PATANJALI YOGASUTRA (Part 3)
explanation by
Swami Vivekananda
PATANJALI'S YOGA APHORISMS
CHAPTER II
CONCENTRATION: ITS PRACTICE
तपः स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥१॥
1. Mortification, study, and surrendering fruits of work to God are called Kriyâ-yoga.
Those Samâdhis with which we ended our last chapter are very difficult to attain; so we must take them up slowly. The first step, the preliminary step, is called Kriya-yoga. Literally this means work, working towards Yoga. The organs are the horses, the mind is the rein, the intellect is the charioteer, the soul is the rider, and the body is the chariot. The master of the household, the King, the Self of man, is sitting in this chariot. If the horses are very strong and do not obey the rein, if the charioteer, the intellect, does not know how to control the horses, then the chariot will come to grief. But if the organs, the horses, are well controlled, and if the rein, the mind, is well held in the hands of the charioteer, the intellect, the chariot reaches the goal. What is meant, therefore, by this mortification? Holding the rein firmly while guiding the body and the organs; not letting them do anything they like, but keeping them both under proper control. Study. What is meant by study in this case? No study of novels or story books, but study of those works which teach the liberation of the Soul. Then again this study does not mean controversial studies at all. The Yogi is supposed to have finished his period of controversy. He has had enough of that, and has become satisfied. He only studies to intensify his convictions. Vâda and Siddhânta — these are the two sorts of scriptural knowledge — Vada (the argumentative) and Siddhanta (the decisive). When a man is entirely ignorant he takes up the first of these, the argumentative fighting, and reasoning pro and con; and when he has finished that he takes up the Siddhanta, the decisive, arriving at a conclusion. Simply arriving at this conclusion will not do. It must be intensified. Books are infinite in number, and time is short; therefore the secret of knowledge is to take what is essential. Take that and try to live up to it. There is an old Indian legend that if you place a cup of milk and water before a Râja-Hamsa (swan), he will take all the milk and leave the water. In that way we should take what is of value in knowledge, and leave the dross. Intellectual gymnastics are necessary at first. We must not go blindly into anything. The Yogi has passed the argumentative state, and has come to a conclusion, which is, like the rocks, immovable. The only thing he now seeks to do is to intensify that conclusion. Do not argue, he says; if one forces arguments upon you, be silent. Do not answer any argument, but go away calmly, because arguments only disturb the mind. The only thing necessary is to train the intellect, what is the use of disturbing it for nothing? The intellect is but a weak instrument, and can give us only knowledge limited by the senses. The Yogi wants to go beyond the senses, therefore intellect is of no use to him. He is certain of this and, therefore, is silent, and does not argue. Every argument throws his mind out of balance, creates a disturbance in the Chitta, and a disturbance is a drawback. Argumentations and searchings of the reason are only by the way. There are much higher things beyond them. The whole of life is not for schoolboy fights and debating societies. "Surrendering the fruits of work to God" is to take to ourselves neither credit nor blame, but to give up both to the Lord and be at peace.
समाधि-भावनार्थः क्लेश-तनूकरणार्थश्च ॥२॥
2. (It is for) the practice of Samadhi and minimising the pain-bearing obstructions.
Most of us make our minds like spoilt children, allowing them to do whatever they want. Therefore it is necessary that Kriya-yoga should be constantly practised, in order to gain control of the mind, and bring it into subjection. The obstructions to Yoga arise from lack of control, and cause us pain. They can only be removed by denying the mind, and holding it in check, through the means of Kriya-yoga.
अविद्यास्मिता-राग-द्वेषाभिनिवेशाः क्लेशाः ॥३॥
3. The pain-bearing obstructions are — ignorance, egoism, attachment, aversion and clinging to life.
These are the five pains, the fivefold tie that binds us down, of which ignorance is the cause and the other four its effects. It is the only cause of all our misery. What else can make us miserable? The nature of the Soul is eternal bliss. What can make it sorrowful except ignorance, hallucination, delusion? All pain of the Soul is simply delusion.
अविद्याक्षेत्रमुत्तरेषां प्रसुप्त-तनु-विच्छिन्नोदाराणाम् ॥४॥
4. Ignorance is the productive field of all these that follow, whether they are dormant, attenuated, overpowered, or expanded.
Ignorance is the cause of egoism, attachment, aversion, and clinging to life. These impressions exist in different states. They are sometimes dormant. You often hear the expression "innocent as a baby," yet in the baby may be the state of a demon or of a god, which will come out by degrees. In the Yogi, these impressions, the Samskâras left by past actions, are attenuated, that is, exist in a very fine state, and he can control them, and not allow them to become manifest. "Overpowered" means that sometimes one set of impressions is held down for a while by those that are stronger, but they come out when that repressing cause is removed. The last state is the "expanded," when the Samskaras, having helpful surroundings, attain to a great activity, either as good or evil.
अनित्याशुचि-दुःखानात्मसु नित्य-शुचि-सुखात्मख्यातिरविद्या ॥५॥
5. Ignorance is taking the non-eternal, the impure, the painful, and the non-Self for the eternal, the pure, the happy, and the Âtman or Self (respectively).
All the different sorts of impressions have one source, ignorance. We have first to learn what ignorance is. All of us think, "I am the body, and not the Self, the pure, the effulgent, the ever blissful," and that is ignorance. We think of man, and see man as body. This is the great delusion.
दृग्दर्शनशक्त्योरेकात्मतेवास्मिता ॥६॥
6. Egoism is the identification of the seer with the instrument of seeing.
The seer is really the Self, the pure one, the ever holy, the infinite, the immortal. This is the Self of man. And what are the instruments? The Chitta or mind-stuff, the Buddhi or determinative faculty, the Manas or mind, and the Indriyas or sense-organs. These are the instruments for him to see the external world, and the identification of the Self with the instruments is what is called the ignorance of egoism. We say, "I am the mind," "I am thought," "I am angry," or "I am happy". How can we be angry and how can we hate? We should identify ourselves with the Self that cannot change. If It is unchangeable, how can It be one moment happy, and one moment unhappy? It is formless, infinite, omnipresent. What can change It ? It is beyond all law. What can affect it? Nothing in the universe can produce an effect on It. Yet through ignorance, we identify ourselves with the mind-stuff, and think we feel pleasure or pain.
सुखानुशयी रागः ॥७॥
7. Attachment is that which dwells on pleasure.
We find pleasure in certain things, and the mind like a current flows towards them; and this following the pleasure centre, as it were, is what is called attachment. We are never attached where we do not find pleasure. We find pleasure in very queer things sometimes, but the principle remains: wherever we find pleasure, there we are attached.
दुःखानुशयी द्वेषः ॥८॥
8. Aversion is that which dwells on pain.
That which gives us pain we immediately seek to get away from.
स्वरसवाही विदुषोऽपि तथारूढोऽभिनिवेशः ॥९॥
9. Flowing through its own nature, and established even in the learned, is the clinging to life.
This clinging to life you see manifested in every animal. Upon it many attempts have been made to build the theory of a future life, because men are so fond of life that they desire a future life also. Of course it goes without saying that this argument is without much value, but the most curious part of it is, that, in Western countries, the idea that this clinging to life indicates a possibility of future life applies only to men, but does not include animals. In India this clinging to life has been one of the arguments to prove past experience and existence. For instance, if it be true that all our knowledge has come from experience, then it is sure that that which we never experienced we cannot imagine or understand. As soon as chickens are hatched they begin to pick up food. Many times it has been seen, where ducks have been hatched by hens, that, as soon as they came out of the eggs they flew to water, and the mother thought they would be drowned. If experience be the only source of knowledge, where did these chickens learn to pick up food, or the ducklings that the water was their natural element? If you say it is instinct, it means nothing — it is simply giving a word, but is no explanation. What is this instinct? We have many instincts in ourselves. For instance, most of you ladies play the piano, and remember, when you first learned, how carefully you had to put your fingers on the black and the white keys, one after the other, but now, after long years of practice, you can talk with your friends while your fingers play mechanically. It has become instinct. So with every work we do; by practice it becomes instinct, it becomes automatic; but so far as we know, all the cases which we now regard as automatic are degenerated reason. In the language of the Yogi, instinct is involved reason. Discrimination becomes involved, and gets to be automatic Samskaras. Therefore it is perfectly logical to think that all we call instinct in this world is simply involved reason. As reason cannot come without experience, all instinct is, therefore, the result of past experience. Chickens fear the hawk, and ducklings love the water; these are both the results of past experience. Then the question is whether that experience belongs to a particular soul, or to the body simply, whether this experience which comes to the duck is the duck's forefathers' experience, or the duck's own experience. Modern scientific men hold that it belongs to the body, but the Yogis hold that it is the experience of the mind, transmitted through the body. This is called the theory of reincarnation.
We have seen that all our knowledge, whether we call it perception, or reason, or instinct, must come through that one channel called experience, and all that we now call instinct is the result of past experience, degenerated into instinct and that instinct regenerates into reason again. So on throughout the universe, and upon this has been built one of the chief arguments for reincarnation in India. The recurring experiences of various fears, in course of time, produce this clinging to life. That is why the child is instinctively afraid, because the past experience of pain is there in it. Even in the most learned men, who know that this body will go, and who say "never mind, we have had hundreds of bodies, the soul cannot die" — even in them, with all their intellectual convictions, we still find this clinging on to life. Why is this clinging to life? We have seen that it has become instinctive. In the psychological language of the Yogis it has become a Samskara. The Samskaras, fine and hidden, are sleeping in the Chitta. All this past experience of death, all that which we call instinct, is experience become subconscious. It lives in the Chitta, and is not inactive, but is working underneath.
The Chitta-Vrittis, the mind-waves, which are gross, we can appreciate and feel; they can be more easily controlled, but what about the finer instincts? How can they be controlled? When I am angry, my whole mind becomes a huge wave of anger. I feel it, see it, handle it, can easily manipulate it, can fight with it; but I shall not succeed perfectly in the fight until I can get down below to its causes. A man says something very harsh to me, and I begin to feel that I am getting heated, and he goes on till I am perfectly angry and forget myself, identify myself with anger. When he first began to abuse me, I thought, "I am going to be angry". Anger was one thing, and I was another; but when I became angry, I was anger. These feelings have to be controlled in the germ, the root, in their fine forms, before even we have become conscious that they are acting on us. With the vast majority of mankind the fine states of these passions are not even known — the states in which they emerge from subconsciousness. When a bubble is rising from the bottom of the lake, we do not see it, nor even when it is nearly come to the surface; it is only when it bursts and makes a ripple that we know it is there. We shall only be successful in grappling with the waves when we can get hold of them in their fine causes, and until you can get hold of them, and subdue them before they become gross, there is no hope of conquering any passion perfectly. To control our passions we have to control them at their very roots; then alone shall we be able to burn out their very seeds. As fried seeds thrown into the ground will never come up, so these passions will never arise.
ते प्रतिप्रसवहेयाः सूक्ष्माः ॥१०॥
10. The fine Samskaras are to be conquered by resolving them into their causal state.
Samskaras are the subtle impressions that manifest themselves into gross forms later on. How are these fine Samskaras to be controlled? By resolving the effect into its cause. When the Chitta, which is an effect, is resolved into its cause, Asmitâ or Egoism, then only, the fine impressions die along with it. Meditation cannot destroy these.
ध्यानहेयास्तद्वृत्तयः ॥११॥
11. By meditation, their (gross) modifications are to be rejected.
Meditation is one of the great means of controlling the rising of these waves. By meditation you can make the mind subdue these waves, and if you go on practicing meditation for days, and months, and years, until it has become a habit, until it will come in spite of yourself, anger and hatred will be controlled and checked.
क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः ॥१२॥
12. The "receptacle of works" has its root in these pain-bearing obstructions, and their experience is in this visible life, or in the unseen life.
By the "receptacle of works" is meant the sum-total of Samskaras. Whatever work we do, the mind is thrown into a wave, and after the work is finished, we think the wave is gone. No. It has only become fine, but it is still there. When we try to remember the work, it comes up again and becomes a wave. So it was there; if not, there would not have been memory. Thus every action, every thought, good or bad, just goes down and becomes fine, and is there stored up. Both happy and unhappy thoughts are called pain-bearing obstructions, because according to the Yogis, they, in the long run, bring pain. All happiness which comes from the senses will, eventually, bring pain. All enjoyment will make us thirst for more, and that brings pain as its result. There is no limit to man's desires; he goes on desiring, and when he comes to a point where desire cannot be fulfilled, the result is pain. Therefore the Yogis regard the sum-total of the impressions, good or evil, as pain-bearing obstructions; they obstruct the way to freedom of the Soul.
It is the same with the Samskaras, the fine roots of all our works; they are the causes which will again bring effects, either in this life, or in the lives to come. In exceptional cases when these Samskaras are very strong, they bear fruit quickly; exceptional acts of wickedness, or of goodness, bring their fruits even in this life. The Yogis hold that men who are able to acquire a tremendous power of good Samskaras do not have to die, but, even in this life, can change their bodies into god-bodies. There are several such cases mentioned by the Yogis in their books. These men change the very material of their bodies; they re-arrange the molecules in such fashion that they have no more sickness, and what we call death does not come to them. Why should not this be? The physiological meaning of food is assimilation of energy from the sun. The energy has reached the plant, the plant is eaten by an animal, and the animal by man. The science of it is that we take so much energy from the sun, and make it part of ourselves. That being the case, why should there be only one way of assimilating energy? The plant's way is not the same as ours; the earth's process of assimilating energy differs from our own. But all assimilate energy in some form or other. The Yogis say that they are able to assimilate energy by the power of the mind alone, that they can draw in as much of it as they desire without recourse to the ordinary methods. As a spider makes its web out of its own substance, and becomes bound in it, and cannot go anywhere except along the lines of that web, so we have projected out of our own substance this network called the nerves, and we cannot work except through the channels of those nerves. The Yogi says we need not be bound by that.
Similarly, we can send electricity to any part of the world, but we have to send it by means of wires. Nature can send a vast mass of electricity without any wires at all. Why cannot we do the same? We can send mental electricity. What we call mind is very much the same as electricity. It is clear that this nerve fluid has some amount of electricity, because it is polarised, and it answers all electrical directions. We can only send our electricity through these nerve channels. Why not send the mental electricity without this aid? The Yogis say it is perfectly possible and practicable, and that when you can do that, you will work all over the universe. You will be able to work with any body anywhere, without the help of the nervous system. When the soul is acting through these channels, we say a man is living, and when these cease to work, a man is said to be dead. But when a man is able to act either with or without these channels, birth and death will have no meaning for him. All the bodies in the universe are made up of Tanmâtras, their difference lies in the arrangement of the latter. If you are the arranger, you can arrange a body in one way or another. Who makes up this body but you? Who eats the food? If another ate the food for you, you would not live long. Who makes the blood out of food? You, certainly. Who purifies the blood, and sends it through the veins? You. We are the masters of the body, and we live in it. Only we have lost the knowledge of how to rejuvenate it. We have become automatic, degenerate. We have forgotten the process of arranging its molecules. So, what we do automatically has to be done knowingly. We are the masters and we have to regulate that arrangement; and as soon as we can do that, we shall be able to rejuvenate just as we like, and then we shall have neither birth nor disease nor death.
सति मूले तद्विपाको जात्यायुर्भोगाः ॥१३॥
13. The root being there, the fruition comes (in the form of) species, life, and experience of pleasure and pain.
The roots, the causes, the Samskaras being there, they manifest and form the effects. The cause dying down becomes the effect; the effect getting subtler becomes the cause of the next effect. A tree bears a seed, which becomes the cause of another tree, and so on. All our works now are the effects of past Samskaras; again, these works becoming Samskaras will be the causes of future actions, and thus we go on. So this aphorism says that the cause being there, the fruit must come, in the form of species of beings: one will be a man, another an angel, another an animal, another a demon. Then there are different effects of Karma in life. One man lives fifty years, another a hundred, another dies in two years, and never attains maturity; all these differences in life are regulated by past Karma. One man is born, as it were, for pleasure; if he buries himself in a forest, pleasure will follow him there. Another man, wherever he goes, is followed by pain; everything becomes painful for him. It is the result of their own past. According to the philosophy of the Yogis, all virtuous actions bring pleasure, and all vicious actions bring pain. Any man who does wicked deeds is sure to reap their fruit in the form of pain.
ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात् ॥१४॥
14. They bear fruit as pleasure or pain, caused by virtue or vice.
परिणामताप-संस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः ॥१५॥
15. To the discriminating, all is, as it were, painful on account of everything bringing pain either as consequence, or as anticipation of loss of happiness, or as fresh craving arising from impressions of happiness, and also as counteraction of qualities.
The Yogis say that the man who has discriminating powers, the man of good sense, sees through all that are called pleasure and pain, and knows that they come to all, and that one follows and melts into the other; he sees that men follow an ignis fatuus all their lives, and never succeed in fulfilling their desires. The great king Yudhishthira once said that the most wonderful thing in life is that every moment we see people dying around us, and yet we think we shall never die. Surrounded by fools on every side, we think we are the only exceptions, the only learned men. Surrounded by all sorts of experiences of fickleness, we think our love is the only lasting love. How can that be? Even love is selfish, and the Yogi says that in the end we shall find that even the love of husbands and wives, and children and friends, slowly decays. Decadence seizes everything in this life. It is only when everything, even love, fails, that, with a flash, man finds out how vain, how dream-like is this world. Then he catches a glimpse of Vairâgya (renunciation), catches a glimpse of the Beyond. It is only by giving up this world that the other comes; never through holding on to this one. Never yet was there a great soul who had not to reject sense-pleasures and enjoyments to acquire his greatness. The cause of misery is the clash between the different forces of nature, one dragging one way, and another dragging another, rendering permanent happiness impossible.
हेयं दुःखमनागतम् ॥१६॥
16. The misery which is not yet come is to be avoided.
Some Karma we have worked out already, some we are working out now in the present, and some are waiting to bear fruit in the future. The first kind is past and gone. The second we will have to work out, and it is only that which is waiting to bear fruit in the future that we can conquer and control, towards which end all our forces should be directed. This is what Patanjali means when he says that Samskaras are to be controlled by resolving them into their causal state (II. l0).
द्रष्टृदृश्ययोः संयोगो हेयहेतुः ॥१७॥
17. The cause of that which is to be avoided is the junction of the seer and the seen.
Who is the seer? The Self of man, the Purusha. What is the seen? The whole of nature beginning with the mind, down to gross matter. All pleasure and pain arise from the junction between this Purusha and the mind. The Purusha, you must remember, according to this philosophy, is pure; when joined to nature, it appears to feel pleasure or pain by reflection.
प्रकाश-क्रिया-स्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यमः ॥१८॥
18. The experienced is composed of elements and organs, is of the nature of illumination, action, and inertia, and is for the purpose of experience and release (of the experiencer).
The experienced, that is nature, is composed of elements and organs — the elements, gross and fine, which compose the whole of nature, and the organs of the senses, mind, etc. — and is of the nature of illumination (Sattva), action (Rajas), and inertia (Tamas). What is the purpose of the whole of nature? That the Purusha may gain experience. The Purusha has, as it were, forgotten its mighty, godly nature. There is a story that the king of the gods, Indra, once became a pig, wallowing in mire; he had a she-pig and a lot of baby pigs, and was very happy. Then some gods saw his plight, and came to him, and told him, "You are the king of the gods, you have all the gods under your command. Why are you here?" But Indra said, "Never mind; I am all right here; I do not care for heaven, while I have this sow and these little pigs." The poor gods were at their wits' end. After a time they decided to slay all the pigs one after another. When all were dead, Indra began to weep and mourn. Then the gods ripped his pig-body open and he came out of it, and began to laugh, when he realised what a hideous dream he had had — he, the king of the gods, to have become a pig, and to think that that pig-life was the only life! Not only so, but to have wanted the whole universe to come into the pig-life! The Purusha, when it identifies itself with nature, forgets that it is pure and infinite. The Purusha does not love, it is love itself. It does not exist, it is existence itself. The Soul does not know, It is knowledge itself. It is a mistake to say the Soul loves, exists, or knows. Love, existence, and knowledge are not the qualities of the Purusha, but its essence. When they get reflected upon something, you may call them the qualities of that something. They are not the qualities but the essence of the Purusha, the great Atman, the Infinite Being, without birth or death, established in its own glory. It appears to have become so degenerate that if you approach to tell it, "You are not a pig," it begins to squeal and bite.
Thus is it with us all in this Mâyâ, this dream world, where it is all misery, weeping and crying, where a few golden balls are rolled, and the world scrambles after them. You were never bound by laws, nature never had a bond for you. That is what the Yogi tells you. Have patience to learn it. And the Yogi shows how, by junction with nature, and identifying itself with the mind and the world, the Purusha thinks itself miserable. Then the Yogi goes on to show you that the way out is through experience. You have to get all this experience, but finish it quickly. We have placed ourselves in this net, and will have to get out. We have got ourselves caught in the trap, and we will have to work out our freedom. So get this experience of husbands, and wives, and friends, and little loves; you will get through them safely if you never forget what you really are. Never forget this is only a momentary state, and that w e have to pass through it. Experience is the one great teacher — experience of pleasure and pain — but know it is only experience. It leads, step by step, to that state where all things become small, and the Purusha so great that the whole universe seems as a drop in the ocean and falls off by its own nothingness. We have to go through different experiences, but let us never forget the ideal.
विशेषाविशेष-लिङ्गमात्रालिङ्गानि गुणपर्वाणि ॥१९॥
19. The states of the qualities are the defined, the undefined, the indicated only, and the signless.
The system of Yoga is built entirely on the philosophy of the Sânkhyas, as I told you before, and here again I shall remind you of the cosmology of the Sankhya philosophy. According to the Sankhyas, nature is both the material and the efficient cause of the universe. In nature there are three sorts of materials, the Sattva, the Rajas, and the Tamas. The Tamas material is all that is dark, all that is ignorant and heavy. The Rajas is activity. The Sattva is calmness, light. Nature, before creation, is called by them Avyakta, undefined, or indiscrete; that is, in which there is no distinction of form or name, a state in which these three materials are held in perfect balance. Then the balance is disturbed, the three materials begin to mingle in various fashions, and the result is the universe. In every man, also, these three materials exist. When the Sattva material prevails, knowledge comes; when Rajas, activity; and when Tamas, darkness, lassitude, idleness, and ignorance. According to the Sankhya theory, the highest manifestation of nature, consisting of the three materials, is what they call Mahat or intelligence, universal intelligence, of which each human intellect is a part. In the Sankhya psychology there is a sharp distinction between Manas, the mind function, and the function of the Buddhi, intellect. The mind function is simply to collect and carry impressions and present them to the Buddhi, the individual Mahat, which determines upon it. Out of Mahat comes egoism, out of which again come the fine materials. The fine materials combine and become the gross materials outside — the external universe. The claim of the Sankhya philosophy is that beginning with the intellect down to a block of stone, all is the product of one substance, different only as finer to grosser states of existence. The finer is the cause, and the grosser is the effect. According. to the Sankhya philosophy, beyond the whole of nature is the Purusha, which is not material at all. Purusha is not at all similar to anything else, either Buddhi, or mind, or the Tanmatras, or the gross materials. It is not akin to any one of these, it is entirely separate, entirely different in its nature, and from this they argue that the Purusha must be immortal, because it is not the result of combination. That which is not the result of combination cannot die. The Purushas or souls are infinite in number.
Now we shall understand the aphorism that the states of the qualities are defined, undefined, indicated only, and signess. By the "defined" are meant the gross elements, which we can sense. By the "undefined" are meant the very fine materials, the Tanmatras, which cannot be sensed by ordinary men. If you practise Yoga, however, says Patanjali, after a while your perceptions will become so fine that you will actually see the Tanmatras. For instance, you have heard how every man has a certain light about him; every living being emits a certain light, and this, he says, can be seen by the Yogi. We do not all see it, but we all throw out these Tanmatras, just as a flower continuously sends out fine particles which enable us to smell it. Every day of our lives we throw out a mass of good or evil, and everywhere we go the atmosphere is full of these materials. That is how there came to the human mind, unconsciously, the idea of building temples and churches. Why should man build churches in which to worship God? Why not worship Him anywhere? Even if he did not know the reason, man found that the place where people worshipped God became full of good Tanmatras. Every day people go there, and the more they go the holier they get, and the holier that place becomes. If any man who has not much Sattva in him goes there, the place will influence him and arouse his Sattva quality. Here, therefore, is the significance of all temples and holy places, but you must remember that their holiness depends on holy people congregating there. The difficulty with man is that he forgets the original meaning, and puts the cart before the horse. It was men who made these places holy, and then the effect became the cause and made men holy. If the wicked only were to go there, it would become as bad as any other place. It is not the building, but the people that make a church, and that is what we always forget. That is why sages and holy persons, who have much of this Sattva quality, can send it out and exert a tremendous influence day and night on their surroundings. A man may become so pure that his purity will become tangible. Whosoever comes in contact with him becomes pure.
Next "the indicated only" means the Buddhi, the intellect. "The indicated only" is the first manifestation of nature; from it all other manifestations proceed. The last is "the signless". There seems to be a great difference between modern science and all religions at this point. Every religion has the idea that the universe comes out of intelligence. The theory of God, taking it in its psychological significance, apart from all ideas of personality, is that intelligence is first in the order of creation, and that out of intelligence comes what we call gross matter. Modern philosophers say that intelligence is the last to come. They say that unintelligent things slowly evolve into animals, and from animals into men. They claim that instead of everything coming out of intelligence, intelligence itself is the last to come. Both the religious and the scientific statements, though seeming directly opposed to each other are true. Take an infinite series, A—B—A—B —A—B. etc. The question is — which is first, A or B? If you take the series as A—B. you will say that A is first, but if you take it as B—A, you will say that B is first. It depends upon the way we look at it. Intelligence undergoes modification and becomes the gross matter, this again merges into intelligence, and thus the process goes on. The Sankhyas, and other religionists, put intelligence first, and the series becomes intelligence, then matter. The scientific man puts his finger on matter, and says matter, then intelligence. They both indicate the same chain. Indian philosophy, however, goes beyond both intelligence and matter, and finds a Purusha, or Self, which is beyond intelligence, of which intelligence is but the borrowed light.
द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः ॥२०॥
20. The seer is intelligence only, and though pure, sees through the colouring of the intellect.
This is, again, Sankhya philosophy. We have seen from the same philosophy that from the lowest form up to intelligence all is nature; beyond nature are Purushas (souls), which have no qualities. Then how does the soul appear to be happy or unhappy? By reflection. If a red flower is put near a piece of pure crystal, the crystal appears to be red, similarly the appearances of happiness or unhappiness of the soul are but reflections. The soul itself has no colouring. The soul is separate from nature. Nature is one thing, soul another, eternally separate. The Sankhyas say that intelligence is a compound, that it grows and wanes, that it changes, just as the body changes, and that its nature is nearly the same as that of the body. As a finger-nail is to the body, so is body to intelligence. The nail is a part of the body, but it can be pared off hundreds of times, and the body will still last. Similarly, the intelligence lasts aeons, while this body can be "pared off," thrown off. Yet intelligence cannot be immortal because it changes — growing and waning. Anything that changes cannot be immortal. Certainly intelligence is manufactured, and that very fact shows us that there must be something beyond that. It cannot be free, everything connected with matter is in nature, and, therefore, bound for ever. Who is free? The free must certainly be beyond cause and effect. If you say that the idea of freedom is a delusion, I shall say that the idea of bondage is also a delusion. Two facts come into our consciousness, and stand or fall with each other. These are our notions of bondage and freedom. If we want to go through a wall, and our head bumps against that wall, we see we are limited by that wall. At the same time we find a willpower, and think we can direct our will everywhere. At every step these contradictory ideas come to us. We have to believe that we are free, yet at every moment we find we are not free. If one idea is a delusion, the other is also a delusion, and if one is true, the other also is true, because both stand upon the same basis — consciousness. The Yogi says, both are true; that we are bound so far as intelligence goes, that we are free so far as the soul is concerned. It is the real nature of man, the soul, the Purusha, which is beyond all law of causation. Its freedom is percolating through layers of matter in various forms, intelligence, mind, etc. It is its light which is shining through all. Intelligence has no light of its own. Each organ has a particular centre in the brain; it is not that all the organs have one centre; each organ is separate. Why do all perceptions harmonise? Where do they get their unity? If it were in the brain, it would be necessary for all the organs, the eyes, the nose, the ears, etc., to have one centre only, while we know for certain that there are different centres for each. Both a man can see and hear at the same time, so a unity must be there at the back of intelligence. Intelligence is connected with the brain, but behind intelligence even stands the Purusha, the unit, where all different sensations and perceptions join and become one. The soul itself is the centre where all the different perceptions converge and become unified. That soul is free, and it is its freedom that tells you every moment that you are free. But you mistake, and mingle that freedom every moment with intelligence and mind. You try to attribute that freedom to the intelligence, and immediately find that intelligence is not free; you attribute that freedom to the body, and immediately nature tells you that you are again mistaken. That is why there is this mingled sense of freedom and bondage at the same time. The Yogi analyses both what is free and what is bound, and his ignorance vanishes. He finds that the Purusha is free, is the essence of that knowledge which, coming through the Buddhi, becomes intelligence, and, as such, is bound.
तदर्थ एव दृश्यस्यात्मा ॥२१॥
21. The nature of the experienced is for him.
Nature has no light of its own. As long as the Purusha is present in it, it appears as light. But the light is borrowed; just as the moon's light is reflected. According to the Yogis, all the manifestations of nature are caused by nature itself, but nature has no purpose in view, except to free the Purusha.
कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात् ॥२२॥
22. Though destroyed for him whose goal has been gained, yet it is not destroyed, being common to others.
The whole activity of nature is to make the soul know that it is entirely separate from nature. When the soul knows this, nature has no more attractions for it. But the whole of nature vanishes only for that man who has become free. There will always remain an infinite number of others, for whom nature will go on working.
स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः ॥२३॥
23. Junction is the cause of the realization of the nature of both the powers, the experienced and its Lord.
According to this aphorism, both the powers of soul and nature become manifest when they are in conjunction. Then all manifestations are thrown out. Ignorance is the cause of this conjunction. We see every day that the cause of our pain or pleasure is always our joining ourselves with the body. If I were perfectly certain that I am not this body, I should take no notice of heat and cold, or anything of the kind. This body is a combination. It is only a fiction to say that I have one body, you another, and the sun another. The whole universe is one ocean of matter, and you are the name of a little particle, and I of another, and the sun of another. We know that this matter is continuously changing. What is forming the sun one day, the next day may form the matter of our bodies.
तस्य हेतुरविद्या ॥२४॥
24. Ignorance is its cause.
Through ignorance we have joined ourselves with a particular body, and thus opened ourselves to misery. This idea of body is a simple superstition. It is superstition that makes us happy or unhappy. It is superstition caused by ignorance that makes us feel heat and cold, pain and pleasure. It is our business to rise above this superstition, and the Yogi shows us how we can do this. It has been demonstrated that, under certain mental conditions, a man may be burned, yet he will feel no pain. The difficulty is that this sudden upheaval of the mind comes like a whirlwind one minute, and goes away the next. If, however, we gain it through Yoga, we shall permanently attain to the separation of Self from the body.
तदभावात् संयोगाभावो हानं तद्दृशेः कैवल्यम् ॥२५॥
25. There being absence of that (ignorance) there is absence of junction, which is the thing-to-be avoided; that is the independence of the seer.
According to Yoga philosophy, it is through ignorance that the soul has been joined with nature. The aim is to get rid of nature's control over us. That is the goal of all religions. Each soul is potentially divine. The goal is to manifest this Divinity within, by controlling nature, external and internal. Do this either by work, or worship, or psychic control, or philosophy — by one or more or all of these — and be free. This is the whole of religion. Doctrines, or dogmas, or rituals, or books, or temples, or forms, are but secondary details. The Yogi tries to reach this goal through psychic control. Until we can free ourselves from nature, we are slaves; as she dictates so we must go. The Yogi claims that he who controls mind controls matter also. The internal nature is much higher than the external and much more difficult to grapple with, much more difficult to control. Therefore he who has conquered the internal nature controls the whole universe; it becomes his servant. Raja-Yoga propounds the methods of gaining this control. Forces higher than we know in physical nature will have to be subdued. This body is just the external crust of the mind. They are not two different things; they are just as the oyster and its shell. They are but two aspects of one thing; the internal substance of the oyster takes up matter from outside, and manufactures the shell. In the same way the internal fine forces which are called mind take up gross matter from outside, and from that manufacture this external shell, the body. If, then, we have control of the internal, it is very easy to have control of the external. Then again, these forces are not different. It is not that some forces are physical, and some mental; the physical forces are but the gross manifestations of the fine forces, just as the physical world is but the gross manifestation of the fine world.
विवेकख्यातिरविप्लवा हानोपायः ॥२६॥
26. The means of destruction of ignorance is unbroken practice of discrimination.
This is the real goal of practice — discrimination between the real and the unreal, knowing that the Purusha is not nature, that it is neither matter nor mind, and that because it is not nature, it cannot possibly change. It is only nature which changes, combining and re-combining, dissolving continually. When through constant practice we begin to discriminate, ignorance will vanish, and the Purusha will begin to shine in its real nature — omniscient, omnipotent, omnipresent.
तस्य सप्तधा प्रान्तभूमिः प्रज्ञा ॥२७॥
27. His knowledge is of the sevenfold highest ground.
When this knowledge comes; it will come, as it were, in seven grades, one after the other; and when one of these begins, we know that we are getting knowledge. The first to appear will be that we have known what is to be known. The mind will cease to be dissatisfied. While we are aware of thirsting after knowledge, we begin to seek here and there, wherever we think we can get some truth, and failing to find it we become dissatisfied and seek in a fresh direction. All search is vain, until we begin to perceive that knowledge is within ourselves, that no one can help us, that we must help ourselves. When we begin to practise the power of discrimination, the first sign that we are getting near truth will be that that dissatisfied state will vanish. We shall feel quite sure that we have found the truth, and that it cannot be anything else but the truth. Then we may know that the sun is rising, that the morning is breaking for us, and taking courage, we must persevere until the goal is reached. The second grade will be the absence of all pains. It will be impossible for anything in the universe, external or internal, to give us pain. The third will be the attainment of full knowledge. Omniscience will be ours. The fourth will be the attainment of the end of all duty through discrimination. Next will come what is called freedom of the Chitta. We shall realise that all difficulties and struggles, all vacillations of the mind, have fallen down, just as a stone rolls from the mountain top into the valley and never comes up again. The next will be that the Chitta itself will realise that it melts away into its causes whenever we so desire. Lastly we shall find that we are established in our Self, that we have been alone throughout the universe, neither body nor mind was ever related, much less joined, to us. They were working their own way, and we, through ignorance, joined ourselves to them. But we have been alone, omnipotent, omnipresent, ever blessed; our own Self was so pure and perfect that we required none else. We required none else to make us happy, for we are happiness itself. We shall find that this knowledge does not depend on anything else; throughout the universe there can be nothing that will not become effulgent before our knowledge. This will be the last state, and the Yogi will become peaceful and calm, never to feel any more pain, never to be again deluded, never to be touched by misery. He will know he is ever blessed, ever perfect, almighty.
योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिरा विवेकख्यातेः ॥२८॥
28. By the practice of the different parts of Yoga the impurities being destroyed, knowledge be comes effulgent up to discrimination.
Now comes the practical knowledge. What we have just been speaking about is much higher. It is away above our heads, but it is the ideal. It is first necessary to obtain physical and mental control. Then the realization will become steady in that ideal. The ideal being known, what remains is to practice the method of reaching it.
यम-नियमासन-प्राणायाम-प्रत्याहार-धारणा-ध्यान-समाधयोऽष्टावङ्गानि ॥२९॥
29. Yama, Niyama, Âsana, Prânâyâama, Pratyâhâra, Dhâranâ, Dhyâna, and Samâdhi are the eight limbs of Yoga.
अहिंसा-सत्यास्तेय-ब्रह्मचर्यापरिग्रहा यमाः ॥३०॥
30. Non-killing, truthfulness, non-stealing, continence, and nor-receiving are called Yamas.
A man who wants to be a perfect Yogi must give up the sex idea. The soul has no sex; why should it degrade itself with sex ideas? Later on we shall understand better why these ideas must be given up. The mind of the man who receives gifts is acted on by the mind of the giver, so the receiver is likely to become degenerated. Receiving gifts is prone to destroy the independence of the mind, and make us slavish. Therefore, receive no gifts.
एते जाति-देश-काल-समयानवच्छिन्नाः सार्वभौमा महाव्रतम् ॥३१॥
31. These, unbroken by time, place, purpose, and caste-rules, are (universal) great vows.
These practices — non-killing, truthfulness, non-stealing, chastity, and non-receiving — are to be practised by every man, woman, and child; by every soul, irrespective of nation, country, or position.
शौच-सन्तोष-तपःस्वाध्यायेश्वरप्रणिधानानि नियमाः ॥३२॥
32. Internal and external purification, contentment, mortification, study, and worship of God are the Niyamas.
External purification is keeping the body pure; a dirty man will never be a Yogi. There must be internal purification also. That is obtained by the virtues named in I.33. Of course, internal purity is of greater value than external, but both are necessary, and external purity, without internal, is of no good.
वितर्कबाधने प्रतिपक्षभावनम् ॥३३॥
33. To obstruct thoughts which are inimical to Yoga, contrary thoughts should be brought.
That is the way to practise the virtues that have been stated. For instance, when a big wave of anger has come into the mind, how are we to control that? Just by raising an opposing wave. Think of love. Sometimes a mother is very angry with her husband, and while in that state, the baby comes in, and she kisses the baby; the old wave dies out and a new wave arises, love for the child. That suppresses the other one. Love is opposite to anger. Similarly, when the idea of stealing comes, non-stealing should be thought of; when the idea of receiving gifts comes, replace it by a contrary thought.
वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम् ॥३४॥
34. The obstructions to Yoga are killing, falsehood, etc., whether committed, caused, or approved; either through avarice, or anger, or ignorance; whether slight, middling, or great; and they result in infinite ignorance and misery. This is (the method of) thinking the contrary.
If I tell a lie, or cause another to tell one, or approve of another doing so, it is equally sinful. If it is a very mild lie, still it is a lie. Every vicious thought will rebound, every thought of hatred which you may have thought, in a cave even, is stored up, and will one day come back to you with tremendous power in the form of some misery here. If you project hatred and jealousy, they will rebound on you with compound interest. No power can avert them; when once you have put them in motion, you will have to bear them. Remembering this will prevent you from doing wicked things.
अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः ॥३५॥
35. Non-killing being established, in his presence all enmities cease (in others).
If a man gets the ideal of non-injuring others, before him even animals which are by their nature ferocious will become peaceful. The tiger and the lamb will play together before that Yogi. When you have come to that state, then alone you will understand that you have become firmly established in non-injuring.
सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम् ॥३६॥
36. By the establishment of truthfulness the Yogi gets the power of attaining for himself and others the fruits of work without the works.
When this power of truth will be established with you, then even in dream you will never tell an untruth. You will be true in thought, word, and deed. Whatever you say will be truth. You may say to a man, "Be blessed," and that man will be blessed. If a man is diseased, and you say to him, "Be thou cured," he will be cured immediately.
अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् ॥३७॥
37. By the establishment of non-stealing all wealth comes to the Yogi.
The more you fly from nature, the more she follows you; and if you do not care for her at all, she becomes your slave.
ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः ॥३८॥
38. By the establishment of continence energy is gained.
The chaste brain has tremendous energy and gigantic will-power. Without chastity there can be no spiritual strength. Continence gives wonderful control over mankind. The spiritual leaders of men have been very continent, and this is what gave them power. Therefore the Yogi must be continent.
अपरिग्रहस्थैर्ये जन्मकथन्तासंबोधः ॥३९॥
39. When he is fixed in non-receiving, he gets the memory of past life.
When a man does not receive presents, he does not become beholden to others, but remains independent and free. His mind becomes pure. With every gift, he is likely to receive the evils of the giver. If he does not receive, the mind is purified, and the first power it gets is memory of past life. Then alone the Yogi becomes perfectly fixed in his ideal. He sees that he has been coming and going many times, so he becomes determined that this time he will be free, that he will no more come and go, and be the slave of Nature.
शौचात्स्वाङ्गजुगुप्सा परैरसंसर्गः ॥४०॥
40. Internal and external cleanliness being established, there arises disgust for one's own body, and non-intercourse with others.
When there is real purification of the body, external and internal, there arises neglect of the body, and the idea of keeping it nice vanishes. A face which others call most beautiful will appear to the Yogi as merely animal, if there is not intelligence behind it. What the world calls a very common face he regards as heavenly, if the spirit shines behind it. This thirst after body is the great bane of human life. So the first sign of the establishment of purity is that you do not care to think you are a body. It is only when purity comes that we get rid of the body idea.
सत्त्वशुद्धि-सौमनस्यैकाग्र्येन्द्रियजयात्मदर्शन-योग्यत्वानि च ॥४१॥
41. There also arises purification of the Sattva, cheerfulness of the mind, concentration, conquest of the organs, and fitness for the realisation of the Self.
By the practice of cleanliness, the Sattva material prevails, and the mind becomes concentrated and cheerful. The first sign that you are becoming religious is that you are becoming cheerful. When a man is gloomy, that may be dyspepsia, but it is not religion. A pleasurable feeling is the nature of the Sattva. Everything is pleasurable to the Sâttvika man, and when this comes, know that you are progressing in Yoga. All pain is caused by Tamas, so you must get rid of that; moroseness is one of the Exults of Tamas. The strong, the well knit, the young, the healthy, the daring alone are fit to be Yogis. To the Yogi everything is bliss, every human face that he sees brings cheerfulness to him. That is the sign of a virtuous man. Misery is caused by sin, and by no other cause. What business have you with clouded faces? It is terrible. If you have a clouded face, do not go out that day, shut yourself up in your room. What right have you to carry this disease out into the world ? When your mind has become controlled, you have control over the whole body; instead of being a slave to this machine, the machine is your slave. Instead of this machine being able to drag the soul down, it becomes its greatest helpmate.
सन्तोषादनुत्तमः सुखलाभः ॥४२॥
42. From contentment comes superlative happiness.
कायेन्द्रियसिद्धिरशुद्धिक्षयात्तपसः ॥४३॥
43. The result of mortification is bringing powers to the organs and the body, by destroying the impurity.
The results of mortification are seen immediately, sometimes by heightened powers of vision, hearing things at a distance, and so on.
स्वाध्यायादिष्टदेवतासंप्रयोगः ॥४४॥
44. By the repetition of the Mantra comes the realisation of the intended deity.
The higher the beings that you want to get the harder is the practice.
समाधिसिद्धिरीश्वरप्रणिधानात् ॥४५॥
45. By sacrificing all to Ishvara comes Samadhi.
By resignation to the Lord, Samadhi becomes perfect.
स्थिरसुखमासनम् ॥४६॥
46. Posture is that which is firm and pleasant.
Now comes Asana, posture. Until you can get a firm seat you cannot practice the breathing and other exercises. Firmness of seat means that you do not feel the body at all. In the ordinary way, you will find that as soon as you sit for a few minutes all sorts of disturbances come into the body; but when you have got beyond the idea of a concrete body, you will lose all sense of the body. You will feel neither pleasure nor pain. And when you take your body up again, it will feel so rested. It is only perfect rest that you can give to the body. When you have succeeded in conquering the body and keeping it firm, your practice will remain firm, but while you are disturbed by the body, your nerves become disturbed, and you cannot concentrate the mind.
प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम् ॥४७॥
47. By lessening the natural tendency (for restlessness) and meditating on the unlimited, posture becomes firm and pleasant.
We can make the seat firm by thinking of the infinite. We cannot think of the Absolute Infinite, but we can think of the infinite sky.
ततो द्वन्द्वानभिघातः ॥४८॥
48. Seat being conquered, the dualities do not obstruct.
The dualities, good and bad, heat and cold, and all the pairs of opposites, will not then disturb you.
तस्मिन् सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः ॥४९॥
49. Controlling the motion of the exhalation and the inhalation follows after this.
When posture has been conquered, then the motion of the Prana is to be broken and controlled. Thus we come to Pranayama, the controlling of the vital forces of the body. Prana is not breath, though it is usually so translated. It is the sum total of the cosmic energy. It is the energy that is in each body, and its most apparent manifestation is the motion of the lungs. This motion is caused by Prana drawing in the breath, and it is what we seek to control in Pranayama. We begin by controlling the breath, as the easiest way of getting control of the Prana.
बाह्याभ्यन्तरस्तम्भवृत्तिः देशकालसंख्याभिः परिदृष्टो दीर्घसूक्षमः ॥५०॥
50. Its modifications are either external or internal, or motionless, regulated by place, terns, and number, either long or short.
The three sorts of motion of Pranayama are, one by which we draw the breath in, another by which we throw it out, and the third action is when the breath is held in the lungs, or stopped from entering the lungs. These, again, are varied by place and time. By place is meant that the Prana is held to some particular part of the body. By time is meant how long the Prana should be confined to a certain place, and so we are told how many seconds to keep one motion, and how many seconds to keep another. The result of this Pranayama is Udghâta, awakening the Kundalini.
बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः ॥५१॥
51. The fourth is restraining the Prana by reflecting on external or internal object.
This is the fourth sort of Pranayama, in which the Kumbhaka is brought about by long practice attended with reflection, which is absent in the other three.
ततः क्षीयते प्रकाशावरणम् ॥५२॥
52. From that, the covering to the light of the Chitta is attenuated.
The Chitta has, by its own nature, all knowledge. It is made of Sattva particles, but is covered by Rajas and Tamas particles, and by Pranayama this covering is removed.
धारणासु च योग्यता मनसः ॥५३॥
53. The mind becomes fit for Dharana.
After this covering has been removed, we are able to concentrate the mind.
स्वस्वविषयासम्प्रयोगे चित्तस्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः ॥५४॥
54. The drawing in of the organs is by their giving up their own objects and taking the form of the mind-stuff, as it were.
The organs are separate states of the mind-stuff. I see a book; the form is not in the book, it is in the mind. Something is outside which calls that form up. The real form is in the Chitta. The organs identify themselves with, and take the forms of, whatever comes to them. If you can restrain the mind-stuff from taking these forms, the mind will remain calm. This is called Pratyahara.
ततः परमा वश्यतेन्द्रियाणाम् ॥५५॥
55. Thence arises supreme control of the organs.
When the Yogi has succeeded in preventing the organs from taking the forms of external objects, and in making them remain one with the mind-stuff, then comes perfect control of the organs. When the organs are perfectly under control, every muscle and nerve will be under control, because the organs are the centres of all the sensations, and of all actions. These organs are divided into organs of work and organs of sensation. When the organs are controlled, the Yogi can control all feeling and doing; the whole of the body comes under his control. Then alone one begins to feel joy in being born; then one can truthfully say, "Blessed am I that I was born." When that control of the organs is obtained, we feel how wonderful this body really is.
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