The Study of Yoga Philosophy in Patanjali's Yoga Sutras

THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES
THE STUDY OP PATANJALI
THE
STUDY OF PATANJALI
BY
SURENDRANATH DASGUPTA,
PROFESSOR, CHITTA6ONG COLLE&K
M.A.,
GRIFFITH MEMORIAL PRIZE,
1915
PUBLISHED BY THE
UNIVERSITY OF CALCUTTA
1920
AT
PK1NTKD Bt ATULOBAND11A BUATTACHAKTYA, THE CALCUTTA UNIVERSITY PBK88, SENATE HOUSE, CALCUTTA
To
The Hon'ble Chief

SIR
Justice
ASUTOSH MOOKERJEE,
M.A.,
Kt., C.S.I.,
D.U
D.Sc., Ph.D.,
the greatest educationist of
modern
India,
a true friend and patron to all scholars,
the
ONE MAN
of the University of Calcutta,
this philosophical
essay
is
respectfully dedicated
as a token of great personal admiration,
PREFACE
This book was hurriedly written as
essay as early
as
the
Griffith
Prize
1914, aud
it
is
published in
a great
hurry on the eve of my departure for England. not been for the encouragement of the Hon'ble Justice Sir Asutosh Mookerjee, Kt., C.S.I., the
patron
of learning,
I
Had
it
Chief
great
this
essay would never have

here
been
published.
have tried
of
as
to give
an
account of the
Yoga System
of
thought as contained
interpreted
in the
Yoga Sutra
Vachaspati and Vijnana Bhikshu with occasional references to the views of other systems. My work " Yoga Philosophy in relation " which I hope will to other Indian Systems of Thought
Patanjali
by
Vyasa,
published shortly by the University of Calcutta is a more advanced and comprehensive work than the present But since it may yet take some time before attempt.
be
published I do not much hesitate to publish This is my earliest attempt on Indian Philothis essay. and no one probably is more conscious of its sophy
that book
is
defects
had to stay far away from Calcutta at Chittagong and as I had no time in my hands owing to my departure to England, I do very much regret
as
myself.
As
that
could
not
properly
errors
supervise
the
work
of
its
printing.
Many
It
is
escaped.
printing have consequently however hoped that the errors may not be
of
such
little
that
they will
till
inconvenience the reader much.
So
work has up
now
been done in the

its
field
of
Indian
author
Philosophy that in spite of
many
defects,
the
il
PKEFACE
has
some excuse
all
in
publishing
it.
The
author
is
will
consider
to be of
his
labours
rewarded
if
this essay
found
any use in any quarter. It may seem convenient that before entering into the details of the work I should give a brief outline of the
Yoga System
of Patanjali at the
work, which I hope
may
very beginning of the be of some use to the beginners.
The Study
of Patanjali
However dogmatic a system of philosophical enquiry may appear to us, it must have been preceded by a
criticism
Introductory.
of
the
observed
facts
of
knowledge.
The
of
details of the criticism
...
and the processes

thinker arrived
at
of
his
self-argumentation
by which the
theory might indeed be suppressed, as being relatively unimportant but a thoughtful reader would detect them as lying in
the
the Universe
background behind
but at
the
the
shadow
time
or
of
the
general
speculations,
same
setting
them
off
before
our view.
An
Aristotle
Patanjali
may
not make any direct mention of the arguments which led
them
dogmatic assertion of their theories, but for a reader who intends to understand them thoroughly it is
light
far
to a
absolutely necessary that he should read theiri in the

as
as
possible
of
the
inferred
;
presuppositions and
is
inner
arguments of their minds

he
can
it
in this
line
way
alone
that
put with the thinker he
himself
is
in the
same
of thinking
willing to
him
to the fullest extent.
follow and can grasp In offering this short study of
the Patanjala metaphysics, I shall therefore try to supplement it with such of my inferences of the presuppositions of Patanjali's
mind, which
of
think
views,
will
add to the
clearness
of
the
exposition
difficulties
of his
though 1
am
fully alive to
the
making such
inferences
about a philosopher whose psychological, social, religious and moral environments differed so widely from ours.
THE STUDY OF PATANJALI

An entity
into the relations of the
mental phenomena
first start
to
the physical has sometimes given the
to philo-
sophy.
Philosophical enquiries based on the relations
of
The
js
relation
of
mind
. .
to
matter
of
suc h an important
problem
existing
mind
and
Philosophy
that
the
philosophical systems
classified
according
to
roughly be the relative importance that has
may
been attached to mind or

chemical,
to
matter.
There
have been
mechanical and biological
conceptions
which
have ignored mind as a separate entity and have dogmatibe the product of cally affirmed it to Different philosophimatter only.* There have been theories
cal speculations compared.
.
on the other extreme, which
have
and dispensed with matter altogether has no reality at have boldly affirmed that matter as such is the only thing which can be all, and that thought All matter as such is called Real in the highest sense.
There have been Nihilists or Avidya. who have gone so far as to Buddhists unyavadi assert that none of them exists, neither the matter nor the non-Being or
like the
Maya
mind.
There have been some
who
asserted
that
matter
was only thought externalized, some who regarded the

principle
of matter
as
the
Unknowable
Thing-in-itself,
some who regarded them

attributes
as separate independent entities
held within a higher reality called

only, and some who
God
or as
two of
his
regarded their difference
as being only one
of grades of intelligence,
slowly and
in
imperceptibly into the other
one merging and held together
concord with each other by pre-established harmony.
find
Underlying the metaphysics of Patanjali also, an acute analysis of matter and thought,
mind, the senses, and
we
He
Ego
regarded matter on one hand,

*
See Ward's Naturalism and Agnosticism.

on the other,
to be
-But he the rraknti. distinguished a from them self-intelligent principle which he called Purusha or the Spirit. By the highest generalisation
Patanjali's view.
nothing more than two different kinds of modifications of one primal cause,
possible
he discovered that what
we
call
matter consisted
only of three piimal qualities or rather substantive entities,
which he called the Sattwa or the intelligence-stuff, Rajas the factor of obstruction or mass or energy and Tamas
or Inertia.
It
is
indeed extremely difficult to
make a
true
conception of the nature of these three qualities or Gunas as he called them, when we consider that these are the
only three elements

composition of
order to
all
which are regarded as forming the In phenomena, mental or physical.

it will
comprehend them rightly
be necessary to
Difficulties of the con-
ception of the Gunas which are the underJying

reality
exact relation grasp thoroughly between the mental and the physical.
the
What
are the
real
points or
?
agree-
of
all
Mental things, Physical-
and
ment between the two

same elements be
said
How
to
can the
behave in
the
one case as the conceiver and in

other case as the conceived.
:
Thus Vachaspati says The qualities (Gunas) appear as possessing two forms, viz., the determiner or the perceiver and the perceived or the
determined. In the aspect as the determined or the perceived, the Gunas evolve themselves as the five infra-atomic
potentials, the five
gross
elements and their compounds.
In the aspect as the perceiver or determiner, they form the modifications as the and the senses.
Eo
Quotation Vachaspati.
from
Vachaspati's Tattvavaisaradi on the VySsa BhSshya, III. 47.
4
It
is
THE STUDY OF FATANJALI

interesting
in
to notice
here
the two words used

the
by
Vachaspati,
characterising
twofold
aspect
of the Gunas,
viz.,
Wrorawa,
their nature as the deter-
Mind and matter are the two aspects of the same substance.
miner or the perceiver and szraftal^rara, their nature as being determined or

perceived.
The elements which comphenomena

as
;
,.
pose
of
the
of
the objects
perception
of
are
the
same
those which
form the
phenomena
that one
is
only distinction is determined and the other is the determiner.

the perceiving
their
Hegel all of them asserted in their difference between the ways that there was no intrinsic and the mental so-called physical.
Aristotle, Leibnitz,
own
in
" as is reason possibility of Form, Matter and the idea process of becoming, the antithesis between world of sense is at least in principle,
With
Aristotle,
and PatanÂristotle
or potentially surmounted,
so
far
as
it is one single being, but only on different stages that exhibits itself in both, in matter as The theory of causation as explained well as in form."
by him by the
finished
article
simile
is
of
the
raw
material
and
the
almost the same as has been

in
his
Vijfiana Bhikshu
commentary
consists
in
given by on the system of

the activity that
Sankhya
manifests
just
is
the
causal action
effect
of
the
the
(karya)
the
present
in
moment
stone
image existing already only manifested by the activity of
as
the
the
statuary.
).
Thus
it
seems
that
Aristotle's doctrine has
some similarity with the Patanjalatheir difference

Aristotle,
Sankhya
actuality
doctrine.
But
much outweighs
potentiality
is
the similarity.
For
with
relative
and
are only
terms; what
is
potential
to
with reference to one thing
actual
with reference

another.
Q.' li
All things
are arranged in a state of
becoming
6 i i*
higher and higher
and
in this
way,
or
thought
or
is
also regarded as the Actual

is
is
the Form,
and the other
called
the
Potential
Matter. But with Patanjali this
not the case.
With him
which
Sattwa, Rajas
and Tamas are substantive
entities
compose the reality of the mental and the
physical.
The
mental and the physical represent two different orders of modifications, and one is not in any way the actuality of the
and actualities have place in this system but only in this sense that they are the absolute potentialities and actualities. As they conjointly form the manifold
other. Potentialities
without, by their varying combinations as well as

diverse internal functions, faculties
all
the
in themselves the absolute potentiality of all things,
and phenomena, they are mental

the
and physical. Thus Vyasa The the knowable writes.
in
describing
of
nature of
is
nature
the
knowable
now
of
described
The knowable, consisting

is
of the objects
enjoyment and
liberation, as the gross elements
and the
perceptive senses,
characterised
by three
essential traits
is
illumination, energy and
inertia.
is
The Sattwa
of the
nature of illumina'ion.
Inertia
Rajas
of the nature of energy.
(Tamas)
is
of the nature of inactivity.
The Guna
entities with the above characteristics are capable of being
modified
their
by
mutual
influence
are
on
one
another,
by
proximity.
of
They
evolving.
They
have the
characteristics
conjunction
and
separation.
They
manifest forms by
one lending support to the others by

distinct
None of these loses its proximity. those of the others, even though
power into any one of them
may
three
exist
as
the
principal
factor of a
the others as subsidiary thereto.

classes
phenomenon with The Gunas forming the
of
substantive
entities manifest themselves
as such,
by
their similar kinds of power.
When
any one
6
of

them plays the
the
contact.
roll
of
the
principal
their
factor
of
any
in
phenomenon,
close
others
also
show
presence
Their existence as 'subsidiary

factor
is
energies of
distinct
it
the
principal
inferred
by
their
and
independent
functioning, even
though
be as
subsidiary qualities.
fj^^^q^j^
Quotation from Vyasa
It
may
be
argued that
in
Aristotle
also
we
find
that
Potentiality and Actuality

in all things,
exist together in various
proportions
but the fundamental distinction

here,
is
which
must
be
exists
noted
in
this,
its
that
in Aristotle,
Form only
which
it
is
Matter as
striving.
end or goal towards And the manifold nature of the
universe
only
shows the different stages of matter and
form
But in the three being overcome by each other. of can be held as none them the Gunas, goal of the others.
as
All
of
them
are
ecpually
important and the very various

represents
as
nature of
the
manifold,
of
these
only
the
different
entities.
combinations
Gunas
substantive
In any combination, one of the Gunas predominant than the others, but the
are
also
may
other
be more
Gunas
in their
present
there
and do their functions

is
own way.
the
other,
No
but
one of them
they serve
experiences
more
conjointly
important than one common
purpose,
ri:.,
the
and the liberation of the
spirit. They are always uniting, separating and re-uniting again and there is neither beginning nor end of this
Purusha or
See Vyasa Bhashya on Patanjali's Yoga Sutras,
II. 18.
THE STUDY OF PATANJALt

They have no purpose
are
of theirs to serve,
but
they
all
always
"
evolving
ever from a relatively less differen-
tiated, less determinate, less
more
whole
differentiated,
more
coherent whole, to a relatively determinate, more, coherent
"
for
the
experiences
and
the
liberation
of
the
Purusha, the Spirit. When in a state of equilibrium they cannot serve the purpose of the Purusha ; so, that state of
the
Gunas
is
not for the

is
sake of the
ik
its
w
the
viz.,
independent
other
three
(sign),
evolutionary state deon the pendeut Purusha.
eternal
state.
All
stages or evolution,
the
HF
(unspecialised)
lised)
and
foSta (specia-
have been caused for the sake of the Purusha.

writes
:
Thus
the
Vyasa
The
objects of the
Purusha are no cause of
the noumeual states.
That
is
is
to say, the fulfilment of
not the cause which brings about the manifestation of the noumenal state in the beginning.
objects of the Purusha
The
fulfilment of the objects of the Purusha
is
not therefore
the reason of the existence of that ultimate cause.

reason that
it is
For the
not brought into existence by the need of the fulfilment of the Purusha's objects it is said to be eternal.
As to the
three specialised states, the fulfilment of the objects
of the Purusha becomes the cause of their manifestation in
the beginning.
is
The fulfilment
of the objects of the
Purusha
not therefore the reason of the existence of the cause.

it is
For the reason that

Purusha's objects
it is
not brought into existence by the said to be eternal. As to the three
specialised states, the f ulfilment'of the objects of the Purusha
becomes the cause of their manifestation
in
the beginning.
And
cause
because
of
the
objects
of
the
Purusha become the

are
*r
.their
manifestation
*r
they
said
to
be
non-eternal.
f
^foinwmuT
vrafa
gwsff^g:,
rren:
^farraÎiq
?fa
*r
s^nstcn
^JTW
*nrf?r
The fulfilment of the objects Vachaspati again says of the of the Purusha could be said to be the cause that state could if bring about the
:
noumenal
state,
fulfilment
of
the
objects
of the
Purusha such as the
the discrimination enjoyment of sound, etc., or manifest other phenomena. and self true between of the distinction
If
however
it
did
that, it
could
II
not be
state
of
equilibrium.
wrfflTW^TO^1fWW
*=n*fT^?n
fWfWWnWtRt *T
This state
in
is
fWl^'
farwT ?if^tf* i
Prakriti
n?i it
called the
Prakriti,
which may
some sense be
Compared with the Being of Hegel.
loosely compared with the pure Being of Hegel. For it is like that, the
beginning,
the simple, indeterminate,
unmediated and undetermined. It does

neither exist nor does not exist, but
is
the principium of
it
almost
all
existence.
is
Thus Vyasa describes

is
as the state
exists
;
which
neither
;
nor
not, that in
is
which
it
and
the
yet does not
that in which there
no non-existence
uumanifested, the
indication), the
noumenon
(lit.
without any manifested

(fr^Ttre^' fal'B^m f*TT<T,
it
background of
i
all.
^sjnw
^ffa?'
wf
Vachaspati explains
as follows: of effecting
Existence consists in possessing

the fulfilment
existence
horse).
the capacity
of
of
the
objects
the
Purusha.
Non-
means a mere imaginary

is
trifle (e.g.,
the horn of a
It
described as being beyond
both
these states
of existence
and non-existence.
gunas
of
The
state of the equipoise
of
the
three
Intelligence-stuff,
Inertia
and
* See Vyasa
Bhashya on Patanjali's Yoga Sutras,

II. 19.
II. 19.
t Vfichaspati Misra's Tattavaisaradi
commentary on Vyasa Bhashya
on Patanjali's Sutras,
t Vyasu Bhashya, II. 19.
THE STUDY OF PATAKJALI

Energy,
of
is
9
the
as
nowhere
It
it
of
use
in
fulfilling
objects
the Purusha.
the other hand,
like
therefore
does
not
exist
such.
On
does not admit
of being
rejected as
It
is
non-existent
an imaginary lotus of the sky.
therefore not non-existent.

of
But even allowing the force the above arguments about the want of phenomenal
it
existence of Prakriti on the ground that
cannot serve the
objects of the Purusha, the question comes that the principles of Mahat, etc., exist in the state of the unmanifested
also,
it
is
because nothing that

it
exists can be destroyed
and
if
cannot be born again, because nothing destroyed, that does not exist can be born ; it follows therefore that
principles of
since the
Mahat,
etc.,
exist in the state
of
the unmanifested, that state can also affect the fulfilment

of the
said
objects
of
the
Purusha.
is
How
then
can
it
be
?
that
the unmanifested
not possessed of existence

as
For
this reason, he describes

exist.
it
that in which
it
exists
in
and does not
This means that the cause exists
that state in a potential form but not in the

effect.
form of the
as
Although the
power,
of
effect exists
it
is
in
the cause
of
mere
the
it is
potential
yet
incapable
performing
;
function
fulfilling
the objects of the Purusha
therefore said to be non-existent as such.
Further he says
effect
is
that this
cause
is
not such,
It
is
that
its
of
the
nature of
hare's horn.
is
beyond
of
it
the
state of non-
existence, that
of the existence
like that
effect
the
effect
as
like
mere
the
nothing. O
If
it
were
then
would be
lotus of the
sky and no
would follow from that
ffcf
*nfo
1 .
ff?f
TTf
10
Thus we
point of
see that
if it is it
looked
at from this
narrow
view of similarity,
a
may
be compared with the
pure
implicitude which is at Being of Hegel, In existence. concrete and the root of all determinate and the different Gunas only annul themselves this
state of
state,
no change takes place,

that
though
is
it
must be acknowledged
one of
tension and
the
state
of equipoise
also
action,
which however being perfectly balanced does not This is what is meant by w&l qfr'OT* produce any change. Had this Prakriti been the only one of
(Evolution
principle, similars).
it is
clear that
it
of
Hegel
or
as pure Being.
could be compared to the absolute Prakriti as the equilibrium of
the three
Gunas is
the absolute ground of all the mental and
pure potentiality. phenomenal modifications If we ignore Purusha of the system then we can in some sense compare it with the God " excludent of all determiwith of Compared
Spinoxa'i
Nafcura
the
Naturans.
nation
all
Spinoza, "
its
the one which
is
prior
to
modifications."
It
may
be
conceived
two attributes of thought and matter, both of which must be conceived through itself and as having always existed simultaneously in it. It can
to possess
the
be described
in
the words of Plato as

;
"
The mother and

call it
receptacle of all visible things

air,
we do not
It is
earth nor
nor
fire,
nor water nor any thing produced from them,
or
from which these are produced.
an invisible and
formless thing, the recipient of everything, participating in a certain way of the unintelligible but in a way very difficult
to
seize";
*
or
like
the matter
of
Aristotle,
"conceived
II. 19.
VSchaspati's commentary on Patanjali'a Sutras,

in
its
11
abstraction
from
Form
as
as
without
is
predicate,
determination, distinction,
subject
in|all
that which
the permanent
forms
becoming and assumes the most contradictory what however in its own being is different from
everything, and has in itself no definiteness whatever." In later Indian thinkers there had been a tendency to
make
compromise between the Vedanta and Sankhya
doctrines and to identify (Prakriti) u^fff with the (Avidya) Thus Lokacharyya writes ^ftsiT of the Vedautists. it is
:
called Prakriti since it

'ffoiT
is
the source of
all
change,
it is
called
called
(Avidya) since
,
it is
opposed to knowledge,
it is
,-
it is
Prakriti,
Avidya and
Maya since
creation.
,.
flgi
the cause of diversified
Maya.
i*
But
that
this
is
distinctly opposed in the

frsnfaqftfi
Bhashya which
i.e.,
defines
is
(Avidya) as
^nrr^T "fasn,
Avidya
another knowledge which is opposed to the right knowledge. In some of the Upanishads, Swetaswatara for example, we
find that *n?n
(Maya) and
said
v&fo
(Prakriti)
are
it
identified
fa<gm *nfsR
and the great god is g T^T).

the
to preside
is
over
(flwr
g
in
irafti
There
it
is
a description
that
also
the
Rigveda X. 92, where

?T^Tff) in
said
(TT*Kift?j
f
'
^^T^t^T
Is nor beginning there was neither the " Is not," which reminds one of the the description of Prakriti (wfa) as fiT:^r?Tre^ (that in which there is
"
no existence
or non-existence).
In the In
this
Manu
way
also
it
we
find
ûwra^ *rfw^
R^HffR â:.
may be
that
as
shown from Geeta and other

undifferentiated,
first
Sanskrit
texts
an
the
unindividuated
cosmic
matter
beginning was often thought of and principle Later on this idea was discussed from the earliest times.
in the
utilised
with slight modifications by the different
schools
Tattvatraya, page 48 (Chovrkhamba edition), Benares.
12
of
THE STUDY OF PATANJAL1

Vedantists,
who sought to the different under make a reconciliation between them

the Sankhyists and those
of
Prakriti,
names
really
Avidya and Maya.

Patanjala
What Avidya
means
;
according to the
see later on
it
system we shall it might mean whatever but here we see that
does
not
mean
Prakriti
according
to
the
of
Patanjala
also in
system.
Vyasa
Bhashya makes mention
Maya
a couplet from Shashtitantrasastra
HTH
appearance of the Gunas does not come within the line of our vision. That, however, which comes within the
The
real
line of vision is
but paltry delusion and Vachaspati explains

is
it
as follows
Prakriti
like the
Maya
but
it is it
is
not Maya.
It
is
trifling
Just as
Maya
changing. immediately changes, so the transformations

(ig^f^f)
in the sense
that
of Prakriti are every moment appearing and vanishing and thus suffering constant changes. Prakriti is an eternal reality and thus different from Maya
?raif%
^m\ ^m^^ro^n
vrafa
This explanation of Mi-ra makes it clear that the word Maya is used here only in the sense of illusion, and that
there
is
no allusion to the celebrated
Maya of
the Vedantists
and Misra says clearly that Prakriti can in no sense be

called
Maya, more
since it
definite
is real.
(Cf.
Bhikshu here.)
notion
of
Prakriti
we
into
shall get
as
Connection with Pnrusha and the difficulty of

its
we advan ?e further
of
the details
the
later
in
transformations of the
connection
is
conception
Prakriti
with
the
Purusha.
nature of
The most
its
to understand the point connection with the Purusha. Prakriti is a
difficult
material, non-intelligent, independent principle
and the
souls

or spirits are isolated, neutral, intelligent
18
and
inactive.
Then
?
how can
In
the one
come
into connection with the other
most systems of Philosophy the same difficulty has arisen and has given the same troubles to comprehend it
The
almost
difficulty
is
;
ri * h
%-
Plato
fi
S hts the
difficulty of
unavoidable since it is seen to exist in other western sys-
solving the unification of the idea and

the non-being and
his
participation
attempts to offer even in theory ;
difficulty by his theory of attempt form and matter, we are not fully satisfied though he has shown much ingenuity and subtlety of thought in devising
Aristotle's
to avoid the
the " Expedient in the single conception of development." The universe is but a gradation between the two extremes
of potentiality and actuality,
matter and form.

it is
But
all
students of Aristotle
know
that
stand the true relation between form and matter,

particular
it
very difficult to underand the
nature of their interaction with each other, and
has created a great

It
divergence
of
opinion
among
his
commentators.
was probably
to avoid this difficulty that
the dualistic appearance of the philosophy of Descartes had

to be reconstructed in the
pantheism of Spinoza.
Again
we
find
also
how Kant
failed to bring about the relation
between noumenon
worlds
absolutely
and phenomenon,
and created two
unrelated with each other.
He
tried to
make up
the schism that he effected in his Critique of Pure Reason by his Critique of Practical Reason, and again supplemented it by his Critique of Judgment and met with only
dubious success.
In India
also this question has
always been a
to
j.
little
puzzl-
ing and before trying

It is seen in other theories Indian as well.
TJ-J.
i
ed for the purpose,
give some of the other expedients devisby the different schools of Adwaita
^njala
point of View, I shall
Tin/, first
explain the
Vedantism.
14

Reflection theory
I.
wn
beginning,
in
Maya
of
is
without
unspeakable,
connection
mother
with
in-
gross
matter,
so
which comes
by
telligence,
that
its reflection in
the former we have
Iswara.
in
The
illustrations that are given to explain it

in
both
cases
Adwaita Brahmasiddhi are only Siddhantalesa* and Sun of reflection, viz., the reflection of the
physical
in water, or of
II.
the sky in water.

:
*nH6^T?
Limitation theory
The
"
all-pervading
intelligence
must
it
necessarily
limited by
soul
is its
mind,
etc., so
of necessity
follows that
their
be " the
limitation.
They
illustrate in
theory by
(*)TOTO)
giving those
common examples
which the Akasa
though unbounded
spoken of as belonging to a jug or limited by the jug and as such appeared to fit itself to the shape and form of the jug and which is thus
in itself is often
called ^nnqf'*'* *H*WI,
i.e.,
space as within the jug.
Then we have a
it
third school of Vedantists

:
who
seek to
another way Whereas others hold that explain uor a a reflection limitation but just as the soul is neither
in
son of Kunti was
known
his
as
the
is
son
of
pure Brahman by
just as the prince
Nescience
known
as the Jiva
Badha, so the and
low caste,
it is
the
who was brought up in the family of a pure Brahman who by its own Nescience
and death and by
its
undergoes birth
again released.
own Nescience
is
ft? 5*}
^î
T
irsf 3
Siddhantalesa (Jiveswara Nirupana).

The Sankhya Sutra
I
15
story in IV,
also avails of the.
same
as
in
Sankhya explication
of the connection.
Bhikshu
certain
TraHTRfrrftqânrT i rn-i
i
which
<>
Yijfiana
explains
follows
king's
son
of
his
being born under the Star

his
Ganda having
a
forester."
consequence been
forester
expelled from
city
and reared by a certain

:
remains
"
under the idea

he
is
" I
am
Having
learnt that
alive,
a certain minister
informs him.
Thou
art
not a
forester,
thou art a king's son."

to
As
he,
immediately having abandoned

outcast,
the idea of his being

his
an
betakes
himself
"
so
true
soul
royal
state,
its
"I saying,
purity in
person, to
am
king
'
too
the
realises
consequence
the effect
soul,
of
the
instruction
of
some kind
from
Pure
as
Thou, who didst originate

itself
the
first
which
manifests
merely
Thought,
art a portion thereof/'
*Wpi-wrfTfaftr:wfer:
?f,
etc.
In another place there are two

(2)
it
Sutras
fa:^lP fq
^qresf^wtf?;^
still
^twr: fw^ ^rfwn^:

is
(1)
Though
be
unassociated
(2)
there
in the
discrimination.
As
a tinging through Noncase of the Hibiscus and a fancy.
the crystal
will
there
is
not a tinge but
Now
it
be seen
that
all
these theories only

of
show that the
union of the principle of Neither pure intelligence is very difficult to comprehend. the reflection nor the limitation theory can clear the situatranscendent
nature
the
tion
from vagueness and

increased
incomprehensibility
physical
illustrations
which
for
is
rather
by
their
the
Chit or pure intelligence cannot undergo reflection like a physical thing and neither can it be obstructed nor limited
16

it.
bv
The
reflection
theory that
is
pointed at
by the
is
not ifiwm: Sankhya-Sutra arcrefife^ftw ^rm: ftf=?i For here the reflection produces an adequate explanation. the colourless crystal which was of onlv a seeming redness
not
the thing with the Vedantists of the reflection school. But here though the metaphor is more suitable to expres?
relation
the
of
Purusha with
is
the
Prakriti,
the
exact
nature of the relation
more lost sight of than

see
com-
prehended.
Let us
it.
now
how
Patanjali
and Vyasa
seek to explain
some of quote a few Sutras of Patanjali and the most important extracts from the Bhashya and try to
Let
me
get the correct view as

(1)
(2j
^JT^sHajifJlt*
-$e\
much
as possible
II. 6.
1*^3 ^farai
^ftwiav.wtfa flsrer^w.
?s?f
IT. 20.
(3)
(4)
tiêr xjei
^n^n
II. 21.
3J?n$' vjfh
sreûR^'
cT^n-mmii^TfT
'$w.
11.22.
II. 23.
(6)
q<mn?r ^'îwrft
qreijvufl:
1^
<TI^:
^^'
III. 25.
(7)
^fi^M l^^m
III. 55.
(8)
(.9)
f^TR^^wrar'îîKiqTil
îf%^^T^
IV. 22.
HI- 34.
(1)
tity of
The Ego-Sense is the illusory appearance of identhe subject and the object operating in the field of
consciousness.
(2)
The
;
self
it is
as
seer
is
absolute in
its
transcendent
purity
(3)
yet
capable of reperception in experience.
For his sake only is the being of the knowable. the emancipated person the world phenomena For (4) cease to exist, yet they are not annihilated since thej form
r
common
field of
experience for other individuals.
17
(5)
The cause
of the realisation of
in
the
natures
is
of the
subject factor and the Purusha

(6)
consciouness
contact. (before
this
is
When
the
world
is
of
objects
withdraws
;
emancipation) there
the destruction
self in isolation.
(7)
necessarily no conjunction
of
world-experience,
the
oneness of
the
This state of oneness arises out of the equality of

Personal
the Purusha and Buddhi in purity.

(8)
consciousness
arises
is
though
in its nature
unchangeable
when the Purusha cast into the mould

experience thus
of Buddhi. (0) Objects exist only for the
Purusha
of
;
consists in the non-differentiation

their natures are absolutely distinct
arises out of concentration
these
two which
in
the knowledge of self
on
its
nature.
is
Thus
in II. 6
Drik
as
(l^r)
or Purnsha the seer

as the Prakriti itself
of as Sakti or see that their
power
much
is
spoken and we
in
identity
a seeming one.
Vyasa
or
his
Bhashya explains miWrfl (unity of nature

as
identity)
w, by And Panchasikha also

^fovnronFt
li^nTf
" as
if
there
lf%rr.
is
no difference."
writes,
rrqT<w<*f^
^K
i
H^l
Tranrsftel
PraTfefirfw**iMiii
^TttT
Not knowing
the
Purusha
beyond
the
Buddhi
to
be different
therefrom,
in nature, character
notion of self in
and knowledge, etc., a man has the the Buddhi through delusion.
Thus we
the real
identity
see that
when they
are
is
known
realised.
to be separated,
nature
is
of the Purusha
described
This seeming
again
as Tfsj?njW,
The Purusha thus we
see cognises the
phenomena
of
consciousness after they have been formed and though its nature is different from that yet it appears to be the same
as
that.
8
Vyasa
in
explaining
this
Sutra says that the
18 Purusha
is

neither
quite
similar
to
the
Buddhi nor
is from it. always altogether different of the objects that are the to change changeful according offered to it ; so that according as it knows objects or
For the
Buddhi
does not,
is
it
may
it
be said to be changeful
but the Purusha
not such, as
through the
always appears as the self, being reflected Buddhi, and is thus connected with the
phenomenal form of knowledge.

appears connected with which always illumines
of the
all
The notion
of self that
our mental
is
phenomena and
to this reflection
them
only due
Purusha
in the
Buddhi.
All phenomenal knowledge
into
which has the form of the object can only be transformed " I know this " conscious knowledge as only when it becomes connected with the ego. Now the ego which
all
illumines
our knowledge
is
only a product of the trans-
cendent reflection of the

the
Purusha into the Buddhi.
So
Purusha may in a way be said to see again that which was perceived by the Buddhi and thus to impart
consciousness
Buddhi
as
the
by transferring its illumination into the The Buddhi suffers ohanînar ego. ^ O O modi-
fications according to the
furm of the object of cognition

in the shape
and thus a state of conscious cognition " I know it" of results when
the
Buddhi
havinoO
assumed the shape of an object

the constant factor
it
becomes connected with
Purusha,
of
reflection or identification
the
through the transcendent Purusha in the Buddhi
This is what is meant by T?RnTT<jqs?j (repercepBuddhi transformations by Purusha and thereby intelligising the Buddhi which has assumed the shape of
as the ego. tion of the
any object of consciousness). Even when the Buddhi is without auy objective form it is being always seen by the
Purusha.
The exact nature

comprehend
to
;
very hard to
really
of this reflection is indeed no physical illustrations can
serve
make
it clear.
And we
see that
neither
1$
the Bhashya nor the Sutras offer any such illustrations as Sankhya did. But the Bhashya proceeds to show the points
in
and those
which the Buddhi may be said to differ from the Purusha, in which it disagrees with it. So that though
express
it
we cannot
anyhow, wo may
at least
make some
advance towards conceiving the situation. Thus the Bhashya says that the main difference between
the
Buddhi and the
Purusha
,.
is
this that the
Buddhi
.
is
Farther explanations
of
constuntly undergoing
..
modifications
,
..
the distinctness of
according as
it
grasps
tlie
its
objects
i
one
the nature of
Purusha
and Prakriti.
grasp n g
o f an
nothing but its own and thus since an object sometimes comes within
of
object, the act of having a percept, is undergoing of different modifications
the
Buddhi and again disappears as a Sanskara grasp and (potency) again comes into the field of the underthe
standing as Smriti (memory), we see that it is qfwfa or changing. But the Purusha is the constant seer of the
Buddhi, whether
of
it
has
an
object as
in
it
ordinary
has
forms
object
phenomenal
a
state
knowledge or
of
when
or
seer
no
as in
(Nirodlia
suspension)
of
fafte
the
Purusha
remains the
constant
the
Buddhi
and
of
as a result
self.
of this seeiug
we never
is
lose
our notion
unchanging. It is the light which remains unchanged amidst all the changing modifications of the Buddhi, so that we cannot distinthe
Thus
Purusha
guish the Purusha separately from the Buddhi ( 13). This is what is meant by saying ^: JTf<TO'%^
the
Purusha
reflects
or
turns
into
is
its
concepts of the
its
Buddhi and thus

manifested in
notion
all
said to
own light the know it. Thus

the
is
knowing
is
our consciousness as
self or
ever-persistent
of the
ego which
of
ever so
constant a factor in
the
phenomena
consciousness.
Thus the Purusha appears always
in our consciousness as
20
THE STUDY OF PVTANJALI
however the Purusha the knowing agent. Really speaking he is not in any way in touch with the only sees himself, It is absolutely free from all bondage, absolutely Butldhi.
unconnected with the
appearance
it
Prakriti.
But from the

is
side
of
only
seems that he
the intelligent seer
to our conception imparting consciousness all the in reality he remains the seer of himself
conscious-like
though
while.
kriti
is
The
will
difference between the
Purusha and the Pra-
be clear in as
much
as
we
see that the
Purusha
free
in and for himself, altogether independent, existing
from any bondage other hand for the Purusha, for
whatsoever
but the Buddhi
is
on the
his
That which
exists in
and for
itself,
enjoyment and release. must ever be the self-
same, unchangeable entity, suffering no transformations or modifications, for it has no other end for which it will
be
liable
to
any change.
It
is
the self-centred, self-satis-
other endând has fied, light, which has never to seek any Prakriti is not such, it is But never to go out of itself.
always undergoing endless complex modifications and as such does not exist for itself but for the Purusha, and as
dependent on it. The Buddhi is unconscious, while the Purusha is the pure light of intelligence, for the three Gunas are all non-intelligent, and Buddhi is nothing but
such
is
a modification
intelligent.
of
these three
Gunas which
are all
non-
is
not altogether
But looked at from another point of view the Prakriti different from the Purusha for had it
;
been so
how
could the Purusha
which
is
?
absolutely
pure
become subject to reperception T?a??n3W

writes
*n^J
<rf%
Thus the Bhashya
f^rr
?fa
TTSKI'
nf<m'*w>
frefa^trafa,
wre

Well then
let it
21
be dissimilar.
To meet
this
he
says
He
sees
is
not quite dissimilar.

the
ideas after
Why? Even though pure, he Tn as they have come into the mind.
in
much
as the
Purusha cognises the ideas
the
form of
Buddhi he appears by the act of cognition to be as it were the very self of the Buddhi although in reality he is not so.
As
(
it
has been said

)
the power of the
enjoyer, Purusha
it
^fsrfiff
is
certainly unchangeable and
does
not
run
after every object.

it
In connection with a changeful object

if it
appears forever as
were being transferred to every
object and as if it were assimilating its modifications. And when the modifications of the Buddhi assume the form of
consciousness by which
it is
coloured, they imitate
it
and look
as if they were manifestations of consciousness unqualified
by the modifications
of
the
now
intelligent
Buddhi.
All our states of consciousness

parts
analysed into two a permanent part and a changing part. The chaugare
ing part
Analysis of consciousness to find the place
of
is
i
the form of our conscious-
permanent
intelli-
constantly varying according to the constant change of

its
ness
u whi ch
..
gence.
contents.
The permanent
part
is
that pure light of intelligence by virtue of which the notion of self reflected in our consciousness.
this
we have
Now
as
notion
of
of
self
persists
through
it is
all
the
varying
that the
is
change
light rj
our
consciousness
shines in
inferred
which
thus
our
consciousness
una
changeable.
Our
Buddhi
is
constantly
self
suffering
is
thousand modifications, but the notion of
the only
It is this notion thing permanent amidst all this change. of self that imparts consciousness to the material parts of All our concepts originated from the our knowledge.
percepts
which
we had
of the external material objects.
So the forms of our concepts which could exactly represent these material objects clearly in their own terms must
2->
But with the reflecbe made of the very self-same stuff. there comes within the tion of the Furusha, the soul,
notion of self which content of our consciousness, the makes them as it were all our concepts and spiritualises So this seeming identity of the conscious and intelligent. be and the Buddhi, by which the Purusha may
Puvusha
self seer of the concept appears to the spoken of as the the of virtue which is manifested in the consciousness by
is that seeming reflection. For this all through which remains unchanged
self,
or
personality
our
consciousness.
Thus our phenomenal
a material intelligent self is partially
out of the reality arising
seeming interaction of the

is
spirit
and the Buddhi. This interaction

matter releases the spirit from
its
the only
way by which
But a question
Explanation
of
arises
how
is it
seeming bondage. that there can even be
a seeming reflection of the

the
[
Purusha
ê
Buddhi which
?
is
seeming
reflection.
altogether
.
non-mtelho-ent
How
is it
possible
for the Buddhi to catch a glimpse of the Purusha which
illuminates
all
its
concepts
into
consciousness, which
it
justifies the expression *r^qsg which
means that
?
perceives
by Purusha which
itself to
imitation
(^f^nr^l TOfa
is
*m
1p?s?0
How
can
the
altogether formless allow any reflection of
imitate the form of
Buddhi, by virtue of which
it
appears as the self

all
the supreme possessor

?
and knower of
Purusha to
our mental conceptions

the
this
There must be at least some
resemblance between
justify in
Buddhi
and the
some sense
last
seeming
reflection.
And we
find
that the
*ffreTr W3*3j'
Sutra of the Vibhutipada says: ^Tergwft: which means that when the q\3 or Buddhi
becomes as pure as Purusha, Kaivalya or oneness is attained. This shows that the pure nature of Sattwa has a great resemblance with the pure nature of the Purusha. So much
so that the last stage preceding the
state of
Kaivalya
is

the
same almost
is
as
the state of
Purusha
in himself
and there
is
Kaivalya no Buddhi to
in
which the
it.
reflect
In
this state
we
see that the
exactly reflect
Buddhi can be so pure that it can the nature of Purusha as he is in himself.
This
is
what
is
This state in which the Purusha, and
meant by saying Êmgwft: ^Ff3W Buddhi becomes as pure

purity
4f*rai'
as
the
not materially differ from the state of Kaibalya, in which the Purusha is in himself the only difference being that Buddhi, when it
reflects it in its
does
becomes so pure, becomes gradually lost and cannot again serve to bind the Purusha.
I
in the Prakriti
cannot
restrain
here
the temptation
beautiful
to
of
giving a
very
Further explanation
illustration
from the
by analogy.
fihashyakar
explain
the
way
in
which
the Purusha.
tj*IW
^rfiffi:
:
Chitta
serves the purposes of
f^^T^T^Rfa^^fsfaw^WTfr ?a?WT *j ^f?f I. 4. which is explained in Yoga Vartika as

r:
follows
*?' *rafcf
t*rewiTff,
i.e.,
just as a
magnet
it,
draws, though
so
it
remains unmoved
itself, iron
towards
towards the Purusha the Buddhi modifications become

visible to the
drawn and they thereby become

serve his purpose.
Purusha and
To summarise now, we have

Su.inm.ary.
seen that something like
a unity takes place between the Buddhi
and
the Purusha,
in
i.e.,
there
'
is
~ reflection of the Purusha seeming
the
Buddhi,
simnl-
taneously
being determined conceptually, as a result whereof this reflection of the Pnrusha in the Buddhi
with
its
which
is
known
as
the
self,
becomes united with these
said
conceptual determinations of the Buddhi and the former is to be the perceiver of all these determinations. Our
conscious personality or self the
is
thus the
seeming unity of
knowable
in
the Buddhi in the shape of conceptual or
24

the
in
with judgmental representations Purusha in the Buddhi. Thus

nition
reflections
of
the
the single act of cog-
we
have the notion of our

conceptual
or
own The
personality and
the
particular
perceptual
representation
true
seer,
all
with
pure while
which this ego
identifies itself.
the
the
the the free, ~ intellisrence, ' *
eternal
remains
from beyond any touch of sully or impurity

though
of all
it
the
Buddhi,
must be remembered that

in
it is its
own seeming
reflection
Buddhi that appears as the ego, the cogniser our states, pleasures and sorrows of mind and one
the apperceiver of this unity of the seeming reflecof the Purusha
who
tion
is
and the determinations of the Buddhi.

is
lu
all
our conscious states there
such a synthetic unity

self,
between the determinations of our Buddhi and the

that
they cannot be distinguished one from the other a fact which is exemplified in all our cognitions which are
the union of the
this
knower and the known.

a transcendent one and
illustration.
The nature
can
of
reflection
is
never be
is
explained by any physical
Purusha
alto-
gether different
from the Buddhi
in as
much
as
it is
the
is
pure intelligence and
absolutely free, while
the latter
non-intelligont and dependent on the Purusha's enjoyment and release which are its sole purposes for movement.
But there
is
some
similarity between
the
two, for
how
could the Buddhi otherwise
catch
Him
is
It
is
also seen
when we
find that the
seeming glimpse of pure Buddhi
can adapt
itself to the pure form of the Purusha which almost identical with the state of Kaivalya. We have discussed the nature of the Purusha and
plurality of the
its
The
general relations with the Buddhi.

-L
Purushas and the views of Sankhya Karika about the na . ture of the Pnrushn examined.
XT
JNow
jt
'L\. rem ams with US
to
show a
f ew
chief point in
differs
more points about them. The which the Purusha of

from the similar
spiritual
the
Sankhya Patanjala

principles
25
of
regards
try
to
its
other systems of philosophy is, that it Purusha rot as one but as many. Let us
this
discuss
of
point
in
connection
Patanjala"
of
with
doctrine
the
in
arguments
favour
the
of
the
Sankhya
separate
principle
Purusha.
Thus
Karika
sas
the
*?
things
posite
is
for
sake
" Because an assemblage of of another; because the opi*
of
the
three
modes and
because
the
rest (their modi-
fications)
must
exist;
there
must
be
superintending
that
enjoys
power ; and because of (the

sake
;
because there must be a nature

existence
or
of)
active
exertion
for the
of
abstraction
isolation
(from
first
it is
material contact)
is
therefore
the
soul
exists."
The
an argument from design or teleology by which
inferred that there
must be some other simple

:
entity for
which these complex collocations of things are intended. " In like manner as a Thus
Gaudapada says
is
bed,
which
is
an assemblage of bedding props, cotton, coverlet

for
and pillows
several
it
is
another's
use,
not for
its
own and
;
its
component parts render no mutual service

there
it
thence
concluded that
is
man who
five
sleeps
upon the
world,
is
bed and for
whose sake
assemblage
;
was made.
the
soul,
So
this
which
is
an
of
elements,
for
another's use
or
there
is
for
this enjoyable
body consisting
is
of
intellect
whose enjoyment and the rest

knowable has
has been produced. The second argument

three elements involved in
that
;
all
the
of Sattwa, we have the which intelligence-staff causing all maniby festations, second, the element of Rajas or energy whieh is always causing transformations and the third is the
it, first
the element
Karika
17.
26

is
Tamas element which
the
mass
which serves the
to actualise. potentiality for the Rajas elements three kriti composed of these
itself.
Now
such a Pra-
cannot be a seer
able,
all
aetionless
For the seer must be always the same unchangethe ever present constant factor in entity
stages of our consciousness.
Third argument.
of pure consciousness, standing
There must be a supreme background on which all our experience
may
is
be
co-ordinated
the
which
all
pure our
This background and expressed. Purusha by a reflection from aetionless

mental states
it
become conscious.
differently
in
Davies
however explains
and says
little
accordance
?F3lf<<fa'.
with a simile in the Tattwa

:
Kaumudi
^qi T*nfe
Kapila power of self-control cannot be predicated of matter which must be directed or controlled for the accomplishment of
-"The idea of
seems to be that the
any purpose, and

external
to
this controlling
matter and diverse from

It
power must be something The soul howit.

;
ever
never acts.
only seems to act
and
it is difficult
to reconcile
this part
of the system with that which gives

force.
to
the
it
soul a
controlling
If the soul
is
a chario-
teer
must be an active force."

mistake of carrying
of
But Davies here comsimile too far.
mits
the
the
The
comparison
the charioteer
and the chariot holds good

chariot can take a particular
is
only to the extent

course
of
that the
there
only
when
to
particular
the
charioteer
is
perform.
The
it is
motion
purpose of the
chariot
living
fulfilled
only
when
connected
with the
it
person of
the
charioteer,
whose purpose
has
to fulfil.
Fourth argument. Since Prakriti is non-intelligent there must be one who the enjoys pains and pleasures in her. the emotional and conceptual Really speaking determinations of these are roused into feelings

consciousness
27
light of
by the seeming
Because
reflection
of
the
Purusha.
Fifth argument.
there
is
tendency in
all
persons
is
to
run towards the oneness of the Purusha, which
be achieved by liberation ; there must be one for whose sake the modifications of the Buddhi are gradually
to
back
withheld and a reverse process set up by which they return to their original cause Prakriti and thus liberate the
It
is
Purusha.
on account
of
this
reverse
tendency of
Prakriti to release the

to achieve
his his
ideal.
Purusha that a man

highest
liberation as the
prompted consummation of
the
feels
moral
Thus having proved the existence

the
of
Purusha,
Karika proceeds to prove the plurality of the Purusha

the
;
"From
the
separate
allotment
of
birth,
death
and
organs
same time and

three
souls.
from the diversity of occupations at the also from the different conditions of the
it
modes,
"
proved that there Or in other words since with

is
is
plurality
of
the
the
birth
of one
individual
all
all
are not born
since
with
death of one
do not die and since each individual has separate sense organs for himself and sin -e all ^beings do not work at the
same time
in the
same manner and since the

differently
qualities of
the different G-unas are possessed

individuals,
by
different
the
Pnrushas are
though he does not

Purushas,
yet
infer in this
this
holds
many. Patanjali the way plurality of the view as in the Sutra guni?'
in relation
indeed
ufws+iiiM^
to
?T^*rcnwflc3Ter."
"
Although destroyed
it is
him whose objects have been achieved

being common to others." Davies in explaining the former
not destroy-
ed
Karika says, " There
is,
however, the difficulty that the soul is not affected by How can their various modifications the three modes.
28
in opposition to the prove the individuality of souls Vedantist doctrine that all souls are only portions of the
one, an infinitely extended
monad ?"
is
Really
this
question
the
most puzzling one
in
the Sankhya doctrine.

Examination of the
plurality
But a
careful penetration into the
principles
of
of
Sankhya Yoga would

to
the
Purushas.
us the idea that this bring home ls & necessary and consistent outcome
of the
Sankhya view
the Purusha
is
of a
dualistic
conception of the universe.
For
if
it
is
said
that
one and by
its
reflection
into
selfs,
different
Buddhis we have the notion of

follows
different
then
are
it
that these notions of
self,
For the only true being is the being of the one Purusha. So the knower being the known also becomes false, false, the knower and the
or
personality
false.
we can
known being vanished, everything in no way conceive, viz.,
is
reduced to that which

It
the Brahman.
may
be argued that according to the Sankhya philosophy also, the knower is false, for the pure Purusha as such is not in But even then any way connected with the Prakriti.
it
hold
must be observed that the Sankhya Yoga view does not that the knower is false but it analyses the nature
of the
ego and says that it is the seeming unity of the Buddhi and the Purusha, both of which are reals in the
sense of the terms.
there.
strictest
Purusha
is
justly called the
and simultaneously with it there is a modification of the Buddhi, this seeing becomes joined with this modification of the Buddhi and thus arises the
It sees
knower
ego who perceives that particular form of the modification of Buddhi. Purusha always remains the knower. The Buddhi suffers modifications and at the same just time the Buddhi catches a of the glimpse of the
light
Purusha, so that the
Samyoga
or contact of the
Purusha and

the Prakriti
there
is
is
29
at one and the

of
same point
the
of time in which
unity
the reflection of
Purusha and the
particular transformation of the Buddhi.
The knower, the ego and the knowable, none of them are false in the Sankhya Yoga system at the stage preceding, the Kaivalya when the BudThe
Examination
dhi becomes as pure as the

its
Purusha
continued.
modification,
resembles the exact
form of
Purusha
the Purusha
his
and then the

nature in the
knows
after
himself
in
true
Buddhi;
has
to
which the Buddhi vanishes.

the
The Vedanta
admit
modifications
it
of
the
Maya
but
has at the same time to hold

says
that the
is
as
unreal.
The Vedanti
the Prakriti
Maya
is
as
beginningless as
the
and
as ^T*T (ending) as
Buddhi of the Sankhyists
with reference to the released person. But according to the Vedanta Philosophy the knowledge an illusion imposed upon the of ego is only a false knowledge
formless
Brahman
as
Many.
Vedantist can
neither
..,
The Maya according to the be said to exist nor to non-exist.

or defined.
its
She
is
^ftsfeii,
can never be described
Such an unknown and unknowable

upon the
Maya by
of
reflection
Brahman
causes
the
many
the
world.
is
But
according to the Sankhya doctrine, the Prakriti Purusha itself. They are two real as the
as
much
irreducible
metaphysical remainders the Prakriti and the Purusha. Their connection is beginningless (*RTfc ^NTtf). But this
connection
is
not unreal in the Vedauta sense of the term.
Vedanta system, all notions of ego or personality are false and they are originated
see that according to the
We
by the illusive action of the Maya, so that ultimately when they vanish there are no other remainders. But
this
is
is
not the case with Sankhya, for as the

real
seer,
its
Purusha
the
cognitions
cannot be dismissed as
30

must be
of
unreal, and so the Purushas or the knowers as they

to
us
held as
real.
As the Prakriti
nature
of
is
appear not the
Maya
the
Vedaotist (the
whose influence
over the spiritual principle cannot
be determined)
we cannot
account for the

that one Purusha
plurality
is
of
the
Purushas by supposing
being reflected into

egoes.
many Buddhis and

that case
it
generating the
difficult to
many
For
if
For
of
in
will be
in
explain the
plurality
their
appearances
the Buddhis.
there
for
be one spiritual principle,

the
how
should
we account
For
Buddhis.
supposed plurality of the to serve the supposed one Purusha we

find
should rather expect to
one
and
his
this
will only
mean
that there
Buddhi and not many, would be only one ego,

argument's
enjoyment and
release.
Supposing for
sake that there are
many Buddhis and one Purusha which
being reflected into them is the cause of the plurality of selfs, then also we cannot see how the Prakriti is
moving
it
for the enjoyment and release of one Purusha, would rather appear to be moved for the sake of the enjoyment and release of the reflected or unreal self. For
the
Purusha
is
not finally
released
with
the
release of
it
any number bound

really
of particular individual selfs.
For
it
released with reference to one individual

in connection with others.
but
may be may remain
So the Prakriti would not
be
moved
in this suppositional case for the sake of

selfs only.
the
If
way as to avoid the said difficulties, then also with the release of one
Purusha,
in the
all
Purusha but for the sake of the reflected we want to suppose it to take place in such a
Purushas will have to be released.
For really
supposed theory there would not be many different Purushas, but it was the one Purusha which had appeared as many, so that with his release all the other so-called Purushas have to be released. We see that if it is the enjoyment (*fT) and salvation (TOJT) of one Purusha which

appear
the
as so
31
many
different
his
series
of
enjoyments
all
and
have
all
emancipations then with
experiences
his
should
same experiences.
be
it
With
all
birth
and
death,
should
born or
is
should
die at once.
speaking
appear
other
the experiences
of
one
For really Purusha which
in all the
seeming
there
at all.
different Purushas.
is
And
in the
suppositions
neither
emancipation
it is
nor
enjoyment Purusha
self that
For there,
enjoys
is
or
releases himself.
By
for
only the illusory his release no
Purusha
really
released as
at all.
So the fundamental
the sake
of
conception of
Prakriti
moving
the
enjoyment and release of the Purusha, has to be abandoned. So we see that from the position in which Kapila and
Patanjali were standing, this plurality of the Purushas
was
the most consistent thing that they could
think
of.
Any
compromise with the Vedanta doctrine here would h?ve greatly changed the philosophical aspect and value of the
Sankhya Philosophy.
But there
is
As the Purushas
are nothing but
all pervading though another many. objection that number is a of the conception phenomenal mind, how then can it be But applied to the Purushas which are said to be many.
pure intelligences they can as well be
that
difficulty
remains
regard the Purusha as one.
unabated even though we should When we go into the domains
of metaphysics an rl try to represent of
the Reality with the symbols phenomenal conceptions we have really to commit almost a violence to it. But this must have
our
to be
in all our attempts to philosophise to terms of our conceptions that pure inexpressible express free illumination which exists in and for itself beyond the
in
allowed
range mind.
sistent
of
any mediation by the concepts of images of our So we see that the Sankhya was not inconholding
the
in
doctrine
of
the
plurality of
it,
the
Purushas. Patanjali does not say anything about
since
32
he
is

more anxious
to
say
with the pre-supposition Thus he speaks of it only in one place as
about other things connected of the plurality of the Purusha.
we have quoted
above and says
that
though
for
still
a
it
released person this
world disappeared altogether, with all the other Purushas in

proceeds
Reality of
tive world.
remains unchanged
common.
Now
Patanjali
to
world as prove the validity of an external Buddhists. idealistic the against an objecThus in Sutra 12 of the Chapter on
'*
:
Kaivalya he writes
reality, since
The past and the future
exist
in
all qualities of
these three different ways.
things manifest themselves in The future is the manifestation

the appearance which has been
that which
is
which
is
to be.
The past
is
experienced.
tion.
The present
If
is
in active
is
opera-
It
is
this threefold substance
which
in
the object
of knowledge.
they did
not
exist
reality,
there
there
would not exist a knowledge thereof.

be knowledge in the absence
of
How
could
known. For
this reason, the past
anything that might be and present in reality exist.
Thus the
VTTO
says
So we
see that the present
holding
within
itself
the
past and the future exists in
Present,
Past
and
Future.
reality. past has been negated has really been conserve a all(J k ept j n t h e pre .
For
the
though
it
sent and the
future also
though
it
has
in
not
made
in
its
the present.
So, as
appearance yet exists in potentiality we know the past and the future
worlds
present.
the present, they both exist and subsist in the
That which once existed cannot die and that
which
did never exist cannot

^ral
come
to be
( sn^rnffcf:
^VR:
fan*c
).
So the past has not been destroyed

but
it
33
itself
has rather shifted
its
place
and
hidden
in
the body of the present, and the future that has not
its
made
appearance exists in the present only in a potential form. It cannot be argued, as Vachaspati says, that because the past and the future are not present therefore
they do not exist, for if the past and future do not exist how can there be a present also, since its existence also
is
only relative
So
all
the
three exist as truly as
any
the
one of them, and the only difference

different
among them
?jf^
is
way
or
mode
of their existence.
W+lH<4l*4|e|l<l
Now
idealists
who
he proceeds to refute the arguments of those hold that since the external knowables do never
exist independently of our
knowledge of them,
their separate
external
existence as such
may
be denied.
Again
since
it is by knowledge alone that the external knowables can present themselves to us we can infer that there is
really
no knowable external reality apart from
its
know-
ledge, just as
exist apart
we
see that in
dream
states,
knowledge can
from the
reality of
any external world.
argued that there is really no external The Buddhists hold that the reality as it appears to us. blue thing and its knowledge as blue are identical owing
So
it
may
be
to the
maxim
that things
which are invariably perceived
toether are one.
So they say that the external reality is not different from our idea about it. To this it
Reality of the terual world.
Ex-
mav
the
is
fc
replied
that
is
if
as
you say,
external reality
identical with
our ideas and there

as
no other external
ideas,
reality
existing
it
such
5
outside
my
then
why
does
appear
34
as

existing
?
apart,
outside
and
independent
of
my
ideas
reality
have no ground to deny the external and assert that it is only the creation of our
The
idealists
of dream. imagination like the experiences in the state Even our ideas carry with them the notion that the reality
is
All our percepts mental experiences. this and that, arise only by virtue of the how can they deny the influence of the external world
outside
our
and notions as
existence of external world as such ?

is
The
is
objective
it
world
present by
its
own power.
How
then that this
objective world can be given
up on the strength of mere

Ther<j
is
logical or speculative abstraction ?
Thus the Bhashya says

the knowledge of
it,
but there
as
no object without knowledge without any

is
corresponding object
imagined
is
in
dreams
thus the
objects
reality of external things
like
that of dream
but mere imaginations of the subject and unreal. How can they who say so be believed ? Since they first suppose
that the
things
which
so
present
own
force
do
only
on
themselves to us by their account of the invalid and
delusive imagination of
reality
the intellect and
of
the external world on the strength of
then deny the such an
imaginary supposition of their own.
The external world has generated the knowledge by its own presentative power (^^ ^pfaraTOrasnEn fatiMUJifc) and
thus caused
itself to
be represented in our ideas and

it.
we have
of
no right to
quoted
deny
Commenting
says
on the Bhashya
the
above,
Vachaspati
that
method
agreement applied by the
Buddhists by their

(maxim
of
35
a chance
of
simultaneous perception)
may have
being contradicted
difference.
by
in
an application of the method

of
of
The method
is
the idealists
when put
Wherever there same

as
agreement applied by proper form sounds like this: knowledge there is external reality
or rather every case of
knowledge agrees with or
is
the
every case of the presence of external reality, so knowledge is the cause of the presence of the external
reality,
i.e.,
the external
world depends for
its reality
on
our knowledge or ideas and owes its origin or appearance that But Vachaspati says this to them. as such is of not certain agreement application of the method
for it cannot be corroborated
by the method of
difference.
For the statement that every case of absence of knowledge is also a case of absence of external reality cannot be
proved,
i.e.,
not exist
we cannot prove that the external reality when we have no knowledge of it.
does
Describing
Continued.
the
nature
of grossness
and externality,
external world,
the attributes
of the
he
says
that
grossness
means
the
than one, pervading of more portions of space

co-existence in space
i.e.,
grossness
to
means extension, and externality means being

separate space,
i.e.,
)
related
(TFnt^rfw
extension and
^rtei
ftp^^gjcn
crrsisr^
Thus we
see that
co-
existence in space are the
two fundamental
qualities of the
a percept or concept can never be said to possess them, for it cannot be said that an idea has been extending in more space than one and yet cogross external world.
Now
An idea cannot existing separately in separate places. be said to exist with other ideas in space and to extend
in
many
points
this
it
of space
at
one and the

that
same time.
To avoid
cannot be said
there
may
be
36

>
plurality
of
ideas
so
in
that
some
may
ot
co-exist
and
others
may
extend
never
space.
For co-existence
our
and
extension
can
be
asserted
ideas, since
and can be known they are very fine 'and subtle, their individual operation, at which only at the time of
time however other ideas
may be
quite latent and
unknown.
Imagination has no power to negate their reality, for the

sphere of imagination
external reality,
reality to negate
and
it.
it
quite distinct from the sphere of can never be applied to an external Imagination is a mental function and
is
as such has
no touch with the reality outside, which
it
can
by no means negate.
It cannot also
be
said
that
because
grossness
and
externality can abide neither in the world
external nor in
our ideas therefore
it is false.
For
this falsehood
cannot be
thought
of
to
be
separable from our ideas, for in that case

itself.
our ideas would be as false as the false

externality
The notion
our ideas pervades and if they are held to be false no true thing can be known by our ideas and they therefore become equally
grossness
all
and
false.
Again knowledge and the external world because they happen to be presented together can never be said to be
identical.
Uontmued.
For the method of agreeitself
ment cannot by
Knowledge
and
the
prove identity.
knowable external world

things
like
may
be
of
independently
co-existing
the
notions
existence and non-existence.
Both of them are independwith

each
other.
ently
co-existing
naturally
It
is
enough says Vachaspati that the force of perception which gives us a direct knowledge of things can never be undervalued on the strength of mere logical
abstraction.
therefore clear

We
the
37
further see, says Patanjali, that the thing remains same though the ideas and feelings of different
Continued.
men may change differently about _ _

. ,
it
^n:.
m Ihus
A, B, C, may
feel
identical perceive the same
woman and may

that the same
pleasure,
pain
or
hatred.
We
see
common
thing generates
;
different feelings
and
ideas in
different persons
external reality cannot be said to

or
owe
its
origin to the idea

exists
imagination
of
independently
mao, but any person's imagination in and
of
any one
for itself.
For
if it
be
his
particular
man
it is
due to the imagination of any own idea which as such eanuot
generate the same ideas in another

said
man.
is
So
it
must be
that
the
external
reality
outside and our knowledge about
it is
what we perceive it mere percepts. The
two can never be mixed together.

There are again
others
who
say that just as pleasure
and pain rise along with our ideas and must be said to be due to them so the objective world also must be said
to
have come into existence along with our ideas. The objective world therefore according to these philosophers has no external existence either in the past or in the
future, but has only a
momentary
existence in the present
due to our ideas about them.

are they ready to
That much existence only attribute to external objects which can be
measured by the idea of the moment. The moment I have an idea of a thing, the thing rises into existence and may be said to exist only for that moment and as soon
as
it
the
idea
disappears the object also vanishes, for
when
cannot be presented to me in the form of ideas it can But this argument cannot be said to exist in no sense.
hold good for
if really
upon the
idea
of
the objective reality should depend any individual man, then the objective
idea of
his
reality corresponding to an
ought to cease
to
38

change of
his idea or
exist either with the
when_he directs
he
restrains
attention
his
to
some other
all
thing,
or
when
mind from
objects
of thought.
it
Now
is
then
if it
thus ceases to exist,
how can
of the
all
again spring into existence
when the attention

towards
seen
all
it.
Again
once.
again directed parts of an object can never be

individual
side of
at
is
Then supposing that the front

then
the
a thing
visible,
back
side
which cannot be
at
all.
seen at the time must not be said to

the back
side
exist
So
if
does
not exist,
(
the
front side also can as
well be said not to exist
î
irJMftlcU*r
g^ ?fr ^wft T *z^FcT

there
is
Therefore
it
TOMATO T must be
is
^jtf life said that
an independent external reality which

of
the
;
comand
indi-
mon
there
field
observation
for all souls
in
general
separate
are
also separate
(cisn<t
" Chittas "
for
vidual souls
ufa^q'
result
H3^).
^wti: ^px*wrerc*n: ^ftîfti ^ R^tifr And all the experiences of the Purusha
this
from the connection of
" Chitta " with the
external world.
Now
from
this
view of the reality of the external world we are confronted with another
question
underlies
Different views about
what
the
is
nbstratum.
the ground which
of this external world
What
is
appearance which has been proved to be real. that something which is thought as the vehicle of
in
manifold
such qualities as produce

self-subsistent
us the ideas.
is
What
so
is
that
substrate
which
the basis of
many
in the
changes, actions and re-actions that

external
we always meet
substrate
world.
it
Locke
as
called
this
Substance
and regarded
unknown, but said that though it did not follow that it was a product of our own subjective thought yet it did not at the same time exist without us. Hume however tried to explain from the
standpoint of
association
of
ideas
everything and denied
all
notions

of substantiality.
39
We
know
that
Kant
who was much
influenced
unknown
in-itself,
by Hume, agreed to the existence of some such reality which he was pleased to call the Thingthe nature of which however was absolutely
all
unknowable, but whose influence was a great factor in our experiences.
But the Bhashya

The
view
of
tries to penetrate deeper into the nature of this substrate or substance

.
the
Bhashyakara.
istic qualities
an(J says
The
form the very being
of
itself
character-
of the characterised
is
and
it
is
the change
the characterised alone that
detailed
by means of the characteristic.
To understand
thoroughly the exact significance of this statement it will be necessary to take a more detailed review of what has
already been said about the
Gunas.
We
know
that
all
things
collocations
mental or physical are formed by the different of Sattwa of the nature of illumination
Rajas, the energy or
(fiffsn)
(WTO),
them utative principle
of the
nature of action
ciple
and Tamas, the obstructive prinof the nature of inertia f^ffa which in their original
and primordial state are too fine to be apprehended r' T ?l%w*i^ld). These different Gunas combine (în*Tt wr' themselves in various proportions and form the manifold
universe
of our
of
the
knowable and thus are made the objects
Though combining in different proin the words of Dr. B. N. Seal become portions they more and more differentiated, determinate and coherent
cognition.
and thus make themselves cognisable yet they never forSo we see that sake their own true nature as the Gunas.
they have thus got two natures, one in which they remain quite unchanged as Gunas, and another in which they
collocate
and combine themselves
in
various
ways and
thus appear under the veil of a multitude of qualities and
40
states
of
the
manifold
knowable
(s^fo?
Jnfi
Now
these
Gunas take
their
three different courses of deve-
The Gunas and

derivatives.
lopment from the ego or *T5<$|* according to which the ego or , ^ may be said to be im^r, ^3RI and
.
Thus from the *nft^

preponderance of ^r^ the
e.g.,
side of the
ego or ^TFSTC by a
five
ear,
eye,
touch,
taste
knowledge-giving senses, and smell are derived. From
the Rajas side of ego

five
by a preponderance of Rajas the

speech,
etc.
active
senses
of
From
of
the
Tamas
side
five
of ego or *JWTT
by a preponderance
of
five
Tamas, the
Tanmatras.
From which again by a preponderance

gross
of
Tamas
fire, air
the atoms
elements
earth,
water,
and ether are derived.

it
In the derivation of these

all

responsible.
the three
Gunas
are
conjointly
In the
particular product one of the Gunas may indeed be predominant, and thus may bestow the prominent characteristic of that product, but the other two
derivation
of a
Gunas are
equally
also present there
and perform their functions

does
helps
well.
Their
opposition
rather
not withhold
it.
the
three
progress of evolution but
All
the
combine together in varying degrees of mutual preponderance and thus together help the process of evolution
to
produce a single product.
the
of
Gunas
are three, they

;
Thus we see that though combine to produce on the side

;
perception
etc.,
the
senses
such
of
as
those of hearing,
sight,
and
on
the
of
side
the
knowable,
the
individual
Tanmatras
and Sabda.
agreeably
derance of
element.
Rupa, $parsa The Gunas composing each Tanmatra again

with
to
Gandha, Rasa,
each
combine
other with
a prepon-
Tamas
in
produce the
atoms of each gross
Thus
each combination one
Guna remains
as

prominent, whereas others help it indirectly in the
product.
41
it
remain as dependent on
evolution
of
but
that
particular
Now
this
evolution
may
:
be
characterised
in
two
ways
The Aviseshas and
the Viseshas.
(1)
Those which are modiproducts of some other
fixations
or
and are themselves capable of other originating products like themselves (2) Those which though themselves derived, yet cannot themselves be the
cause
;
cause of the origination of other existence like themselves.
The former may be

and the
latter
said to be
slightly
(^tfaffa
specialised
thoroughly specialised, (frfh). from Prakriti comes Mahat, from Mahat comes Ahankara and from Ahankara we have seen
Thus we
see that
above,
Tattwanfcara-Pari-
the
evolution
takes
to
three
nama.
different
courses
according
Sattwa,
the
preponderance of
Rajas and
cognitive and conative senses and originating the Manas, Superintendent of them both on one side and These Tanmatras again the Tanmatras on the other.
the
Tamas
produce the five gross elements. Now when Ahankara produces the Tanmatras or the senses, or when the Tanmatras produce the five
itself
is
gross
elements,
or
when Ahankara
it
is
produced from
Buddhi or Mahat,
i.e.,
called
Tatt wan tara-pari nama,
the
production of a different
Tattwa or substance.
Thus
in the case
of Tattwantara-parinama (as
for ex-
ample when the Tanmatras are produced from Ahankar), must be carefully noticed that the state of being it
involved in the Tanmatras
state
of
is
altogether different from the
it is not a mere ; being change of Thus quality but a change of existence or state of being. the Tanmatras are derived from Ahankara the though
of
Ahankara
traces of
Ahankara cannot be
6
easily traced in
them.
This
42
derivation
pally
is

not such that the Ahankara remains
is
princi-
unchanged and there

it
is
only a change of quality of

altogether
the Ahankara, but
a different existence
having properties which
differ
widely from those of Ahankar.

i.e.,
So
it
is
called
Tattwantara-parinama,
evolution of
different categories of existence.
Now
are
the evolution that the senses and

this?
the five
nature, for
gross
elements can undergo can never be of

Viseshas,
or
substances
they which have been too much

of
specialised to allow the
evolution
any other substance
of
a different
is
grade of
existence from themselves.

all
With
that
them there
an end of
emanation.
So we
see
the Aviseshas or slightly specialised ones are those
which
being themselves but emanations can yet yield other emanaThus we see that Mahat, Ahankar tions from themselves.
and the
five
as the source of other emanations.

it
Tanmatras are themselves emanations, as well Mahat however though
is undoubtedly an Avisesha or slightly specialised emanation is called by another technical name Linga or
sign, for
it
from the state of Mahat, the Prakriti from which must have emanated may be inferred. Prakriti howis
ever from which no other primal state
inferrible
is
called
the Alinga (^rfî
or that which
is
not a sign for the existstate.
ence of any other
primal
and more unspecialised

justice
In one sense
the
all
the emanations can be with
called
Lingas or states of existence standing as the sign by which the causes from which they have emanated can be
inferred.
directly
Thus
in
this
sense
the five gross ele-
ments may be called the

they again
of
Linga of the
Tanmatras, and
the ego
the unspeciah'sed ones are inferred

modifications
or
and that again of the Mahat, for from their specialised
emanations.
for
But
this
technical
name
is
Linga
is
reserved
the
Mahat from which
the Alinga the
or Prakriti can be inferred.
This Prakriti however

eternal state
4S
which
all
is
not an emanation
itself
but the basis
and source of
other emanations.
The Linga and the Alinga have thus been compared

in the
Karika
The Linga has a

is
cause,
it is
neither eternal nor universal,
mobile, multiform, dependent, attributive conjunct subordinate. Whereas the Alinga is the reverse.
and
The
Alinga
or
Prakriti
in
however being the cause has some

the
characteristics
common
distinguished
from
Lingas as contraPurushas, which is a separate

its
with
principle altogether.
Thus the
Karika says
The manifested and the unmanifested Pradhaua
are
both cemposed of the three Gunas, indiscriminating, objecSoul in these tive, generic, unconscious and productive.
respects
is is
the reverse.
of the
We
have seen above that Prakriti
the
state
equilibrium of the Gunas, which can

is
in
no way be of any use to the Purusha, and

be
eternal
thus
held
to
though
of
all
other states are held to be non-
eternal as they are produced for the sake of the Purusha.
The
state
Prakriti
is
that
in
which the Gunas
perfectly overpower each other and the characteristics (*&) and the characterised (^t) are one and the same.
Evolution
change,
is
thus
nothing but the manifestation
of
is
mutation,
or the energy of Rajas.
The Rajas
it
Evolution and what. means.
the one mediating activity that breaks up a jj cornpounds, builds up new ones
and
initiates
original
modifications.
Whenever
in
any particular
combination the proportion
of Sattwa,
this
Rajas
or
Tarnas
is
alters,
as
condition
of
alteration,
there
the
Rajas, by which the another equilibrium established, this in its own turn is again disturbed and again another equilibrium is restored.
old equilibrium
dominating activity of is destroyed and
Now
what
the
the manifestation of this latent activity

is
of Rajas
is
called
change or evolution.
is
In the external world

or
time that
its
taken
by a Tanmatra
is
atom
to
move
an
than
from
place
is
identical with a unit of change.
Now
atom
will be that
quantum which
it
smaller or
finer
that point or limit at which
can in any
by the senses.
They
are
therefore
way be perceived mere points without
magnitude or dimension and the unit of time or moment

(^ro) that is taken up in changing the position of these atoms or Tanmatras is identical with one unit of change or
evolution.
The change
or evolution in the external world
must therefore be measured by these units of spatial motion of the atoms an atom changing its own unit of i.e.,
;
space
is
the measure of
all
physical
change or evolution.
change of an atom
is
In the mental world however each unit of time corresUnit of change.
ponding to
of
its
this
own
?j*n
unit of space
the unit
measure of change. Thus Vachaspati
says
^fra:
wn:
Now
this instantaneous
suc-
cession
of
time as discrete
other
is
the notion of the

succession.
is
is
moments one following the series of moments or pure and

the
simple
Now
notion
time.
of
these
discrete
moments
succession
for
the real notion of
Even the notion

is
of
one that does not

that
is
really exist but
imagined
the
moment
just
come
into being just

;
when the
moment
before
had passed
they have never taken
place together.
Thus Vyasa says
45
The
moments and
do nut belong to the category of actual things Muhurta, or moments, the day and night are all aggregates of mental conceptions. This time which is
their succession
;
not a substantive reality in
itself,
but
is
only
a mental
concept and
which
is
represented to us through
as
if
it
appears to ordinary
minds
language were an objective reality.

is
So the conception of time as discrete

wfiereas
the
of
real one,
the
conception
time as
is
Time as discrete and Time as succession and Time as continuous

is purely Buddhi-Nirman.
successive or as continuous
unreal,
which
being * our empirical

/,
only due
to
the imagination
and relative con-
sciousness.
Thus Vachaspati further

in
explains
said
to
it.
A moment viewed
as of
relation
to things
is
appear
succession.
Succession
this is
involves
called time
the
notion of change
those sages
moments and
by
who know what time
was.
Two moments
cannot happen together. There cannot be any succession of two simultaneous things. Succession means the notion
of
Thus there
change involving a preceding and a succeeding moment. is only the present moment and there are no
Therefore
there
preceding and later moments. any union of these moments.
cannot be
moments
in one
are those that are
The past and the future associated with change. Thus

suffers
moment, the whole world

characteristics
these
are
associated
with
All changes. the thing as
connected with the present moment.
*fWTf?nr.
4fi
THE STUDY OF PATANJAtl

So we
find here that
time
is
essentially
life.
discrete
being
only the
moments
of our cognitive
As two moments
is
never co-exist, there

Unit of Change and Unit of Time.
no succession
or
continuous
only
time.
They
.
.
exist
,
therefore
sciousness
our empirical con-
which cannot take the
real
moments
in their
discrete nature that connect the
one with the other and
succession or time as continuous. thus imagine t?
Now we
evolution
is
have said before, that each unit
of
change or
measured by
Rshanas.
this unit of
is
time ^*H or
moment
or rather the unit of
change
expressed in
in
terms of these
moments
but
or
Of
of
course
our ordinary con-
sciousness these
it
moments
can
be
reasonably
inferred.
change cannot be grasped, For at the end of a

in
certain period
we observe a change
thing
now
this
change though it becomes appreciable to us after a long while, was still going on every moment, so, in this way, the succession of evolution or change cannot be distin-
from the moments coming one after another. Thus Patanjali says in IV. 33. Succession involving a
guished
course
of
changes
is
associated
with
collocation
of
moments
is
(sutra 30-30).
Succession as change of
moments
A cloth which grasped only by a course of changes. has not passed through a series of moments cannot be
as old
considered
(Bhashyaon the above).

the
Even anew
This
of changes
cloth kept with

is
good care becomes old after a time.

termination
of
what
is
it
called
of a
course
of
and by
the succession
course
is
changes can be
inferred
"rasped.
Even before a thing
old there can be
a sequence of the subtlest, subtler, subtle, grossest, grosser and gross changes (Vachaspati's Tattvavisardi).
.
\\
Now
is
then when
we have
seen
that
the
unit
of time
and Present, past future absorbed in one
indistinguishable from the unit of change or evolution and as these moments are not coexisting but
.
moment
of evolution.
we
that
see that there
one following the other, is no past or future

as
existing as a continuous before, or past and after or future.

It
is
the
present
really
exists
the
manifested
the
moment, the past has been conserved as sublatent and

the
latent.
So the past and future exist in the future as present, the former as one which had already its manifestation
and thus kept conserved in the fact of the manifesFor the manifestation of the present tation of the present.
as such could not
have taken
;
place until
the past
of
had
the
already
been
is
manifested
so
the
manifestation
present
a concrete
of the
product
past
;
involving within
in
itself
it
the
manifestation
similar
way
may
be
said that the manifestation of the present contains

itself
within
the
it
;
seed or the
unmanifested state of the future,
for
if
had not been the case, the future never could have
nihilo
nihil
fits.
come
world
Ex
So we
see that
the
whole
undergoes a change at one unit point of time and not only that but conserves within itself all the past and
future history of the cosmic evolution.
We
have pointed out before that

is
the manifestation
is
of
Cosmic evolution as
only a collection of the
the Rajas or energy as action

called change.
what
Now
thisjmamfesta-
GanaB
tiou of action can only take place
of equilibrium of a particular collocation disturbed and the Rajas arranges or collocates with itself
when Gunas is
the Sattwa and Tamas,

telligible
whole group being made inby the inherent Sattwa. So the cosmic history
the
48
is
only the history
of
the
if
different
it
is
collocations
of
the
Gunas.
in
Now
vision
therefore
possible
for a seer to see
one
the
possible
number
of combinations that
the Rajas will have with

perceive
Sattwa
he can in
one
moment
future
the
past,
;
present or future of this cosmic evolu-
tionary process
for with such
minds
all
past and
are concentrated at one point of vision

cal
consciousness appears
only in
as
which to an empiriFor the the series.

it
is, it is
empirical
consciousness, impure
impossible
that
will
all
the
powers and potencies of Sattwa and Rajas

;
take things only through
become manifested at one point of time it has to its senses and can thus take the
changes only as their senses whereas on the other hand if its

not restricted
to
by them power of knowing was

are
affected
the
limited scope of the senses

all
it
could
have
or
read and
all
perceived
at once.
is
the
possible
collocations
changes
of
Such a perceiving mind whose

narrowed by the senses can
or
power
perceive
knowing
the
in
not
all
finest
modifications
of
going on
III. 53.
the body
substance
changes that are see Yoga Sutra
Kapila and Patanjali proceeded possibly at first with an acute analysis of their phenomena
^lyaisofconBcionB
l They perceived that our cognitive states are distinguished from their objects by the fact of their being intelligent. This intelligence is the constant factor which
.
of
know edge
all
persists
amidst
changes of our cognitive states. We are passing continually from one state to another without any rest, but
all
in this
of
intelligence is therefore neither the particular of possession any one of these states nor that of the sum of these states for if it is not the ;
possession of
intelligence.
varying change of these states This fact of
we
are never divested
any one of
these states
it
cannot be
the

possession
of the
49
of
sum
of these
states,
is
in the case
the
released
is
person
again
there
no mental state, but
there
the
self-shining
intelligence.
So they regarded
so-called
in
this intelligence as quite distinct
from the
mental
states
which became intelligent by coming
connection
with this intelligence.
The
actionless, absolutely pure
and
simple intelligence they called the Purusha.
they began to analyse the nature of these states to find out their constituent elements Movement of or moments of existence if
Thought Rajas.
of our
possible.
Now
Now
in
analysing the
different states
mind we
find that a particular
content of thought
is illuminated and then passed over. The ideas rise, are " moveilluminated and pass away. Thus they found that ment " was one of the most principal elements that qpnsti-
tuted the substance
of our
thoughts.
always moving.
This
principle of
Thought as such is movement, mutation
or change, this energy, they called Rajas.
Now
apart
from
this Rajas,
divested
thought when seen as from its sensuous contents

one universal mould
The Sattwa
thought.
side of
seeras to exhibit
or
Form
of
knowledge which assumes

all
the form of
before
it.
all
is
the
sensuous
contents that are presented
It
the one universal of
cepts or ideas
the basis or substratum of

itself,
is
our particular conall the different

Is-ness
shapes imposed upon
the pure
and simple.
is
(sattva) in which there
no particularity
that element of
our thought which resembling Purusha most, can attain its reflection within itself and thus makes the unconscious
mental states
intelligible.
All the contents of our thought

this
is
are but modes and limitations of
universal
form and
are
thus
made
intelligible.
It
the
one principle of
our conscious states. intelligibility of all

7
50

Now
our intellectual
side
of
life consists
in a series of
;
The Tamas
ideas or concepts
t
shining concepts after eonforth

in the light
our thought in connection with the Sattwa

side.
shining
Pure Intelligence and pass a limitation of the pure is but But each concept away. shining universal of our knowledge which underlies all its changing modes or modifications of concepts or judgof
the
ments.
there
is
This
knowledge in which This pure neither the knower nor the known.
is
what
is
called the pure
object
subject-less
Intelligence
or
knowledge differs fiom the Pure Purusha only in this that later on it is
the ego, the senses,
liable to suffer various modifications, as
and the
infinite percepts
and concepts,
substrate
etc.,
connected there-
with, whereas the Pure Intelligence
remains eTer pure and

of
changeless and
this
is
never the
any change.
is
At
is
stage
Sattwa,
the intelligence stuff

are
prominent and
It for
the Rajas and
Tamas
altogether
suppressed.
is
this reason that the
spoken of au absolute Being preponderance of Sattwa else to has it manifest, but it is pure shining itself. nothing Both Tamas and Rajas being altogether suppressed then
as the Sattwa.
Buddhi or
Intellect
often
cannot in any
way
affect the effulgent nature of this
pure
knowledge the knower nor the known.

But
as
it
it
shining of contentless
in
which there
is
neither

itself
it is
holding suspended
Rajas and Tamas which cannot manifest themselves owing to the preponderance of the Sattwa.
of
were within
the
elements
This notion of pure contentless knowledge

The Pare Sattwa or
0nfcentle88
is
immediate
and abstraet and as such
know
led e
is at once mediated by other necessary phases.
Thus we
universal
see that this pure conteutless
knowledge
is
the
same as the
knowledge
ego-universal.
is
For this contentless universal
only another

name
for
51'
the
contentless
unlimited,
also says
in
infinite
of
the
ego-universal.
Thus Fiehte
"
:
the introduction
of his Science of Ethics
become a
subjective,
an objective can ever or how a being can ever become

:
How
an object of representation this never be explained by any one

point
curious
change
not
are
will
find
who
does
where
the
all,
objective
and
subjective
not
distinguished at
but
are
altogether one.
Now
such
a point
of
is
established
by,
and made the starting point

poiut
is
our
system.
This
or
the
it
Intelligence,
Reason,
whatever
i
Egohood, the m&y be named."
Thus the Bhashya
II. 19, describes
and aain
^rwtafa
in
I.
36 we find
rn*<T
^(T^TT)^
^farn*?mft!Wt
ff^
Thus
this
the
word
^<PTT^
by
which Panchasikha
is
described
Egohood about three thousand years ago

in
only repeated
the
Germany
in the
words of Fiehte as the point where the

are
subjective and the objective

or
not
distinguished,
pure Egohood Patanjali (Sutra IV. 4). This Mahat has also been spoken of by Vijnana Bhikshu as
^famwrer as in
the
TT.
or
Mind
in the
sense
of final
*frrew or
faî,
i.e.,
assimilation.
Now what we have already

will,
ta^SSdhT"
limit
said a bout
it
Mahat
clear that this
we hope, make Mahat is the last
which the subjective and the objective can be assimilated as one indistinguishable poiut which is neither
up
to
the one nor the other, but which
is
the source of
them
both.
This
*fT..
Buddhi
is
W&, ^ff and faF according

is
thus variously called as ?r??r, ^fadwn, to the aspects from which
this state
looked
is
at.
This state
called
Mahat
as it
is
the
most universal
from
which
thing conceivable and the one

all
common
source
other things originate.
5fc

Now
this
other phase, steps into the or Ego as the subject.
or pure shining naturally phase of Sattwa that of the Ego as knower
*fmW* was the state

the Rajas and
phase as TO* or was in which the **r predominant and
The
first
Tamas
is
are in a suppressed
condition.
The
sub-
next
moment
that in which the Rajas comes

all
uppermost
the
is
cognition and thus the Ego as the subject of of all the mental states knower the I ject
derived.
The
f?
eontentless
subject-object-less
"I"
the
is
the
passive
aspect of the
Buddhi catching
reflection
of the
spirit or
Purusha.
active aspect
In
its
however
the
it
feels
itself
one with
the spirit and appears as
Ego
or the
wills.
subject
which
knows,
of the
feels
and
Thus Patan-
Buddhi and the
wif?^
we
the
ifacn.
Again
in
vm
find
I.
17
have icvtftan
^ftsfarai,
which
ft?T.
Vachaspati
explains
Thus we
that
Buddhi
is
affected
by
its
own Rajas
active
it
or activity
and posits
itself as
the
Ego
or the subject as the activity.
By
this position
of
the
;
"I "
its
as
perceives
itself in
the objective
in all
conative
and cognitive
senses, in its
thoughts and feelings and also in the external world of extension and co-existence or in the words of
Panchasikha
aranrainii
91
**WTOJ^nf*nratai fTO
<re*FI^*TO
W*%
is
^TTW
or
in
an4^Hr|Jn-JnT5qiq^
V*wi:
Here the " I "

of
self-
posited as the active entity
which becomes conscious

the
itself
other
words
"I"
becomes
conscious.
In analysing this notion

has become
of self-consciousness
we
find that here the
Rajas or the element of agility,
activity
mobility predominant and this predominance of Rtjas has been manifested by the inherent
or
Sattwa,
Thus
we
find
that
the
Rajas side or
"I
ae

active" has become manifested or known as such,
i.e.,
53
"I"
just
becomes conscious of
itself
as
active.
And
this
is
what
is
meant by
self -consciousness.
This ego or self-consciousness then comes off as the modification of the contentless pure consciousness of the
Buddhi;
Th
it
is
therefore
that
is
we
see
me
,,
e - ohood
and
that
this
self-consciousness
but a
Buddhi.
as
cffo,
modification of the
universal
object
The
absolute
is
identity
of
subject
and
the
egohood
!1
not a
part
of our natural consciousness for in
stages of our actual consciousness

is
even
in that of self-
consciousness there
an element of the preponderance of Rajas or Activity which directs this unity as the knower and the known and then unites them as it were.
Only
so far as I distinguish myself as the
conscious, from
myself as the object of consciousness

of myself.
am
I at all
conscious
Thus. Fichte says

rests
" The whole
mechanism
of
consciousness
upon
of
the
manifold views of this

objec-
separation
tive."
and
reunion
the subjective and the
When we
see
that
the
Buddhi transforms
itself into
the ego, the subject, or the knower at this its first phase there is no other content which it can
The
* he
"
emanation
of
know
>
ii;
therefore
knows
itself in
!"
" I " or in very abstract way as the other words, the ego becomes self-
conscious
the
but at this
moment
the ego has no content

it is
Tamas being
quite under suppression,

;
a preponderance of the Rajas and thus its is manifested by the Saltwa and thus the ego now essentially
evolved by nature as Rajas
knows
itself to
be active, and holds
itself as
the permanent
itself
all
energising
activity
which
connects
with
the
phenomena
of our
life.
54

But now when the ego
first
directs itself
towards
itself
and becomes conscious of
itself,
comes
The Subjective and
"
to
one question which naturally' our mind is, " Can the
itself
'
ego direct
thus divi(ie
towards
itself
and
itselt into
js
a P arfc that sees
in or the
conse-
an(}
quenco
fold
aspect of
twothe
one toat
it is
seeD ."
TO meet
this
question
assumed that the Gunas

themselves
the
contain
within
germs
tivity q^prt f% ? *3f'
of both subjectivity
sre*RT?U3r5hi.
re<ju<i<*rcrsr
and objecThus we find
that in the ego this quality as
the
perceiver
of the
Gunas
comes to be
itself
first
manifested and the ego turns

itself itso\vn object.
back upon
stage
:
and makes
It
is
at this
that
we
are reminded of the twofold nature of the
Gunas
It
is
b}-
virtue of
itself
its
tHis twofold
nature that the subject
can
make
own
object
but as these two sides
have not yet developed they are as yet only abstract and exist only in an implicit way in this self-consciousness.
Enquiring further into the nature of the relation of thi* ego and the Buddhi, we find that the ego is only another
phase
',
or
modification
it
of
the
Ego only a moditication of Buddhi.
Buddhi
however different
might
an
appear from
Buddhi
it
;
is
only
appearance or phase of it
is
its
reality
the
reality of the
is
Buddhi.
in
its
Thus we
of the
see that
when the
knower
affected
different
is
judgments, the application
modes of concepts and Buddhi as well thus

;
Vyasa writes
:
Now
from
this
ego
we
,
.
find that three
developments
Modifications of the Ego.
take place in three distinct directions
according
oattwa, Rajas or Tamas.
to
the
preponderance of

By
into
55
the preponderance of Rajas, the
Ego
develops itself
the five couative senses,

(feet),
Yak
(speech), Pani (hands),
Pada
Payu (organ
organ).
of passing the excreta)
and Upastha
(generative
By
the preponderance of Sattwa, the
hearing, develops itself into the five cognitive senses ; touch, sight, taste and smell and by a preponderance of
Ego
Tamas
it
stands
as the Bhutadi
and produces the
five
Tanmatras and these again by further preponderance
of
Tamas develops
into the particles of the five gross elements
of earth, water, light-heat, air and ether.
Now
of
itself
it is
clear
that
when
in
the
self
becomes
conscious
three
self
it
as
the
object,
we
it.
see
(/')
that
that in
.
there are
The three Phases.
phases
becomes an ob3ect to
directs itself or turns itself as the subject
object, this
which the ,,...
itself, (ii)
when
upon
itself as
the
moment
of activity
which can
effect
an aspect
of
of
change
self,
in itself, (Hi}
the aspect of
the consciousness
the
the
object, the
itself as
moment in which it perceives itself in its moment of the union of itself as the subject and
Now
the object in one luminosity of self-consciousness. that phase of self in which it is merely an object to
itself is
the phase of
its
union with Prakriti which further

in
develops the
Prakriti
of the
moments
of
preponderance Tanmatras and these again into the
inert
Tamas
of
materiality the Bhutadi
by a
into
five grosser
elements
which are then called the
^rngj
or the perceptible.
self -consciousness
The Sattwa
side of this
ego or
which
was
The modification as the senses.
senses with
their
now
undifferentiated
differentiated,
five
becomes
specialised
further
and modified into the
cognitive
respective functions of hearing, touch,

sight, taste
The
five
BhntRB.
and smell, synch ronisino; * *

'
with the evolution
or
the
Prakriti
on
the
Tanmatric
side
of
evolution.
These
again
66
individually

suffer
infinite
modifications themselves
of
life.
and
their
thus cause an
infinite
variety
sensations
in
respective spheres in our conscious
The Rajas
side of
the
ego or the
will
becomes specialised as the

of the
for
active
faculties of the five different conative organs.
There
is
another
is
specialisation
Ego
as the
Manas which
AS the Manas
its
direct
itself
instrument
five
connecting O
with the
senses.
cognitive
is
and
conative
as
What
perceived
mere sensations by the senses is connected and generalised and formed into concepts by the
it
is
therefore
spoken of as
Karika.
*3^n$'
in the
ITO
and
T: *i<ti<<ni
in the
Now
though the e volutes or modifications of Ahankara or Ego are formed by the preponderance
the
of
is
Rajas an important
factor in all phenomena of evolution.
^,
of
^T9 and
the
?T*m,
vet
or
T5i<B N
always
all
ê^nft
instrumental
collocations
these
varied
of the
Gunas
it
is
the
supreme principle
of
Energy and supplies even

it
intelligence with the energy
which
requires
:
for
its
own
conscious
activity.
Thus
Lokacharyya says The Tamasa Ego developing into the material world and the Sattwika Ego developing into the
11 senses, both require the help of the production of this
Rajasa
Ego
for
the
<<wrc:
just as
development ("<?i*nit **tft wft ") and Barabara

requires for its
'*nn?rcTit ^ntfrofq^st
in
his
*n* writes
growth the help of water as instrumental cause, so the Rajasa Ahankara (Ego) works as the instrumental cause (?mnft) for the
of
a seed-sprout
transformations
their evolutes.
Sattwika and Tamasa Ahankara into

of
The mode
cause
is
described as " Rajas
working of this instrumental is the mover." The Rajasa

to generate the senses
;
the
Ego thus moves the Sattwa part Tamas part generating the
gross and subtle matter
is
THE STUDY OF PAT AN J A LI

also
57
moved by the Rajas, the agent

is
of
movement.
cause
of
The
the
Rajasa Ego movement
thus
the
called
the
common
and
the
of
Sattwika
Tamasa
Eo.
?;5i:
vwfrf cm
Vachaspati
also says
Though llajas has no work by itself yet since Sattwa and Tamas (though capable of undergoing modi:
fication) are actionless in themselves, the

lives
.of
in
this
that
?rarfq
it
agency of Rajas moves them both for the production
the
effect,
vnt
r.
ffci
And according
The three forms
the ego.
of
as
the modifications are ^nft^T, ?TW3 or
the ego which

t |, ege
is
the cause of
is
Different
modifications
also
:
called Vaikarika, Bhutadi
and Taijasa
The Mahat
Barabara
also as
the source
said to
of the
Vaikarika,
Taijasa
;
and Bhutadi ego may be
have three aspects
thus
three
the original Prakriti is made up of says Mahat which from every thing is produced. gunas made also it are and the Ego produced from up of the
Muni
three
unas.
"
Now
faculties
speaking of the relation of the sense faculties with

the
sense
Relation of the sense
organs,
,
we
see
that
,
the
with
their
latter
which are made up ot the grossvehicle of the for-
specific organs.
er e ] ements are the
mer, for
is
if
the latter are injured in any way, the

affected
:
former
also
necessarily
îwifrffflfo
JTOiaflPW^^'IW
jjicnfasH^,
ijjtTtawsTCTq^wt "sninftsngM * K m *
H <t*iw(
To take
for
example the
specific case of
the faculty
of
hearing and
its
organ, we see that the faculty of hearing
58
is

seated in the ether within oui- ear-hole.
It is here
that
the
power of hearing
is
is
located.
When
when
soundness or
is
defect
noticed therein, soundness or defect

al?o.
noticed
the
in
the
power of hearing
Further
sounds
the power of hearing of solids, etc., are to be taken in, then in need of the located in the hollow of the ear stands
in the substratum, the capacity of resonance residing
Akasa
in
of the ear.
This sense of
principle of
hearing then
having
its
origin
the
egoism, acts like iron,
drawn
its
as it is
by sound
in the originated and located as

in
mouth
of the speaker acting
loadstone,
transforms them into
own
and
modifications
sequence of the sounds of the speaker,

for
this
thus
senses
that for every living them. And it is creature, the perception of sound in external space in the absence of defects is never void of authority. Thus Panchareason
sikha also says as quoted in WTO III, 41 " To all those whose organs of hearing
:
are
similarly
situated, the situation of hearing
is
the same/'
The Akasa
again
which the power of hearing is seated is born out of the soniferous Tanmatra, and has therefore the
in
itself.
quality of sound inherent in
It
is
by
this
sound
acting
solids,
in
etc.
unison that
it
takes
the
sounds
of
external
is
This then establishes that the Akasa
the
substratum of the power of hearing, and also possesses the And this sameness of the situation of quality of sound.
sound
is is
an indication of the existence of Akasa as that

the substratum of the auditory power !ruti which the sounds of the same class in Akasa. Such
of
which
manifests
a
manifestation
sound
is
cannot
be
without such an
auditory power.
Nor
of Prthivl (Earth), etc.,
such an auditory power a quality because it cannot be in its own self
both the manifestor and the manifested (sqwy and See Vachaspati III,
Patanjala,
40.)
59
There are other views prevalent about the genesis of the senses, to which it may be worth our Some divergent wn il e to pay some attention as we views considered.
pass by.
The Sattwika ego
in
generating the cognitive

limited
senses
certain
with
powers
of
for
8ense
laipingaiacharyya the commentator of Vish-
counted for their developments from

i* itselr
.,
nupurana.
specific
accompaniment Tanmatras. Thus
in
or
the
Sattwika ego + Sound potential = sense of hearing. Sattwika ego + Touch potential = sense of touch.
-f-
Sight
+ Taste + Smell
The conative sense
paniment
of speech
= senses of vision. = sense of taste. = sense of smell.

is
developed
in
accomaccom-
of the sense of hearing, that of

;
hand
in
paniment of the sense of touch
that of feet in accompani-
ment ment
of the sense of vision

of the sense of taste
;
that of Upastha in accompanithat of Payu in accompaniment
of the sense of smell.
Last of all the Manas is developed from the ego without any co-operating or accompanying cause. The Naiyayikas however think that the senses are
generated by the gross
9
elements,
the
Naiyayikas>
view'
ear for
example by Akasa, the touch
by
holds
air
and
so
forth.
But
Loka-
by charyya and but sustained matter are rather strengthened gross by them.
generated
that the
senses
are
not
There are others who think that the ego is the instrumental and the gross elements are
the material causes in the production
of the senses.
60

The Bhashyakara's view
since
is,
I believe,
we
see that the
now quite clear Mahat through

from trom
the
. .
Ahanksr the cause

of the senses.
^he
Ahankara
(as
generates
.
latter
differentiations
it,
though
it
itself
exists
as
integrated in
the
Mahat) the
elements. senses, and their corresponding gross Before proceeding further to trace the development
The difference of Saukhya and Yoga
views of the derivation of the categories.
of the Bhutadi on the Tanmatric side, , ., T ., L I think it is best to refer to the views
. ,.
,
about the supposed difference between

the
Yoga and the views of ordinary about the evolution of the categories. Sankhya compendium^ Now according to the Yoga view two parallel lines of
evolution start from Mahat, which on one side develops into
the Ego, Manas, the five
senses,
cognitive
and
the five conative
and on another
side it develops into the five grosser
elements
through the five Tanmatras which are directly from Mahat through the medium Ahankar. produced Thus the view as found in the Yoga works may be
:
tabulated thus
Prakriti
I
Mahat
_j
I
,
Asmita
11 senses (eleven).
L_ Tanmatras
5 gross elements.
The view of ordinary Sankhya Compendiums may be

tabulated thus.
Prakrti
Mahat
I
Ego
1 * enses '
5 Tanmatras
Gross elements.
61
The
enesis
place in
is
the
*vw
*fTO
which
refers
to
this
that
antler
For
easy
reference
quote
that
portion
for
of
the
here, which
may
appear suitable
the
purpose.
w.
In
this
rng (I) the
fully specialised
to
ones, Visheshas,
the grosser
elements are said
have been derived from
the Tanmatras and (II) the senses
of reflection are said to have been specialised or *lfwn.
and Manas the faculty from the Ego
from the ego or

being the
five
The Tanmatras however have not been derived But they together with 'sfforcH 'fffJffiT here.
ones,
are spoken of as the six slightly specialised
the
five
These six
the
great
Tanmatras and the sixth one being the ego. Avisheshas are the specialisations of the Mahat,
egohood
Be-uess. It therefore pure Avisheshas are directly derived from
^rfticn
of
appears that the six

the Mahat, after
which the ego
develops into
gross
the
11 senses and the Tanmatras into the

in three different lines.
five
elements
But
let
us see
how Yoga Varttika

here
:
explains
the
point
Tg
fMta
Bhikshu'a
state-
THE STUDY OF PATANJALl
3? WTO
fW
the
Thus we
View
see
that
Yoga Varttika
is
says that -the
Bhashya
of Nfigesa, etc.,
here describing the modifi-
cations
of
Buddhi
.
in
two
distinct
compared.
classes, the
Avisheshas
and the
of as
Vithe
sheshas
and that the Mahat has been

the
spoken
source of all
Avisheshas
the five Tanmatras and the
ego;
the genesis of the Tanmatras truly speaking however from Mahat takes place through the ego and in association
it
with the ego, for
has been
I.
so
described
in
the
Sutra
^n'W
Nagesha
in
:
45.
explaining this
?rafa cf*Jn<nfaj
n9
only repeats the view of
Yoa Varttika
Now
:
let us refer to
the WTO of
I.
45, alluded to
by the
Yoga Varttika:
i
^n^rei^fiiira^
idia[*(
?f%,
i^^j
i
^xr^n^
^^fw^îi::
îfq
and Yoga Varttika says here also Here by q^jgc it is the Upadanakarana or ^w; ^nâr?i material cause which is meant; so
i
Continued.
the HTO further says
1 believe it
is
quite clear
that *re$-K
the ^3J ^Rfosnrw of the Tanmatras.
spoken of here as This ^fwir*s is the

is
same
again
as
^n^ff *KWH
as ^T^trfH says HqîRi?n

II.
^îl.
later
Now
on we
in the
HTO of the same Sutra
19
The Mahat tattwa (Linga)

Prakriti (Alinga).
Its
is
associated
with
the
development
is
thus to be considered

as the production of
iti
differentiation as integrated within
the Prakriti.
The
six Avisheshas are also to be considered
as the production of successive differentiations as integrated
within the Mahat.
The words
for they
-"
^êi
rfo^w are the

real
show us the
most important here ; nature of the transformations.

fofws^T
&&\ "
means integrated and
means
differentiated.
This shows that the order of evolution
as found in the
Prakriti,
Sankhya compendiurns kara from Mahat and

from Ahamkara)
fications of
is
(viz.,
Mahat from
1 1
Abam-
the
senses
and the Tanmatras
true only in this sense that these moditakes place directly as differentiations
Ahamkara
of
characters in the
body of Mahat.
it is
As these
first
differentia-
tions take place
through Ahamkara
as the
moment
in
the series of transfoi mations

tions take
stress
is
said that the transforma;
place directly from Ahankara

laid
whereas
when
the
on
the
other
aspect
it
appears
that
transformations are but differentiations as integrated in the body of the Mahat, and thus it is also said that from Mahat
the
Avisheshas namely Ahankara and the five Tanmatras come out. This conception of evolution as differentiation
s,ix
within integration bridges up the running gulf between the
views of Yoga and the ordinary Sankhya Compendiums.
We
know
of
that the
Ahankara.
This Ahankara
roused
into
Tanmatras are produced from the Tamasa is nothing but the Tamasa side
creating
activity by Rajas.
Mahat
senses
The
âttwika Ahankara
the
is put as a separate category producing whereas the Tamas as Bhfttadi produces the
Tanmatras from
the Mahat.
its
disturbance
while held
up
within
Nagesa
gives
quite
in
the
Chhaya Vyakhya of
II.
:
19 however
<
a different explanation, he says
64
Thus the order of the evolution

Order of evolution of the Tanmatras.
o f the
is
Tanmatras
:
as here referred to
as follows
(Tamas Ahankara)
The
evolution
of
Tanmatras has been variously described in the Puranas and the

the
the
Different views of the genesis of
Smriti
Tanmatras.
views can
two
Tanmatras from the
Tanmatras from tho
These divergent be brought under briefly those who derive the classes
Literature.
:
Bhutas and those
who
derive the
Ahankara and Bhutas
from them.
Some
on
of these Schools have been spoken of in the Barabara
Muni's
the
commentary on
in
the
llamanuja Philosophy
a systematic
Tattwatraya a and have been

Dr.
B.
treatise
already
Seal.
I
explained
way by
N.
therefore refrain
the
derivation
of
from repeating them needlessly. About the Tanmatras I further add that all
treatises, the
the
other
Sankhya
Karika, the Kaumudi,
the Tattwa YaisaradT, the
Sutra and Pravachana Bhashya,

Sutrarthabodhinl,
the
the
Siddhantachandrika,
Rajsilent.
martanda
and
the
Maniprablm
seem
to
be

Further speaking of the
says that
65
Bhikshu
Tanmatras,
Vijnana
The Tanmatras
are
only in
unspecialised
forms,
they
therefore can neither be felt nor perceived in any way by the senses of ordinary men. This is that indeterminate
state
of
matter
in
which they can never be distinguished

or specialised in
one from the other, and they cannot be perceived to be

possessed
It
is
of
different
qualities
any way.
i.e.,
for
this
that
they are called Tanmatras,

is
their
only
specialization
mere thatness.
when The Yogis

the
alone can perceive them.
Now
turning towards the further evolution of

the
.
grosser elements from the TanmStras,

Genesis of grosser atoms.
we
,.
see
that
there
here
is
a great diveralso,
gence of view
some
says
:
of
which
are
shown
below.
Thus
Vachaspati
few:
I.
44.
Thus here we
find
that the Akasa atom ^ri has been
generated simply by the Akasa Tanmatra; the Vayu atom has been generated by two Taumatras, Sabda and Sparsa,
of
which
the Sparsa appears
there
as
the
chief.
The
Tejas atom has been developed from the oabda, Sparsa and Rupa Tanmatras though the Rftpa is predominant
in the group.
The Ap atom has been developed from the
four
Tanmatras, Sabda, Sparsa,
Rupa and Rasa, though
Rasa is predominant in the group, and the Earth or Kshiti atom has been developed from the 5 Tanmatras, though the Gandha Tanmatra is predominant in the group.
66
THE STUDY OF PATANJALJ

Now
the
Yoga Varttika
.
agrees with Vachaspati
in
it
all
these details but differs from

Vijfiana view.
Bhikshu's
only
tfc
Jt
that the Akgga
atom has been generated from the 6abda Tanmatra with an ai-cretion from Bhutadi, whereas atom is generated simply Vachaspati says that the Akasa
b
the
Akasa Tanmatra only.
Thus the Yoga Varttika

view and
atoms,
Nagesa however takes a

Nagesa's view.
slightly different
-
says that to produce the gross
frQm
Tanm
traSj
an accret i on o f
Bhutadi as an
step
;
so
accompanying agent is necessary at every that we see that the Vayti atom is produced from
:
these three
atom = abda + Sparsa + Rupa + accretion
Sabda + Spar sa-f accretion from Bhutadi. Tejas from Bhutadi.
Ap atom = oabda + Sparsa + Rupa 4- Rasa 4- accretion from Kshiti atom = Sabda Sparsa + Rupa + llasa Bhutadi.
-f-
+ Gandha + accretion
I refrain
from
Bhutadi.
Thus he says
"Views referred to in Dr. Seal's treatise.
from giving the Vishnu Purana view which has also been quoted in the Yoga
Varttika and
the
view of a certain
school of Vedantists mentioned in. the
Tattwa Niru[)ana and referred to and described in the Tattwatraya, as Dr. B. N. Seal has already described them in his article.
We
see
thus
that
from
*j?nfe
comes the
five
Tan-
TanmStras and the

Vaisheshika atoms.
matras which can be compared to the -IT v Vaisheshika atoms as they have no
parts
and neither grossness nor
visible
differentiation.
Some
differentiation has of course

as they are called
already
Sparsa,
begun
Kupa,
in the
Tanmatras
abda,
Rasa and
Gandha which
therefore
may
be said to
belong to a class akin to the grosser elements of Akasa,

Vayu, Tejas,
s
67
also says,
Ap and
I
Kshiti,
so the
Bhashya
!<4K l'li Sr^fmTsraTcftgrrm
The next
one,
the
,
nature
The gross atoms,
Paramanu, which is gross in its and is generated from the ... lanmatras which exist in it as parts
.
may be compared with

Vaisheshikas
or
the
Trasarenu of the
with
says
the
atoms of Dalton.
Thus the
Yoga
Varttika
The Bhashya
The Sutra
The
Form
also says ûnqgfw^rT' 5^j III. 52. q?;*n^:
also notes
is
qwr;
to
q*^WTî*TtS*rRsffarTC. I. 40.
air, fire,
third form
as
gross water,
said
T
etc.,
which
?r
,
is
belon
to
.
the
.
class.
gross air,
water, etc.
hearing
of the
by quoting a passage from Nagesa The remarks of the Bhashya is this that in the
express
:
can not
it
better
than
Tanmatras there
exist
the
specific
differentiation
that
constitute the five elements, kshiti, etc.

tion
of
By
the combinais
the
five
Tanmatras, the kshiti atom

of
generated
and
earth
four
by
is
the
conglomeration So again formed.

the
these
gross atoms gross
Tanmatras
water
by the combination of the atom is formed and the
conglomeration of these water atoms make the gross water.
There
is
however another measure which
is
called the
measure of q?u Tfrf which belongs to Akasa for example. Now these Paramauus or atoms are not merely atoms of matter but they contain within
The
feeling Elements
of the Ghmas.
themselves those
.,
..
..'..
particular
qualities
by
pleasant, unpleasant
virtue
of which
to
us.
they appear, as
If
or
passive
we have been
68

it
able to express ourselves well, I believe clear that when the inner and the outer
source, the ego
differ in nature
has
been
made
and the external world

from the inner
of the
;
proceed from one do not altogether
both have been formed by

JpsnTt
the
collocation
Gunas ^fas
in
^fatsnfimwrw
is
'
The same book which

in
the inner microcosm
written in
the language of ideas has been in the external the language of

;
world written
world we
as
matter.
So
in the external
ha
e all
the grounds of our inner experience,
cognitive
well
as
emotional, pleasurable
as
well
are
as painful.
The
modifications of
into ideas
the external
;
world
only
translated
and feelings
it is
therefore that these

feelings.
Paramanus
are spoken of as
endowed with
Thus the Karika
says
^
'.
<?ft
msngnqftfoitasr ftw
^raricUT ?
ftsin
The Vishnu Purana
also says
Thus we
see
that
here
is
another difference between
the Tanmatras and the Paramanus. perceived to be
The former cannot be endowed with the feeling elements as the latter. Some say that it is not however true that the Tanmatras are not endowed with the feeling elements, but

they
Yogis
69
cannot
;
be
it is
perceived
said
:
by
also
thus
i
rfirranrwfa
any one except the TTWTsjT^rT^W^îni <rer

possess
differentiated
;
?ftfl*nwr**i
The Tanmatras
characters,
but this
is
but they can be perceived only by the Yogis not one of universal admission.
Now
evolution atoms.
of
these
Paramanus cannot further be evolved

any other different kind
of f
)
into
The particular form

with the
or
j^
existence
fr
ft^.
^^^
*
that the
been
formed from
Paramanus though they have the Tanmatras
resemble them only in a very remote way and are therefore placed in a separate stadium of evolution.
Now
with the Blmtas
we have
here
the
last
stadium or
of
stage of the evolution of Gunas.
The course
evolution
however does
as
is
not
its
cease
but by generated, but

ever,
it
but continue ceaselessly no new stadium of existence process
that in
pose
is
its
the product of the evolution is such the properties of the gross elements which comconstitution can be found directly. This is what
as
called
>f | JRft'n*r.
distinguished from the Tattwantara-
opposed Visheshas themselves which
parinama spoken above. The evolution of the Visheshas from the Avisheshas is always styled as craprT?: qftmw: as to the evolution that takes place among the
is
called
^4n?fTWTjT or evolution
by change
and form
all
of
qualities.
Now
or
these atoms of Paramanus
of Kshiti, Ap, Tej,
Marut
Akasa conglomerate together

of
sentient or non-sentient bodies
the
etc.,
world.
The
different
atoms of earth,
air, fire,
water,
conglo-
merate together and form the different animate bodies such as cow, etc., or inanimate bodies such as jug, etc., and
vegetables like the tree, etc. These bodies are built up by the conglomerated units of the atoms in such a way that they
are almost in a state of fusion and lose themselves into the
whoje in a state of combination
which has been styled as
70

In
such a combination
the
parts
do
not
stand independently but only hide themselves as it were so that by the in order to manifest the whole body,
conglomeration
of
the
is
particles
we have what may

are
be
called a body, which from the atoms of
regarded as a quite different thing
which
they
composed.
These
bodies change with the different sorts of
change or arrange-
the particles, according to which the body may be " " spoken of as one," large," "small," tangible or possessing There are some philosophers the quality of action.
ment
of
nothing except but they must be altogether wrong here since they have no right to ignore " the body," which appears with all its specific qualities
really
;
who
hold the view that a body
was
the
conglomeration
of
the
atoms
and attributes before them

body they have
to ignore
moreover, if they ignore the almost everything for the atoms

;
themselves are not visible.
Again
Harmonious
these
and
atoms
though
so
much
unlike
the
united activity of thp f a Pn>Ce8S
Vaisheshika atoms since they contain Tanmatras of a different nature as

their
constituents
and
thus
differ
from the simpler atoms of the Vaisheshikas,
compose the constituents of

in
all
inorganic, organic or
is
animal bodies
such a
way that
in
there
no
break
of
harmony when any

though
not run
no Apposition between them

of
the
Gunas existing
are
but on the contrary, the atoms and their

the
conglomerations becomes prominent,

their
other
it.
Gunas
yet
functions
to
different
from
do
counter
the
prominent
help
it
Guna but
to
conjointly
specific
with the
prominent
the
of
Guna
thing
form the
modification for
experiences
of
the
Purusha.
In
the production not
the
different
Gunas
for
do
choose
different
independent
courses
their
evolution,
but join together and effectuate themselves in

the evolution of a single product.
71
also
Thus we
see
that
when the atoms
of different gross elements possessing diffe-
rent properties and attributes conglomerate

difference of attributes does
together their
by a common teleology they unite

particular substances (see IV. 14).
not produce a confusion but in the production of the
Thus we
The Dharma
'
see
that
the
bodies
or things
Pan-
the collocation of the atoms

sense
differ
composed by in some
iama
from the atoms them-
selves
and
in
another
are
only identical with the atoms

of
themselves.
We
see therefore that the appearance
the
atoms as bodies or things differs with the change of So we can position of the atoms amongst themselves.
s;iy
that the
change of the appearance of things and bodies
only
shows the change of the collocation of the atoms,
there being always a change
of appearance in the bodies of on the position of the atoms. every change consequent The former therefore is only an explicitude in appearance of the change that takes place in the substance itself ; for
the appearance of a thing
is
very selfsame thing
the
only an explicit aspect of the atoms thus the vrro says

: :
mPiwwnalft
happens
that
**&:, trfafoftraT
^ î ^?TCT irwnt
of
Often
it
the
change
appearance
of a thing or a
body, a tree or a piece of cloth for example can be marked This however only shows that only after a long interval. had been of the atoms the body continually changing and
consequently the appearance of the body or the thing also had been continually changing ; for otherwise we can in
no way account for the sudden change of appearance.

bodies are continually changing
of
All
the constituent collocation
and their appearances. In the smallest particle the whole universe undergoes a change. Each moment or the smallest particle of time is only the
atoms
of time or gni
manifestation of that particular
change.
Time
therefore
?2

this
philosophy as in the amount Vaisheshika but it is only identical with the smallest of amount own of its space. of viz., that of an atom
has not a separate existence in
change
Now
of
here the appearance
is
called the vfr
and that
is
parti-
cular arrangement of
atoms or Gunas which
the basis
of appearance
the particular appearance is called the >^f. is therefore called the ^qfrBTT
The change
Again
this
change
no ^
of appearance
can
be looked at
Lakshana and AvasthftParinima.
ôm
two other aspects which though intrinsically different from the
have their own special points of change of appearance These are Lakshana view which make them remarkable. ("IWTParii.iama Parinama (srsroqfruw) or Avastha
qfcaw).
in
Taking the
for
particular
collocation
all
of
atoms
a body
review,
we
see
it
that
in changes that take place
are existing only in
the subsequent a latent

in future.
way
in
it
which
will
however be manifested
All the previous changes of the collocating

also lost
atoms are not

in the particular
but exist only
in
a sublatent
way
collocation of
atoms present before us. For the past changes are not at all destroyed but preserved in the peculiar and particular collocation of atoms of the present moment.
For had not the past changes taken place the present The present had held itself hidden could not have come.
hidden within the present. It therefore only comes into being with the unfolding of the past which therefore exists only in a sublatent
in the past just as
is
the future
form
in
it.
It is
on account of this that
we
see that a
body comes
This birth
Continued.
into being and dies away.

. .
or death
though
it is
really
subsumed
aspect,
under the change of appearance has

on account of which
as
it
its
own
a
It
special
has
been
given
separate
considers
name
the
Lakshana Parinama
(srenuwlxniTO).

three stages of an appearance
exists
73
the unmanifested
in
the
future,
the
manifested
it
when it moment of the

manifested,
all
present,
lost
and
of
the
past
when
has
been
to
view but conserved and kept in

the
evolution.
the
onward
Thus when we say that a stages thing has not yet come into being, that it has just come into being, and that it is no longer, we refer to this
which records the history of the thing in future, present and past, which are only the three different moments of the same thing according to its
(^RinqfriiTO)
different
Lakshana Parinama
characters,
as
unmanifested,
manifested
and
manifested past but conserved.
Now
it
often happens that though
the appearance of
a thing
is
constantly changing
to the continual change of the
owing atoms
infini-
that compose
it,
yet the changes
are
so
fine
and
tesimal that they cannot be
marked by any one except the
may be going on structural though changes tending towards the final passing away of that structure and body into another structure and body which
Yogis; for
there
greatly differs from
to us,
who can
yet they may not be so remarkable take note of the bigger changes alone.
it
Taking therefore two remarkable stages of the things the difference between which may be so notable as to justify
us to call the later one
the
dissolution
or
destruction
of
the former,
we
in
assert that the thing has
and decay
passing
the the
interval,
into
suffered growth the actual was which during the sublatent and potential was
tending towards actualization.
This
is
what
is
called
the
Avastha Parinama or change of condition which however does not materially differ from the înifoiJW and can
thus be held to be a
that a
mode
of
it.
It
is
on
account of this
substance
is
called
new
or old,
grown
in
or decayed.
Thus
in explaining the illustration given
the
.Bhashya
10
74
of

the
"
w
ffir,
the
Yoga
Varttika
say S
_
is
iff ?T9T
It
now time
for us to look once
more
to the relation
of
tnflf,
substance and
>fl?f
u4r, its quality or

is
appearance.
The
or substance
that which remains
common
to
the latent (as having passed

Dharmi and Dharma.
yn*i)>
over or
the rising (the present or
^?r)
and the unpredicable (future or *raw^jg)

sharacteristic qualities of the substance.
of
The substance (take for example, Earth), has the power existing in the form of particles of dust, a lump or a
water
jug by which
stage of
stage,
may
be
carried.
Now
of
taking the
previous
its
lump
for review
we may think
of dust, as
its
that
of particles
being latent, and
future stage as jug as the unpredicable.

here
to
The earth we
and
and
see
be
common
being
to
its
is
all
these three stages which have

activity
come
into
by
in
its
own
the
consequent
changes.
Earth here
common
quality
so
which
re-
mains unchanged
constant
all
these stages
relatively
among
changes as particles, lump and jug.

is
This Earth therefore

one,
regarded as
its
the ^^f,
characterised
the
substance
>f*iff
and
stages as its ^*w or qualities.
When
called
this
or substance
to
undergoes a change from a

of jug,
it
stage of
lump
stage
undergoes what
is
>HRfww
or
change of quality.
jug may be thought to have undergone a change inasmuch as it has now come into or being, from a state of relative non-being,
itself
But its ir$,
as the shape of the
latency
cability.
This
is
called the
wrqftwr
is
of the
^
is
unpredi-
or qualities
as constituting ^z. This
^z
again suffering another change

just produced or
is
as
new
or old
according as
its
it is
running towards
dissolution,
and
this
called
gradually the

or
75
change of condition. These three however are not separate from the ^*irofc?rw but
are on jy
Continued.
aspects of
it
so
it
may
be
said that the trot or substance directly

suffers
the
WRfrwr
The
*H?
^ra^n^ftwr-
and indirectly the si^r and the however suffers the stwuqftww directly.
5re<uq[Ti!W
The
object which has suffered
can be looked at
from another point of view, that of change of state, viz., growth and decay. Thus we see that though the atoms of
remain unchanged, they are constantly suffering changes from the inorganic to the plants and animals, and from thence again back to the inorganic.
Kshiti, Ap,
etc.,
There
the
is
thus a constant circulation
of changes
in
which
different
atoms of Kshiti, Ap, Tej, Vayu and Akasa
as they are
unchanged are suffering ^"Jrof^lW from the inorganic to plants and changed animals and back again to the inorganic. These different
states or
vffr
remaining themselves
as inorganic, etc., again, according as they are
now, and no longer or passed over, are suffering There is also the 'SR^nqfrwro of these the srg^qfww.
not yet,
states
according
is
as
any one of them
(the plant state for

its dissolu-
example),
tion.
growing or suffering decay towards

of
This
circulation
the
cosmic matter in
to
all
general
applies
also
ju
particular things
t
The evolutionary process constant.
say the
of
the c ] oth ete<

here
will
evolution
be
that of
powdered particles of earth, lump of earth, the earthen jug, the broken halves of the jug and again the powdered As the whole substance has only one identical earth.
evolution, these different states
succession, the
only
happen
in
order of
occurrence
of one characteristic being dis-
placed by
another characteristic
which comes after
it
immediately.
We
thus see that one substance
may undergo
76
in order of succession ; endless changes of characteristic or *4 we with the ehange of characteristic
and along
have
the
is
îmRiiW and
the
^wrfw*
as
old
or
new
which
evidently
one of infinitesimal changes of
growth
and decay.
ful
example
Thus Vachaspati gives the following beauti irawfan *ft t% ^wfr
^*^
TOT*
fsretsqsfi*:
i
(A peasant
and
the
stocks
quantities
parts
of
paddy these become so
of
for
many
years,
fragile
that by the
merest
touch
could
these
become powdered into dust.

happen with new paddy.
successive
Such changes
it is
never
Thus,
this
to be
admitted that in
moments,
change must
have continued to work from subtler beginnings to the found to manifest themselves grossest ones, which were
after a great lapse
of
time as
in
the case of the paddy
we have spoken of.) We now see that

The
substance..
the
substance
has
neither
past
nor
future, the appearances or the qualities
O nly are manifested in time

of
by virtue
is
which the substance also
spoken
of as
varying and changing temporally, just as a line but acquires different remains unchanged in itself
significances according as one or

its
right side.
The substance
two zeroes are placed on the atoms of f%fa, ^re, ^%
*re?f,
by various changes of quality appear as the manifold varieties of cosmical existence. There is no in,
5^
etc.,
trinsic difference
between one thing and another but only changes of character of one and the same thing; thus the gross elemental atoms like the water and earth particles
acquire
various
qualities
and appear as the various juices
of all fruits
and herbs.
it
stated above,
will
in analogy to the arguments seem that even a qualified thing or
Now

appearance
77
substance
may
be relatively
regarded
as
the
when
it
is
seen to remain
common
to various other
modi-
fications of that appearance itself.
Thus a jug which may
remain
common
in
all its
modifications of colour
may
be
regarded relatively as
the
wf
or substance
of all
these
special appearances or modifications of the
We
state ot
same appearance. remember that the Gunas which are the final
substratum of
all
in a
Gunas always
commotion.
are a l
w ays
in
a state
the grosser particles of commotion

in the
and always evolving

stated
final
manner
of
before,
for the
sake
of the
experiences and the
realisation
of the
Purusha,
the
only
teleology
the Prakriti.
Thus the
i
vrro
says ^ ^"Ji^^nsiWjfT^T**: 1*T f

i
TJI TT*ref?rs?t
I
^N
of
Jjwifw
Jjijsjnvnsi
nfffi^Ttiifrai
3JH=WTO III. 13.
The
pioneers
modern
scientific
evolution
have
indeed
with Comparison modern theories of
evolution of Darwin.
tried
scientifically to
observe
some
O f fa e stages of
the
growth of
world
the inorganic, and the

into the
animal
any reason
of
facts,
for
it.
Theirs
is
man, but they do not give more an experimental assertion
than a metaphysical account of it. According to Darwin the general form of the evolutionary process
accomplished by Very slight variations which are accumulated by the effect of natural selection."
is
is
that which
"
according to a later theory, we see that a new species is constituted all at once by the simultaneous appearance of several new characters very different from the old. But
And
why
the
this accidental variation, this
seeming departure from

being the
of
so
causal
chain,
comes
But
the
in
into
evolutionists
cannot
explains
final
explain.
it
the
Sankhya Patanjala doctrine

teleology
or
from
standpoint
all
the
goal
inherent
matter,
that
it
may
be
serviceable to the Purusha.
To be
serviceable to the Pqrusha
78
is

the
one moral purpose in the whole Prakriti and its which guides manifestations in the whole material world,
the course
matter.
and direction
of
the
smallest
of
in
particle
of
From
the scientitic point

is
view the Sankhya

the
Pataujala doctrine
the
very
for
much
it
same
place
as
modern
scientists
does
not
explain
the
cause of
the accidental
variation noticed in all the stages
of evolutionary process
from any physical point

to
of
view
based on the observation of facts.
But
it
goes
much
the credit
that
of
the
Patanjala
this
doctrine
accidental
they
explain
this
variation,
and the teleology of

Prakriti.
or
unpredicabilitv
of
of
the
onward
a moral
course
evolution
from
of the point of view, the view of teleology, the serviceability
Purusha.
not be
matter.
They however found that

used
to
this teleology
should
of
usurp
all
the
nature and function

or
it
By
virtue of the Rajas
the atoms are always

of
moving and
space
energy we find that movement is to this

the
the
atoms
are
in
that
all
products
of
evolution
difference
accountable.
We
have found that
the
between the juices of cocoanut,
Tinduka (Diospyros
Myrobalan) can all and peculiar arrangement of the atoms of earth and
palm, Bel, Embryopteries) Amalaka (Emblic be accounted for by the particular
water alone, by their stress and strain alone ; and we see also that the evolution of the organic from the inorganic is also due to this change of position of the
atoms themselves; for the unit of change of an atom of its own dimension of
There
is
is
the change
position.
spatial
energy from the to the and back again from the organic. inorganic organic So that the differences among things are only due to the diftereut stages which they occupy in the scale of
of
_
.
/
always the transformation
evolution,

but virtually there
^fsr' ;&eit<U3f
;
f9
as different expressions of the transformation of energy;

is
no intrinsic difference
of
among
for
things
the
change
the collocation of atoms only

actuality,
is
changes
the
potentiality
into
everywhere
throughout this changing world, there
the potentiality of
:
everything for every thing. Thus \achaspati writes
i%
^
Looked
at
is
III. 11.) of
from the point

no
view of the Gunas, there

difference
intrinsic
between
Evolution is qualified by the place in which the thing exists.
things,
though
there
is
a thousand
manifestation of differences, according

to time,
place,
form and
causality.
The expressions
or
of the
Gunas, and the manifestations of the

place,
transformations of energy differ according to time,

shape,
causality
which are the determining circumstances and surrounding environments, which determine
the
modes
of
the
evolutionary
in
environments are also involved
process surrounding determining this change

;
and
it
is
said
that
two Amalaka
fruits placed in
sorts
two
in
different places
undergo two different

the particular
of changes
connection
with
points
of
place in
which
they are placed, and that if anybody transfers them mutually a Yogi can recognise and distinguish the one
from the other by seeing the changes that the

of space
fruits
have undergone in connection with their particular points
Thus the
different
vn&i
says
Two Amalaka
space
fruits
having
theii
the
in
same
two
characteristic
genus and
of
species, their situation
points
contributes
to
80
specific
THE STtiDY OF PATANJALl

distinction
as
this
identified
of development so that they may be When an Amalaka at a and that.
brought before a man who was inattentive to it then naturally he cannot distinguish this Amalaka as being the distant one which has been brought before him
distance
is
without his knowledge.
competent to
that
knowledge should be discern the distinction ; and the sutra says

right
associated
But
the
place
with one Amalaka fruit
is
from the place associated with another Amalaka at another point of space ; and the Yogi can perceive the difference of their specific evolution in association with
different
their
points
of
space
similarly
the
atoms also
of
suffer
different modifications at different
points
space
which
can be perceived by Iswara and the
Yogis.
?J^T
Tpg III. 53)
Vachaspati again says
Though
all
cause
is
essentially
all effects
effect
yet a particular cause in a Particular place,

the
takes
thus
saffron
grows
in
is the same still though Kashmere and not in Panchala. So the rains
cause
do not come in summer, the vicious do not enjoy happiness. Thus in accordance with the obstructions of time,
place,
animal form, and instrumental accessories, the same cause does not produce the same effect. rafo
ift

:
81
f fa
i
(SSTRWTZT III. 15).
Time
space, etc.,
we
see
therefore are the
limitations
which regulate, modify and determine to a certain extent the

varying transformations and changes and the seeming
ences? of
differ-
things, though
in
reality they are
all
ultimately
reducible to the three

of saffron
it
will
Gunas; thus Kasmere being the country not grow in the Panchala country even
of
its
though
there
;
the
other causes
growth
is
were
all
present
here the operation of cause
limited
by
space.
After considering the
inorganic,
vegetable
and animal
kingdoms
as the three stages in the evolutionary process, our
attention
ami animal
^Plant-life
i
is
at once
drawn
to
their
concept on o f the nature of relation of To this point plantlife to animal life.
though I do not find any special reference in the Bhashya yet am reminded of a few passages in the Mahabharat, which
I think
may
be added
as
supplement to the general
doctrine of evolution according to
Philosophy as stated here.
the Sankhya Patanjala Thus the Mahabharat says

:
?^TlTOT3fT*u1%
Hpq?n:
^f^
cr^nn f^mf^r
m^T
THE STUDY OF FATANJALI
Nilkantha in
says
his
commentary goes
still
further and
that a hard substance called ngpftr also
may
%ff5i'
be called
anîct
i
living.
^fl^fq
the
^fflffirsitfafWrctfi
aft^wiirej
Here we
stalled
see that the ancients
had to a certain extent foreJ. C.
discovery
of Sir
Bose that the
life
func-
tions differed only in degree
between the three
classes, the
inorganic, plants
and animals.
however,
only illustrations of
is
These are
all
^qfV^w
in
(Dharma Parinama)
Dharma
of mind senses.
for here there
no radical change
the elements themselves.

Parinama and the
The appearanee O f qua ]ities being due only to the

arrangement of the atoms of the five gross elements. This change
different
applies
to
the
Visheshas only
the
five
gross
elements
How the inner externally and the eleven senses internally. microcosm, the Manas and the senses suffer this ^^nrft^jT*!
we
shall see hereafter,
when we
shall
deal
chology
present
of
it
the
Sankhya
Patanjala
doctrine.
with the psyFor the
say that the Chitta also change and is modified in a twofold mode ; the patent in the form of the ideas and the latent, as the
will just suffice here to
suffers this
substance
itself
in
the form of Sanskaras or impressions.

:
Thus the
W9
says
f^^^j
Wt:
Suppression,
characterization
potentialisation,
constant

change,
the
life,
83
movements, power are the characteristics of
mind
This
besides consciousness.
ent
wqfouw as we have shown it, is essentially differfrom the ^m^nr^^ of the Avisheshas which we
This
discussion about the evolution"
close
have described above.
we cannot
causation.
without a
review of the Sankhya view of
We
a
have seen
is
that the
Sankhya Patanjala view holds

in
that the effect
already
existent
the cause but only in

or collocation
potential form.
"The grouping
alone
changes and
this brings out the manifestation of the latent
powers
of the
Gunas but without

or non-existent."
creation of
is
anything
^r<r^n*zhn?
absolutely
new
This
the true
theory as distinguished
of the Vedantists
from the so-called
^rT^rtsrai^
theory
which ought more properly

for with
illusory,
to be called the
is
^r^F^T ?
5
theory,
them the cause alone
true,
and
all
effects
are
the cause.
For with
all
its
them
forms
being only impositions on the material cause alone is
true whereas
n^T?*tf!i fa^nft
*rm?i ^f^f^n ?fa qj
and shapes are only illusory Whereas according ^rw

i
to the
effects
Sankhya Patanjala doctrine are true and they are due

has of
all
the appearances or
to the
power which the

those various
substance
transforming of itself into
appearances and effects sffarai^fcssn ntfw& w:. The operation of the concomitant condition or efficient cause serves only
in effectuating the passage of one thing
from
potency
to
actualisatiou.
Everything
collocation
in
the
phenomenal world
;
is
but a special
of
the
Gunas
tion
so that the
change of collocadiversity
of
explains
the
the
All change ultimately
reducible to the collocation of the Guuas.
fchiugt.
Considered from the point of

all
view of the Gunas, as the things are

the
the same, so excluding that, the cause

of the diversity in
things
is
power which the Gunas
84
have of changing' their particular collocations and thus assuming various shapes. We have seen that the Prakriti
unfolds itself through
the great being
various
stages
the
Mahat
called
the
five
Ahankara, the Tanmatras called the

gross
Avisbeshas, the
elements and the eleven senses,

the
called the Visheshas.
Now
Linga at once resolves

it
itself
into the
Ahankara and through
again into the Tanmatras.
The Ahankara and the Tanmatras again resolve themselves into the senses and the gross elements and these again are
constantly
suffering
thousand
modifications
to
called
the
TO, ^^w,
evolution
.'sra^n
(
qfanr according
f*RTfl).
the
definite
law of
qfarWsfi*T
Now
$akti
according to the Sankhya Patanjala doctrine, the

the
possessor
of
power, force, and the Saktiman
Sakti ami SaktimSn,
power or force are not different but identical. So the Prakriti and all its
emanations
and
modifications
as well as
are
of the nature
force.
of substantive
entities
Their appearances
as
substantive
entities
it
power or and as
be erro-
power or force are but two aspects and so

neous to
entity
will
make any such

its
distinction
as
the substantive
is
is
and
power or
is
force.
That which
and that which
the subthe force
stantive
is
entity
the
force
the substantive entity.
poses
Of course for all popular purwe can indeed make some distinction but that disis
tinction
only
relatively
true.
earth
of
is
the substantive entity
Thus when we say that and the power which it has
transforming itself into the produced form, lump or jug as its attribute, we see on the one hand that no distinction
is
really
made between
its
earth
as
jug and
the
jug.
As
this
the appearance of the power of transforming itself as power of transforming itself into
in the
in
lump
the
or jug, etc., always abides

etc., are also
earth
earth,
jug,
abiding
the
we say that when the

power
is
86
is
in
the
potential
state,
state,
we say that the

it is
jug
in
the
potential
and when
actualised.
all
actualised,
we
say that
the jug
has
been
Looked at from
other gross ele-
the Tanmatrie side the earth and
the
ments must have to be said

as
to be
mere modifications and

the
such
identical
to
the
power which
Taumatras
or
have of changing
actuality of
of the
itself
into them.
The
potentiality
any power which

at
state is
its
the mere potentiality or actuality antecedent cause has of trans-
forming
itself into it.
Looked
from
this point
of view
it
will
be
seen
Prakriti viewed
potentiality
and
as ac-
that the Prakriti though a substantial entity is yet a potential power which
j
tuahty and conservation of energy.
b em g actualised as
its
various mo-
dih'cations as the Avisheshas
and the
nature
is
Visheshas.
Being
it
of the
of
po ver, the
movement by which
itself
actualises
itself
im-
manent within
and not caused from without.

is
The
operation of the concomitant conditions

in
only manifested
removing the negative barriers by which the power was It being of stopped or obstacled from actualising itself.
the nature of power,
its
potentiality
means that
it is
kept
equilibrium by are inherent within

struction
it is
in
virtue of the
it,
which
opposing serve as one another's ob-
tendencies that
and are therefore

there
is
called the *fiwr *u%.
Of
course
evident that
no
real
;
or
absolute distinction
between TiwwsiftK and ^nsta^t ufa

only relatively, for the
as
they
may
be called so
the
^n^îrsif^T
srfifi
of
same tendency which may appear some tendencies may prove as the
4W$qrl
elsewhere.
The example
and
that
its
is
chosen to ex-
plain the nature of the Prakriti
modifications con-
ceived as power tending towards actuality from potentiality

in the ssn^nz?
is
that of a sheet
of water enclosed
by temrun out
porary walls within a field but
always tending
to
86
of
it.

As soon
as the
temporary wall
a
all
is
broken
ill
some
to
direction, the water rushes out itself, and

is
what one has
do
to break the wall

is
at
particular
place.
The
Prakriti
also
the potential for
the
infinite diversity
of things
tendency of and diverse all these mutually opposed things cannot be actualised all at once. By the concomitant conditions
of the phenomenal world, but the potential
when the
barrier of a
certain tendency
is
removed,
it
at
once actualises itself into its effect
and
to
so on.
effect,
From any
if
cause
we can expect
can
is
get any
only
the
necessary barriers
be removed, for everything

potentially,
it is
everything
to
only
remove the particular necessary the barrier which is obstructing power from actualizing itself into that particular effect towards which it is
always potentially tending. Thus Nandi who was a man is at once turned into a god for his particular merit which
served to break
of his
all the barriers of the potential tendency towards so that the barriers divine, body becoming
being removed the potential power of the
Prakriti
of
his
body at once actualises
itself into
the divine body.

sorts of concomit-
The Vyasa Bhashya mentions four

ant conditions which can
Coucomitaut
B(?o>
serve to
break the barrier in a
particular
Can-
way and thus determine the

There are (1)
f*i place,
;
mode
or
form of the ac tualisations of
the potential.
(2) ^rw time, (3)
^nwK form and constitution of a thing

of stone, the shoot
thus from
a piece
of a plant
cannot
come
such
its
out, for the
that
it
arrangement of the particles in stone is will oppose and stand as the barrier of
potential tendencies to develop into the shoot of a plant ; of course if these barriers could be the
will of
sible
removed, say by God, as Vijnana Bhikshu says, then it is not imposthat a shoot of a plant may come out of a piece of

stone
87
By
the
will
of
God
.
poison
may
be turned into nectar and nectar into
poison
merit According to the Sankhya Patanjala theory oan only be said to accrue from those actions which lead to a
man's
salvation
and ^cqw from the

can remove
its
When
tions
it
it is
said that these
the barriers of the Prakriti and thus determine
modifica-
amounts almost
to saying that the modifications of
the Prakriti are being regulated by the moral conditions of
man.
According
to
the
different stages
evolution, different kinds of merit
of man's moral
or
^n*V accrue and

and
mental
be affected
these
again
regulate
the
to or
various
physical
phenomena according
either
which a
man may
It
pleasurably
painfully.
must
however
be always remembered that the ^4r and ^yft are also the productions of Prakriti and as such cannot affect
except by behaving as the obstructions of the opposite
it
cause
for the
for
removal
the ^4r
removing
the
obstructions
of
WJJT
and
wfr
in
of
w.
Vijnana
that
the
Bhikshu and Nagesha agree here modifications due to >Hf and

affect
saying
^^
are those
which
is
the
bodies
and
it
senses.
is
possibly this, the transformations of the bodies and senses
that
W
in
What
they
of
mean
all
or
^^ alone
and
that
which guides
living
beings
Continued.
general
see
the
Yogis.
Thus
we
Nahusha's *nHf
of the
or demerit stopped the fillings
materials of his heavenly body from the five gross elements
and those of
find in
his
heavenly senses from the Ahankara.

gives
We
7
another place that Vachaspati
the
example
88

*f^
as an illus(tho virtuous enjoys happiness) as and wfr or of cause controlling frfa^l
ijng^Tifpf
tration of
the course of the development of

see
lies
Prakriti.
We
^nf^r
therefore
that the
in
sphere
of
tffr
(merit)
and
(demerit)
particular
the
helping
senses
of the formation of the
bodies
and
(from
the
gross
to
all
elements
living
and
beings
their
Ahankara
according
respectively)
to
suited
of
of
their
stages
sorts
illness
evolution
their
and
growth, decav
pleasure,
it is
or
other
as
modifications
also.
as
pain
his
and
or
health
Thus
by
particular
merit that the Yogi can get his
special
body or men or animals can get their new bodies

death.
after leaving the old ones at
Thus Yoga Varttika

the
says
causes
senses:
" Merit by
the
removing
the obstructions of demerit

of
development
body
-and
the
and Nagesha says
Later on he
sas aain
<
As
for Iswara I do not
remember that the

as
*nsrefTC or
the
in
Sutras ever mention him

the
ISwara.
having anything to do
the
Prakriti
all
controlling of
modifications
of
the
barriers, but
removing the the later commentators
by
agree in holding him

barriers in the
responsible
Prakriti's
for
the removal of
all
way
of
development.
So that
Iswara
lies
as the root cause of all the removal of
barriers
including those that are effected by v*s and ^wif.

*n^9?f?r
Thus
god
says
t^r^nfq
wtfayRre
sftîqsTsf ?3 SIFTF:
i.e.
stands as the cause of the removal of such obstacles in the

Prakriti as
may
lead to the production of merit or demerit,

in
Yoga Varttika and Nagesha agree

the
evolution of Prakriti
responsible for the removal of all obstacles in
holding Iswara the way of
It
is
actions
God
is
on account of god that we can do good or bad and thus acquire, merit or demerit. Of course not active and cannot cause any motion in Prakriti.
his
in
in
But he by
barriers
the
very presence causes the obstacles, as the way of Prakriti's development to be
removed
for the
such a
way
removal of
all
that he stands ultimately responsible obstacles in the way of Prakriti's
development and thus also of all obstacles in the way of men's performance of good or bad deeds; Man's good or
bad deeds gig"!*^ or
*tg<i?}ff*
,
w
:
or
^w
it
serve to
as to
remove
in
the obstacles of the Prakriti in such a

pleasurable
or
way
result
painful
of
effects
but
that
yields
the barriers
itself
the
a
Prakriti
are
by god's help removed and it

the
is
in
such
way
that a
man may perform

desire.
good however by
parva
or
bad deeds according to

us
to
his
Nilkantha
his quotations in explanation of
leads
suggest that
300/2, $antihe regards god's will as
wholly responsible for the performance of our good or bad actions. For if we lay stress on his quotation v$ âi
appears that
to
fi^tafa,
it
he
whom God
actions
is
wants to
raise
is
made
to
God wants
actions.
will
perform good throw downwards

will indeed be
and he
to
whom
as
it
made
very
commit bad
freedom and
But
this
bold idea
nullify even the least
vestige
of the
90

and
unsupported by the also says Vijnana Bhikshu
is
of our actions responsibility evidence of other commentators
his Vijfianamrita Bhashya III. with reference to this firuti in
of Iswara only in a So we take the Wrfr*Hcn offered by Him in is the help that general 'way to mean
;
i
a of the external world in such removing the obstruction
way
that
it
perform
the
be possible for a man to practically world. meritorious acts in the external
may
ântiparva
Nilkantha writes thus
Qnotetion from Nilkantha.
ft:
*ra:
^ftic^
fH
fafaTf'
Hnsqiqww
ff?T
In support of our view
we
also
find that
it is
by god's
nature
influence that
in
the unalterable
is
tÛnLL
in
IWara
of the
*teraal world
held fast and

of
limit
imposed
in
on the powers
man
producing changes
the
external world.
Thus

Vachaspati
in
91
explaining the
TM
says f
Man may
any changes they
indeed acquire unlimited powers of producing like, for the powers of objects as they
the
difference of class,
are changeable according to
space,
time and condition, are not permanent, and so it is proper that they should act in accordance with the desire of the
Yogi
but there
of god
is
a limitation
on
their
will
by the comthe
mand
thus far and no further.

in
Another point
differs
our
favour
is
this
that
Yoga
from the Sankhya mainly in this that philosophy the Purushartha or serviceability to the Purusha is only the
aim or end of the evolution of Prakriti and not actually the agent which removes the obstacles of the Prakriti in such a
way
as to determine its course as this cosmical
process
of
evolution.
Purushartha
evolution
entirety that
is
indeed
;
the aim
for
which the
process
in
all
;
of
its
exists
for this
manifold evolution
of
affects
the
interests
the Purusha
its
alone
but
does
uot
prove that this

in
its
teleology
can
as to
really
guide ensure the best

of
the
evolution
possible
particular lines so
mode
this
of
serving
teleology
all
the
interests
the
Purusha,
Prakriti
is
for
being
immanent
in .the
essentially
non-intelligent.
Thus Vachaspati says:
The Sankhya however hopes

teleology
to guide
lines in
that
this
immanent
and
is
in
Prakriti
acts like a blind instinct
able
the
course
of
its
evolution
in all its
manifold
accordance with the best possible service of the Purusha.
The Patanjala
Iswara removed
view, as
we have
seen,
maintains
in
that
all
obstacles of
Prakriti
such a
wav
92
that
this
THE STUDY OF PltANJALt

teleology
may
find
scope for
its
realisation.
Thus Sutrarthabodhiui
Continued.
of
Narayana
of
Tirtha says
According to atheistic
serviceability
Sankhyathe future
the
Purusha
alone
theists
is
the
mover
of of
the
Prakriti.
But with us
is
the
serviceability
the
Purusha
It
of
is
the
object
as
for
which
that
the the
Prakriti
moves.
merely
an
object
serviceability
the
Purusha
may
be said to be
the
mover
of
the
Prakriti.
IV
As regards the connection
of
3.
wfa and f^:

according to
however,
Vijnana both Saokhya and Patanjala agree it is Iswara of interference ; the Bhikshu in denying
the
by virtue of the immanent connects itself naturally to the Purusha teleology that
movement
of
Prakriti
^^
1,12. P.
34)
To
recapitulate,
in
we
see
that
there
is
an immanent
it
teleology
the
Prakriti
which
connects
with the
is
Purushas.
Recapitulation.
This teleology
however
blind
lines
and cannot choose the suitable

of
development and cause the

along
movemeot
realisation
is
of
the
Prakriti
itself
them
a
for
its
fullest
entity-
Prakriti
though
substantial
also
essentially
of the
nature of conserved
energy
obstruc-
existing in the
potential
itself
form but always ready to flow

if its
out and actualise

tions
its
only
own immanent
is
are removed.
obstruction.
Its
teleology
powerless to
remove
removes
own
God by
his very presence
the
by which the Prakriti of itself moves in the evolutionary process and thus the teleology is realised for, the removal of obstacles by the influence of god takes
obstacles,
STtJDY OF PAT ANJALl

place in such a
98
its fullest
way that
the
teleology
may
get
scope
of
realisation
Realisation
of the teleology
means
that
interests of the Purusha are seemingly affected and the Purusha appears to see and feel in a manifold way and after a long series of such experiences it comes to
the
understand
itself in its
own
nature and this being the

the
Prakriti
last
and
final realisation of
the teleology of
all
with
reference to
that
Purusha
connections of the Prakriti

;
with such a Purusha at once ceases

to be liberated
it
the Purusha
for
is
then said
and the world ceases

unliberated
him
to exist,
though
reali.e.
exists for the other
Purushas, the teleology
of the
ised.
its
Prakriti with reference to
whom
and
have not been
So the world
is
is
both eternal and non-eternal

relative
eternality
only
not
absolute
*w
V:
IV.33.)
WTO
The Yoga philosophy has

and
its
essentially a practical
tone
object consists mainly in demonstrating the

of attaining
salvation,
means
the
oneness,
Ethical enquiry the chief aim of the
liberation
of
the
Pnrusha.
The
Yoga Philosophy.
metaphysical
discussed at
theory which
we have
it
is
some length though

goal
It
is
the basis which
justifies its ethical
not
itself
the
it
principal subject of
Yoga
it
discussion.
only mentions
incidentally so far as
trating
its
becomes necessary for it, in demonsWe had first to explain the metaethical views.
physical theory, only because without understanding that, it was impossible for us to get a right conception of their
ethical theories.
It has
now become
time for us to direct
our attention towards the right comprehension of the ethical Chitta or mind always theories of this philosophy.
exists in the
form of
its states
which are
called its
VrittiK.
These comprehend
all
the manifold states of consciousness
94
of

our phenomenal existence, and we cannot distinguish consciousness from of states the
Cliitta.
.
.
| (.
,.
consciousness
ness
it
is
itself,
tor the consciousits
,i
not
in
something
its
separate
from
states
exists
states
and
passes
away
are
with
their
passing
It differs
and
from
submerges
the
faculties
when
whereas
they
submerged.
represent the
as
senses in this that they
functions and
Chitta
stands
the
entity holding the conscious states with

ly
which we are direct-
concerned.
But the Chitta which we have thus described

is
as existing only in its states as effect as distinguished
called
the
fil^rf^
or
f^ff
from the ^nTirf^ff or farf as cause.
These Karana Chitta or Chittas as cause are all-pervading like the Akasa and are infinite in number, each being
connected with
souls ("
each
of
the
numberless
Purushas
or
^^
(
fart ^n5qfansjiitrT[
and also
f^f*t^
fafi wff)rttifiyii*iwl < ycîfi
gfc|Jr^rR;?t
<î V. 10.") The reason assigned for acknowledging such a Karana Chitta which must be all
Reasons for acknowledging a Kfimna
'
pervading, as
quotation,
is
is
evident
from
the
that the
Yogi can have
the knowledge of all things
all
at once.
of
the
(
Vachaspati also says that this Chitta being essentially nature of ^wir is as all-pervading as the ego
i
itself
This
Karana Chitta contracts or expands and appears

the
Karana Karya
Relation of Chitta
Chitta.
as
our
'"dividual
Chittas
in
the
&
various
kinds
of
our bodies at the
successive
rebirths.
The
Karaiia
Chitta
is
always
connected
with
the
Purusha
and
appears
contracted
when the Purusha
presides
over the

animal
presides
95
bodies
and
as
relatively
over
ever
human
bodies
when he expanded and more expanded when he

This contracted or our
presides
the bodies
of gods etc.
as
expanded Chitta appears

manifests
the
itself as
3Hifa^
which
always
with the
our states of consciousness.

is
After death
Karana Chitta which

itself in
always connected
Purusha manifests
by the
or
the
new body which

apparently
the
is
formed
^\^
(filling in of ggffa
on account of effective merit

acquired.
demerit that the

of
Purusha had
The formation
expansion
fndjfari
the body
as well as the as
contraction or
corresponding;
of
the
it is
Karana Chitta
due
to this Î|T.
to suit
The Yoga does not
hold that the
which
with
it
it
may
fafi has got a separate fine astral body within remain encased and may be transferred along
to another
body at rebirth after death.

it
The Chitta
being all-pervading,
itself
expand body destined for it by its merit or demerit but there is no separate astral body.
to
suit
appears at once to contract or
the
particular
*n^rfa.
IV.
10.
all
In reality the
pervading; it is only its ^n^ff^T? or ffa that appears in a contracted or expanded form, according to the particular body which it
as
such always remains faf or
may
be
said
to occupy.
The Sankhya view however does not regard the Chitta

to be essentially faf but small or great
ttenkhva
Chitta.
view
of
according as the body
it
has to occu-
py
faff
fff
fl|?n: flfag^ps
Tfiftq^l
t
snIT^q
fcn^fl^TOZWtsT
^ g faj
*n5N IV. 10.
IV.
10.
It
is
this
f^ffi
which appears as the particular states of consciousness in which there

are both the
The nature
of ChittH.
kuower and the known
96
reflected,

comprehends them both in one state must however bo remembered It consciousness.
and
it
of
that
this
Chitta
as
( fa*l
is
essentially
a modification of
Prakriti
and
of
such
is
non-intelligent; but by the seeming

it
reflection
is
in
appears as the knower who certain object, and therefore we see that knowing the states themselves are comprehended both the knower
the
Purusha
and the known.

Tattwa, but
the
is
This Chitta
is
not
indeed
1
1
separate
the
summed up
the
five
(fiita
unity of the
senses
and
eo
that
and
also
Pranas
10.)
;
V.
It
thus stands
for
all
is
Psychical
in
man
the states of consciousness
including the living principle in

activity of the five Pranas.
It is the object of the
man
represented
by the
Yoga
to restrain the
its
Chitta gra-
dually from
Ksrana and Karya
Chittas.
various states and thus

it
gradually J cause
to turn
back to
.
its
is
oriinal cause the ^nr<ufa^

all-pervading.
states
which
The modifications
^n^rfa^T
is
of the ^nT^feiTT into the
as
the
due to
;
its
being overcome by
its
inherent Tarnas and Rajas
so
when
the transformations of
the Chitta into the passing states are arrested

ration, there takes place
by concentall-
a backward movement and the
pervadiug state of the Chitta
being restored to itself
and
all
Tamas being overcome, the Yogi acquires omniscience and finally when this Chitta becomes as pure as the form
of Purusha
self
itself,
the Pur isha becomes
conscious
of
him-
and
is
liberated
from the bonds of the Prakriti.

first
is
The
the
Yoga
Yoga philosophy in the for him whose mind
chapter describes towards inclined

is
trance-cognition.
In the second chapter,
described
the
means by which one with an out-going mind (*i3ni f^r)

also
mav
Yoga. In the third chapter are described those phenomena which strengthen the faith of the Yogi
acquire
97
on the means described

fourth
in
the
the
is
second chapter.
In the
chapter
is
described
Kaivalya, absolute inde-
pendence
practices.
or oneness
which
the
end of
all
the
Yoga
and
the
The Who
Yoga.
HW
are
fit
describes
the
five
classes
of
Chittas
comments upon
for
their fitness for
Y oga
are
I.
leading
to
Kaivalya.
Those
( (
getful
III. faf%H
1
wandering ) II i$% <cr^TRj occasionally steady ) IV.

f%F
(
for-
one
pointed
as
ft^s
restrained
).
The
fanfa'ri
is
characterised
wandering, because it is being the Rajas. This is that Chitta which
always moved
is
by
and fro by the
rise
always moved to of passions, the excess of which may
indeed for the time overpower the mind and thus generate a temporary concentration, but it has nothing to do with
the
contemplative concentration
independence. mastery of himself
is
required
far
for
attaining
absolute
The
is
man
rather
from
to
attaining
his
any
slave
to
own
and
passions and
oscillated
II.
always being moved
and
fro
by them.
?|;sfa3
The
or passions like
(See fafW ^fe^n 1.1. Htofffi 1.2.) is that which is overpowered by Tamas, that of anger etc. by which it loses its
senses and always chooses the

1.1
^t^jirf^T
wrong course
fainTT ^f*5^n
1.2.)
Swarni Harihararanya suggests a beauti-
ful
some kinds
example of concentration in this state as in the case of snake who become completely absorbed
in the prey they are ready to pounce upon.

III.
The
chitta
ftf^ra
is
feri
or
distracted
or
occasionally
steady
that
mind which
rationally
avoids the
painful actions
and chooses the pleasurable
ones.
Now
none of these three kinds of mind can hope to attain that This last type of contemplative concentration called Yoga. mind represents the ordinary people who are sometimes
tended towards.good and are again drawn towards 13
evil.
98
IV.

One
pointed
(
*WW
is
that
kind of mind in
is brought which true knowledge of the nature of reality due to thereby the afflictions before the mind and and the Nescience or false knowledge are attenuated
mind
or
becomes favourable for attaining the the All these come under restrained state.
thus
type.
V.
which
The Nirodha or the restrained mind

all
is
that in
the mental states are
arrested.
This leads to
Kaivalya.
Ordinarily
inference
etc.,
our minds
all
engaged only in perception, we all states which those mental

are
naturally possess.
When
comes.
Samftdhi
mental
states are full of Rajas
These our ordinary and

..
lamas.
ordinary
When
the
process
ot
our
with
mental states
of
is
arrested, the
mind
;
flows
lastly
an abundance
even
the
^r
in
the
is
UW
Sarnadhi
all
when
states
^flUffi
state
arrested,
possible
become arrested thereby. Another important fact which must be taken note of
is
the relation
of
the actual
states of
mind
called
the
Vrittis with
Vritti
the
latent states
called
& Samskara.
the Samskaras
the
potency.
When
into
another,
it is
a particular mental state passes away not altogether lost, but is preserved in
as
the mind in a latent form

are
Samskaras which always

actual
trying
to
manifest themselves in the

states thus are at
form.
The \rittisor actual
once generating the Samskaras and they also are always tending to manifest themselves and actually generating similar Vrittis or
states.
actual
There
is
a circulation
the
from
Vrittis
(
to
Samskaras and from them again to

So,
Vrittis
the formation of
Samskaras
and
their conservation

are
99
gradually
being strengthened by
states,
the habit of similar

continuity
is
Vrittis
or actual
aud
their
again
guaranteed by
karas.
soil
the strength
and continuity of these Saras-
The Samskaras are like the roots stuck deep in the which grow with the growth of the plant above, but even when the plant above the soil is destroyed the
roots remain undisturbed
plants
whenver
it
So, for a Yogi,

class
and may again shoot forth as they may get a favourable season. is not enough, if he arrests any particular
but he must attain .meh a habit
of mental
states
of hi* restraint
that the
l>e
Sauaskara generated by
so
his habit
of
restraint
must
strong
as to overcome,
weaken
and destroy the Sanskara of those actual states which he Unless by such a has arrested by his contemplation.
habit,
the
Sanskara of restraint
ftfttnr
^nT
which
is
opposed to the
Sanskaras of the restrained mental states
become
sure
to
powerful and destroy the latter, the latter is shoot forth again in favourable season into their
of or Nescience here
corresponding actual states.
The conception
tive but
it
Avidya
of
is
not nega-
has a definite positive aspect. It
means that kind

opposed to true
^n^W<*tf*KJT
)
knowledge which
(
is
AvidyS.
knowledge
This
is
fapsnfaqrtfT
of four kinds (1) the

is
thinking
effect
of
the
non-eternal
world which
eternal
;
merely an
as
(2) the thinking of the
impure
II.
as the pure as for example the passions and the attractions that an woman's
body may have for a man through which he thinks the im1H.
pure body of the woman as pure. (3) This also explains the thinking of
vice as virtue, of the undesirable as the
desirable
and the thinking of pain as pleasure
we know
that
for a
Yogi
every
phenomenal
state
of existence
100
is

painful
A
other
sure
Yogi
knows
that
attachment
TTJI
to
sensual
and
objects
soon to be turned into pain.

satisfaction,
can only give temporary pleasure for it is Enjoyment can never but only drags a
bring
man
further
and
further into sorrows.

(2)
is
Again at the time of

to
for
always seen also

pain
;
enjoying pleasures there the suffering from pain in the form

1
of aversion
the tendency
of
aversion from
pain
can
only
result
from the
incipient
is
memory
of
previous
sufferings.
Of course
this
also
qfow?:*iraT,
but
it
differs
from the former
in this
that in the case

pleasure
is
of
qftiFW *HsT
(Pleasure turned into pain)
turned
into
pain as a result of change or Parinama in the future whereas in this case the anxiety of pain is a thing of
at
the present, happening
one
and
the same
time that
man
is
enjoying a pleasure.
Enjoyment of pleasure or
their
impressions
by
called *fan?;
from pain causes or potencies and these again

.suffering
when helped by
Painfulnesa SanskSras.
associations naturally
create
their
memory
and
thence
comes attainment or aversion, whence follows action, whence pleasure and pain and whence impressions,
memory, attachment
or
aversion
and again action
and
so forth.
All
states
are
the modifications of the

in
three
Gunas
Pain due to the

contrariety
of
and
f
every one of them the functions ,, n tne three (.Tunas are seen
al e
'
Which
contary to
are
one
another.
These contraries
their
remarkable in
and these Gunas are seen to developed forms abide in various proportions and compose all our mental

states.
101
Thus
it
is
seen
that
a for
Yogi
all
who
is
wants
to
be
released
is
from
to
)
pain
avoid
see II.
once even
1
very
sensitive
and
anxious
our
so-called
pleasures.
">
fcfT
4TC^
case
T^r't wîF ^ffciqqt
The wise have
in this
a similarity to the eye-ball. As a thread of wool thrown into the eye pains by a mere touch, but not so by corning into contact with any other organ, so do these
1
afflict
the Yogi who is as tender as the eye-ball, but not As to others, however, who one else whom they reach. any have again and again taken up pains as the consequence of
their
own karma, and who again took it up after having given it up, who are all round pierced through as it were
by Nescience, possessed
as they
are
of
mind
full
of
afflictions, variegated by eternal residua of passions, who " I " and the " Mine " in relafollow in the wake of the
to things that should be left apart, the three-fold caused by both external and internal means run after pain The Yogi then seeing as them they are repeatedly born.
tion
himself and the world
of of
living
pain,
by
the
eternal
flow
beings thus surrounded turns for refuge to right
knowledge, the cause of the destruction of all pains. The thinking of the mind and body and the objects of the external world as the true self and to feel affected
by
their
change
is
what
is
called Aviclya.
this
The modifications that

lected
Avidya
suffer
may
be col-
under four heads.
(I)
The
Avidya
many
of kinds.
how
e -j O
wn ieh
as described above springs
from the identification of the ff% with

the Purusha.
10:1

II.
ego springs TIT or attachment which is] the inclination towards pleasure aid consequently towards
From
this
the
means necessary
for attaining
it
for a
person
who
has
and remembers them. previously experienced pleasures IV. Repulsion from pain also springs from the ego
and
at
is
of
the
nature of
the
anxiety
for its
removal; anger
in
pain and
means
which brings
pain,
Clicks
in the mind in consequence of (he feeling of pain, in the case of him who has felt the pain and has the memory
of
it.
V.
feeling
Love
that
of life also springs

exists
in
all
from the ego. persons and appears

I live
It
is
the
in a posi-
tive aspect in the
form "
May
on
"
and
in a negative
".
aspect
in
is
the
form " would that I were never to cease
due to the painful experience of death at some previous state of our existence, which exists in us as a residual potency ( ^Wft ) and causes the instincts of selfThis
preservation
and fear of death and
love of
life.
These
are called the five Kleshas or afflictions.
Now we
effects
are
in
position
to
see
the
far-reaching
of
the
identification
of
the Purusha with the iff
We
dya
efft>dT
have already
seen
how
it
has
a" d
its
Senerate<' the
ior
Macrocosm or the
see that
exter-
world on the one hand, and
v^
it
and the senses on the other.

also springs
Now we
from
attachment to pleasure, aversion from pain and the love of life, motives which are seen in most of our
states
of
consciousness, which are therefore called the

states.
farer
or
the afflicted
are
all
The
the
is
five
afflictions
just
men-
tioned
false
comprehended
is
in
Avid v a, since Avidya or

of all the five afflictions.
knowledge
of
at
root
all
The sphere
all
Avidya and that of Asmita is

our experiences
false
knowledge generally,
connected with
identification
in
also
inseparably
which consists
the
T&E STtJDY OF PATANJALl

the attainment of which seems to
please us
103
of the intelligent; self with the sensual objects of the world,
and the
loss of
which
bered
is
so
painful to
these
five
us.
It
must however be rememare
that
afflictions
only
the
different
aspects of
îfsRii
the Avidya.
and cannot be conceived separately from These always lead us into the meshes of the
world, far and far

of our
away from our
h'nal
goal
the realisation
own
self
the emancipation of the Purusha.

it
Opposite to
f ho
are the Vrittis or states which

îffre
are called
unafflicled,
the
*WJ
(habit of
Akhshta
steadiness) and Yairagya, which being
antagonistic to the afflicted states, are

helpful towards achieving the true knowledge or
its
means
nf ).
to
These
represent
such
thoughts
of
that
tend
towards emancipation
conceive
and are produced from

our
final
our attempts
rationally
state
emancipation, or to adopt suitable means for it. They must not however be confused with ^^jw^r' (virtuous action),
for both Punya and Papa Kartna are said to have sprung from the Kleshas. There is no hard and fast rule with regard
to the appearance of these Klishta and
Aklishta states,
so
that in the stream of the Klishta states or in the intervals

thereof, Aklishta states also
might come
as
the
practice
and desirelessness born by the study of the Veda, reasoning and precepts (
and remain unmixed with the Klishta

in
itself.
states quite
distinct
Brahmin being
in
is full
of
the Kiratas, does
not become
the village of Sala which a Kirata himself
by that. Kach Aklisbta state produces its own potency or J-NfiT*: and with the frequency of the states, their limvt is strengthened
which
in
due course by habituation suppresses the
Aklishta ones.
104
These

Klishta
and Aklishta modifications are of

(
five
descriptions
tion
(
RWU
Real cognition
abstraction
ftqdre
unreal
eogui-
ft^'S
(logical
sleep )ifri
(memory). must be distinguished from the

kinds of
in (II. 18)
and imagination ) fagT These Vrittis or states however

six
The
five Vrittis.
mental activity
mentioned
presenidea-
tative
ideation)
?ni tm<Q (retention) t^
(reception or
(representative
tion) ^refe
(conceptual selection)
ffafstfw (decision
(right knowledge) and determination) of which these states
^WSTTT
are the products.
We
have seen
that
from Avidya springs
all
the Kle-
shas or afflictions which are therefore seen to be the source

of the Klishta Vrittis as well.
Avidya, Kleshaa SanskSras.
Abhy-
Vrittis, Vairagva \ which spring from precepts &c. lead to right knowledge and as such are antagonistic to the modification of the Gunas on the Avidya side.
sa,
&
the
Akl ishta
We
know
also
that both
these
sets of
Vrittis
the
of
Klishta and
the Aklishta
produce Sanskaras, the Klishta
their
own
kinds
Sauskara and
Vrittis karas.
and Sans-
the Aklishta or PrainS (inn) Sanskara.

All
these
modifications
of Chitta as
)
Vritti and
Sauskara are
the
Dharmas
of Chitta,
considered as the
wf
or substance.
flips' 3i*&
These Vrittis are also called the
as
different
from the
*n^r=fi*fr
achieved
five
in the
exterior
world by the
senses.
motor or active
These
Karmas.
may
(
be divided into four classes (I)
Sukla- Krishna
Krishna (black) (2) Sukla (White) (3) white and black) ( I) Asukla Krishna
(neither white nor black).
The Krishna Karma
are those
committed by the wicked and as such, are wicked actions called also ^*W (demerit). These are of two kinds viz:

of others stealing other's property etc.
105
and JTPW the former being of the nature of speaking

states
ill
ftpz\
tTT^T-
ÎTT^tfa
^
as
and
are
the
latter
of
the
nature of
etc.
such
opposed
ukla
are
to
Sraddha, Virya
(<rf?qfto *reifc
which are
called
the
Karma,
the
crsw).
The
deeds.
Sukla
Karmas
virtuous
or
meritorious
the form of mental states only happen in and as such can take place only in the ^rra ?w. These are Sainadhi and Prajna Sraddha, Smriti, Virya, which are infinitely superior to actions achieved in
These can
the
external world
by the motor or the

^rsi
:
active
senses
cwifffj ^ffa:
anftrir
STITTPH f?r
the Sukla
Karma belongs
(
to those
who
resort
)
to
( 3)
;
study
and
meditation
T&R'W.
are
*nmni3pT*RTHi
the
actions
The
Suklakrishna
external
Karma
achieved in the
world
are
called
These by the motor or active senses. white and black, because actions achieved
world however good
(
in the
external
they might
(
be,
cannot
all
For
altogether be devoid of external actions entail some
wickedness
9^
T
harm
to other living
'ftfi
beings qsn^fT
^fV.^r^sra'
cm:
^wife ^^f^cr
f%
Even the Vaidika

are
associated
(
duties
though they are meritorious

entail the sacrificing of
with
sins as
they
animals
^rtCtwifa
ffsre^tV^
^^r^
q^fsi^r
)
i
era
f^^fat
nftr^
vs
^^T^^T: ^^fr^K:
swwl:
is
The white
others
side of
these actions viz

therefore
of
that of helping
and doing good

the
doer.
called
W^
these
as
it
is
the cause of
for
the
:
The
enjoyment Krishna
injury
pleasure
side
is
and happiness
actions
as
it
of
viz
that of doing
to others
called
W*f
14
106
is

for the
the cause of the sufferings of pain
doer.
As
in
all
our ordinary
states of existence
we
the influence of
are always under
and
^^
to
which are therefore called

I
(vehicles of actions) ^wg:*nifr% ^TSTft^nf^^l *u%^ ?fa **W. That in which some thing lives is its vehicle. Here the
Purushas
the
in
evolution
of
are
be understood as living
is
in
sheath
actions
(which
or virtue,
for that reason called a

sin or
vehicle
vehicles
orww). Merit
of
or
actions.
and
demerit are the
All
is
Sukla
Karma
therefore, either
mental
ductive
external,
called
all
merit
or virtue
and
is
pro-
of
happinees,
is
Krishna Karma either mental
or external
called
demerit, sin or vice
and
is
productive
of pains.
The Karma
white)
is
called
Asukla Krishna
neither
black nor
of
those
who have renounced everything, whose
afflictions
is
the last one

i
have been destroyed and whose present body they will have ( '^npnfi'^T **nf%Tf ^twntr
'ST'^^TTt
Those who
have
renounced
actions,
the
Karma Samnyasis)
actions
(and not those

are
who
Samnyasasrama merely) which depend upon external means.

not got the
nowhere
the belong found performing

to
They have
vehicle
black vehicle of actions, because they do not
perform such actions.

of
all
Nor do they possess the white
actions,
because
they dedicate to Iswara the fruits of
by the practice of Yoga. Taking the question of Karmasaya again for review, we *ee that being produced from desire *n* avarice 3to
ignorance
ifa?
vehicles of action brought about
and anger afa

its
it
has
Se
passions.
reall * v
Sot
root
the
Kleshas
(afflictions)
such as Avidya, Asmita,

Abhinivesa.
It will
Raga, Dwesha,
be seen easily that the etc. are not in any
afflictions
passions
named above,
from
all
desire, lust,
way
;
different
the Kleshas or
virtuous
or
named
before
and as
ae ti ons

sinful
107
have their springs from the

*ft^,
it is
said
sentiments of
that
all
^rw, *ta, ^tw
clear
enough
these
virtuous or sinful actions spring forth from the Kleshas.
Now
Ripening
this
Kartnasaya
the the
ripens
into life-state,
life
ex-
perience and
of
life
time,
if
the roots
is
the afflictions
true
exist.
Karmasaya
afflictions.
and
Not only
.
it
tnat
when
the
afflictions are
rooted out, no
Karmasaya
can accu-
mulate but even when many
are accumulated they are rooted out
Karmasayas of many lives when the afflictions are

is
destroyed.
For, otherwise,
it
difficult to
conceive that
the Karmasaya accumulated for infinite number of years, whose time of ripeness is uncertain, will be rooted out So
!
even
if
there be no fresh
Karmasaya
after the rise of
true
knowledge, the Purusha cannot be liberated but shall be required to suffer an endless cycle of births and rebirths
to exhaust the already
lives.
accumulated Karmasayas of endless For this reason, the mental plane becomes a field
for the production of the fruits of action only,
when
the
in
it is
watered by the stream of
afflictions.
(
Hence
)
afflic-
tions help the vehicle of actions duction of their fruits also. It is
^rofara
the
pro-
for this
reason
that
helps
when the
that
affliction;*
are destroyed the

also
power which
disappears
;
to bring about the manifestation
and on
vehicles of actions although existing, innumerable and being having no time for their fruition do not possess the power of producing fruit, because their
account the
seed powers are destroyed
Karmasaya
is
of
by his intellection, two kinds (1) Ripening

life
(jnjtgnsr).
in
the
same
(F^5!ii%^t?T)
(2)
.
Kavmasaya divided into two classes acoordinp to

ripen inp.
its
ther
nnknown Hf e
is
.
Ripening in That Puiiya

generated
.
time of
Karmasaya which
intense
by
and
repetition
of
purmcatory action, trance Mantras and that Papa Karmaeaya
108
which
is

evil done to generated by repeated
men who
are
of fear, disease and helplesssuffering the extreme misery or to those who are confidence ness or to those who place and ripen into fruit in that
perform Tapas, high-minded other kinds of Karmasayas ripen into whereas very life,
fruit in
some unknown
living beings
life.
The
in
hell
have
no
Drishta
life
is
.
Jauma
intended
.
Lives which possess Janma Drishta no Vedaniya Karmasaya.
Karmasaya,
called the
for, that
tor sufferance only
and
their
body
is
Bhoa
^.^
intended for
the sufferance alone and not for accumulating
any Karmalife.
of which they could meet in Hiat very saya the effect
There are others whose

have no AdrishVedaniya Karmasaya.
have been spent up and exhausted and they have thus no such
afflictions
Who
ta
Janma
Karmasaya the
will
effect of
which they
lite.
have to reap
m
.
some other
They Jauma Vedaniya Karma.

The Karmasaya
_The
effect of
are thus said to have
no Adrishta
of both kinds
itself
described
into
the
above ripens life-state, life time
Karma-
and
ed
iife _ ex
perience.
These are
or
call-
the
three
ripenings
Vipakas
of the
Karmasaya
and they
are conducive of
pleasure or
pain according as they are the products
of
Punyakarma(
saya virtue (or
Papa Karmasaya)
)
;
vice or demerit.
?N>^to
qRcmniHl H"mH*9itg5rm
Many Karmasayas combine

for
it
is
produce one
Ayush
life
state
not possible that

or
l
each
Karma
Jati,
should produce one

for then
and
lif e . states
there
many wou d be HO
Bnoga.
possibility of experiencing the effects of the Karmas, because if for each one of the Karmas we
have one or more

there would be no
the effects,
lives,
then there being
endless
Karmas,
room
for getting lives for
experiencing
getting the
and there
will
be no certainty
of
109
effects
in
certain
life for it
may
take endless time to

It
is
exhaust the Karmas already accumulated.

held
or
(
therefore
that
many
Karmas
unite to produce one life state
birth
)
and determine
also its particular
duration of
life
^nfr
sinful
and the experiences (Bhoga). The virtuous and Karmasayas accumulated in cne life, in order to
produce their effects, cause the death of the individual and manifest themselves in producing the birth of the individual, his duration of life and particular experiences,
pleasurable
or
is
painful.
The
order
of
undergoing
the
experiences
the
order in
which
the
Karmas manifest
refer
to
themselves
as
effects,
the principal ones being manifested
earlier in life.
The
principal
Karmas here
their
those
it is
which are too ready

said
to generate
effects.
Thus
that
those
Karmas which produce

primary whereas
called
<ra n^rtf
their effects
imme-
diately are called

effects
those
which produce
(
).
after
some delay are
secondary
^sf^^l^-
*HrHfR w$ sTsfa
thus that there
is
?m
faf%fe!i5rr
/
rifqw^
We
see
continuitv
of
existence
all
through; O '
when
the
Karmas
of this life ripen jointly they tend to fruc-
tify themselves- by causing another birth as a

to,
means where
manifested
death
is
caused,
and along with
it life is
another body (according to the Dharma and Adharma of the WJTTars ) formed by the wsng* ( cf. the Chitta theory
in
related before
life
and the same Karmasaya, regulates the ) ; and the experiences of that life, the Karmasayas period of which life again take a similar course and manifest
themselves in the
We
The
production of another life and so on. have seen that the Karmasaya has three fructi"Cations, viz
:
Aneka. bhabika ( muiti-genital) Vasans.
unigenital; s-aya and the
Ekabhalnka Karma-
Sflfr
and
is
.
k.
.
Now
i.e.
generally the
'
Karmasaya
.
regarded
it
as
ftkabhabika or
unigemtal,
life.
accumulates in one
Ekabhaba
life,
means one
life
and Ekabhabika means the product of one
liO
THE STUDY OF PATA&JALi

^gwTttfossi
it
or accumulated in one life
wf).
Regarded
from
this
point of
view
may
be
contrasted with the
Vasanas
which remain accumulated from
thousands of
previous lives
with them
is
like a fishing net
from eternity and the mind pervaded all over covered all over with knots.
This Vasana results from a

a
life
memory
of
the experiences of th
of
generated
in
by the
fructification
Karmasaya
and kept
sions
(
the
^r'în: ).
Chitta in the form of potency or impresNow we have seen before, that the Chitta
all
remains constant iu
the
births
and rebirths that an

;
individual has undergone
from eternity
it
therefore
the
memory
in
of those various
experiences
of
keeps thousands of
is
lives
the form of
Sanskara or potency and
there-
fore
compared with a fishing net pervaded all over with The Vasanas therefore are not the results of the knots.
of
accumulation
of one
life
experiences
of
or
the
memory
of
them
but
as
many
lives
and are therefore called
ifita'ttftfi
contrasted
to
the
Karmasaya representing
its
the
in
virtuous
life
and vicious actions which are aacumulated

life,
one
and which produce another

duration as a result of
is
experiences
(
and
This
cies,
its life
fructification
ftmro
).
vasana
or
the
cause
of
the
instinctive
tendento
habits of deriving pleasures
and pains peculiar
different
animal
lives.
of
Thus the habits of a dog-life aud its peculiar modes taking its experiences and of deriving pleasures and
pains are
very
different
in
nature
from those of a man-life;

therefore be explained on the
and must
basis of
an incipient
(
memory
the
in the
'iK
of
experiences that an individual
form of potency, or impressions must have

own.
undergone
in a previous dog-life, of its
Now when
doglife
is
by the
on
a
fructification of the
Karmasaya
settled
person, at once his corresponding
THE STUDY OF PATANJALT

Vasanas of a
111
previous dog-life are revived and he begins to take interest in his dog-life in the
The manifestation
of the Vasauati accorthe to ding particular fructification of the Karmaeaya.
manner of a dog
'
the
same
/
'
applies
as
to
the
as
virtue of
j g ds
t )
principle .... individuals

(
men
or
IV.
8.
If there
was not
in
this
law of Vasanas then any VSsana

life,
any oftheVasana of animal

in
would be revived
and with the manifestation

a
life,
man would
take interest
it.
eating
grass
:
and
derive
if
pleasure
from
Thus
those kartnas which produce a Nagesa says a man life would manifest the vasanas of animal lives
Now
as
then
it is
one
might
man
therefore that
it is
said that only the

(
be inclined to eat grass and vasanas corres-
ponding to the karmas are revived.
rî
Now
as
the Vasanas are of

lie
the
in
nature of Sanskaras
the
chitta
or impressions, they
Yftsaniis
heiner of
ingrained
is
and no
hindrance
i
the nature of Sansksras is Rimilar to
"W
being
is
possible towards their i revived on account of their
memory
intervened by
the
other births.
It
therefore that
Vasanas of a
dog-life
are
at
once revived in another dog-life,

dog-life
though
the
between
the
first-
and
the
second dog-life,
lives,
individual
of a
might have passed many other

bull etc.
say that
and though the second dog-!ife may take place many hundreds of years after the first dog-life and in quite different countries. The difference between
man, a
Sanskaras,
this
impressions
the
and
is
Smriti
latent
so
or
memory
that
is
former
the
;
state
simply whereas the
is
latter
the manifested
state
we
see that the
memory
and the impressions are identical in nature, so we see that whenever a Sanskara is revived, it means nothing but
1U

memory
of the
the manifestation of the
same experiences
Experiences
conserved in the sanskara in a
latent
state.
in the mind, when they take place, keep their impressions other of thousands experiences and may be intervened by the proper with are revived but time
lapse of
etc.,
they
cause of
their
revival
in
a moment, and the other inter-
vening experiences can it is with the Vasanas

according to
saya
or
in
in
So no way hinder their revival, time no in revived too, which are

fructification
life,
the
particular
of the
Karma-
the
form of a particular
else.
as a
man, or a dog,
any thing
It
is
now
clear
is
that
the
of
Karmasaya tending towards

the
fructification
the
cause
manifestation
of
the
Vasanas
KarmSsaya are the
cause of
manifestation of the Vsnauns.
fch
already existing in the

.
mind
are
a latent form.
:
Thus the Sutra

similar
lives
says
When two
by
of
intervened
lapses
of
miny
births,
long
then
time
and
remoteness
space
even
for the purpose of the revival of the Vasanas they be regarded as immediately following each other,
may
for
9).
memories and
impressions
:
are
the
same
is
(Sutra IV.
the
The Bhashya says

of past lives
tracts
the
Vasana
like
memory
(Smriti) and so there can be
intervened
memory from the impressions by many lives and by remote

memories
so the
of
country.
Prom these
(Sanskaras),
of
there
are
again
the
impressions
memories are
so
revived by
there
manifestation
the
karmasayas,
since
vened
the
may be memories from past impressions interby many lives, these interventions do not destroy
antececedence
of
causal
those past
lives,

that
113
These Vasanas are however beginningless since we see a baby even shortly after its birth is seen to feel
instinctively the fear of death,
beginningless
^The
that
^
is
con}d
^ ^.^
life.
which
fnm
^
see
experience of this
if
Thus we
a small baby
The
lessness
of
Vasanas or memories.
beginningthese innate
thrown upwards it is seen to shake and cry like a grown-up man and from thig it be i n ferred t h at
it
is
afraid
, ,
of
.
falling
,
down on
c
,
the
.
.
shaking baby has never in this life learnt from experience that a fall on the ground will cause pain, for it has never fallen down on the ground and suffered through
fear.
ground
and
is
therefore
Now
this
pain therefrom
in
so the cause of this fear cannot be sought
the experiences of this life but in the memory of past experiences of fall and pain arising therefrom, which is innate as Vasana in this
life
and thus causes
this instinc-
tive
fear.
So
this
innate
memory which
causes
this
instinctive
fear of
not
its
origin
of
death from the very time of birth has in this life but it is the memory of the
life,
experiences
existed
as
some previous
of
and
in
that
life
also it
life
life
innate
in that also as
some other previous memory the innate memory of some other

time.
and
and
so on to beginningless
And
this goes to
show that
these Vasanas are without
any beginning.
Eka-
Now
coming
to the question of the unigenitality
bhabikatwa
of the
of
the
Karmasaya and
reading of the
confusion
has occurred
among
this
the
commentators
passage
in
about
to
the
following
subject:
the
Bhashya which refers

:
The
*TTO
sas
trw
114

Here
aud smN take the reading to be

etc.,
whereas
;
before
there
is
the reading quoted Vachaspati takes of a thus divergence meaning on this point
between
Yoga
Varttika
and
bis
follower
Nagesa on
one side and Vachaspati on the other. Vachaspati says that the Drishtajanma vedanlya (to be in the same visible life) fructified
Vachaspati.
Karma
the
these
effects
is
the only true

is
Karma where
not due to the
Karmasaya
are
Ekabhabika unigenibut are due to the
tal,
for
here
of
positively
lives
Karma Karma
of
any
other
life.
previous
of that very
So these only are the true causes
Ekabhabika Karmasaya
Thus according
to Vachaspati
(to be
we
see that the Adrishta

life
)
Janma Vedanlya Karma

of unappointed fruition
is
;
fructified in another
never an ideal
for
it
of
Ekbhabikatwa
three different
or
unigenital
:
character
It
may have
action.
courses
(1) may may become merged
be destroyed without fruition. (2) It

in
the ruling
(3)
It
may
exist
long time overpowered by the ruling action whose fruition has been appointed.
Vijfiana
for a
Bhikshu and
his follower
Nagesha, however,
says that the Drisbta
Janma Vedanlya
the same
Karn
or unigenital for there
to be
fructified in
visible life)
is
can never be Ekabhabika
no Bhaba, or previous birth there,

fructified
in
whose product
is
being
that
life,
for this
Karma
Jt is
is
of that
same
;
visible life
and not of some other
previous
Bhaba
or life
for that reason that the
and they agree in holding that Bhashya makes no mention
of
this
the
Drishtajanma Vedanlya Karmasaya in no other Bhaba
Karma
is
it
is
clear that
here.
being
fructified
THE STUDY
Otf
PATANJALt
115
Thus we
Drishta
is
see that
about
the typical ease

birth)
it Jaurnavedaniya Karma, Vachaspati of Ekabltabika Karma (Karma of the
holds that
same
whereas Vijnana
viz.,
Bhikshu
holds
just
the
opposite view,
that the Drishtajanmavedaniya

as
Karma
life.
should not at
is
all
be considered
it
Ekabhabika since there
no
*r*
here or birth,
being fructified in the same
The Adrishta Janma Vedaulya

be
Adrishtajanma Vedaniya Karma.
fructified
in
Karma
another
fruition
(I)
(works
life)
to
of
unttpp oi nted
different
has
three
courses
of
As we have
observed
before
by the
rise
black nor white)
Karma
the other
Asukla Krishna (neither Karmas Sukla, Krishna

;
and Suklakrishna are rooted out
The 'Sukla Karmasaya
again rising from study and asceticism destroys the Krishna ones without their being able to generate their effects. These
therefore can never be styled as
Ekabhabika
effect.
since they are
destroyed
effects
without producing any
'(I!)
When
the
minor actions are merged into the effects of the major and ruling action and the sins originating from the sacrifice of animals at a holy sacrifice are sure to produce bad effects though they may be minor and small
of
comparison to the good effects rising from the performance of the sacrifice and these are merged along with it,
in
Thus
it is
said that the experts being
immersed
in
lakes of
happiness
brought about by their

sacrifice
sacrifices bear gladly
particles of the fire of sorrow
brought about by the sins of
killing animals at
(TSW
H^rewtta^flS^jw
>T^
).
So we
see
that here also the
minor actions having been performed
116
with
the
do not produce their effects indemajor so all their effects are not fully manifested and pendently and hence these secondary Karmasayas cannot be regarded
as
Ekabhabika (wft
).
unappointed fruition fafara foqw) remains overcome for a long time by another Adrishta Janma Vedaniya Karma (to be fructified in
of
(Ill) Again the Adrishta be fructified in another life)
Janma Vedaniya Karma
(to
another
life)
of appointed
fruition.
may do some good

actions,
actions and
example some extremely vicious
A man
for
so
that at
actions
the time of death, the
Karmasaya
of
those
vicious
fruition
generate
becoming ripe an animal life, then
and
fit
for appointed
his
good actions
whose
will
may be reaped only in a man-life remain overcome until the man is born again as a
so this also cannot be said to be
life).
benefits are such as
man
Ekabhabika
(to
be
reaped in one
We may
summarise the
classification of
:
Karrnas according to Vachaspati in a table as follows
Karmasaya
Ekabhabika
Niyata Vipaka
(of appointed fruition).
|
Anekabhabika
Aniyatavipaka
|
Adrishtajanma Vedaniya
Drishtajanma vedaniya
Adristhtajanmavedaniya
(Destruction)
inflwsrnnwFT (Merged in the

effect
Tro*rr*wirffcrifT
(
of
the
To remain overcome by
major
action.)
of
the influence some other
action.)
117
Thus the Karmasaya may be viewed from two sides, one being that of appointed fruition and the other unappointed fruition, and the other that of Drishtajanma Vedanlya and Adrishta Janma Vedaniya. Now the theory
is
that the Niyata Vipaka (of appointed fruition)
Karmasaya
is
always Ekabhabika, i.e., it does not remain intervened by other lives, but directly produces its effects in the
succeeding
life. is
Ekabhabika means that which

accumulation
succeeds
it.
of
Karmas
in
one
life
produced from the in the life which

it
Vachaspati
whereas
is
however takes
also
life
to
mean
it
that action which attains fruition in the same

is
that
performed
what Vijnana Bhikshu understands

which
the
is
by Ekabhabika
the
life
that action alone
produced
in
immediately succeeding accumulated. So according to Vijiiana Bhikshu, the Niyata Vipaka (of appointed fruition) Drishta Janma Vedanlya
(to be fructified in the
life in
which
it
was
same
life)
action
is
is
not Ekabhabika,
since
it
has
no
preceding
see
life.
not the production of a Bhaba, i.e., it It cannot be Anekabhabika also, so we
that
is
action
Niyata Vipaka Drishta Janma Vedaniya neither Ekabhabika nor Anekbhabika. Whereas
this
is
Vachaspati
inclined
to
call
this
also
Ekabhabika.
About the
action
Niyata Vipaka
Adrishta
Janma
Vedaniya
being called Ekabhabika (unigenital) there seems The Aniyata Vipaka Adrishtajanma to be no dispute. Ekabhabika as it vedanlya action cannot be called
undergoes three different courses described above. We have described Avidya and its special forms as the
Kleshas,
from which
also
proceed
the
actions
(fif,
faffr)
virtuous
Review of Avidya.
and
their
vicious
*hHi)
which
in
turn
again
produce
nf?T,
as a result of their fruition,
^g
and
Htj?
and the Vasanas or the residues of the memory of
118
these experiences.
Attain every
new
life
or snfa
is
produced
a man from the fructification of actions of a previous life ; Kleshas the or bad actions by to good
made perform as a result of which are rooted in him, and these actions life and its experiences, their fructification produce another earned by virtue of the are actions new in which life
is
again Kleshas and thus the cycle of

is
life is
continued anew.
cosmical
When
there
ww
or
involution
of
the
world process
return back the individual Chittas of the separate Purushas, their own with to the Prakriti and lie within it, together
or evolution Avidyas and at the time of each new creation such with anew are created these world changes as of the
are
due according to their individual Avidyas, with which the they had to return back to their original causes,
Prakriti
with
it.
and spend an undividable inseparable existence (The Avidyas of some other creation being
in
merged
the
the Prakriti along with the chittas, remain in

as
Prakriti
Vasanas and
Prakriti
being under the
influence of these Avidyas as Vasanas create the correspond-
which were ing Buddhis for the individual Purushas connected with them before the last Pralaya dissolution)
So we
with their individual ^fren
lost
see
that though the Chittas had returned to their original causes
Nescience, the Avidya was not

it
but at the time of new creation
such Budd his as might be suitable receptacles for
being revived created it. These
Buddhis are seen again to be modified further into their specific Chittas or mental planes by the name Avidya
which then
again
on
;
is
manifested in
it as
the
Kleshas and these
in the
the individual
Karmasaya, Jati, Bhoga and so however is just in the same position as he
Ayush and
was or would, have been before the involution or Pralaya. The of the Chittas which had returned to the Praktftr Avidyas

at the time of the creation being revived created their
119
own
Buddhis of the previous creation and by their connection with the individual Purushas are the causes of the
Sansara or the cosmic evolution
the
evolution
of
the
microcosm, the Chittas and the macrocosm or the exterior

world.
In this
new
creation the creative agencies of
God and
or
teleo-
Continued.
Avidya, are distinguished in this that

the latter represents the end
logy of the Prakriti

ing
itself
the ever-evolving energy transformmodifications

as
into
its
the
mental and the

that intelli-
material world, whereas the former
represents
gent power which abides outside the pale of Prakriti, but which removes the obstructions offered by the Prakriti, herself ; being unintelligent and not knowing where and
how
to yield so as to
form the actual modifications necesand

specific objects
sary for the realisation of the particular

of the
numberless Purushas, these Avidyas hold within themselves the gwra or serviceability of the Purushas,
and are the cause of the connection of the Purusha and

the
Prakriti
(cffi^grf^n)
it is. said
so
that
when
these
Avidyas
are rooted out

ability of the
that the Purusartha

is
or the service-
Purusha
at
an
end and the Purusha bethis is
comes liberated from the bonds of the Prakriti and

called the final goal of the Purusha.
The
ethical
problem
of the
Patanjala
philosophy
is
the uprooting of this
Avidya by the attainment of true
The
hlems.
Ethical
Pro-
knowledge of the nature of the Purufa which wi]1 bfj suceeede j b v the
liberation of the
Purusha and
his abso-
lute
independence Kaivalya which is the last the ultimate goal of all the realisation of the Purusha
freedom
or
movements
of the Prakriti.
120
This

final
uprooting of the Avidya attainment of true knowledge called directly follows the the Prajna in which state the seed of
its
with
Vasanas
false
knowledge
is
altogether burnt
and cannot be revived again.

natures of the
Before this state, the disrecognition

of
criminative knowledge which arises as the

the distinct
Purusha and Buddhi remains

practice, this discriminative
shaky, but
when by continual
knowledge becomes strengthened in the mind, its potency grows stronger and stronger, and roots out the
gradually
of activity (sasnr ^T*) potency of the out-going states and thus the seed of false knowledge becomes burnt up
and incapable of
fruition,
and
the
impurity
of
the
energy of Rajas being removed, the Sattwa as the
mani-
festing entity becomes of the highest purity and in that state flows on the stream of the notion of discrimination
the recognition of the distinct natures of the the Buddhi

free
Purusha and
the state
itself, all
from impurity. Thus when in this way of Buddhi becomes almost as pure as the Purusha
self-enquiry subsides, the vision of the real
form
knowledge together with the consequent Kleshas, and the consequent fruition of actions, cease once for all. w spr*iifr?fa;) This (<T<r.
is
of the Purusha arises
and the
false
that
state
of Chitta
which far from tending towards

towards the
the objective
world tends
Kaivalya of the
Purusha
In the
first
stages
when the mind
attains the discrimi-
Continued.
knowledge but the Praina is not deeply seated, and occasionally the
native
phenomenal states of consciousness are seen to intervene in the form of " I am," " Mine," " I know," " I do not know,"
because
even then, the old
potencies
finally
weaker and weaker are not

quently
though becoming destroyed and conse-
occasionally produce their corresponding conscious
121
manifestation as states which are seen to intervene the flow

of the discriminative knowledge (fff?H flsigi^^fa *3RiW.)
but constant practice to root out the {>oteucy of this state

destroys the potencies of the outgoing states of activity, and finally no intervention occurs in the flow of the stream
of Prajna
states of consciousness.
by the destructing influence of the phenomenal In this higher state of mind in

is
which the mind

stream
in
its
natural, passive,
and objectless
When
there
of flowing Prajna, it is called the wft^jtnfa. one does not want to get anything from Dhyana even, rises the true knowledge which distinguishes thj
Prakriti
from the Purasha and
is
called the
Dharmamegha
*nfa:)
Samadhi.
IV. 29.
(nî^RTf^te^ The potency however of

Purusha
is
is
*r*ren
M^?n^: Wfo:
liberated
free
this state of consciousness
lasts until the
finally
from the bonds
of Prakriti
the state
and
absolutely
(ti^rat).
Now
all its
this
is
when the Chitta becomes

overcome
all, it
infinite
and
Tamas
being finally can reflect
shines forth
like the
sun, which
and
in
comparison to which the crippled
insignificant light of objective
and thus an infinitude

within
itself all finitude,
is
knowledge shrinks altogether acquired which has absorbed
which therefore cannot have any separate existence or manifestation from this infinite knowAll finite states of knowledge are only a limitation ledge.
infinite
on the true
knowledge, in which there

It
is
no limitathese
tion of this
and
(rRi
that.
absorbs
within
itself all
limitations
s^sK^^fT^
in
tnT^TR'BJT^ %9*rero).
The Purusha
Jivanmukta
state.
this
state
may
be said to be Jivan_ w^ra
mukta.
r
?ra ^fa'imTsHsjTOt ^
.
__
16
122
IV. 31.)
x
with the
rise
Now
have
of such
is
W^r
in
the succession
as
of
the changes of the qualities

fulfilled their
object,
over, they by having achieved experience
much
as
and emancipation, and their succession having ended, they

cannot stay even
return back to
for
moment
(era: ficn^sft
qfrwnfiflmfa:
^WHT^). And now comes absolute freedom when the Gunas

the
performing their serviceability for the
Pradhana their primal causes, after Purusha by finishing
the experience and the salvation of the Purusha, so that they lose all their hold on the Purusha and the Purusha
remains as
it it
is
in
itself,
and there
is
never again any
connection of
with the Buddhi.
The Purusha remains

absolute freedom.
always ever in himself in his
own
The
Purusha,
"
order of
is
the return of the
Gunas
for
a
of
Kevali
qw*qfa,
described
below in
the
words
^nsrartwa^nft qinft
sfarn fair
,
*j 'JniHflTfafsrcfaswnr. *i*rf%
i
^Mr w:
and
and
^ftwwm,
effect
fer^faip
(The Gunas as cause

experiences,
involving
ordinary
Samadhi
Nirodha become submerged in the Manas ; the Manas becomes submerged iu the Asmita, the Asmita in the Lmga and the Linga in the Alinga.)
This state of Kaivalya must be distinguished from the
state
of
the
for
GunM
that
Mahapralaya in which also retum back to th * Prakriti,

state
later
is again succeeded by with Purushas through O the Buddhis but the state of Kaivalya is an eternal state which
connections of
Prakriti
is
never again disturbed
by any connection with Prakriti

the
state
for
is
now the
separation of the Prakriti with the Purusba
an eternal one, whereas that in

only a temporary one.
Mahapralaya
is

We
of
finished
this
123
section
after
eternality,
of
the
Purusha and
of
j
noting the two kinds of the Prakriti and a

Prajfia
state.
review
the the Purusha and the
Eternality
of
Prakriti.
the
ca ]\ e(i
The
un-
former
perfectly
t^si
and
changeably eternal, f z^f

latter
is
and the
evoluis
only eternal in
or
an
tionary form.
The permanent
eternal
reality
that
remains unchanged with its changing appearances; from this point of view both Purusha and the Prakriti and
are eternal.
It
is
which
indeed true as
we
that the succession of changes of qualities

Budclhi, etc.,
have seen just now with regard to

the
comes to an end when

is
Kaivalya
is
attained,
but this
with
reference to the Purusha, for
the
changes of qualities
to
in the
Gunas themselves never

in
come
in
any end.
their
So the Gunas
or
themselves are eternal

are
i
this
changing
evolving character, and
therefore said to possess evolutionary eternity qfr*mfafai?n
Our phenomenal conception cannot be

and
it
is
free
from
changes
therefore
also,
Purushas
we
that
that in four conception of the released affirm their existence, as for example
the released Purushas exist eternally. that this is due to the carefully noted and limited character of our thoughts expressions and not
when we say But it must
be
to the real nature of the released

for ever unqualified by
Purushas which
remain
any changes or modifications, pure

very
self
and colourless
(see IV. 33).
as
the
of
shining intelligence
We
short
shall
now conclude
of
this
section
after
giving a
appear-
analysis
the Prajfia state from
its first
ance to the
Prajfia stage.
final release of
the Purusha
Prakriti.
from the bondage

is
of
the
that this Patanjali thus says

state being final in each stage
JRJT).
Prajfia
sevenfold
Of
these
the
first
four
(<w W*l fl^jfa: due to our are stages
124
conscious
of
endeavour
and
when these conscious
states
a stream and are not hindered or inter Prajna flow in vened in any way by other phenomenal conscious states
or Pratyayas
libera(nra) the Purusha becomes finally ted through the natural backward movement of the Chitta to its own primal cause and this backward movement is
other three stages. represented by the
Seven stages
Prajna.
The seven Prajna stages may thus be enumerated removed The pain (ef. II. 15) to be I. known. Nothing further remains of the
:
is
to
be
is
known
of of
it.
This
the
first
aspect
the Prajna
in
which the
exhausted
he person willing to be released knows that all that is knowable of the pains.
II.
has
The cause
of
the
pains
has
been removed and
nothing further remains to be removed of it. This is the second stage or aspect of the ascension of trai. III. The nature of the extinction of pain has already
been
perceived
by
like
one
in
the
state
of
Hnfa,
so
that I have
will be
come
to learn that
it.
my
final
extinction of pain
something
IV.
The
final
discrimination of Prakriti and Purusha,
the true and immediate
means
of the
extinction
of
pain
has been realised.
After this stage
nothing
this
is
Purusha himself.
true
For
or
remains to be done by the the attainment of the final

It
is
knowledge
of
cramf.
,
also
is
i
. ,
called
the
Para
coni
the dntiee of the Purusha.
The end
Vairagya.
It
the
,
highest
^,
summation
in whicli the
Purusha has
is
no duties to perform.
fore called the
This
there-
Karya Vimukti
(or salvation
depending on
the endeavour of the Purusha) or Jivanmukti. After this follows the Chitta Vimukti or the
of release of the
process
Purusha from the Chitta,

7
in three stages. O
125
V.
The rspect
of
the
Buddhi
which
has
finally
finished its services of the
the
Purusha's
else
Purusha by providing scope of experiences and release ; so that it has

perform
for
nothing
first
to
the
Purusha.
This
is,
the
stage of the retirement of the Chitta.
VI.
No
sooner as
this
state
is
attained
like
hill,
the the
felling of stones
thrown from the summit of a

for
Gunas cannot remain even

Purusha but at once
retire
moment
to bind the
back to their primal cause, the Prakriti ; for the Avidya being rooted out there is no tie or bond which can hold it connected with Purusha and
make
All
it
suffer
the
changes for the service of the Purusha. Purushartha being finished the Gunas disof the
appear of themselves. VII. The seventh and

that
last
aspect
Gunas
is
they
never
return
back to bind the Purusha again,

realised.
their teleology being fulfilled or
It
is
of course
easy
to
see
that
in
;
these
last
three stages the Purusha
has
nothing to do
but the Gunas of their own nature
suffer these
their
own primal
backward modifications and return back to cause and leave the Purusha Kevall (for
as the
ever solitary).
Vyasa says that

Four
the
Divisions
of
science
of medicine
has
four
divisions:
(1) disease,
(3) '
'.
(2) the cause

(4)
v.
of
disease, '
;
recovery,
/-,
medi-
Yoga Philosophy.
cines
so
:
this
u Yoga philosophy has
also four divisions, viz.
(I)
Sansara (the evolution of the

(II)
Prakriti in connection with the Purusha).
The cause
of Sansara
(^Ktg). (HI)
the
first
flta (release).
(IV) *frftra (the
means
of release).
Of
Means
these
three have been described at
some
our
,
of release.
length
.
above.
.
We
,,
now
,
direct
attention
to
the
fourth.
We
A ,r
have
described
above that
the
ethical
goal,
the
ideal
to
126

freedom or Kaivalya and shall now
is
realised, is the absolute
consider the line of actions that

for this goal
the the
summura bonum.
necessary to be adopted All actions which
tend towards
for
man
are
this
approximate realisation of this goal called (^sra) Kusala and the man who
"
achieves
goal
is
called (*Ji*r^)
Kusall.
It
is
in
Ihe
teleology of Prakriti that
man
should undergo pains which
include all phenomenal experiences of pleasures as wel and ultimately adopt such a course of conduct as to avoid them altogether and finally achieve the true goal, the
realisation of
ever.
which
will extinguish all pains
for
him for
The motive therefore
which
prompts
is
towards this ethico-metaphysical goal

pain.
this
person avoidance of
the actual
eye-ball,
An
ordinary
man
is
feels
pain
only
in
pains but a yogi who
as highly sensitive as the
feels pain in pleasures as well
and therefore
or
all
is
determined
pleasuris
to avoid all experiences, painful

ables.
the
so-called
The extinguishing
true of
ethical
of
experiences
a
self
however
not the
goal,
being only
means
to the
realisation
the
Kaivalya or the true
and nature of
the Purusha
sents
all his
the
(^w?fa*). But this means reprehighest end of a person, the goal beyond which duties cease ; for after this Kaivalya comes and
in himself
itself
manifests
naturally,
with the necessary retirement
of the Prakriti.
ing this state
Purusha has nothing to do in effectuatwhich comes of itself. The duties of the
Purusha cease with the thorough extinguishing of all his CJ & O This therefore is the means of experiences. extinguishing all his pains which are the highest end of all his duties ; but the complete extinguishing of all pains is identical with the of all the
extinguishing
experiences,
is
states or vrittis of consciousness

cal
and
true
this
again
identi-
with the
of
rise of
P.-ajna
or
in
discriminative
know-
ledge
the
difference
nature of
Prakriti and its

effects
127
from the Purusha the

are
unchangeable.
These three
state
sides
only
the
three aspects of the
same
which
is
immediately precede
Kaivalya.
The prajna
aud
it is
aspect
the aspect of the highest knowledge, the suppression of the

states of consciousness or experiences
the aspect of
the
cessation
of or
all
conscious
activity and the aspect of

of
all
painlessness
feeling
state.
the
of
extinguishing
pains
as
the
aspect,
the
same
Nirvija
(f-rffar)
âmadhi
goal
CT
But when we
direct our attention to
this
in
our ordinary states of experience, we look at it from the side of the feeling aspect, viz., that of acquiring a state of
painlessness and as a
means
of attaining
it
tries to
purify
res-
the
train
mind,
be
moral
in all his actions
and begins to
and
suppress
his
mental states
This
in order to acquire
is
this Nirvija or the seedless state.
the sphere
of
his
conduct which
is
called
is
Yogauga.
of
duties
of
Of
course there
division
according O to
the individual
the
Different Adhikaris.
advancement
as
hereafter.
we
shall
have occasion to show
This suppression of mental states ( which has thus been described as the means of attaining the final release, the ultimate ethical goal of life, is called
(gtTf^Tlfaftffa:).
Yoga
the
We
have
said
before
that
freir
of
five
kinds
of
fit
mind
fen, 33, ft fan,
^TO
and
only
the last two are

acquire
for the process of
Yoga and ultimately

other
three
absolute
freedom.
In
the
though
concentration
extrication of
may
the
occasionally
mind from
is
happen, yet there is no the afflictions of Avidya
and
consequently there
no
final release.
The Yoga
How Yoga
g filiation.
which
to
after
afflictions
leads
weakening the hold of the and dawning the Real

mental vision
graus
trut }, before our
dually
nears
towards the attain-
ment
of
our
final
goal
is
only possible with the last two
kinds of minds and

(cognitive)
is
of
two kinds
(1)
Samprajnata
and
(2) Asanprajnata (ultra-cognitive).

is
The
Samprajnata Yoga trated to some object external or internal in such a way that it does not oscillate or move from one object to
another but remains fixed and settled
it.,
that in which the
mind
is
concen-
in
the
object that
holds
before
itself.
At
his
first
the
Yogi holds a gross

he can
material object before
view but when
make
himself steady in
five causes of
it,
he tries with the subtle Tanmatras, the
the grosser elements, and
when he
is
success-
ful in this he holds his internal senses as his object
and
last
of all
when he has found himself

lie
fully
successful in these
attempts,
holds the great egohood as his object in which

all
stage gradually his object loses

ter
its
determinate charac-
a state of suppression in of devoid himself, although any object. This state also like the previous other states of the Samprajnata type is a
and he
is
said
to
be in
positive state of the
mind and not a mere
state of
vacuity
of objects or negativity
In this state
appears
first
all
(fsffRn^nsmsr^ ^f%5H<T^wf fafta:). determinate character of the states disalive.
and their potencies only remain

of
In the
stages
a
of
Yogi
the
conscious
intervene,
states
often Samadhi, practising lower stages also sometimes

as
but
gradually
of
the
mind
are
becomes
fixed,
the
lower stages potencies of this stage, so that the potencies
the
overcome by the mind flows in its calm
current in this state of suppression and at last the higher as a result of which the potencies or this Prajiia dawns,
state
are
also
burnt
and extinguished
its
(frffsr)
and the
;
Chitta returns back to
own primal
of
called
cause, Prakriti
and
the Purusha attains absolute freedom.
The
first
four
stages
are
the
Samprajnata
state
\*$Sji
state *
Madhumati;
Madhu
Pratlka, Visoka and the Sanskarasesha
129
and
Vitarkanugata, Vicharanugata Anandanugata and Asmitanugata. True knowledge begins to dawn from the first
also
stage of this Samprajnata state, and
when
its
the Yogi reaches
the last stage, the knowledge reaches
culminating point,
but
still
so
long
as
the potencies of the lower stages of
relative
knowledge
remain, the
knowledge cannot obtain
absolute
certainty and permanency, as it will always, become threatened by any possible encroachment by the
other states of the past Vyutthana (phenomenal activity now existing as the sub-conscious). So the last stage of Asamprajnata Samadhi represents the stage in which
ordinary consciousness has been altogether surpassed and the mind is in its own true infinite aspect and the potencies of the stages in which the mind was
the
full
of
finite
knowledge are
the Chitta to
is
also
its
burnt,
so
that
with
final
the
return
of
primal
cause, the
of
emancipation
effected.
The
last state
Samprajnata
Sanskarasesha, only because here the residua of the potencies of sub-conscious thought only remain and the actual states of consciousness become all
Samadhi
is
called
extinct.
in the
It
is
now
easy to see that
no
mind which
fit
is
not
Ekagra prajfiata Samadhi

object and that
risen
fit
or one pointed-state can be

in
for the
Asam-
which
it
has to settle itself on one
alone.
state of
So
also no
mind which has not

or
up
to the
highest
ftffa
suppression
is
for the
It is
Asamprajnata or the Nirvija state. now necessary to come down to a lower

.
level
and
examine the obstructions on account

Distractions.
one-pointed
following
:
or
which a mind cannot easily become Ekagra. These nine in number are the
ot
Disease, langour, indecision,
want
of
having the mental
requirements necessary for Samadhi, idleness of body and mind, attachment towards the objects of sense, false
17
130 and

illusory
knowledge,
non-attainment of the
state of
concentrated
of
contemplation,
in
unsteadiness and unstability

state
the mind
Samadhi
even
if
it
can anyhow
accompanied by pain, it. Physiand despair owing to the non-fulfilment of desire.

attain
cal shakiness
These are again seen to be

unsteadiness
of
or
breath and giving out of it. nine distractions described above of a distracted mind.
taking in of These are seen to follow the

the limbs,
To prevent
How
to
these distractions
it is
and their accompaniments
necessary that
we should
practise
.
Vachaspati mind steady. to which the truth that this one says Ramaand fixed was Iswara and settled mind should be nanda Saraswati and Narayana Tirtha agreed with him.
Vijiiana Bhikshu
make the
habituation on one truth.
however says that here by one truth

fine
:
any object gross or

fi^T^wi
is
intended
(^nf^rf
fa&fciT fTvT
farWSfm H^l H*I ) and Bhoja supports Vijnana " one truth " Bhikshu and says that here might mean any
(^ffaifa^fVwi).
W5
desirable object
Abhyasa means the steadiness
of
the
;
mind
in
one state
and not altogether absence of any state

jnata trance, comes after
also hereafter,
five
it is it
for the
Bhashya-
kara himself has said in the Samapattisutra, that Samprathis steadiness.
As we
shall see
means nothing but the application of the means !raddba, Vlrya, Smriti, Samadhi and Prajiia
;
an endeavour of setting the mind on one state, and as such does not differ from the application of the five means
of
Yoga with
H.
view to
settle
and steady the mind

effort
(<T?f
wfa*nfajFsn<ftat
îswwt srtRRwgwrcwTSbecomes
firmly-
fin ,
well
1.
13).
This
rooted,
being
attended to for a
long time without
inte ruption
and with devotion.

truth
is
Now
object
it
whether this one

does not matter very
Iswara or any other

for the true principle
much

of
131
Yoga
is
the setting of the
mind on one
truth, principle
it
or object.
But
;
it
nary man
that the
for in
no easy matter to do order to do it successfully

is
for an ordi-
it is
necessary
mind should be equipped with Sraddha

conviction
of
or faith
the
firm
the
Yogi
in the
course
that he
adopts. keeps the mind steady, pleased, calm and free from doubts of any kind, so that the Yogi may proceed
This
in the
realisation
of
his
object
without any
vacillation.
Unless a
all
man
has a firm hold on the course that he pursue?,

that
the
steadiness
he
of
or
may
a
acquire
will
always be
It
will
threatened by the danger
sudden
collapse.
is
be seen
that
Vaii-a^va &v
of
this
desirele*?ii3ss
oulv *
the
negative aspect
Sraddha.
of
restrained from the objects
sense, with
For by it the mind is an aversion or
dislike towards the objects of sensual pleasures
and worldly
its
desires
this aversion
towards worldly joys

of
is
only the other
aspect
of
the
(the
faith
the
mind and the calmness of

said
its
currents
f^TT^w^T^)
towards the right
knowledge
and absolute freedom.

is
So
it is
that
the Yairagya
the effect of
I. '20.
Sraddha
and
w*?ra
for
fr5TTtfirg.
In order to
make
^ng^nsrrrai product a person suitable
Vairagya represents the cessation of the mind from the objects of sense and their so-called pleasures and Sraddha means the positive faith of the mind in the path
Y'oga,
of
Yoga
that
it
adopts,
its
right aspiration of attaining the
highest goal of absolute freedom,

of doubtlessness and calmness
in
and the
it.
fullest conviction
In
its
negative aspect Yairagya
is
of
two kinds Apara

is
and Para.
The Apara one
that of
a mind free from attachment to perceptable enjoyments, such as women, foods, drinks and power and having no thirst for scriptural enjoyables, such as
heaven.
The attainment of the states of Videha and the Prakritilaya has when it comes into contact with such divine
132

objects,
and worldly
a consciousness of
its
own, due
to an
about understanding of the defects of those objects brought of This consciousness miraculous power is the powers. by
same
and
such
as the consciousness of indifference to their

is
devoid
of
all
desirable
enjoyment, and undesirable objects as

:
This Vairagya
in
may
be said to have four stages
(1)
which the sensual objects are discovered to be in defective and the mind recoils from it. ('2) Vyatireka
Yatamana
which
the
senses to be conquered are taken note of.

in
(3)
which attachment towards internal pleasures Ekendriya and aversion towards external pains, being removed, the
mindsets before
itself
the task of removing the attachment
and aversion towards mental

or avoiding dishonour,
etc.
passions
for getting
honour
stage
The fourth and the

is
last,
of Vairagya called Vaslkar
that in which the
mind has
perceived the futility of

of sense and
all
attractions for external objects
scriptural objects of desire and having them altogether the mind does not feel attached, even if it any how comes in connection with them. With the consummation of this last stage of Aparar
the
suppressed
Vairagya, comes the

Apara Vairagya.
.
Para Vairagya
the
rise or
which
leading
to
is
identical
with
the final Prajna
absolute independence.
the
This
Vairagya,
unafflicted
Sraddha
states
and
(^fffreffa)
Abhyasa represent the which suppress gradually

These lead the
the Klishta or the afflicted mental states.
Yogi from one stage to another, and thus he proceeds higher and higher until the final state is arrived.
also advances, from Sraddha comes Vlrya-energy, or the power or concentration and from it (*m*tn) again 8 ^" Smriti-or of one Brings continuity dhLtc.^^
'
As Vairagya advances Sraddha
object of thought and from it comes Samadhior cognitive and ultra-cognitive trance, after which
THE STUDY OF PAfANJALI

follows Prajna and the final release.
of
136
inclusion
Thus by the
see
Sraddha within
of
products
effect, Vairagya, Sraddha with Abhyasa we
its
and the
that
other
the
for
Abhyasa and Vairagya are the two internal means

achieving
suppression
the
final
goal
of
the
all
Yogi, the
supreme
and extinction
of
states of consciousness,
of all afflictions
and the Avidya
the last state

<Tf?rcta: i).
of
supreme
knowledge
or Prajfia
(^wretwiwt
different
(
As Sraddha, Vlrya, Smriti, Samadhi which are not
^
means
cation
of
from Vairagya and Abhyasa,

ttl
they being
their
ther as P ecfs
are
or
simultaneous
it is
products)
the
of attaining Yoga,
possible to
make
classifi-
Yogis according to the strength of these and the strength of the quickness with the Yogi, (*tr) 'with which they may be towards attaining applied
the
the
goal
:
of
the
Yogi.
Thus
the
Yogis
of
are of
nine
kinds
(1) of mildly energetic
means,
(:i)
means of medium
energy, (3) of
means of intense energy.
Each
of
these
or
may
vary according to the mildness,

of the quickness or readiness
medium
with
state,
intensity
which the Yogi
may apply them.
Thus there
are
nine kinds of Yogis.

tfbreRllfVwfalTC;
i.e.,
whose mind
Of these the best Yogi is he who is is most intensely engaged
and whose practice is also the strongest. There is a difference of opinion here about the meaning of the word ^tn, between Vachaspati and Vijnana Bhikshu.
The former says that

holds that q%i\ cannot
S3*r
means
ITTOT here,
but
the latter
mean Vairagya and
the Vairagya
being the effect of the Sraddha cannot be counted separately " " from; it. Samvega means quickness in the performance
of the
means
of
attaining
is
Yoga
some say that

for
if
it.
means
"
Vairagya."
But that
not .true
.Vairagya
134
is

effect of the
an
due performance of the means of Yoga
there cannot be the separate ninefold classification of Yoga of intensity of the means of apart from the various degrees " " does Yoga practice. The word Samvega etymological ly " " also. not mean Vairagya
We
means
have seen just
now
that
Sraddha,
etc.,
are the
of attaining Yoga, but
we have not discussed what purificatory actions must an ordinary
Parikarmas Kriya Yogas.

also
and
man perform
Of
course
in order to attain Si addha
from which the other requisites

spring
up.
may
these purificatory actions are

for
they must necessarily depend upon the conditions of purity or impurity of each mind ; thus a person who is already in an advanced state
not the same
for
all
persons
may
not
require
the
performance
of
those
purificatory
actions
which
will
be necessary for a
man
of lower state.
have said just now that the Yogis are of nine kinds, according to the strength of their mental acquirements,
Sraddha,
etc.
We
the
requisite
means
with
strength of
applied.
the
quickness
the
Yoga and the which they may be

of
Neglecting
division
by
the
strength
or
quickness of application along with these
mental requirements we may divide the Yogis again into three kinds have the best mental acquirements (1) Those who Those who are mediocres. (3*?*nfwift). (2) (#) Those
:
who have low mental acquirements.

In been
the
said
first
chapter
of
the
Yoga aphorisms
the
it
has
that
Abhyasa, the application of

etc.,
mental
acquirements of Sraddha,
cessation
of
the
mind
and Vairag)a,the consequent from objects of distraction,

lead
final
135
to
the
extinction
of
all
our
is
mental states and of

developed he
alone,
in
release.
When
a
his
man
well
may
his
rest
contented with
mental actions
Abhyasa and Vairagya, in his Dharana (concentration), Dhyana (meditation), and Samadhi (trance), which may
be called
perceive
the
Jnanayoga.
this
it is
But
it
is
easy
enough
of are
to
that
Jnanayoga requires very high mental

not within the easy
reach
powers and so
persons.
ordinary
full
Ordinary persons
pass
before
whose
a
minds
of
of
impurities must
purificatory
through
certain
course
to
those
actions, they hope mental acquirements by which they can follow the course of Jnanayoga with facility.
can
obtain
hope to
These actions which remove the impurities of the mind,
and thus gradually increase the

the final
state of
called Kriyayoga.
lustre
of knowledge until
supreme knowledge can be acquired are
They
of
are also called
Yogangas
as they
by gradually knowledge. They represent the means by which even an ordinary mind (ftfaHfVri) may
help
process
the
maturity of the
Yoga
increasing the lustre
gradually purify the mind and

ideals
make
it fit,
for the
highest
of
Yoga.
practice
Thus
of
these
the
Bhashya V
unreal
savs
*/
BV
4/
the
of
sustained
Yogangas or
accessories
Yoga
which
is
destroyed the
of
five-fold
cognition
(^ftsn)
nature of impurity. here disappearance, thus when that

is
the
Destruction means
is
destroyed,
of
so
real
knowledge ment are being

impurity
is
manifested.
practised
As the means
achieveis
being
more and more, attenuated more and more.

it fS
the
as
And
it
more
and
more of
being destroyed, so also

the
light
of
goes
on increasing
more and more

of
in
wisdom
process
wake following in the reaches its culmination

which
destruction.
This
discriminative
knowledge
is
means
that
its
highest
culmination
in
136
THE STUDY OF PA.TANJALI

of
-,
the knowledge
the
nature
of
the
Purusha and
.
the;
Gunas.
'::',
Now
the
the assertion
that .these actions are the causes of

.
attainment of salvation, brings
the
question pf the
exact natures of their operations with

Nature of the operation of the Y ogangas to bring salvation.
regard
to
this
supreme attainment.
respect
to
this
Bhashyakar
with
question says that they are the causes the impurities of the mind just as an of pf the separation and axe is the cause of the splitting of a piece of wood
;
again they are the causes of the attainment of the
supreme
in.
is
knowledge just as
TO
is
the cause of happiness and not
any other way.
It
must be remembered that causation
viewed according to the Yoga theory as mere transformathe operation of concomitant causes is tions of energy
;
only by removing the obstacles which were impeding the progress of these transformations in a particular direction ;
no.canse can of itself produce any effect and the only
in
way
into
which
it
can
help
the
production
of
this
effect
which by the principles of conservation and transformation

of energy, the causal state passes out of its
own immanent
Thus
helped
state
is
energy
is
by removing the intervening
obstacles.
just as the passage of Chitta into a
happy by TO removing the intervening obstacles or

good actions by
his previous
removing the obstacles,
so
also
the
passage of the Chitta into the state of

true knowledge
the attainment of
is only helped by the removal of obstrucdue to the performance of the Yogangas ; the necessary obstructions being removed the Chitta passes natural Iv
tions
of itself
into this
in
infinite state of the

all
attainment of true
knowledge
kinds of
of birth
;
which
finitude
this,
is
merged.
mentions nine
(1)
In connection with
the
Bhashyakara
the
:
operation of
causes:
of
as the cause
;
(i) of preservation
(3)
manifestation
(4)

of
137
of
;
modification
;
(5)
of
sequential
;
cognition
of
(6)
separation
(7)
of
attainment
(8)
differentiation
(9) of upholding.
The
tion
principle
of
of
conservation the
of energy
and transforma-
energy being
root
idea of causation in this
system these different aspects represent the different points of view in which the word causation is generally used.
Thus, the
is
tirst
aspect as the cause of birth or production

of
seen
so
when for example, knowledge springs out that the mind is called the cause of the birth
Here mind
of
is
mind,
of
know-
ledge.
the material cause ('Stn^TT ^TT^r) of
knowledge, for knowledge is nothing production but mind with its particular modifications as states
Its
the
difference
from
^Tfa^nr%
which
is
not
directly the
production, but serves to help it only in an indirect way by the removal of obstacles, is quite manifest. The fâfh^nr^ or the cause which makes things preserved
cause
of
as
they are,
is
the end they serve

is
thus the serviceability

preservaall
of the Purusha
tion
the cause of the existence and

as
it is,
of
the
mind
and not only of mind but of
our phenomenal experiences.
The
third
cause of the ^fasqfai ÎTIF
or the cause of
manifestation
(which
is
compared
to
camp
which
manifests things before our view) according to Bhikshu included among is an epistemological cause and as such,
things inferential cognition as well smoke in the hill also falls under this)
other
(the sight of
Then come the fourth and the 5th

(change)
causes, of Vikara
and
18
Anyatwa
(otherness)
thus
the
cause
of
138

(ft*!*)
" ;
change change &

that
thus
which causes a exemplified as being that the mind suffers a change by the objects
is
that are presented to

is
it
;
cooked
by
it
the raw food just as bile changes the cause of ^51 (otherness) such
as that brought about by a goldsmith in gold by making from it, and then again a necklace from it, is a
bangle
as regarded as Vikara.
different
Now
change spoken of the difference between the gold being

the
from
turned into bangles or necklaces and

turned into soft rice
bangles are
in each
is
the
this that in the
raw rice being former case when

remains the same
production of
is
made out
of
gold, the
in
gold
case,
rice
whereas
the
case of the
fire
cooked
for
from raw
rice
by
in
the case
for
different,
changes paddy does not remain unchanged
heat
altogether
its
the
as
paddy
rice
;
modification
sfa *
goldsmith,
are
and heat
both
effects
indeed
efficient
causes,
but
the
former only
mechanical
changes of
latter heat is
shape and form only, whereas the the cause of structural and chemical changes.
Of
their
course these are only examples from the physical world, causal operations in the mental sphere vary in a
;
corresponding manner
thus the change produced in the mind by the presentation of different objects follows a law which is the same as is found in the physical world
when the
in
same object causes different kinds of feelings

;
in different persons
when Ignorance causes forgetfulness, thing anger makes the thing painful, and desire
it
makes
pleasurable
;
the
there
in the
produces indifference
knowledge of its true reality is thus the same and of causal

external
change as
in for
is
found
world.
Then comes
our consideration
is
which
only a
cause of separation (Viyoga) negative aspect of the positive side of
the
139
the causes of transformations, as in the gradual extinctions of impurities consequent upon the transformation of tha
Chitta towards
the
attainment of
the supreme state of
absolute independence
last
by discriminative knowledge.
is
The
cause for consideration

;
the
cause
of
upholding,
thus the body upholds the senses and supports them for the actualizations of their activities on the body just as
(Dhrti)
the
five
gross
;
elements are the
upholding causes of the

etc., also
organic bodies
the bodies of animals, men,
adopt
one another for their mutual support.
Thus the human
body
lives
bodies
of
by eating the bodies of many animals and the tigers etc., live on the bodies of men and other
animals and so also

plants, etc.
many animals
live
on the bodies of
i)
The
four
kinds of causes that are
mentioned
taries
'îi4
and grammatical commenlike that of: Sushena, riz,, ^qTSJ, fosfnî, ^W and are all included within those nine causes mentioned
in
Sankara's works
in this quotation of the
Bhashyakara.
The Yogangas not only remove the impurities of the mind, but help the mind by removing the obstacles to
attain
the
highest
perfection
of
The
operation
of
the Yogangas.
discriminative knowledge.
are
Thus thev
sense
;
the
causes
in
double
(I) of the dissociation of the
impurities
(fw5)frn*n:fl)
(2)
of
removing the obstacles which impede the course of the mind for attaining the highest development (^RTfowKir). Now coming to Yogangas, we see them enumerated
as
follows
Yogangas.
^lf^flTB^flTOTZfWfl?1?\T^TTÎJTiTJ1Ttf5(tS^nîFT^
Restraint, Observance, Posture, Regulation
of
breath
(qrorraw), Abstraction,
Concentration,
Meditation
and Trance
are
the
eight
accessories of Yoga,
MO
It

must be remembered that the Abhyasa and Vairagva five means of attaining Yoga, viz., *TfT. ^5i, etc.,
:
and also the
which are not different from
Abhyasa and Vairagya, are
by their very nature included within the Yoganga< mentioned above, and are not to be considered as
independent
ftertestfo
means
1
different
*?np?3t
from
zrarsNSfT
them (^n
the
IfWHWT-
Tr^rcta^frcT
^r^wfafarrsgT:).
The
of in
Parikarmas or embellishments
first
of
mind spoken
chapter which we shall deal later on are also under the three Yogangas ^win, 1H and *nfa.
included
The
five
means
under
w, ^%
<re:,
^fH.
wifa and
jpsn
are
said
to
be included
^ren?r
and i^cufa^ of the Niyamas and Vairitgya
under
To understand
Their definitions.
these
better
it
is
better
first
of
all
to
give
the definitions of
the Yogangas
and then discuss about

ascertain
their
relative
them
values
and
for a
man
toga.
I.
striving
after
attaining
the
highest
perfection
of
These
Yama Yama
Restraint
restraints
twfistfjan^gir^sriqfcreTqfiT:
are
Abstinence from
injury
(Ahhtni); Veracity; Absinence from theft; continence; abstinence from avariciousness.

II.
Niyama
Observances
These observances are

ficatory action,
cleanliness,
study
and the
making
of
contentment, puriGod the motive
of all action.
'III.
Asanas
Posture
*fir
%Tgw*iSiTO steady posture and
easy position <Tfa^
^Wsuj9tif?!fîp<r.
uwwm:
is
I\
O f the
Regulation of breath (Prauayama)

inspiratory
the stoppage
and expiratory movements (of breath)

which may he practised
been secured.
141
posture has
when
steadiness of
V.
Pratyahara
abstraction.
Abstraction
in
is that,
contact
with
their
by which the senses do uot come objects and follow as it were the
^ranwfefKq ^K*lt.
nature of the mind.
VI. Dharana
centration
is
Concentration
Con-
the steadfastness of the mind.
VII.
Dbyana
(nf).
Meditation
the
era
ui?NmMcn
effort
(to
'<2JRR.
The
continuation
is
there of
mental
understand)
meditation
VIII.
Samadhi
^*ufa:
Trance contemplation
tf^mra r>*
the light
itself,
is
^^q^ji^^
of
The same when shining with

alone,
the
object
and devoid as
it
were of
trance (or contemplation, Samadhi).
These are the eight

adopt
for
his
Yogaugas which a Yogi must
perception.
Of
these
some have the

Yogangas ami Parikarmas.
again we see that mental side more

others
in
predominant,
whereas
actualised
have
mostly
action.
to
be
exterior
Dhyana and Samadhi which are purely of the Samprajnata type and also the UWWW and JWTflT
Dharana,
which are accessories to them serve to cleanse the mind of

its
impurities
and make
being the
I,
it
steady and can
therefore be
assimilated as
tioned in
(35)
same with the Parikarmas men(finî
Book
en
Sutras 84-39
flsre:
fawmt
(36)
(39)
f%q?if<ft
fli^/^T
Of
fîfoftwft,
(37)
ftaTTJTftBRi WT fati<R
(38) *5f<rf*T5TWl*nsiM <n
course
these
serve
to
Samadhis
steady
of
the
Samprajnata and to take
type
it
only
the
mind
in
attainin
discriminative
knowlede.
1*2

it
In this connection I think

for
will not be
out
of place
me
to
.the
cleaning
mention the other remaining accessories for mind as mentioned in Book I, viz., tNtanr^n-
Sf^ftffamt ysngwnwrrot HreTRTftro'ireT^'w

habits
(By cultivating
of
friendliness,
compassion,
indifference
towards
the
happiness,
complacency and misery, virtue and vice

cultivate
(respectively)
mind becomes pure.
This means
that
we
are
to
the
habit
of
friendliness towards those
who
all
are
happy
this will indeed
remove
Maitri
Mudir.it
jealous feelings, and thereby
Karuna and Upeksha.
cleanse
pure.
the
mind
and
make
it
We
must
cultivate
the habit
;
compassion towards those who are suffering pain thus when the mind shows compassion which means that
of
it
wishes to remove the miseries of others as

it
if
they were his
own,
injury
becomes cleansed of the

to
dirt of the desire of

is
doing
others
for
compassion
he
sympathy which naturally brings

others towards
only another name for oneself to the level of
whom
may
the
habit of
it
complacency
be sympathetic. Next comes which one should diligently
cultivate as
wards those who are virtuous.
makes our minds pleasurably inclined toThis removes the dirt of
envy from the mind. Next comes the habit of indifference which we should acquire towards vice in vicious
persons.
indifferent
We
should
acquire
the
habit
of
remaining
where we cannot
sympathise, as for example,
with persons
get angry
who
are vicious
towards those
we should not on any account who are bad and with whom
;
sympathy was not

anger.
It will
possible.
This will remove the dirt of

here
be clearly
seen
that
*j\,
and
mm,
gfc*
B^T
mentioned
here are only
the different aspects

all
of universal
in
is
sympathy which should remove

unite us with
of the
perversities
our nature and

the
positive
aspect
our fellow-beings. This mind with reference to the

abstinence
of
143
injury
the
which
the
will
cleanse
the
is
(^fî mentioned, under Yamas) mind and make it fit for the appli(5
is
cation of
means
of
of
mind
of
pure,
there
For unless raddha) ÎIT, etc. indeed no scope for the applifor
cation
steady.
means
(^*lt
"131,
etc.
making
H
^tnqr.
the
mind
<*9Rf)
H^RsWfewTCTRlt
few
It will be seen that these

to cleanse the
represent
the mental endeavours

for the
mind and
to
make
and
it fit
festation of
Sraddha,
etc.,
thus to
proper manisteady it towards
attaining the true discriminative knowledge.
Again
Their
positions.
of the Parikarmas
by WJT, *=2TR and ^'fl'sna *wrfa and that by the habit of sympathy
as
respective
manifested
is
in 5ft.
^*n.
etc.,
the
former
more advanced
state of
the extinction of impurities than the latter.
But
it
is
easy
to see
that
ordinary minds can never
make
They
the
are
beginning
so
of their practices
from these
st;iges.
impure sympathy as manifested in fhft, etc., by which the turbidity of mind is removed, are indeed things which are very hard
to begin with.
It
is
naturally that the positive universal
also
necessarily difficult for

in
them
to
steady the
men
nr and *m\fc. Only in advanced stages can begin to practise them. For
to
mind
an object as
TWHT,
ordinary people,
therefore,
some course
of conduct
must
have to be discovered by which they can purify their minds and elevate them to such an extent that they may be in
a position to cleanse the mind by
or
purifications
the
mental Parikarmas
just
now mentioned.
Our
minds
also
become steady in proportion as their impurities are The cleansing of impurities only represents the cleansed. negative aspect of the positive side of making the minds
steady.
The
these
grosser
are
impurities being removed, finer one
remain,
removed by the
or the
mental
Parikarmas,
supplemented by Abhyasa
application of
Sraddha,
U4
etc.,

for
the
purpose of rnaLiug the mind steady.

are
Thus
more
are
wheu the impurities

attenuated,
at
last
gradually
more
of
and
the
final
germs
or the
impurities
destroyed by the force of Sarnadhi, when Kaivalya
Dhyana
is
habit of
Nirodha
attained.
Now
to
speak of that course of conduct by which the

gross
impurities
of
ordinary
minds
Yamag.
are
removed, we have to come to Yamas. They are as we have said
before ^f?*T, 3i,
W9. fl^4
and
smftflS
of these îfV^l
is
given such a high place that

other Yamas, 3J,
it is
regarded as the root of the

the other
*'g, wm^, ^Rfaf and mentioned before only serve to make

have seen before that
strengthen
of
it,
Niyamas
serve
the ^rfV^T perfect.
We
to
Nt, ^'31,
fjfofT'
and
3T<Nl
the
^%'HT since they
are only the positive
aspects
but
now we
the
see that not only they but other
Yamas and
and
also
other
t^Tflfij^Tn
perfec-t.
only serve This *f%'qi when

restricted
in
is
Niyamas sft^, H^V, ?R:, ^1ira to make *lrV^T more and more
is
it
performed
limited or
any way
without being by caste, country, time
and circumstances and

is is
adhered to thoroughly universally,
called
*TOW or the great duty of abstinence from in,ury sometimes limited to castes as for example the injury
by a fisherman and
in this case
it
inflicted
is
called *ljw?!
or restricted
Ahimsa
of ordinary
men
as opposed to universal
;
Ahimsa
of the
Yogis
called *Nn?m
the
same ^f&vr
is
limited to country as
himself,
"
1 shall
by time, with ." 1 shall not cause injury on the sacred day of Cliaturdasi"; by circumstances as when a man says to himself, " 1 shall
cause injury for the sake of gods and
in the ease of a man who says to not cause injury at a sacred place " ; and jeiVrence to a person who says to himself
Brahmins only "; or

the battle Held alone
is
when injury
and
in
is
causfd
else.
by warriors
in
nowhere
This restrict d Ahinisa
only for

ordinary
145
men who cannot

for a Yogi.
is
follow
the
universal
law of
Ahimsa
Ahimsa
a great universal
AhimsJi.
duty which a man should in all conditions of on himself impose 11 and at all times lire, everywhere,
without being restricted or qualified by any limitation In Mahabharat Mokshadharmadhyaya it is whatsoever.

said that the Sankhyists lay stress lays stress
Yoga
upon Samadhi
upon ^fwi whereas the but here we see that Yoga
also holds that
of all
Ahimsa should be the greatest ethical motive our conduct. It is by this Ahimsa alone that we
ourselves
fit
l,
can
make
for
the
higher
type of
Samadhi.
All other virtues of
and more
the
perfect.
It
^f?J only serve to make *if%'*3T more is not however easy to say whether
Sankhyists gave so
it
much
see
stress
to
^f%'T that they
regarded
stages
to lead to 3Wlfa directly without the intermediate
of
Samadhi.
it
We
;
however that the Yoga also
lays great stress on
and holds that a mau should withhold
from
for, however good they may be, be cannot such that they they would not lead to some kind of injury or ff'^n towards beings, for external
all
external acts
actions can never be such that they can be performed without
doing any harm to others. \Ye have seen that from this are (w*fi*fr) point of view Yoga holds that pure works
only
those
of ^?f%'^T
perfection
of
mental works of good thoughts in which a With the growth can be attained.
îff 'w
its
good works (wî*8) and the perfect realisation of the mind naturally passes into the state in which and actions are ueither good (T^K) nor bad (*)igw)
;
this state
immediately followed by the state of Kaivalya. in Veracity consists in word and thought being
is
accordance
Speech and mind correspond to what has been

facts.
with
seen, heard
and inferred as such.
Speech
is
uttered for the
19
146
THE STUDY OF PATAN.TALI
It is one's knowledge to another. purpose of transferring of and others not the for good always to be employed for their injury, for it should not be defective as with
Yudhishthir, proves
uttered
to
where
be
his
motive
was bad.
If,
however,
it
injurious
it is
to living
;
as truth,
not truth
is
it is
beings even a sin only.
though
By
this
outward appearance,
this
a facsimile of
virtue and oue
let everyone examine gets into painful darkness. Therefore well and then utter truth for the benefit of all living
beings.
All truths should be tested
by
the
canon of ^ft^n
(non-injury).
Asteya (^ 9) is the virtue of abstaining from stealing. Theft is the making one's own unlawfully of things belonging to others. Abstinence from theft consists in the
absence of the desire thereof.
aurW
tendencies.
Brahmacharyya (Continence)
is
the restraint of
the generative organ, and the
thorough control of sexual
Aparigraha
to attain
(îqfal^)
is
want
of
avariciousness, the
non-appropriation of
it
things not
one's
own
one happens
on seeing the defects of attachment and of the caused injury by the earning, preservation and destruction
of the objects of sense. If in performing the great
The mind
'
purification of
virtues
duty of ^rtVî and the other which are auxiliary to it. a
man
he should try
himself
it is
be troubled
to
of
sin,
by remove the
the
sinful
thoughts
ideas
by
to
habituating them. Thus
to
ideas
which are
contrary
said if the high fever of the sins opposed
to the virtues tend to push
him along the wrong path, he
should in order to drive them

:
away
entertain ideas like the

fires
following Being burnt up as I am in the I have taken refuge in the world, practice of
as
it
of the
does protection to
all
living beings.
Yoga giving Were I to take

up the
sins
147
having once given them up
should certainly
be a dog in
my
conduct.
As
it:
the dog takes up his

I
own
vomit, so should I be acting
were to take up again

is
what
nf*N^
have once given up.

ra*TT
This
called the
practice of
(Pratipaksha
Hhabana)
meditating
on
the
opposites of the temptations.
A
A
Hirnsa.
classification
of the sins of f^T,
etc.,
may
be
made
done,
according as
classification of
they are actually
O r caused to be done, or
permitted to
be done
and these again
may
be
further divided according as they are preceded
anger and ignorance

intense.
these are again
slight,
by middling or
desire,
Thus we
see
kinds of these sins.
that there may be twenty-seven Mild, middling and intense are again
threefold each mild-mild, mild-middling
and mild-intense.
Middling-mild, middling-middling and middling-intense. Also intense-mild, intense-middling, and intense-intense.
Thus
there
may
infinite
on
be eighty-one kinds. This again becomes account of rule (fa9*0, option (fa*'^) and
conjunction (^gw^).
The contrary tendency

Thinking of the eon-
consists in the notion that these

infinity
immoral tendencies cause an

tmry tendencies.
of these
o f p a i ns an(] untrne cognition.

.
Pain
and unwisdom
are the unending fruits

in this
immoral tendencies and
that'
idea
lies
the
power
which brings the habit of giving a contrary trend
to our thoughts.
These Yarnas together with the Niyamas which are

~ iroingr
Kriya Yoga.
fcrawtT,
to
be
described
are
called
men become
to
by the performance fit and gradually

^roifa
of which
rise
the
state of
TIT^T by
represents
and
first
attain
This course thus
the
stage
Kaivalya. with which
work. ordinary people should begin their Yoga
148 But
fliK
people
STUDY OF PATANJALI
who
are
mere advanced and naturally

in
possess the virtues
mentioned
Yama, have no
necessity
of
making Thus it
their
is
beginning therefrom. said that some people may
make
their begin-
Those who made their with the beginning
ning with the Niyamas, rfT., ^rens an d t'JTUfaWT it is for this reason
.
Niyamas
that
though they are mentioned under

are also specially
in
the Niyamas, they

selected
rule
<tq;
and spoken of as
the
the
fipilJftl
the very
first
;
of
second Boko
cR;îmr^qf'n^T*iifa
farawii:
means the strength of remaining unchanged in changes like that of heat and cold, hunger and thirst, standing
sitting; the absence of
and
speech
^nwrtf and the absence
of social indications.
*3Tn9 means the study of

tion of the syllable
philosophy and the repeti-
Aum.
Isvarapranidhana
is
r^nftwr
meant
love,
This
different
from
the Iswara Pran id liana
mentioned in Book 1. where it homage and adoration of god, by virtue of which god by his grace makes Samadhi easy for the Yogi. Here
to
it is
a kind of
fagiqfr
and
hence
it
means the
i. c.,
bestowal of
all
our actions to the Great Teacher, God,
work, not for one's
own
self
but for
of
God,
so
that
fruit
man
desists
from
all
desires
gaining
any
therefrom.
"When these are duly performed the

gradually attenuated and trance
afflictions
is
afflictions
become
brought about.
The
thus attenuated become characterised by unproductiveness, and when their seed-power has as it were, been burnt up by the fire of high intellection and the
mind untouched by afflictions come up to the distinct natures of the Purusha and **r, the mind naturally
returns to
attained.
its
own primal
cause Prakriti and Kaivalya
is

Those who are already much advanced do not require
even
About those who are
naturally vanced.
this
Kriyayoga
(%n*itl)>
as
in
much
t ] le j
r afflictions
ad-
are already in
man
an attenuated state, and their minds in

a
fit
condition to adapt themselves
to
Samadhi; they can therefore begin all at once with Tn^qfa. So in the first chapter it is with respect to these advanced
men
that
it
has been said that

('swig)
by Abhyasa
and
Kaivalya can be attained Vairagya without adopting the
sfmq fwi II. :2) at the Niyama Kriya Saucha remain (^wfa) Yogas only (srN) and Santosha of to be said. Saucha (afN) means cleanliness body and
5farar<WT-:n
mind.
Cleanliness of body
of
cleanliness
mind
is
brought about by water, brought about by the removal of

is
the mental
impurities of pride, jealousy and vanity.

(
Santosha
^RTfa
is
contentment
is
the absence of desire to
possess more than

life.
necessary for the preservation of one's
It should be
added that
this is the natural result of

(*f?f).
the correction of the appropriation of others' things
At the
it is
close of this section on the
Yamas and Niyamas,

lies
best to note their
difference which
principally
in this that the
the latter are

fore
last
former are the negative virtres, whereas The former can and therepositive ones.
at all stages of Yoga, whereas the
must be practised
being
positive
are
attainable
only
by the distinct
adhered to at
growth of mind through Yoga.

stages of the
The
virtues of non-injury,
all
truthfulness, sex-restraint, etc., should be
Yoga
that
practice.
They
are indispensable for
steadying the mind.

It
is
said
in
the presence
all
acquired steadiness in
of
;
^f^n
of a person who has animals give up their habits
enmity when a person becomes steady in truthfulness, When a person whatever he says becomes fulfilled.
150

in
becomes steady
different quarters
*tw
absence of theft,
all
jewels from
approach him.
being
confirmed,
obtained. is vigour of the Non-covetiousness being confirmed, the knowledge By the steadiness of cleanlicauses of births is attained.
Continence
ness, disinclination
to this
body and cessation of contact

internal
aft^
with others
is
obtained.
When
of
the
mind
attains
or cleanliness
mind, his
*T? becomes pure, and
he
acquires high-
ttiindedness one-pointedness, control of
the senses
and
fit-
knowledge of self. By the steadiness of contentment comes the acquisition of extreme happiness. the dirt of this veil is removed and steadiness of fftf
ness
of
the
By
from that come the miraculous powers of endurance of the bodv ^faw, etc. and also the miraculous powers of the
senses,
viz.,
clairaudience
steadiness
of
and thought-reading
*n*n?l
from a
Rshis
is
distance.
By
the
gods,
the
and the Siddhas become

the
the
it
visible.
When
is
Iswara
made
this
motive of
all
actions,
trance
attained.
to
By
just
Yogi knows
is
all
that
he
in
wants
know
as
in
reality,
whether
another place, another body
or another time.
It should not, however, as
His intellect knows everything as it is. be said, says n^frf, that in

^fllfa is
much
as the
wait!
attained by
*f
making Iswara
useless.
the motive of
Iswara Pranidliarm
all
actions, the remaining
and the other Togaiigas.
seven
these
Yogangas
Yogangas
are
are
For
the
useful
all
in
attainment of that mental rnood which devotes

to
actions
purposes attainment of ^Hiina *Wfa

collocations,
W5fT?T ?rfa
the
of
Iswara.
They
are also
useful in the
their
by separate kinds of
also
and Samadhi
leads
to
the fruition of
it is itself
but this meditation on Iswara though

direct
species of ^'jTJjf'WT
is
yet
more
itself, Samprajnata Yoga (^RrsTRT sh*r) means than them. About the relation

of tfTufarwr
:
151
with
the
other
Angas
of
Yoga,
Bhikshu
It cannot be said that since Yoga o,au be attained writes by meditation on Iswara, what is the use of the other
disciplinary
practices
of
the Yoga, for the meditation on
The other accessories Eswara only removes ignorance. bring about the Samadhi by their own specific ways of
operation.
Moreover
Iswara
that
by the help of meditation on one succeeds in bringing about Samadhi

it
is
through the performance of

the
other
accessories
;
all
the accessories of
Yoga;
so
of
Yoga can
it
is
not be
regarded
as
unnecessary
or
rather
the other accessories which
Dhyana and Samadhi through meditation on God and thereby produce salvation since they cannot do that themselves ^f^t ( T ^Tijfatnin,^
bring Dharana,
:
?[
fii<i
Asanas are secured by slackening of

transformation
Asanas.
effort
as
infinite.
by thought Thus
and
effort
posture
to
becomes
perrect
that
end ceases, so that there
may
be no
movement
of
the body ; or when the mind is transformed into the infinite that makes the idea of infinity its own, it brings about
the
perfection
is
mastered, he
cold, etc.
when posture has once been of posture not disturbed by the contraries of heat and
;
After having secured stability in the Asanas a person The should try the Pranayamas.
Prariayaina.
pause
inhalation
called
that
comes
after
and that after a deep

first
is
exhalation
deep are each
and the a Pranayama ; the There is however a third mode, when the second internal.
called external
152
much dilated nor too much contractlungs are neither too where cessation of ed there is another total restraint ;
motions take place as water thrown on a heated
both these
all sides.
by a single
stone
effort
just
shrivels
up
from
These can be regulated by keeping eye over space, Thus as the breathing becomes slower span and number.
the space that
is
it
occupies also becomes smaller and smaller.
two kinds, internal and external. At the Space time of inhalation the breath occupies internal space which
again of
can
be felt even
in
the
soles of
hand and
try
feet, just like
the slight
touch
of
an
ant.
To
to feel this touch
along with deep inhalation serves to lengthen the period of External space is the distance cessation of breathing. from the tip of the nose to the most remote point up to
which breath can be

the
movement
placed there.
by any light substance like cotton, etc., Just as the breathing becomes slower and
felt,
by the palm of the
hand,
or
of
slower the distances traversed by

smaller.
it
also
becomes smaller and
Regulations
by time
in
over the time taken
up
when eye is kept breathing by moments each

is
seen
moment being
the
fourth part of the twinkling of the eye.
So regulation by time means the fact of our attending to the moments or Kshanas in the acts of spent inspiration,
pause
and
respiration.
These
Pranayams can
also
be
measured by the number of normal duration of breaths. The time taken by the respiration and expiration of a
healthy
man
is
the
same
as that
which
is
measured bv
snapping the fingers after turning the hand thrice over the knee, is the measure of duration of normal breath ; measured by 36 such Matras or measures in the first
attempt or Udghata called it is the second Udghata

it is
mild;
when
it
is it is
doubled,
trebled
(middling) when
the third
Udghata
(intense) called intense.
Gradually

the
153
Yogi acquires the practice of Pranayama of long duration, being daily practised and being increased in
succession
of a
day, a fortnight, a month, etc.
Of
course
he
the
proceeds
first
by mastering
so
the
first
Udghata, then
second and
on until
the duration increases
up
to
a day, fortnight a month as stated before. There is also a fourth kind of Pranayama all these transcending stages of unsteady practice when the Yogi is steady in his
cessation
of
breath.
It
that while the Pranayams are being practised, be fixed by nr and >*TT1!T to some object
internal
must be remembered, however, mind mustexternal or

will be
without which these
of no avail for the
true
object of
Yoga.
fit
By
where
the
practice
as
of
in
Pranayama
the
mind becomes
for
concentration
it
Sutra
is
H^4 5rf<r*TTinwit
^T
mw,
is
said
that steadiness
is
acquired by same way as concentration
RT^JT?TW,
and
this steadiness
acquired
in the
as
we
find
also in the Sutra
When by
Pratyahara the senses are restrained from their external objects we have what is
called Pratyahara, b^v
which the mind

identified
;
remains as
if in its
own nature being

is
altogether
or
with the object of inner
concentration
contemplation
the
and thus when
this Chitta
again suppressed
senses
ceased from coming into contact and become submerged in the Chitta with other objects Dharana is the concentraitself, also cease along with it.
which have already
tion
of
Chitta
on
a particular place, which is so very necessary at the time of Pranayamas
mentioned
before.
The mind may
thus be held steadfast in such places as the sphere of the navel, the lotus of the heart, the light in the brain,
the forepart of the nose, the forepart
of
the
tongue and
such like parts of the body. 20
154

Dhyana
is
the continuance, the changing
flow
of
the
mental
(^KIIT)
effort in the object of

<
Dharana
other
nmediated
by
any
break of conscious states.
concentration
Samadhi.
Samadhi or trance contemplation results when by deep mind becomes transformed to the form of
the object
of
contemplation.
By
to
Pratyahara or
power
ot
abstraction
mind
which
desists
it is
from
all
other objects
to be centred
;
except
the one
intended
the Yogi as he thus

to
abstracts his
mind
also tries to give

is
it
some
internal
or
external object, which
called ^TCWT
it
must
also be noticed
that to acquire the habit of

the abstraction arising
ness
of
wn
the
and
in
order
to
inhibit
from the shakiness and unsteadiis
the
body
to
it
necessary
to
practise
steadfast
posture and
cultivate
Pranayama.
Also for the

breath-
purpose of inhibiting the distractions arising from

ing.
Again
in
order
that
steadfastness in these he
must
which
mental
may
be opposed to
stated
attain hope from any such conduct the Yamas, and also acquire the
desist
man
can
to
virtues
in
the
Niyamas and thus

arising
secure
himself against any intrusion of distractions

his
from
mental passions. These are therefore the indirect and remote conditions which qualify the person for attaining Win, IM and Samadhi. A man who through his good
deeds
by the grace of god is already so much advanced that he is naturally above all such distractions to remove which it is necessary to practise the Yamas, the the Niyamas, Asanas, the Pranayama and Pratyahar, may
or at once
begin with
with
vmn
the
^K*UT
we have
seen
means con-
centration,
advancement of which the mind
becomes steady in repeating the object of its concentration, t.e., thinking of that thing alone and no other thing thus we see that with the practice of this state called fw or
\

meditation
state
in
155
without
the
which the mind flows steadily in that one any interruption, and gradually with this,
flow
into
even
conscious
of
this
activity ceases
and the
under
mind transformed
concentration
the
form
of
the
object
becomes steady therein. We see therefore that Samadhi is the consummation of that process which
^K^JJT
begins in
3*nfe
or concentration.
These three
of the
;
^Kiji,
JTI
and
of
represent
last
the
three
is
stages
same process
which the
together
one
the perfection
*j?w
and these three are
technically
called
which directly leads to
and
is
immediately followed by
other
five
whereas the
the Samprajnata state, Yogangas are only its indirect or
remote causes merely.

or
For Asamprajnata state however
these three are also not so intimate, for a person
who
is
very
highlv
advanced,
is
the special object of God's grace
may
at
into the
once by intense Yairagya and Abhyasa Nirodha state or the state of suppression.
pass
By
the possession of
of
Sanyama
as gradually
dawns the
knowledge
or
strengthened. the
light
Samadhi, so the Sanyama is gradually For while the dawning of this Prajnaloka
of
Samadhi knowledge
This
*391
is
this
Sanyama
beginning
also
rises
higher and higher.

the
the
or
for
here
mind
can
hold
concentrate
its
and
name,
become one with' a gross object together with

etc.,
which
is
called the
is
Savitarka state
the next plane
or stage of
Sanyama
its
that
when
the
mind becomes one
meditation without any consciousness come the other two stages call"d Next of its name, when the mind is fixed on subtle *jfr*nTT and fsrf^^â
with the object of

etc.
substances as
Division
we
of
shall see just
now.
Samprajnata Samadhi.
Saniprajuata Samadhi.
_
Nirvitarka
Savitarka
Savichara
Nirvichara
150

To comprehend
its
scope
it is
necessary
to
its
understand
first
of
all
the
relation,
between a thing,
the
particular
name
concept and with which the
It
is
easy to see that the
concept or the thing is associated. thing (**), the concept (tiff), and
quite distinct.
or
the
name
its
(st?)
are
But
still
by force of
the thing
of
association
the
;
word
and
concept
the function of
name stands both for mind by virtue

want
of their
which
real
or inspite of this unreality
having
:\ny
identity of connections, they
seem to be so much associated from the thing or

which the
together
of
that
the
name cannot be
called Vikalpa.
differentiated
its idea, is
Now
seems to
its
that
state
of
Samadhi
the
in
mind
with
become
one with the

is
thing
name and concept

^f%<i<*1
;
lowest
stage
to
stage
Samadhi
here
its
called
it
is
the lowest
because
the
true
it
gross
object
does
not
in
life
is
appear
a
false
the
mind
in in
reality,
but only
This state
illusory
way
which
appears in ordinary
associated with the concept
and the
name.
not different from ordinary conceptual states in which the particular thing is not only associated
with the concepts and their names but also with other concepts and their various relations ; thus a cow will not only appear before the mind with its concept and name, but
also
along
with
other
relations
and thoughts associated
" This is a with the cows as for example, cow, it belongs to so and so, it has so many hair on its body and so forth."
This state therefore
the
is
the
first
stage of
is
Samadhi
in
which
mind has not become steady and
not as yet beyond
the range of our ordinary consciousness.
From
by
of
its
all
this
steadiness
comes the Nirvitarka stage when the mind O can become one with its object divested
of
other
is
associations
name and concept,
so that
the
mind
not
in
direct touch
with the reality of the

thing, uncontaminated by associations.
state does not appear to be an
157
in
this
The thing
object of
my
consciousness
of
;
but
or
f
the
consciousness
'
becoming
divested
all
'
'
mine
is
becomes one with the object
itself
so that
there
no such notion here, as I know this but the mind
becomes one with the thing so that the notion of subject and object drops off and the result is <he one steady
transformation
templation.
of
the
mind
as
the
object
to
of
its
conreal
This
state
brings home
diverted
us
the
knowledge of the
by other false and from explicating the real nature of the object served only to hide it. This Samadhi
thing,
illusory associations which apart
is
knowledge or n?n
state
called
fHf^WT.
The
objects of this
may
be the gross material objects and the senses.
Now
this state is followed
by the state of
îft^w
fl^T
which dawns when the mind neglecting the grossness of the object sinks deeper and deeper into its finer constituents
and the appearance of the thing in its grosser aspects drops off and the mind having sunk deep, centres and identifies itself with the subtle Tanmatras which are the
constituents
of
the
atoms as a conglomeration of which

before
the
object
appeared
our
after
eyes
in
the Nirvitarka
itself
state.
Thus when the mind

its
identifying
light,
with
settle
the sun in
true aspect
state of
it
as
pure
tends
to
on a
still finer
either
by making
the
senses
so
steady that the outward appearance vanishes or by seeking finer and finer stages than the grosser manifestation of
light as
such,
it it
light
and knows
while
apprehends the Tanmatric state of the as such, and we have what is called the
similarities
^ft^TTT stage.
It has great
its
with
the ^fren^f
from that stage spring from stage, the fact that here the object is the Tanmatra and not the
differences
gross Bhuta.
The mind
in this stage
with the Rupa
Tanmatra
for
holding communion example is not coloured
158

communion
variously as red, blue, etc., as in the Savitarka
with gross light, for the Tanmatric light or light potential has no such varieties as different kinds of colour, etc., so
that there are also no different kinds of feeling of
or pain arising
this
is
pleasure
from the manifold varieties of
light.
So
a state of a fcelingless representation of one uniform
Tanmatric state when the object appears as a conglomera-
Tanmatras of Kupa, Rasa or Gandha as the case might be. This state however is not an indeterminate stage as the Nirvitarka stage, for this Tanmatric conception is
tion of
associated
with
the notions of time, space, and causality;

feels
thus
these
the
mind here
that
it
sees at the present time
Tanmatras which are of such a subtle state that

with, pleasures and pains.
causality,
in
they are not associated

are
also
They
from
the
endowed with
their
the
way
that
them
atoms.
It
and
particular
collocations
originate
centration in this stage are not
must be noted here that the subtle objects of conthe Tanmatras alone but
Buddhi
also other subtle substances including the ego, the
and the Prakriti.
state in
But when the mind acquires complete habit of this which the mind becomes so much identified with
fine
these
objects
the
Tanmatras
etc.,
that
all
con-
ceptual notions of the associations of time, space, causality,

etc.,
spoken of
in
the
Savichara
and
the
Savitarka
state vanish
fine
away, and the mind

of
its
becomes one with the

These
object
communion.
and
fine
two kinds of
from
the
Prajna,
Savichara
Nirvichara
arising
communion with the

under one name as
of
Tanmatras have been collocated
Vicharanugata.
But when the object

object of
communion
called
is
the ego as the
subtle cause of the senses
it is is
^sîra
and
when the
ft
communion
the subtle cause of ego the
called
also the

it
is
159
Nirvichara
called
^faraig?ra.
There
can
be
i
no
comm onion
it
is
with the manifested Prakrit as the object for not an actual state which can stand as the object of
but
only a state of final retirement, the all the effects into their primal state
there
communion
of
returning back of
potentiality
;
so
can never be a Prajna of such a

division of
stage.
Thus we may
reconciling
I.
restate the
Samprajnata
:
Sam ad hi
17 with
I.
42, 43, 44 as follows
Through the Nirvichara

called
^HfT'W'O
state,
our
minds
become
altogether purified and there springs the w%}

or true
;
or knowledge
knowledge is altogether different from the knowledge which is derived from the Vedas or from inferences or from ordinary perceptions
;
this true
for
the
knowledge
that
it
can
give
of
Reality
can
never be had
by any other means of knowledge

inference or
either
by
perception,
is
testimony
for
their
comof
munication
only
by
the
conceptual
process
generalisations
affirm
and
abstractions
and
thus
can
never
anything about the things as they are in themselves which are altogether different from their illusory demonstrations in conceptual terms which only prevent us
160

reality.
from knowing the true

arrests
The potency
stability.
of this Prajna
the potency
of
ordinary
states of distracted COD-
seiouness
this
and
is
thus
also
attains
When
however
is
Prajna
suppressed,
we have what
called
the state of Nirvija Samadhi at the end of which comes final Prajna leading to the dissolution of the Chitta and the absolute freedom of the Purusha
Samadhi we have seen

on
of
is
the
becoming of mind's
concentration
it
oneness with an object by a process of acute

it
and a continuous
other thoughts
principal
repetition
of
with the exclusion
all
of
all
kinds.
We
have indeed
described the
stages
it
is
of
the
advancement of
our
Samprajnata Yoga but picture of it with the

concepts
;
impossible to give an exact

expressions
of
symbolical
for the stages
become
clear to the
mental vision
his
of the Yogi as
practice.
he
gradually
is
acquires
firmness in
at once
in his
The Yogi who
practising
comes
to
know
one's
as the higher stages gradually
dawn
it
is
mind and
distinguish them from each
other
thus a matter of
own
experience, so that no
certain
other teacher can advise

follows
(
him whether a
lower,
stage which
its
is
higher or
Yoga
itself is
own
teacher
When
it is
the
mind
passes
in
from
the
called
Vyutthana
comparison to the
Samprajnata state Nirodha state,
just as the ordinary

in
cies
conscious
states are called
Vyutthana
comparison to the
Samprajnata state, the potenof the Samprajnata state become weaker and weaker
whereas the potencies of the Nirodha state become stronger and stronger and finally the mind comes to the Nirodha state and become stable therein of course this holds
;
within
of
itself
a long mental
state
history,
for
the
potency
the
Nirodha
can
be stronger
only
when the

mind
for
practises
it
161 condition
and remains
of time.
in this
suppressed
long being made up of the three transformations and changes.

of
intervals
This
shows that the mind

is
Gunas
always suffering
state
Thus from ordinary

gradually
distracted
consciousness
it
becomes
one
in
it
pointed
state
and then gradually become transformed of an object when (internal or external)

of
a
is
said to be
change
undergoing the Samadhi parinama or Samadhi the Samprajnata type ; next comes the
the
state
change, when
stage to the
also
mind
of
passes
from the
suppression (foCte).
Samprajnata Here therefore

which we
to
we
see
that the
same
at
w,
^reij, ^niWfft'SI'l
have already described

the
sensible
some length with regard

the
to the
objects
apply also to
as
mental
states.
Thus the change from the Vyutthana

is
Nirodha
state
so
the >**tRfrww,
the
change
manifested in time,
we can say that the change of Vyutthana into Nirodha has not yet come, or has just come, or that the Vyutthana state exists no longer, the mind having There is also transformed itself into the Nirodha state.
that
here the third

potencies
of
change of condition, when we see that the Samprajnata state become weaker and
stronger
weaker, while that of the Nirodha state becomes
and stronger.
These are the three kinds of change which the mind undergoes called the Dharma, Lakshana and
Avastha change.
this
But there
described
is
one difference
between
in
change thus
from the changes observed
sensible objects
that
here the
changes are not visible but
are only inferrible

state to another.
It
from the passage of the mind from one

said
has
been
for
that
there
are
two
different
sets
of
qualities
visible qualities
states, or
The the mind, visible and invisible. whose changes can be noticed are conscious
etc.
thought products, or percepts,
The
invisible
IfiiJ
ones are seven in
number and cannot be
directly
seen,
but be
their
existence
established
by
and changes or modifications may These are suppression, inference.

constant change,
life,
characterisation,
potentialisation,
movements and power
or energy of
movements.
TOT
In
connection
with
the
miraculous attainments are

to
Samprajnata Samadhi some also described, which are said

belief
strengthen
of
the
faith
or
of the
processes
Yoga
in the
as the path
like
of salvation as
Yogi, to the the Yogi

the
advances.
These are
the
)d,
products
or
mental
Yoga by which the people may experiments become convinced of the method of Yoga as being the
rneth
true
one.
No
reason
are offered about the
why
of
these
attainments but they are said to happen as a result of the mental union with different objects. It is best to note
them here
in a tabular
form.
Object of Sanyam.

Object or Sanyani
163
Sanyam.
Attainment.
(o)
Over the form of body,
Sanyama.
Disappearance (by virtue of the perceptibility being checked).
(6)
Karma
of fast or slow
j
Knowledge
of
death,
fruition.
(7) Friendliness,
sympathy,
?j*ft
Power.
and
compassion.
(8)
Powers of elephant
Power
of elephant. of
(9)
Sim
Knowledge
the
world
(the geographical position of countries, &o. )
(10)
,
Knowledge
systems.
of
the
starry
Knowledge
ments.
of
their
movesystem
.'
(12) Plenus of the Navel

(13) Pit of the throat
Knowledge
Subdual
thirst.
of of the body. of
the
hunger
aud
(14) Tortoise
(15) Coronal
Tube
;
Steadiness.
light
Vision of the perfected ones the seer or all knowledge
by prescience.
(16)
Heat
'
Knowledge
...
of the mind.
(17) Purusha
Knowledge
i
of Purusha.
(18) Grose substantive
Control
over the element from which follows atten-
the
astral
?mj
conpur-
junction
pose
(19) Act,
fulness
uation, other powers, perfection of the body and non -residence their by characteristics.
the
substantive
!
appearance. egoism, she conjunction and the pnrposefulness of

sensation
Mastery over the senses and thence come the quickness as of mind, unaided mental and perception mastery over the Pradhana.
;
164.
THE STtJDY OF PATANJALt

These Vibhutis as they
rise
with the performance of the
processes of
Vibhati
Philosophy.
Yoga gradually deepen the faith ^\ of the Yogi

in
the
performance of his deeds and

his
and their
thus
position in the
Yoga
help
main goal
.
or ideal
.
by
always pushing or drawing him forwards and forwards towards it l>y the
of his faith.
more and more strengthening

After
describing the
it
Divested
from
the ideal they have no value of
any importance.
and
tinit is
nature of Karmayoga,
way
in
which
leads to Jnanayoga, I believe
time for
-
us
Bhaktiyopa
iswara.
now
.
to
describe
or
the third and the

. i
and
easiest
means
attaining salvation,
the
position
of
the Bhaktiyoga
and
Yoga system with reference to a person who seeks deliverance from the bonds and shackles of Avidya.
Iswara
in the
Iswara
distinct
in
the
all
Yoga system
by the
fruition
is
that
Puiusha who
is
from
others,
by the fact of his being untouched

afflictions
or
vehicles
of
the
of
action.
Other
Purnshas
reality untouched by the afflictions, but they at least seemingly have to undergo the afflictions and consequently birth and rebirth, etc., until they are again
are also in
finally released
but Iswara though he

suffer
is
a Purusha yet
in
He
does
not
way. He is always had nor will have any

teacher of the
any bondage free and ever the Lord.

relation to these
sort
of
any
bonds.
He never He is the
ancient
teachers too
beyond
the range of
the conditioning
by
of
time.
his has been affirmed in the scriptures and are taken therefore as the true one on their authority.
8
This
nature
and
The authority of the scriptures are aSain acknowledged only because

they have proceeded out of God or of an argument in a circle has no
Iswara.
The objection
THE STUDY OF PATAttJALl

place here since
165
with
the
connection of
the
scriptures
Iswara
is
begiuningless.
is
There
in the
no other
of
divinity equal to
Iswara, because
case
such equality
there
may
be
oppositions
between
lwara, what he
is.
the
rival
Iswaras
which
m ight
of
therefore result in the lowering
scient in the highest degree for in
any one of them. He is omnihim is the furthest limit

is
of omniscience from which there
no beyond.
of
his
This Iswara
of
is
all-merciful, and though he has no desires
him
to
satisfy
yet
for
the sake
devotees he
evolu-
dictates the
His functions.
scriptures at each
tion
of
the
world after dissolution.

release all persons,
But
because
he
does not
he
has to help
only so
of
much
as they deserve as a king

likes,
he
does not nullify the
Law
Karma,
just
though
he
is
quite
free
to
act in
any way he
punishes or
rewards people according as they deserve. At the end of each Kalpa he adopts the pure body from Sattwa which is devoid of any Karmasaya and thus communicates through
His
it
to
all
his devotees
and
pnre Sattwa-
dictates the
^
^
maya body.
scriptures.
Again CT
at the
body of pure Sattwa becomes submerged in the Prakriti ; and at the time of its submersion in the Prakriti Iswara wishes that it might
time of dissolution this
come
thus
forth again at
it
r
the
beginning of the new creation
continues for ever that at each
new
creation the pure
Sattw amaya body springs forth and submerges back into the Prakriti at the time of the dissolution of the universe.
In accepting this
Himself untouched
body
it
he has no personal
desires to
satisfy as
we have
said before.
He
adopts
the people
only for the purpose of saving by instructing them with

is
knowledge and
piety
which
not
possible
without
166
a pure

Sattwamaya body
any way by
is
it.
;
so
he
adopts
is
it
but
is
not
affected in
One who
under the control

nature from
is
of Nescience
and thus
with
cannot distinguish his real always led by it, but such

for
it
it
not the case

its
Iswara,
he
as a
is
not in any
of
way under
control,
but onlv adopts

to people.
means
has
communicating knowledge
A
may
duce
1
Yogi also who

similarly
attained absolute independence

or
accept one
more
pure
Sattwamaya
Nirmana
Chittas
from
the
Asmitamatra
and
of
may
all
pro-
one Chitta as
superintendent
iraiarar
these
(fsrofaf-infiT
*rremtmsi?[)
Oreftiftf
fari^w
swfttTi).
Such a Chitta adopted by a true Yogi by the force of his meditation is not under the control of the vehicles of
action as
is
the
case
with
the other four kinds of Chitta
from
birth,
Oshadhi, Mantra and Tapas.

or
The Pranava
Aumkara
is
his
name
though at the
its
time of dissolution
n atheW rd forlsM arI
the word of Pranava together with
denotative power becomes

hl
th<?
submerged
as roots
the
shoot
season.
?krit\ they new creation

also
reappear with
just
in
forth
from
beneath
is
the ground
called
the
rainy
This Pranava
on
this
concentration
Swadhyaya. By Swadhyaya or Pranava the mind

fit
becomes one-pointed and
for
Yoga.
attaining o
Now
one of the
means
of
Yoga o
is
Iswara
Pranidhana, or worship of God. This
commentators
Iswara Pranidhana.
in
is
word according to the used in two senses,

the
the
the
first
and
second books
of
Pa tan jala Yoga

or devotion to
it is
In the
centre
first
book
it
means love
God
apphorisms. as the one
of
meditation, in the second

of all
used to
mean the
Iswara
under
abnegation
desires of the fruits of action to

in
and thus Iswara Pranidhana
this sense is included
THE STUDY OF PATAN.TALI
167
Kriyayoga. This abnegation of all fruits of action to this Iswara purifies the mind and makes it fit for Yoga
;
is
distinguished
as the
from the Iswara Pranidhana of the

of
first
it
Book
is
Bhabana
Pranava and Iswara
in this that
connected with actions and the abnegation of their fruits whereas the latter consists only in keeping the mind in
worshipful state in Iswara and his word or name Pranava. By devotion of Iswara Prema or Bhakti he is drawn
towards the
devotee
through his Nirmana Chitta of pure Sattwa and by his grace he removes all
of illness, etc., described
Release throngh the grace of Iswara.
obstructions
in I. 30,
.'3
and at once prepares
his
mind
for
the
highest
realisation of his
own
absolute in-
dependence.
Iswara,
this
So
is
for
person
who can
in
love
and adore
Samadhi.
the
easiest course
for attaining
We
tion
can
make our minds pure

all
the
easiest
way by
abnegating
by
sphere of
firm
our actions to Iswara and attaining salvaand steady devotion for Him This is the
which the tedious complexity of the Yoga process may be avoided and salvation acquired in no time by the supreme grace of Iswara.
Bhaktiyoga by
This
means
is
not
This
different
process
not,
from that by Abbyasa and Vai-
from the general means of Yoga, viz., Abhyasa and which applies in all stages. Vairagva tsj
indeed
distinct
For here also
Abhyasa
applies
to
the devotion of Iswara as one Supreme
Tattwa
witli all
or
and Vairagya is necessarily associated true devotion and adoration of Iswara.

truth
of Iswara
This conception of Iswara differs from the conception in the Ramanuja system in this that there
Prakrit!
and
Purusha,
Achit
and
Compared
with
hjt
form the body of Iswara whereIswara

is
Raruanuja system.
only
special
being Purusha with the aforesaid powers (q^
as here
considered as
168

T
I.I.)
In this system Iswara

in
is
not again the
^ foreign
Prakriti
the sense of ^fwT*rt%fa but of

his
Dharma and Adharma,
and
agency
is
only in the
removal of obstacles and
of Prakriti. thereby helping the evolutionary process Thus Iswara is distinguished from the Iswara of San-
kara
Adwaita
Vedan-
Vedanta
existence
in
is
this that
there the
^rue
ascribed
only
of
Iswara
whereas
all
other forms
and
modes
of
Being are only regarded as illusory.
After
what we have studied above

main
stress of the
it will
be easy to
see that the
method
Samadhi and
points
of
its
of
Yoga Philosophy lies in its Samadhi. The knowledge

i
difference
from
perception inferences or scriptures as sources of knowledge.
it differs from 11,1 i i p i a " other kinds or knowledge, ordinary
that can be acquired by
perception,
inference,
etc.,
in
this
that
it
alone can bring objects
before
our mental eye with
the clearest and
most unerring light of comprehensibility in true nature of the thing is at once observed. and the words of
general
are
which the
Inferences
scriptures
are
based
on concepts or
notions of things.
manifested in
words
For the teaching of scriptures and words are but names,
terms or concepts
similarities
formed by noting down the general of certain things and binding them down by a
deductive
inferences
are
also
symbol.
All
based
upon
;
major propositions arrived at by inductive

so it is easy to see that all
generalisations
knowledge that can be imported
by them are only generalised conceptions. Their process only represents the method by which the mind can pass
from one generalised conception to another so the mind can in no way attain the knowledge of the Real things,
;
the
absolute species, which
is
not
the genus of any other

thing;
cate
to
169
so
inference
and scripture can only communiof the

real
us the nature
agreement
they
or
are.
similarity
of things
and not the

also
its
is
things as
perception
not of
much
avail here since
Ordinary it cannot
bring
things
so
within
scope the
subtle
and
fine
that are
obstructed from the view of
things and the senses ;

limited by and remote
knowledge
by
ordinary
perception
is
the incapacity of our senses to perceive subtle

things, and things which
are
obstructed from
our
view.
But Samadhi has no such

that can be attained by
it is
limitations, so the
knowledge
absolutely unobstructed, true
and
real in the strictest sense of the terms.
deep concentration when all other states of mind are checked it is centred on one thing steadily and that alone, the mind becomes transformed
By
Samadhi and the

intuition of Bergson.
as
were j n o the form of that thing,

{-
and thus
thing at once flashes before
it.
the
It
is
true
nature
of
that
akin to the conception of intuition by Bergson, the nature of which as described by Bergson applies in a certain measure to Samadhi. " It follows that an absolute could Thus Bergson says
:
only be given within the province

in
an intuition whilst everything

of
analysis.
else
is
fall
By
intuition
meant
what
the kind
of intellectual
sympathy
in
by which one places

is
oneself within an object

in it (cf. ftiN)
order to coincide with
and consequently inexpressible. Anaunique the on contrary, is the operation which reduces the lysis
object
to
elements already
to
it
known, that
objects.
is
to elements
common both
fore
is
and other
thing
To analyse
there-
to
express a
itself.
as
function of something
Analysis is thus a translation, development into symbols, a representation taken from successive
other than
points of view from which
as possible between the
we note
object
new
many which we
as
resemblances
are
studying
170

others,
and
which we believe we
desire to
know
already.
In
its
embrace the object around eternally which it is compelled to turn, analysis multiplies without end the number of its points of view in order to complete
unsatisfied
its
always incomplete representations and ceaselessly varies
its
symbols that
it
may
is
perfect the always imperfect trans-
lation.
It goes on therefore to infinity.

is
But
intuition,
if
intuition
possible,
a single act.
or
This view of
Samadhi
intuitional
trance
is
not
opposed to whatever we say conceptual or perceptual intelligence that they are complimentary
Kant Bergson and

Patanjah.
to
each
other
Like Kant
p a tamali
does not bring about a schism between

science
and metaphysics.
so-called
The
realities of
metaphysical
order the
are, are
things in themselves or things as they
not transcendent to the that the
world of Phenomena, but
are only so subtle
cannot grasp them. He does not make the metaphysics entirely artificial, and the science wholly relative ; but with him both are true in
senses
their
own
respective spheres,
and far from there being any
schism between them,
they are connected in one chain of
development ; science reigns where the miud is being led from concepts to concepts with the dogmatic belief that all
knowledge must necessarily cepts and end in concepts

call it, carries
start in concepts,
;
move
in con-
thinking or knowledge, as
that
it
we
all
with
it
the
belief
in
comprehends
is
that
is
knowable,
it
though
as
it is
reality its
sphere
so
much
limited that
alone.
can
grasp the
general
notions and these
The thing
the real Vishesha (fMfa) apart from
its symbolic side of conceptual representations can never be grasped by the But the conceptual side of knowledge.
infra-conceptual
in
or
ultra-concept ual stages are nut unreal
senses or
any way though they cannot be grasped either by the by our conceptual intelligence. To grasp them

our mind
its
171
must
follow an inverse
process of stopping
itself
flow from concepts to
concepts, but concentrated

alone,
all
to
one concept and

to
that
and repeat
it
again and
again thus become
the
other possible concepts, and coincided, identified as it were with it, when
exc'usion of
shines before the
the limitations of the concept at once vanish and the thing mind in its true reality. Such a Prajna
is
or intuitive knowledge
absolutely unerring for
here
the
mind has been

merged
to
in
installed in
the reality
it.
of
the
thing and
the very life of " therefore Patanjali,

of
"
to
To
philosophise," according
is
invert the habitual direc;
tion
the
work of thought
in
to
practise
it
not in a
random way but

the
true
profoundly methodical
manner;
of
gradually to rise higher
and higher
in
the
acquisition
metaphysical knowledge, with a definite end in view until the highest stage, the one ideal consummation
of all metaphysical knowledge
is
attained
the Prakriti then
appears in her
own
also
true nature,
and her
relations with
is
the
Purusha are
freed from
all
discerned
and the Yogi

it
is
absolutely
bondage According to Patanjali
of Prakriti.
our want of intuition of
Vision of a Yogi.
is
the reality, hidden beneath the oontinual now or our varied concepts that
the root of all control exercised by the Prakriti over us. Moral and virtuous actions are here advocated only because
they purify the mind and help it to acquire the power of intuition (^fs\) by which the real nature of things is revealed
to the
Yogi
is
before whose vision

before
all
obstruction melts
in
away
and
all reality shines
him
absolute effulgence,
is
nothing
too small for his intuition
and nothing
too great.
The whole philosophy from

Plato.
,
Plato to Plotinus proceeded " a variation out of a supposition that
can
ouly
be
the
expression
and
development of what
is
invariable," that
" there
is
more
172
in

the
immutable than
to
iu the
moving and we pass from
the
stable
the
with Patanjali
as that.
But by a mere diminution. bias had never such he find that we any
unstable
Prakriti,
is
unstable
the sphere of the mutable and the not on that account less true than the Purusha
the immutable
and neither
All evil
is
only their realities are of two different kinds of them can "ever be reduced to the other.
;
due to the want of right comprehension of their relative spheres ; stable is always stable and unstable is
always unstable and they must not be confused by either in any way. All evil is begotten out of their seeming illegitimate connection which forms the basis of all. With Plato we
have seen that there
diminution of the
is
nothing positive outside ideas,

of
Reality
which
into
that
of the
unstable occurs by a process of diminution by the addition of " " " matter " zero-like Platonic the Aristotelian non-being
a metaphysical
zero
joined
to
the
ideas multiplies
it in
In the words of Bergson " this non-being space and time. is an illusive nothing; it creeps between the ideas and
creates endless agitation, eternal disquiet like
suspicion
insinuated
between loving hearts." The ideas or forms are the whole of intelligible reality, that is to say of truth. As to sensible reality, it is perpetual oscillation from one
side to the other of this point of equilibrium.
is
Immutability
it is
more than becoming, form

fall
is
more than change, and
by a veritable
that the logical system of ideas rationally subordinated and co-ordinated among themselves is scattered O
into a physical series of objects
placed one after another.

Aristotle
exist
"
and events accidentally Physics is but logic spoiled."

that
ideas
could
not tolerate
should thus
that he
of
this
independently by themselves
could
but
finding
not
Aristotle.
deprive
them
character, he pressed
other,
rolled
them
set
into each
them up
into
ball,
and
above the
THE STUDY OF PAT AN JA LI
173
physical world a form that was thus found to be the form of forms, the idea of ideas or to use his own words the
thought
of
thought.
Such
is
the
God
of Aristotle
is
necessarily immutable and apart from what

in the world, since
happening
he
is
is
in a single one.
It
only the synthesis of all concepts true that no one of the manifold
concepts
apart such as it is in the divine unity; in vain should we look for the ideas of Plato within But if only we imagine the God of the God of Aristotle. could
exist
in
Aristotle
sort of
refraction
from himself, or simply

the
Platonic ideas
as
if
inclining towards
are
the
world,
at once
seen
to
pour themselves out

in
of
his
him,
they
the
were
involved
the
unity
of
is
essence.
In
an aspiration of things and towards the divine perfection, consequently an ascent towards God as the effect of a contact of God with the
of the universe there
first
movement
sphere
things.
and as descending consequently from God to The necessity with Aristotle of a first motionless
it
mover
is
not demonstrated by founding
on the assertion
must have had a beginning but on the contrary, by affirming that this movement could not have begun and could never come to an end, and
that the
movement
of things
that this perpetuity of mobility could happen only
if it
was
backed by an eternity of imti.utability which in a chain without beginning or end.
it
unwound
In that revival of Platonism
in
Alexandria
we
see
that as the possibility of an outpouring of Platonic ideas God exists behind us and his vision
Neo-platonism.
. .
as
sucli
is
always virtual and never
actually realised
is
derived from the

to
it
;
by the conscious intellect. Everything first principle and everything aspires to

one,
return
remoter the emanation lower the degree of

reason
soul.
perfection.
After the
it
possesses the greatest
perfection and after
comes the
The
true then
we
174
see

transcends
of
it
the
is
bounds
not
of
reason.
proof, not
"
Knowledge
by any
"
therefore
won by
inter-
of
remain outside mediating process, not so that the objects him but so that all difference between the knower and
the
known
self
;
disappears
it
is
a vision
of reason into
reason,
its
own
it is
not
reason
who has the
we who have the vision of its own
vision of
self
;
but
even the vision
of reason within
to
which subject and object are still opposed each other as different from each other must itself be
transcended.
vision
The supreme degree of cognition

supreme, the
is
the
of the
all
single principle of things, in

it
which
which
separation
between
and the soul
ceases, in
itself,
this latter in divine rapture
touches the absolute
and
He who and illuminated by it. has attained this veritable union with God, despises even that pure thought which he formerly loved, because it was still after all only a movement and presupposed a
feels itself filled
by
it
difference
between the seer and the seen.

or
This mystical
is
absorption
the last
swooning into
the
absolute
therefore
word of the Alexandrians. Thus Edward Caird wrote of Plotinus, " The inmost experiences of our being is an To this experience which can never be uttered.
difficulty
Plotinus
if
returns
again and again from
new
points of view, as
ness
driven by the presence of a conscious-
never get
utter.
which masters him, which, by its very nature can itself but which he cannot help striving to
He
fix
it
pursues
it
with
to
all
dialectic,
endeavouring
for
his
find
weapons of a subtle some distinction which

is
the
will
readers
and he
endlessly fertile in
metaphors and symbols by which he seeks to flash some new light upon it. Yet in all this struggle and almost
agony of
his
expression,
he
is
well
it
aware that he can
never find the last conclusive word for
and has
to
fall
back on the thought that
it is
unspeakable."
175
With the revival of Platonism in modern philosophy in Kant we see that the "beyond" the "Reality" has
Revival of Platonism.
altogether
is
....
intuition
is
eluded
our grasp.
.
There
.
no intuition that carries us into

thus found to be sensuous
the non-temporal
intuition.
all
By changing the Platonic idea from a thing by into a relation of the understanding, a law, he has substituted the
universal
relations
Mathematic
for
single
and closed-in
of
ideas,
system
of
the
Platonic
world
imprisoning the whole of reality in a network prepared in advance in which is unified and reconciled all the plurality
of
our knowledge
in
one universe of science.
To
realise
this
dream
or at best an ideal, attempts have been
made
to
determine what
in
the
intellect
must
be,
and what the
object
order
that
an uninterrupted mathematic may
bind
them
together.
And
of
necessity,
if
all
possible
experience can be made to enter
thus
into
the
rigid
it
and
is
already
(unless
formed frame-work of our understanding
we assume a
itself
pre-established
harmony)
because our
understanding
organises nature and finds itself
therein in a mirror.
The
real
again things in themselves remain
an unknown entity, a some-thing-like-non-Being and in its place are substituted some barren relations which
are said
science.
to
form
an universe dignified by the name of

shall
;
Our
to
intellect
never
is
be
able to
come
into
a touch with the

limited
reality
it
absolutely restricted and

of
this innate
incapability
;
doing anything
all
but
Platonising
in ideas
and as such
science only
represents this dreamy, make-shift of symbolical relativity
and
never
the
since
Reality
it
as
it
is,
and
impossible
has
nothing more
to
metaphysics is do than to
parody
ceptual
with phantoms of things the work of conarrangement which science practices seriously on
relations.
176

distinguish
Patanjali
To
from these
different shades
of representations spoken
see
in
above,
we
that
he
as
agrees
with
Aristotle
all
conceiving
an
unmoved
for
it
is
the
cause of
that
is
endlessly
moving
itself.
into
these
that the former
unwinds
That which unwinds is the same as that which is un" winded the " unmoved only represents the throbbings
;
and pulsations of the unactualised unwindings, the absolute

potentiality.
But
this
"unmoved"
only
represents the
ground of the comic dynamic of all mutability and change, " unmoved " which but does not explain the stable and
forms the background of all our conscious experiences. " " unmovable " of our consciousness This " unmoved and
of
pure
shining
effulgence,
constant
factor
it.
of
It
all
is
conceptual
the
mobility can never be confused with

true
only
altogether distinct
immobile which no change can effect from the universals or the particulars
of our thought but illuminating

illumination.
It
is
them
all in
the conceptual
No
the one
absolute
is
concept can ever catch " stable " element,
hold
all
of
it.
else
are
moving.
of
its
Movement
the reality of matter which in none
stages
can in true sense be called the " unmoved."

itself
its
Matter holds within

it is
own dynamic
or
of motion
as
much
real
as
the
unmoved
realities
they are two be said to be

there
tion
is
independent
Purusha; and none of them can
stable
derived from the other and consequently no diminution of reality involved in the concep-
of
matter.
Plato
had to acknowledge the separate

to deprive it of all
existence though he
qualities. Instead of
wanted
determinate
it
have been
making more consistent

which
holds
non-being colourless
if
would
he conceived the idea as the
truly and absolutely colourless
and the non-being of the

itself
equilibrium
within
the principle of
all
THE STUDY OK PATANJALI

determinations
genesis
177
of
all
and differentiations
the
ground
and transformations which appear within and without as the inner and outer worlds, the microcosm and
Aristotle
the macrocosm.
caught
sight
of
this,
but
substituted for the independent reality of the ideas only and an ideality towards which matter is striving and thus made it the imanent teleology of matter. But Patanjali
was
not
satisfied
with
it
for
even
here
the
stable
;
unconsciousness
remained unexplained
states
altogether
and
without
it
our
intellectual life will be reduced to a
mere
mobility of with which

principle
to
parsing
they
may
be connected
without any stable principle and unified. This

all
which or for which
these passing states
form together an unified life, and the experiences of pleasures and pains is the Purusha, which serves as the
external
of
teleology
of
the
Prakriti.
this metaphysical reality is with Kant, but a complement of our ordinary scientific or For the achievement of this phenomenal experience.
final
The comprehension not a dream with him as
release
of
the
of
Purusha
it is
necessary to invest the

to
outgoing process and one-pointed by
conceptual
flow,
make
it
steady
which
all
the differentiating process
and when the

real
being arrested the mind tends to become steady and stable last stage is attained the nature of the
form of the Purusha
is
reflected
order of
the
phenomena by a reverse process
and the outgoing returns back to

with Patanjali
Prakriti.
The Neo-platonists agree
of the supreme validity of the Plotinus about trance is concerned. which process brings from Kant in difference their and agree Patanjali
in so far as the assertion
in this that there are
other
sources
of
right
knowledge
than those provided by the scanty scope of conceptual The light that they have relativity of our thoughts.
shown
in the illumination of the history of world-civilisation
23
178
will

manifest
of
beams
the any enquiring mind as and of hope sunshine bringing messages

itself
to
first
bliss
the gloomy and from the region of eternal sunshine beyond of our science and will always awaken us to imperfect vision which is hidden from our view I that with
believe
reality
may Many
stand face to
face only
if
I possess the will to
do
it.
hidden mysteries are daily being
discovered by
men
of genius
by
this intuitive perception srfmare
but none of us
into the depths of this land of try to penetrate methodically The face of truth is hidden communion. eternal bliss and
by a golden veil (ffTiRW mankind combine in their

adore the unveiled truth as
ii?Nr *si*nqiicT g?i)
and
it
let
all
efforts
to
draw
away and
be worth
it is
in itself.
At
the close of the previous
sections
it
may
while
Ancient and modern
division of matter.
theories
speak a few words on the world as the physical " have views that supplementing the
to of
.
.
been already stated above. Gross matter as the possibility of sensation has been
divided into live classes according to
their
relative
grosssenses.
ness corresponding to the relative grossness of
the
Some modern
five
investigators have
viz.,
tried
to
understand
the
Bhutas,
Akasa,
Marut, Tej,
light,
Ap
and Kshiti as
the ether, the gaseous heat and
liquids
and
solids.
But
I cannot venture to say so
when
I think that solidity,
and gaseousness represent only an impermanent The division of matter from the standaspect of matter.
liquidity
point
in
of
the
possibility of
our sensations
has a firm root

therefore
our
nature as cognising
beings and has
better rational footing than the

of matter into elements
modern chemical
division
daily
threatened
culture.
by
and compounds which are being the gradual advancement of cur

fixed
scientific
They carry with them no

conception
as
and
the
consistent
rational
the
definition
of

ancients
179
but are
representing certain chemical changes of

therefore merely a relative value.
mere makeshifts for understanding or matter and have
There are
Sthula Uupa.
five
aspects
from
at.
be viewed
(gross),
which gross matter can These are (1) Sthula
(2)
^*R
(substantive),
(3)
Sukshma
vattwa
(subtle),
(4)
Anvaya
use).
(conjunction),
(5) Artha-
(purpose
for
The Sthula
or
the
gross
:
physical characters of the Bhutas are described as follows
Qualities of
struction,
Earth
Form, heaviness, roughness,

manifestation
)
ob-
stability,
(vritti),
difference,
support, turbidity (3frrj
hardness and enjoyability.

subtlety
(flll^),
Ap
(wr),
coolness,
Smoothness
(*ifl),
OsfNm'),
clearness
(*fM),
whiteness
(aftW),
softness
(TIT),
heaviness
(qfoencf),
(^), conservation
purity
cementa-
tion (*WH).
Tejas
Going
(?^),
energising
upwards
(^f),
(^tlWT^s ),
shining
different
cooking
(qr^^f),
burning
(3^'f%),
light
(vn^T),
dissipating
(^t^fe),
from the charac-
teristic of the previous ones.
Vayu
throwing,
transverse
motion
strength
(fa*4*3Ti),
purity
efsj)^
(qfa<^),
pushing,
of
(î^^rt^
movability
(^w), want
Akasha
shadow
(^êmcn)
different
from
the
characteristic of the previous ones.
Motion
in
all
directions
(^r<Ttif?r.),
non-
agglomeration (-qsg^) (^rw'H:) from the characteristic of the previous ones. These physical characteristics are distinguished from
their aspects
non-obstructive
different
by which they appeal

called
their
to the senses
which are
Earth
or
is
Swarupas.
Swarupa.
characterised
by Gandha
taste,
smell,
Ap by
etc.
llasa or
Teja by Hupa,
Looked
at
from
this
view we
see that smell arises

particles
with the hard by the contact of the nasal organ
180

hardness or solidity
of
of matter, so this
rate
which can so genethe Svvarupa

in
the
sensibility
Gandha
is
said to be
with only this liquidity or Sneha is the Swarupa or nature liquidity so manifests itself in the quality of visibility of Ap. Light is the Swarnpa of fire. The connection with heat, so heat
of Kshiti.
Taste can originate
connection
sensibility of
touch
is
generated
in
connection
;
with the
vibration of air on the epidermal surface
so this vibrating
nature
is
the
Swarupa
of air.
The
sensibility
of sound
proceeds from the nature of
obstructionlessness, and that belongs to Akasa, so this obstructionlessness is the Swarupa of Akasa.
The
third aspect
of
is
the aspect of Tanmatras which are
the causes
the
atoms or Paramanus
aspect
is
Their
fourth
or the
ffi?n
their aspect of
Gunas
Their
Suksha,
Anwaya
and Arthavattwa
qualities (action),
of y<$w
(illumination),
f%%
or
(inertia).
fifth as-
pect
is
that by which they

his
are serviceable to the
Purusha
by causing
pleasurable
painful
experiences
and
finally his liberation.
Speaking about the aggregation with regard to the structure of matter we see that this is of two kinds (1)
those of which
Aggregation.
the
parts are in
inti-
which
can
never
an j f us i orij eg ^ any vegetable or animal body, the parts of be considered separately. Those (2)
in-
mate
un i on
mechanical aggregates or collocations of distinct and
dependent parts
(gcifasfrore) as
is
the trees in a forest.
Dravya
or a substance
an aggregate of the former

is
type
or
and
the grouping of
qualities
generic
specific
and
is
not a
and
specific
the abode of generic qualities like the Dravya of the Vaisheshika

separate entity
conception.
The
aspect of
an
unification
of
generic

and
specific
181
in
qualities
is
seen
in
parts
united
aspect.
intimate
ago-rec5O
union and fusion

gation of parts
is
called the
Dravva v
The
the structural aspect of which the side of

unification of
appearance
lities
is
the
generic
and
specific qua-
called the
Dravva.
i.e.,
collocation of the distinct
The other aggregation of Yutasiddhavayaba, and independent parts

of
the
is
again
?S sum ha
nds
i'
v
Ynta
'
Vayaba.
i.ay be laid to the distinction of parts, and

(2) that in
two kinds,
(1) in which stress
which
stress is laid to their
in the expression unity more than their distinctness. mango-grove we see that many mangoes indeed make a
Thus
grove
but the
stress
is
mangoes
are not different from the grove.
Here
laid to the aspect that
as the grove
which
however
is
not the case

the
mangoes are the same when we say

expression
that here
of
is
a grove of mangoes, for

clearly
grove
side of
mangoes
brings
trees
home
to our
mind the
the distinct
mangoe
which form a grove.
Of
the gross elements, Akasa seems especially to require
a word
of explanation. There are accoring to Vijnana Bhikshu and Nagesha two kinds of Akasa, Karana or primal and Karya the atomic. The first or the original is the
undifferentiated formless
Tamas, for
itself in
in
that stage
it
has
not the quality of manifesting
sounds (jf^q
the
This
Karanas
has
the
later
on develop
of
this
into
atomic Akasa
to
which
property
sound.
According
evolves
or air.
the
conception of the Puranas,

the ego as the
first
Karyakasa
from
envelop
of
Vayu
The Karanaas a
like
kasa
as
or
the
non-atomic
Akasa should not be considered
mere vacuum ('fW^Twra) but must be conceived

all-pervasive
positive
entity (^^TJM^q*?)
physicists.
something
the ether of the
modern
From
this
Akasa springs the atomic Akasa or the
182

is
Kfu vak asha which

sound.
All
the
cause
of
the
manifestation of
powers of hearing
hollow
is
even
their origin in the principle of
egoism
It is
reside in the
though they have Akasa

the power
defect
is
placed in the
of
of
ear.
here that
hearing
located.
When
soundness or
is
noticed therein, soundness or defect

of
in
noticed in the power
Further when of the sounds working hearing also. unison with the power of hearing the sounds of
are to be taken in, then the
solids, etc.,
power of hearing
in
located in the
hollow of the
resonance
ear
stands
in
need of the
of
capacity
of
residing
the
substratum
the Akasa of the ear.

its
This sense of hearing then,

principle
having
ego acts when it is attracted by the sound originated and located in the mouth
origin
in
the
of
of
the
speaker,
acting as
a loadstone.
to
all
It is this
;
Akasa
of
which
this
gives
penetrability
bodies
in
absence
all
bodies
difficult
even to pierce them with a needle.

12.
Sutra
are of
II.
would be so compact that it would be In the Sankhya is it said that eternal time and space
the
nature of
Akasa
So
this
so-called
from
the
eternal time and space does not differ one undifferentiated formless Tamas which we
infinite time, arises
have spoken just now. Relative and from the motion of atoms in space
the
cause
of
all
change and transformations

Seal, as
points,
and space as relative position ; cannot be better expressed than in the words of Dr. B. N.
"
totality of
positions as
it
is
an order of co-existent
to the
and as
like
met
order
wholly relative
being
under-
standing
basis
in
time,
constructed
on the
of
relations of
position
intuited
by our empirical
is
or
relative
consciousness.
But there
:
this
is
difference
between
space,
order
and time order
there
no unit

of spd.ce as
as,
188
position
(fe^) though
we may conceive time,

results only
the momc'nt (îj) regarded as the unit of change in the

Spatial position
(
causal series.
different
f^r
all
from the
relations in
which the
pervasive Akasa stands
to the various finite objects.
On
the other
hand, space as
extension or locus of a finite body, or Desa, has an ultimate

unit being analysable into the infinitesimal extension quality
inherent in the
Gunas
of Prakriti."
Chitta or mind
States of Chitta.
has
states
two stages:
such
as
(I) in the
form of
(n*nr)
real
cognition
including
petent evidence, unreal
perception, inference,
sleep
comand
cognition, imagination,
memory,
are
(2)
in
the
form
in
which
all
those
states
suppressed
(f*Hx^).
out-going activity
all states,
Between the stage of complete (SI^TT) and complete suppression of

infinite
there are thousands of states of
variety
through
which a man's experiences have to pass from the Vyutthana state to the Nirodha. In addition to the five
spoken of above, there
is
states
another
Prajna,
fixed to
kind
of
real
knowledge,
and
intuition,
called
is
which dawns
when by concentration the Chitta

and that alone.
of
any one
other
state
This Prajna
is
superior to
all
means
evi-
knowledge
either perception, inference or

it is
competent
dence of the Vedas in this that

unrestricted or unlimited in
its
altogether unerring,
scope.
Pramana we have
Description of the
states.
seen
includes perception, inference
and competent evidence.

originates
when the mind
Perception or Chitta
taste
through the senses (ear, skin, eye, and nose) and being modified by their modifications by the external objects passes to them
Perception.
knowledge about them

are
and generates a kind or notion or in which their specific characters
more predominant.
184

Mind
is
all
pervasive
and
it
can
generate
the
its
notion
in the external
world by which
we have
perception of
the thing.
though
Vrittis
it
Like light which emits rays and pervades all, may remain in one place, the Chitta by its
in
comes
into
contact with the external
world
and
is
form of the object of perception and is changed thus the cause of perception ; as the Chitta has to pass
the
through
the
senses
fact
it
explains the
that
becomes coloured by them, which perception is impossible without
the
help
it
of
the
senses.
As
it
has to
pass through the

senses,
senses
undergoes the
if it
limitations of the
which
it
can avoid,
can directly concentrate itself to any object
without the help of the senses; from this originates the Prajna by which dawns the absolute and real knowledge
senses,
of
the thing
unhampered by the limitations of the

only within a certain area or within its sphere the subtler
which can act
distance
objects.
and cannot take
We
are
see
that
in
our ordinary perceptions
our minds
drawn towards the object as iron is attracted by magnets. Thus Bhikshu says in explaining the Bhashya
of IV.
17:-
re
in
The
objects of
knowledge though inactive
them-
selves
may
yet like
it
Chittas towards
a magnet draw the everchanging and change the Chittas in accordance

just as a piece
with their
red
own form
into
of cloth
is
turned
it
is
by
coming
contact
with
red
lac.
So
that the
Chitta attains the form of anything with which it comes in touch. Perception or Pratyaksha is distinguished from inference, etc., in this that here the knowledge arrived
at is
predominantly of the specific and special characters
THE STUDY OF PATAXJALI

of the
inference, etc.
185
thing and not of the generic qualities as in
Inference proceeds from the inference and depends upon

the fact that certain
common
So
that
qualities
are found
in
aH
the
members
will be
:
of a class, as distinguished
from the members

affirmed of a
of a different class.
class
the
all
qualities
found to exist in
this
the
individual
members
it
of that class
affirmation
of the
generic characters
is
of a class to the individual
members that come under

it
the essence of inference.

to
tracin
all
seems comes very nearly deductions from the dictum de ommi et

This
An
is
object
perceived or inferred by a competent
man
described by
his
him
in
words with the intention of trans;
ferring
fication
and the mental modiknowledge to another which has for its sphere the meaning of such
verbal
words
is
the has
cognition of the
bearer.
When
the
speaker
neither perceived nor inferred the object,
and
speaks of things which cannot be believed, the authority of verbal cognition fails. But it does not fail in the
original
speaker
God
or Iswara
and
his dictates the Shas-
tras with reference to either
the object of perception or of
inference.
Viparyyaya or unreal eagnition is the knowledge of the unreal a knowledge which possesses a form that does
not
a
tally
with the
real
nature of the thing, ?#., when
man
sees
(e.y.)
two
Doubt
of
moons by some defect of the eye. "Is it a log of wood or a man :" The
illusoriness
of seeing all
the
eye can only be

;
known when the

in
things yellow through a defect objects are
seen in their true colour
doubt however the defective
nature
definite
is
at
once manifest.
Thus when we cannot be

a post or a man. Here So we have not to wait
is
whether a certain thing

is
no knowledge
not definite.
186
till

the
illnsoriness of the
previous knowledge
is
demon-
strated
of
The evil nature by the advent of right knowledge. in Avidya Nescience Viparyyaya is exemplified
etc.
is
Asmita, Raga,
It
this
distinguished
from
is
Vikalpa
Imagination
in
that
though the
such
is is
latter
also unreal knowledge their
nature as
not demonstrated
by any knowledge
all
that follows
but
on the other hand admitted on

consent of
all
hands by the
the
common
who
mankind.
It is only
learned
can
demonstrate
by
arguments
the
illusoriness of
such Vikalpa or imagination.

notions
ting
and concepts are formed by taking note of only the general characters of things and associathem with a symbol called the name. Things themAll class
selves
however do not exist in the nature of the symbols or names or concepts, it is only an aspect of them that is
dia grammatically represented
by the
are
intellect in
the form
of concepts.
in
When
the concepts
united or separated
our thought and
language they consequently represent
only an imaginary plane of knowledge for the things Thus when we are not as the concepts represent them. " Chaitra's it is an cow," say only imaginary relation for
actually Chaitra.
speaking no such thing exists as the cow of Chaitra has no connection in reality with the
cow.
When
is
we
there
say
is
Purusha
the
is
of the
nature
of
consciousness,
same
of
illusory relation.
?
Now
is
what
here
itself
predicated
what
Purusha
con-
sciousness
of
and there
of
must always be a statement

another
concept
other,
in
the
relationship
it
one to
a
predication.
Thus
and
sometimes
one
of
breaks
of
into
predicates
the
and
are
its
two parts sometimes

different.
predicates
unity
two concepts
which
f>f^t wwfrrafa,
a wide
3ifa?T
3TfiJwPn*m^
Thus
sphere
has
latitude in all thought
process
conducted through

struction
187
language and involves an element of abstraction and con-
and
is
called
Vikalpa.
This
represents
the
faculty by which our concepts are arranged

synthetical
^?p2^ft fa^n?i:,
in analytical or
proposition.
/.<.,
It
is
said
to
be
ar^^sri^trifft
relationing
of
knowledge springs from the or names which concepts relationing does

that
it is
the
not actually exist in the objective world as

in prepositional forms.
represented
Sleep
is
that
mental
state
which has for
its
objective
substratum the feeling of voidness. It is called a state or notion of mind for it is called back on awakening ~ when
we
feel
that
slept
we have
badly,
slept
well,
our minds are clear or
listless, wandering and unsteady. For a person who has to attain communion or Samadhi these notions of sleep are to be suppressed
we have
our
minds are
like all other
of objects
Memory is the retaining in mind when perception occur by the union perceived
notions.
of the Chitta
of
with
eternal objects according to the forms

is
which the Chitta
transformed
it
7
keeps these
percep-
tions, as impressions or
Sanskaras b}
its
inherent Tamas.
These Sanskaras
occur
generate
memory when
such
events
which by virtue of associations can
manifest them.
Thus memory comes when the percept already known

and acquired are kept in the mind in the form of impression and ae manifested by the Udvodhakas or the associaIt differs from perceptions in this th it tive manifestors.
the latter are of the nature of perceiving the
unknown and
unperceived, whereas
the former serves to bring before the

acquired.
mind percepts that have already been

therefore
is
Memory
It
of
the
percepts
acquired by real cognition,

sleep
in
unreal
cognition,
itself in
imagination,
and
memory.
states.
manifests
dreams as well as
waking
188

The
relation
is
between
these
states
of
mind and the
Sanskaras
this that, the
strengthens the Sanskaras and

the states again.
frequency and repetition of this thus ensures the revival of
These states are
all
endowed with Snkha

(ignorance).
(pleasure),
Duhkha
(pain) and
Moha
These feelings
cannot be treated separately from the states themselves, for tlieir manifestations are not different from the manifestation of the states themselves.
Knowledge and
feeling
are but
two
different aspects of the modifications of Chitta

;
made out
of Prakriti
hence none of
other.
them can be thought

fusion
separately from
the
The
of feeling
in
with
the
knowledge
is
therefore
more fundamental here than
tripartite division of
mind.
In connection with this
we
as
are to consider the senses

is
whose action on the external world
which
the
perceiving," grahana," " distinguished from Pratyaksha/' which means " effect of Each sense perceiving," viz., perception.
is
known
"
"
has got
its special
is
sphere of work,
e.ff.,
sight
is
that of eye,
and
this
called their second aspect, viz.,
third aspect if "
Asmita "
senses.
Swarupa.
Their
itself in
or ego
which manifests
the form
of
the
Their fourth
characteristic of the
Gunas, viz.,
aspect is their that of manifestation (u^ra)
action (fgpn)
nd retention
(figft).
Their
fifth
aspect
is
that
they
are
motived for the Purusha, his experiences and
liberation.
It
is
indeed difficult to find the relation of
Manas with
the senses and the Chitta.

is
In more than one place Manas identified with Chitta, and on the other hand, Manas is
as
described
a
is
sense
said
organ.
There
of
is
another aspect in
the
cognitive and
which Manas
to be the king
at
the motor senses.

possibly
Looked
the directing side
from this aspect Manas is of the ego by which it directs

the cognitive and the conative senses to the external
189
world
and
the cause of their harmonious activity for the experiences of Purnsha. As a necessary attribute of this
is
directive character
of
Manas, the power of concentration

by
to
which
is
developed
Manas.
This
is
is
Pranayam is said the Rajas side of Manas.

aspect of
belong
to
There
another
Manas which
is
called the
reflection by which the sensations (Alochana) are associated, differentiated, integrated, assimilated into percepts and concepts. This is possibly the Sattwika
Anuvyavasaya or
side of
Manas.
is
There
another
aspect
concepts be repeated or revealed again
are
retained (^K^F) in the

in
by which the percepts and mind as Sanskaras to

the
mind
as actual
states.
This
is
the
Tamas
side of
Manas.
In connection with this we
may mention Uha
(positive
premise), Apoha (negative premise) and Tattwajnana (logical conclusion) which are the modes of different Anuvyavasaya
of the
Manas.
Along with
these, will, etc., are
also
to be
counted (Sec. II, 18 Yoga Varttika). Looked at from the of be of view these Chitta, regarded as the point may
modifications of
Chitta as well.
this
The motives which keep
process
of
outgoing
activity are false knowledge, and such other emotional elements as egoism, attachment, aversion, and love of life.
These emotional elements remain

alone in the germinal state
state
;
in
the
in
mind
as
power
or
exist
a fully operative
when a man
or
is
under the influence of any one of them,
or they
ment
these
become alternated by other ones, such as attachaversion or they may become attenuated by the
It
is
meditation of contrarieties.
are
called fc^H,
according to this that

f\^.
^nr, ftf%?r and
Man's mind or
follow these outgoing states or experiences or remove these emotions which are commonly graduallv
Chitta
may
190

and thus narrow the sphere of these exfinal release.
called afflictions
periences
and lead himself towards the
All the Psychic slates described above, viz., K*u

etc.,
are called either
afflicted
or nnaffliated
thev are moved towards
outgoing activity
according as or are actuated
of self-realisation and self-release to by the higher motive narrow the field of experiences gradually to a smaller and
smaller
sphere
and
afterwards suppress them altogether.

afflictions that led
These two kinds of motives, one of

towards
love of
him
external
objects
of
attachment and aversion or
and that which leads him to strive for Kaivalya are the only motives which guide all human actions and
life
psychic states.
They
so that
influence us
whenever suitable opportunities occur
by the study of the Vedas, self-criticism or right argumentation or from the instruction of good men ^JIH
and Yairagya may be motived by Yidya(Vight knowledge) and tendency for Kaivalya may appear in the mind even
when the man
is
immersed
in
the
afflicted
states
of
outgoing activity.
the
So
also afflicted states
may come when

in
man
is
deeply
bent or far
advanced
or
those actions
which
are
motived
by Vidya
the
tendency for
Kaivalya.
seems that the Yoga view of actions or Karma does not deprive man of his freedom of will through habituation
It
in
one kind
of psychic
states
or
actions towaids
Yyutthus
thhana or towards Nirodha.

pressions or
It only strengthens
the im-
Panskaras
of
those
actual
states
and
makes
overcome the'r propen sity of generating their coi responding actual states and thus to allow him to tread an course. The other
it
more and more
difficult to
unhampered
limitation
the activity of his free will is the Vasana aspect of the Sanskaras by which he naturally feels himself attached with pleasurable ties towards certain
to the
scope of
THE STUDY OF PAT AN J A LI

experiences
191
and
painful
ones towards others.
But
these
only represent the difficulties and impediments which are put before a man when he has to adopt that course of life
the
contrary of
which he might have been practising for
a very long period extending over
many
in
life states.
any way, for this from the directly teleology of Frakriti which moves for the experiences and the liberation of the
is
But the
free will
not
curbed
free will
follows
Purusha.
of all
So
this
motive
of
liberation
which
is
the basis
to
conduct can good O
never be
subordinated
the
other impulse,
experiences.
which
goads the
towards
false
man
towards outgoing
But on the other hand
this original impulse
which attracts
as
it
man
these
ordinary
experiences
identifies the
is
due
to the
knowledge
as such
which
Prakriti
loses
its
with the Purusha, becomes

influence
itself
subordinate and
occur which
and power
events
to produce a vision nullify the false knowledge by tending of the true knowledge of the relation of Prakriti with
Purusha.
false
Thus
for
example
is
if
by the grace of God the

all
knowledge (Avidya)
before
the
removed, the true knowledge at

the afflictions lose
once dawns
their power.
mind and
Free-will
states
which
in those life responsibility of action cease are intended for the sufferance of actions only,
and
e.g., life
states of insects, etc.
APPENDIX
S PHOT AV ADA
Another point to be noted
of
in
connection with
is
the main
Patanjali metaphysical theories which considers the relation of words
the Sphota theory
with their ideas
and the things which they signify. Generally these three are not differentiated, one from the other, and we are
not accustomed
to
distinguish
them from one

identified or
another.
Though
distinct yet they are often
taken in
The nature of one act of thought, by a sort of illusion. this illusory process comes to our view when we consider
the process of auditory perception of words.
follow the Bhashya as explained
h'nd that
Thus
if
we
by Yijnana Bhikshu we
the letters
in the
is
by an
effect of
our organs of speech,
are pronounced.
This vocal sound
of
the
speaker
from
it
which
produced place the sound
mouth
in
moves
aerial
waves until
reaches the ear

it
drum
of the hearer,
by coming
in contact
with which
produces
the audible
sound called Dhwani.
The
special modifications of
in
this
Dhwani
are seen
to be generated
the
form
of letters
is
name
it
for
these
in
modifications
Nada.
and the general This sound as

also called
in the
is
exists
the stage of Varnas or letters are
Varna.
If
most general sense, then

second
the
we apply the word Sabda or sound we can say that this

of
the
stage
sound moving
the
towards
its
word-cognition,
utterance
in the
first
stage being
the
stage of
third
mouth
is speaker. that in which the letters for example G, au, and h, of the word " Gauh " are taken together and the complete word
of
The
stage of
Sabda "
APPENDIX
word form
of
193
" comes before our view. form " Gauh

of this complete
is
The comprehension an attribute of the mind and
not of the sense

senses
the
letter
letters
For the sense of hearing form of the sound one by one as the
hearing.
particular
are
they approach the ear one

letter
pronounced by the speaker and as by one in air-waves. But each

it is
of
generated, for the sense hold them together and power hearing as the letter forms forming a complete letter comprehend
form
sound vanishes as
no
has
to
form.
The
is
ideation
of
this
mind
called Sphota.
it
is
It differs
complete letter form in the from the letter form in
this that
complete, inseparable, and unified whole devoid of any past, and thus are cûite unlike the letter forms which die the next moment that they originate. According
to the system of Patanjali as explained
tors, all significance
belongs to this
by the commentaSphota-form and never
pronounced or heard. Letters when they are pronounced and heard in a particular order serve to
to
the
letters
give
to such complete ideational word images which denotation and connotation of meaning and some possess " are thus called Sphotas," or that which illuminates.
rise
These are esseutialy different in nature from the sounds in letter forms generated in the sense of hearing which are
momentary and evanescent and can never be brought together to form one whole, have no meaning and have
the sense of hearing as their seat. Sankara Misra however holds The Faisesika view " " that this theory is absolutely unnecessary, for Sphota " " the even Sphota agree that the Sphota supporters of
:
stands conventionally for the thing that it signifies ; now if that be the case what is the good of admitting Sphota
at
say that the conventionality of names belongs to the letters themselves, which by virtue
all ?
It
is
better
to
pf
that
can
conjointly
signify
a thing
and
it is
when
194
APPENDIX
the letters from this aspecttheir unity you look at with reference to their denotation of one thing 'that you
call
them a Pada or name,
fatwrrfl <RW
this
^^
"
2. 22).
is
So according to
a
view we find that there

called
no
"
existence of "
different
entity
name
''
or
Sphota
which can
be distinguished from the
letters
coming
hearing.
in a definite order
The
letters
within the range of the sense of pronounced and heard in a definite

a
order are
particular
jointly
called
name when
they
denote
meaning
:
or object.
Kwnaril** view
the
Kumaril the celebrated scholar

also
of
Mimansa
school
denies the Sphota theory
and
asserts like the

letters
Kan ad as
that the significance belongs to the
themselves and not to any special Sphota or name. To prove this he first proves the letter forms as stable
difference
and eternal and as suffering no change on account of the in their modes of accent and pronunciation.
H,e
then
to
goes on to
increase the
show
serves
Sphota view only without complexity any attendant

tha*;
the
advantage.
defect
Thus
the objection that applies to the so-called
of the
letter
denotation theory that

since
the letters
cannot together denote a thing

theory, since
they do not do it to the name-denotation of the Sphota. individually, applies

there
also
it is
said that
though there
letter
is
no
the
Sphota or name corresponding to each

letters
yet
conjointly give rise to a Sphofa or

ste:
complete
name.
mfr wf%fa:
ufiwf
H)
The
The
letters
it.
however are helped by

denotation
theory
to
their
potencies
(Sanskaras)
the
object,
or the
to
meaning.
Sphota
has
according
Kumaril and
Parthasarathi also
admit this Sanskara of the letters
APPENDIX
in
195
the
manifestation
of
the
it
name
as
or the Sabda-Sphota,
whereas
they only admit
the letters in denoting the object
the operating power of or the thing signified.

are the
this
Sanskaras
according
to
Kumaril
thus
admitted
both by the Sphota theorists and school of Mimansa, only with
Kumaril Bhatta's
difference
that
the
latter
with
its
help
can
directly
denote
the
object
of the
go a step
give
rise
signified, whereas the former have only to his Sanskara to backwards in thinking
to
the
name
or
the
Sabda-Sphota
alone.
ftf
Kumaril says that he take< great pains

nullity
if
to prove the
of the Sphota theory only because the Sphota be accepted then it comes to the same thing as to say that words and letters have no validity so
view
that
all
actions
depending on them
a\*o
come
to lose
their validity.
far^nfH ^lîiqqR^nftr,
:
Jsnf*T 3n]' aicrcr^ gsr.).
Frafikakara
for according to
definite
Prabhakara also holds the same view
him
also
the
letters are
pronounced
in
though when individually considered they are momentary and evanescent yet they maintain themselves by their potency in the form of a Pada or name
order
a.td
in
thus
his
signify an object.
Thus Saliknath Misra says

p. 89,
Prakarana Panchika,
Sahara:
The views
of
Kumaril and i'rahhakara thus
explicated are but only
elaborate explanations of the view
J96
of Sabara
APlPENDtX
who
states the
whole theory
in
a single
line
The
last
letter
together with the

is
potency generated
by the preceding letters

Mahabhasfiya and view of those
it is
the cause of significance.

:
Kaiyata
After
describing
the
who
are
antagonistic
to the
Sphota theory
in
necessary to
mention the Yaiakarana school who are in
favour of it; thus
we
find
that
Kaiyata
explaining
the following passage of
Mahabhashya.
Kaiyata
says
names
The Vaiyakaranas admit the significating force of as distinguished from the letters. For if the signibe
attributed to letters
quite
ficating force
individually, then
the
first
letter
being
sufficient in significating the
object, the utterance of other letters
becomes unnecessary
letter
it
and
in
this
view
if
it
is
held
that each
has the
generating power then also they cannot do

ously,
simultane-
since they are uttered one after another. On the view of manifestation also since the letters are manifested
one after another, they cannot be collected together in due

order
;
if
their
existence
in
memory
is sufficient,
then we
should expect no difference of signification or meaning by the change of order in the utterance of the letters that " " is to have the same meaning as Sara," ought Rasa."
;
So
it
must be admitted that the power of

Sphota as
signification
belongs to the
manifested by the Nadas as has
been described in detail in Vakyapadiya.
APPENDIX
Thus Bhartrihari says
.
197
f%$T
'gfcraT
forai
:
w
\\
ii
(98)
ufafwii
<?Tfc?
T
i
(100)
fwsft
ii
(102)
(103)
(49)
(73)
i
(74)
'
^
:
(89)
't n
(91)
etc.
etc.,
etc.,
etc.,
As the
the
object
relation
of perception
between the perceiving capacity and is a constant one so is also the
relation between the
Sphota and the Nada as the manifes(98).
ted and the
manifestos
Just as the
image
varies
according
etc.,
s'j
to
the variation
of the
reflector as oil,
water,
also the reflected to
or the of of
manifested image differs

the
letters,
according
,
the
difference
manifesto!'
(iOO).
Though names occurs

to be a before
the
manifestation
in
propositions
and
one and
the same time yet there seems
and after according to the before and after
198
of the
APPENDIX
Nada
the utterances
That which is produced (102). disunion and (of Nadas or Dhwanis) through other Pound perwhereas is bv the senses called Sphota,
union
arising
ceptions
from sounds are called Dhwanis (103).

of water the
As by the movement
image of a thing situated
elsewhere also appears to adopt the movement of the water and thus seems to move, so also does the Sphota though
unchanging in itself yet appears to suffer change in accordance with the change of Nada which manifests it (4-9). As there are no parts of the letters themselves so tha
letters
also
do not exist as parts of the name.

real
is
There
is
again
no ultimate or
(73).
difference
betwen names and
propositions
are
It
only in
popular usage that they
regarded
as
difference.
That which others regard as

is
the
most important thing
regarded as false here, for
propositions only are here regarded as valid (74). Though tie letters which manifest names and propositions arc
altogether
different
from them yet
their
powers often
appear as
Thus quite (89). when propositions are manifested by the cause of the
undifferentiated from
them
manifestation
parts
of
propositions
they appear to consist
of
when they
first
appear before the mind.
Thus though
really con-
the Pada-Sphola or the

sist
Valtya-Sphota do not
of
paits
yet as
the
powers of
letters
cannot often be
differentiated
from them, they also appear often to be made

View.
up of parts (91).
The
the
Yoga
A tout
the
in
relation of the letters to
Vachaspati says explaining the Bhashya, that each of the letters has the potentiality of manifesting endless meaning, but none of them can do it individually ; it is only when the letter form sounds are in
Sphota,
pronounced
succession
by one
their
effort of speech
that
the
individual
lexers
by
own
particular contiguity or distance
from
APPENDIX
one another can
Sphota.
distance
199
manifest a
to
complete
word
called
'
the
Thus owing
by
the
variation of contiguity
letter
of
intervention
from other
form sounds
any word
letter
letter
;
form sound may manifest any meaning or for the particular order and the association of
sounds depend upon
in
form
the particular
their
output
of
energy required
is
making
utterance.
The
Sphota
as the
thus a particular modification of Buddhi, where-
letter
form sounds have

are uttered,
their origin in the
organ
of speech
when they
are
and the sense of hearis
ing
when they
heard.
It
well to note here that
the theory that the letters themselves are endless

tiality
potent-
their
in
and can manifest any word-Sphotas, according to particular combinations aud re-combinations, is quite
keeping with the main metaphysical doctrine of the
Sankhya-Patanjala theory.
What is spoken here of the letter form Vakya-Spkota sounds and the sabda-^photas also apply to the relation
:
that
sabda-Sphotas bear to propositions or sentences. A' word or name does not standalone; it always exists as
the
combined with other words in the form of a proposition. Thus the word " tree" whenever it is pronounced carries with it the notion of a verb "asti" or "exists," and thereby
demonstrates
out any
its
meaning.
The
single
word "tree" with-
to any other word which can give it a form has no meaning. Knowledge of words prepositional comes in different always prepositional forms, just as
reference
letter
cation a single
form sounds demonstrate by their mutual colloword or sabda-Sphota ; so the words also
by their mutual combination or collocation demonstrate

judgmental or prepositional significance or meaning. As the letters themselves have no meaning so the words themselves side
have also no
side in a
meaning;
it is
only by placing them

that a
by
particular
order
meaning dawns
200
in the
APPENDIX
mind.
words ave pronounced they with themselves and thus appear associate other words But though a single word is suffito aignify a meaning. other words to carry a meaning, cient "by association with
When
single
yet
sentences
or
propositions
should
not be
deemed un-
^fjj^:).
serve to specialise that meaning (fawro necessary for they Thus "cooks" means that any subject makes,
The mention of his cooking. something the object of "rice" only spethe subject Devadatta and the object and the Though the analysis object. cialises the
subject
into
of a sentence
the words of which
it is
constituted
is
as imaginary as the analysis of a word into the letter form done in order to get an analytical it is
sounds,
generally
view of the meaning of a sentence

of
it
an imaginary division
This
re-
as cases, verbs, etc.

:
Abhihitanyayavada and Anwitabliidhanavada
minds us of the
relation
two very famous

viz.,
of
sentences to words,
theories about the " the Abhihitanyaya-
vada and the Anwitabhidhanavada."

that ings
The former means

these are
words themselves
can express their separate mean-
by
the function
Abhidha or denotation
expressing one subsequently combined into a sentence connected idea. The latter means that words only express
a
meaning
as
parts
of a
sentence,
;
connected with each
other
and as grammatically they only express an action
" or something connected with action ; in (?amanaya) bring " " " " " the cow does not properly mean gam gotwa but
anayananawitagotwa," that is, the bovine genus as connected with bringing. We cannot have aêase of a noun without some governing verb and vice -.w.<$
(Sarvadarsana-sangraha, Co well). The Yoga point of view It will
:
"
be
seen
that strictly
speaking the
Yoga view does not agree with any one of these

it
views though
approaches
nearer to
the Anwitabhidhana
APPENDIX
the
201
view than the Ablrihitanyaya view. For according to Yoga view the idea of the sentence is the only true
thing ; words only serve to manifest this idea but have themselves got no meaning. The division of a sentence into the component word conceptions, is only an imaginary
analysis
an after thought.
the cauxe of verbal
Confusion
Patanjali's
cognition
confusion
in
view verbal cognition proceeds the letter form sounds which are perceived the sense of hearing, the sabda-Sphota which is maniof
According to only from a
fested in the
external
world.
Buddhi and the object which exists in the These three though altogether distinct
from one another yet appear to be unified on account of the Sauketa or sign (*T^qrgr<*i*iiiiaw: f <nfa^r.
i
w*w\)
so that
the letter form sounds, the
sabda-Sphota and the thing can never he distinguished from one another. Of course knowledge can arise even in actual external object, those eases where there is no
simply by virtue of the manifesting power of the letter form sounds T5=5THi^tn<ft ^rpg^r fsR?^: This Sanketa is
again
a*5?:,
defned as
^taWVg:
is
^fT^ q^^gtf^TfTTTarwp?:
n*Fff:,
q\v
i
wn^:
of
?. <*i
3forprrw>zirenj
^?ft
H^f?f
Convention
a manifestation of
memory
of
the nature of
mutual confusion
object
as
is
words and their meanings. This the same as this word, and this word is the same
this
object.
Thus there
it is
is
no actual unity of words
and
their
objects;
tradition.
ningless
only imagined to be so, by beginThis view roav well be contrasted

*/
-
with the
Nyaya view which

^snn u^FT ^?H^f
says that the convention of
words by which
of God.
they signify objects are

^tlfstr.
due to the will

i
?^?rî^q:
The Patanjala system
admits
numberless souls,
one
primal matter called Prakriti constituted of three Gunas, Sattwa, Rajas and Tamas, and one omniscient, all.
26
202
powerful
APPENDIX
Iswara which
is
also
the
universal
dictator
Iswara though he is of the scriptures of the Vedas. in a special Purusha yet differs from other Purushas the and free lord, is He always this that always
and only adopts
his
pure body from
the
Prakriti
and
and all-powerful and the dictator appears as omniscient the for of the Vedas good of the other Purushas
and
the the
Saviour
of
his
devotees
by
his
grace.
At
end of each
Pralaya his
its
body merges back with
Prakriti
and at the time of

it
it
merging with
Prakriti
he wishes that time of creation,

to
should
appear
again before him, at the
appears at
every
new
creation
from
Iswara himself cycle and so on ad infinitum. cycle one of untouched the qualities however remains by any
of
the
Prakriti
and
like
an
ne
actor
will plays different parts,
can at his
it.
who at his sweet own will connect

His relation with
his
will
all
himself with a pure body or dismiss

Prakriti consists in this that he
removes by
in
the
obstructions
process
and
impediments
the
way
of
the
evolving
of the Prakriti either for the experiences
or for the liberation of the Purushas.
Prakriti
is
that
ultimate
substance
which
is
the
source
of
all
the psychical
developments are seen to

called
and physical phenomena. Its behave in three different aspects,

reality, illu-
Sattwa (translated variously as goodness, minating entity, intelligence stuff, essence,

principle),
sentiment
energy,
Rajas (translated variously
as
passion,
and principle of mutation), Tamas (translated variously as darkness, mass, inertia, obstructive entity and the principle of potentiality). Sattwa seems to be that aspect in which the energy becomes manifested and
Tamas
is
actualized, and the aspect which becomes interfused with energy,

it
conserves
and thus
it
preserves
it
from
dissipation,
itself
by retarding
and
keeping
it
back within
as
APPENDIX
potentiality.
its
203
Prakriti
is
always self-evolving by virtue of
immanent Rajas
is
or energy.
But
in its primordial state
it is
conceived as an equilibrium of the
Gunas
a state in
which there
no
stress,
or
prominence of any one of the Gunas> suppression of any one of them and
no
is
consequently
there
no
the
visible
change.
thus
the
All
actions
and
in
inter-actions
of
Guuas
is
at this state happen only
potential way.
Prakriti
Noumenon
all
the
true
potentiality
the
unmoved but
the mother of
movements.
of
The Gunas though characterised with the qualities manifestation, obstruction, and mutation are themselves
entities.
Reals or substantive
(the succession
The method
less
of evolution
less
from a
to
relatively
differentiated,
coherent whole
relatively
more
of
differentiated
more
of
coherent whole), proceeds by

the
the
different
collocation
them might be more predominant or suppressed than others. The energy by which the different collocations of the Gunas may be
Gunas by which any one
explained
into
exist
already in
Prakriti
it
passes
however
states
by the transcendental influence of Purushas,

is
with which the Prakriti
eternally so connected that
her
changes and
either
states
should
be of service to the Purushas
by supplying scope for their experiences or emanThis external teleology is the cause of the order cipation.
find
in
and arrangement that we

without.
the
manifold world
agreement of the external world with the phenomena of our mind, and gives a moral order and purpose to all physical events.
It also explains the
The Yoga school differs from the Sankhya in holding Iswara to be responsible for the particular lines of development chosen by Prakriti, in which she is best able to be of
service to the Purushas.
She
is
propelled by the influence
of the Purushas to be of service to them,
but being blind
204
cannot adopt
APPENDIX
the right course to be followed

his
but Iswara
that
all
though inactive, so arranges by

such
obstructions
or
barriers
mere wish
of
Prakriti are
removed so
for
that her
energy flows through

of
for
the
nearest channel,
the realisation
of
the experiences and
the
emancipation
the
Purushas;
of
the
potentiality into
Prakriti
being removed the flows out naturally and is turned

barriers
actual states.
find necessity of
The Sankhya school however does not any intervention from Iswara, as the
the serviceability of Purusha
lines of
is
external teleology
suffi-
cient to explain all the particular
development
Prakriti
are
in
the evolution of Prakriti.
The changes
two kinds,
(1)
or
the
modifications of
of
emanations
Avisheshas
which are
the
mothers of other emanations, and (2) evolutions

in
Visheshas,
which there are only qualitative,
tern poral
and condiis
tional changes.
From
Prakriti, the first
emanation
that
of
Buddhi
is
"
"
nor
the pure implicit Be-ness which is neither " is not " the Ego-hood, the focal point of
all
unity of
subjectivity
and
objectivity.
From
him
emanates the ego or " Aham."

proceed in
From
this ego,
emanations
two
parallel
lines
towards objectivity into
the five Tanmatras, Kshiti, Ap, Tejas,
towards
tive
subjectivity
into
ten senses, cognitive
Marut and Vyoma, and cona-
and the Manas which possesses the characteristics of This twofold emanaboth and is the king of them all.
tion
is
possible
because the
Gunas themselves
natures
of
possess in
a potential way the twofold

objectivity.
subjectivity
and
From Tamnatras emanate the atoms

five gross
of the
corresponding
elements, Kshiti, Ap, and Vyoma. All the changes that occur gross Bhutas are of the nature of change of of colour, form, etc., due to the peculiar
replaeings
of
different
Tejas,
Marut
in these five
quality,
e.g.)
placings and
kinds
of
atoms.
This includes
APPENDIX
the two other kinds
of
205
things
due to the order of the

or
appearance
or actual,
of
qualities as
future,
potential
present
and past or latent, and also such conditional which are involved with these, growth, decay, etc. changes
psychical changes as sensations, perceptions, ideas, etc.,
The
also
come under
the psychical
this
in
Dharma-parinama.
The sum-total
of
man
Buddhi conceived as one

Chitta.
including the senses, ego and unified principle is called the

for
Each Purusha has got a separate Chitta

he
is
him
of
which
lasts until
finally
emancipated.
the experiences
lives in the
The Chittas hold within themselves

pleasure,
pain
through
innumerable
form of
It is on impressions and these are called Vasanas. of that all these Vasanas account living beings derive
their
liar
is is
own
peculiar pleasures and pains in their
own
pecu-
instinctive
ways.
Any
particular
of
kind of
instincts
Vasana
which
revived and manifested in the form

suited
to
and which had been previously that Chitta by its experiences in a similiar acquired by Other VSsanSs however life of his previous existence.
that
state
remain
only
in
a potential form only and
manifest themselves
in other suitable lives.
Life-state, life-time, life-experiences

fruits of
and death are the
men's own action.
The
fruits of intensely
good or
life
bad actions accumulate in one
life
and come
to fruition in
the next through the death of the individual in the past
and birth
in
in the
new
with
one.
Others show themselves only

fructifications of
connection
the
some
principal
actions.
Others however are sometimes altogether burnt

All actions
up, by the rise of true knowledge.

in
performed
the
external
world
etc.,
as
injury to insects,
vice)
may
they involve at least some be called mixed (virtue and
who
Those only mental actions can be purely virtuous. have abnegated the fruits of their actions to
206
APPENDIX
have neither virtue
nor
God
To
vice accruing
from their
actions.
refrain from doing injury to others is the greatest as truthfulness, abstenother subsidiary duties such duty; the generative sense, over control tion from stealing,
from covetousness or greediness serve only to and the perfection of the great heighten the glory, purity In perfrom abstention of virtue doing injury to others.
abstention
also cleanliness of fecting the great duty of non-injury come body and mind, contentment, the power of bearing all contraries of heat, cold,
hunger, thirst,
etc.,
the meditation
all
of
the Pranava and the abnegation of the fruits of

to
actions
the
Lord.
As by
these
Chitta
or
mind becomes
Yoga, means of salvagradually tion increases concentration, meditation and contemplative trance powers also increase and his mind becomss naturally restrained from all such ideas or actions as proceed from
purified, his faith in the
;
Avidya,
ignorance
the
of
of
the
all
real
nature of
affliction
Prakriti
and
Purusha
cause
the
life
of
Egoism,
to
attachment, aversion, love of
which are seen
tinge
life.
with their
own hues most

.
of the
phenomena
of our
Thus gradually
and
and
Samprajnata stage he selects subtler and subtler objects for his contemplation
finally
all
as he advances in
the
objects
in
cease
in. his
Asamprajnata
state
;
state
his
mind remains
vacant
restrained
all
and
of
with the increase of habit in this state

the
potencies of
the seeds
the
afflicted
phenomenal states becomes
burnt up the Buddhi becomes almost as pure as the Purusha himself and catches the true reflection of the
Purusha
naturally
and the Chitta
as
all
its
actions are fulfilled
merge back again
into the Prakriti, leaving
the
Purusha absolutely independent. Those who are already in an advanced state

begin
need
not
with the
elementary
duties
of
Satya,
Asteya,
APPENDIX
Brahmacharya,
but
'207
Aparigraha
etc.,
with
Saucha, Santosha,
or with the
the the Niyamas, as Asanas as Pranayamas
may
directly begin
faith
in
with
great
with the contemplative practices Yoga and restrain themselves from

to
all states of
worldly experience due
the
seeds
of
the
Avidya
Pranava
afflictions.
Devotion
is
to
God and
meditation
of
his
name
the
however the shortest and
easiest
way
of attain-
For God being pleased all ing the Yoga salvation. hindrances are removed by his grace and a man may Purushas are pure intelliattains alvation in no time.
geuce which are altogether actionless and incapable of any touch of extraneous impurity, its connection with Prakriti
is
only seeming like the seeming redness of the crystal by a reflection from the Jaba flower. They are connected with
beginningless
time.
the Prakriti from
At the time
of
each cycle their Chittas or

in
minds indeed become merged
the
Prakriti
but at the time of each creation through
Avidya they become again connected with their respective Purushas and have to undergo all the experiences of phenomenal
Purushas
Prajna or
life,
births
in
and rebirths as
usual.
As
the
Yoga way through Samadhi, knowledge dawns which gives the knowledge of things and is infinitely superior to other means of knowledge by perception, inference or testimony.
intuitive
advance
the
Finally
the
Prajua becomes
so
pure that
all
finitude
being transcended, infinite knowledge

state
dawns and the Chitta

Purusha.
becomes as pure as the pure form of the

is
This
of the
naturally
followed
by the
letirement
Chittas and the final liberation of the Purusha.
DISCHARGE-URL DEC 61981
DEC
6 1981
JW
1007
RE(TO ID-Wtt
DEC 15lf
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DFf;
RECTO LD-URC
aOm-7,'68 ( J1895s4)
0-120
3 1158 00690 8122
UC SOUTHERN REGIONAL LIBRARY FACILITY
AA
001 173491

The Study of Yoga Philosophy in Patanjali's Yoga Sutras

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THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES

THE STUDY OP PATANJALI

GRIFFITH MEMORIAL PRIZE,

The Hon'ble Chief

the greatest educationist of

a true friend and patron to all scholars,

of the University of Calcutta,

as a token of great personal admiration,

essay would never have

inconvenience the reader much.

been done in the

Philosophy that in spite of

work, which I hope

very beginning of the be of some use to the beginners.

details of the criticism

and the processes

not make any direct mention of the arguments which led

absolutely necessary that he should read theiri in the

arguments of their minds

put with the thinker he

to the fullest extent.

follow and can grasp In offering this short study of

THE STUDY OF PATANJALI

the physical has sometimes given the

roughly be the relative importance that has

been attached to mind or

mechanical and biological

on the other extreme, which

There have been some

was only thought externalized, some who regarded the

some who regarded them

as separate independent entities

held within a higher reality called

regarded their difference

as being only one

imperceptibly into the other

one merging and held together

concord with each other by pre-established harmony.

regarded matter on one hand,

See Ward's Naturalism and Agnosticism.

THE STUDY OF PATANJALI

he discovered that what

only of three piimal qualities or rather substantive entities,

indeed extremely difficult to

only three elements

which are regarded as forming the In phenomena, mental or physical.

comprehend them rightly

Difficulties of the con-

ception of the Gunas which are the underJying

Mental things, Physical-

ment between the two

one case as the conceiver and in

elements and their compounds.

Vachaspati's Tattvavaisaradi on the VySsa BhSshya, III. 47.

THE STUDY OF FATANJALI

the two words used

their nature as the deter-

miner or the perceiver and szraftal^rara, their nature as being determined or

The elements which comphenomena

only distinction is determined and the other is the determiner.

almost the same as has been

given by on the system of

image existing already only manifested by the activity of