha ve bee n some wh o asserted th at matter was t a z m only thought ex ern li ed , so e wh o regarded the

ma as n a - in - principle of tter the U know ble Thing itself, m so e who regarded them as sep arate independent entities

a held within higher reality called God or as t wo of his a r and m tt ibutes only , so e wh o regarded thei r difference as one a n being only of gr des of i telligence , one merging and m slowly i perceptibly into the othe 1 and held together in a concord with e ch othe1 by re- established h armony 0 p .

Underlying the m a Pata n ali a et physics of j lso , we fi an a t a a nd cu e n lysis m a e a nd g of tt r thou ht . He T HE STUDY OF PATANJALI 3‘

on m a diﬁ er nt the other, to be no thing ore th n two e kinds

m a of ma a s of odiﬁc tions one pri l c u e, ’ l i s vi Pa tanj a ew . Bu b the Prakriti . t e distinguished from them a self- intelligent pri nciple which he called B Purush a or the Spirit . y the highest generalisation possible he discovered th at wh at w e ca ll matter consisted

of r ma a a ta only three p i l qu lities or r ther subs ntive entities ,

a a a or th e - ff a which he c lled the S ttw intelligence stu , R j as — or energy a nd Tamas the factor of obstruction or mass

m fﬁ ma a or Inerti a . It is indeed extre ely di cult to ke true conception of the n ature of these three qualities or Gunas

m we a are as he called the , when consider th t these the only three elements which are regarded as formin g the

m m a or a al l a . composition of pheno en , ent l physic l In order to comprehend them rightly it will be necess ary to grasp thoroughly the exact rel ation

D iffi clflties th e 0 0 11 m and Of be tween the ental the physical . ception of th e Gu n as W a are a om ts of a which are th e u n d er . h t the re l p gree r e i ti 0 f l m tw o 1? can lil ifi s iiet ta1 ai; ent between the H ow the g, Ph y sical sam e ele ments be s aid to beh ave in one case as the concei ver an d in the

t a as Vach as ati sa o her c se the conceived . Thus p ys

a a a a as m The qu lities (G un s) ppe r possessing two for s, via m or a , the deter iner the perceiver nd the perceived or the

m . a as e m deter ined In the spect the det r ined or the perceived, the Gun as evolve themselves as the ﬁve i nfra- atom ic

a m and m . potenti ls , the ﬁve gross ele ents their co pounds

a as or d m m I n the spect the perceiver eter iner, they for

m a as the odiﬁc tions the E go an d the senses .

i ' ‘ (WWI s sw sﬁ iizrw ; m acaw a n as W W I W W W saw m ﬁ n W h iter

u o ti n f m Q ta o ro fafi f fi fi t ani m ate 113 mm a h i V c as at . p “ “ W P-smith s: fi )

Vach as ati s Ta ttvavaisar ad i on th e V ﬁ sa Bh ash a . 4 . p y y , III 7 TAN JALI 4 THE STUDY OF PA

It is interesting to n otice here the two words used a h as ati a a the twofold spect by Vac p , in ch r cterising a as t h e e a via WW W , their n ture det r of the Gun s , , and watch man miner or the perceiver ,

? m or M ind an d W itter “ their n ature as being deter ined th e two aspects of th e m i com n e erce1ved . same su bsta c . p The ele ents wh ch

m of perception are the same as those which for the is phenomena of. the perceiving ; their only distinction

m . th at one is determined and the other is the deter iner

z al l m a Aristotle , Leibnit , Hegel of the sserted in their own ff ways that there was no intrinsic di erence between the

a so- called mental and the physic l .

as m a a With Aristotle , possibility of For , M tter is re son

m a a and in process of beco ing , the ntithesis between ide the

rinc1 l e world of sense is at least in p p ,

A mmﬂe an d atan ' P m f ar as or potenti ally sur o unted , so

n it is o e single being , but only on

in ma as different stages th at exhibits itself in both , tter ” a n m of au a as a well s i for . The theory c s tion expl ined by h im by the simile of the raw m ateri al and the ﬁ nished article is almost the same as h as been given by Vij ﬁ ana Bhikshu in h is commentary on the system of — Sankhya the causal action consists of the activity th at manifests the eff ect (karya) in the present moment just as the image already existing in the stone

ma a a a is only nifested by the ctivity of the st tu ry. ( m m fi fi r w ire: afi m ama mwfi a m uffi n W W W qfi wnm; 3 m m Thus it see m s th at ’ Aristotle s doctrine h as some si mil arity with the Patanjal a

an a Bu S khy doctrine . t their difference m uch outweighs

m a . a an d the si il rity For with Aristotle , potenti lity actuality are only rel ati ve terms ; wh at is potenti al with reference to one thing is actual with reference to T HE STU DY OF PATAN JALI 5

a t are a a a ta of m nother . All hin gs rr nged in s te beco ing

and and wa higher higher ; in this y , Th eir d iff eren ces thought is also regarded as the Actu al or m and is a a or the For , the other c lled the Potenti l

B l a W h im a . u t P tan a i M tter with a j this is not the c se . ith

a a a a and ama are a S ttw , R j s T s subst ntive entities which

m a co pose the reality of the mental and the physic l . The mental and the physical represent two diﬁ erent orders of m a an d on e in an wa a a of odiﬁc tions , is not y y the ctu lity the

a a other . Potenti lities an d actu lities h ave place in this system but only in this sense th at they a re the absol ute potenti alities

' and a a As n ctu lities . they conjoi ntly form the ma ifold

va m a as all without , by their rying co bin tions as well the

v a t a and m a are di erse intern l func ions , f culties pheno en , they

t m a a of al l n m a in he selves the bsolute potenti lity thi gs, ent l

V asa a and physical . Thus y i n describing the n ture of — the kno wable write s The n ature of the knowable is

— a now described The know ble , consistin g of the objects

m and a as m and of enjoy ent liber tion , the gross ele ents the

is a a a a perceptive senses , ch r cterised by three essenti l tr its

m a an d a . a a illu in tion , energy inerti The S ttw is of the

' ina ion . a a of a of nature of ill u m R j s is the n ture energy .

a Inerti a (Tam as) is of the n ature of i n ctivity . The Guna entities with the above ch aracteristics are capable ‘ of being m m a ﬂ one a odiﬁed by utu l i n uence on nother , by

are . a their proxim ity . They evolving They h ve the

a a and a a ch r cteristics of conj unction sep r tion . They m anifest for ms by one lending support to the others by

m of w proxi ity . None these loses its distinct po er into

of v an on e of m those the others , e en though y the ma as i i a a a m y exist the pr nc p l f ctor , of pheno enon with

a m the others as subsidi ary thereto . The Gun s for in g the three cl asses of substantive entities manifest them selves

as m a of w . W an one such , by their si il r kinds po er hen y 6 T HE S TUDY OF PATANJALI of them plays the roll of th e principal factor of any

m a pheno enon , the others lso show their presence in

as s a close contact . Their existence ubsidi ry energies of i the principal factor is inferred by their distinct a nd e as ind pendent functioning , even though it be — ‘ ‘ subsidiary qualities sm egma I nm faraifs fi ifi si asti gm ’ ' ‘ — aiat aiirwanifi g rew-i i W imftst siraim ( a: l ferrit

ﬁ rst “ : sﬁ i i a? 1mi: “ Wilma - m

‘ — n tation from Vyfi sa afi mim z sawsauw im: m am Bh aS h y a ’ — s uitfie nd s: W fi tfi shim fi nal is ma ffi aefas m a a w ritamm: w afi aafi ufi zmqrfi a: ns mm mm , swarms vi a umamtfifmzifi iaifsm It may h e argued th at in Aristotle also we fi nd that Potenti ality and Actuality exist together in various

all am a proportions in things , but the fund ent l distinction

m be is a which ust noted here , this , th t in Aristotle , Form only exists in Matter as its end or goal towards

is m which it striving . And the anifold n ature of the universe only shows the different stages of matter and

m as m a But for being overco e by e ch other . in the three

a n m can h e as a Gun s, one of the held the go l of the others .

All of them are equally import ant and the very various

a ma n ture of the nifold , represents only the diff erent

m a a as a v co bin tions of these Gun s subst nti e entities .

an m a In y co bin tion , one of the Gu nas may be more m a a predo in nt th n the others , but the other Gunas are also present there and do their functions in their own wa y . No one of them is more important th a n the other, but they serve conjointly one common

r ia purpose , , the experiences and the liberation of the

a . are a a Purush or spirit They lw ys uniting , separating

’ S ee V asa Bh ﬁ sh a on Pa tan al i s o a S utras y y j Y . 18 . g , II THE S TUDY OF PATANJALI 7

a v l They h ve no purpose of theirs to ser e , but they al are always evolving ever from a rel atively less differen tiated m a , less deter in te , less coherent whole, to a rel atively m diﬁ erentiated m m a m . ore , ore deter in te , ore coherent whole f or the experiences and the liberation of the a W Purush , the S pirit . hen in a state of equilibrium they a of a c nnot serve the purpose the Purush so , th at state of the Gun as is not f or th e s ake of the Purusha i t is its own independent evol u tion ar stat e d e a a Al l y etern l st te . the other th ree p en den t on th e a i cm ftﬁ ’ i u ru sh a . P st ges of evolut on , , the (S gn) ,

‘ ‘ ’ a faiiq (unspecialised) and fqﬁ ﬁ l (specia

a of lised) h ave been caused for the s ke the Purush a . Th us — Vyasa writes The objects of the Purush a are no cause of

a sa m a . of the noumenal st tes Th t is to y , the fulﬁl ent the objects of the Purush a is not the cause which brings about

ma a um a a the nifest tion of the no en l st te in the beginning . The fulﬁlment of the objects of the Purush a is not therefore

a ma a F or the reason of the existence of th t ulti te c use . the reason th at it is not brought i nto existence by the need of the ’ m Pu ru sh a s is a to a fulﬁl ent of the objects it s id be etern l .

a a th e m As to the three speci lised st tes , fulﬁl ent of the objects of the Purush a becom es the cause of their ma nifestation in

m of the beginning . The fulﬁl ent of the objects the Purush a

not a of is therefore the re son the existence of the cause . F or the reason th at it is not brought into existence by the ’ h s t Purus a objects it is said to be eternal . As o the th ree

' a a f ul ﬁ lm ent of a speci lised st tes , the the objects of the Purush

m a beco es the c use of their manifestation in the begi nning . And because the objects of the Purush a become the m cause of . their anifestation they are sa id to be

“ - 7 ’ a . a fi 1 fi non etern l asm mq m t fi fi fi t, a fl ffi fi l flfi l mm ma

‘ sem i m vista sfa I a rim : 36 131513 1 and l ists sta t " wish gm sim sfa farm aim s I saint a aamfsimmi ATAN JALI 8 THE STUDY OF P

w e ‘ Emmiwafer sfa h n suit Hfi m l d flt lfi wafa i e a s m ith

— m of Vach aspati again s ays The fulﬁl ent the objects a of of the Purush a could be s aid to be the c use the

a a a noumenal state , if th t st te could bring bout the fulﬁlment of the objects of the Purush a such as the n m a m a tc. enjoyment of sound , e , or nifest the discri i n tio

m a . of the distinction betwee n true self and other pheno en

a a a If however it did th t , it could not be st te of ' ‘ ‘ i m a w ri i mfi zi anm m fs nW equilibriu . aiss s as g z is a fi fi fi fl Hafi -ifs 71 ma m M II This state c lled the a ma m h e Pr kriti , which y in so e sense

m a B Pr ak riti loosely co p red with the pure eing a of Hegel . For it is like th t, the C om pared with th e

Bein of He el . i m m a g g beg nning , the si ple , indeter in te ,

u nmediated and undeterm ined . It does

r m neither exist no does not exist , but is the principiu of

V asa as a almost all existence . Thus y describes it the st te

is a in w it and which neither nor is not, th t hich exists yet does not th at in which there is no non - existence ; the

e m . an m a u nmanifest d , the nou enon (lit without y nifested

° - ‘ ' a th e a all . fami ne13 faz fﬂm r indic tion) , b ckground of ( m q i,

“ swam afa r Wand I I Vach aspatiexplains it as follows Existe nce consists in possessing the capacity of eff ecting

u the fulﬁl ment of the objects of the P rush a . Non existence mean s a mere i magin ary triﬂe the horn of a

as h ors e) . It is described being beyond both these states

t an n n - a of exis ence d o existence . The st te of the equipoise

a - a a nd of the three gun s of I ntelligence stuff, Inerti

’ S ee V asa Bh ash a on Pat n l i S u tr a a s o a a s . 19 . y y j Y g , II

’ ﬁ t Vach aspati M isra s TattaVais rad i co mmen tary on Vyasa Bh ash ya ’ on Patan al i s S u tras 19 j , II . .

V ﬁ a Bh a h s s a 19 . x y y , II . THE S T UD Y O F PATAN JALI 9

E is nergy, nowhere of use i n fulﬁl ling the objects

P a . s of the urush It therefore doe not exist as such .

a a m On the other h nd , it does not d it of being rejected as

- t an m a a of non exis ent like i gin ry lotus the sky . It is

- u therefore not n on existent . B t even allowing the force of the above a rguments abou t the wa nt of phenomen al existence of Pra kriti on the ground th a t it can not serve the

s of a m a object the Purush , the question co es th t the principles

a a . a e m a of M h t , etc , exist in the st t of the un nifested al a s i a can and so , bec u e noth n g th t exists be destroyed if

a o a a a it is destroyed , it c n not be b rn g in , bec use nothing th at does not exist ca n be born it follows therefore th at

f a o a . a since the principles M h t , etc , exist in the st te of

m a a a can a aff m the u n nifested , th t st te lso ect the fulﬁl ent

a a of the objects of the Purush . How then c n it be said th at the unmanifested is not possessed of existence ?

F or a as a w ts this re son , he describes it th t in hich it exis

m a a a and does not exist . This e ns th t the c use ex ists in that state in a potential form but not in the form of the

ff a as m cﬁ ect . Although the e ect exists in the c use ere

a a a of m potenti l power , yet it is inc p ble perfor ing the function of fulﬁllin g the objects of the Pu rush a ; it is

- s therefore s aid to be non existent a such . Fu rther he says

au a its eﬁ ect th at this c se is not such , th t is of the

’ a n ature of h are s horn . It is beyond the st te of n on

a of eﬁ ect as m existence , th t is the existence of the ere

a nothing . If it were like th t then it would be like the lotus of the sky an d no eff ect would follow from that

‘ w rn fa s arca s m w ratw a , a m , fi rm m — m ars cra ss infi rmsaga wars sa t am sm isn vr afi ui m fi s q fi sfi a efi mfi w fi fla afi fi sfi fi a am fm m a fi a m fi flfs m m a r i i fafl i an vi m fl , e mt fi ai ii, ii m s: s fs wea: W : sta m fi zm m réfi rm nm E w— , am fi zs a asiarq w a W fi zm fi zfi r i fi rs rat arm as : 2 N JALI 10 THE STUDY OF PATA

m aran arm w ith fi am tfi m ariarh i aaffi mmmsmi cat a ‘ v s moi unfamw mmairéifi mis i assist s eq raisi n i rmi ‘ e i m afi r ts 9 51? !l W I farm ers « su m m r sw m a “ “ nu “ Wigwam i t m a Thus we see th at if it is looked a fro this n rrow

a m a m a point of view of simil rity , it y be co p red with the

a a im licitud e is at pure Being of Hegel , st te of p which the root of all determ i n ate an d concrete existence . In

ff a n a m and this state , the di erent Gun s o ly nnu l the selves

a t m a no ch ange takes pl ce , hough it ust be cknowledged d th at the state of equipoise is a lso one of tension a n

a a action , which however being perfectly b l nced does not

a m a m q m produce any ch ange . This is wh t is e nt by

Had a r (Evolution of similars ) . this Pr k iti been the only one

a a m a th e a principle, it is cle r th t it could be co p red to bsolute

a as th e m of of Hegel or as pure Being . Pr kriti equilibriu the three Gun as is th e absolute ground of all the m ental and — phenomen al m odiﬁ cation s the pure potentiality . If we ignore Purush a of the system then we can in some sense com pare it with the God it h w za ex cl u d ent a ll d et rmi of Spino , of e N atu re ” “ n a tion the one which is prior to ” al l m a its odiﬁc tions . It may be conceived to possess the two attributes of thought and

m a e m tt r, both of which ust be conceived thro u gh itself

and as a i a a m an h v n g lw ys existed si ult eously in it . It ca n

“ be described in the words of Pl ato as The mother and

a ll recept cle of a visible things ; we do not call it earth nor

air , , a an y n m m nor ﬁre nor w ter nor thi g produ ced fro the ,

m are or fro which these produced . It is an invisible a nd

m e , a rtici atin in for l ss thing the recipient of everyth ing, p p g a certa i w n ay of the unintelligible but i n a way very difﬁcult z m a t “ to sei e or like the t er of Aristotle , conceived

Vaoh as at i s p comm en tar on Patan al i ii S u tras 9 y j , II . 1 .

T HE STUDY OF PATAN JALI

Sank h ists and to of Vedantists , the y those who sought m diﬁ eren t make a reconciliation between the under the W a a a a nd a a. n ames of P rakriti , Avidy M y h t Avidy

Patan a l a m a really m ea ns according to the j syste we sh ll

a m m a see later on but here we see th at wh tever it ight e n

Patan al a it does not mean Prakriti according to the j

m V i sa Bh ﬁ sh a m a m a a a syste . y y kes ention of M y lso i n

h sh titan trasﬁ stra Grim m a couplet fro m S a ,

=N TFITW W a Efsm i f fa I

' as { FEW m m aﬁ a? n ”

The real appearance of the Gun as does not come within m o r i . a the line of u v sion Th t, however , which co es within the line of vision is but pa ltry delusion and Vﬁ cli aspatiexpl ains it — as follows z Prakriti is like the Maya but it is not Mays.

It is triﬂing (m m) in the sense th at it is ch anging .

J as a a mm a a a ma ust M y i edi tely ch nges , so the tr nsfor tions of Prakriti a re every moment appearing and vanishin g

snﬁ rin a a a n and thus e g const nt ch anges . Pr kriti is eternal reality and thus diff erent fro m M aya 3113 3 3 6

- W I W tfs mm w rﬁ m m nata l q uitsmu wﬁ :

- m aca w : affi ne«aw us fafi laam m vfi afi iflfi w fi u

This expl an ation of Mi s ra makes it clear th at the word

a s of n and a M y is used here only in the sense illusio , th t

there is no allusion to the celebrated M aya of the Vedantists 3

and Misra says clearly th at Prakri ti can in no sense h e

a s is a a . C B c lled M y , since it re l ( f . hikshu here . ) m A ore deﬁnite notion of Pra kriti we sh all get as

a a c rt a C on nect ion with we dv n e fu her into the det ils Pu ru sh an d th e d fﬁ a i of the l ater transform ations of the cu l ty of its con cept ion Prakr iti in connection With the

u a . m Pur sh The ost difﬁcult point is to u nderstand the a its i n ture of connection w th the Purush a . Prakriti is a

ma e a - e t ri l , non int lligent , independent principle and the souls T HE STU DY OF PATAN JALI 13

n d or are a a an a . spirits isol ted , eutr l , intelli gent in ctive Then how can the on e come into co n n ection with the other In m ost systems of Philosophy the sa m e difﬁculty h as a risen an d h a s given the sam e troubles to com prehend it

a rightly . Pl to fi ghts the difficulty of Th e diffi cu l ty is i a e a lm ost u n a vo d bl ; solving the unifica tion of the idea and sm ce i t I S seen to ex i st - nd a t m s ofi er in oth er w estern S y s. the non be in g a t e pt to t m e s‘ h is pa rt icipation theory 5 even in

’ Aristotle s attem pt to avoid the difﬁ cul ty by his theory of

m an d m a are not a h as for tter , we fully s tisﬁed though he shown much ingenuity an d subtlety of though t in devising ” the E xpedient in the single con ception of developm ent . The universe is but a gradation between the two extremes

a an d a a m a an d m . Bu t al l of potenti lity ctu lity , tter for students of A ristotle know th at it is very difﬁ cult to under

a m and m a and st nd the true relation between for tter, the

a u a a a a and p rtic l r n ture of their inter ction with e ch other , it h as created a great divergence of opinion a m on g h is

m a w as a to a th is a com ent to rs . It prob bly void difﬁculty th t the du alistic appea ra nce of the philosophy of Desca rtes h a d

a to be reconstructed in the panth eis m of S pinoza . Ag in we ﬁnd also h ow K ant failed to bring about the rel ation

e m a n d m and a e tw o b tween nou enon pheno enon , cre t d

a a a worlds bsolutely unrel ted with e ch other . He tried to make up the schism th at he eff ected in h is Critique of Pure

ea b v ti a a a a nd a R son his Cri que of Pr ctic l Re son , ag in sup plemen ted it by his Critique of J udgm ent and met with only dubious success .

I n Indi a also this question h as always been a little pu zzl

i ng and before tryin g to expla in the It is seen in oth er Pata n al a a t i n ia n as w ell j point of view , I sh ll ﬁrst h eor es I d . give some of the other expedients devis ff ed for the purpose , by the di erent schools of Ad waita

Ved a ntism . Reflection theory aflt mm mat fi nfufm fi siwi afs: Fsm aea fi n I . w fzr w

m a a , other Mays is without beginning , unspe k ble t in ma which comes in connection wi h of gross tter, m a ence so th at by its reflection in the for er we h ve tel lig , a Th e illustrations th at are given to expl in it both Iéwara . " d Ad waita Brah m asiddh i are in Siddh an tal esa a n in only via cases of physical reflection , , the reflection of the S un

sk a . in water, or of the y in w ter

a The al l - pervading intelligence m ust necess rily be

a etc. limited by mind , , so of necessity it follows th t the

u a soul is its limitation . They ill str te their theory by giving those com mon examples i n which the Akas a though unbounded in itself is often spoken of as belonging

to a jug or limited by the jug an d as such appe ared to ﬁt itself to the sh ape an d form of the jug an d which is thus

a as h the . called 3 ZIW m , sp ce wit in jug Then we h ave a third school of Ved a ntis ts wh o seek to — expl ain it in another way Whereas others hold th at soul is neither a reﬂection nor a limitation bu t just as the

was as a a son of K u nti known the son of R dh , so the

pure Brah m an by his Nescience is known as the Jiva and

just as the prince wh o was brought up in the fam ily of a

w a B a ma wh o lo c ste, it is the pure r h n by its own Nescience undergoes birth a nd death and by its own Nescience is

a again rele sed .

q qi a a ufd fi fi tm t Ffi j fi fi uéa W am fi am

HE N : Q3 a tm ishama: aatm s a féam ﬂm ﬁ m asia l awm an serfs G TE-mmfag s]? I

Sidd h an t al eéa (Jiveéwara Nir u p ana) . T HE STUDY OF PATAN JALI 15

a a a a a a th e sa m e The S nkhy Sutr lso v ils of story in I V , — ‘ I t mgm a mimq which Vijnana S an k h y a explication — f Bhiksh u expl ains as follows A o th e co n n ection . ’ cert ain king s son in consequence of his being born under the Star G a nda h aving been expelled from his city a nd rea red by a ce rta in forester ” ma “ re ins under the idea : I am a forester . H a ving

a a h e is a a a m m h im le rn t th t live , cert in inister infor s .

“ ’ ” art a art a k in s son . Thou not forester , thou g As

mm d a a he , i e i tely h ving abandoned the idea of his bein g an a a m a a outc st , bet kes hi self to his true roy l st te ,

“ ” a a m a l s ying , I king so too th e so u realises its purity in consequence of th e instruction of som e ki nd

‘ eif ect— w h o a om person , to the Thou , didst origin te fr

m a s m as the ﬁrst soul , which n ifest itself erely Pure ” a rt a Thought , portion thereof .

’ ' u m : w 'é-W ign fﬁ s cs: mi ni waists ritﬁ smtss m

- W W W with s sh c w stat when m z wflw fd a d W H am lin e um fi at aiwm fi m fi mm min ? rm

’ nfi afi fi s‘ H a ster sfi a ai i r it Fanta sia ufi m ‘m fi s , m fi iz W ns st a q

' w as? m m { Fmetc . — In a nother place there are two S utra s z fi zflf fi ! m — 2 a o w i : 1 u W e, ( ) M fi twm: Fr ti h ms ( ) Tho gh it be un associ ated still there is a tinging through Non ‘ m a a As case of a nd discri in tion . ( ) in the the H ibiscus N the crystal there is not a ti nge but a fa ncy . ow it will be seen th at al l these theories only show th at the tra nscendent n a ture of the union of the principle of m pure intelligence is very diffi cult to co prehend . Neither ’ the reflection nor the li mitation theory ca n clea r the situa tion fro m va gueness and incompreh en sibilitv which is ra ther increased by their physical illustrations for the Chit or pu re intelligence cannot undergo reflection like a physical thing and neither can it be obstructed nor limited N JALI 16 THE STUDY OF PATA

a is at by it . The reﬂection theory th t pointed by the

’ ‘ m “ : ffi rr fi m : Sankhya- Sutra amet fm aifi s fi l j is not e th e an adequate expl a n a tion . For her reflection produces

a was on l v a seeming redness of the colourless cryst l which not the thing with the Vedantists of the reﬂection school .

m su itable to s Bu t here thoug h the metaphor I S ore expres

a a a t the relation of Purush with the Pr kriti , the ex c

of a com n ature of the rel ation is more lost sight th n

u s see h ow Patan ali a nd V asa prehended . Let now j y seek to expl ain it . m Let m e quote a f ew Sutras of Patan jali and so e of the most importa nt extra cts from th e Bh ashya and try to get the correct view as much as possible

' ‘ II 6 . ( 1 ) swg arw sfifi mmfi a wfi mn .

- 20 ( 2 ) w s hrew ssits Hm : II . . II 2 1 ( 3 ) Hair as E ssie: man . .

“

11 2 2 . ( 4) omit starm m ? W arm ers .

' I I . 23 5) m am : a sfi ivafi di q: «an : . " II I 2 5 fi . 0 ) m a s inners) W Ret: asset . ? 55 m . ( 7 ) Hm : sizes ! em . ' ’ 2 2 (8 ) Fafi t wfi tswsw m mfi i Grah am IV . .

fi ‘ ’ ( 9 ) em szm ss ttfi ét: m q fi fi tfi imrwam W ill em 3 4 W III . .

(l ) The E go- Sense is the illusory appearance of iden tity of the subjec t and the object operating in the ﬁeld of consciousness . (2 ) The self as seer is a bsolute in its transcendent

is a a purity yet it c p ble of re perception in experience .

a is a (3 ) For his s ke only the being of the know ble . (4) For the emancipated person the world phenomen a

a are a a m ce se to exist , yet they not nnihil ted since they for a mm a co on ﬁeld of experience for other individu ls . THE STUDY OF PATANJALI 17

(5) The ca u se of the realisation of the n atures of the

a an d a consciou n ess a subject f ctor the Purush in is cont ct . (6 ) When the world of objects withdra ws (before em ancipation) there is necessarily no conj unction ; this i s

- of the the destruction of world experience , the oneness

self in isol ation . (7) Thi s state of oneness arises out of the equ ality of

a a nd B the Purush uddhi in purit y . (8) Person al consciousness a rises when the Purush a though in its n ature unch a ngeable is cast into the mould of Buddhi . (9 ) Objects exist only for the Purush a experience thus consists in the non - differenti a tion of these two which i n their natures a re absol utely dist inct the knowledge of self a of a a rises out concen tr tion on its n ture .

s Thus in II . 6 Drik (gas) or Purush a the seer i spoken of as Sa kti or power a s m uch as the Prakriti itself and we

V asa see th at their identity is a seeming one . y in his Bhashya expla ins W en (unity of n atu re or identity)

‘ “ ” as Wﬁ mmwil a s diﬁ erence. as , by if there is no

" And Panch asik h a also writes gist-r: at 13195131 W ith ! fm fi fi rfém m wins flatmates th e? “ N ot k nowin g the

B to m Purush a beyond the uddhi be diﬁ erent therefro ,

a nd man ha s th e a a . a in n ature , ch r cter knowledge , etc ,

B s notion of self in the uddhi through delu ion .

a a Thus we see th at when they are known to be sep r ted , m the real n ature of the Purush a is rea lised . This see ing ' " as —qam it identity is again described um , s W m m m as w arm ? s m na of The Purush a thus we see cognises the pheno e consciousness after they h ave been for med a nd though its 18 THE STUDY OF PATAN JALI

B nor Pur ush a is neither quite similar to the uddhi

B a a altogether different from it . For the uddhi is lw ys

re chan geful according to th e ch ange of the objects th at a

offered to it ; so th at acco rd ing as it knows objects or

ma a a h a does not, it y be s id to be ch ngeful ; but the Purus

as it a a a a as ﬂ is not such , lw ys ppe rs the self, being re ected

and through the Buddhi , is thus con nected with the

of a phenomenal form of knowledge . The notion self th t

appears connected with al l ou r mental phenomen a a nd which always illumin es them is onl y due to this reﬂection h of the Purusha in the Buddhi . All p enomen al knowled ge which h as the form of the object ca n only be transformed into conscious knowledge as I know this only when it

becomes connected with the ego . Now the ego which

illumines al l our knowledge is only a product of the trans

cendent c a B reﬂe tion of the Purush into the uddhi . So

th e Purusha may in a way be s aid to see again th at

which w as perceived by the Buddhi and thus to i m part consciousness by transfer ring its illum in ation into the B Buddhi as the ego . The uddhi suff ers ch anging modi ﬁ ca tions accord ing to the fo rm of the obj ect of cognition

and thus a state of conscious cogni tion i n the sh ape

“ ” of I know it re sults when the Buddhi h aving assumed the sh ape of an object it beco mes connected with

a a a the const nt f ctor Purush , through th e tran scendent i reﬂection or dentiﬁcation of the Puru sh a in th e Buddhi

as . s a m the ego Thi is wh t is eant by mmgqsg (repercep B tion of the uddhi transform ations by Purush a and thereby intell i isin B h g g the uddhi which as assu med th e sh ape of an y object of consciousness) . E ven when the Budd hi is without any objective form it is being always seen by the

Purush a . The exac t n ature of this reﬂection is indeed v a m ery h rd to co prehend ; no physical illustra tions can

r a s ma a e lly erve to ke it cle r . And we see th at neither

N JALI 2 0 THE STUDY OF P ATA

a a a the knowing agent . Re lly spe king however the Purush

is an wa only sees himself, he not in y y in touch with the

a a is a r m all , Buddhi . It bsolutely f ee fro bond ge bsolutely

Bu t m of uncon nected with the Prakriti . fro the side

is appearance it only seems th at he the intellig ent seer

- impa rting consciousness to our conscious like conception l l though in reality he remai n s the seer of himself a the

ff a an d P ra while . The di erence between the Purush the

k riti will be clear in as much as we see th at the Purush a

n a nd m is altogether independe t , existing in for hi self, free B from any bondage wh atsoever but the uddhi is on the

a m a nd a . other h and for the Purush , for his enjoy ent rele se

and m t Th at which exists in for itself , us ever be the self

a a a ma same , unch nge ble entity , suffering no tr nsfor tions

f o r h as or modiﬁcations , it no other end for which it will

- - an a . a be li able to y ch nge It is th e self centred , self s tis

v ﬁ ed h as a n end a nd h as , light, which never to seek y other

But . a is never to go out of itself Pr kriti is not such , it always undergoing endless com plex m odiﬁcations a nd as

a an d a such does not exist for itself but for the Purush , s

. B is such is dependent on it The uddhi unconscious , while

a t the Purush is the pure light of intelligence , for the hree

a are all - and B is Gun s non intelligent , uddhi nothi n g but

a modiﬁ cation of these three Gun as wh ich are al l non

intelligent .

But looked at from another point of view the Prakriti

is not altogether diff erent from the Purush a ; for b ad it

been so how could the Puru sh a which is absolutely pure m beco e subject to reperception tram ? Thus the Bh ash a — — y e W aft Fastq sin m a Farm : I - writ s I m , WWW{ﬂ ’ { aw ait na n usw am ateurish m m item

a m axima l am w ‘ ‘ wq W fi mfi ifl fsflgflfa mfi swm ! N ’ ‘ wfi mtmsm ufhtifl fi ia He t m a ite, new W W W fi ffi afl m fi w afmflifi fi m wamefi wfi ww wa i THE S T UDY OF PATAN JALI 2 1

m m s s Well then let it be dissi ila r . To eet this he ay

m a W h ? E He is not quite dissi il r . y ven though pure , he

a n m as sees the ideas fter they h a ve come i to the i nd . In much as the Purush a cognises the ide as in the form of Buddhi h e a ppears by the act of cognition to be as it were

B a the very self of the uddhi although in re lity he is not so .

h as a - a As it been s id the power of the enjoyer , Purush ( 3 3 131555 ) is certainly u nch angeable a n d it does not run a a a fter every ob ject . In connection with ch ngeful object it a ppea rs forever as if it were bein g tra nsfe rred to every

c a nd as if a m a its m obje t it were ssi il ting odiﬁcations . And when the m odiﬁcations of the Buddhi assum e the form of

th e im ita te a nd consciousness by which it is coloured , y it look as if they were m anifesta tions of consciousness unqua liﬁed

i a by the mod ﬁc tions of the n o w intelligent Buddhi . All ou r sta tes of consciousness are a n a lysed into two

—a ma a an parts per nent p rt d a ch anging pa rt . The chang ing pa rt is the for m of ou r conscious An aly sis of con sciou s wh o is a a i mess to ﬁ n d th e pl ace ness h const ntly v ry ng

f ma 'w n t in t el l i' according to the constant ch a nge of gingg s m a t its content . The per nen pa rt is th at pure light of intelligence by virtue of wh ich we h ave

ou r N the notion of self reﬂected in consciousness . ow as this notion of self persists through al l the va ryin g ch a nge of our consciousness it is inferred that the light which thus shines in our consciousness is n u

B a ff changeable . Our uddhi is const ntly su erin g a

a m a t is thous nd odiﬁc ions , but the notion of self the only thin g perma nent amidst all this ch a nge . It is this notion of self th at i m pa rts c onsciousness to the m ateri a l pa rts of

ou r n ou r knowledge . All co cepts origin ated fro m the

we h ad a ma a s percepts which of the extern l teri l object . So the forms of ou r concepts which could exactly represent these m ateria l objec ts clea rly i n their own terms must PATAN JALI 2 2 THE STUDY OF

ut reﬂec - m f . B be m ade of the very self s a e stu f with the m a tio n of the Purush , the soul , there co es within the the notion of self which content of our consciousness , a nd m ak m spiritu alises as it were all our concepts es the m conscious and intelligent . So this see ing identity of the a m ay Purusha and the Buddhi , by which the Purush be

a a spoken of as the seer of the concept ppe rs to the self

which is manifested in the consciousness by virtue of the

a is a , seeming reﬂection . For this th t self or person lity which rem ains unch anged al l through our consciousness . m a a Thus our phenomen al int elligent self is pa rti ally a teri l

of reali ty a rising ou t of the seeming interaction the spirit

a is wa and the Buddhi . This inter ction the only y by which

m n a . m atter releases the spirit from its see ing bo d ge

Bu t a question a rises h ow is it th at there can even be

a seem ing reﬂection of the Purush a

E x Pl ‘m ation P f th e B a g in the uddhi which is lto 1" ether t i n seem i ng reﬂec o . non - in telligent ? How is it possible for the Buddhi to catch a gli mpse of the Purush a which

i m at all llu in es its concepts into consciousness , which jus tiﬁes th e expression S lims: which m eans th at it perceives

- h by i mita tion (sign rim W fd sirt G ama) How can the Purush a which is altogether formless allow any reﬂection of

to m ta m B itself i i te the for of uddhi , by virtue of wh ich it — appears as the self the supre me possessor and knower of

al l m a m our ent l conceptions There ust be. at least some

resemblance between the B uddhi a nd the Purush a to m m justify in so e sense this see ing reflection . And we find — ’ th at the l ast Sutra of th e Vibb u tipad a sa vs z Gfi gfi fi il : — dialer which m eans th at when the ea or Buddhi

m as as P a a i a a i beco es pure urush , K v ly or oneness s attained .

This shows th at the pure n ature of S attwa h as a grea t e m a n a e a r se bl nce with the pure tur of the Purush . So m uch

a a so th t the l st stage preceding the state of Ka ivalya is THE STUD Y OF PATAN JALI 23 the same a l most a s the state of K ai valya in wh ich the

a is m a n d B Purush i n hi self there is no uddhi to reﬂect it . In this state we see th at the Buddhi can be so pure th a t it can

a a a ex ctly reﬂect the n ture of Purush a s he is i n hi m self .

' This is wh at is me ant by s aying H a w aii: s tasis} Elim This state i n which the Buddhi becom es as pure as the

a and t n its m a a Purush , reﬂects i i purity does not teri lly d iﬁ er m a K aiba l a a fro the st te of y , in which the Purush is

m — d iﬂ r n a B w i n hi self the only e e ce bei ng th t uddhi , hen it

m m d a a beco es so pure , beco es gra u lly lost in the Pr kriti an d a a a c nnot g i n serve to bind the Purush a . I cannot restrain here the temptation of giving a very beautiful illustration from the F ur th er e pl an ation x Bh ash ak ar to expl ai n the way in b an al o y y gy . wh ich Chitta serves th e purposes of

‘ — ‘ t he c m “ ? Purush a . Faeem mnfmwsq s fafi mflw fi i sa c ta sf ! m aintain: which is expl ained in Yoga Vartik a as

- follows : W m fi m: e ta Ea wazsfsnfi a fi wmaiq swa m w fi

' ri n ‘ fl t ca s maa i as g n ge re: E ifi i ( 3 t M fi , just a magnet

a m a m a dr ws , though it re ins un oved itself, iron tow rds it, so towards t h e Purush a the Buddhi modiﬁcation s becom e dra wn and they thereby beco me visible to the Purush a an d serve h is purpose .

u mm a now a To s rise , we h ve seen th at som eth in g like

a unity t a kes pl a ce between th e Bud S u mm ary . and a dhi the Purush , there is a

m of a B m see ing reﬂection the Purush i n the uddhi , si ul taneou sl its m a as a y with bein g deter ined conceptu lly , resul t whereof this reﬂection of the Purush a i n the Buddhi

as m which is known the self, beco es united with these conceptu al determ in ations of the Buddhi a nd the former is , sa to th e all m a id be perceiver of these deter in tions . Our conscious person ality or self is thus the seemi ng unity of the knowable in the Buddhi in the sh ape of conceptual or I 24 THE STUDY OF PATAN JAL judgmental represent ations with the reﬂections of the act co Purush a in the Buddhi . Thus in the single of g

a and n ition we h ave the notion of ou r own person lity the

a a particular conceptual or perceptu l represent tion with u which this ego identiﬁes itself . The true seer, the p re

a m a a ll th e intelligence , the free , the etern l re ins while m m B beyond a ny touch of sully or i purity fro the uddhi , though it must be remembered th at it is its own seem ing

a as reﬂection in Buddhi th at appe rs the ego , the cogniser

a a and m and one of all our st tes , ple sures sorrows of ind

m reﬂec wh o is the apperceiver of this unity of the see ing — tion of the Purush a an d the determin ations of the Buddhi .

In all our conscious states there is such a synthetic unity

ou r B and between the determinations of uddhi the self ,

th at they ca nnot be distinguished one from the o ther a fact which is exempliﬁed in all our cognitions which are

a the union of the knower and the known . The n ture of this reﬂection is a tra nscenden t one a nd can never be

a i an a l a a a expl ned by y physic l i lustr tion . Purush is lto gether diff erent from th e Buddhi in as much as it is th e

and a u a t pure intelligence bsol tely free , while the l t er is ’ non - intelligent a nd depe ndent on the Pu ru sh a s enjoyment

and a are m rele se which its sole purposes for ovement .

Bu t m m a there is so e si il rity between the two , for how

could the Buddhi otherwise catch a seem ing glimpse of Him It is a lso seen when we ﬁnd th at the pure Buddhi

ca n adapt itself to the pure form of the Purush a which

is a m a ta a a l ost identic l with the s te of K iv lya .

We h ave discussed the n ature of the Purush a and

Th e iu r aii its a a t B p ty of th e gener l rel tions wi h the uddhi . P ur u sh as an d th e Now it remains Wi th u s to show a view s of S an k h y a K ﬁ rik ﬁ o t ab u th e n a f w a m e more points bout the . The t u re of th e Pu ru sh a e a m ine a x d . chief point in which the Pu rush of

t e h Sankhya Patanj ala diffe rs from the similar spiritua l T HE STUDY OF PATAN JALI 25

of of a principles other systems philosophy is , th t it

a d i n u n reg r s ts Purush a ot as one b t as m a y . Let us try to discuss this point in connectio n w ith the ~ a rguments of the Sankhya Patanjal a doctrine i n

a u f f vo r o a sepa rate principle of Puru sh a . Thus — the Karik a says z eafi rw fi fi fi fi ’l‘nfi fi m fi m t SK EW m aimed strif e Beca use an assembl a ge of th ings is for the sake of another ; because the 0 p f posits o the three m odes a n d the res t (their modi fi ca tio ns) must exist ; because there m ust be a superintending power ; beca use there m ust be a n ature t h at enjoys and because of (the existence of) active exe rt ion for the s ake of abstraction or isol ation (from m ateri al contact) ; therefore the soul exists The first is an a rgu ment from design or teleology by wh ich it is inferred th at there m ust be som e other sim ple entity for

m a of a re wh ich these co plex colloc tions things intended .

Gau d a ad a a m a as a Thus p s ys In like nner bed ,

an a m a of v which is sse bl ge bedding props , cotton , co erlet ’ a nd w a f or own and its pillo s is for nother s use, not its several co m ponent pa rts render no m utu a l service thence it is concl uded th a t there is a m an who sleeps upon the

a nd f or a was m a . bed whose s ke it de So this world ,

is an a m a of m t f or which sse bl ge the ﬁve ele en s , is ’ a u se or is a nother s ; there soul , for whose enjoyment this enjoya ble body consisting of intellect and the rest h as been produced . Th e second argu ment is th at al l the knowable h as

m t m of S a t a three ele ents involved i n it, ﬁrs ; the ele ent t w , by which we h a ve the intelligence - staff causing all m ani f estation s m a a ic , second , the ele ent of R j s or energy wh h is always ca using transfor mations and the third is th e

Kar ika 17 . 26 THE ST UDY O F PATANJALI

th e Tam as ele ment which is the m ass which serves

N ow a Pra pote ntia lity for the Rajas to actu alise . such

a k riti co mposed of these three elements ca nnot be seer

th e m a a a m a itself . For seer ust be lw ys the s e unch nge — a a a ble , actionless entity the ever present const nt f ctor in all s tages of our consciousness . — Tami arg ument There must be a supreme background

s a al l ou r of pure consciousne s , st nding on which experience

- a may be co ordinated and expressed . This b ckground is the pure actionless Purush a by a reﬂection from

av which all our menta l states become conscious . D ies however expl ains it a little diﬁ erently in accordance — with a si mile in the Tatt wa K a u m u di am W IFE ﬁ lial :

“ a nd says - The idea of K a pil a see ms to be th at the power of self- co ntrol canno t be predicated of matter which must be directed or controlled for the acco mplish ment of an and w m m y purpose , this controlling po er ust be so ethin g

a a extern l to m tter and diverse fro m it . The soul how

a It m act a nd f ever never cts . only see s to ; it is di ﬁcult to reconcile this part of the system with th at which gi ves to the soul a controlling force If the soul is a ch a rio

m n Bu t a teer it ust be a active force . D vies here com

m m a a t o f a its the ist ke of c rrying th e simile o r . The comparison of the ch a rioteer a nd the chariot holds go od

only to the extent th at the ch ariot can take a pa rticula r

course only when there is a pa rticul ar purpose

a m of the ch rioteer to perfor . The m otion of the ch ariot is fulﬁlled only when it is connected with the

n a e living perso of the ch riot er , whose purpose it h as

to fulﬁl . — F our tli ar u me - g nts Since Prakriti is non intelligen t m there ust be one who enjoys the pains and pleasures

a in her . Re lly speaking the e motional and conceptu al t m de er inations of these feeli ngs a re roused into

F PATANJALI 2 8 T HE STUDY O

opposition to the prove the individuality of souls in t doctrine th at al l souls are only por ions of the Vedantist m a an e on d one, inﬁnit ly extended s m t zz Re ally this question i the os pu ling one i n i o But a a penetration nt the the sankhya doctrine . c reful principles of Sankhya Yoga would

a t a s E xa mination of th e bring home to us the ide h t thi th e pl u m lity 0 f m is a necessary and consistent outco e of the Sankhya view of a dualistic

conception of the universe . n e and For if it is said th at the Purush a is o by its

Bu dd h is a reﬂection i nto different we h ve the notion of

a of , different selfs , then it follows th t these notions self e or personality are false . For the only true b ing is

the being of the one Purusha . So the knower being and a m a , f alse, the known lso beco es f lse the knower the to a k nown being vanished , everything is reduced th t which m a a via B a m a . y we can in no w y conceive , , the r h n It a be a rgued th at according to the Sankhya philosophy lso ,

a as the knower is false , for the pure Purush such is not in

Bu t any way connected with the Pra kriti . even then it must be observed th at the Sankhya Yoga view does not hold that the knower is false but it an alyses the nature of the ego and says th at it is the seeming unity of the

s ha of are a Buddhi and the Puru , both which re ls i n the

a a str ictest sense of the terms . Purush is justly c lled the

and m a a knower there . It sees si ult neously with it there is

mo a n B m dific tio of the uddhi , this seeing beco es joined with this modificati on of the Buddhi a nd thus a rises the ego who perceives that particul ar form of the modification

B . a a a of uddhi Purush lw ys rem ains the knower . The Buddhi suffers modiﬁcations and j ust at the s am e ti me the Buddhi catch es a glimpse of the light of the

a so a Sa m Purush , th t the yoga or contact of the Purush a a nd THE S TU DY OF PATAN JALI 2 9

the Prakriti is at one and the s ame point of tim e in which there is unity of the reﬂection of the Purush a and the

a t a a m a of B p r icul r tr nsfor tion the uddhi .

th e e o a nd a The knower, g the know ble, none of them a re false in the S ankhya Yoga sys tem at the sta ge

a a a Bu d preceding , the K iv ly when the

T h e E xa min ation dhi beco mes as pure as the Purush a ;

con tin u ed m a m a its odiﬁc tion , rese bles the ex ct form of the Purush a a nd then the

r s a m h is a Pu u h knows hi self in true , n ture i n the

a i h a a Buddhi ; after which the Budd h iv n s es . The Ved nt

h as to adm it the m odiﬁca tions of the Maya but

h a m m as a Vedanti as a t the s e ti e to hold it unre l . The says th a t the Maya is as beginni n gless as the Pra kriti a nd is as may (ending) a s the Buddhi of the San k h yists

with refere nce to the released person . But according to the Vedanta Philosophy the knowledge — of ego is only a fa lse knowledge an illusion imposed upon the a for mless Brahman as M a ny . The May according to the

d a an a - Ve ntist c neither be s id to exist nor to non exist .

fl aa s can or She is f im, never be described defined . Such an unknown and un knowable M aya by its reflection

B a ma a ma u upon the r h n c uses the ny of the world . B t

a a a as m according to the S nkhy doctrine, the Pr kriti is uch

rea l as the Purush a itself . They are two irreducible — m a a m a a and a et physic l re inders the Pr kriti the Purush .

i Their connection is beginningless (wnk than) . But this

n al in a n a m co nection is not unre the Ved t sense of the ter .

We a t a a a s em all see th ccording to the Ved nt yst , notions of eg o or person ality a re false a n d they are origin ated

l a t he a a so a m a by the i lusive ction of M y , th t ulti tely

a re m when t hey vanish there no other re aind ers . Bu t , a i a a as this is not the c se W th S nkhy , for th e Purush a

o a m is the real seer, its c gnitions c nnot be dis issed as 3 0 T HE STUDY OF PATAN JALI

a nd Pu ru sh as as a a unreal . so the or the knowers they ppe r

a As th e a is to us mus t be held as re l . Pr kriti not the Maya of the Vedantist (th e nature of whose inﬂuence over the spiritual principle ca nnot be determ ined) we cannot account for the plurality of the Pur u sh as by supposing th a t one Purush a is being reﬂected into many Bu dd his an d

a a generating the many eg oes . For in th t c se it will be difﬁcult to expl ain th e pl u rality of their appearances in

B u h a dd is. the For if there be one s piritu l principle , ho w should we account for the supposed plurality of the

B dh is a ud . For to serve the supposed one Purush we

a to B an d m a should r ther expect ﬁnd one uddhi not ny , and m a a t e o this will only e n th there would be only one g , t ’ h is enjoy men and release . Supposing for argument s sake th at there a re m any Bu ddh is a nd one Purush a which being reﬂected in to them is the c ause of the pl ur ality

a we a h ow of selfs , then lso c nnot see the Prakriti is m o m a nd a a ving for the enjoy ent rele se of one Purush , it would rather a ppea r t o be moved for the sake of the

m a n d a a enjoy ent rele se of the reﬂected or unre l self . For the Purush a is not ﬁna lly released with the release of an m a a v a y nu ber of p rticul r indi idu l selfs . For it may be released wi th reference to one individua l but it m ay remain in t bound connection with o hers . So the Pra kriti would not

a m in re lly be oved this supposition a l case for the sake of

a a e the Purush but for the s ke of the reﬂect d selfs only .

a If we w nt to suppose it to ta ke pl ace in such a way as to a a a void the s id difﬁculties , then lso with the rele ase of one

a al l P , u rush as a to a Purush will h ve be rele sed . For really in the supposed theory there would not be many diff erent

Pu ru sh as w , but it as the one Pur ush a which h ad appeared as ma so th at i ny , w th his release a ll the other so- called

Pu rush as a a h ve to be rele sed . We see th at if it is the enjoy m (m and a a i i ent ) s lv tion ( nn t) of one Purush a which T HE STUD Y O F PATAN JALI 3 1

appea r as so ma n y diff ere nt series of enjoym en ts and e ma ncipatio ns then with h is experiences a ll should h a ve

W h i n d l l am . s a a a the s e experiences ith bi rth de th ,

should be born or al l should die at once . For really s pea king it is the experiences of one Purush a which

Pu ru h s appea r in all th e see m ing diff erent s a . And in the other suppositions there is neither em ancipation nor

at a ll . enjoym ent Purush a For there , it is only the illusory

a m B h is a self th at enjoys or rele ses hi self . y rele se no

Purusha is really released at al l . So the fundamental conception of Pra kriti as moving f or the s ake of the

m and a a h as a a enjoy ent rele se of the Purush , to be b ndoned . So we see th at from the position i n which K apil a a nd

Patan a li a a of Pu rush as w as j were st nding , this plur lity the

m n a t f the ost consiste t thing th they could think o . Any com prom ise with the Vedanta doctrine here would ha ve greatly changed the philosophica l aspect a n d v alue of the

As S a nkhya Philosophy . the P u rush as are nothing but pure intelligences they ca n as well be al l perv ading though

m Bu t a a ny . there is nother objection th at nu mber is a

m a m h ow an h e conception of the pheno en l ind , then c it

a Pu rush as ar a to a B t pplied to the which e s id be m ny . u th at di fﬁculty remains unab a ted even though W e should rega rd the Purush a as one When we go into the domains of meta physics and try to represent t he Reality with the symbols of our pheno men al conceptions we h a ve really

m alm a Bu m to co mit ost violence to it . t this ust h ave to be a llowed i n all our attem pts to philosophise to express in terms of ou r conceptions th at pure inexpressible free ill u m in ation which exists in a nd for itself beyond the ra nge of any m ediation by th e concepts of images of ou r

a a m ind . So we see th at the S nkhy was not in con sistent in holding the doctrine of the plurality of the i Pu ru sh as . Pata n al sa a n ab j does not y nythi g out it, since PATAN JALI 3 2 THE STUDY OF

i h e is more an x o a of a . with the pre - supposition of the plur lity the Purush on e l a as a Thus h e speaks of it only in p ce we h ve quoted a e s t a t a above a nd says h t hough for rele s d person thi m a a a still it re ins unch nged world disappea red ltogether, N ow Patan ali h as mm . j with al l the other Puru s in co on as proceeds to prove the validity of an extern al world

a a a Buddhists . b ec g inst the ide listic Real ity of an o j a on ﬁ ve w orl d Thus in Sutra 12 of the Ch pter

i a and K aivalya h e wr tes The p st the future exist in m all a m a reality , since qu lities of things nifest the selves in m a n a these three diff erent ways . The future is the ifest tion

a a a a h as which is to be . The p st is the ppe r nce which been

is a is a a experienced . The present th t which in ctive Oper

a tion . It is this threefold subst nce which is the object

n ot a , of knowledge . If they did exist in re lity there

would not ex ist a k nowl edge thereof . How could there m be knowledge in the absence of anythin g th at ight be

a a and a s . known . For this re son , the p st present in re lity exi t

mfi w awfaa e fi fi G a m e Thus th e m says ufawmfaimefi fi fi , ’ ’ -“ a 7 1 3 6 ? fi fam mimeas 516 q aim El am afa Gan a w it n 113 1 z d

S o we see th at the present holding within itself the

in a . F or a past a nd the future exists re lity the p st though it h as been negated h as really

P a“ an d been conserved an d kept in the pre sent and the future also though it

h as not m ade its appea rance yet exists in potenti a lity

as a a nd in the present . So , we know the p st the future

an d worlds in the present , they both exist subsist in the

a a a nd a present . Th t which once existed c nnot die th t which did never exist cannot com e to be meme: ﬁ nal :

‘ fi a h as 9 fi flffi flfll fi nm ) . So the p st not b en destro y ed T HE STUDY or PATANJALT 3 3 but it h as rather shifted its pl ace an d h idden itself in

a n d a h as not m a the body of the present , the future th t de its appeara nce exists i n the present only i n a potential Va m . a a as ch as ati a a for It c n not be rgued , p s ys , th t because the past an d the future are not present therefore

x a and they do not e ist, for if the p st future do not exist

can a a a how there be present lso , since its existence lso is only rel ative ? So al l the three exist as truly as an y on e m and diﬁ eren ce am m of the , the only ong the is the

” different way or m ode of their existence . Hﬁ z g T am

W W ; W EI: w e anh w w méisﬁ emm m 1 w

’ fi rfi nvazn a are? aw mwfi fmf N ow he proceeds to refute the argu ments of those idealists who hold th at since the extern al k nowabl es do never

n m a a exist independently of our k owledge of the , their sep r te extern al existence as such m ay be denied . A ga in since it is by knowledge a lone th at the extern a l k n owabl es can present them selves to us we can infer th a t there is really no knowa ble external rea lity apa rt from its know

as a am a ca n ledge , just we see th t in dre st tes , knowledge exist apart from the reality of a ny extern al world . So it m ay be argued th at there is really no external

B a re ality as it appears to us. The uddhists hold th t the blue thin g an d its knowledge as blue are identical owing to the maxim th at things which a re i nva riably perceived together a re one .

So they say th a t the extern al re ality is not d iff erent

u a from o r ide about it . To this it

B. It1 th e E x f m a h e i th at 1f as 0 11 sa i y repl ed 3 y , “ 313121 gorfd . . . . 0 the extern al rea l ity 18 identical With ou r ideas and there is no other extern al rea lity existing

m a a a as such outside y ide s , then why does it ppe r 5 3 4 THE STUDY OF PATAN JALI

a a and of m as existing p rt , outside independent y

a ideas The idealists h ave no ground to deny the extern l

real ity an d assert th at it is onl y the creation of ou r

am i ma gin ation like the experiences in the state of dre .

E ven ou r ideas ca rry with them the notion th at the re ality

ou r ts is outside our menta l experiences . All percep

s and a a of and notions a this th t, rise only by virtue the inﬂuence of the external world ; how can they d eny the existence of externa l world as such The objective world

H ow a is present by its own power . is it then th t this objective world can be given up on the strength of m ere logical or specul ative abstraction 1 Thus the Bh ashya says -Ther e is no object with out

an the knowledge of it, but there is knowledge without y corresponding object as im a gined in dreams ; thus the reality of extern al things is like th at of dream objects

m a a n but mere i gin tions of the subject a d unreal . How can they who say so be believed ? Since they ﬁrst suppose that the things which present themselves to us by their ow n force do so only on account of the invalid and delusive ima gination of the intellect and then deny the reality of the extern al world on the stren g th of such an

m a a of 7 1 6 i gin ry supposition their own . 1121s W W W

wfi fl a wzifi efi i emit W fi m w ar-Tw st} m W i ,

' ‘ ’ W m are W H m fi mfi tfi i a m i?! afi ffl

‘ W E 35113 13 2113 as w e m mw ﬁ a W W W

w as 3 2mm : aw ai t a : 1

The extern al world h as generated the knowledge by its 7 own presentative power (3 1631 “ W W I W W ) and

thus caused itself to be represented in ou r ideas and we h ave

to . mm no right deny it Co enting on the Bhashya a vach as ati quoted bove , p says th at the method of

a m a gree ent pplied by the Buddhists by their eﬁ vswﬁ nm

N JALI 3 6 THE STU DY OF PATA

m ma co- a nd plurality of ideas so th at so e y exist

co- and others may extend i n space . For existence ou r a extension can never be asserted of ide s , si nce

‘ n and can they are very ﬁne a d subtle, be known

a a at only at the time of their individu l oper tion , which

time however other ideas m ay be quite l atent and unknown .

at a f or Imagination h as no power to neg e their re lity , the

sphere of imagin ation is quite distinct from the sphere of

and can a l an a external reality , it never be pp ied to extern l

m a a a m a and reality to negate it . I gin tion is ent l function

a can as such h as no touch with the re lity outside , which it

a by no means neg te .

It cannot also be sai d th at because grossness and

externality can abide neither in the world extern al nor i n

a a ou r ideas therefore it is fal se . For this f lsehood c n not be

a a m a a a thought to be sep r ble fro our ide s , for in th t c se

our ideas would be as false as the false itself . The notion of externality and grossness pervades all our ideas and if they are held to be false no true thin g can be known by our ideas and they therefore becom e equally

a f lse .

Again knowledge and the extern al world because they h appen to be presented together can never be said to be

identical . For the m ethod of agree on tin u C ed . m a ent c nnot by itself prove identity . a nd Knowledge the knowable external world may be independently co- existin g things like the notions of

and - B existence non existence . oth of them are ind epend

co- a a a ently existing n tur lly with e ch other . It is

therefore clear enough s ays Vach aspati th at the force of

perception which gives us a direct knowledge of thin gs

can n never be u dervalued on the strength of mere logical

abstraction . T HE STU DY O F PAT AN J ALI 87

see a Pata n ali a ma We further , s ys j , th t the thing re ins th e s ame though the idea s a nd feelin gs of di ff erent m en m ay ch ange differently about it

on tin u e . C d a (mam : W e ea: ﬁ rm : war ) . Thus

B ma a m t al m a an d m a A , , C , y perceive the s e iden ic wo n y W a ain h a . e see h a t a m feel ple sure , p or tred t the s e

co mmo n thing gene rates diff erent feeli n gs a nd idea s in

d iﬁ eren t persons externa l reality ca n not be sa id to owe its

r n th e a ma a n of an m an o igi to ide o r i g in tio y one , but ’ exists i nde pe ndently of a n y person s i magin ation i n and

F or to m a a a for itself . if it be due the i gin tion of ny particul a r m a n it is his own idea which as such ca n not

a m a generate the sa me ideas in nother n . So it must be sa id th at the extern al reality is wh at we perceive it

a n a is m outside d our knowled ge bout it ere percepts . The

two can never be m ixed together . There a re ag ai n others wh o say th at just as pleasure

and pai n rise along with our ideas a nd m ust be said to

be due to them so the objecti ve world also m ust be sa id

a m t a a to h ve co e i n o existence long with our ide s . The objective world therefore ac cordin g to these philosophers h as no external existence either i n the past or in the

h as a m m ta future , but only o en ry existence in the present

u r a m a m due to o ideas bout the . Th t uch existence only

are they ready to attri bute to extern a l objects which can be

a of m m m easured by the ide the o ent . The moment I

a n a a h a ve ide of thi ng , the thin g rises into existence and

may be s aid to exis t only for tha t m om ent an d as soon

as a sa a t a a the ide di ppe rs the objec lso v nishes , for when

it ca nnot be prese n ted to me in the form of ideas it can B be s aid to exist in no sense . u t this argu ment ca nnot hold good for if really the objective reality should depend

a an a m a n upon the ide of y individu l , then the objective

reality correspondin g to an idea of his ought to cease to TANJALI 3 8 THE STUDY OF PA

his a wh em h e exist either with the cha nge of ide or direct s a s attention to some other thing, or when he restr in his mind from al l objects of thought . Now then if it

can a a thus ceases to exist, how it g in spring into exi stence when the attention of the individual is a ga in di rected

a all a an can towards it . Ag in p rts of object never be

a of seen a ll at once . Then supposing th t the front side

a a a thing is visible , then the b ck side which c nnot be l l seen at the time must not be said to exist at a . So if

a can as the back side does not exist , the front side lso

- well be sa id not to exist ammm m mm a l eié mfa m a a m xfi em fi l a w a ) . Therefore it ust be s id th t there is an ind enendent external reality which is the com m on field of observation for all souls in general ; and

“ ” there are also separate Ch itt as for sepa rate indi i vidual souls (Ham HW W : w a f fi flfi t

’ a ll of a m qaﬁ ﬁ ). And the experiences the Purush “ ” result from the connection of this Chitta with the

external world . Now from this view of th e reality of the extern al

world we a re confronted with an other

1 9 “ a ou t — b question wh at is the grou nd which 3 3112322125 underlies the m a n ifold appeara nce

of this external world which h as been proved to be real . What is th at something which is thought as the veh icle of

as u s a W a a such qualities produce in the ide s . h t is th t

self- subsistent substrate wh ich is the ba sis of so many

c a a a nd re- a a a a m h nges , ctions ctions th t we lw ys eet in the

a extern al world . Locke c lled this substrate S ubstance

and a as a a reg rded it unknown , but s id th t though it did not follow that it was a product of ou r own subjective

at thought yet it did not the sa m e tim e exist without u s . Hume however tried to expl a in e verything from the

s a o f t ndp int o association of ideas and denied al l notions THE STUDY OF PATANJALI

a W w a m of substanti lity. e kno th t Kant who w as uch

m a e of m inﬂuenced by H u e , gre d to the existence so e such unknown realit y which he was plea sed to ca ll the Thing in - a of as a itself , the n ture which however w bsolutely

a b u t was a a ll unknow ble , whose inﬂuence gre t factor i n a ou r experiences . But the Bh ash ya tries to penetra te deeper into the n ature of this substrate or substa nce

Th e V iew t h e ‘ Of and a z— h m fi i ’iifi tfi lm s ys Hfi fi tfi w n, Hf Bh a sh ak a ra y . - c t e a m W e agm wer . The ch racter istic qualities form the very being itself of the ch a ra cterised an d it is the ch ange of the ch aracterised alone th at is

a m a a det iled by ea ns of the ch racteristic . To underst nd thoroughly the exact signiﬁca nce of th is statem ent it will be n ecessary t o ta ke a m ore detailed review of wh at h as

W a all already been s a id about the Gun as . e know th t things menta l or physical are formed by th e diff erent collocations of S attwa of the n a ture of illum i n ation

11 a a — or m a ( m ) , R j s , the energy the ut tive principle of the

a a i and am a - n ture of ction (Fa n) T s , the obstructive prin cipl e of the n ature of inertia fi gifi i which in their origin al an d primordi a l sta te a re too fine to be a pprehended

’ ’ F a m (W W W f EM ) . These different Gun s co bine themselves in va rious proportion s and form the m anifold universe of the knowa ble a nd thus are m ade the objects of ou r cognition . Though combinin g in diff erent p ro m B portions they beco e in the words of Dr . . N . Seal

and m ff a m a and more ore di erenti ted , deter in te coherent a nd thus make themselves cognisable yet they never for

ow n a a s a sake t heir true n ture the Gun s . So we see that

a t wo a they h ve thus got n tures , one in which they remain

a as a a nd a quite unch nged Gun s , nother i n which they collocate and com bine the mselves in various ways an d thus appear under the veil of a m ultitude of qualities and 40 T HE STUDY OF PATAN JALI

f 1 t sta tes of the ma nifold knowable (ﬁ ﬁ é 1m Grea !

‘ fi fi umafi rfa « maizeg amma ; it m w zl of v N ow these Gun as ta ke three different courses de e l opm ent from the ego or “ W ac Th e Gu n as an d th eir cording to which the ego or arm v der ivati es. ma ai mm was and y be s d to be ,

m Ed a m or W a m . Thus fro the side of the ego by

- prepondera nce of u se the ﬁve knowledge giving senses , e ear a and m are . m .g . , , eye , touch , t ste s ell derived Fro the Ra j as side of ego by a prepondera nce of Raj as the

m ama ﬁve active senses of speech , etc . Fro the T s side

a am a of ego cr am by a preponder nce of T s , the ﬁve

s m a a a a Ta n matra . Fro which g in by preponder nce of

ﬁ ve m a a Tam as the atoms of gross ele ents e rth , w ter,

air a nd are . ﬁre , ether derived In the derivation of these it must be rem embered th at

a r all the three Gunas e conjointly res ponsible . In the derivatio n of a particul ar product one of the Gun a s may

h e m a and m a m indeed predo in nt, thus y bestow the pro i

a a a nent ch r cteristic of th t product , but the other two Gunas are also present there a nd perform thei r functions

a equ lly well . Their opposition does not withhold the

a progress of evolution but r ther helps it . All the three combine together in y arying degrees of m utual prepon derance and thus together help the process of evolution to a produce single product . Thus we see th at though

as are m the Gun three , they co bine to produce on the side

e as a of perception ; the s nses ; such those of he ring ,

. and a sight , etc , on the side of the k now ble, the

a Tanmatras a a a a Rﬁ a a a individu l of G ndh , R s , p , Sp rs a nd Sa a bd . The Gunas composing each Tan matra again a e a m gr e bly co bine with each other with a prepon derance of Tamas to produce the atoms of each gross m ele ent . Thus in each combination one Gun a rema ins as T HE STU DY or PATAN JALI 4 1

m as ma as b u t pro inent , where others re in dependent on it help it i n directly i n the evolution of th at particula r

c produ t . N ow this evolution m ay be characterised in two ways Those which are modi

Th AViS eS h a ﬂ an d ? ﬁ cations or products of som e othe r th e Visesh a s. ca use an d a re themselves ca pable of originati ng other products like themselves (2 ) Those which

m a m though the selves derived , yet c nnot the selves be the a of a x m c use the origin tion of other e istence like the selves .

m ma The for er y be sa id to be slightly (visits) speci alised a nd a a i the l tter thoroughly speci lised , (Fals) .

w e see a m a m M a Thus th t fro Pr kriti co es h at, from

a a m M h t co es Ah a nkara and from Ah a nk ara we h ave see n

a bove , the evolution takes three

ttwg’ n tam ' mr i' ff a to n agi di erent cou rses ccording the

a a a a a a nd preponder nce of S ttw , R j s Ta m as origin ating the cognitive and con ative senses and

M amas h m h on , the Superi ntendent of t e bot one side and

' n the Tan matras o the other . T hese Ta n matras a ga in

' produce the ﬁve gross elements . Now when Ah ankara

Tan mat ras or a m produces the or the senses , when t he T n a

a m a a a tr s produce the ﬁve gross ele ents , or when Ah nk r

m B h or a a a itself is produced fro udd i M h t , it is c lled

- Tattwan tara ari am a i. e. a d iif er nt p n , , the production of e

Tattwa or substance .

Thus i n th e c ase of Tattwant ara- parin ama (as f or ex

’ a m T anmatras are m Ah an k air ple when the produced fro ) , it m ust be ca refully noticed that the sta te of being invol ved in the Tanmatras is altogether differen t from the state of being of Ah ankara ; it is not a mere ch ange of

a a a n a qu lity but ch nge of existe ce or st te of being . Thus though the Tan matras are derived from Ahankara the

a a a a a a a m tr ces of Ah nk r c nnot be e sily tr ced in the . This 6 LI 42 THE STUDY OF PATAN JA

a a ma deri vation is not such th at the Ah a nk r re ins pri nci

a a pa lly unch anged and there is only a ch nge of qu lity of

a a a ff a the Ah ank r , but it is di erent existence ltogether

m f Ah a n k ar . having properties which diff er widely fro those o

- n ra ari ama i. e. So it is called Tattwa ta p n , , evolution of diﬁ erent catego ries of existence . Now the evolution th at the senses and the ﬁ ve gross

s at elements can undergo can never be of thi n ure , for they

h s a a b m are Viées a , or subst nces which h ve een too uch specialised to allow the evol u tion of any other substance W of a diﬁ ereut grade of existence from themselves . ith

a them there is an end of all ema n ation . So we see th t the Aviéesh as or slightly specialised ones a re those which being themselv es but ema nations ca n yet yield other em an a

‘ Ah an kar m m . a a a tions fro the selves Thus we see th t M h t , an Tan mat ras are m v m a a o as d the ﬁve the sel es e n ti ns , well

m a a a a as the source of other e n tions . M h t however though it is undoubtedly an Avisesh a o r slightly speci alised emanation is called by a nother technical n a me Linga or

m th e a a a a m sign , for fro st te of M h t , the Pr kriti fro which

m a ma a ma a it ust h ve e n ted y be inferred . Pr kriti how ever from which no other pri ma l state is inferrible is ca lled the Alinga (W ) or that which is not a sign f or th e exist

an m a an ence of y other pri l d more unspeci alised sta te . In one sense al l the em anations can be with j ustice called

the n as or sta tes of existence sta nding as the sign by

which the causes from which they h ave ema n ated can be

n directly i ferred . Thus i n this sense the ﬁve gross ele

m ma a n a a ents y be c lled the Li g of the T nmatras, a nd

a a n and a a a they g i of the ego th t g in of the M ah at . for l the unspecia ised ones are inferred from their specialised

m a ma a odiﬁc tions or e n tions . But this technical n ame n a is Li g reserved for the Mahat from which the Ali nga a r can or Pr k iti be inferred . This Pra kriti however is the

44 THE STUDY OF PATAN JALI

a a a am a a a s a of of S attw , R j s or T s lters , condition

a t th e m a a of this alter tion , here is do in tin g ctivity

u m is a nd Raj as , by which the old equilibri destroyed

a another equilibrium est blished , this in its own turn is

s again disturbed a nd aga in a n other equilibrium i restored .

Now the m anifestation of this l atent activity of R aj as is

a wha t is ca lled ch a nge or evolution . In the extern l world the time th at is taken by a Tan matra or atom to m ove

a n N ow a n from its pl ace is identical with unit of ch a ge .

atom will be th at qua ntu m which is sm aller or ﬁner th a n th at poi nt or limit at which it can i n any way be perceived

are m by the senses . They therefore ere points without magnitude or dimension a nd the u nit of time or moment (W ) th at is taken up in ch anging the position of these a toms or Tanmatras is identical with one u nit of ch an ge or

a evolution . The ch nge or evolution in the extern al world

must therefore be measured by these units of spatial m otion

a m i. e. a n a m a of the to s , to ch nging its own unit of

a th e m a al l a sp ce is e sure of physic l cha nge or evolution . I n the mental world however each unit of ti me corres

ponding to this ch ange of an atom Un it of ch an g e. of its ow n u m t of space 18 the un it

m a n e sure of ch a ge .

° Thus Vach aspati s ays um w as 3 68 m : Q3 m an ia : ans : s uit mm a swim a m ine: assist w e M agnesia H m : f mm Now this inst a nta neous suc cessio n of time as discrete moments one following the other is the notion of the series of moments or pure and , m l si p e succession . Now the notion of these discrete m m a o ents is the re l notion of ti me . E ven the notion of

on e succession is th a t does not really exist but is i magined the for m oment that is come into being just when the m m e h ad o ent just b fore passed ; they h ave n ever t ak en ac . V pl e together Thus yasa says m wfi tfi ffi REN EW T HE STUDY or PATAN JALI 45

‘ i fs 5&6 ? !m Hg ‘fltfi fl m zi s au mm: W w ash

’ ’ m arqmﬁ raiﬁ wmi M mm was“ t am ?! i The m o ments and their succession do not belon g to the category of a a M u h u rta or m m d a and ctu l things , o ents , the y night a re al l a ggregates of m enta l conceptions . This time which is not a a a i b u t a m a subst ntive re lity in tself, is only ent l concept a n d which is represented to us th rough la ngua ge a a a m as if a n a ppe rs to ordi n ry inds it were objective re lity .

m as a on e So the conception of ti e discrete is the re l , whereas the conception of tim e as

Tim e a s d isor ’te an d f a s a . successive or continuous is un re l , T im e a s su ccession an d Tim e a s con tin u ou s bei ng only due to the i magi n ation w h ich is p u r ely B u d ou r m a a n d a con d - i n Of e piric l rel tive h i N r m a .

sciou sn ess . Thus Vach aspati further

a m m a n expl ins it . A o ent viewed in rel tion to thi gs is said to a ppe ar as succession . S uccession involves the notion of ch ange of m oments and this is called tim e by w those sa ges who know wh at time as . Two m om en ts

a an cannot h a ppen together . There c n not be y succession

m an of two si m ulta neous things . S uccession e s the notion

a a a nd a m m of ch nge involving preceding succeeding o ent . Thus there is only the present mom ent and there are no preceding a nd l ater mo ments . Therefore th ere cannot be

a an any union of these mom ents . The p st d the future

m a ar a a d m o ents are those th t e ssoci te with ch ange . Thus

' m m u one a s . in o ent , th e whole world s ffers ch nge All these ch a racteristics are associated with the thing as m m connected with the present o ent .

W W W : mamma l m M W : at mu m: m

W fi fi m: as am m z i m wfi zw fi sw m i

- m m fi vfi m ama? m a c a w” mm?! st em sq ua : ma n c m rit en 5 qfi m : c is, m ts sew n ? a m : mm

— ' vfrmmFeim 85 m m: an aim Wits aflj fi 6mm vfw msm fi n 46 T HE STUDY OF PATANJALi

So we ﬁnd here th at time is essentially discrete bei ng m m only the moments of our cognitive life . As two o ents

o- never c exist , there is no succession

U n it “ Ph an ge “ d or continuous time . They exist

Un it of Tim e. therefore only in our empi rical con

sciousness which ca nnot take the real mo ments in their

di screte n ature that connect the one with the other and

thus imagine succession or ti me as continuous .

a a a or Now we h ave said before , th t e ch unit of ch nge evolution is measured by this unit of time a n or m oment ;

or rather the unit of ch ange is expressed in terms of these

r K sh nas r a con mom ents o a . Of cou se i n our ordi n ry

iou sness m m a a as d sc these o ents of ch nge c nnot be gr pe ,

a f a but it can b e reason bly inferred . For at the end o certain period w e observe a ch ange in a thing now this ch ange though it becomes appreciable to u s after a lon g

was m m so wa while , still going on every o ent , , in this y , the succession of evolution or ch ange ca nnot be distin

uish ed m m m m a g fro the o ents co ing one fter a nother .

Patan ali a . 3 3 Thus j s ys in IV . Succession involving a

course of changes is associa ted with a collocation of m m o ents (sutra 3 0 S uccession as ch ange of mo ments

a a an is gr sped only by course of ch ges . A cloth which h as not passed through a series of moments ca nnot be

as Bhﬁ sh va on a considered old ( the bove) . E ven a new

a m a a cloth kept with good c re beco es old fter tim e . This

a is wh t is called the termin a tion of a course of ch a nges

and by it the succession of a course of ch a nges can be a E gr sped . ven before a thing is old there can be inferred

a the , sequence of subtlest subtler , subtle , grossest, grosser and a ’ g ross ch nges (Vfi ch as a ti s T attvavisa rdi p ) . v w fi iziizfi vfi wmm s fi i visi am: II w mmim vfi mmsrm fi w “ stir-1 m “ : I W m m fi n (mu n m fi m m fi fi m fi ’ ’ fqfi m i m s . s isa M m ~ THE STUDY O F PATAN JAL I 47

i u a : z i r arm: v r lent, re F5 sh ame si e : as : rmﬁ i W WW : m W W W W (W ) !

N ow then when we h a ve seen th at the unit of ti me is indistinguish able from the u n it of ch an ge or evolution and as these m oments are not co sen t ast a n d Pr e , p u tu re a sor e in on e i i f ollowm f b b d ex st ng but one g the other, m m n t evol u tion o e Of . we see th at there is no past or futu re

as a or a a nd a . existin g continuous before , p st fter or future It is the present th at rea lly exists as the m an ifested m m a h as as sublaten t a n d o ent, the p st been conserved the future as the latent . So the past and future exist. in the

s m as h ad a a its m pre ent , the for er one which lre dy an if es tation and thus kept c o nserved in the fact of the m an if es

F or ma a tation of the present . the nifest tion of the present as such could not h ave taken pl ace until the past h ad already been m a nifested so the m a nifesta tion of the present is a concrete product in volving within itself the m anifestation of the past in a sim il a r w ay it may be sa id th at the manifestation of the present conta ins within

m a a itself the seed or the un nifested st te of the future ,

h ad not a for if it been the c se , the future never could h ave

fi a come ; E x nihilo nihil ts . So we see th t the whole world u ndergoes a ch an ge at on e unit point of time and not only th at but conserv es within itself al l the past a nd future history of the cosmic evolution .

We h a ve pointed ou t before that the m a nifesta tion of

the R aj as or energy as action is Wh at C osm ic evol u tion a s

is a a . N ow th is manif ta o n ly a conection of th e c lled ch nge l es G u n “ tion of action can only ta ke place when equilibrium of a pa rticular collocation of Gun as is disturbed and the Rajas a rranges or colloca tes with itself

a a a nd ama ma the S ttw T s , the whole group bei ng de in

a t telligible by the i nherent S attw . So h e cosmic history I OF PATAN JAL 48 THE STUDY diff erent collocations of the the history of the is only for a seer to see ef ore if it is possible G as . Now ther un m a th at n u mh er of co bin tions e the possible in on vision m m a he can in one o ent h ave with S attw future of this cosm ic evol u

m iri oint of vision which to a n e p

series . For the

i empirical consc ousness , an th at a ll the powers t one will become manifested a g its s take things only throu h

m not restricted to the li ite o a s d al l the possible coll c tion have read an perceived m whose Such a perceiving ind

a n ew“ th t 8 “ Of ” . They perceived £233 of knowledge a are all our cognitive st tes distin intelli m a guish ed fro their objects by the f ct of their being a a which persists gent . This intelligence is the const nt f ctor W e are a n a . p ssing amidst all ch a nges of our cog itive st tes

u a n , continu ally from one state to a nother witho t y rest but

a are in this varying ch a nge of these st tes we never divested r a n is of intelligence . This f ct of i tel ligence the efore a neither the part icular possession of an y one of these st tes

a is nor that of the su m of th ese st tes for if it not the possession of an y one of these states it can not be the THE S TUDY OF PATAN JALI 49

ss s of th e su m of s a th po es ion these ; t tes , in e case of

th e a a a n m a a rele sed person g i there is no ent l st te , b u t

t - here is the self shining i ntelligence . So they regarded

this intelligence as qui te distinct fro m the so- called m en tal states which became i n tell igen t by comin g in conn ection

w t . a a i h this intelligence The ctionless , bsolutely pure and

s m e n a Pui ush a i pl i telligence they c lled the .

N ow they began to a nalyse the nature of these states to ﬁnd out their constituent elements i ma mm al “ ° f or m m of ? o ents existence if possible. h u h a a T o g t R j s. N ow in an alysin g the diff erent stat es of ou r mi nd we ﬁ nd th at a particul ar con tent of thought is m and a as are a . illu in ted then p ssed over The ide rise ,

m na an a a a m e illu i ted d p ss aw y . Thus they found th t ov ment was one of th e most principal elements that con sti

as s is tuted the substan ce of ou r thoughts . Thought uch a n of m m m a lways movi g . This principle ove ent, ut tion

or a n a a a . ch nge , this e ergy, they c lled R j s

a m t a a en as N ow part fro his R j s , thought when se divested from its sensuous contents

ttwa Si e a d Of seems to exhibi t one univers al mould th aﬁﬁis or For m of knowled ge w hich assumes th e form of all the sensuous contents th at a re presented

one a al l ou r a a con before it . It is the univers l of p rticul r

— m of all ff cepts or ideas the basis or substratu the di erent

- and m . n s sh a pes im posed u pon itself, the pure si ple Is e s

“ t t a el m of (sattva) i n which there is no particul a ri y is h t e ent

a m can a a n our thought which resembling Purush ost, tt i its

ma n s reﬂection withi n itself and thus kes the unco sciou of ou r h mental states intelligible . All the contents thoug t are but modes and lim itations of this universal form and are thus m ade i ntelligible . It is the one princ iple of intelligibility of al l our conscious states .

7 50 THE STUDY OF PATAN JAL I

N ow our intellectual life consists in a series of shining

a a Th e Ta mas sid e of ide s or concepts concepts fter con

' th ou h t i" con n ec ' g ce ts are o liO ' ll 13 p shinin D forth i n the o t ion w ith th e S attwa

sid e. of the Pure Intelligence a nd pass

u a b u t a m a away . B t e ch concept is li it tion of the pure

shining uni versal of our knowledge which underlies all its

changing modes or m odi ﬁ ca tions of concepts or j udg

is a a in ments . This wh t is c lled the pure knowledge which

n r there is neither the knower o the known . This pure — object subject- less knowledge diff ers fi om the Pu re Intelligence or Purusha only in this th at l ater on it is

a snﬁ er a m a as th e e o li ble to v rious odiﬁc tions , g , the senses ,

a nd and . t the inﬁnite percepts concepts , etc , connected here

a ma v an d with , where s the Pure Intelligence re ins e er pure

and a n chang eless is never the substr te of a y ch an ge . At

a a a e stuﬁ m this st ge S ttw , the int lligence is pro inent and

a a and ama are a d f or the R j s T s ltogether suppresse . It is this reason th a t the Buddhi or Intellect is often spoken of

a B an as the S attw . eing absolute prepon dera nce of S attwa

h as ma it nothing else to nifest , but it is pure shining itself . Both Tamas and Raj as being altogether suppressed then cannot in any way aff ect the eﬁ ul gent nature of this pure shining of contentless knowledge in which there is neither

the knower nor the known .

Bu t it m ust be reme mbered that it is holding suspended

as it were within itself the elements of Raj as and Tamas

a ma m which c nnot nifest the sel ves owing to the prepon

‘ a a der nce of the S ttwa .

n This notio of pure contentless knowledge is immediate

a nd a a and as at Th e P ure Sattwa or bstr ct such is once th e con tentl ess k n ow m ia a as . l e ed ted by other necess ry ph es dge. Thus we see that th is pure co ntentless i a a m a s - un vers l knowledge is the s e the ego uni versal . F o t s r hi contentless n v u i ersal k nowledge is only anoth er

PATAN JALI 52 THE STUDY OF

a a Now this ph ase of S attwa or pure shining n tur lly

as a of E o as n steps into th eother ph e , th t the g k ower - h e a as «s t . T i or or E go as th e s ubject ﬁrst ph se

a was m an an d . q fwamia was the state in which the m predo in t

the Rajas and Tamas are in a suppressed condition . The

in h a a m m ne x t moment is th at whic the R j s co es —upper ost s t of al l i and thus the Ego as the ubjec cognit on the sub

— l l m a ta . ject I the knower of a the ent l s tes is derived “ ” The contentless subject - object - less I is the passi ve

of ea aspect of the Buddhi catching the reﬂection the

a spirit or Purush . h In its active aspect however it feels i tsel f one wit h th e spirit and appea rs as the E go or the subject whic

and . a a knows , feels wills Thus P t n T h “ p6 0 17 of th e “ e A ” j al i says W e?! fl aw ! seemin g iden tifi cation ‘ “ t h e “ d dh i w d ‘h e i s ' fi flafi ifi émfi m t w ll se mis d fis i z , \ e -h a ru . P A r ma ai in m . 1 7 m isfi ts m. Ag n I

‘ we a sta ia Vach as ati a s h ve w h im s m , which p expl in ‘ ‘ - at as ma m af tsm s gsimfmm eq . Thus we ﬁnd th the Buddhi is affected by its own Rajas or activity

and posits itself as the Eg o or the s ubject as the activity . “ ” By this position of the I as active it perceives

' itself in the objective ; in al l its conative and cognitive

in h and and a i h t al senses , its t oughts feelings lso n t e ex ern world of extension and co- existence or i n the words of

‘ Panch asik h a sum mit ai s a mu ﬁ mfm m Ra sm uss en

. “ ” ﬁ l m m m M aria m ? sem i Here the I is posited as the active entity which becomes conscious of

“ ” itself or in other words the I beco mes self

a a - conscious . In n lysing this notion of self consciousness

a a a m a we ﬁnd th t here the R j s or the ele ent of gility , t or m h s activi y obility a become predomin a nt and this

f a s predominance o R j a h as b een manifested by th e inherent

Sa twa. h us ha “ t T we ﬁnd t t the Rajas side or I as THE STUDY OF PATANJALI 53

” ” ma or as h i.e. I active h as become nifested known suc , , u t becomes conscious of itself as acti ve . And this is j s

- what is meant by self consciousness .

This eg o or self- consciousness then co mes OE as th e mod iﬁcation of th e contentless pure consciousn ess of th e Buddhi ; it is therefore th at we see T h e eg° h ° ° d a n d a - a th e o th t this self consciousness is but e g .

modiﬁcation of the universa l Buddhi . The a bsol u te identity of subject an d object as the egohood is not a pa rt of our n atura l consciousness for i n a ll s ta ges of ou r a ctual consciousness even in th at of self consciousness there is a n eleme nt of t h e preponderance of Raj as or Ac t ivity whic h directs this uni t y as the

s knower a nd the k nown a nd then unites them a it were .

f a r as m as m Only so I distinguish yself the conscious , fro myself as t h e objec t of co nscio u sness am I at al l consciou s

m . sa m a m of yself Thus . Fichte ys The whole ech nis of consciousness rests upon the m an ifold views of this separation an d reu nion of the subjecti ve and the obj ec ” ti ve ,

When we see th at the Buddh i tra nsforms itself into th e or at a ego , the subject, the knower this its ﬁrst ph se there is no other content which it can

t in a Th e em anation of know , it herefore knows itself “ ” ” h e I . t very abstract way as the I or in h ot er words , the ego becomes self con scious ; but at thi s moment the ego h as no content ; th e ama T s being quite under suppression , it is evolved by a prepondera nce of the Rajas ; and thus its nature as Rajas is ma nifested by the S attwa and thus the ego n ow essenti ally k s a a nd nows it elf to be ctive , holds itself as the permanent energising a cti vity which connec ts with itself al l th e en mena of ph o our life. 54~ THE ST UDY OF PATANJALI

' Bu t now when the ego ﬁrst directs itself towa rds i tself

’ a a and becomes conscious of itself, one question which n tur lly

' m m Can th e co es to our ind is ,

T h e S ubj ective an d ego direct itself towa rds itself a nd i a a t a of ffj thus divide itself into p r th t sees ” 1 1" com e“ ” m and one th at is seen . To eet this qu en co of t h e t wo f ol d a spect of t h e question it is assu med th at the Guna s

Gu nas' contain within themselves th e germs of both subjectivity and obj ec

r a tivity pm ? fs s eer m em e wassm fi aia . Thus we find that in the ego this quality a s th e perceiver of the Gunas comes to be firs t manifes ted and the ego turns back upon

a itself a nd m akes i ts elf its o wn object . It is t this sta ge th at w e are remi nded of the twofold n ature of the Gun as

1mm ts fists wamsmwm m ammalian :

It is by virtue of this twofold nature th at the subject can make itself its ow n object : but as these tw o sides have not yet developed they a re as yet only abstract a nd

s in a n m wa - exi t only i plicit y in this self consciousness .

E nquiring further into th e n a ture of th e rela tio n of

e o a nd th e B we a e this g uddhi , find th t the g o is only an other ph ase or modificatio n of the B ; f m Ego on ly a m od l fi ca uddhi however di ferent it ight tion of Bu h i dd . appear from Buddhi it is only an

a ppearance or ph ase of it its reality a B is the re lity of the uddhi . Thus we see th at when th e

is aﬁ eeted i knower n its diff erent modes of concepts and

m a a n i judg ents , the pplic tio s of the Buddhi as well ; thus

a t ' ccording o the preponderance of a a S ttw , a a ama R j s or T s . THE ST UDY OF PATAN JA LI 55

B a a a E o y the p reponder nce of R j s , the g develops itself

a Val; a a into the ﬁve con tive senses , (speech) , P ni (h nds) ,

a a ay a a th e a and U astb a P d (feet) , P u (org n of p ssing excret ) p

B a a a t h e a a n . y gener tive org ) the preponder nce of S ttw , — E o fi ve a g develops itself into the cognitive senses he ring , o a a nd m and a o a t uch , sight , t ste s ell by prep nder nce of Tam as it st ands as the Bh u tadi and prod uces the five Tanmatras and these ag ain by further preponderance of Ta mas develops i nto th e p articles of the fi ve gross elements

f - o a a a air a nd . e rth , w ter, light he t, ether Now it is clea r tha t when the self becom es conscious of as see a are itself the object , we th t th ere three phases in it (i) th at in which t h e self Th e t h P r ee h ases. m an to ii beco es object itself, ( ) when it directs itself or turns itself as the subject upon itself as the

m m aetivit ca n ff c an a object, this o ent of v wh ich e e t spect

a iii a of s f of ch nge in itself, ( ) the spect the consciousne s o

m m e the self , the o ent in which it p rceives itself in its

m m of of as object , the o ent the un ion itself the subject and

as m - itself the object i n one lu inosity of self consciousness .

N ow th at ph ase of self in which it is m erely a n obj ect to itself is the ph ase of its union with Pra kriti which further develops the Prakriti in moments of m ateriality by a preponderance of the inert Tamas of the Bh ﬁ tsd i into

T anm atras and these a gain into the ﬁ ve grosser elements

a re a m which then c lled the e: or the perceptible .

The S attwa side of this ego or self - consciousness which

was n ow undiff erentiated becomes

Th e m o ifi cation a s 0 d t if r ia , S emah sed e fur her d fe ent ted p th e sen s s . and modified into t h e five cognitive

h of a senses wit their respective functions he ring , touch ,

ta and m sight , ste s ell , synchronisin g

Th e ﬁ ve Bh u tas . with the evolution of the Prakriti f on the T anmatric side o evolution . These again 56 THE STUD Y OF PATANJALI

i ndi vidua lly sufi er infinite modifications th emselves and

t hus cause an inﬁnite variety of sensatio n s in their

a a respective spheres in our conscious life . The R j s side of th e ego or t h e will becomes specialised as th e a cti ve t ‘ faculties of the ﬁve diff erent con a i ve organs . There is a nother specialis ation of the E go as th e Matias which is its direct instrument for connecting itself with the ﬁve cogni tive and . “ th e M an es a W a ved con tive senses . h t is percei as mere sensations by the senses is connected and generalised and formed into concepts by the

' m ; it is therefore Spoke n of as eéﬁ t in the miss and

m ? m 2 K ariks m m in the . Now though the evolutes or modiﬁcations of A h ankara or E go are form ed by the prepon

a an n p i a of w a and der nce m , m , yet fw g fn aii ﬁghz s ﬁ . mena of ev ( alG l s a wa ol u tion . semi? the ‘ l ys the or instrumental of all these varied collocations of the Gunas ; it is the supreme principle

E a d of nergy n supplies even intelligence with the energy

its which it requires for own conscious activity . Thus

Lokii hfir c yya says : The Tamasa E go developing into th e m aterial world and the S attwik a E go developing into the l l e th s nses , both require e help of the Rajasa E go for the d pro uction of this development W h at W E N T

a nd Bara bara in h is m writes : just as a seed - sprout requires for its gro wt h the help of

a as m a a ' w ter instru ent l c use , so the Raj asa Ah ankara E o ( g ) works as the instru mental c ause ( M R) for the a ma of S t t tr nsfor tions a wik a and Tamasa Ah a nk ara into their evolutes . The mode of working of this instru mental a ” s as Ra a m c u e is described j s is the over . The Rajasa E o m g thus oves the S attwa pa rt to generate the senses ; the ama a T s p rt generating the gross and subtle matter is THE STU DY OF PAT A’ N JALI 7

m a a a m m . als o oved by the R j s , the gent of ove ent The Raj asa E go is thus ca lled the com mon ca use of the

sattwik a and ama a E movement of the the T s go. W m smwt m emes f eas t s? w as u seless

' - eveiii wate r a s: s es rfi a am ( a : saris as segm ent s ’ afi fm fi fi t: sa me: mismatch es a as s - s mart t am st em assists T et amass- m ew s} : sum s W eevi l Vach aspati a lso says Though Raj as h as no work by itself yet since S attwa and T amas (though capable of undergoin g m odi

tion are a in m a Ba a ﬁ ca ) ctionless the selves , the gency of j s l ives in this th at it mo ves them both f or the production

sai ( a a w arra nts asits m esh fi flflfflfi of the eff ect . th s? , as? fi v e mas ter w e: ate m fq ea ses} : Fatim

mﬁ sﬁ u a re ( as : W fsfa n

a r as m a are ti " And cco ding the odiﬁc tions ar san, arse or “ Few the ego which is the cause of

} th r o r m s ee f Of these diﬁ erent m odiﬁcations is a lso th at; Vaik rik a Bh u tadia nd Tai asa call e d a , j

of Va ik arik a Tai asa The Ma h at also as the source the , j and Bh u tadi ego m ay be said to h ave three aspects thus

Ba ra bara Mun i says the origin al Prakriti is made up of

a three gun as from which every thi ng is produced . M h at

m a of and the E go produced from it are also de up the

a fa mmm uvfi u fi sfi msfi fa mw z I three gun s . q q m q

- ” aha fm wm sa a dmit ss l uts fm im z Now speaking of the rel ation of the sense faculties with

a see a the sense org ns , we th t the Rel ation of th e sen se Wt b are ma of facu l ties with th eir l atter de up the gross

‘ pw iﬁ c Or gan s ‘ or elements are the vehicle of the for

n wa m r f or if a t are d in a , me , the l t er injure y y the for er

- — ‘ fi mam sw at? is also nec essarily afi ected z m fi fi fl a

- aurits mearmam as? mmitsr m m m fi l M , s g m

To take for example the speciﬁc case of the faculty of

s a see t e a a hea ring and it org n , we th at h f culty of he ring 8 P TAN JALI 58 THE S TUDY OF A

- is re at ear . It is seated in the ether withi n our hole he th W the power of hearing is located . hen soundness or

or t defect is noticed therein , soundness defect is no iced in t h e power of hea ring al so . Further when the sounds n a re a a of solids , etc . , to be t ken in , then the power of he ri g a in of located in th e hollow of the ear st nds need the

t a m a a capacity of reson a nce residing i n the subs r tu , the Ak s

of th e ear . This sense of hearing then h aving its origin in the

m a n aw as n principle of egois , cts like iro , d r n it is by sou d

originated and located in the mouth of the speaker acting

‘ ra m m ow n m a as loadstone , t nsfor s the into its odiﬁc tions

a r and es in sequence of the sounds of the s pe ke , thus sens

n d is a a v them . A it for this re son th t for every li ing

a e a a cre tur , the perception of sound i n extern l sp ce in the

a a absence of defects is never void of au thority . Thus P nch

a a as e ms: II I 41 sikh a lso s ys quot d in , To all those whose organs of hearing are simil a rly ” m asa at a of a a . situ ed , the situ tion he ring is the s e The Ak again in which the power of hearing is seated is bor n

Tan ni atra and h as out of the soniferous , therefor e the

a i qu lity of sound inherent n itself . It is by this sound acting in unison th at it takes the sounds of extern al

. a solids , etc This then est blishes th at the Akasa is the

a m of a and a h substr tu of the power he ring , lso possesses t e

a qu lity of sound . And this sa meness of the situ ation of

sound is an indication of the existence of Ali ssa as that

' which is the substratum of the audito ry power Sruti which

ma a m a a nifests the sounds of the s e cl ss in Akas . S uch

a ma i ta n fes tion of sound ca nnot be without su ch an

' a t ' udi ory power . Nor is such an a uditory power a qu al ity P thivl Ea r . a a of ( rth) , etc , bec use it c nnot be in its own self t manife t bo h the s or and the manifested (am a nd

Vach as ati Patan al a See p j , III ,

’ 6 0 THE STUDY OF PATAN JALI

’ k ara s a The Bhashya view is , I believe , now quite cle r since we see that the Mah at through

k ﬁ l ‘ th e cau se Ab an th e Ahankara genera tes f ro m the of th e sen ses. ia i m it l atter (as different t ons fro , though it itself exists as integrated in the Mah a t) th e

and e m . senses, their correspondi ng gross le ents Before proceeding further to trace th e developm ent

Bh ﬁ tad i on Tan matrie of the the side, ” 8 d if er em’e ° f 1 think it is best to refer to the views S an k h ya a n d Yoga

ws of t h e em a ' V ie d about the supposed difference between ri tion of th e catego es. the Yog a a nd the Vl eW S of ordinary

Sankhya compendium s about the evolution of the categories . N ow according to the Yoga vie w two pa rallel lines of

ta m a a on one evolution s rt fro M h t , which side develops into

E o a a an d ﬁ ve a v the g , M n s , the ﬁve cognitive the con ti e

and a t ﬁ v senses , on nother side it develops in o the e gros ser elements through the ﬁve Tanmatras which are direc tly

m a a m m Ah an ka produced fro M h t through the ediu r.

Thus the view as found in the Yoga works may -be tabulated thus

Asmita Tan matras—Ei

l l v senses (ele en) . 5 m gross ele ents . a The view of ordin ry S ankhya Compendiums may be a a t bul ted thus .

l l s enses . 5 Tanmatras

m Gross ele ents . 6 1 THE: STUDY OF PATANJAIJ I

The place in the a re m which refers to this

‘ ‘ l fl l genesis is th a t under W m af m ifa W fi fi

F or easy reference I quote th at portion of th e

m a a ear ta f oi e . m here, wh ich y pp sui ble the purpos s ue m awiammfi imwr fi amz 1 m a q ? W , W am fi fi a fi im mvfi m m m mfmmqmam : aw z s if w fai th : 1 Fz mfi m a nd mi . Hafi : mm rm m me afi q

‘ ‘ W rits W 7 Faimqtt w : 1 fi s fafi m: 1 m en m ane mi mm mm W m anna 3 i ts w fi fi a gzm : ma rge

W I W W W { fa 1 tza m iata 613 3 W ,

M W : 1 an as m fi fi i afl teams w e strata?

em “ (a m i? ! am fﬁ fsm anaf 1

ia Vish esh as In this am (I) the fully spec lised ones , , th e grosser elemen ts are s aid to h a ve been derived from

the Tan matras and (II) the senses a nd M a nas the faculty of reﬂection are said to h a ve been speci alised from the E go

T a nmatras a not e or m . The however h ve b en derived

i Bu from the ego or l m here . t they together with m

of a s a ﬁ ve are spoken the six slightly speci lised ones , the

Ta n matras a nd th e being th e ﬁve sixth one being the ego .

Avish esh as are a a of a a These six the speci lis tions the M h t ,

of B - th e great egohood pure e ness . It therefore

appe ars that the six Avish esh as are directly derived from

a a a e i the M h t , ft r which the ego mam develops into the 1 1 senses and th e Tanmﬁ t ras i nto the ﬁve gross elements

in th 1ee diﬁ eren t lines .

But let us see h ow Yoga Va rttik a explains the point — h a w W?! simian m antis W

' S tate ' 12111111: em fi rm: W illia m if? ! $1 3 1 fari flmawiaia fi i fl wfi mw mam

1 W wwi 1 f fi m sfi 1 m q m fi h wfi wfi fi w s s ina 3 m a mfi r a aw aits m m tam m H ggis: t EI 3 m ch m : 1112 eifi m mm a: s ew ra it, W m , ‘ { W in wfi iqa a W 1 sa tv 113 m m mama 62 THE S TUDY or PATAN JALI

a eased v ai { F21 1 W mi ne am amt HW W ﬁ q m emmera ( at m am 61116 113 66113 1

t ik a a a « ~ Thus we see that the Yoga Var t s ys th t the Bhashya is here describing the modiﬁ

View Na eéa 9 °C - Of g ’ " cati on s of Buddhi in two distin ct m are co p d . = Avrsh esh as a nd :V-l cl asses , the the

" h n of a s “ th e sheshas ; and that t h e Mah at a s been spoke a “ source of a ll the Avish esh as : the ﬁ ve Tan m tras and the

w Ta nmatras ego ; truly s pe a king ho ever the genesis of the from M ah at takes pl a ce through the ego an d i n as sociation

” h as so a with the ego , for it been described in the Sutr é “ Fewest mfssq zm I . 45 . f Nagesh a in expla ining this mmonly repeats the view o

a - a a Varttik a. anti w ants res1m faﬁ m: amﬁ z af r W “ Yog .

’‘ vfi rfi mWflfcf Wag 7713 7151 1 ‘ w arm? stealin f naflw m ta item h t e mm . 4 5 a e to N ow let us refer to of I , llud d by the

‘ — ‘ - Yoga Varttik a z W fi w é a atten d crews mféw n‘fifi lw

- t ait th an mensw ea rem fi a ee W 3 1 W mfi fl m r 1 — 1 115 2 21 i fi sm it u 3 t 1 11 m m fi , ss 1w fi rs mat trait fi s : — an d Yoga Varttik a s ays here also aw? m m

( at: m ama 1 Here by Hﬁ l a it is the U a danak arana or p ,

m ateri a l cause which is mea nt ; so

Con tin ﬂ ﬂ b — the m f u it h er says z RHFEI an : N sfm m am faw n m stews W !

‘ a u s - s a 7 a a fi t g i e , fi rst fansm fl aunt {Wit 1 fi fi i fi gs wafi n I believe it is quite clea r th at W is spoken of here as

s the as; wa ﬁ x m of the Tanmatra . This “ W is th e

am as 3 1113171 w e as sma rt?! a S a N ow s e s ys m M ] . a a m am a 1 g in in the of the s e Sutr II . 9 later on we

’ see tsw m fs vm sense " , as mm. fisfi fi rs W u 2 : 1 fi 1 1 am fa m item fi fi mfi q wm iwm 1

a a tattwa a a at wi The M h t (Ling ) is ssoci ed th . the

a a Pr kriti (Aling ) . Its development is thus to be considered THE STU DY OF PATAN JALI 133 as the prod uction of a diff erenti ation as integrated within t h e ra x sh P kriti . The sr Avi esh as are also to be considered as th e production of s u ccessive d l fferen tia tions as integrated

a a within the M h t .

The words defer fi fi iflfi are the most im porta nt here ;

a a t a m a for the y show us the re l n ure of the tr nsfor tions .

m a a m W ! e ns integra ted nd W eans diff erenti ated . This shows th at the order of evolution as found i n the

San k h va m m vzz a a m ra am co pendiu s ( M h t fro P kriti , Ah h i m fro m M a h a t and the 11 senses and the Tanm atra s fro m Ah a mkara ) is true only in this sense th at these m odi fications of Ahamkar a ta kes place directly as diﬁ eren tiations of ch aracters in the body of M a h at . As these differentia tions ta ke place through Ah am kara as the first m oment in the series of tra nsfo rm ations it is sa id th a t the transform a tions take place directly fro m Ah ankara ; whereas when stress is l aid 0 11 the other aspect it appea rs th at the tra nsform ations are but d itf erentiation s as integra ted i n the

th e M a a and t it a a a m a a bod y of h t , hus is lso s id th t fro M h t the six A vish esh as n am elv Ah ankara and the ﬁ ve Tan matras

u as ff a come o t . This conception of evolution di erenti tion wi t hin integration bridges up the run ning gulf between the views of Yoga and the ordin ary S ankhya Co mpendiums . We know th at th e Tan mat ras a re prod uced from th e Tam asa

a a a ama a Aha nkara . This Ah nk r is nothing but the T s side

a of M ah at roused into creating activity by Raj s . The

Sattwik a Ah a nkara is put as a separate category producing the senses whereas the Tam as as Bh ﬁ tadi prod uces the

Tanmat ras from its disturbance w hile held u p within the M ah at .

h a f . 19 NageSa in the Ch haya Vyak y o I I however

—' d iﬁ rent a a a . cm W gives quite a e expl n tion , he s ys

- m t ew awm fm W its vi aim W ifi mfsfi s gzw fi mfi i 64 THE STU DY OF PATAN JALI

° 'él ea! tri m s? ” m a fi a? «131a QE W M Q ar ’ ‘ rfi wn f m ' a 3 611 manti s a amrfiztafi séa misfmiisn m fi fi s fi

' “ - wmfi mafi s w m iri 3112 1 arm sa s s aa neg am t wi g j 4q — ’ v éia m m ifa éia Bitte n m a garfi g await i ewefi wfi i aii n a swerve-m i imitat es: 3 7m m ifs i te m1 Thus the order of the evolution

v l u tion Ord er of e o of the Ta n matras as he re referred to of th e Ta n mat r a s . 1s as follows

1133116: (Tamas Ah ankara)

steam

w ane

The evolution of the Tanmatras h as been variously described in the Pura n as an d the

o V w s ‘ m ra S riti Lite ture . These divergent th e feiiffii ii fl g Tan mfi tm s views can briefly be brought under

' two cl asses : those who derive the

Tanmatras from the Bh ﬁ tas and th ose ‘ w b o derive the

Tan mat ras fr o m the Ah ankara a nd Bh ﬁ tas from them . S ome of th ese Schools h ave been spoken of in the Barabara ’ — Muni s commentary on the Tattwat raya a treatise on th e l ta m anu ja Philosophy and h a ve been already

a a ma w a ea . B. . expl ined in syste tic y by Dr . N S l I

e e a m a therefor r fr in fro repe ting them needlessly . About the derivation of the Tan matras I further add that all

a a a a a K au m udi the other S nkhy tre tises , the K rik , the ,

T attw a Vaisarad i ra and P va h an Bh ash a the , the S ut ra c a y ,

S iddh antach andrika S ut rarth abod hin i Ra the , , the j

rna t nda and M a n r bh r a the ip a a seem to be sile nt . THE STUDY OF PATAN JALI 6 5

F a of Tanmatras Vi ﬁ ana B urther spe kin g the , j hikshu says th a t

i fi mam fi rfi mfi n W 1

a mm q ém cea qamﬁ iﬁ fw zn

Tanm atras a re a m The only i n unspeci lised for s , they there fore ca n neither be felt nor perceived in any w ay by

of a m n a m the senses ordin ry e . This is th t indeter inate state of matter i n which they can never be distin guished one m th e a nd a fro other , they c nnot be perceived to be

e ff a a e an w possess d of di erent qu lities or speci lis d in y ay .

h n ﬁ i a t ev are a d Ta m tras . e. It is for this th t c l le , , when

s their only speciali zation i a m ere th atness . The Yogis m alone ca n pe rc eive the . Now tu rning towards the further evolution of the

m m Tanmatras grosser ele ents fro the , Gen esis of th e a is a a i . grosser atom s. we see th t there gre t d ver of a m gence view here lso , so e of

Vach as a ti a w hich are shown below . Thus p s ys mﬁ im wraith : W W : W : w ﬁ m m m m : Hum anism: ( new sm an mi saw me

Thus here we ﬁnd th at the Ak asa atom w h as been generated sim ply by the Akasa Ta n matra th e Vayu atom

a Tanm atras Sa a and S a a h as been gener ted by two , bd p rs , of which the Sparsa a ppea rs there h e the chief . The

s m th e a d a S a a Tej as a tom h a been developed fro S b , p rs

‘ Rﬁ is m a and Rii pa Tanmatras though the pa predo in nt

A a om h as d m in the group . The p t been develope fro the

ras a da s a a Rﬁ a and asa four Ta nmﬁ t , S b , p rs , p R , though

and E a e Base is pred omin ant in the group, the rth or K hiti

m 5 Tanmatras atom h as been developed fro the , though h the Gandha Tanmatra is predominant in t e group. PATAN JALT THE STUDY or

Vach as ati in all Varttik a agrees with p N ow the Yoga m these details but differs fro it only i Bh ik sm s a a Vijfi an a in th is th at it says th at the Ak s w vie . m h as e a fro the atom b en gener ted a m Bh fi tadi, where s matra an a ccretion fro Sabd a Tan with m is at simply th a a a a Vach aspati s ays t the Ak s to gener ed a Vi rttik a Tan matra only . Thus the Yog bv the Akasa ° aifi m a wss fi esaarflm m ~ aim nw says z m ia im e and a different view Nagesa h owever takes slightly a m says th at to produce the gross to s ,

View ' Nagesa S Ta nmat ras an a i from the , ccret on of

m a is n a a t Bhﬁ tad i as an accompa ny g g ent ecess ry every m t a Va u a m step ; so th at we see h t the y to is produced fro

m Bh ﬁ tad i. a da S ar sa + accretionfro Tej s th ese three Sab + p

m Bh fi tadi. S a Ru a a atom Sabda pa rs p ccretion fro - Rasa accretion m = é bda S arsa + Rfi a l + fro Ap atom a + p p Rfi a l tasa sh iti atom = Sabd a + S arsa p Bhfi tadi. K p " a m Bhfi t 1 . + Gandh a + accretion fro Thus he s ys

’ fi r e aflfi ei W 1 aria am fi esaqeaiemz ssifl m s V h Pa rana I refrain from giving the is n u view which a h as also been quoted in the Yog w s re erre to Vie f d f a a Varttik a and the view o cert in r S ear tr eatise. m D . s school of Veda nti sts mentioned in . the

t and d escribed . in Tattwa Nir ﬁ pana an d referred o the h s a a B . . a a a as . Tattwatray , Dr N Se l lre dy described

them in his article . ﬁ ve Tan We see thus th at from and? com es the matras which ca n be compared to the Tan m atras an d th e Vaisheshik a atom s as they h ave no Vaish esh ik a atom s. parts an d neither grossness nor visible

m a h as of a a diﬁ erentiation . So e differenti tion course lre dy

a a a a begun in the Tanmatras as they are c alled S bd , Sp rs ,

Rﬁ a a a a nd a a m a a to p , R s G ndh which therefore y be s id belong to a cl ass akin to the grosser elem ents of Akasa,

PATANJALI 6 8 THE ST UDY OF

ourselves well I believe it h as been m ade abl e to express , m th t when the i nner and the outer proceed fro one clea r a t a a world do n o ltogether e e o and sourc , the g the extern l a m diff er in nature fro m the inner both h ve been for ed by

' 1 Héifflé W at W fi fl flmfi fl the collocation of the Gunas m book which in the inner m icrocos is written in The same e h as n x a world writt n the l anguage of ideas bee in the e tern l th e a world we m a . in the l angu a ge of tter So in extern l n a s n , h a ve al l the grounds of our in er experience cog iti ve

as a . m t a pleasurable as well p inful The well as e o ion l , a re onl v a a m odi ﬁ cations of the ex tern al world tr nsl ted t a Paramanu s into idea s and feeli n gs it is therefore h t these a a . a re spoken of as endowed with feelin gs Thus the K rik

says

- u w 1 am tsitar s eh emfa se ne :

- as teen aim: s acmant is 113 1s 11

7 6 s tamens ea: eta sa itsm m fi u sm fi u 15 1? am aifi t fis

em a il : 1 w e a r as s n fi fi m as; 1m eam qqfflfqfi qa faremama e y

‘ l ‘ am t ait cfi fi sfi m: G za, zamt ? ma nho e s r s , a a aam 29 mm 3113311 2 en: near: m m amazm 13 3 3 m ew , s 1 fi w r u aim we" : m m ; eras aezqmflnfli m w m 1 arm ament W faith at?“ wg s s w

The Vishnu Parana also says

m wfi fi mfi n vferfi sisrfi fsfi 1

a summit} aims? a m fi fi fi w: 11

Thus we see that here is a nother d iﬁ erence between

r a m a the Tanmatras and the Pa am n u s. The for er c n not be

to m as perceive d. be endowed with the feeling ele ents the

m sa a a th e latter . So e y th t it is not however true th t

matras are not l m n b ut Tan endowed with the feeling e e e ts , THE STU DY OF PATAN JALI

they cannot be perceived b y a ny one except the — Yogis th us it is s a id r1= wm uneﬁ z w m em sm as

E fi fi lmmml l The Tan matras a lso possess difi eren tiated

a a th ev ca n ch r cters , but be perceived only by the Yogis

one a m but this is not of uni vers l ad ission . N ow these Paraman u s ca nnot fur ther be evol ved into a ny other different kind of existence

Th e ar ticu l a r or m p f or t? 31 fw Fl “ “ ( ‘ W RTE ) . We S ee of evol u tion w ith t h e i a atom s that the Paramanu s though the y h ave been formed from the Ta nmatras resemble them only i n a very rem ote w a v and a re therefore

m of placed i n a separate stadiu evolution . Now with the Bh u tas w e h a ve the l as t stadium or

a stage of the evolution of Gun s . The course of e volution however does not cease here but con tinue ceaselessly

as b u t n ew ta m ever, by its process no s diu of existence

a b ut of is gener ted , the product the evolution is such th at in it the properties of the gross elem ents which com

se its t can i po cons itution be found directly . This s wh at is called Wilfl ﬁ mﬂ: as d l st in g u ish ed from the Ta ttwan tara

of Vish esh pa rinama s poken above . The evolution the as fro m the Avish esh as is always styled as W UFW W : as opposed to the evolution th at takes place among the

Vish esh as themselves which is called tim e or evolution

a of a N ow a m Paramanu s by ch nge qu lities . these to s of

' K shiti A a asa m a of , p , Tej , M rut or Ak conglo er te together

- i and form all sentient or non sentient bod es of the world .

a m of ar air a . con l o The different to s e th , , ﬁre , w ter, etc , g mera te together a nd form th e differe nt a nimate bodies

r a ma as u etc. and h as . o suc cow , etc , i n ni te bodies such j g , ,

d are l k etc. vegetables i e the tree , These bo ies built up by the conglomera ted units of the atoms in such a w ay th at they are almost in a state of fusion and lose them selves into the whole in a state of combin ation which h as been styled as 70 THE ST UDY OF PATAN JALI

a m a a do fl qaffli fi fla . In such co bin tion the p rts not stand independently but only h ide them selves as it were

so a in order to m a nifest the whole body , th t by the conglomeration of t h e pa rticles we h ave wh at m ay be

g a as a t diﬁ erent call ed a body , which is re rded qui e thing from the atoms of which they are composed . These bod ies change with the diﬁ erent sorts of ch a nge or a rrange

a a to m a ment of the p rticles , ccording which the body y be

” “ ” as a m a a s spoken of one , l rge , s ll , t ngible or posses ing

are m the qu ality of action . There so e philosophers who h old the view th at a body was really nothing except the conglomeration of the atom s but they m ust h e altogether wrong here since they h a ve no right to ignore ” bod a a al l its a t the v, which ppe rs with speciﬁc qu li ies

nd a m m t h e a ttributes before the oreover, if they ignore body they h a ve to ignore al most everythin g for the atoms themselves a re not visible . Again these ato ms though so m uch un like the V aisheshik a atoms since they contain Harm on iou s an d Ta mat d iff ren t a as u n l ted activity of t h e n ras of a e n ture Gu m m a pm cess Of t and t f i their constituents hus di fer g en es s. from the si mpler atom s of the Vaishs sh ik as m n t all a a , co pose the co stituen s of inorg nic , org nic or animal bodi es in such a way th at there is no brea k of

a m w osition m— a h r ony no pp between the but on the contr ry, when any of the Gun as existing in the atoms and their

m a m m a conglo er tions beco es pro inent, the other Gun s

are d ifi erent m though their functions fro it . yet do not run counter to the prom inent Gun a but conjointly with the prominent Guna help it to form the specific m at e of I n odific ion for the exp riences the Purush a .

“ the production of a thing the difi erent Gun as do not choose difi eren t in dependent courses for their ev olution , but join together a nd efi ectuate th emsel ves in THE S TU D Y or PATANJALi 7 1

of a see a a the evolution sin gle product . Thus we lso th t i when the atom s of diff erent gross elem ents possessing diffe rent properties a nd attributes conglomerate together their diﬁ erence of a ttributes does not produce a confusion but by a co m mon teleology they uni te in the production of the

a a a see p rticul r subst nces ( IV . Thus we see th at the bodies or things com posed by

a of a m m T h e Dh ar m a Pari the colloc tion the to s in so e a w ?“ 9 sense d iﬁ er from the atoms them selves and . in another are only identica l with the atoms

W s t a themselves . e ee therefore h at the ppea ra nce of the a om as d or ff s a t s bo ies , things di er with the ch nge of position of the atom s am ongst them selves . So we can sa v th a t the ch ange of the appea ra nce of things and bodies

a a a m only shows the ch n ge of the colloc tion of the to s , there being always a ch a nge of appeara nce in the bodies

a of m consequent on every ch nge the position of the ato s . The former therefore is only a n eX plicitu d e in appea ra nce of the ch ange th at takes pl ace in the substance itself f or the appea ra nce of a thin g is only an explicit aspect of the — very selfsame thing the atom s thus the me: says — fi wi afi iifsfi w s l r a r F afi e m i tfs n, v zm aisin ual t u Often it happens th at the ch ange of appearance of a thing or a

a a am can ma body , tree or piece of cloth for ex ple be rked

a only after a long i nterv l . This however only shows that the atom s of the body h ad been continu ally ch angin g and consequ ently the appea ra nce of the body or the thing also h ad been continu ally ch anging ; f or otherwise we can in

wa f or th e a a ar a no y account sudden ch n ge of ppe nce . All — bodies are continually ch a nging the constituent collocation

— a a a In ma of a tom s and their ppe r nces . the s llest particle

m or t h e a a of ti e my whole universe undergoes ch nge . E a ch moment or the sm allest particle of ti me is only the ma nifesta tion of that particula r ch an ge . Time therefore PATANJALI 72 T HE STUDY OF

w n am of a . th at of an atom of its o ount sp ce of ch ange mix and a a Now here the appearance is called the th t p rti a s m of ato ms or Gunas which is the b si cul ar arrange ent a a a af t. The ch n ge of the particul ar appea r nce is c lled the a W 011? I of appearance is therefore c lled the a an can at Again this ch ange of a ppe r ce be looked

m two a M ag fro other spects which though Lak sh ag a an d i a difi erent m t h fi Par ig m not intrinsically fro the a o ppeara nce h ave their own speci l p ints of change of a a re Lak sh ana view which make them rem arkable . These 1 A vastha Parinam a ( um Paririama (fi m qm ) or a of at m c Taking the particul ar colloc tion o s rfwm) . a a ll in a body for review, we see th t th e subsequent

a re a a ch anges th at take pl ace in it existing only in l tent

m a . w ay in it which will however be nifested in future All the previous ch a nges of th e colloca ting atom s are not

“ a su blaten t wa a a also lost but ex ist only in y i n the p rticul r

F or a a collocation of atoms present before us . the p st ch n ges

b u t a are not at a ll destroyed preserved in the peculi r

a a m m m . and particula r colloc tion of to s of the present o ent

For h ad not th e past chan ges taken pl ace the present

h ad could not h ave come . The present held itself hidden

in the past just as the future is hidden within the present . It therefore only comes into bein g with the unfolding

of the past which therefore ex ists only in a subl atent

form in it . It is on account of this th a t we see th at a bod y comes

and a a h into being dies w y . This birt C on tinu ed or death though it is really subsum ed

a a an h as its a a c ﬁ nder the ch ange of ppe r ce own speci l spe t ,

on account of which it h as been given a separate n ame

ar a r th e as Lak sh ana P in ma (W m ) . It conside s THE STUDY OF PATANJALI 3 — three stages of an appearance the unman ifested wh en it e ma m m of xists in the future , the nifested o ent the

an d i h as m a present , the pa t when t been nifested , s . lost to view but conserved a nd kept in all the onw ard sta w sa a a ges of the evolution . Thus w hen e y th t

h as not m a h as m thing yet co e i nto bein g , th t it just co e

- and a it into being , th t is no longer, we refer to this Lak shan a Parinama (as sistants ) w hich records the history

t he t an d a are th e of hing in future , present p st , which only three d ifferent mo ments of the same thi n g accordin g to its

a ac as m a m a and different ch r ters , un n ifested , nifested ma nifested past but conserved . N ow it often h appen s th at tho u gh the appe aran ce of a thing is consta ntly ch angin g owing ntin u e C o d . to the conti nu al ch ange of th e atoms

a are and inﬁ n i that compose it , yet the ch n ges so ﬁne tesim al th at they ca nnot be m arked by any one except the

Yogis ; f or though there m ay be going on structural ch anges tending tow ards the ﬁn al passing away of th at structu re and body into a nother structure and body which m greatly diﬁ ers from it yet they may n ot be so re ark able

a a u s wh o can a n . to , t ke note of the bigger ch nges lo e f Taking therefore two rem ark able stages o the things the diﬁ erence between which m ay be so n otable as to justify us to call the l ater one the dissolution or destruction of

a a h as ff w the former , we ssert th t the thing su ered gro th

a a a was and decay in the interv l , during which the ctu l

d a was passing into the subl aten t an the potenti l

a a tending towards actuali zation . This is wh t is c lled the

Avastha Parinam a or ch ange of condition which howe ver

f and does n ot materially diﬁ er from the m u ﬂ ers can

a of s thus b e held to be a m ode of it . It is on ccount thi

old w d a . th at a substa nce is called new or , gro n or ec yed h a Thus in expl ainin g the illustration given in the B shya 10 74 THE STUDY OF PATAN JALI

“ aafi rfi w fi fi fi s em m ash of the new sm an a ” i a m are a V arttik a. nata l g ven g ran d , the Yog

’ - ’ — — oE éaa w ear u ff ss stasis? s afu says z eam rﬁ rsas ls m q, n

It is now time for us to look once m ore to the relation

i a or a a a . E U a and W t, of M , subst nce its qu lity ppe r nce is a ma mm to The tariff or su bstance th t which re ins co on

the l atent (as h avi ng passed over - or

m a Bharmi an d Dh ar ~ rl sm or HF a m) , the g (the present “ ) and the unpredicable (future or M 311! )

h aracteristic qu alities of the substance .

a a for am E a h as The subst nce (t ke ex ple , rth) , the power

in m a a m or a. of existing the for of p rticles of dust , lu p

N w ta th e jug by which w ater may be carried . o king stage of lump for review we m ay think of its previous

o' s a a as a and s , th t of p rticles of dust, being l tent , its

a as as a a se future st ge jug the unpredic ble . The e rth we e here to be co mmon to all these three stages which h ave come into being by its ow n a ctivity an d consequent

E a is ch anges . rth here the common qu ality which re mains unchanged in all these sta ges a nd so rel atively

a am it s a as a m and const nt ong ch nges p rticles , lu p jug .

E a a as ﬁ ll This rth therefore is reg rded the , ch aracterised

a a nd a as Evil or a one , the subst nce its st ges its qu lities .

When this W T or substance undergoes a ch a nge from a

a m to a a of st ge of lu p st ge jug , it undergoes wh at is

W ? ! a called or ch nge of quality .

But mix as a m its , the sh pe of the jug ay be thought to have

- itself undergone a ch ang e F inasmu ch as it h as now come into

m a a - , a a or being fro st te of rel tive non being , l tency u npred i cabilit . a y This is c lled the aw vfm m of the Wit or qualities a s re. a constituting This 3 2 is again suﬁ ering another change as a new or old ccording as it is just produced or is gradually

u in a its i an r nn g tow rds dissolut on , d this is call ed the

or n ew W and W fi m as old h ave the W the ma a of which 18 evidently one of infinitesi l ch nges growth a Vach as ati gives tl e following be uti and decay . Thus p ? E m il? - 3 fi smfi m eats " lia f? ful exampl e M 1 a

‘ m farﬁ ré l sasm: 1 A a a W HW W W a ( pe s nt ma a and stocks quantities of paddy for ny ye rs , the parts of these becom e so fra gile th at by the merest

a s touch these become powdered into dust . Such ch nge

a . is could never h appen with new p ddy Thus , it to be

su ccess1ve m m t a m admitted th at in o ents , his ch nge ust h ave continued to work fro m subtler beginnings to the

m a s m e grossest ones , which were found to nife t the s lves

’ after a great l apse of time as i n the case of th e paddy we h ave spoken of . ) We now see th at the substance h as neither past nor ,

a a a or a future, the ppe r nces the qu lities Th e substan ce only are m anifested in tim e by virtue of which the subs tance also is spoke n

as a and a em a as a n of v rying ch nging t por lly , just li e rem ains unchanged in itself but acqu ires diﬁ erent sig n iﬁ cances according as one or two z eroes are pl aced on — . a a m fa 3 3 its right side The subst nce the to s of fa , m, 3 1,

a i . va a a m , m etc , by rious ch nges of qu lity appea r as th e ma a m a T ' nifold v rieties of cos ic l existence . h ere is n o in trinsic difference between one th ing and another but only

" a ara of a ch nges of ch cter one nd the same thing ; t hus . th e

m a a m gross ele ent l to s like the water and earth particles .

a a a and a a a cquire v rious qu lities ppe r s the va rious juices.

of all and fruits herbs . Now in a nalogy to the arguments s a a i m t ted bove, it w ll see th at even a qu ali ﬁed t hing or THE STUDY O F PATAN JALI 7 7 appeara nce m ay be rel atively regarded as th e substa nce when it is seen to remain common to various other m odi

ﬁ a ns a a a c tio of th t appe rance itself . Thus jug which may remain common in al l its modifications of colour m ay be reg arded rel atively as the mid or substance of all these

e a a a a or m a am a a a sp ci l ppe r nces odiﬁc tions of the s e ppe r nce . We remember th at the Gun as which are the ﬁn al substratum of all the grosser particles

G u nas al wa s in a y a re always in a state of com motion state of comm otion . and always evol vmg 1n the manner s a a and t ted before , for the s ke of the experiences the

a ﬁ nal re alisation of the Purush , the only teleology of

° W a si H ma 1 it the Pra kriti . Thus the s ys Q W w ﬁ wﬁ : 3 3

- i am t?! m attersZN an? ars ena l ante nna 5 vsfnm ga

n a i 13 cumi nema III . . The pioneers of m oder n scientific evolu t ion h ave indeed tried scientiﬁcally to observe

m ri n W ith C o pa so some of the stages of the growt h of m o ern th eories of d _ evol u tion of Darw in . th e a and a ma r inorg nic , the ni l wo ld

man into the , but they do not give

is m an e m ta a any reason for it . Theirs ore exp ri en l ssertion

a a m a a a . of facts , th n et physic l ccount of it According to Darwi n the general form of the evolutionary process is that which is accomplished by Very slight variations ” a a m a th e ff of a a wh ich re ccu ul ted by e ect n tur l selection .

a a see a a new And according to l ter theory , we th t species is constituted all at once by the sim ulta neous appea rance of m several new ch aracters very different fro the old . Bu t

a a a a m a why this ccident l v ri tion , this see ing dep rture from

th e a a a m v c us l ch in , co es into being the e olutionists

a a Bu t a a Patan al a d c nnot expl in . the S nkhy j octrine ex pl ains it fro m the sta ndpoint of teleology or the

al a in al l ma a ma ﬁn go l inherent tter , so th t it y be serviceable to th e Purush a: To be serviceable to the Purusha PATAN JALI 78 THE STUDY OF

' a and moral purpose in the whole Pr kriti its is the one ma a w manifestations in the w hole teri l orld , which guides

ma a the course and direction of the s llest p rticle of m of a a matter . Fro the scientiﬁc point view the S nkhy m am a as Pata nj ala doctrine is very uch in the s e pl ce the m odern scientists for it does not explain the

all ta cause of the accidental vari ation noticed in the s ges

m an a v of evolutionary process fro y physic l point of iew

based on the observation of facts . Patan al a Bu t it goes much to the credit of the j doctrine th at they explai n this M an i ol tran sf or f d t n e w “ a a a at , ? m ation s of th e a tom s ccident l v ri ion his tel eOl ogy Of a gags or u npredicability of the onw rd course of evolution from a m ora l

a th e point of view , the view of teleology , the service bility of

’ a Purush a . They however found th t this teleology should not be used to usurp all the n ature and function of

B a a or a m atter . y virtue of the R j s energy we ﬁnd th t the atoms a re always moving and it is to this m ovement of the atoms in space th at all the products of

ar a W a a evolution e account ble . e h ve found th t the

ff e a a m Bel di erence b tween the juices of coco nut , p l , , Tind uk a (Diospyros E mbryopteries) A m alaka (E mblic Myrobal an) can all be accounted for by the p articul a r and peculia r arra ngement of the a toms of earth and

a a and a a and we w ter lone , by their stress str in lone ; see also th at the evolution of the orga nic from the inorganic is also d u e to this ch an ge of position of the

a m ' to s themselves ; for the unit of ch ange is th e ch an ge

an a m of its own m of to di ension of spatial position . There is always the tran sformation of energy from the i nor amc th e a and a a a m g to org nic b ck g in fro th e organic .

So th at the differences among things are only due to th e diﬁ eren t a th e a of v st ges which they occupy in sc le e olution , THE S TUDY or PATAN JALI 79

as d iﬁ erent expressions of the tra nsform a tion of energy ; but virtu ally there is no intrinsic difference am o n g things

G? w h en; the ch ange of th e collocation of atom s only

a a a a f or v ch nges the potenti lity in to ctu lity , e erywhere

a a throughout this ch ngin g world , there is the potenti lity of V h ti —m everything for every thing . Thus ac aspa writes

’ is « m am a writs w em iaz rfi zsmzaifi mfi m ana them

‘ ’ vj snfag m w w aifaam rfi fi w w swa n siaefi amtmaim ’ - W h e at ass: a afm nfi nfi ans fa u s mittenis megrival ?

‘ sfi n sen airm an qft mfi rar swag nam w rfzs m “ senate a w a s aarfvfi zsvamewafi a u as swam

‘ mfi mfi m snails swirl nfw aeamq fa n a fi efi msifa sievin m‘fl iw « Fm (621m m

a r m v of th e u a Looked t f o the point of iew G n s , there is no intrinsic diff erence between ] E i l u on a a th in gs, though t ere is thousand ﬁ ed byfhe Sag ; h m i a i d 1ﬁ r wh ich t h e th in e ists. a e ences a g x n fest t on of , ccording

m a m and a to ti e, pl ce, for c usality .

u a and m a a The expressions of the G n s , the nifest tions of the

a m a a m a tr nsfor tions of energy differ ccording to ti e , pl ce ,

a a a — are m m sh pe , or c us lity which the deter ining circu

a and m m st nces surroundin g environ ents , which deter ine the modes of the evolutionary process ; surrounding environments are also involved in determ inin g this ch ange and it is s aid th at t wo Amalaka fruits placed in two

diff erent places undergo two different sorts of ch a nges in connection with the particul ar points of pl ace m which

are a and a a a they pl ced , th t if nybody tr nsfers them m utually a Yogi can recognise and distinguish the one fro m the other by see in g the ch anges that the fruits

h a in a a ve un—dergone connection with their p rticul r points of space Thus the W says Two Am al aka fruits h aving

am a a and a the s e ch r cteristic genus species , their situ tion in two different points of space contributes to th eir Y or PATANJALI 80 THE STUD

m so th at they m ay be speciﬁc distinction of develop ent W an Am al aka at a identiﬁed as this and th at . hen v it a m an w as a distance is brought before who in ttenti e to this Amalak a as then naturally he cannot distinguish h im being the distant one which h as been brought before

Bu t Should be without his knowledge . right knowledge d a a competent to discern the distinction ; an the sutr s ys Am al aka fruit is th at the place associated with one a Amal aka difi erent from the pl ace associated with nother d can e at another point of Space ; an the Yogi p rceive the a a diff erence of their specific evolution i n ssoci tion with m al snfi er their points of space ; sim ilarly the a to s so of a c diff erent modifications at different points sp ce whi h s m ifi t d th e . fi can be perceived by Iswa ra a n Yogis é 1 m W W m am 6 31516t aéq rfezsnt fi ifi i aW - s n stir afammsvvffi n stem s s mash P1 aam éafi { t am e s

- a a n aaz vfi qfi ifi éw safari s a m afi a af rcrm w e agai s ams m a mfi mfi a n m 1 may W arm est is n e? s fi fm fl amers fi anm m fs3 1 w éafi W q W g i c s iu sein er metam aifaca mém m nim : e m

a mar M afi a afi wafi mfi ifi mama an: 1 ( ns

l l a a Vach aspati again says Thou gh a c use is essenti lly all eﬁ ects yet a particul ar cause takes

“im e l a s ’ effect in a particul ar p ce , thu

though the cause is the . same still

a saffron grows in Kash mere and not in Panch al a . So the r ins

m mm n ot a . do not co e in su er, the vicious do enjoy h ppiness

of l l ace m Thus in accordance with the obstructions p , ti e ,

m m nd m al a am a ani al for , a instru ent ccessories , the S e c use m fi t s? eff misfi t amt?! does not produce the sa e e ec . m fi r ant ifi a 51 m ii i em erges] mflfi t i l M i sfi ts mais zg

- ' t é ? a m : W t std a s seel aw fsa wﬁ mfa n r i ﬁ rst

f W 1 if“ Q5 WW W- eas t} grafi ti a stem awfi fi fi m T HE STUD Y OF PATAN JALI 81 mamas : stir 1 awfi m nw fi rfi m nm w w a screa m w ant a fi mfi fi 1 a : (wann ? III . m a . w e ar Ti e sp ce , etc , See therefore e the limitations

a m and which regul te , odify determine to a certain extent the va rying transformations and ch anges and the seeming diﬁ er en ces m of thin gs , though in re ality they are a ll ulti ately reducible to the three G u n as thu s K asm ere bein g the country of saﬁ ron it will not grow i n the Panch ala country even though the other causes of its growth were all present — a there here the oper tion of cause is li mited by space .

a a and a ma After considering the inorg nic , veget ble ni l

m as a 0 111 kingdo s the three st ges i n the evolution ary process , attention is at once drawn to their an t-l ife { mam mal a of a of “gi conception of the n ture rel tion

i a pl antl f e to anim l life . To this point though I do not ﬁnd any speci al reference i n the Bhashya yet

a m m f a M ah abh arat I re inded of a ew pass ges in the , which I think m ay be added as a supplement to the general doctrine of evolution according to the Sankhya Patanj ala

M ah ab h arat a Philosophy as stated here . Thus the s ys

smawﬁ rsmam wwlﬁ fs a can: 1

3 61i gu mm faﬁ sﬁ Heaven 11

B arri? vervewit a s thewas? 1

Tana? £12513 ants« frame fame 11

“ argm fi ifi iéia: tad gar fi fi zfi fi 1

an? am as H eid i s‘ W in1

m mﬁ fe m staff-n m m: 11

’ m mfi em nfi a fi a fi ffi t fi ‘i 1

” aim: gﬁ qm: sin sans ﬁ rst? mam:

m3 : s fssvma’ wivﬁ aiarﬁ zimn 1

W W W a ﬁ sh twig? 11 PATAN JALI 82 T HE STUDY OF

ﬂ am es are? s em is 1

m ucravings : m3: fqafa QE Q: 11

m 1 N ew R eiterate s ﬁ ﬁ s q

' s s sh are cumin sauna ?“ a fan 11

a nd Nilkanth a in his commentary goes still further

a ma a e says that a h a1 d subst ance called am fi r lso y be c ll d — me] W anamfi i living z aa met fi r W wfaawviq M

Here we see th at the ancients h ad to a certain extent fore

B a stall ed the discovery of Sir J . C . ose th t the life func

a tions differed only in degree between the three cl sses , the

a a and a ma . inorg nic , pl nts ni ls

r all a of maritime These a e however, only illustr tions (Dh arma Parinama) for here there is no radical ch ange in

a a the elements themsel ves . The ppe r

i ir r ‘ L ance of qu alities being due only to the ot iiiiﬁ d {El x m a m n ses. a a s e diff erent rr nge ent of the to s

s a of the ﬁve gross elements . Thi ch nge — applies to the Vish esh as only the ﬁ ve gross elements

exte rn ally and the eleven senses internally . H ow the in ner

‘ m m a a and snﬁ er t i t icrocos , the M n s the senses this u xqft mq

S t an see e a a a th e s we h re fter, when we Sh ll de l with p y

ch ol o Pat n al a gy of the S ankhya a j doctrine . For the present it will just suffice here to say th at the Chitta also snfi ers this change and is m odified i n a twofold mode ;

a m a and a as the p tent in the for of the ide s the l tent , the

a ts n k a subst nce i elf in the form of Sa s ras or im pressions . — Thus the mat says z fanm 3 3 and : W W I? ! FF?! ” sw a m: vﬁ svi m mawm m ﬁ w n it a sits tran smits

m ad a m q ﬁ mﬁ iv sham

3 1 — 81 alas Farm m ain«Faint 1

su W SS‘O“ p ch al a cten zatiq o e a a ta P n p t nti l is tion , cons nt

84 T HE STUDY OF PATANJALl

h ave of ch anging their particul ar collocations a nd thus as

We a a a suming various sh apes . h ve seen th t the Pr kriti — unfolds itself through va rious stages the M a h at c alled

— a a a Tan mat-ras a the great being the Ah nk r , the c lled the

vish sh s m n and A e a , the ﬁve gross ele e ts the eleven senses ,

V h as a a t s called the ish es . Now the Ling once resolve itself

T n m ras into the Ahankara and through it again into the a at .

' The Ahankara and the Ta n matra s again resolve themselves into the senses and the gross elements and these again are constantly suff ering thousand modiﬁcations called th e

W5 W W F a to la w , g W V W “? ccording the defi nite of afi m evolution ( fi aifl Fm ) .

N ow a Sa a Patan ala ccording to the nkhy j doctrine , the — a an — S kti power , force , d the Sak timan the possessor of power or force are not different but

Sa ti a n S d ak timau . a k identic l . So the Prakriti and al l its eman ations and modifications a re th of e n ature of substantive entities as well as power or

force . Their appeara nces as substa ntive entities and as power or fo rce are but two aspects and so it will be erro neo us to make any such disti nction as the substa ntive

and its entity power or force . Th at which is the s ub stan tiv e entity is the force and th at which is the force

th e ta is subs ntive entity . Of course for a ll popu la r pur

poses we can indeed make some distinctio n b u t th at dis

a tinction is only rel tively true . Thus when we say that a e rth is the substa ntive entity and the power which it h as of tra nsforming m itself into the produced for , lump or Ju as a we g its ttribute , see on th e one h a nd th at no dis n a m tinctio is re lly ade between the a ppeara nce of the

a as and e rth jug its power of tra nsforming itself as

. the jug As this power of transform ing itself into m . a ay s lu p or jug , etc , lw abides in the ea rth w e say th at th e u . are J g , , a a a etc lso biding in the e rth , when the T HE ST UDY OF PATAN JALI 85

in a a we sa a power is the potenti l st te , y th t the jug is a a a nd a a d in the potenti l st te , when it is ctu lise , we sa a th e h as a a at m y th t jug been ctu lised . Looked fro the Ta nmat ric side the earth and al l the other gross ele ments mu st h ave to be said to be mere modiﬁcations and as such identical to the power which the Tan matras have of ch anging itself into them . The potenti ality or actua lity of a ny state is the mere potentiality or actuality

its a of the power which ntecedent cause h as . of tra ns forming itself into it . Looked at fro m this point of view it will be seen th at the Prakriti though a substantial

a ia Prak riti viewed as entity is yet potent l po wer which 3 “ is being actualised as its va rious mo £3352? n (ﬂier s; tio f r n o en e gy . d iﬁ cations as the A vish esh as a nd th e

Vi h h as B f s es . eing o the n ature of

o wer m m a a p , the ove ent by which it ctu lises itself is im ma a nd a m nent within itself not c used fro without . The operation of th e conco m ita nt conditions is only m a nifested in removin g the negative ba rriers by which the power wa s stopped or ob stacl ed from actualising itself . It bei n g of

a r its a m a a is the n ture of powe , potenti lity e ns th t it kept in equilibrium by virtue of the opposing tendencies th at ’ a re as a o inherent withi n it, which serve one nother s h

3 l i struction and are ther efore called the 1m m rf fi . Of course it is evident th at there is no rea l or absolute distinction betwee n W fi fi and s wim? Satin 5 they may be called so

a f or am m a a a only rel tively , the s e tendency which y ppe r

as the of some tendencies may prove as the

a am a m fi a flffi fi elsewhere . The ex ple th t is chosen to ex

pl ain th e nature of the Prakriti a nd its modiﬁcations con

ceived as power tending towards actu ali ty from potentiality in th e E NGINE! is th at of a sheet of water enclosed by tem porary w alls withi n a ﬁeld but always tending to run out ’ 86 THE STUDY OF PATAN JALI

s as t m a a m of it . As oon the e por ry w ll is broken i n so e

a and a one h as direction , the w ter rushes out itself, wh t to do

a is to brea k the wall at a particular pl ace . The Pr kriti

n also is the potential for al l the inﬁnite diversity of thi gs

a of the phenomenal world , but the potenti l tendency of

a all these mutually op posed and diverse thin gs c nnot be

B m a t actualised al l at once . y the conco it n conditions

a m v d at when the barrier of a cert in tendency is re o e , it once actualises itself into its effect and so on .

n a we can a n eﬁ ect onl v From a y c use expect to get y ,

a a can m v if the necess ry b rriers be re oved , for e erything

g a is is everythin C potenti lly , it only

C ontin u ed . necessary to remove the particul ar barrier which is obstructing the power fro m act ua lis ing itself into th at particul ar effect towards which it is a a a a wh o was a man lw ys potenti lly tending . Thus N ndi is at once turned into a god for his par ticul ar merit which served to break all the barriers of the potential tendenc y

wa m a a of his body to rds beco ing divine , so th t the b rriers being removed the potentia l power of the Pra kriti of his

at a a body once ctu lises itself into the divine body . The Vyasa Bhashya mentions four sorts of concomit ant conditions which can s erve to break the barrier i n a pa rticular way and thus deter mine the C onco mitan t C a u mode or form of the actualisations of ses .

a . a re I ! a the potenti l There ( ) 3 pl ce ,

2 ma m 3 1 113 111 m a ( ) ti e, ( ) for nd c onstitution of a thing

m a thus fro piece of stone, the shoot of a plant ca n not

m ou t a a m co e , for the rr nge ent of th e particles in stone is

such th at it will o ppose and sta nd as the ba rrier of

its potentia l tendencies to develop into the shoot of a pla nt

s a rs m sa b v th e of course if the e b rrie could be re oved , y l of , as Vi ﬁ ana B a wil God j hikshu s ys , then it is not impos s a a s ible th t hoot of a plant m ay come out of a piece of T HE ST UDY OF PATAN J ALI 8 7

— ‘ stone ara bl e m aﬁ mh t s viﬁam ae “ N ews? !

’ ’ ‘ W ain w a rr ants awafmaiﬁ ssqﬁ mmi 3131513 1 1 am al a

’ i a — aifi fi it fv tissu es s h t usewas n fae siw m By th e. w ill of God poison m ay be turned i nto necta r and necta r into poison . Accordin g to the Sankh va Patanj ala theory at ?! merit can only be said to accrue from those a ctions which le ad to a ’ e m an s sa lvation and wattl from th e M er it or d em er it as t ( ond n t quite opposi e courses of c . con com itan t cau ses . When it is said th at these can remove the b arriers of the Prakriti and thus determine its m odifi ca tions it amoun ts al most to sayin g th at the m odifi cations of the Pra kriti are being regulated by the moral conditions of ’ ff a ma man . According to the di erent st ges of n s moral v ff of m in f or a u and e olution , di erent ki nds erit mmf ccr e these agai n regulate the variou s physical and mental ’ phenomen a accordin g to which a man may be aflected

a a m either ple asur bly or p i nfully . It ust however be a lways rem embered th a t the sit and wit h are also the productions of Prakri ti and as such cannot aff ect it except by behaving as the cause f or the rem oval — of the opposite obstructions the H‘fl for removing

‘ of an ti: a nd 3 1 i Vi the obstructions W of mx. j ﬂz ma Bhikshu an d Nagesh a agree here in saying th a t the modiﬁcations due to and Ward! are those which n affect the bodies a d senses . Wh at they mean is

a wil or anvil a possibly this , th t it is lone which guides the transformations of the bodies and senses of all living

a and beings in gener l the Yogis . i ’ C on t nu ed Thus we see th at N ah u sh a s W 1?! or demerit stopped the ﬁlli ngs of the materials of h is heavenly body from the ﬁve gross elem ents

h is a m t h e a a a We a nd those of he venly senses fro Ah nk r . ﬁ nd in another pl ace th at Vach aspati gives the example 88 THE ST UDY OF PATAN JALI

‘ ‘ t a as an s m ange Hsfii (tho vir uous enjoys h ppiness) illu an d was as o t ration of fi fi ifi or cause of mi; c ntrolling We the course of th e development of Prakriti . therefore s m e and e m see th at the sphere of a : ( rit) w ; (de erit) lies in the helping of the form ation of the particul ar m and bodies and senses (from the gross ele ents

t all s Ahankara respectively) suited o livin g bei ng d according to their stages of evolution an their

a m a as growth , dec y or other sorts of their odiﬁc tions

a and as or a a . pleasure , p in illness he lth lso Thus

is it is by h is particular merit th at the Yogi can get h

special body or m en or a nimals can get their new bodies

t a Varttik a after leaving the old ones at dea h . Thus Yo g

says Merit by removing the obstructions of de merit

causes the development of the body a nd the — — sensesz H‘lm s awflm m tflm s rfi fi wqfi m fi fm a

— ‘ s mel s l and N ag esh a says z W iflfi qmt nfi i W alk man

’ ‘ fi nfi mw fi m fi mfi mafi am as a ifi ia anafi faa meqw mq mmzaqam afi n are wh en s miw u ucufi agnmsiqtmrfi m

’ ‘ i ' ‘ q % éaqsfi l m awfi ia scans aifi rmrifi i éfi famfi : qfi mmmm éi

- e fi r mi i u ns: s i m en a fi fi iffl fi l l e a w m d fi w fi , ea

ancients : transit-ref s sk anaﬁ r’at’smt : 1

as affi rm amm smfm fi i m s fwmfia i Ham ming . — sin 5752111 1 Later on he says aga in aa ué q mwiqm q gm

’ ‘ mesmfi mfa Teres a 1 as acmes eaf sfi i W an na affi ltfi i 1

As for Iswa ra I do not remember th at the mm or the Sutras ever mention h im as h aving anything to do in the controlling of the modiﬁcations

l éwam of the Prakriti by rem oving the

a all a m m a b rriers , but the l ter co ent tors agree in holding h im responsible for the rem oval of al l

’ a wa Pra ri s m a b rriers in the y of k ti de velop ent . So th t THE ST UDY OF PATAN JALI

' I swara l ies as the root cause of . all th e removal of barriers ° a are and a including those th t effected by HW w if . Thus

' if i 1 s a u e. m e. s ys é m mﬁ i w mmiuﬁ raa maa 1! um : i. god

' sta nds as the cause of the re mova l of such obstacles in th e

i a Prakr ti s may lead to the production of merit or demerit .

Yoga Varttik a a nd N agesh a a gree in holdin g l éwa ra responsible for the removal of a ll obst acles i n the way of the evolution of Prakriti inns; sm im m fi w ffi s fi w u wa efi w zt

It is on account of g od that we can do good or bad

a t a nd a r m or m . c ions thus cqui e , erit de erit Of course

n m G od is not active a nd ca nnot cause a y otion in Prakriti . But b e h is v a a as by ery presence c uses the obst cles , the ’ barriers in the way of Pra k riti s development to be rem oved in such a w ay th at he stands ultima tely responsible ’ for the remova l of a ll obstacles in the way of Pra k riti s d evelopment a nd thus also of al l obstacles in the way of

’ ’ men s perform ance of good or b ad deeds ; Ma n s good or ' e e i m ﬂ ﬂaamr or m bad deed s s g a or g , W W serve to re ove the obsta cles of the Prakriti in s u ch a way as to resul t in ’ pleasurable or painful effects : but it is by god s help th at the barriers of the Pra kriti are rem oved and it yields itself in s u ch a w ay th at a m an may perform the

r a a good o bad deeds ccordin g to h is desire . Nilk ntha

a in a a soc 2 a however by his quot tions expl n tion of / , S nti ’ parva lead s u s to suggest th at he regards god s will as

. wholl y responsible fo r the perf ormance of our good or

F or l a on h is a l bad actions . if we y stress quot tion n i n

’ ° ‘ ’ m éim la nzrfi fi l sifm sfi nfi sfih wit W m W a ii

‘

t flflfi qfi i . a a a m God a an i? f , it ppe rs th t he who w nts to raise is made to perform g ood actions and he whom God wa nts to thro w downward s is m ad e to commit b ad

Bu t a a as actions . this will i ndeed be very bold ide it will nullify even the least vestige of th e freedom and 12 Vi fi anam rit a Bh ashya I II . with reference to this sruti in his j am l : was: umfi naiéfl 3 3 W t fi li ma mM a m I . M W of Iswara only in a m ane So we take the a ofi ered Him way m a the help th t is by in general to e n obstruction of th e extern al world in such a removing the man a a ma possible for a to pr ctic lly way that it y be

a l . meritorious acts in the extern world pe rf orm the

“ A mum : and g amm a arsenic! ffi m safe auwi in? fi rm: ew fi

Si ntiparva .

e — Fi 21W z H (“ a m m ain Nilkanth a writes thus W g

‘ 0 7 N i m M‘ I Quotation fro w qﬁ zﬁ “a n E “ an “ a? v kant h a .

~ - am w si m e sens amis s ire fates W ilma naﬁ nw s im“ m r,

' ‘ ‘ n ? are? a al ﬂi s ual ai m are afaaiaq sf?” ﬁ fen a i m al a u

e e a w (as asthm a ? liar-ii 5mm mu sli a waf r, fat fi, e i m s im u sia qa wéifw s qgwﬁ 1 m am a ufaasi nun min

- - aims seari n g fanPi { Fa amen am s umm itsﬂ

‘ W ieifi lfi an a ssumes! aura Wol fram aim fl m fm 5151

d isclaimM a mas sfa w in mini 32 65: 1

’ In support of our view we also ﬁnd th at it is by go d s inﬂuence th at the unal terable n a tu re Position of l swara a 18 ast a nd i th iv of the extern l world held f n e U n erse. i a limit im posed on the powers of

man in o a s pr ducing ch nges in the e x tern al world . Thu

Y or PATAN JALI 9 2 THE ST UD

its a a . y ma ﬁ nd scope for re lis tion that this teleolog y dh ini of a ay a a Thus S utrarth ab o N r n

- to a Tirth a says According theistic C on tin u ed . i a y Sankhya th e future serv ce bilit of lone is the mover of the Prakriti . the Puru sh a a a serviciabil ity of the Purush Bu t with u s theists the

m . is the object for which the Prakriti oves It is t t a a of the me rely as an objec h t the service bility t h e m a . Purusha m ay be said to be over of the Pr kriti ’ ns W i aunas : Handl l i av ia n s a a W arrants w r t s

- 3 . ? ta s w g amm a : m i n i IV ag ile sari ” e e

f tr il?! and m : , As rega rds the connection o a g however

d Patan al a a e a to Vij nana both Sankhya an j gre ccording f s a a Bhikshu in denying the interference o I w r ; it is f m ma the movement of Prakriti by virtue o the i nent connects itself n atura lly to the Purush a teleolog y th at rwi ssnziu sn nets : w as gnaw nefamm fm eiemfi g g - w s s aw 3m ( W W W m afi a dawn s im 3 4 tarmafi m P . )

see a an mma To recapitul ate , we th t there is i nent th e teleology in the Prakriti which con nects it with

P urush as . This teleology is however

an d a n a Recapit u l a t ion . blind c n ot choose the suit ble lines of developmen t and cause the

movement of the Prakri ti along them for its fullest

tv realisa tion Prakriti itself though a substantial enti

is also essentially of the nature of conserved energy existing in the potential form but always ready to flow

t u out and actualise itself on ly if its own im mane nt ob s r c

m I ts w m tions are re oved . teleology is po erless to re ove

m s its own obstruction . God by his very presence re ove

a a of m the obst cles , by which the Pr kriti itself oves in the evolution ary process and thus th e teleology is re al is ed

’ removal ‘ of a for , the obst cles by the influence of god takes THE S TUDY or PATAN JALI 93 place in such a way th at the teleology may get its fullest scope of realisation Realisation of the teleology mea ns that the interests of the Purusha a re seemingl y afi ected and the Purush a appears to see and feel i n a manifold way a nd after a long series of such experiences it comes to u ndersta nd i tself in its own nature and this being the last and fin al realisation of the teleology of the Prakriti with reference to th a t Purush a all connections of the Prakriti with such a Purush a at once ce ases the Purush a is then said

e a a nd the l a h im m to be lib r ted wor d ce ses for to e st , thoug h

a Pu rush as t it exists for the other u nliber ted , the eleology of the Prak riti with reference to whom h ave not been rea l

- o is a and non a i. e. ised . S the world both etern l etern l its eternalitv is only relative and not absolute mi

( i a t s . 3 3 emﬁ ﬁ at é fa m om ma f in: u « (w th Q n i a : n IV .) m s

The Yoga philosophy h as essentially a practica l tone and its object consists m ain ly in demonstratin g the means

a a a a of tt ining s lv tion , oneness , th e ’a e ‘l u l libera tion of the Pu rusha . The th e Eggf gim gf tg o a h il oso h a Y g P p y . metaphysical theory which we h ve discussed at so me le ngth t hough it is the basis which justiﬁes its ethical goal is not i tself the I m principal subjec t of Yoga discussion . t only entions it

m a f or d m i ncidentally so f ar as it beco es necess ry it , in e ons

We h ad a m a trating its ethica l views . ﬁrst to expl in the et

e a a a physical theory, only b c use without underst nding th t, it f was i mpossible for us to get a right conception o their m m i h as , ethica l theories . It now beco e ti e for us to d rect our attentio n towards the right compreh ensron of the ethical

a m a a th eories of this philosophy . Chitt or ind lw ys

ar a d Vrittis exists in the form of its states which e c lle its . These com prehend al l th e manifold states of consciousness 9 4 PHE ST UDY OF PATAN JALI

t a nd we a i i i of our phenomenal exis ence , c nnot d st ngu sh the states of con sciousness from

h itta . C t consciousness i self, for the conscious ness is not something separate from its sta tes it exists in its states and passes away with their

a r m d . passing a nd submerges when they e sub erge It diff ers from the senses in this th at they represent the functions a nd faculties whereas Chitta stands as the entitv holding the conscious states with which we are direct l e Bu t a a y concern d . the Chitt which we h ve thus described é ’ as existing only in its states is called the fi T Ifi l fl or fi t? !

' ’ as eff ect as disti nguished from the W flfi fl or fi fi i as cause . These Karan a Chitta or C h ittas as cause are all - pervad ing

Akaéa and are m ac like the inﬁ nite in nu ber , e h being connected with each of the numberless P u ru sh as or

‘ ’ ‘ o at s fi as a i m a s uls c m imfi s m fifi iw m , tfi m w a s w fi a i W i efi sfi m m nfi a mam m afi a g m ,

’ e fi e u m fi rmr, mm m ew fi m fi sfi m a w , and al so ( faifi a fart ufi fwm mfi wa ia m fi i wmfi a ) m a as a men V . The re on ssign ed for acknowledging such a K arana Chitta which m ust be al l Reasons f or ack .

' ﬁ n a i as is i m n owl ed gin g a K m a perv d ng, ev dent fro the 0 mm" a a quot tion , is th t the Yogi can have

d all all at the knowle ge of things once .

Va h c aspati also says th at this Chitta being essentially

" ﬂ - of the nature of ags iv is as all - pervading as the ego

s f m m rfi s a afi i it el fi ii m a m m erse W i nter

ara a C This K n hitta contracts or expands and appears

as a Ch ittas the Rel ation of t h e our individu l i n K m fia h itt f C a various kinds of ou r bodies at the ar a h itta K y C . i r i success ve eb rths . The Karana i a is alw a Ch tt ys con nected with the Purush a and a ea n ra t pp rs co t c ed when the Purush a presides over the

JALI 96 THE STUDY OF PATAN

' m one at d and comprehends the both in st e reflecte , it m b e m m of consciousness . It ust however re e bered a a m d a of th at this Chitta ( Fi fi ) is essenti lly o ific tion

- b y m Prakriti a nd as such is non intelligent but the see ing reﬂection of the Purusha it appears as the k nOWcr who

a nd see ha is knowing a certa in object, therefore we t t in the states themselves are comprehend ed both th e k n ower

a not a a ate and the known . This Chitt is i ndeed sep r

b ut m me I and Tattwa, is the su d up unity of the l senses the ego and also the fi ve Pran as ( fi fi fi fi fi f fi fi fi fi fl:

- i IO. ta W W : nfrw ﬁ ﬁ s: (mte V . ) It thus s nds for al l that is Psychical in ma n the states of consciousness incl uding the living principle in man represent ed by th e

a a activity of the ﬁve Pr n s .

, It is the object of the Yoga to restra i n the Chitta g ra dually fro m its va rious st at es and thus

d K ar ” “ an l gradually cau se it to turn back to its w ig? origin al ca use the m u fﬁ n which is

all- pervading f The modiﬁcations of the i nto the states as the W hit?! is due to its being overcome by its

inherent Ta m as and Raj as ; so when the transformations of the Chitta into the passing s tates a re a r re sted by concent

‘ a a ac a a a m m a nd al l r tion , there t kes pl e b ckw rd ove ent the pervadiiig state of the Chitta being restored to itsel f and all

ama i r m and T s be ng ove co e , the Yogi acquires om niscience ﬁnall y when this Chitta becomes as pure as the fo rm

a F u r i a m him of Purush itself, the sh beco es conscio us of

and ra m r self is libe ted fro the bonds of the Pra k iti . The Yoga philosophy in the ﬁrst ch apter describes the Yoga for h im Whose m ind is inclined towards

- an . o a r ri d tr ce cognition In the sec nd ch pte , is desc be the

" means by which one with an outgoing mind ( aga in fan ) m ay al a so cquire Yoga . In the third ch apter a re described m those pheno ena wh ich strengthen the faith of the Yogi THE PAT AN JALI 9 7 S TU DY O F .

n m a a o the e ns described i n the second ch pter . In the

h a a a a a fourt ch pter is described the K iv ly , bsolute inde pendence or one ness which is th e end of all the Yoga practices .

The NWT describes the ﬁ ve cl asses of Ch ittas and comments upon their ﬁtness f or the

Wh o are ﬁ t f or a ea n a a a Yog l di g to K iv ly . Those Y oga .

a re . a f I (as w nderi ng II . { a or

tfu l a a a . ge II I . Fatwa occ sion ll y ste dy I V m t one pointed ﬁ t s restra ined The fi nish is ch aracterised as a a a m w ndering , because it is being lw ys oved by

a a a a al a the R j s . This is th t Chitt which is w ys moved to and th e a m fro by rise of p ssions , the excess of which ay indeed for the time overpower the mind and th u s generate a m a c a h as to te por ry oncentr tion , but it nothing do With the contem pl ative concentration required f or atta ining

a m an . f ar m a a bsolute independence . The fro tt ining a ny mastery of him self is rather a slave to h is o wn passions a nd is a lways being moved to a nd fro and i a m 3 5 3 11 oscill ted by them . (See tee 6 mastc

. efi n a over owered / b a ma II The q is th t which is p y T s ,

a a o f a or p ssions like th t nger etc . by which it loses its senses and always chooses the wrong course few 3 53 611 ﬁ aaﬁ i S wami Ha rih a ra ra nya suggests a beauti ful ex ample of concentration in this sta te as in the ‘ case

‘ some kinds of sn ake who become completely . absorbed in the prey they are ready to pounce upon .

" —T II a or i a or a a I . The fatea f in d str cted occ sion lly

' steady chitta is th a t mind which ration a lly avoids the painfu l actions a nd chooses the pleasurable ones . Now none of these three ki nds of mind ca n hope to atta in that

a of contemplative concentration called Yog a . This l st type mind represen ts th e ordin ary people who are sometimes

t0 ward s ood and are a a ra ar v . tended , g g in d wn tow ds e il I 98 THE sTUDY OF PATANJAL

fl aw ) a of m IV . One pointed ( is th t kind ind in a which tr ue knowledge of th e n ature of re lity is brought to before th e mind and thereby the afﬂictions due

and Nescience or false k nowled go are atte nu ated the

a n W mind thus becomes favourable for tta i ing the A l l s m dam or restra ine d s tate . the e co e under the

type . Nirod h a th e a m a V . The or restr ined ind is th t in

t . ad to which all the menta l s ta tes a re a rres ed This le s

K aivaly a . a re a e Ordinarily our m inds eng ged only in p rception ,

-all m a ta we all i nference etc . , those ent l s tes which

naturally possess . These our o rd ina ry

Wh en sama h i d mental states are full of Rajas a nd W Tamas . hen the process of our

a is a te m fl ordinary men tal st tes rres d , the ind ows with a n abundance of W in the dam S amadhi ; lastly whe n

?! a is a al l a even the th at st te rrested, possible st tes

become arrested thereby . Ano ther i mportant fact which m u st be tak en note of is the relation of the actual sta tes of m i nd cal led the Vrittis with the l atent sta tes called

it ti w Vr S am s ara . Sam sk aras W k the th e po tency . hen a pa rticular menta l sta te passes away

o a h a is s int not er, it is not ltogether lost, but p re erved i n m the ind in a l atent form a s Sa m sk aras which always

are ma i trying to n fest themselves i n the actual form.

Vrittis The or actual states thus are a t once gen erating

Sam k ar the s as and they also are al way s tending to mani es m f t the selves and actually generating si milar V rittis or

act a a u l st tes . There is a circulation from Vrit tis to

Samsk a e ras a nd fro m th m a gai n to the Vrittis ( em af fi i i fl : th e r can?! was : as sfném w fi w wfi fi il 5 0 m o : the for ation f Samskaras a nd their conservation

100 THE S TU DY or PATAN JALI

“ s? - ir zévm fs fi fi ms zefi s a ! is pai nful stu ns m m g j g

‘ A Yogi k nows th at attach men t ( in to sensu al a nd other objects can only gi ve t empo ra ry pleasure for it is

E m ca n sure so on to be turned into pa in . njoy ent never

a b u t a a man u and bring satisf ction , only dr gs f rther further into sorrows .

(2) Again at the ti me of enjoying pleasu res there

' is always see n also the suﬁ erin g from pa in in the form of aversion to pain ; for the tendency of aversion from pain can only result from the incipient m em ory of

snfi erin s . a m previous g Of course this is lso qfi mq qi i , but it difi ers from the former m thi s th at in the c ase of vfi ma gzfi (Pleasure turned into pain) pleasure is turned into pain as a result of ch a nge or Parinama in the future whereas in this case the a nx ie ty of pain is a t hing of

a at a nd am im a the present , h ppening one the s e t e th t a m an is enjoying a pleasure .

E njoyment of pleasure or suffering from pain ca u ses their impressions called d iam or poten cies and these aga in when helped by associations n aturally ‘ f l n ess b y a m m ' a nd Sa neiggs cre te their e ory thence

m a a m or a co es tt in ent version , whence

a a follows ction , whence ple sure and pain and wh enee i mpres

m m a a m sions, e ory, tt ch ent or aversion and a gain action a nd so forth .

' a e ar All st t s e the modiﬁcations of the three Gunas

in every one of them the function s Pain d u e to th e all a con trariety of an d of the three Gun s are seen th e fun ction ing of a re contar one a o which y to n ther .

These contraries a re remarkable in i d m the r develope for s an d these Gun as are seen to a i J b de in variou s ro ont ions an p p d compose all ou r m ental THE STUDY OF PAT ANJALI 10 1

" a a a wa s st tes . Thus it is seen th t Yogi who nt to

‘ be released from pain o nce for all is very sensitive

a ou r o- a d and is a nxious to void even s c lle pleasures .

‘ " s fvmamfi ifs fil m ) 8 8 6 H 15 ( alienating: sta sis} snaz‘ fl fi a

’ s e a mis 7113 1 513 M arta g ratis a h m a m inﬁ n ite 5. s 3 3 ,

“ ’ fi n ite as? mantr a sat a a fl fms ri gamma s mfi was wa ’ W emmfi fi am fi n sm sm fi rsafi sfi iarfi m r W ei

‘ ’ - qaﬂm m s m mfaé wearew ra itms mafafw : Fairsun : mm:

" W t aéamaifzm gzwseﬂam sam eness? new ? it em sh ift

’ ﬁ gzs a amw Hami d SII 'II stem s t Th e wise h ave i n this

a a m a - a a r a of c se si il rity to the eye b ll . As th e d wool

a a m b y thrown into the eye p ins by ere touch , but not so

' on t w ith a n a coming into c tac y other org n , so do these aﬂl ict wh o is as as - a b ut . the Yogi tender the eye b ll, not a n one w m a As to t v v else ho they re ch . o hers , howe er, who h ave . a gain and a ga in taken up pains as the consequence of t wn a ma and a a t it a a heir o k r , who g in ook up fter h ving

it u are all as g iven , p , who round pierced through it were

as are a m of by Nescience , possessed they of ind full af l a a a a a o wh o f ictions , v rieg ted by etern l residu of p ssi ns ,

“ ” follow i n the wa ke of th e I and the Mine in rela

a a a - tion to things th t should be left p rt , the three fold pain caused by both extern al and i ntern al mea ns run af ter

r b rn them as they a e repeatedly o . The Yogi then seein g hi ms elf and the w orld of living beings th u s surrounded

a of a n e by the etern l ﬂow p in , tur s for refug to right

a l of a l a . k nowledg e , the c use of the destruction p ins The thinking of the m ind and body and the objects of the extern al world as the true self and to feel affected

a w a a d a by their ch nge is h t is c lled A vi y . The modiﬁcations th a t this Avidya s u ffer may be col

l ected u nder four heads . (I) The

A Vid 5 “ ° f h ow ¥ as a ego , which described bove springs i m an y k n d s. from the identiﬁcation of th e. amwith the Purush a . THE STUDY OF PATANJALI

m ( in or a a h m II . Fro this ego springs tt c ent which is w th e inclina tion to wa rds pleasure a nd consequently to ards th e means necessarv for attaining it for a person who has m m previously experienced pleasures and re embers the .

m a a rom e o IV . Repulsion fro p in lso springs f the g and is of th e nature of anxiety for its remova l ; a nger

d th e m a w a st at pain an e ns hich brin gs in p in , icks

f th e e i of ai t h e in the mind in consequence o fe l ng p n , in case of h im wh o h as felt the pa in a nd h as th e mem ory of it .

of a r m . It V . Love life lso springs f o the ego is th e feeling th at exists in al l persons a nd appea rs in a posi tive aspect in the form M ay live on and in a nega tive aspect in the form would th at I Were never to cease This is due to the pai nful ex perience of death at some

v ta ste as a pre ious s te of our exi nce, which exists in us

“ residual potency 416 711 and causes the insti ncts of self

e a a n a and of pr serv tion d fear of de th love life . These are a l ﬁ ve K l sh as a c l ed the e or fﬂic tions .

Now we are in a position to see the f ar - reaching ﬁ e ects of th e identiﬁcation of the Purush a with the gfa We have a l read y seen h ow it h as

Avid fi an d it s y a d a r osm or e fi gener te the M c oc the ext r e ects . on one a a nd W ior world the h nd , e a nd the senses on the other . N ow we see th a t from it a s a ac m a a r l o springs tt h ent to ple sure , ve s ion from pa i n and of m t the love life , o ives which a re seen i n m ost of our a st tes of consciousness , which are therefore ca lled the fix !

affl ed a or the ict st tes . The five affliction s just men tioned are all m a co prehended in Avidy , since Avidya or a at t h e a ll th f lse knowledge is root of e fi ve a fi l ictions .

Avid va is al l a The sphere of f lse knowledge genera lly , and t a h t of Asmita is also inseparably connected with all ou r experiences which consists in the identiﬁca tion

104 THE STUDY OF PATAN J ALI

ﬁ ve These K lishta a nd Ak lish ta m odiﬁcations are of é descriptions new ( Re al cognition ) Faq m ( un real cOg ni

d m a a fa t tion ) ﬁ st s! ( logical abstraction an i gin tion ) s s Vrittis or a h v ( sleep ) ( me mory ) . The e st tes owe er must be distinguished from the six i m The ﬁ ve Vritt s . kinds of mental activity entioned

I or n in (II . S) new (reception prese ta tive ideation) awn (retention) is (representative idea tion) was (conceptual selection) swa m (right knowledge) wfwfaﬁ n (decision a nd determ in ation) of which these states

a re the products . We have seen th at from Avidya springs all the K le

sh as or afﬂictions which are therefore seen to be the source

t sh a V is as A of he K li t ritt well . bby

i sa Vaira y a— Ak l ish ta Vrittis , g the ,

m t a which spring fro precep s 8 m. le d

to right knowledge a nd a s such a re a nta gonistic to the

th ( u n a modiﬁcation of e i as on t h e Avidy side . We know a lso th at both these se ts of Vrittis- the K l ishta a nd the Ak lish ta produce their own kinds of

S a nskaras K lishta Sa nsk ara n d , the a

r ttis an d Sim s ” the Ak lish ta or Praj na (ﬁ n) S ansk iira . k ariisi Al l these m odiﬁcations of Ch itt a a s

r are th e a ma of a Vritti and S ansk a a Dh r s ( wit ) Chitt ,

con sidered a s th e w ? or substance .

These Vrittis are also called the mad mix as diff erent from the meme: achieved in the exterior world by the

ﬁ ve m or a otor ctive senses . These

K au ma nas. y be divided into four classes ( 1) Krish na (bl ack) (2 ) Sukla (White) (3 ) Sukla- Krishna ( white and black) ( I) Asuk la Krishn a

a n ( e c . K a a m a a re n ither white nor bl k) The rish K r , those

' mm wick ed and as are d a co itted by the such , , wicke ctions i a a m c lled lso m (de erit) . These are of tw o k inds viz: THE STUDY OF PATAN JALI 105

and m the form er being of the n ature of spca ’ a king ill of others ste ling other s property etc . ﬁ a t WI G H m ﬁ a ) a n d the l atter of the n ature of such

a a s a re S a a V I r a re st tes opp osed to r ddh , y etc . which a

' a a a ma Hfi fi fi E I H . c lled the Sukl K r , ( FS FQ a gfli) The a a ma are m Sukl K r s the virtuous or eritorious deeds .

These ca n on ly h appen in th e for m of mental sta tes and as such ca n ta ke pl ace only in the mm W These are a a Vir a S m a m a. Sr ddh , y , riti , S adhi a nd Prajn which are infi nitely superior to actions achieved in the extern a l world by the motor or the active senses 3 3 8 flm mswifi rat Fa m s é m mvj fi t fi um fl: wa s! W flfi i fi anafa l minded asits: I are? i mam 3 a wfi mwfi m m

‘ ‘ s a Fanaa afi iiéww suffi x! m m re a : a e a e e-lamna I a fi g a s , w i e the Sukla K a r m a belon gs to those wh o resort to study and m editation ( w att; agrw msaaaarmq ) (3 ) The Suk l ak rish na K a rm a are th e a ctions achieved in the

a m a extern l world by the otor or ctive senses . These are a an d a a a a c lled white bl ck , bec use ctions chieved in the external world however good ( 3556 ) they m ight h e a a e f , c nnot ltogeth r be devoid o wickedness ( N ). F or all extern al a ctions entail som e h arm to other living

' beings £1611a afszewﬂeiw “ea: séaifsi ma fi a tits] a ft

’ W itt maf ia WWI arts-i m ark eeﬁ fv seams stream

E ven the Vaidik a' duties though they are meritorious are a ssoci ated wi th sins as they entail the sacriﬁcing of

- anim als N et tie4 a avss ea 23 m ates — In Q u es t : auti sm swam ﬁ z qa tata )

The white side of these actions viz : that of helping i others and doing good is therefore called m as it is th e cause of th e enjoymen t of pleasure an d h appiness

i a of a n for the doer . The Kr shn side these ctio s viz : that of doing injury to others is called W “ as It 14 106 T HE STU DY OF PATAN J ALI

a is the ca use of th e sufferings of p i n for the doer . As in al l ou r ordin a ry states of existence we are al ways under e the influence of W a nd await which a re therefore called i m ‘ T W s (vehicles of actions) m zmfi fi a afi m fi l fa W : I

That i n which some thing lives is its vehicle . Here th e

Purushas in evolution are to be und erstood as l iving in

the sheath of ac tions (which is for th at reason called a

and m are th e vehicle or arm ) . Merit or virtue , sin or de erit

m a a . a a e vehicles of ctions All Sukl K r therefore , eith r

a a is a d m and is ro ment l or extern l , c lle erit or virtue p

h a inees all a a m a m a d uctive of pp , Krishn K r either ent l

a is a m sin and d or extern l c lled de erit , or vice is pro uctive

of pains . The Karma called Asuk l a Krish na neither black nor

of a n v white) is those who h ve renou ced e erything , whose afﬂictions h ave been destroyed a nd whose presen t body is th e last one they will have ( m m emfe'irt M illet m isﬁ t : a o a Those who h ve ren unced ctions , the

m m s K ar a Sa nya is) (and not those who belong to th e Samnyasasrama merely) are nowhere found performing a u a m s ctions which depend pon extern l ean . They h ave

not a e a got the bl ck v hicle of ctions , because th ey do not

m a perfor such ctions . Nor d o they pos sess the wh ite vehicle

a ca of ctions , be use they ded icate to Iéwara the fruits of

all l a a vehic es of ction brought bout by the practice of Yoga .

a K armasa a a a T king the question of y g in for review , we s ee a th t being prod uced from desi re aim avarice ima

a fi ignor nce ts and anger i n: it h as x m a at mesh figi fi ii iii: re lly got its root the K l eshas assion p s. af ( flictions) as Avid fi Asmitfi such y , , a a D R g , wesh a Abhinivesa , . It will se as ha be en e ily t t the passions named above desi re lust , , ,

. are an wa etc not in y y diﬁ erent from the K lesh as or a ﬂ f ictions am and as n ed before ; all actions virtuous or

PATAN JALI 108 THE STUDY OF

m en are which 1s generated by repe ated evil done to who m m a a a nd s su ﬁ ering the extre e isery of fe r , dise se helple s are ness or to those w h o pl ace conﬁdence or to those who

m a a a high minded and perfor T p s , ripen into fruit i n th t

a K ar masayas very life , where s other kinds of ripen i nto

fr uit in some unknown life .

D rish ta J a n ma The l 1v1n g beings in hell h a ve no

K arm asa a f or a y , , th t life is intended Lives w h ich p ossess ff a a nd 18 n o D rish ta J an m a for su er nce only their body - am ved ’m iy a K a m “ called the Bhoga Sa rira intended for

the suff erance a lone and not for accum ul ating any K arma t saya the eff ect of which they could m eet i n h at very life .

There are others whose afﬂictions h a ve been spent up and exhausted a nd they h ave thus no such

' W o av n o Ad r ish h h e K a rmasaya the eff ect of which they ta J an m a Ved an iya W l a K armaéay a l l h ve to re ap 1n some other life . They are thus s aid to h ave no Ad rishta

Ja i a Veda a a n n niy K rma .

The K armﬁ éaya of both kinds described above ripens

- a m itself into the life st te , life ti e

Th e 6 3 0 “ “ i ar ma. K and - a . are sa life experience These c ll y a . ed the three ripe ni n gs or Vipak as

' of the K armasaya a nd they are conducive of pleasure or pain according as they are the products of P u nyak armas

sa a r m a a — fi y virtue (or Pap a K a s ya) vice or d emerit . gfi W aist gwm ifi gmq M a n y K armasayas com bine to produce one life state ; for it is not possibl e t h at each Karma should produce on e or m any Jati h d , Ay u s a n - a f or u no B life st tes then there wo ld be h oga . possibility of experiencing the eff ects

‘ a ma a each of K a ma of the K r s , bec use if for one the r s we

a m a ma h ve one or ore lives , then there being endless K r s , there would be no room fo r g etting lives for experiencing

ff and a f the e ects , there will be no cert inty o getting the THE S TUDY OF PATAN JALI 10 9 eﬁ ects in a certa in life for it m ay ta ke endless time to

a a m a a a a m a I t is t exh ust the K r s lre dy ccu ul ted . herefore held that man y K a rm as u nite to p roduce one life sta te or birth an d determ i ne also its pa rticul a r duration of life

a e d B a t ( nt an the experiences ( hog ) . The vir uo u s and

K arm aéa as a m a in on e l f in r sin ful y ccu ul ted i e , o der to

ff a a th e u a produce their e ects, c use the de th of individ l and m anifest the mselves in produci n g the birth of the

a h is a an d a a individu l , dur tion of life p rticul r experiences ,

r pleasurable or painful . The orde of undergoi n g the experiences is the order in which the Karm as m anifest

m as ff th e n a n ma f the selves e ects , pri cip l ones bei g ni ested

a a m a earlier in life . The princip l K r s here refer to those

ar a a e i f which e too re dy to gener t the r e fects . Thus it is sa id th at those Karm as which produce their efi ects imme d ia tely are ca ll ed prim arv whereas those which produce efi ects after som e del ay are called second ary ( m a g s m a te a um w rfs s W fi a we sta n fi fi s m ew e ) . e see thus th a t there is a continuity of existence all through ; when the Karm as of this life ripen jointly they tend to frue

' tify themselves by causing a nother birth as a m ea ns where

a a a n d a is m a to , de th is c used , long with it life nifested in a nother body (accordin g to the Dh arma a nd Adh arma

sw m a of the im for ed by the m ; ( cf . the Chitt theory

a and am K a rm aéa a a rel ted before ) the s e y , regul tes the

a nd a K armasa as life period the experie nces of th t life , the y of which life a gai n ta ke a sim il ar course and manifest

i a an them selves n the production of nother life d so on . We h ave seen th a t the K armasay a h as three fra cti

ﬁ ati n s V iz = W an d 37 7 e o WE ill 71 7. T h e E k a b h a b 1 k a ) Now

' i l ite“ er ma’ w ser- ) K g enerall v th e K a rniasaya is rega rded k fiaya an d th e An e a .

- k b h ab ika o r m u l ti en i as E a a i. s . b h ab ik a ( g u nigenit l , it ta l ) Vasa na a accu m ul tes in one life . Ek abh ab a

and Ek ab h abik a m a mea ns one life e ns the product of one life , ’ THE ST UDY or PATANJALi

v ar e ne i . or accumulated in one life m m afﬁ w ) Reg d d be a e from this point of view it may co ntr st d with the d m t a of Vasanas which remain accumulate fro hous nds previous lives from eternity and the mind pervaded all over

l o s . with them is like a ﬁshing net covered al over with kn t

This Vasana results from a memory of the experiences of

f th e K armasa a a life genera ted by the f ructiﬁ cation o y

m re and kept in the Chitta in the form of potency or i p s

' ow a a a sions R EMI N we h ve seen before, th t the Chitt remains co nsta nt in all the births and rebirths that an individual h as undergone from e ternity ; it therefo re keeps the memory of those various experiences of thousa nds of d lives . in the form of Sanskara or potency an is there fore compared with a ﬁ shing net pervad ed al l over with

Vasanas r s the knots. The therefo re a e not the result of accu mulation of e x periences or the memory of them of one life b ut of many lives a nd are therefo re called m as c ontrasted to the K armasaya rep resenting the virtuous and vicious actions which are aacum u lated

one a nd o e a th i er e ce in life which pr duc no er l fe, its exp i n s and its life duration as a result of fructiﬁ cation ( ﬁ rm This vasana is the cause of the instinctive tenden

s a a to cie , or h bits of deriving pleasures and pains peculi r

ma different ani l lives .

Thus the habits of a dog-life aud its peculia r modes of taking its experiences and of deriving pleasures and pa ins are ver v different in n ature Th e Vﬁ sani t h eory from those of a m an - l ife ; an d mu st ex plained therefore be expl ained on the basis of

an m m m n m s incipient e ory in the for of pote cy, or i pres ions em ) of the experiences that a n indi vidual mu st h ave

a - ow n undergone in previous dog life , of its . Now when by the f ructiﬁ cation of the K a rmasaya a

" d o lif e a r o at g is settled on pe s n , once his corresponding

PATAN JALI 112 THE STUDY OF

nifest tion of the memory of the sa me experiences the ma a E a s a . xperiences conserved in th e sanskara in a l tent t te m m n , a i pressio s in the ind when they take pl ce , keep their f i t thous a nds o other experiences a nd m ay be n ervened by a re b u t. lapse of ti me etc. , they revived with the proper

a m m an d the other inter cause of their reviva l in o ent , a can in no wa hinder their reviv l , So ven in g experiences y vi m s h are it is with the Vasana too , w ich re ved in no ti e a ma a f ru ctitication of the K r accordin g to the p a rticul r an a a t a a s a m , , saya in the form of a p r icul r life , or dog

or any thing else .

' K a i' maéa a a It is now clear th at the y tending tow rds

of m a a f ructiﬁ cation is the cau se the nifest tion of the m Vasanas alread y existing in the ind

ar m asa a m e me a K y in a l atent form . Thus the S utr cau se of th e m a n if es —W tw o s m a are tatio n of th e Vsaa n a s savs hen i il r lives

n intervened by m a y births , lon g

l apses of ti me and re moteness of space even then ma for the purpose of the revival of the Vasanas they y for be rega rded as immediately following ea ch other,

memories and impressio ns are th e sam e (Sutra IV .

" — is m m The Bhash ya says the Vas an a. li ke the e ory m m (Smriti) a n d so there can be m emory fro the i pressions d m of past lives i ntervened by m any l ives an by re ote m m m are tracts of country . Fro th ese e ori es there

S n sk aras so m m are again the i mpressions ( a ) , the e ories

k ar masa as revived by m anifestation of the y , so since there m ay b e mem ories from past i mpressions inter

ma i r vened by ny l ves , these interventions do not dest oy

‘ a nt ece d ence a mfa n the causal ce of those p st lives , é

“ f m m fsmm m m w a fﬁ rm : m ars ) ( am a sna u

’ ‘ ‘ am a mfi ifi fa mh é mmm ffi w: emi aéiz ' W fi ‘ii l w as

’ 3a: n ew : sm ite {E fflfi fi flfl i arminasmmnamfl aufi n we! T HE STUDY or PATAN JALI 113

These Vasanas are however beginningless since we see th at a baby eve n shortly after its birth is scen to feel

a a instinctively the fe r of de th , which beg in n in gl ess” it could not h ave derived from its

experience of this life . Thus we see th at if a small baby is thrown upward s it IS seen to shake

a nd cry like a grown - u p man and

Th e b egin n ing “ from this it m ay be inferred th at l essness of th ese Vasa n as or in n ate it is afra id of falli ng do wn on the m m e ories' ground and is therefo re sh aking

N ow a h as in a through fear . this b by never this life le rnt

m a a a n l a fro experience th t f ll on the grou d wil c use pain , f or it h as never fallen down on the ground and suff ered pain therefrom so the cause of this fear cannot be sought in the experiences of this life but i n the mem ory of past

a and a ar m expe riences of f ll p in ising therefro , which is

' i nnate as vasana in this life and thus causes this instinc

a a m m tive fe r . So this i nn te e ory which causes this inst inctive fear of death from the very time of birt h h as l not its origin in this life but it is the m emory ef the

m vi and a experiences of so e pre ous life , in th t life also it existed as i nn ate memory of some other previous life a nd in th at also as the i nnate memory of som e other life and so on to beginningless ti me . And this goes to show that

an these vasa nas are without y be ginnin g . — Now coming to the question of the u nig enitalit E k a — y bh abik atwa o f the K armasaya and Dw er en ce Of V ‘ew s g ts a a a i e exceptions , we ﬁnd th t gre t owin g to con fus ion “ th e ( th r ea d ing confusion h as occurred a mong the 5 fai s:ya . co mmentators about the f ol lowmg

‘ to passa ge in the Bh ash ya which refers this subj ect :

- W fi m fi The mu says aa m nd? n a a a a a fl n m faaafi m i m a s m ss — mm: w ere fl am es an M amm als? arm m am : , 15 114 THE STUDY OF PATAN JALI

W mﬁ m m mam an M ! H ere W ar

to m a a ﬁ l m and was ta ke the reading be m ,

a Vach as a ti ta a etc. , where s p kes the re ding quoted before there is thus a divergence of mea nin g on this point between Yoga Varttik a and h is follower Nagosa on i t one side an d Vachaspat on the o h er . Vﬁ ch aspati says th at the Drish tajan ma vedaniya (to be fructiﬁ ed in the sam e visible life) Vach asputi Karma is the only true K arma where the K armaéay a is E k abh abik a unigeni ta] t are to , for here these effec s positively not due the Karma of an y other pre vious lives but are due to the

a a are au Ka rm of th t very life . So these only the true c ses

' of E k abh abik a K armasaya (em it! m m f m wfi m fi w : a a W éfi afl h

Thus according to Vach aspati we see th at the Ad rishta Ja n in a Veda niya K arma (to be fructified i n another life of un appointed fruition is never an ideal of E kbh abik atw a or unigenital ch aracter ; for it m ay h ave three diﬁ erent s 2 course ( 1) It m ay be destroyed without fruition . ( ) It ma m m 3 m y beco e erged in the ruling action . ( ) It ay

. exist for a long time overpowered bv the ruli ng a ction

h as whose fruition been appointed . V ijfiﬁ na B and h is Na esh a hikshu follower g , however ,

says th at the Drish ta Ja nm a Vedaniy a Vl j flfi na Bh ik sh u K a ma f ru ctifi ed am a n d Na esh r (to be in the s e g a . visible life) can never be Ek abh ab ik a

a f or r B a a or or unigenit l the e is no h b , previous birth there ,

is fi a whose product being fructi ed in th t life , for this a ma a am K r is of th t s e visible life a nd not of so me other

B a a or f previous h b li e ; and they a gree in holdin g that

h a it is for t t reas on that the Bhash y a ma k es no mention

Drish ta a , n ma V da n of this j e rya Ka rm a ; it is clear that K armasa a y B a a n f ructiﬁ d the in no other h b is bei g e here .

116 T HE ST UDY OF PATANJALI

ts with the major do not produce their eﬁ ec inde

ma pende ntly and so al l their eﬁ ects are not fully nifested

be a and hence these secondary K armasayas can not reg rded

s as Ek abh abik a (s aith W e sw arm ; i m a med? ! w h en V ma (III) Again the Adrish ta Janm a ed aniya Kar (to be f ructiﬁ ed in another life) of unappointed fruition

(fl fi wfl fi rm ) remains overcome for a lo n g tim e by another

Ad rish ta J anma Ved aniya Karm a (to be f ructiﬁ ed in

ma am another life) of appointed fruition . A n for ex ple may do some good actions and som e extremely vicious

a so a at m a K armaéa a ctions , th t the ti e of de th , the y of those vicious actions becoming ripe and ﬁt for appointed

a an a ma a fruition gener te ni l life , then his good ctions

whose beneﬁts are such as may be reaped only in a m an - life will remain o vercome until the man is born agai n as a man : so this a lso cannot be said to be E k ab habika (to be

a We m a mm a as i of re ped in one life) . y su rise the cl siﬁcat on

' K armas according to Vach aspati in a table as follows K armasaya

E kabh abik a Anek abh abik a

Niyata Vipaka Aniyatavipak a

(of appointed fruition) . Adrish taj an m a Vedaniya

Drishtaj anma Adristh tajanma ved aniya vedaniya

(Destruction) (M erged in the To remain effect of the overcome by ma a jor ction . ) the inﬂuence of some other a ction .) T HE STUDY OF PATANJ ALI 117

m a a m a m Thus the K ar as y y be viewed fro two sides, one being th at of appoin ted fruition and the other n u

and h a of Drish ta anma appointed fruition , the other t t j

J V N ow Ved aniya and Ad rishta anma edaniya . the theory is that the Niyata Vipak a (of a ppointed fruition) K armﬁ éaya

a a E k abh ab ik a i. e. n ot ma v is lw ys , , it does re in inter ened

ff c th e by other lives , but directly produces its e e ts in succeeding life . E k abh abik a means th at which is prod uced from th e accumulation of K a rm as i n one life in the life which

V h as i t m succeed s it . ac pat however takes it also o ean that action wh ich atta ins fruition in the same life th at it is performed whereas wh at Vijﬁ ana Bh ikshu understa nds by E k abh abik a is th at action a lone which is produced in the life imm edi ately succeedin g the life in which it was

a m a . a to Vi ﬁ ana B a ccu ul ted So ccording j hikshu , the Niyat Vipaka (of appointed fruition) D rish ta Jan in a Ved aniya

to f ructiﬁ ed a m a is not E k abh abik a ( be in the s e life) ction ,

i h B e is of a t as a a i. . since no h b , , it not the production

. a Anek abh abik a a preceding life It c nnot be lso , so we see th at this Niyata Vipak a D rishta J anma Vedaniya a E k abh a ik a n r A k a k W a ction is neither b o ne bh bi a . here s

Vich as ati , e to a s a E k a h a ik p is inclin d c ll thi lso b b a . About the Niyata Vipaka Ad rish ta Jan ma Ved an iya action being called E k abh abik a (unigenital) there seems

Ani to be no dispute . The yata Vipaka Ad rishtajanma ved an iya action cannot b e called Ek abh abik a as it

diﬁ erent undergoes three courses described above . We h a ve described Avidya a nd its special forms as the

K l esh as rom a a a d , f which lso proceed the ctions ( n ! )

t an W i n i vir uous d vicious ( it, n t)

f Avid éi Review o y . w hich in their turn a gain prod u ce

as a of i “ result their fruition , min, ng and aimand the Vasanas or the residues of th e memory of‘ PATANJ ALI 118 THE ST UDY or

ew or emf? these experiences : Ag ain every n life is produced a man from the fructification of a ctions of a previous life

‘ h a m a or bad K l es s is m ad e to p erfor ctions good by the and a as a of which are rooted in h im, these ctions result

and their f ru ctiﬁ cation produce a nother life its experiences , th e in which life a gain new actions are earned by virtue of W is a . K lesh as and thus the cycle of life continued new hen

m a there is new or involution of the cos ic l world process

Pu ru sh as a the individual Ch ittas of the separa te , return b ck ow n to the Prakriti and lie withi n it , together with their

' Avidyas amd at the time of each new creation or evolution of the world these are created anew with such ch anges as

i a Avid as are due according to their ind vidu l y , with which

a a they h ad to retu rn back to their origin l c uses , the

Pra kriti and spend an undividable inseparable existence

Avid as of m a with it . (The y so e other cre tion being

ch ittas ma merged in the Prakriti a long with the , re i n i n

the Prakriti as Vasanas a nd Prakriti bei n g under the inﬂue nce of these A vidyas as Vas anas create the correspond — ing Buddhis for the individu al Purush as which were

connected with th em before the l ast P ral aya dissolu tion)

- %a ax lecu (m m : fi fs es Fm wfi i vfi a mm , a th eis t must as m ad am mu fif n sisal s afe) I So we see th at though the Ch ittas h ad returned to their origina l causes — i a fl fi Avid ii was not with their ind vidu l fi m Nescience , the y lost but a t th e time of new creation it bei ng rev1ved created

such Buddh is as m s ight be suitable receptacles for it . The e Bu dd his are seen again to be m odiﬁed fu rther i nto their speciﬁc Ch ittas or mental planes by the n ame Avidya which then is manifested in it as the K l esh as and these

a a the K armasa a a n B an g in in y , J ti , Ayush a d hoga d so on t h ; e individual however is just in the same position as he was . a or would h ve been before the involution or Pral aya . The

“ Avid as f ' ' y o the Ch ittas which h ad return ed to the Pra krit i

’ ‘ 120 THE STUDY OF PA I AN JA LI

This ﬁnal uprooting of the Avidya with its vasanas directly follows the attainment of true knowledge call ed “ h th e Prajﬁ a. in which state t e seed of false knowled ge is a ltogether burnt

a a . B a and cannot be revived g in efore this st te, the dis criminati ve knowledge which arises a s the recognition of th e distinct natures of the Purush a and Buddhi remains

a a m a t shaky , but when by conti nu l pr ctice , this discri i n ive

m its knowledge beco mes strengthened in the ind , potency

and and ou t gradually grows stronger stronger , roots the potency of the out - going states of activity (“3a m gain ) and thus the seed of false knowledge becom es burnt u p

a a of and m and inc p ble fruition , the i purity of the

a m a a as ma energy of R ja s being re oved , the S ttw the ni festing entity becomes of the highest purity an d in that state flows on the stream of the notion of discrimin ation the recognition of the distinct n atures of the Purush a and B — m the uddhi free from i purity . Thus when in this way the state of Buddhi becomes almost as pure as the Purush a

e al l - a m its lf, self enquiry subsides , the vision of the re l for of the Purusha arises and the false knowledge together

i e K lesh as and n w th the cons quent , the co sequent fruition

ac a ce all . a of tions, ce se on for ( s: f afi fi fi rfl z) This is that state of Chitta wh ich f ar from tending towards the objective world tends towards the K aivalya of the

a a tfi ffi fi a i ’ fl Purush ( z ffi M n fi l ) .

In the ﬁrst stages when the m ind attains the discrimi

' n ative knowledge but the Praj ﬁ zi is on tin u e C d . e a e and a a not de ply se t d , occ sion lly the m pheno enal states of consciousness are seen to intervene in ” ” ” f m of am ” the or I , Mine , I know, I do not know, a th bec use even then , e old potencies though becom ing a and we ker weaker are not ﬁnally destroyed and cou se

quently occasion ally produce their corresponding con scious THE STUDY OF PATANJALI 12 1 man ifestation as states which are seen to intervene the ﬂow

' of the discrim in ative knowledge (Hf fi ifi W is! ém itm) but consta nt practice to root out the potency of this state ; d t of a e ac es roys the potencies the outgoin g st t s of tivity , a nd fin ally no intervention occurs in the flow of the stream of Praj fi a by the destructing i nfluence of the phenomenal s of u tates conscio sness . In this higher state of mind i n

m a ra as and which the ind is in its n tu l , p sive , objectless

am w a na is a stre of ﬂo in g Pr j , it c lled the M .

W one e not a a m a a v hen do s w nt to get nything fro Dhy n e en , there rises the true knowled ge which distinguishes th e Prakriti from the Pu rash a and is ca lled the Dh armamegha ’ ama i re fi m S dhi . (vémfi wfi w s n ffi m : aez emfvz)

at cons r u n I V . The potency however of this st e of c o s ess l asts u ntil the Purush a is ﬁn ally liberated from th e bonds

i of Prakriti and is absolutely free Now this is th e state when the Chitta beco mes inﬁnite and all its Tamas

e a m su n ch b ing ﬁn lly overco e it shines forth like the , whi can all a nd m a d reflect , in co p rison to which the cripple insigniﬁcant light of objective knowled ge shrinks altogether

‘ and thus an inﬁ nit ud e is acquired which h as absorbed

all fi nitude a a a n within itself , which therefore c n not h ve y sepa rate existence or ma nifestation fro m this infini te k now ledge . All finite states of knowledge are only a limitation on in m a the true infinite knowledge , which there is no li it

all tion of this a nd that . It absorbs within itself these limi tations (am eﬁ m eaﬁ m m m s aw ) .

The Purush a in this state m ay be said to be Jiva n

m u k ta . as ﬁ : anemia"? THE S TUDY OF PATAN JALI

t i ln aa ifafi wewzffi fi te m in 1mm (mtt! warn, at? W fi fi d

IV . I c Now with the rise of such mi a? the succession of

as m as the ch anges of the qu alities is over , in uch they

a a v r h ave fulﬁll ed their object, by h ving chie ed expe ience

a nd i a and emancipation , the r succession h ving ended , they i emﬁ i : ca nnot stay even for a mom ent (an: amuta aﬁ m

now m a m a m m) . And co es bsolute freedo when the Gun s

a t rim a a s a return back to the Pradhan heir p l c use , fter

pe rform ing their serviceability for the Purush a by ﬁnishing

h a a a so a the experience and t e s lv tion of the Purush , th t

they lose all their hold on the Purush a a nd the Purush a

and a a an remains as it is in itself, there is never g in y

B a ma connection of it with the uddhi . The Purush re ins

always ever in hi mself in his own absolute freedom .

Th e order of th e return of the Gunas f or a K evali

a b of W Purush , is descri ed below in the words ,

“ m m mist wmaemfsﬁ ﬁ véwm : Rafe sh am as

ﬁ l M s “ I a as a and m , i ti , w (The Gun s c use

f a am a nd e fect involving ordin ry experiences , S dh i a Nirodh a become submerged in the M a n as ; the M an as

‘ m m in Asmita Asm i a beco es sub erged the , the t i n the

a and a a n the Ling in the Aling . )

This state of Kaivalya must be distinguish ed from the

state of M ah apral aya ih which al so pral aya an d a a a K aigex the Gun s return b ck to the Pr kriti , for that state is again succeeded by a f l ter connections o Prakriti with Pu ru sh as th rough the

Buddh is th a but e st te of Kai valya is a n etern al state which a a u is never g in dist rbed by any connection with Pra kriti now for the separation of the Prakriti with the Purusha

is an al a etern one , where s th at in the M ah apral aya state a em a is only t por ry one.

TANJ ALI 124 THE ST UDY OF PA

d a t conscious endeavour an when these conscious st es

d are d t . of Prajna ﬂow i n a st ream an not h indere or i n er

m a a s vened in any way by other pheno en l conscious st te m a a Prat a as w e a or, y y ( ) the Purush beco es ﬁn lly liber f a ted through the n atura l backward movement o the Chitt m m to its ow n prima l cause and t his backward ove ent is

represented by the other three sta ges . m a Th e seven Prajfia stages may thus be en u er ted m e a o . . 15 to I . The p in ( f II ) be re ov d is

ma to known . Nothing fu rther re ins S even stages of th e Pl ‘ a nfl i be known of it . This is the first aspect of t h e Prajfi a in which th e person willin g to be released knows th at he h as exh austed

al l th at is knowable of the pains .

a of a h as e m and II . The c use the p i ns b en re oved

m m v nothing fu rther re ains to be re o ed of it . This is the

second st age or aspect of the ascensio n of W I.

a of a h as a ad III . The n ture of the extinction p in lre y

on a ha been perceived by e in the st te of w t, so that I have come to lear n th at my ﬁn al exti n ction of pa in m will be so ethi ng like it .

. a m a of a and s a IV The ﬁn l discri in tion Pr kriti Puru h , the true and immedi ate means of the extinction of pain

h as a been re lis ed . After this stage nothing remains to be done by the

a m Purush hi self . For this is the attainment of the final

or i P a true knowledge Ha i t . It is also called the ra

Vaira gya . It is the highest con Th e en d of th e mma i in i a h as u ties of th e P su t on wh ch the Purush d ur u sh a . m no duties to perfor . This is there l fore cal ed the Karya Vim uk ti (or salvation depending on

th e a P a Jiva nm u ti ende vour of the urush ) or k . A fter this follows th e Chitta Vimuk ti or the proces s

of a of a m rele se the Purush fro the Chitta, in three stages . T HE STU DY OF P ATAN JALI 1125

r s ct of B d a V . The pe the ud hi which h s ﬁnally ﬁ nished its services of the Purusha by providin g scope of ’ th e Pu ru sh a s exper iences and release so th at it h as

e o m a . h s nothing els to perf r for the Purush T is . i the m ﬁ rst sta ge of the retire ent of the Chitta .

as VI . No sooner this state is at ta ined like the

o n m mm of a felling of st nes throw fro the su it hi ll , the Gun as cannot rem a in even for a mom ent to bind the

a at a ma a Purush but once reti re h ck to their pri l c use, the Prakriti for the Avidy a bein g rooted ou t there is no tie or bond which can hold it con nected with Pur ush a and m ake it suffer changes for the service of the Purush a . All the Purush arth a bein g ﬁnished the Gun as dis appea r of themselves .

n d a t a c G u na is VII . The seventh a l s spe t of the s

a to a a a th at they never return b ck bind the Purush g in , their tel eology being fulﬁlled or re alised . It is of course easy to see th at in these last three sta ges the Puru sha h as nothing to do but the Gun as of their own n ature suff er these backward modiﬁcations and return back . to their own primal cause and leave the Purusha K evali (for ever solitary) . ' m h as Vyasa says th at as the science of edicine four 1 a 2 a divisions : ( ) dise se , ( ) the c use

F ou r Divif’ ion s Of a 3 4 me of dise se , ( ) recovery, ( ) di h th e Yog a Ph il osop y . cines ; so th is Yoga ph ilosophy h as — f viz . z I a a a v o also four divisions , ( ) S ns r (the e olution the

a Prakriti in connection with the Purusha) . (II) The c use h l a . ( W m t e of S ansara (W ) . (III) ira (rele se) IV) ( means of release) . Of these the ﬁrst three h ave been described at some

We now len gth a bove . direct our

M ean s of r el ease . - We ave attention to th e fourth . h

a a a to d escribed above that th e ethic l go l , the ide l 126 T HE STUDY OF PAT ANJ ALI

m a a a a s a nd a . realised , is the b olute freedo or K iv ly sh ll now consider the line of actions that is necessary to be adopted

- for this goal the sum mu m bonum . All . actions which tend towards the approximate realisation of this goal for man are called (gi8m) Ku sal a and th e m an who

a i achieves this goal is called (W ) Kus l i. It is in the teleology of Prakriti that m an should undergo pains which

‘ include al l phenomen al experiences of pleasures as we] and ultimately adopt such a course of conduct as to avoid

m a and a a a the ltogether ﬁn lly chieve the true go l , the realisation of which will extinguish all pains for him for

m m a ever . The otive therefore which pro pts pe rson towards this ethico- metaphysical goa l is this avoidance of

a m a n a pain . An ordin ry feels p in only in the actual

a a as s as - a p ins but yogi who is highly ensitive the eye b ll , feels pain in pleasures as well and therefore is d etermined to a all a or so- a l s void experiences, p inful the c lled p ea u r ables . The extinguishing of al l experiences however is

a a not the true ethic l go l , being only a means to the realisation of the K aivalya or the true self and n ature of

a m e But m the Purush in hi self (m in ) . this eans repre

a sents the highest end of person , the goal beyond which l l a his duties cease ; for after this Kaivalya comes and ma a a nifests itself n tur lly, with the necessary retirement

a t of the Pr kri i . Purusha h as nothing to do in eff ectu at a m ing this st te which co es of itself . The duties of the

a Purush cease with the thorough extinguishin g of all his experiences . This therefore is t h e mea ns of extinguishing all a w his p ins hich are the highest end of all h is m duties ; but the co plete extinguishing of al l pains is

i a w identic l ith the t of all ex inguishing experiences , the

ledge of the diﬁ erence in n ature of Prak riti and its

PATANJALI T HE STUDY OF

' 1 S am ra fiata 0 kinds : ( ) p j Th e a - . an ra fi ata (ultr cognitive) ' nd 2 As p j (cognitive) a ( ) m Yoga is th at in which the ind is coneen Samprajfi ata t a a way m externa l or in ern l in such trated to so e object m one t oscillate or m ove fro object to that it does no a ma fixed and settled i n the object th t anotherbut re ins a o At fi rst the Yog i holds gr ss i h old s be itself . t. , fore his view but when he ca n make material object before tr s Tan ma a , the himself steady in it , he tries with the subtle elem ents an d when he is success fi ve causes of the grosser , nd a ful in this he holds his intern al senses as his object a l st s h as m successful in the e ot all when he found hi self fully m ‘ he holds the great egohood as his object in which atte pts , all its m a a a stage gradually his object loses deter in te ch r c in a a o ter and he is said to be in s t te of suppressi n a a e hi self although devoid of a ny object . This st te lso lik m , a ' S am ra fi ata the previous other states of the p j type is

d a m ta a positive s tate of the mind an not ere s te of v cuity h a f ﬁ rm ? fait s . of objects or negativity (ﬁ sww qaaa aq ) o f a In this state al l determ in ate ch aracter the st tes dis

m a a v . I n appea rs and their potencies only re i n li e the ama t ﬁrst stages of a Yogi practisin g S dhi , of en

r a a m m conscious states of the lowe st ges lso so eti es e a a as th e m m , intervene , but gr du lly ind beco es ﬁx d the potencies of the lower stages are overcome by the ,

‘ m a a m a potencies of this st ge , so th t the ind flows in its c l and at a current in this state of suppression l st _ the higher s F ra fi a a as a e of j d wns , r sult of which the potencies thi flf h and state are also burnt and extinguished (f ) the

t o wn ma a a and a a o - , Chitt , returns b ck its pri l c use Pr kriti m the Purusha attains absolute freedo .

‘ a S am ra nata ' a The ﬁ rst four, st ges of the p j st te

Sam m ta an d a M ad h u m a ti Ma h ‘ p m re a ; d u ’ c lled th e Asamprajﬁ ata Pratik a - s a and S anskarasesh a States. f , Vi ok the PA AN J T HE ST U DY OF T ALI; 129

an V ark anu ata Vich aranu ata Anandanu ata and d also it g , g g

a m Asmitanu gata . True knowledge begins to d wn fro the ﬁrst

ta of S am ra ﬁ ata a and w a h s ge this p j st te , hen the Yogi re c es

a a g a m a the l st st e , the knowledge re ches its cul in ting point b u t still so long as th e po tencies of the lower stages of

at d ma d a ai rel ive knowle ge re in , the knowle ge c nnot obt n a a and ma as it a a bsolute cert inty per nency , will lw ys ,

m a an encroach m ent b he beco e thre tened by y possible y t , h other states of the past Vy ntth ana (phenomen a l activity

s t - f now existing a h e sub conscious) . So the last stage o Asamprajiiata S amadhi represen ts the stage in which the ordin ary consciousness h as been altogether surpassed and the mind is in its own true inﬁnite aspect and the potencies of the sta ges in which the m ind was

a re a a full of ﬁnite knowled ge lso burnt, so th t with

a m a a nal the return of the Chitt to its pri l c use , the ﬁ

a a Sam ra ﬁ ata e mancipation is effected. The l st st te of p j

arasesh a a the S amad hi is called S ansk , only bec use here residu a of the potencies of su b - conscious thought only rema in and the actu al s tates of consciousness become al l

1s now a see at m 1s extinct . It e sy to th no ind which not i n the E k ag ra or one pointed - state can be ﬁt f or the Asam

' i h as prajfi ata S amadhi in which t to settle itself on one " a m has object and that a lone . So lso no ind which not risen up to the sta te of highest W or suppressw n 1s s fit for the Asam praj fi ata or the N irvij a tate . It is now necess ary to come down to a lower level and i exam ine the obstructions on acdou nt 0

D IS t t H S ' ' of which a m ind cannot easily b e com e

- nu m r a e t e one pointed or Bh agra . These nine in be r h following

a wa a the m ta Disease , l ngour , indecision , nt of h ving en l

‘ a ama d and requirem ents necess ry for S dhi , idleness of bo y

a a m a e s a m ind , tt ch ent tow rds the obj cts of ense , f lse

17 PATANJALI 130 THE STUDY OF

f knowledge non - attainment of the state o and illusory , m a u nsteadiness and unstability concentrated conte pl tio n , a of the mind in a S amadhi state even if it can nyhow a s are a a to a m a , attain it . The e g in seen be cco p nied by p in

- f ul ﬁ l ment of . and despair owing to the non desire Physi

a m a of cal sh akiness or unste diness of the li bs , t king in

s are th e breath and giving out of it . The e seen to follow

m . nine distractions described above of a distracted ind To prevent these distractions and their a ccom pa niments it is necessary th at we should practise

HO W to m ak th e Vach as ati e h abituation on one truth . p . d in 1n d st ea y . says th at tln s one truth to wh 1ch the mind should be settled and ﬁxed was Iswara and Rama

h im . n anda S araswati and Na rayana Tirth a agreed with Vijfi ana Bhikshu however says th at here by on e truth ' an is t Wmffl ? ffi m flfi y object gross or fine in ended ( m ! sm a rt fi fl fi wafi 37 1: 37 1: s tain and Bhoj a supports Vij fi ana

m m a an Bhikshu and says th at. here one truth ight e n y

desi ra ble object (fi fd ffi zfi mfi ) . Abhyasa means th e steadiness of the m ind in one state and not altogether absence of any state for the Bh ashya

ara m h as a S am a attisu tra a S am a k hi self s id in the p , th t pr

ﬁ ata a m a t a a . j tr nce, co es f er this ste diness As we sh ll see

a a m a a a lso here fter, it e ns nothing but the pplic tion of the

ﬁ ve m a Smddba V1r a m ama a nd P ra ﬁ a e ns , y , S riti , S dhi j ;

is an a r tat and as it ende vou of setting the m ind on one s e , such does not differ from the application o f th e ﬁve means

of Y oga with a View to settle and steady the mind (8 61 ‘ smfi m t asiafi éi alfi iemfid ss iih i sa m urai eiuammm am m

fflm m t s d fi r I . ff r , st, This e o t beco mes firmly

o d a t r ote , being well t ended to for a lon g time without

inte' ru tion and p with devot ion . N w o whe ther this one truth is Iswa ra or any oth er

‘ object it does not m atter very m uch for th e tru e principle

’ ° THE STUDY or PATANJALI 13 N

a ow n d u e an and worldly objects , consciousness of its , to t a understanding of the defects of those objec s brought bout by m iraculous powers . This consciousness of power is the

inditf 1 nce r men same as the con sciousness of e e to thei enjoy t ,

a d a as and 1s devoid of a ll desirable n undesir ble objects

i such This Vairagya may b e said to h ave four stages 5 ( l ) e ‘ ' — tO b Y ata mana in which the sensua l objects a re discovered

2 V atirek aé —in defective and the m ind recoils fro m it . ( ) y 3 w hich the senses to be conquered a re t akennote of . ( ) — Ekend riya in which attachment toward s intern al pleasures

a a a m and aversion towrds extern l p ins , being re oved, the r mind sets before itself the ta sk of re moving the a ttach ment and aversion towards mental passions for getting honour

t a . a nd as or avoiding dishonour , etc The four h the l t st ge

‘ of Vairag y a called Vasl kar is th at i n which the mi nd h as perceived the futility of all attractions for extern al objects of sense and th e scriptural objects of desire and having su ppressed them altogether the m ind does not feel

d an h ow m em . attache , even if it y co es in connection with th

' With th e consummation of this l ast stage of Apara'

Vaira a m a Vaira a gy , co es the Pa r gy a Apara Vairagy . wh ich is identica l with the rise of

ﬁ a a a the ﬁnal P raj le ding to bsolute indepe n dence . This

Vaira a a a and Abh asa e the gy , Sr ddh the y repres nt unaﬁ l icted states which suppress g rad ually

Kl ish ta t h e af m a a s a the the or ﬂicted ent l st tes . The e le d

m a a a nd r Yogi fro one st ge to nother , thus he p oceeds

e and al a is high r higher until the ﬁn st te arrived .

Vaira a a a e S a a a a a m As gy dv nc s r ddh lso dv nces , fro

S a a ome Vir a- r r ddh c s y ene gy , or the power or concentra tion (mu n) an d fro m it again

11 9 a an d sm d ' m —or of 11111222 springs S riti continuity one Object of thought and from it com es S a am v and a- o dhi or cogniti e ultr c gnitive tra nce , after which THE S TUDY OF PATANJALI 13 8

a al a s o follows Praj n and theﬁn rele se . Thus by the inclu i n

‘ of a a Vaira a ff and o Sr ddh withi n gy , its e ect, the ther

“ products of Sraddha with Abhyasa we see that the

‘ ‘ Abh yasa - and Vairagya are the two intern al means for

a a of achie vin g the ﬁn l go l the Yogi , the supreme

s a nd t t of all s a of o su ppres ion ex inc ion t tes c nsciousness , of all afflictions a nd the Avidya- the last state of supreme knowledge or Praj na (wmfi w zuwf Fifi -fi lm

ad a Vir a m ama a r As Sr dh , y , S riti , S dhi which e not

diﬁ erent m Vaira a a nd Abh asa fro gy y , Oiassiﬁ ca tion of th e ( onl v r a ct i they being their othe spe s Y og s . Or sim ultaneous products) are the

n of a n a to m a a l assi mea s tta i ing Yog , it is possible ke c ﬁ cation of the Yogis according to the strength of these

a nd s a with the Yogi , the strength of the quicknes (c n)

‘ ' with which they may be applied towards attaining

th e goal of the Yogi . Thus the Y ogis are of nine kinds

f m m a 2 of m a o o ildly energetic e ns , ( ) e ns f medium

f n 3 m a o . energy , ( ) of e ns inte se energy

' E a m a va a th e mild n s ch of these y ry ccording to e s,

m m a or a ediu st te , or intensity of the quickness re diness

h m a a m with which t e Yogi y pply the . Thus there are or t nine kinds of Yogis . hese the best Yogi is h e wh o is e w m m n i. . M am mary , , hose ind is ost i tensely enga ged

a isal and wh ose pr ctice so the strongest .

There is a difference of opinion here about the mea ning

the saw Vach as ati and Vi nana B s of word , between p j hik hu .

m a a iii? ! m a am h ere b ut th The for er s ys th t e ns , e latter holds th at ﬂan cannot mea n Vairagya and the Va iragya being the eﬁ ect of the Sraddha ca n not becounted sepa ra tely

Samve a mea u k ma fromit . g ns q ic ness in the perfor nce

' ﬁ a a a m sa th at ~ i m t . m a . of th e e ns of tt ining Yog so e y . eans ” “ Bu a not V t . . a r Vairagya . th t is true for if i agya 134 THE ST UDY O F PATANJALI

ma m a a is an eff ect of the due perfor nce of the e ns of Yog there cannot be the se parate ninefold classiﬁcation of Yoga mea apart fro m the various degrees of intensity of the ns of

m l a Yoga practice: The word Samvega ety o ogic lly does not me an Vairag ya also .

am m ﬁ ism 1 a rm § m fefa anae u 21111 1

fi ai d l arm aam gqqfi : emaw mm 3mm : W te fi m ,

' l ami na egmu emaiq e 311153391 ﬁ t m aiawa mm a 1

S r dha r h a ad etc. a e t e We have seen just now th t , ,

a a a means of attaining Yog , but we h ve not discussed wh t p u riﬁ catory actions must a n ordina r y

an d man perform in order to a tt ain Shad dh ii. a K riy Yogas. from which the other requis1tes may

‘ u riﬁ cator a are also Spring up . Of course these p y ctions not the same for al l persons for they must necessa rily depend upon the conditions of purity or impu rity of e ach mind thus a person wh o is already in a n advanced state may not require the pe rformance of those pu riﬁ catory a ctions which will be necessary for a m an of lower state .

We a a now a ar of h ve s id just th t the Yogis e nine kinds , a c th e m a a m t c ording to strength of their ent l cquire en s , — a a . th e h Sr ddh , etc requisite m eans of Yoga a nd t e strength of the quickness wi th w hich they may be a d pplie . Neglecting th e division by the strength or quickness of application along wi th these mental require m ents we may divide the Yogis again into three kinds 1 ( ) Those who h ave the best m ental acquirements a flmfi fi rfi . 2 T are m 3 ( ) ( ) hose who ediocres . ( ) Those

a low m a a m who h ve ent l cquire ents .

In the ﬁrst chapter of the Yoga aphorisms it h as

e a a ‘ A bh asa b en s id th t y , the a pplication of the m ental a m of S ra dd ha etc. and Va irﬁ a n n cquire ents , , gj , the co seque t s a n m m e s ce s tio of the ind fro obj ct of distraction ,

136 T HE STUDY or PATAN JALI ,

and th o th e. a th e k nowledge of th e n ature f . Purush e

Gunas . a o are the a Now the assertion t h at these cti ns c uses of .

a a f th the attai nment of s lv tion , brings the , question o e

a na a h ex ct tures of their oper tions “wit ,

Nat ure Of th e Opera ' m a a m regard to this supre e tt in ent . t ion o f th e Y o an as g g 0 0

k r 1th to . t i on Bh ash a a . to bring sal vati . y w respect h s

a a are au question s ys th t they the c ses i of the separation of the im purities of the mind just as an

d a nd ax e is the cause of the splitting of a piece of wo o again they are the causes of the attainm ent of the supreme knowled ge just as Wei is the cause of h appiness and not in .

m u m m a a a any other way . It st be re e bered th t c us tion is viewed accordin g to the Yoga theory as m ere tra nsforma tions of energy the operation of concomitan t causes is. only by removi ng the obstacles which were i mpeding the progress of these transformatio n s in a particular direction mc a can an cﬁ ect and wa , c nse of itself produce y the only y in which it ca n help the production of th is eff ect in to which by the principles of conservation an d transformation of a a a as of its ow n mma energy, the c us l st te p ses out i nent m energy is by re oving the intervening obstacles . Thus just as the passa ge of Chitta into a h a ppy state is hel ped by mix removing the intervenin g obstacles or his previous

a t s m a a s good c ion by re oving the obst cles , so l o the passa ge of the Chitta into the state of the attainment of

true knowledge is only hel ped b y the re moval of ob stru c

to tions due the perform ance of the Yogan gas the n eces

sary obstructions being removed the Chitta pass es naturall y

of itself into this inﬁni te state of the attain ment of tru e

d a ll ﬁ nitude m knowle ge in which is erged .

I n Bhash , a k connection with this , y ara mention s nine kinds of the operation of th e causes : (1) as th e cau se of 2 birth ; ( ) of preservation : (3 ) of ma nifestation (4) T HE PATANJ STUDY OF ALI 13 7 .

of m odiﬁcation ; (5) of sequenti al cogn ition ; (6) of separation ; ( 7) of atta inment ; (8) of differentiation ;

9 n ( ) of upholdi g .

s qufi fi swfm fa fi mwm ma: 1

ﬁ amwa vaa: aun t mm was 11

The principle of conservation of en ergy a nd tra nsforma tion of energy bein g the root idea of causation in this system these diff erent aspec ts represent the different points

au a is of view in which the word c s tion generally u sed .

t a as au or o Thus, the ﬁrs spect the c se of birth pr duction is am i of m n seen when for ex ple , knowledge spr ngs out i d , so th at the m ind is ca lled the cause of the birth of ‘ kn ow

is ledge . Here mind the materi al cause (w a s of

of the production knowledg e , for knowledge is nothing but mind with its particul a r modiﬁcations as states (W EI

s s a . steam quﬁ smfd aﬁ as: m sw th W e, th e)

m mfaaﬂm i not direct l v Its difference fro , wh ch is the

a f d n c use o pro uction , but serves to help it only in a

a m a is m a w a . i ndirect y by the re ov l of obst cles , quite nifest The Fa rm or the ca use which m ak es things preserved as are a t they , is the end they serve ; thus the service bili y of the Purush a is th e cause of the existence and preserva

m as is a nd of m b ut al l tion of the i nd it , not only ind of ou r phenomen al experiences .

The third cause of the 3 mim sum or the ca use of m anifesta tion (which is co mpared to a camp which manifests th ings before our view) accordi ng to Bhikshu

m a a and as am is an episte ologic l c use such , i ncludes ong other things i nferen ti al cognition as well (the sight of smoke in the b ill also falls under this) (m isﬁ t;

fi u wfi mfi trams ) .

n 5th a of Vik ara Then come the fourth a d the c uses , f Anyat wa (otherness) ; t hus the ca use o PATAN J ALI 138 THE STUDY OF

a a e a is m d as being th t wh ich c us s ch ange (tal ent ) exe pliﬁe th s the mind suff ers a ch ange by the objects change ; u raw s as ch a ng es that are presented to it ju t bile the food a m (otherness) such th at is cooked b y it ; the c use of b v m a bout by a goldsm ith in gold kin g as that brought a " a m it an d a a a , a bangle from it, then g i n neckl ce fro is a d iﬁ erent fro m the ch nge spoken of regarded as

N ow diﬁ erence between the gold being as Vikara . the a nd ra w e turned into bangles or neckl a ces the rice b in g m a turned into soft rice is th is th a t in the for er c se when m a t h e am bangles are made out of gold , the gold re ins s e of whereas in the case of the production in e ach case ,

fi re as f , cooked rice from raw rice by the c e is di ferent t a for heat ch anges paddy a ltoge her for the p ddy m a as ; does not remain uncha nge d in its odific tion rice fi im await: a ew (w e tim e m ea n s aflffi amt: s fi m w ’ ° d? sfa a as: w et usa et?! fizfaafi m W étms mq1§ fq winge W o s efi i a s goldsm ith a nd heat b th fi fi u mamymaa fi f s , ff e a m are indeed efficient c uses , but the for er only e cts m ea mechanical ch anges of sh ape and for only , wher s the

d m a a . latter heat is the cause of structura l an che ic l ch nges

Of course these are only examples from the physical world , a a their c ausal operations in the mental s phere v ry i n

corresponding m anner thus the ch a nge produced in the mind by the presentation of different objects follows a law which is the same as is found i n the physica l world when the same object causes different kinds of feelings f in diﬁ eren t persons ; when Ignora nce causes orgetfulness ,

' a a ma a and e in thing nger kes the thing p inful , desir m akes it pleasurable the knowled ge of its true reality produces indiff erence there is thus the same an d of causal

as T a t c m ch ange is found in the external world . h o es in for our consideratio n the cause of “ separation (Viyoga) Which is only a negati ve aspect of the po siti ve side of

I 1410 T HE ST UDY OF PATAN JAL

It must be remembered th at the Abhyasa a n d Vairag y a

ﬁ ve m a a a a : . and also the e ns of tt ining Yog , m etc ,

ff r m Abh asa and Vaira a are which are not di e ent fro y gy , by their very n a ture i ncluded within th e Y ogang as

a and are as mentioned bove , not to be considered independen t mea ns diﬁ erent fro m th em (W is 30 m m

‘ ’ t éfiaisfi tffi ami wfi aé a w as W arner W afam z) . The

Parikarmas or embellishments of the mind sp o ken of i n ﬁrst ch apter which we sh all deal l ater on are also included

f Y o an as rm" 8am and Gflf fl . under the three g g i , The five

fi a “ 3 mea r t it l fi e. 6 1151 and r a re a to e ns s , , f im s id be incl ud d under Fm: W ETand M W of th e Niya m as and Vairag y a under mafi a (as W W I fi sh er $1311: w as? a an

- antes vfi m s: m fi fd a satires ails amwfi ui a 3 13 331W ) 1 To understa nd these better it is better first of al l to give the definitions of the Y ogangas

i ﬁ i on s and a t Th e r d e n ti . then discuss bout hem and

' a scertain their rel ative values for a man striving after at taining the highest perfection of

' o Y ga.

am I . Y a Restraint amfseiemém s wivﬁ sm m These Yama restraints a re : Absti nence from injury (Ahimsa) ; Veracity ; Absinence from theft ; continence ;

a i m a bst nence fro variciousness .

I l Ni ~ — fi . yama 0 bservances fi i fl fi m t E l m Hf?

va are a These Obser nces cle nli ness , contentment, puri

‘ ﬁ ca tory a stud v and t he ction , making of God t h e motive

o f . al l a ction . — — III . Asa nas Posture fmt m eflq stead v posture and ea sy position am efa HIW IWfi fHFfi R : animus : 1

. R a IV egul tion of breath (Pranaya ma ) -is the sto ppage a and of the inspir tory expi ratory mo vements (of breath) T HE ST UDY O F PATAN J AL' I 14 1

wh ich m a v be practised when s teadiness of posture h as

e been s cu red .

’ — ’ ' . Prat ahara a str a ‘ V y b ction . fi fi WWWifi T fi l flW é E misfit ( ath eist swim 1 Abst racti on is th a t by which the senses do not come in contact with their objects and follow as it were the

a m n ture of the i nd .

— — ’ . a a C o n VI Dh r n a Concentra tion ém faﬂ w ﬁ lm i.

ra t is cent ion the stead fast ness of the mind .

VI — — r - 82 3 a . I . Dhy n a Med itation aa Va ia nt Tm 113 1 The continu ation there of t h e menta l effort (to understa nd)

t is meditation ( am) . — — ama m i a ﬂu VIII . S d hi Tra nce conte pl ation aim im f fé a samﬁ a emfv: The same when shining with th e li g h t

of t he a a nd d evoid as l is object lone , it were of itse f ,

a or m la mad . tr nce ( conte p tion , S a hi) Th ese a re the eight Y ogangas which a Yogi must

ad h is e s a a a opt for perc ption . Of the e g i n we see th t som e h a ve the mental side m ore

O g n an d Pa 'i' Y g gﬂs ed m a ea a pr o in nt, wher s others h ve a m as k r . m ostly t o be actu alised in exterio r

- act . a a a a and ama are ion Dh r n , Dhyan S dhi which purely of the Samprajfi ata type and a lso the FIN N “ ! a nd W NW which are accessories to them serve to cleanse the mind of its i mpurities and ma ke it steady a nd can th erefore be assimilated as being the sa me with the Parikarmas m en tioned in B I a 3 4—3 9 in Fam e? in EN E] ook , S utr s (m — 3 5 2- s 36 tn an ( ) Fa rms? 11 W fi m i m : fi ufflfi iw fi , ( ) fain séitfi wrfi (3 7 ) sum mer-“ Fans ( 3 8) M al awi in (3 9)

ﬁ i s amad w ﬂm m) . Of course the e S his of the

S am praj ﬁ ata type only serve to steady th e - m ind

a ta m a and to ta ke it in t ining discri in tive knowled ge. (a? m : w as s iefi im fw fi at fm mt an fafi sw fafi mai mm m m1 M 2 THE ST U DY O F PATAN JALI

1 In this connection I t hink it will not be ou t of place for me to mention the other rema ining accesso ries f or cl anin / h m as m B via 3m m e g t e ind entioned in ook I , , Hfi ifi afl lfli W WW HW fi GE flH (Bv cultivatin g

of m a m a and habits friendliness , co p ssion , co pl cency

iﬁ r n e t a a m and ind e e c ow rds h ppiness , isery , virtue vice m (respectively) the ind becomes pure . This m eans th at we are to cultivate the habit of friendliness towards those wh o a re happy this will indeed

m all a e and re re ove je lous f elings , the by

Mflim a m il a K cleanse the m ind and mak e . it M u d itfi an d ek h fi Up s . W m u a a pure . e st cultiv te the h bit of compassion towards t hose who are suff ering pain ; thus when the mind shows com passion which mea ns th at it wishes to remove the miseries of others as if they were his

m a of own , it beco es cle nsed of the dirt the desire of doing injury to others for com passion is only a nother n ame for sympathy which n aturally brings oneself to the level of

a m m m a m others tow rds who he av be sy p thetic . Next co es the h abit of complacency which one should diligently cul tivate as it makes ou r minds ple asurably inclined to

a s ar m w rds tho e who e virtuous . This re oves th e di rt of n m m e vy fro the ind . Next comes the h abit of indiﬁ er ence which we should acquire towards vice in vicious

e . W p rsons e should acquire the habit of rem aining indiﬁ erent w a svm ath is as here we c nnot p e, f or example , o are with pers ns who vicious ; we should not on an account

‘ y an rr get g towards those who are b ad and with whom

y m a was S p thy not possible . This will remove th e d irt of a g , be l n er It will c earl v a aah seen here th t , m 1, and 8 am m entioned here are onl y the diff erent aspects of universa l m a y w sy p th hich sh ou ld remove al l perversities n na and - i our ture unite us with our fellow beings . This i s the po sitive a spect of the mind with reference to the

' ‘ 144 THE STUDY OF PA l AN JAL I

m mat in th e a . etc . , for the purpose of g ind ste dy Thus whe n the impurities are gradually more and more

at a a m m are a ttenuated , l st the ﬁn l ger s of i purities destroyed by the force of Dhyan a or th e h abit of Nirodha

amad a a a a a d . S hi , when K iv ly is tt ine N ow to speak of th at course of conduct by which the

gross ~ im purities of ordina rv minds

r Y a n as. are m v a to me re o ed , we h ve co to Yamas They a re as we h ave sa id

1 53m HE 3 16 13 ﬁ l i al a nd m m of l ift GI before , , , these is given such a high place that it is regarded a s the root of the

ama as} a ma n ews ixti e a nd th e e Ni a inas other Y s , , , , s oth r y

' m ma w entioned before only serve to ke the fs m perfect .

We a v e i lm ra! a nd 3 m h e seen b fore that ii} , ﬁ , B i serve to strengthen the wif e] since they are only the positive a t b u t now w e spec s of it , e s e th at not only they but other

ama and a th e Ni amas a a £3 7 3 um ren Y s lso other y h , 1 , , ( a a ’ and tw qfi mm only serve to make flfi s m more an d more W ' perfect . This ft m when it is performed without being

m s a n wa b a m li ited or re tricted in y y y c ste , country , ti e a nd m a and ad a circu st nces is hered to thoroughly univers lly ,

' is cal led fi l th e m or great duty of abstinence from in j ury is sometimes lim ited to castes as for exam ple the injury inflicted by a fi sherman and in this case it is ca lled 3 133 ? Dr restricted Ahimsa of ordinary men as opposed to universal m ‘ Ahi sa of th e Yogis called w as ; the same a fsm is m li ited to country as in the case of a man who says to

m e a l hi s lf , I sh l not ca use inju ry at a sacred pl ace and

t m r e t by i e , with ef rence o a person wh o says to hi mself ” 1 a n t r a s sh ll o n e injury on the sa cred day of C liatnrdasi ;

“ circu mstanci s as w a ma n a s al by hen s ys to him elf, I sh l ca “ ” use inju ry for the sake of gods and Brah mi n s only or when injury is caused by warriors in th e ba tt le ﬁ eld a lone «a nd i n e l nowher e se . This restrictu l A h imsa is only f or THE STUDY OF PATAN JA LI 145

o rdin a ry m en wh o cannot follow the u niversal la w of

Ahimsa f or a Yogi . Ahimsa is a great univers al d u tv which a man should impose on h im self in al l conditions of a Ah i ms . i a nd a t al l ime l fe , everywhere , t s w ithout being restricted or qualiﬁed by any lim itation

M ah a h a rat M ok sh ad h a rmad h a a wh atsoever . In b y y it is sa id tha t the Sank hyists l ay stress upon ﬂ ﬁ m whereas the Yoga lays stress upo n S a madhi ; but here we see th at Yoga also holds th at Ahimsa should be the greatest ethica l m otive

r is Alr s a of a ll ou conduct . It by this im a alone th t we

a a r r c n m ke ou selves ﬁt for the highe type of S amadhi .

‘ l R WET? to m m Al other virtues of H ] , ! only serve ake s fs er ore

’ rs as a and m ore perfect . It not however e y to s y whether

' the S an k hyist s gave so much stress to wfs m th at they regarded it to lead to serfs directly without the interme dia te

am We s e a stages of S adhi . e however th t the Yoga also l ays great stress on it and holds th at a m a n should wi thhold

m al l t a a ma fro ex ern l cts ; for , however good they y be , the y cannot be such th at they would not lead to som e

' of f ei a f or a kind injury or s tow rds beings , extern l actions ca n never be such that they ca n be perf or med without

n a m W a m doing a y h r to others . e h ave seen th t fro th is point of view Yoga holds that pure works (HM ) a re only those mental work s of good thoughts in which a

a W perfection of ca n b e att in ed . ith the g rowth ? of good works (m m) and t h e perfect realisa tion of ﬂfsm the m ind n aturally pa sses into the sta te in which

its actions are neit her good (rm) nor had (sings) ; and

b v ta of a a this state is i m mediately fol lowed the s te K iv ly a .

V eracit y consists in word and thought being in

' S accorda nce wi th facts . peech and

Vera citv . mind correspond to wh at h as been

s a and as . e i seen , he rd inferred such Spe ch uttered for the

19 ’ t dg to another . I is purpose of tra nsferring one s knowle e

employed for the g always to be injury for it should not be defective as with for their , w v i w as b ad . , r where his mot ve If , ho e er it Y u dhish th i , proves to h e injurious to livin g beings ev en though

. B th ttered truth it is not truth ; it is a sin only y is u as , n il e u an d one a this is a f acsir of virt e outward appear nce , l et v e am . Therefore e eryone x ine gets in to pai nful d arkness all v n well and then utter truth for the beneﬁt of l i i g of wfém All t ruths should be tested by the ca non beings .

- (non injury) . 3 th e a ta n m a . Astey a (3 15 21) is virtue of bs ini g fro ste ling ’ w of n h e Theft is the making one s own unl a fully thi gs m longing to others . Abstinence fro theft consists in the absence of the desire thereof . e is a of aﬁ w ﬂ Brah m ach aryya (Continence) the restr int a and th e t t the generative organ , horou gh con rol of sexu l

tendencies . th of - a a e Aparigrah a (Ham ) is want v riciousness , ’ ow n on e a non - appropriation of things not one s h ppens a a m and of to attain it on seeing the defects of tt ch ent the

a a and d injury caused by the e rning , preserv tion estruction

of the objects of sense . If in performing the grea t duty of Wif e] and the other a virtues which are auxiliary to it Th e p ur iﬁ cation of m in d h e o man be troubled by t t h ughts m n a by of sin , he should try to re ove the si ful ide s a to h abitu ating him self to ideas which are contr ry

t a t hem . Thus i is s id if the high fever of the sins oppose a h e to the virtues tend to push h im along the w ron g p th , th e should in order to drive them a way enterta i n ideas like — th e following Bein g burnt up as I am in the ﬁres of

a a a a v g world , I h ve t ken refuge in the pr ctice of Yog gi in W e to tak as it does protection to all livin g beings . er I

148 THE ST UDY O F PAT AN J ALI

and a a Bu t people wh o a re m o re adva nced n tur lly

am a a no n s i possess the virtues mentioned in Y , h ve ece s ty m of makin g their beginning therefro . Thus it is said th at som e people m ay m a ke their begin

n N i am as am a w n: ing with the y , ,

' ‘ l h ose w h o q e t h el r a nd im ﬁ mim it is for this rea son ’ g m m th e t a u are m giifniii h t tho gh they entioned under

N i amas y are a a the y , the lso speci lly

selected and spoken of a s the fmal fi fi in the very first — rule of th e second Boko fi q zfi w fi m fi nafi l fi an; means the stren gth of rem ain in g unch an ged in ch anges

a a and n and sta d like th t of he t cold , hu ger thirst , n ing

“ and a a a sitting, the bsence of s peech m ﬁ a nd the absence

a a of soci l indic tions . m WW W eans the stu d v of philosophy a nd the repeti

t ot a Au ion the syll ble m .

’ ﬁ UIﬁ TH W— ' This l svara pra n id hana is diff erent from h t e s a a. a a a m e 11] B . I w I w r Pr n idh n en tion d ook , here it m a , ma a n d a a e nt love ho ge dor tion of god , by virtue of

i od a m a am wh ch g by his gr ce kes S adhi easy for th e Yogi .

H ere it. is a kind of fflimffi fl and hence it m ea ns the

a o f al l a i a a od e. bestow l our ctions to the Gre t Te cher , G , . , ’ , e own s to work not for on s self but for God , o th at a man m ll desists fro a desires of gaining a ny fruit m therefro . W t hen hese are duly performed the afﬂictions become md ua llv a g a and an u ttenu ted tr ce is bro ght about . The af i i a ﬂ ct ons thus ttenuated becom e cha racterised by u np ro d uctl veness and , - h as as when their seed power it were ,

been burnt up by the ﬁre of high i ntellection a nd the mi nd af l untouched by f ictions come up to the d istinct a n tures of the Purush a and ea - m a ra , the ind n tu lly it s ow n m - returns to pri al cause Pra k riti and K aivaly a is THE ST UDY OF PATANJ ALI

Those who are alre ady m u ch advanced do not require

K ri a o a as even this y y g (W ),

Am“ “10 3 9 W h " a re t heir atHiction s are a lready in man in n at u ra l ly m u ch a d a t a and i mi i n va nced . n a e a tt nu ed st te , the r nds a ﬁt condition to ad apt themselves to

ama e an o all at t S dhi ; th y c theref re begin once with ma h“ . So in the first ch apter it is with respect to these ad vanced men th a t it h a s been said th at K a iva lya ca n be atta ined by Ab hyasa (3 mm) and Vairfi gy a without adopting the Fm fi tn emfuzfi m nafi m m a fess m a: 95351112 n —fi r a m i a aw fi tm waa m a h a s II . ) at the N iya a K r y Yoga s only S auch a (fi st) a nd San tosh a (Baffi n) remain to be a a m a of ' and s id . S uch a (f l? ) eans cle nliness body

m . a e a wa ind Cle nlin ss of body is brought bout by ter , clea nliness of mi nd is brought about by the remova l of

m a m of a and a the ent l i purities pride , je lousy v nity . S a ntosh a 8 7 5m contentment is th e absence of desire to ’ possess more th a n is necessa ry for the preservation of one s

h a a a a life . It s ould be dded th t this is the n tur l result of ’ a th e correc tion of the ppropriation of othe rs things (138 0.

n o n am as a nd Ni a mas At the close of this sectio the Y y , it is bes t to note their difference which lies princip ally

t a th e m are a virtl a in this h t for er the neg tive es , where s m can a n the latter are positive ones . The for er d there

r m a at all a of a a fo e ust be pr ctised st ges Yog , where s the last being posi t i ve a re a ttain a ble only by the distinct

- m a . v t of non growth of i nd th rough Yog The ir ues injury,

- a . be a to at al l truthfulness , sex restr int, etc , should dhered

r are a sta ges of th e Yoga p a ctice . They indispen s ble for stead yi ng the m ind . It is sa id th at in the presence of a person - who h as acquired steadiness in i ts? ! all a ni mals g ive up thei r ha bits

m t a b m a in of en i y when person eco es ste dy truthfulness,

W . wh atever h e s ays becomes fulﬁlled . hen a person ‘ OF PATANJ ALI t0 o T HE STUDY

all m absence of theft , jewels fro beco mes stead vin

h im . different qu arters approach

' m is ta . Continence being conﬁr ed , vigour ob ined m of N on-covetiou sn ess bein g conﬁr ed , the knowledge the B a cl eanli causes of births is attained . y the ste diness of

n d at a s a a c ne s , disinclin tion to this body ess ion of cont ct

with others is obta ined . ? n When the m ind atta ins intern al f t ! or cleanli ess — a nd a i e ( tict m , of mind , his beco es pure he cqu r s high

~ - of an d ﬁ t in inded ness one pointedness , control the senses

” f B th e ea of ness of the knowledge of sel . y st d iness

f m a . conte n tmen t comes the a cquisition o extre e h ppiness

h m an d By s teadiness of m mt e dirt of this veil is re oved from that come the miraculous powers of endurance of the

’ m a of w fﬂ etc. and a bodv , lso the ir culous powers the

via a a and - a m a senses , , cl ir udience thought re ding fro

' B a e {611W t h e Rsh is distance . y ste din ss of the gods ,

W a a ma and the Siddhas becom e visi ble . hen Isw r is de

all a a a a e . B t th e mo tive of ctions , tr nce is tt in d y his

' th e Yogi knows all th at he w a nts to know j ust as

a in a a a r o it is in re lity , whether nother pl ce , nothe b dy m r t . as it o ano her ti e His intellect knows everything is .

l ‘ s a a a t hould not , however, be s id , s ys m fa , th t in a s m uch as the amine ( Unfit is a tta ined by ma king Iswa ra

m all a m a the otive of ctions , the re ining seven Y ogan gas are useless; F or these Y oganga s are ' u seful in the attainment of th at m ental mood which devotes all actions

to the purposes of Iswara . They are also useful in the

attainm ent of Gal ina emﬁ d by separate ki nds of their

a n and S ama a ad to th f colloc tio s , dhi lso le s e fru ition o m an but this meditation on Iswara though it is itself a

im ﬁ mm S am ra n t a species of itself, p j a a Yog (m aﬁ a)

‘ ‘ iS et m re t m a a y ore di c e ns th n them . About the relatidn

152 THE STUDY OF PATA N JALI

m lungs are neither too much dil ate d nor too uch co ntract ed there is another total restra int ; where cessa tion of bo th these motions ta ke pl ace by a single eﬁ ort just as water thrown on a heated stone sh rivels up from al l sides .

ca n re a a These be gul ted by keeping eye over s p ce ,

as a m span and number . Thus the bre th ing beco es slower

ha e a s m ma and ma the space t t it occupi s l o beco es s ller s ller .

a e a an d a Space is ag in of two kinds , int rn l extern l . At the time of inhalation the breath occupies intern al space which

n be t a a nd ca fel even in the soles of h nd feet , just like the slight touch of an an t . To t ry to feel this touch al ong with deep inh al ation serves to lengthen the period of

E a is cessation of breathing . xtern l space the distance from the tip of the nose to the m ost remote point up to

a can th e a m a or which bre th be felt, by p l of the h nd , by

m m an a the ove ent of y lig ht subst nce like cotton , etc . , J placed there . ust as t h e breathing becomes slower and slower the distances traversed by it also becomes small er and

ma s ller . Regulations b v ti me is seen wh en eye is kept over the ti me taken u p 1n breathing by m om ents ; each m m th e a of o ent being fourth p rt of the twinkling the eye .

So regulation by time means the fact of ou r attending to

m m t K sh anas a a the o en s or spent in the cts of i nspir tion ,

a and a p use respir tion . These P ran ayam s can also be m a e m ma e sur d by the nu ber of nor l duration of breaths .

The ti me taken by the respiration and expiration of a healthy man is the same as th at which is m easured by snapping the ﬁngers after turning the h and thrice over m the knee , is the easure of duration of normal breath ; m a 3 6 e sured by such Matras or me asures in th e ﬁrst a em Ud h ata a m tt pt or g c lled ild ; when it is doubled , it is the second Udgh ata (middling) when it is trebled is Ud h ata it the third g ( a t s a intense) c lled in en e , G radu lly T HE STUDY OF PATAN JALI 153

the Yogi acquires the practice of Pranayam a of long

a a a and a dur tion , being d ily pr ctised being incre sed in

a a a f ortn i ht a m . succession of d y , g , onth , etc Of course

ma ﬁ Ud h ata he proceeds ﬁrst by sterin g the rst g , then the second and so on until the duration increases u p to

a d a m s a a at . a y , fortnight onth s st ed before There is l o a fourth kind of Pra n ayama transcending al l these stages of unstead y practice when the Yog i l S steady in h is

a a . m m m cess tion of bre th It ust be re e bered , however ,

a t Prana am s are a m m th while the y bein g pr ctised , ind ust be ﬁxed by WI? ! a nd stu n to some object external or i nterna l without which these will be of no ava il for the

B a m a true object of Yoga . y the pr ctice of Pran aya m i nd becomes ﬁt for concentration as in the S u tra

' 3 1 1 3 a a a Hfl éflfi fl m twi 11 11 1111, where it is s id th t ste diness is

i a nd a a d acquired by nmate, this ste diness is cquire in the same wav as concentration as we ﬁnd also in the S utra mums a timel ess : 1 When b v Pratya h ara the senses are restrained fro m their extern a l objects we h a ve wh at is a h ra P raty a . a Prat ah ara m c lled y , by which the ind

rem ains as if in its own n ature being altogether identiﬁed with the object of inner concentration or contem plation

and thus when this Chitta is aga in suppressed the senses

which h ave already ceased fro m com ing into contact with other objects a nd becom e submerged in the Chitta

a a . a a a a itself, also ce se long with it Dh r n is the concentr

a on a a a a w v tion of Chitt p rticul r pl ce , h ich is so ery necessary at the time of Pran ayam as

Dh aran a . m 1u d ma mentioned before . The y

thus be held steadfast in such pl aces as the sphere of the

of a a n a ve], the lotus the he rt, the light in the br in ,

a a nd the forepa rt of the nose , the forep rt of the ton gue

such like parts of the body . 2 0 THE ST UDY OF I’ATANJALI

a a of Dhyan a is the con tinu nce , the ch n g ing ﬂow the

' m ental eﬁ ort in the object of Dh a rana?

Dh yan a . u n mediated by any other

break of conscious states .

S amadhi or trance contem pl ation results when by deep

concentration mind becomes tra nsformed to the form of

m a B the object of con te pl tion . y h i Sam ad . Pratya h a ra or power of abst ra ction mind desists from all other objects except the one to which it is inte nded to be centred the Yogi as he thus abstracts his mind also tries to give it to so me intern a l or

a a HIN T m s a d extern l object, which is c lled ; it u t lso be notice th at to acquire the h abit of s um and in order to inhibit the abstraction a rising from the sh akiness a nd u nstead i ness of th e body it is necessar v to practise steadfast

n a a posture a d to cultiv te the Pran yam a . Also for the purpose of inhibiting the distractions a rising from breath

ing . Again in orde r th at a m a n can hope to attain steadfastness in these he m ust desist fro m any such conduct

m a am a and a a which y be opposed to the Y s , lso cquire the m “ ental virtues stated in the Niyam as a nd thus secure m hi self against any intrusion of distractions a rising from

m a a o his ent l p ssi ns . These are therefore the i ndirect a nd m re ote conditions which qualify the person for attaining

W an 9 1171 and ama , S dhi . A m an who t h rough his good deeds or by the grace of god is already so m u ch ad vanced th at he is n aturally above all such distractions m sa a a ma h to re ove which it is neces ry to pr ctise the Y s , t e Ni amas a y , a a a ama a nd Pra t ah ar m a the As n s , the Pr n y y , y at once begin with W WI su m we h ave seen mea ns con a n centr tio , with the advancement of which the mihd m e a a of beco s ste dy in repe ting the object its concentration ,

i. e. f , thinking o th a t thing alone a nd no other thing thus a h we see th t wit the practice of this state called mm or

N JALI 156 THE STU DY OF PATA

to ta To compre hend its scope it is necessa ry unders nd

a and ﬁrst of all th e relation , between thing , its concept th e particul ar p a me with which the

Sa vitar k a. concept or the thi ng is a ssociated .

sl it t 131W and It is easy to see th at the thing ( ), the concep ( ),

But th e n ame (31a ) are quite distinct . still by force of

inspite of this unreality or want of their h avin g a ny real m b m a a identity of conn ections , they see to eso uch ssoci ted th at the n am e cannot be diﬂerentiated from th e thing or

a 18 a Vik al a . its ide , c lled p Now that state of S am adhi in w hich the m ind seems to beco me on e with the thing together with its name and concept is the lowest stage of S amadh i called Hﬁ iﬁ fi it is the lowest sta ge because here the gross object does not appea r to the mind in its true

a in a a wa re lity , but only f lse illusory y in which it appea rs in ordin ary life associated with the concept and th e

am a is f n e . This st te not di ferent from ordinary conceptual states in which the particul a r thing is not only associated with the concepts and their n ames but also with other con cepts and their various rel ations thus a cow will not only a a m w its n and am b u t ppe r before the ind ith co cept n e , also al on g with other rel ation s and t hou ghts associ ated

t th e as am is ow wi h cows for ex ple , This a c , it belongs ” so a nd h as ma a and t to so , it so ny h ir on its body so for h .

' This state therefore is the ﬁrst sta ge of S amadhi in which m h the ind as not beco me steady and is not as yet beyond

a ou r a the r nge of ordin ry consciousness . m Fro this comes the Nirvitark a s tage w hen the m ind by its steadiness can become one with its object divested of all a a am and a other ssoci tions of n e concept , so th t the m ind is not in direct touch with the reality of the T HE ST UDY O F PATAN J ALI 157

m a a a a . thing , uncont in ted by ssoci tions The thing i n this state does not appea r to be a n object of my consciousness

‘ ’ but the consciousness becom in g divested of al l I

‘ ’ or mine beco mes one with the object itself ; so th at

no u as k b u t m there is s ch notion here, I now this the ind becomes on e with the thin g so th a t the notion of subject a nd object drops off and the result is th e one steady tra nsform ation of the mind as the object of its con tem pl ation . This state brin gs home to us the rea l

d of th e t a a nd knowle ge hi ng , diverted by other f lse illusory associations which apa rt from explicating the rea l m n ature of the object served only to hide it . This S a adhi knowledge or na n is called fafi iafi . The objects of this h state m ay be the gross material objects and t e senses . N ow this state is followed by the state of efai mElm which d a wns when the m ind neglectin g th e grossness of the object sin ks deeper an d deeper i nto its finer constituents a nd the appea rance of the thing in its grosser aspects

off a nd m a e an drops the ind h ving sun k deep , centr s d identiﬁe s itself with the subtle Tan matras which are the constituents of the ato ms as a congl omeration of which the obj ect appea red before our eyes in the N irvitark a

m a state . Thus when the ind fter identifying itself with

i a as the sun n its true spect pure light, tends to settle on a still finer state of it either by m aking the senses so steady th at the outwa rd a ppeara nce va nishes or by s eeking finer and finer stages th an the grosser m anifestation of

as a T an matric a light such , it pprehends th e st te of the

a as and a a is a light nd knows it such , we h ve wh t c ll ed th e

I t h as a m a eﬁ am stage . gre t si il rities with the q ﬁ aaii

a ff m a a st ge , while its di erences fro th t st ge spring from the fact th at here the object is the Tanmatra and not the

B m a gross hu ta . The ind i n this st ge holding comm union with the Rupa Ta n m atra for example is not coloured 158 T HE ST UDY OF PATAN J ALI

a as red . as S avita rk a mm v riously , blue , etc , in the co union

s Ta n matric a with gro s light, for the li ght or light potenti l

ff so h as a as . no such v rieties di erent kinds of colour , etc , th at th ere are also no diff erent kinds of feeling of pl easure

m va f or pain arising fro m the anifold rieties o light . So this is a state of a feelingless represen ta t ion of one uniform

' ' l a nmatric sta te when th e object appea rs as a con glomera t a m ra a a a or a a as a ion of T n at s of Rup , R s G ndh the c se m s ta not a n m a a ight be . Thi s te however is indeter in te st ge as N irvitark a a Tan matric is the st ge, for this conception a a d m a and a a ssoci te with the notio ns of ti e , sp ce , c us lity ; thus the mind here feels th at it sees at the present ti me these Ta nmatras which a re of such a subtle state th at

are a a a a nd a . they not ssoci ted with , ple sures p ins They are a a a in wa a m lso endowed with c us lity , the y th t fro them and their particul ar collocations origin ate t h e m ato s . It m u st be noted here th at the subtle objects of con centration in this stage are not the Tanmatras alone but a a B lso other subtle subst nces including the ego , the uddhi and a r the Pr k iti . B ut when th e mind acquires complete h abit of this state in which the mind becomes so m uch identiﬁed with — T — ll a nmat ras . a a these ﬁne objects the etc , th t con ce tual t a a m a a a p no ions of the ssoci tions of ti e , sp ce , c us lity , etc . , spoken of in the S avichara and the S avita rk a

at an a a and m st e v ish w y , the ind becomes one with the

its m ﬁne object of co munion . These t wo kinds of

a a S avichar Pr jn , a and N irvichara a rising fro m the mm i co un on with the ﬁne Tanmatras h ave been collocated

am as Vich aranu a under one n e g ta . Bu t when the object mm i of co union s the ego as the subtle cause of the senses

is a 3 7 7 it c lled 11 1 3 13 116 and when th e object of comm u mon

is ' u a f ‘ the s btle c use o ego the gﬁg called also the s h am e

16 0 T HE ST UDY OF PATAN JALI

otenc of . a a from knowing the true reality . The p y this ~Pr j n arrests the potency of ordinary sta tes of distracted con W sciou ness a nd thus a ttains sta bility . hen however

a. a o w e a a a this i n is ls suppressed , h ve wh t is c lled the state of Nirvij a S amadhi at the end of which comes

ﬁnal Prajna leading to the dissolution of the Chitta and the absolute freedom of the Purush a ’ S amadhi we h ave seen is the beco ming of mind s oneness with an object by a process of acute concentration 0 11 it an d a contin u ous repetition of it with the exclusion

l W a e e of a l other thoughts of al l kinds . e h v inde d described the principal stages of the advancement of Sampraj nata Yoga but it is im possible to give an exact picture of it with the sy mbolical expressions of ou r concepts for the stages becom e clear to the m ent al vision of the Yogi as he gradu ally acquires ﬁrmness in his

ra a at m p ctice . The Yogi who is pr ctising once co es to know as the higher stages gradually dawn in his m1u d a nd dis tinguish them from each other ; it is thus a matter of ’ a ea can a one s own experience , so th t no other t cher dvise h im wh eth er a certain stage which follows is higher or

a l i ? lower , Yog itself is its ow n teacher ( ik en M a mi !

’ m a £ 1 t —i f 71 1 za s wa m nra inh uman aizfi fi im uafi m 5is are a anw efan : 11 W m hen the ind passes from the Sam praj nata sta te

a V n tth ana m a it is c lled y in co p rison to the N irod h a state,

as th e 0 1dina just ry conscious states a re called Vy ntth ana

m a Sam ra nata in co p rison to the p j state , the poten whereas the potencies of the N rrod h a state beco me stronger and and stronger ﬁnally the m ind com es to the N irod h a a a d st te n become sta bl e therein ; of course this holds

a m a within itself long ent l history , for the potency Nir of the odh a state can be stronger only when the T HE S TUDY OF PATAN JALI 16 1 m ind practises it and rem ai ns 1n this suppressed condition f T or long intervals of time . his shows th a t the mind being mad e up of the three Gun as is always snﬁ ering transformations and changes . Thus from ordi n ary state of distracted consciousness it gradually becom es one poin ted and then gradually becom e transformed in a state of a n object (intern a l or external) when it is said to be u ndergoin g the S amadhi parinam a or S amadhi change of the S ampraj nata type ; next comes the

a m a m S am r n ch nge , when the ind p sses fro the p aj ata

a a f st ge to the st te o suppression (Eran) . Here therefore

‘

“ a we a am i 6 01 lso see th t the s e W t, 13 , m eantime which we

' h av e already described at some length with regard to th esensible objects apply also to the mental states . Thus the cha nge from the Vyn tth ana to the N irodh a state

swvﬁ cvm a as m a m is the , the ch nge nifested in ti e, so that we can say th at th e ch ange of Vy ntth ana into

Nirodh a h as not m h as m a yet co e , or just co e , or th t the

V n tth an a a m a y st te exists no longer , the ind h ving

is a transformed itself into the Nirodh a state . There lso

a a here the third ch nge of condition , when we see th t the potencies of S ampraj n ata state become weaker and

‘ a a of th e N irodh a a m we ker , while th t st te beco es stronger

are of a and stronger . These the three ki nds ch nge which

m a ma ak sh ana and the ind undergoes called the D h r , L

a But ~ A vasth a ch nge . there is one difference betwe n _ e this ch ange thus described from the changes observed i n sens ible objects th at here the ch anges are not visibl e but are only inferrible from the passage of th e m ind from one

a state to nother . It h as been said th at there are two diff erent sets

m v and a for . of qu lities the ind, isible invisible The visible qualities whose ch an ges can be noticed are conscious

ta t . v s tes , or thought products , or percep s , etc The in isible 2 1 16 2 T HE STUDY OF PATAN J AL I

m an d a d c en ones are s even i n nu ber c nnot be ire tly se , but their existence and ch a nges or modiﬁcations may

b . a re i be established v inference These suppress on ,

o a a a a characterisati n , potenti lis tion , const nt ch nge , life , f m m movements an d power or en ergy o ove ents .

’ faﬁ a Haitian“ : qﬁ mmia sh ame i

am S’IFWH fame m i zfi fl ffi im: n

In connection with the S amp raj nata S amadhi some

a m are a are miraculous att in ents lso described , which said

a or f to to strengthen the f ith belie of the Yogi , the processes of Yog a as the path of sa lv ation as th e Yogi

a re m a advances . These like the products or the ent l

m a m l ma experi ents in the Yog eth d, by which th e people y become convinced of the method of Y oga as being the

a a e a b true one . No re son r offered out the why of these attainments but they are said to h appen as a result of th e

m a . w ent l union ith different objects . It is best to note

m a a a the here in t bul r form .

O ect of S an am . ttain m n t bj y A e .

l Th ree ol ch an e of S an y ( ) f d g ama.

“ th ings a s Hui? (WW

an d wm ﬁ mw l

n owl (2 ) Th e distin ction s of K ed ge of th e sou n d s n ame e ter nal o ect of al l l ivin ein s , x bj g b g an d th e con cept w h ich or dinaril y a ppear s u n i

t ed a s on e .

K D OW Ied e Of reviou s l i (3 ) Resid u al poten cies ge m g p fe, of th e n at u re of w an d “ ya

4 o ( ) n cepts al on now l C e ~ ed e of oth er i s (se K g m n d .

THE STUDY or PATAN JALI

These Vibh utis as they rise with the perf ormance of the processes of Yoga gradually deepen the faith a mof the Yogi in the performance of his deed s and

h ir Vib h u tl an d t e thus help his m ain goal or ideal b y o sit ion in th e o a p Y g 0 h a a i or d raw m h im f or Ph il osop y . lw ys push ng g wards and forwards towards it by the m m ore and more strengthening of his fa ith . Divested fro

a no a the idea l they h ve v lue of any i m porta nce .

a of K arm a o a a nd t h e After describing the n ture y g ,

wa ad a a a m f or y in which it le s to Jn n yog , I bel ieve it is ti e us now to describe th e third and the Bh ak tiyog a an d i a i m a of a ai in a a , I sw ara . e s est e ns tt n g s lv t on the Bh aktiyoga a nd th e position of

Iswara in the Yoga system with reference to a person wh o

seeks delivera nce from the bo nds and sh ackles of Avidya. Iswara in the Yoga system is th at Pu rush a who is

m all th e a h is n distinct fro others , by f ct of bei g untouched by the afﬂictions or vehicles of the

I ew ara. t sh as frui tion of action . O her Pu ru

are a af lso in reality untouched by the ﬂictions , but they at least seemingly h ave to undergo the affliction s and

and etc. are a a consequently birth rebirth , , until they g in ﬁnally released bu t Iswara though he is a Purush a y et

' He does not snﬁ er any sort of bond age i n any

wa . a a n y He is lw ys free an d ever the Lord . H e ever

had nor a an a th e will h ve y rel tion to th ese bonds . He is

a h te c er of the ancient teachers t oo beyo nd th e ra nge of t m the conditioning by i e .

This n ature of his h as been afﬁrmed in the Scriptures

and are tak en as therefore the true one on thei r a uthority .

The a uthority of the scriptu res are Sc "t “ 9 5 an d a ai a w a “ w ags g n ckno ledged only bec use . they h ave proceeded out of God or ara Isw . The objection of an argument in a circle has no THE STUDY OF PATANJALI place h ere since the connection of th e scriptures with

Iswara is beginningless .

no a a a a There is other divinity equ l to Isw r , bec use in the cas e of such equal ity there m ay be oppositions between the rival Is waras which

IS W ‘W Wh a ‘ h e “3 ' ° m ight therefore result inthe lowering

of a n n is m n y o e of them . He o i scient in the h ighest degree for in h im is the furthest l im it of omniscience fro m which thereis no beyond

wa a al l - m and h as s r This Is r is erciful , though he no de i es , of h im to s atisfy y et f or the s ak e of his devotees h e d ictates the scriptures at each evol u

His un ct ion s of a . f . tion the world fter dissolution

Bu t not a all he does rele se persons ,

ca h as m as ve be use he to . help only so uch they deser ; he

n u ll if v La w a m a as does not the of K r , j ust a king though

e act a n wa he is quite fr e to i n y y he likes , punishes or r a a as ew rds people ccording they deserve . At the end of each K alpa he adopts the pure body from Sattwa which is devoid of a ny K armasaya and thus commu n icates through it to all his de votees and

His if e S a t t wa“ W a a dict tes the scriptures . Ag in at the d v m ay a b o . time of dissolution this body of pure

S attwa becomes subm erged in the Pra kriti and at the time of its sub me rs ion in the Pra kriti Is wa ra wishes tha t it might com e forth again at the beginning of the new creation ; u a at a new creation th e thus i t co ntin es for ever th t e ch a pure

Sattwama y a bod y sprin gs forth a nd sub merges back into the P rakriti a t the ti me of the dissolution of the universe .

a h e h as a es In cceptin g th is body . no pe rson l desir to

a a a satisfy s we h ve s id before . He

H n sel f “ bo m e b d adopts it only for the purposeof saving b y iii the people by instructing them with

knowl edge and piety which is not possible without 166 THE S TUDY or PATANJALI a pure Sat twa maya body ; so he adopts it but is n ot th e aff ected in any way b y it . One who is u nder control of Nescience cannot d istinguish his real n ature from it

‘ a n ot the a e and thus is alw ys led by it, but such is c s

a a not an wa d on with Isw r , for he is i n y y un er its c trol , but only adepts it as a m eans of comm unicating knowled ge to people . A Yogi also who h as attain ed absolute independence may s imil a rly accept one or m ore pure S attwamaya

N irmana Chitta s from A sm il amatra and m ay pro~ duce one Chitta as the superintendent of al l these

’ r (Fwimfi nfa ( waffle? Hawaii faufi w m m ) . Such a Chitt a adop ted by a true Yogi by the force of his meditati on is not under the control of th e vehicles of action as is the case with th e oth er four kinds of Chitta

’ m Osh ad ln a a and a fro birth , , M ntr T pas .

The Pra nava or A u mkara is h is name though at the m ti e of dissolution the word of Pranava toge ther with its denotative power becomes submerged Prau avn th e w or d ‘ in th e ra i i a a W l th f or 18mm P kr t they re ppe r the new creation just as roots o m sho t forth fro bene a t h the ground in the rainy a . a a a a a d Swad h a a se son This Pr n v is lso c lle y y . By a concentr tion on th is Sw adh y aya or Pranava the mi nd

c m - o a nd be o es one p inted ﬁt for Yoga . N ow m one of the eans of attaining Yoga is Iswara

a a a r of G od Pr nidh n , or wo ship . This word according to the

mm ta is e co en tors us d in two senses,

13 m m ran i h n P d a a . i n the ﬁrst and the second books

‘ Pata n ala a a h orism of the j Yog pp s . m a In the ﬁrst book it e ns love or devotion to God as the one

' centre of m ed itation in , the second it is used to mean the a ga all bne tion of desires of the fruits of action to Iswa ra and thus Iswara a n a a i Pr idh n n this sense is included und er

I 16 8 THE S TUDY OF PATAN JAL

— s infam rim s m : . am si s m arfi afi im m y LI ) i In this system Iswara is not aga in the nfi rm?" Prakriti

a ma and a ma in the sense of ﬂ fam ﬁ gl fa but of Dh r Adh r ,

m a tac e and and his agency is only in th e re ov l of obs l s r thereby helping the evolution ary process of P akriti .

Thus Iswara is distinguished from the Iswa ra of San kara Vedanta in this th at there the

d am“ Adm it“ “ true existence is ascribed only of ara t ie I sw . Iswara whereas al l other forms a nd

s modes of Being are only rega rded a illusory .

After what we h ave studied a bove it will be easy to

see th at the main stress of the Yog a Philosophy lies in its

f am method o S adhi . The knowledge

' ama h i an d its th at can be acquired by it differs from S . . d ’ “ ‘ el al l a $331 pgiceidtiigir iﬁ other kinds of knowledge , ordin ry 9 1 3 " ril ‘ . in t perception , inference , etc , his 13 823528 zi lzzéﬁ ? e ca l edg . th at it alone n bring objects before ou r mental eye with the clearest and most unerring light of comprehensibility in which th e

tru e nature of the thing is at once obser ved . Inferences a nd the words of scriptures a re based on concepts or

a general notions of things . For the te ching of scriptures

are m a and are am nifested in words ; words but n es , terms or concepts formed by noting down the general similarities of certain things and binding them do w n by a

svmb ol . All deductive inferences are al so based upon major propositions arrived at by inductive genera lisations so it is easy to see th at al l knowledge th at ca n be i m ported

m are a by the only gener lised conceptions . Their process only represents the method by which the mind ca n pass fro m one generalised conception to another so the mi nd

can wa a a a in no y tt in the knowledge of the Re l things ,

a o an the bsolute species , which is not the genus f y other T HE ST UDY OF PATAN JALI 1 69

thing ; so inference and scripture can only comm uni

cate to u s the n ature of the agreement or si m il arity

a nd a as - ar of things not the re l things they e. Ordina ry

perceptio n also is n ot of m uch a v ail here since it can not

brin g within its scope the subtle an d ﬁne things an d

things th at a re obstructed from the view of the senses ; so knowledge by ordin a ry perception is lim ited by th e inca pacity of our senses to per ceive subtle an d rem ote

‘

and are r m our vi w . things , things which obstructed f o e

Bu t a ma h as m a so th e w S dhi no such li it tions , kno l edge

a can at a a th t be t ined by it i s bsolutely un obstructed , true

a nd real in the strictest sense of the term s . By deep c oncentration when al l other states of m ind a re checked it is centred on one thing steadily and th at

a m m a m lone , the ind beco es tr nsfor ed

' S a ma h i a n d th e ' d as m a th in o it were into the for of th t ° , iti n f B r on i n t u o o e g s . 3 a nd th us the true n ature of th at

' a th o thin g at once flashes before it . It is kin to e concepti n

B na as d of intuition by ergson , the ture of which escribed

in a a m a a m by Bergson a pplies cert i n e su re to S adhi . Thus Bergson says It follows th at an absolute could only be given i n a n intuition whilst everything els e fa ll

a B s withi n the province of n alysis . y intuition i m eant the kind of intellectua l sym p athy by which one pl aces

oneself withi n an object in ord er to coincid e witﬁ wh at is

' A o a n d . na unique in it ( f . fairs) conseque ntly inexpressible

t h e a a lysis on contr ry , is the oper tion which reduces the

a a y a is m object to ele ments lre d known , th t to ele ents

T o a a common both to it an d other objects . n lyse there fore is to express a thin g as a function of som ething

a is a a a other th a n its elf . An lysis thus tr nsl tion, develop

m a a a m m ent into sy bols , represent tion t ken fro successive

points of view from which we note as ma ny resembl a nces

' ' as possible between the new object which w e are studying 2 2 17 0 T HE STU DY OF PATAN JALI

and we e w a a . its others , which b lieve we kno lre dy In etern ally u ns atisﬁed desire to e mbrace the object a round

is m a a m which it co pelled to turn , n lysis ultiplies without end the nu mber of its points of view in order to com plete its always incom plete representations a nd ceasel essl v va ries its symbols th at it m ay perfect the a lways im perfect tra ns

Bu t a . . l tion It goes on therefore to i nﬁnity intuition , if

a act . intuition is possible , is si ngle This vie w of S amadhi or intuition al trance is not opposed to wh atever we say conceptua l or perceptua l in tel ligence th at they are complim enta ry

K n ﬁ ﬂer son n d a g a P n a . a ata ali to e ch other Like K nt, j t n al i P a a j . does not brin g about a schism between

m a of m a a science and eta physics . The re lities et physic l

order the so-called things in the mselves or things as - they are are ra m a , not t nscendent to the world of Pheno en , but are a m only so subtle th t the senses can not grasp the . He

m a m a a a a nd does not ke the et physics entirely rtiﬁci l , the science wholly relative but with h im both a re true in

ow n and f a r m a n their res pective spheres , fro there being y

m e n m a re n d of schis b twee the , they co necte in one ch ain development science reigns where the m ind is being l ed from concepts to concepts with the dogm atic belief th a t all

m e a a in m in knowledge ust n cess rily st rt concepts , ove con

ce ts and in or d as p end concepts thinkin g knowle ge , we

a a c ll it , c rries with it the belief th at it comprehends all

a a n th t is know ble, though i reality its sphere is so m uch

m a i li ited th t t can grasp the general notions a nd these a ' lone . The thing as it is the real Vish esh a (rafﬂe) a part fro m m its sy bolic side of conceptu al representa tions can never

a o a B be gr sped by the c nceptu l side of knowled ge . u t the

- a a - infr conceptu l or ultra conceptu al sta ges a re n ot unrea l an wa in y y though they ca nnot be gra sped either by the s enses or by our c a con eptu l intelligence . To grasp them in T HE S TUDY or PATA NJ ALI

m nd a m in the i mmut able th a n in the oving a we p ss fro

B ut the stable to the unstable by a m ere di m inution .

h d an a with Patanj ali we ﬁnd th a t he a never y such bi s

a of th e m ta a nd as th at . Pr kriti , the sphere u ble the

unstable is n ot on th at a ccount less true th an th e Purush a the im m utable only their realities are of two d ifferen t k ind s

‘ and n either of them can ever be reduced to the other . All evil is due to the wa nt of righ t comprehension of t heir

rel ative spheres ; stable is a lways stable an d unstable is

always unstable and they m ust not be confused by either in

an wa m ill e iti y y . All evil is begotten out of their see ing g

a al l W P a mate connection which forms the b sis of . ith l to we

av a noth inw t s a h e seen th t there is posi ive out ide ide s , diminution of th e Real ity of which into th at of the unstable occurs by a process of diminution by the addition of

zero - like Platonic non - being the A ristoteli an m atter a metaphysical z ero joined to the ideas m ultiplies it in

a and I n - sp ce time . the words of Bergson this non being is an illusive nothing ; it creeps between the ideas and

at a a t a cre es endless git tion , e ern l disquiet like a suspicion ” n a insi u ted between loving hearts . The ideas or forms

are a a sa of . the whole of intelligible re l ity , th t is to y truth

a is As to sensible re lity , it perpetual oscillation from one

side to the other of this point of equilibrium . Im mutability

m a mi m m a a an is ore th n beco ng, for is ore th n ch nge , d it is

by a veritable fall th at th e logical system of ideas ration a lly

subordin ated and cc-ordinated among them sel ves is scattered

into a physical series of objects and events accidentally

a a a . pl ced one fter nother Physics is but logic spoiled .

Aristotle cou ld not tolerate th a t ideas should thus

exist independently by themselves but ﬁnding th at he could n ot deprive them of this ristotl e A . a a a ch r cter, he pressed them into e ch

, m a a - other rolled the up into b ll , and set above the THE STUDY or PAT AN JA' LI 173 physical world a form th at was thus found to be the form of m a a or own for s , the ide of ide s to use his words the

is of thought of tho u ght . S uch the God Aristotle necessa rily im m utable an d apart f rom wh at is h appening

al l in the world , since he is only the synthesis of concepts

tru n n f th m in a si ngle one . It is e th at o o e o e a nifold concepts could exist apart such as it is in the divine unity ; in vain should we look for th e ideas of Pl ato with in

B u t ma the God of Aristotle . if only we i gine the God of

o a of a m m e or m A rist tle i n sort refr ction fro hi s lf, si ply

a at th e a t a i nclining tow rds the world , once Pl onic ide s are m s ou t of h im as seen to pour the selve , if they i f were i nvolved n the unity o his essence . In the m ovem ent of the un iverse there is an aspiration of things

a i and an a tow rds the div ne perfection , consequently scent tow ards God as the eff ect of a contact of God with the ﬁrst sphere an d as descending consequently from God to

t t of a m things . The necessity with A ris o le ﬁrst otionless mover is not dem onstra ted by foundin g it on the a s sertion th at the movem ent of thin gs m u st h ave h ad a beginning

on . a a m a m m but the contr ry , by fﬁr ing th t this ove ent

a a nd m a n and could not h ve begun could never co e to end , that this perpetuity of mobility could h appen onl v if it was backed by an eternity of i m mutability which it unwound

a a r i n ch in without beginni ng o end . I n th at revival of Pl atonism in Alexa ndria we see th at as the possibility of an outpouring of Platonic ideas God exists behind us and his v is ion - t n ism Neo pl a o . as such is always V irtu al and n ever E actually real ised by the conscious i ntellect . verythi n g is deri ved from the ﬁrst principle and everything aspires to return to it ; re moter the em a n ation lower the degree of

one a a perfection . After the , re son possesses the gre test perfection a nd after it comes the soul . The true then we 174? THE STUDY OF PATAN JALI

“ d see transcends the bounds of reason Knowle ge

an therefore of it is not won by proof, not by y inter

not so a ma mediating process , th t the objects re in outside

a d of him but so th at al l diff erence between the knower n the known disappears ; it is a vision of reason into its

a of a own self ; it is not we who h ve the vision re son , bu t reason who h as the vision of its own self ; even the vision of reason within which subject and object a re stil l Opposed to each other as different from each o ther m ust i tself be

m r of transcended . The supre e deg ee cognition is the

m th e of vision of the supre e , single principle things , in

al a a and a s in which l sep r tion between it the soul ce se ,

ra which this l atter in divine pture touches the absolute itself,

n an m a d feels itself ﬁlled by it d illu inated byit . He who h as a a a s tt ined this verit ble union with God , de pises

a m a even th t pure thought which he for erly loved , bec use it was still after al l only a m ovement and presupposed a d iﬁ erence and m a between the seer the seen . This ystic l absorption or swooning into the absol ute is therefore th e as of a a ' E l t word the Alex ndri ns . Thus dward Ca ird

i m wrote of Plotinus , The n ost experiences of our being

an can is experience which never be uttered . To this fﬁ di culty Plotinus returns again and again from new

as i points of view, if dr ven by the presence of a conscious

s w ma h im n ne s hich sters , which , by its very n ature ca never get itself but which he cannot help striving to

utter . He pursues it with all the wea pons of a subtle d a a r t i lectic , ende vou ing o find so me distinction which

will ﬁx it for his readers and he 18 endlessly fertile in m a r an d m et pho s sy bols by which he seeks to ﬂash som e new light upon it . Yet i n all this struggle and almost a gony of his expression , he is well a ware th at he can

' ﬁ nd t h never e last concl usive word for it an d h as to fall ” a a b ck on the thought th t it is unspeakable .

176 T HE STUDY OF PATAN JALI

To distinguish Patanj ali from these different sh ades

ta a of represen tions spoken bove , we i tan al . 0 Pa j 0 see th at he a grees w ith A r istotle in conceiving an unmoved as the cause of al l th a t is endlessly moving for it is into these th at the form er unwinds itself .

Th at which unwinds is the same as th at which is n u

“ ” winded ; the unmoved only represents the throbbings

the u nact u al ised a and pulsations of unwindings , the bsolute

“ ” Bu t m potentiality. this un oved only represents the

m am of all m a and a ground of the co ic dyn ic ut bility ch nge,

“ ” but does not explain the stable an d unmoved which

al l ou r forms th e background of conscious experiences . ” ” This unmoved a nd un movable of ou r consciousness

eif ul en ce a ' a a all of pure shining g , const nt f ctor of

n t is conceptual mobility ca never be confused wi h it . It the only true immobile which no ch an ge can eff ect altogether distinct from the u niversals or the particul a rs of ou r thought but illuminating them al l i n the conceptu al

m at . can a f illu in ion No concept ever c tch hold o it .

“ ” is a a m al l ' are It the one bsolute st ble ele ent, else m m f oving . Move ent is the reality o matter which in none

“ ” a can h e a of its st ges i n true sense c lled the unmoved .

Matter holds within its elf its ow n dyn amic of m otion ; i t is as m uch real as the unmoved or st able Purush a ; they are two independent re alities a nd none of them can be said to be derived from th e other and con sequently m there is no di inution of rea lity involved in the con cep t m a a ion of tter . Pl to h ad to acknowledge the separa te existence though he wanted to deprive i t of al l determ inate

a - qu lities . Instead of m aking non being colou rless it would a m h ve been ore consistent if be conceived the ide a as th e

a d truly n absolutely colourless an d the non - being of the m equilibriu which h olds wi thin itself the principle of all TH E S T UDY O F PAT AN J ALI determinations a nd d itf erentiation s the g round of all g enesis an d tra nsform ations which appea r within a nd

as and e t h e m m and without the in ner out r worlds, icrocos m a m . a the crocos Aristotle c ught sight of this, but substi tuted for th e independent re a lity of the ideas only a n d a n ideality towa rds wh i ch m at ter is striving and thus m ad it B u Pata n ali e the ima n ent teleology of m atter . t j wa s n ot satisﬁed with it for even here the stable unconsciousness rem ai ned unexpl ained altogether ; and without it our intellec tu a l life will be reduced to a m ere m obility of pa s si ng stat es w ithout any st able principle

w m and with hich th ey ay be con nected uniﬁed . This principle to which or for which al l these p assing sta tes

m t a n a nd for ogether u niﬁed life , the experiences of

a a n d a is th e a serves as th ple sures p ins Purush , which e

a m extern l teleology of the Pra kriti . The co prehension

‘ o f this meta ph y sica l reality is not a dre am with h im as

t a a m m of a or wi h K nt , but co ple ent our ordi n ry scientiﬁc

a F r th e m pheno men l experience . o achieve ent of this ﬁn al release of the Purush a i t is necessary to invest the

n a ﬂow m a a outgoi g process of conceptu l , to ke it ste dy a n d one - pointed by which al l the differe ntiating process bein g arrested the m ind tends to becom e steady and stable a nd when the l as t sta ge is a ttai n ed the n ature of the rea l form of the Purush a is reﬂected an d the outgoing order of phenomen a by a reverse process returns back to

- . a N eo a a Pata n ali the Pr kriti . The pl tonists gree with j i n so fa r as the a ssertion of the suprem e validity of the process wh ich brings a bout tra nce is con cerned . Plotinus and Patanj ali a gree in their diff erence from K ant in this th a t there a re o ther so urces of right knowledge th an those provided by the sca n ty seepe of conceptu al

. a a rel ativity of our thoughts The light . th t they h ve shown in the illum in ation of the history of world - civilisa tion 2 3 PATAN JALI 178 THE STUDY OF

th e n enquiring m i nd as ﬁrst will manifest itself to a y messa ges of hope and bliss beams of sunshine bringing m and from the region of etern al sunshine beyond the gloo y d a a a a u s to imperfect vision of our science an will lw ys w ken n m believe th at with real ity which is hidde fro our view I

. may stand face to face only if I possess the will to do it m en m are a Many hidden ysteries d ily being discovered by {h em e u s of genius by this intuitive perception t but non of a of try to penetrate methodically into the depths of this l nd a etern al bliss and communion . The f ce of truth is h idden

x m n mam a s sumed 73 an d let al l by a golden veil (ta a (1 )

ﬁ orts a it a a and m ankind combine in their e to dr w w y

is . adore the unveiled truth as it i n itself At the close of the previous sections it may be worth

w hile to speak a few words on the “ d em a n d m U e “ theories of the physica l world as

m tter . ivision of a 0 d 0 supple menting the V iews th a t h a ve

been already stated above .

of a h as e Gross m atter as the possibil it v sens tion be n

divided into ﬁve classes according to their rel ative gross

ness corresponding to the rel ative grossness of the senses .

Som e modern investigators h ave tried to understand the

h a via a a a A a n d K sh iti as ﬁ ve B u t s, , Ak s , M rut , Tej , p

a a a nd i and . the ether , the g seous he t light , liqu ds solids

s t a But I cannot venture to ay so when I hin k th t solidity , liquidity an d gaseousness represent only a n i mperm an ent

o m a m a m a aspect f tter . The division of tter fro the st nd point of the possibili ty of our sensations h as a ﬁ rm root

in our nature as cognising beings an d h as therefore a

better ration al footing th an the m oder n che mical division

of matter into elements and compounds which are being

daily threatened by the gradu al advancem ent of ou r

scientific culture . They carry with them no fi xed a nd consistent ration al conception as the definition of the

TAN JAL I 180 THE STUDY OF PA

can so so t a of matter , his h rdness or solidity which gene

a a S waru a rate the sensibility of G a ndh is s id to be the p

a can i at in t of K shiti. T ste or gin e only connec ion with liquidity so th is l iquidity or S n eh a is the S waru pa or n ature — i — a visib ilitv m a t in of Ap . L ght the qu lity of nifes s itself

a a is S war u a . connection with he t, so he t the p of ﬁre The

Sensibili ty of touch is generated in con nection with th e

vibration of air on the epiderm al surface ; so this vibr ating

ir . nature is the S waru pa of a The sensibility of sound proceeds from the n ature of

n ss an d a a a so ob ob stru ctionl ess e , th t belongs to Ak s , this

a structionlessn ess is the S waru pa of Akas . The third aspect is the aspect of T an matras which are

the causes of th e atoms or Param anu s Their fourth aspect is their a spect of Gunas or the

a 1 m a fear qu lities of mm (ill u in tion) , an d

a a . as ( ction) , fi g fi (inerti ) Their fifth pect is th at by which they are serviceable to the Pu rush a by causing h is pleasurable or p ai nful experiences a nd

a h is ﬁn lly liberation .

Speaking about the aggregation w ith regard to th e t “ s ructure of m at ter we see th at this is of two kinds ( I) those of which the pa rts a re in inti

A re aﬁ on gg g o m a o a d n o e. a n te un i n fusi n , g . , y

ta a ma a of vege ble or ni l body, the p rts

can a ra 2 which never be considered sep tely . ( ) Those m a a a at ech nic l ggreg es or collocations of dis tinct a nd in

‘ dependent parts afesraaa as in a (g ) the trees forest . a A Dr vya or a substance is a n a ggreg ate of the former type and is the grouping of generic S u stan c b e. or specific qu alities a nd is n ot a — separate entity the abode of generic and specl fic a qu lities like the Dra vya of the Vaisheshika i concept on . a The spect of a n unification of generic T HE S TUDY OF PATAN J AL I 18 1 and specific qu alities s een in pa rts united in " inti m ate

a nd a a a a union fusion is c lled the Dr v y spect . The agg re gatien of pa rts is the structural aspect of which the side of

a a is o f appe r nce the uniﬁcati n o generic a nd speciﬁc qu a l i i a t es c lled the Dravy a .

a a Y u tasidd lra v a b i . t a a . e h e The other ggreg tion of y , , collocation of the distinct a nd independent parts is again

two 1 in w e m of kinds , ( ) hich str ss ay T u o in s of Y u ta k d a t a r a nd S i h a a a b a be l id to the distinc ion of p ts , dd V y . (2 ) th at in which s tress is l a id to their unity more th a n their distinctn ess . Thus in the expression mango - grove we see th at m any m an goes indeed m ake a

th m a a re d iﬁ erent m grove but e ngoes not fro the grove . Here stress is l aid to the aspect th at m a n goes a re the same as the grove which however is n o t the case when we say

at is a m a r th here grove of ngoes , for the expression g ove of mangoes clea rly brings hom e to ou r m ind the side of the distinct m an goe trees which form agrove .

m -s a a m a Of the gross ele ent , Ak s see s especi lly to require

a a r a corin Vi nana a word of expl nation . There e c g to j

B a nd N a esh a of a a — a a a hikshu g two kinds Ak s , K r n or

m or th e i a pri al a nd K arya the atom ic . The ﬁrst orig n l is the

iff a m am a f or i n t a a h as und erenti ted for less T s , h t st ge it not the qu ality of m a ni festing itself in sounds (mil ei u Fati m

i a a ia nswer W eim mww w fzfi fi nw mm n wit wsfuwrfzafl) .

This K a ran as l ater on develo p into th e atom ic Akasa which h a s the property of sound . According to the

u a a K a r akasa m conception of the P r n s , this y evol ves fro

as of a u or air the ego the ﬁrst envelop V y . The Kara n a k as a or the non - atom ic Ak asa should not be considered as m ere v acuum (man ners) b u t m ust be conceived as a

- positive all - pervasi ve entity (s w inerises) so mething like the ether of the m odern physici sts . From this Akasa springs t h e atomic A kasa or the 182 T HE STUDY OF PATANJALI

th e a m a a of K aryak ash a which is c use of the nifest tion a a sound . All powers of he rin g even though they h ve m A their origin in th e principle o F egois reside in the kasa

is a placed in the hollow of ear . It here th t the power W of hearin g is located . hen soundness or defect is e not iced therein , soundness or defect is notic d in the power t of hearing also . Fur her when of the sounds workin g in unison with the power of hearing the sou nds of

a t . a re a solids , e c , to be t ken in , then the power of he ring located in th e hollow of the ea r sta nds in need of t h e capacity of reson ance residing in the substratum of

a c r . a a the Akas of the a This sense of he rin g then , h ving its origin in t h e principle of ego acts w hen it is attracted bv th e sou nd origin ated and locat ed in the m outh

t h e a a as a a . a a of spe ker , cting lo dstone It is this Ak s which gives pe netrability to all bodies ; in absence of this all bodies would be so compact th a t it wo uld be

f t I n di ﬁcult even to pierce hem with a needle . the Sankhya

a 12 . s i Sutr II . it i sa d that etern a l tim e and space

“ a re of the n ature of Akas a fi fi fi fi mmm afatfi fasfi

- ‘ a r ?! ma e c i ara ts m fi fafi fi aafi f mfi ih fi a i wit fi fi fi tfi tfi t ’ fd fi é m fi m zfi aws flfi m efi a? aflgqfafi m m flqafi $3 151 8 0 thi s so- called ete rn al time an d space does not diff er from th e one undifferentiated form less Ta mas w hich we

a o now . a and m a h ve sp ken just Rel tive inﬁnite ti e , rises

m th e m o — fro oti n of atoms in space the cause of al l

h a and t c nge ransform ations a nd Space as relative position

a n t a r B . c n o be better expressed th n in the words of D . N . “ a as a i Se l , tot l ty of positions as a n order of co- existent

a nd as m t points , e it is wholly rel ative to the under

a , t m st nding like order in i e , being constructed on the

a a b sis of rel tions of posi tion intuited by ou r empirical

a i or rel t ve consciousness . Bu t there is t h is d iﬁ erence betn een a a nd — sp ce , order ti me order there is no unit

184 T HE STUDY O F PAT ANJ AL I

M ind is al l pervasive and it can generate its notion in th e extern al world by which we h ave the perception of

m t a and a al l the thing . Like light which e i s r ys per v des ,

ma y ma in a a thou g h it re in one pl ce , the Chitt by its

Vrittis com es i n contact with the external world an d is cha nged into the fo rm of the object of perception and is thus the cause of perception ; as the Chitta h as to pass

e m m thro ugh the s nses it beco es coloured by the , which explains the fa ct th at perception is i mpossible without h the help of the senses . As it h as to pass th rough t e

m a senses it undergoes the li it tions of the senses , which it ca n a can t a e f to an void , if it direc ly concentr t itsel y object without th e help of the senses ; from thi s origi n ates the

Prajna by which dawns th e absolute a nd real kno w led ge of the thing unh a mpered by the lim itations of the

s s — ca n act w a a a a sen e , which only ithin cert in re or dista nce and cannot ta ke wi thin its sphere th e subtler objects . W e see th at in ou r ordina ry perceptions ou r m inds a re dra wn towards the object a s iron is attra cted by

B a a th e Bh ash a m agnets . Thus hikshu s ys i n expl inin g y V 17 of I .

“ W im tm fﬁ m ea fawn stem 135 21137161 ﬁ rst m an

- w as! s tem siteu an ’ aafi t ma m m fa sh am-m e sa m m aa fasfi mm afi fi e farm a re: satin vs? a gram

e sam : 1 The objects of knowledge tho u gh in active in them selves may yet like a m agnet dra w the everch anging C hittas towa rds it and ch ange the C hittas in accordance with their own fo rm j ust as a piece of cloth is turned

m is red by co ing into contact with red l ac. So it th at the Chitta atta ins the for m of anythin g with which it comes in touch . Perception or Pratyak sh a is distinguished

m etc . a fro inference , , in this th t here the knowled ge a rrived at is predominan tly of th e speciﬁc and special cha racters THE STUDY OF PATAN JALI

of the thin g and not of the generic qualities as in

Inf erence proceeds from the inf erence and depends upo n th e fact tha t certa in common qua l ities are found i n all

m m a a s as s i i om the m m rs the e bers of cl s , di t n gu shed fr e be

al s a a of a difi erent cla ss . So tha t the qu itie ffi rmed of class will be fou nd t ) exist in all the i n div id ua l m em bers of tha t class th is affi rmation of the gene ric cha racters of a class to the individual m embers tha t com e und er it is

is m the ess ence of in ference . Th it seems co es verv nea rly to trac ing all deduction s from th e d ictn u de an d at

A n object perceived or in fe rred by a com pet en t man is desc ribed by him in wo rds w it h t h e i ntention of tran s fer rin g his k n ow l ed ge to a nother and the m ental mod i ﬁ cation which h as for its sphere the m ean in g of such h ‘ words is the verba l cognition of t e bearer . Vhen t he s a k er h as h e ce d ed the o ec and p neit er p r ive nor inferr bj t, s a k s ca be e au th o r v p of things which n not b lieved, the it B of verba l cog nition fa ils . ut it does not fail inthe origin al spea ker G od or I s wa ra and his dictate s the S has t ra wi r re e ct of erce tion s th efe nce to eith r the obje _ p p or of

Vipa ryyaya or unrea l m g nition is the kno wled ge of the — u um L a knowledge which possesses a fo rm tin t does

ea a t t he ( w not tally with th e r l n ure of thing, 4 , hen

s tw o m o o m of e e. a man sees o n by s e defect . the y

“ Doubt I s it a log of wood or a ma n T he

i g al l h n s l w o a c illuso riness of see n t i g yel o thr ugh _ defe t of th e ey e can only be kno wn when t he objects are seen in t heir true col our ; in doubt ho w ever the defective

s he w e ca na ture is at once manifest . Thu w n n not be deﬁ n ite wheth er a certa in thing is a pos t or a m an . Here

w a v no t ai no kn o wled ge is not deﬁ nite. So e h e to w t 186 T HE STUDY OF PATANJALI till th e illusoriness of the previous knowledge is de mon strated b v the advent of right knowledge . The evil n ature

' — of Vipaiyyaya is exempliﬁed in Avidya Nescience

Asmiti a a etc. , R g , — It is distinguished fro m Vik alpa Ima gin ation - in th is th at though the l atter is a lso unreal knowledge thei r n ature as such is not de monstrated by any k n owledge that follows b u t is on the other h and ad mitted on al l

mm n al l m a S n h ands by the co on co sent of nkind . It I o ly the learned who can demo n strate by arguments the

of Vik al a m a i a illusoriness such p or i g n tion . Al l cl ass notions and concepts are formed by takin g note of only the general ch a racters of things an d associa t m with a s mbol a n am ing the y c lled the e . Things them selves however do not exist i n th e n ature of the symbols

am is an a or n es or concepts , it only spect of them th at is di agra mmat ically represented by the intellect in the form W of concepts . hen the concepts are united or sepa rated in ou r thought and l a nguage they consequently represent only an imagina ry plane of knowledge for the things are as m not the concepts represent the . Thus when we “ ’ sa Ch aitra s cow a n y , it is only i magin ary rel ation for a a ctu lly spe aking no such thing exists as the cow of

a a . a a h as Ch itr Ch itr no connection in re ality with the cow W . n w he e say Purush a is of the n ature of t , th e a m at consciousness here is s e illusory rel ion . Now a ? wh t is here predicated of wh a t Pur u sh a is con sciousness itself a nd m there ust a lway s be a statemen t

a o f of the rel tionship one to another in prédication .

Thus it someti mes a bre ks a concept in to two pa rts and e a on e pr dic tes of the other , a nd sometimes

J ALI 188 THE STUDY OF PATAN

of m and The relation between these states ind the

a th e an d Sanskara s is this th t , frequency repetition of this

th u s ' ensu res v a of strengthens th e S ansk aras and the re iv l

the states again . h a a These states a re all endowed with S uk (ple sure) ,

Il uh k h a (pain) and Moha (ignora nce) . These feelin gs

a at m a m cannot be trea ted sep r ely fro the st tes the selves ,

m h m a for their manifestations are not d iﬁ erent fro t e ni

K n l d and n testation of the states them sel ves . ow e ge feeli g

are but two diff erent aspects of the m odifications of Chitta

made out of Prakriti ; hence none of them can be thought

separately from the other . The fusion of feelin g with knowled ge is therefore m ore fund amental here th an i n the m tripartite division of ind . In connection with this we are to consider the senses whose action on the extern al world is

Th e sen ses. “ ” “ ” as erceivm rah ana known p g , g , ” h is t m Prat ak sh a w m an w ich dis inguished fro y , hich e s ff ” i v a . a the e ect of perceiving, , perception E ch sense

h as a w e. . a of got its speci l sphere of ork , g , sight is th t eye ,

and a s a via Swa ru a . this is c lled their second pect , , p Thei r third aspect if Asmita or ego which manifests itself in

m th e n the for of se ses . Their fou rth aspect is their

a a ch r cteristic of the th at of m anifestation (ﬁ rst)

a a nd ction (W ) retention (fi g fi ) . Their fifth aspect is th at

are m t a they o ived for the Purush , his experie n ces and a liber tion . f It is indeed di ﬁcult to ﬁnd th e relation of M an as wi th the and t senses the Chi ta . In more th a n on e pl a ce M an as

a , and th e a a a is identiﬁed with Chitt on other h nd , M n s is

as a a described sense org n . There is a nother aspect in

a a is a which M n s s id to be the king of the cognitive an d m . k the otor senses Loo ed at from this aspect M an as 1s

th e d e of possibly ir cting side the ego by which it d irects T HE S TUDY OF PATAN JALI 189 the cognitive a nd the con ative senses to the extern al world an d is th e ca use of their h armonious activity for the ex pe

s s rience of Purush a . A a necessary attribute of this d e a a a a t h e a ir ctive ch r cter of M n s , power of concentr tion which is developed by Pranayam is sa id - to belong to

a a s a a M n . This is the R j a s side of M nas . There is another aspect of M a n as which is called the A nu vyavasaya or reﬂec tion by which the sens ations (Alo

a i a re a at d f a a d a m a ch n ) ssoci e , di ferenti ted , integr te , ssi il ted

t is th S into percepts and concep s . This possibly e attwik a side of M an as . There is a nother aspect by which the percepts and concepts a re retained (m ﬁ n the mind as S ansk aras to

m a be repe ated or revealed a gain in the ind s actu al states .

T his is th e Tam as side of M an as . In connection with th is we m ay mention U h a (positive

m A oh a a m an d Tattwa nana a pre ise), p (neg tive pre ise) j (logic l concl usion) which are the m odes of d iﬁ eren t A nu vyavasaya of a a t . are a the M n s . Along with hese , will , etc , lso to be V m . 1 8 a a rttik a . at counted (Sec I I , Yog ) Looked fro the

of a m a ar as point of view Chitt , these y be reg ded the modiﬁcations of Chitta as well . The motives which keep this process of outgoing

a a e and m a activity re f lse kn owl dge , such other e otion l

m a n and of m a a . elements as egois , tt ch ent , versio , love life These emotion al elements rem ain in the m ind as power alone in the germin al state ; or exist in a fully operative

th e of an one t m state when a m a n is u nder i nﬂuence y of he ,

at b y as a a or they becom e altern ed other ones , such tt ch men t or a version or they m ay become attenua ted by the

a d a m editation of contra rieties . It is ccor ing to this th t

‘ ‘ ’ s t are a U g it fat a and a . a m or hese c lled m, a , q ] M n s ind Chitta m ay follow these outgoing states or experiences or gradually remove these emotions which a re commonly 19 0 T HE STUDY OF PATAN JAL I called afﬂictions and thus n arrow th e sphere of these ex

fi a a . periences and lead himself towards the n l rele se

ta a via 11 m é All the Psychic s tes described bove, , m , ﬁ rq m,

are a a i u na ﬂiiated a d as etc . , c lled either ffl cted or ccor ing the r are move d towards outgoin g activi ty or a re actu ated by t h e higher motive of sel f - realisation and self- release to na rrow the field of experiences grad ually to a sm aller a nd

ma s and a a m a s ller phere fterw rds suppress the ltogether .

two m s one a s These kinds of otive , of fﬂiction th at led h im towards extern al objects of attach m ent a nd aversion or love of life and th at which leads h im to strive for K aivaly a are th e only motives which guide all hu man action s and ps y chic states .

They inﬂuence u s whenever sui table Opportunities occu r

a a - so th t by the study of the Ved s , self criticism or right a m ta or m rgu en tion fro the instruction of good m en w as and Vaira o gya m ay be m tived by Vidya (Vight knowledge) and tendency for K aivalya m ay a ppe ar i n the mind even w t h e ma n m hen is i m ersed in th e afflicted s tates of o a s utgoing ctivit y . So al o afﬂicted states m ay com e when th e m an is bent deeply or f a r adva nced in those actions

are m which otived by d ya or the tendency f or K a a a iv ly .

m a It see s th t the Yoga view of actions or Ka rm a does not man of deprive his freedom of will through h abituation on e a t a t in kind of psychic st es or c ions tow a i d s Vy u t th hana a Nirodh or tow rds a . It only strengthens the im S au sk aras of pressions or those actu al s tates a nd thus ma s m e a nd m ' ke it or ore diﬂicul t to ove rcome the r propen sit a y of gener ting their cm res sn d in p g actual st ates a nd thus a h i to llow m to tread an a m unh pered course . The other im a to l it tion the scope of the activity of h is free will is a a a a f the V s n spect o the S an skaras by which he naturally m feels hi self attached with a ple surable ties towa rds certain

APPENDI X I

S PHOTAVAD A

h th e m a Another point to be noted in con nection wit in n al i S h ota th eorv m etaphysical theories of Pata j is the p which conside rs the rel ation of wo rds with their ideas

a and the things which they signify . Gener lly these three

ia d one m a n d are are not d iﬁ erent te , fro the other , we not accustom ed to distinguish them from on e another . Though distinct yet they a re often identified or taken in

a . n a one act of thought , by sort of illusion The ture of this illusory process comes to our view when we c onsider

of the process of auditory perception words . Thus if we follow the Bhashya as expl a ined by Vij nana Bhiksh u we fin a an eﬁ ect of a l tt d th t by our org ns of speech , th e e ers are m pronounced . This vocal sound is produced in the outh of the speaker from which pl ace the sound moves in a a a a m b earer eri l w ves until it re ches the ea r dru of the ,

' by coming i n contact with which it produces the a udible

‘ ‘ s a t a B f s : ound c lled ni . ( af fflifl atfnfafl a mfi afi qg m femm t sti l lness: 317 1 sfi mfi fi t iaai aa 3 r is z g: gésiq W W? 1m st a t

' mﬁ tﬁ i) . The special modifica tions of this t a ni a re seen to be generated in the form of letters and the ge n eral

am m i a as n e for these odif c tions is Nada . This sound it exists in the stage of V arnas or letters are also called

a a V rn . If we apply the word S abd a or sound in the m a ost gener l sense , then we can say th at this is the

ta m - second s ge of sound oving towa rds word cognition , th e ﬁrst stage being th e sta ge of its utterance in the m of a “ outh the spe ker . The third stage of S abda is

at t a m an a th in which the let ers for ex p le G , , nd h , of the word Gau h a re taken together and the complete word A PPE NDIX I 193

Ga uh m f form co es be ore our View . The co mprehension

‘ of this co mplete wo rd form is a n attribu te of the m ind and

a . of not of the sense of he ring For the sense hearing.

' ‘ senses the letter form of the sound one by one as the pa rticular letters a re pronounced by the speaker and as

‘ a ear one ir- Bu a a a . t a they ppro ch the by one in w ves . e ch

r m o a as a lette for s und v nishes it is gener ted , for the sense of hea ring h as no power to ' hold them together and comprehend the letter forms as forming a complete lette r

a m form . The ide tion of this co plete letter form i n th e f f m ind is c alled S ph ota . It di f ers rom the letter form in

h a it o m a a a nd t is th t is c plete , insep r ble , uniﬁed whole

an a a nd a re r devoid of y p st , thus quite unlike the lette forms

m m a i i a which die the next o ent th t they or g n te . According to the system o f Pat anj ali as explain ed by the co mmen ta

al l i i a to S h ota - m a d tors , s gnif c nce belongs this p for n never

u a to the letters prono nced or he rd . Letters when they are pronounced an d heard i n a pa rticul ar order ser ve to giv e u se to such com plete ideation al word i mages which possess som e denot ation and con notation of me a n ing a nd ” ar a S h otas or a m a e thus c lled p , th t which illu in tes. These are essentialy d iﬁ erent i n n ature from the s ounds i n letter forms generated i n the sense of hear ing which a re m m a an d a and can o ent ry , ev nescent never be brought

- m a m a and a v together to for one whole , h ve no e nin g h e the sense of hea rin g as their seat . ’ ’ — Tire Va zseszka view S anka ra Misra however holds

h ota a s a r that this Sp theory is bsolutely unnece s y , for ” even the supporters of S ph ota agree th at th e Sph ota sta nds con ventionally for the thing th at it signiﬁes no w if that be the case wh at is the good of adm ittin g Sph ota at a ll ? It is better to say th at the convention ality of

a to t m b n mes belon gs the let ers the sel ves , which y virtu e of th at can conjointly signify a thing ; and it is when 19 1 APPENDIX 1

t r m t s a ct - i you look at the let ers f o hi spe their un ty 1 — ' with reference to their denota tion of one thing th at you

' ’ E am fl W3 51 “diff? fi fi mifi l , call them a Pad a or n ame . ( g fi at fsfi t unfit m a mist m mruas a fi at whereas s W

‘ a fi th at th ere m 2 . So ccording to this view we nd “ ” a a m . or is no existence of a diff erent entity c lled n e

“ ” m l t s Sph ota wh ich can be distinguished fro the et er f coming in a deﬁnite order within the ra nge of the sense o

and a in a hearing . The letters pronounced he rd deﬁnite

Order are jointly called a name whe n ' t hey d eno te a

pa rticul ar meaning or object . ’ ’ ’ — K u marzl s mm : K u maril the celebrated sch ol a r of th e Mimamsa school also denies th e S ph ot a theor y and

' asserts like the K anad as th at th e signiﬁcance belongs to the m letters themselves and not to any special Sph ota or na e . To prove this h e ﬁ rst proves the let ter for ms as stabl e

and a and as ff a a of etern l su ering no ch nge on ccount th e, f m di ference in their odes of accent and pronunciation .

’ He then g oes on to sho w th a t th e Sph ota view only ser ves to increase the complexity without any att enda nt

ad a h - v ntage . T us the objectio n th at applies to the soc alled f de ect of th e let ter denot ation theory that the letters

" ca nnot together denote a thing since they do not do it

a a th e am - n individu lly , pplies to n e de otation of the Sph ota

theory, since there also it is said th at though there is no

S h ota a m p or n e corresponding to each letter yet the

g to a S h ota or m m letters conjointly ive rise p co plete na e .

' ‘ (m msaaz fi z : Sam s ui -T i q etenn ; sits m ean sass fi fi vfi u w e ar eas a mafi a «was . a maaaawa m w w as w arm? s sfi w m i e aa as s: sfi swésfi tsifi s irfi wfa 11)

' t v The let ers howe er are helped by their potencies Sanskara s ( ) a g ' O in denot tin the object or t he meanin . , n S h ota The p h as achord n theory i g to K u maril end Parth asara th i a ' a m i S an k lso to d it th s s ara of t h e letters

APPENDTX I

a of Sahara who states the whole theory in sin gle line

‘ ’ ” “ 1 a fi : nm : . afi fi afi m m fsaiw fl n

rat The l ast letter together with the potency gene ed by the preceding lette rs is the cause of signiﬁcance .

’ — df a/eaéﬁ asﬁ ya a nd K a zy a ta After describing the view of those who a re a nta gonistic to the Sph ota theory

“ it is necessary to mention the Vaiak ara na school who are in

ata in ex l aim n favour of it ; thus we ﬁ nd th at K a iy p g the following passage of M ah abh ashya .

safe a man)

— ” K ai ata says 32113 0 81 attazfi ifi a w w e M an — y 7:1 we} ? aim f afi l f afi mm m fi mas am , t mz fi w a 1 s as s arm s? 3 fi m fi qfi w m q, m h e? a fi re

The Vaiyak aranas admit the sign iﬁ catin g force of

a m as m t s1 ni n es distinguished fro the le ters . For if the g

oa a to a ﬂ ting force be ttributed letters individ u lly , then

' the t nst letter being quite sufﬁcient in sig n iﬁ ea tin g the

c a of e m e u a obje t , the utter nce other letters b co s nnecess ry and in this view if it ' is held th at each letter h as the generating power then also they cannot d o it sim ul tane

e on ly , since they are uttered on e after another : On th e view of manifestation also since the letters a re m a nifested

a e a a one ft r nother, they c nnot be coll ected together in due

; m m is ffi c order if their existence in e ory su ien t , then we should expect. no difi erence of signification or m ea ning by the ch ange of order in the utterance of the letters th at “ ” a a ‘ is S r , ought to h ave th e sam e m ea ni n g as

must be a m t So it d it ed th at the power of si g niﬁcation to S h belongs the p ota as manifested by th e N adas as h as

ee m a l 1n Vak a adi b n described det i y p ya . APPEND IX I

Thus Bh artrih ari says

am azon: feet {mam Em umam

wm w fi éa afi ed im fi i: n

W N W W e;

’ sam e ii as nﬁ tm ﬁ u 100 — i w ( ) narratea neg aim

stems]: m sawﬁ zmfame?t n (109 )

a: wil e Fermaoat ﬂ anne l

- s tiﬂe: m an: 3112 1 anemi a6 13 m: n ( 103 )

' Hfi ‘ffi fl m am famfi mq

annefnfi aaiéfa s wimfi zmazfi : u (49)

Qéaw i ﬁ rm} sli m ea 1 — la mina ert viii} mﬁ eww ( 733)

' fna d amfaai M ama? 1

as as: {meant Emil e: n (74)

ne w ama n613 1 aw ait 3 l

‘‘ i ‘ r el ea a ﬁ éfq esmi ‘idt m : n (89)

' W e? am ens am fim fa éaﬁ i : 1

W e 13 ? ﬁ ts : eat ? 11 (9 1)

. . etc. etc , etc ,

As . the rel ation between the perceiving capacity and the object of perception is a consta nt one so is a lso the rel ation between th e S ph ota and the Nada as th e m a nif es ted and the m an if estor Just as the image varies a c to th e a a t h e as oil a c ording v ri tion of reflector , w ter , etc. , so a th e or ma ma ff lso reflected the nifested i ge ~ di ers ' according to the d ifi erence of the man ifestor

m an at t an Though the ifest ion of letters , proposi ions d nam es occurs in one a nd the same ti me yet there seems

' to bear before and after according to the before and after 198 APPEN DIX I

W ll iCh e of the Nada uttera nces (1 02 ) Th at is produc d i through the union and disun on (of Nad as or t a nis)

S h ota a er is by the senses called p , where s other sound p

a t an ceptions a rising from sounds are c lled is As by the movement of w ater the i mage of a t hing situ ated

elsewhere also appea rs to adopt the m ovement of the water

m m a s th e S h ota and thus see s to ove , so lso doe p though unchanging in itself yet a ppea rs to suffer ch an ge in a ccord ance with the ch ange of Nada which manifests it As there are no pa rts of th e lette rs themselves so th e

letters also do not exist as parts of th e n a me . There is again no u ltimate or real difference betwen n am es and propositions It is onl y i n popular us age th at they

are a d as d ff n a a reg rde i ere ce . Th t which others reg rd as

m s m o a - th is a d a a the o t i p rt nt ing reg rde s f lse here, for propositions only a re h ere regarded as valid Though

tt s s letter which ma nifest. n a mes a nd propositions are altogether diﬁ eren t from them y et their powers often a ppea r as quite u nd iff eren ti ated f rom them Th u s n whe propositions are manifested by the ca use of th e

ma ' nifestation of prepositions they appear t0 consist of

a t a a p r s when they ﬁrst ppe r before the mind . Thus though

a a- S h ota or th e Vala the P d p ya Sph ota do not 1 eally con ar t sist of p ts ye as the pon si s of lette 1 s cannot often be

n1eai1in endless , bu t of m g none the can do it individually ; o it is nly w e hen the l tter for m sounds ai e pro nounced in uc s s one eﬁ ort s ce ion by of speech that the i ndividual s letter by their own a a p rticul r contiguity 0 1 dis tan ce from

EN DIX I ' 200 APP

~ ' When single words are pronounced they in th e mind . other words with t hemselves and th us a ppea r associate Bu t a su m to signify a meaning . though single word is ca a m eamng cient by association with other words to rry ﬁ ' propositions should not be deemed nn yet sentences or : a a m ea ﬁ rm necessa ry f or they serve to speci lise th t ning (

“ a an e ma k m a y , w z) . Thus coo s e ns th t subj ct kes f me n o . something the object of h is cooking . The ntio ” d y s e the subj ect Devad atta an the object rice onl p a a cialises the subject and the object . Though the n lysis t u of a sen tence into the words of which it is cons it ted is o m as imaginary as the a nalysis of a word into the letter f r t ‘ sounds it is generally done in order to ge an a nalytical , — view of the meaning of a sentence ao i maginary division

as a . of it c se s , verbs , etc — / nd /l . Abbi/zitanyayavada and Amoita b anam d a This re

' ‘ minds us of the two very fa mous theories about the

’ ' “ en m a Abh ih itan a aw relation of sen t ces to words , , the y y

h hana ad a Th s vada and the An witab id v . e former mea n tha t wo rds themselves can express their separate mean ings by the function Abh idh a or denotation ; th ese are subsequently combined into a sentence expressing one

a a e m a a d connected ide . The l tt r e ns th t wor s only exp

3. m a as a a e and as m ll e ning p rts of sent nce, g ra matica v

connected with each other they only express an action F or something connected with action in ( amanaya) bring the cow gain does not properly mean gotwa but

a is a th t , the bovine genus s e connect d with bringing . We cannot h ave amass of a noun without some governing verb a nd vice verse

Sarvadarsana-san rah a ( g , Cowell) .

Tbﬂ’ Yo a — a p oint of view It will be seen th at strict ly

s ‘ pea king the Yoga View does not ag ree with any one of theise

ie " V ws though it approaches nearer to the An witabh idhéna APPE NDIX I 2 01

w a vie th n the Abhih itanyaya view: For according to the Yoga ' view the idea of the sentence is the ‘ only true thing ; words only serve to m a nifest this idea but have

m m a ' the selves got no e ning . The division of a sentence m t i nto the co ponen word conceptions , is o nly an imagi nary a a —an af ter n lysis thought .

’ Co n — ‘ af szon M e ca use of vertal cog nition z According to ’ Pata n ali s j View verbal cognition proceeds only from a , confusion of the letter form sou nds which are perceived

s s a a a - S ho a in the en e of he ring , the s bd p t which is mani

' f ested in the B uddhi and the object which exists in - the

e a ext rn l world . These three though altogether distinct

m one a a fro nother yet ppe ar to be uniﬁed on accou nt of .

N the S au k eta or sign (séﬁ mim mm : a mis s : 1 m m

ﬁ rﬁ mm sfa Hm a m s d ) so th t the letter for oun s, the ' s abd a- Sph ota a nd the thing can never b e distinguished fro m one another . Of course knowledge can a rise e ven in

s ’ a is actu al ' ex ternal tho e c ses where there no object ,

' simply by . vi rtue of the m an ifestin g power of the letter — — form sounds i m am? W W : tr i m This S a nk eta is

' ' — ’ again d ef ned as Hs asj m a fi aifi fi iflt w ew : faw n 512i

Convention is a m anifesta tion of memory of the n ature of

m a and m a . utu l . confusion of words their e ning s This

am a s and object is the s e this word , this word is the sa me

of as this object . Thus there is no actual un ity words . and t ma be e in o heir objects ; it is only i gined to so, by b g . n l e ma b a iu g ess trad ition . This vi w y well econtr sted

th N a a a f wi the y ya View which s ys th t the convention o , words by which they sign ify obje cts are due to the will — of God wan?! m w as? ﬁ mr : m : l m m Patan al a m . a one The j syste d its n u berless souls , .

ma m a le a of n pri l tter cal d Pr kriti constituted three Gu as,

m ni ie . a . o s a; Ba as and amas an d c n th g ll S ttw j T , one, . 2 6 202 APPEN DIX 1

‘ a a powerful Iswara which is also the univers l dict tor

a a is of the scriptures of the Ved as . Isw r though he m P uru sh as a special Purusha yet diff ers fro other i n

d a a this that He is always free an lw ys the lord , m a an d and only adopts his pure body fro the Pr kriti

l - a nd a appe a rs as o mniscient and al powerful the dict tor

o P u ru sh as of the Vedas for the good of the ther

a and the Saviour of h is devotees by his gr ce. At the end of each Pral aya his body merges back with

Pra kriti and at the time of its mergin g with Prakriti

a a a a h im at he wishes th at it should ppe r g in before , the

a a a at new a m time of cre tion , it ppe rs every cre tion fro

m a cycle to cycle and so on ad inﬁ nitu . Isw ra hi mself however remains untouched by any one of the qu alities of the Prakriti and like a n actor who at his sweet

a diif erent a s he can at will pl ys p rt , his own will connect

" m a m a hi self with pure body or dis iss it . H is rel tion with Prakriti consists in this that he re mo ves by his will all the obstructions and impediments i n the way of the evolving process of the Pra kriti either f or the experiences

i for a th Pu u sh or the liber tion of e r as. Prakriti is th at ulti mate substa nce which is the

all a and a source of the psychic l physic l phenomen a . Its

m are a ff . as develop ents seen to beh ve in three di erent pects , a a a ( a a a as ea c lled S ttw tr nsl ted v riously goodness , r lity , illu minatin " , e stu ﬁ g entity int lligence , essence , senti ment

( a a a as a tr nsl ted v riously p ssion , energy , and ri m ta am a p nciple of u tion) , T s (tra nslated variously as ar m a a ' d kness , ss, inerti , obstructive e ntity and the

of a principle potenti lity) . S attwa seems to be that aspect in which the energy m m a a nd a u a d n beco es nifested ct lise , a d am is T as the aspect which becomes interfused with energy , and conserves it thus preserves it from dissipation , b ta y re rding it and n keepi g it back within itself as

204 APPEN DIX I

b u t a a cannot adopt the right course to be followed Isw r

a . al l a v a a e h is m th ough in cti e , so rr ng s by ere wish th t m such obstructions or barrie rs of Prakriti are re oved so

a a that her energy ﬂows through the ne rest ch nnel , for d m a a i th e realisation of the experiences an the e ncip t on m of the Purush as ; for the barriers being re oved the d is potentiality of Prakriti ﬂows out n aturally a n turned sa a s not into actual states . The nkhy school however doe

m a a as ﬁnd necessity of a ny intervention fro Isw r , the — external teleology the serviceability of Purush a is sufﬁ cient to explain all the particul ar lines of development. in

a r the evolution of Pr k iti . The ch anges or the modiﬁcations of Pra kriti are of

1 ma a —Avish esh as are th e two kinds , ( ) e n tions which

emanations and 2 —Vish eshas mothers of other , ( ) evolutions ,

ar a a m a and . e in , which there only qu lit tive , te por l condi

is a tional a . m a ma a ch nges Fro Pr kriti , the ﬁrst e n tion th t

— ‘ of Buddhi the pure implicit Be- ness which i s neither

“ ” nor —th e E o- a is is not g hood, the foc l point of

ll s and m h im unity of a ubjectivity objectivity . Fro ” ma a m e o am . m a a e n tes the g or Ah Fro this ego , e n tions — proceed in two parallel lines tow ards objectivity into

Tan matras K shiti A a a a nd V om a the ﬁve , , p , Tej s, M rut y ,

a sub ectivii v and a tow rds j y into ten senses , cogniti e con tive and the Manas which possesses the ch aracteristics - of

and of ma a both is the king them all . This twofold e n

tion . is possible because the Gunas them sel ves possess in a potential way the twofold natures of subjectivity and m objectivity . Fro Tanmatras emanate the atoms of the

' ’ . ﬁ ve m e A l a a corresponding gross ele ents, K hiti , p , ej s , M rut

an d V oma Al l y . the changes th at occur i n these ﬁve

Bh utas are a a a c gross of the n ture of ch nge of qu lity , .g . , m etc. of colour , for , , due to the peculiar pl acings and r i c lac n s ff k i a p g of di erent nds of toms . This includes APPE N DIX I 205 th e two other kinds of things due to the order of the

a of u alities as t a — ap ear nce future , or poten i l resent p q ‘ p a a and a t or at and a o a or ctu l , p s l ent, lso such c ndition l

c an w are n v a etc. h ges hich i vol ed with these, growth , dec y,

s h a an s as a e t a etc . The p yc ic l ch ge sens tions , p rcep ions , ide s , ,

a ma- a i ma Th - also come under this Dh r p r na . e su m total

th a in man and of e psychic l includin g the senses , ego

” Budd hi conceived as one uniﬁed principle is called th e

' a E a a h as a a a m Chitt . ch Purush got sep r te Chitta for h i

a a ma which l st s u ntil he is ﬁn lly e ncipated . Th e Ch ittas hold within themselves the experiences of

' a r a m a m of ple su e , p in through innu er ble li ves in the for

‘ m n n are a vas n a on i pressio s a d these c lled a s. I t is account of these Vasanas that all li ving beings derive

‘ their own peculiar pleasu re s and pa ins in their own pecu

a a ar v lia r ins ti nctive w ys . Any p rticul kind of asana is revived and m anifested in the for m of insti ncts which is sui ted to that state and which h ad been previously acquired by th a t C hitta by its experiences in a similiar

Vas nas life of his previous existence . Other a ho wever remai n in a potenti al form on ly and man ifest themselves only in ot her suitable lives .

- a e - m - e and a Life st t , life ti e , life exp riences de th are the ’ fruits of men s own action . The fruits of intensely good or bad actions accumulate in one life and come to fruition in the n ext th rough the d eath of th e individual in the past life

r and birth i n the new one . Others show themsel ves on];

' in connection with the f ructiﬁ cations of so me principal

t are m m a t e ‘ b ui' t actions . O hers however so eti es l ogeth r n ti u of l . ac On s e m p, by the rise true know edge All p rfor ed

' i n the extern al world as they involve at least some

a m d i . ma e e and injury to insects , etc , y be c lled ix (v rtu

a r vice) only mental ct ions can be purely vi tuous . Those who have abnegated th e fruits of their actions ' to I 206 A PPE N DIX

a m i God have neither vi rtue nor vice ccruing fro the r actions . ' is a To refrain from doing inj ury t o others the gre test absteu duty other subsidiary duties such as truthfulness , s

a m a l e , tion fro ste ling, contro over the gener tive s nse t abstention fro m covetousness or greediness serve only o

and of a h eighten the glory, purity the perfection the gre t

I n virtue of abstention from doing injury to others . per

- m a a of f ecting the great duty of non injury co e lso cle nliness

m n bea1 in all body and mind , content e t , the power of g con

m a n tra ries of heat, cold , hunger, thirst , etc , the edit tio of

the Pranava and the abnegatio n of the fruits of all actions

b h ta m m to the Lord . As y these C it or ind beco es

h is a in o a m a a a g radually puriﬁed , f ith the Y g e ns of s lv

a n a m a and m a tion incre ses conce tr tion , edit tion conte pl tive trance powers also increase and his m ind beco m es n aturally restrained from al l such ideas or actions as proceed fro m

a n a th e a a P a and Avidy , ig or nce of re l n ture of r kriti

a— a al l a E m Purush the c use of the fﬂiction of gois ,

a a m a are n tt ch ent, version, love of life which see to tinge h own ues m n m a . with their . ost of the phe o en of our life l Thus gradually as he advances in the S am praj nata stage he sel ects subtler and subtler objects for his conte mpl ation and ﬁ nally all objects cease in his Asampraj n ata state

and his . mind rem ains in a vaca nt rest rai ned st ate ; a n d with the increase of h abit in this state all the seeds of the pote ncies of the afflic te d phenomen al s tates bec omes — burnt u p the Buddhi becomes al most a s pure as the Purusha—himself and catches th e t rue reflection of the Purusha and th e Chitta as all its actions a re ful filled

a a m a a a a a n tur lly erge b ck g i n i nto the Pr kri ti , le ving the

P a a urush bsolutely independent .

ar Those who e alre ady in an ad vanced state need . not

be - g the e me ar s a a Aste a in with le nt y dutie of S ty , y ,