Dasgupta (1920) - The Study of Patanjali PDF

THE LIBRARY
OF
THE UNIVERSITY
OF CALIFORNIA
LOS ANGELES
THE STUDY OP PATANJALI
THE
STUDY OF PATANJALI
BY
SURENDRANATH DASGUPTA,
M.A.,
PROFESSOR, CHITTA6ONG COLLE&K
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.,
D.U
Kt., C.S.I.,
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
is
essay
respectfully dedicated
as a token of great personal admiration,
PREFACE
This book was hurriedly written as
1914, aud
as
essay as early
it
is
the
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
of
patron
published.
this
learning,
have tried
Yoga System
Had
essay would never have
to give
here
an
thought as contained
of
Prize
Griffith
published in
it
Chief
great
been
account of the
Yoga Sutra
in the
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
of
as
Patanjali
by
interpreted
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
As
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
defects
as
that
could
printing.
escaped.
myself.
not
is
properly
supervise
the
work
of
its
printing have consequently

however hoped that the errors may not be
Many
It
such
that
little
work has up
errors
they will
till
of
inconvenience the reader much.
now
been done in the
Philosophy that in spite of
its
many
field
defects,
So
of
Indian
the
author
PKEFACE
il
has
some excuse
consider
all
his
in
publishing
labours
rewarded
it.
if
The
author
this essay
is
will
found
to be of
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
very beginning of the

be of some use to the beginners.
of Patanjali at the
work, which I hope
may
The Study
of Patanjali
However dogmatic a system of philosophical enquiry

may appear to us, it must have been preceded by a
criticism
thinker arrived
of
of
details of the criticism
by which the
self-argumentation
the Universe
of
his
at
facts
...
The
knowledge.
and the processes
observed
the
of
Introductory.
theory
might
indeed be suppressed, as being relatively
unimportant
but a thoughtful reader would detect them as lying in
background behind
the
speculations,
before
but at
An
our view.
the
the
shadow
same
of
time
or
Aristotle
the
setting
general
them
off
may
Patanjali
not make any direct mention of the arguments which led
them
to a
dogmatic assertion of their theories, but for a

reader who intends to understand them thoroughly it is
absolutely necessary that he should read theiri in the

as
as
far
inner
that
of
possible
himself
can
is
it
is
same
in the
light
presuppositions and
inferred
arguments of their minds

he
put
with the thinker he
him
the
in this
line
way
alone
of thinking
follow and can grasp

In offering this short study of
willing to
to the fullest extent.
the Patanjala metaphysics, I shall therefore try to supplement it with such of my inferences of the presuppositions of Patanjali's
clearness
of
fully alive to
the
the
mind, which
exposition
difficulties
of his
of
think
views,
will
add to the
though 1
making such
am
inferences
about a philosopher whose psychological, social, religious

and moral environments differed so widely from ours.
THE STUDY OF PATANJALI
An entity
to
into the relations of the
the physical has sometimes given the
The
sophy.
Philosophical enquiries based on the relations
mind
of
matter
mental phenomena
of
suc h an important
js
to
problem
according
to
the
that
Philosophy
existing
roughly be
the relative importance that has
been attached to mind or

chemical,
mind
of
and
may
philosophical systems
classified
to philo-
first start
relation
matter.
to
mechanical and biological
have been
There
which
conceptions
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.
have
on the other extreme, which
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
Maya
like the
mind.
There have been some
who
asserted
that
matter
was only thought externalized, some who regarded the

principle
of matter
as
the
some who regarded them
Unknowable
held within a higher reality called

attributes
only, and some who
as being only one
slowly and
in
Thing-in-itself,
as separate independent entities
God
or as
two of
his
regarded their difference
one merging
and held together
of grades of intelligence,
imperceptibly into the other
concord with each other by pre-established

harmony.
find
Underlying the metaphysics of Patanjali also,

an acute analysis of matter
and thought,
regarded matter on one hand,

*
mind, the senses, and
See Ward's Naturalism and Agnosticism.
we
He
Ego

on the other,
to be
Patanjali's view.
nothing more than two different kinds

of modifications of one primal cause,
-But he
the rraknti.
distinguished
a
from them
self-intelligent principle which he called
Purusha or the Spirit.
By the highest generalisation
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
which are regarded as forming the

In
phenomena, mental or physical.
only three elements

composition of
order to
all
comprehend them rightly
it will
be necessary to
exact relation
grasp thoroughly
between the mental and the physical.
the
Difficulties of the con-
ception of the Gunas

which are the underJying
reality
Mental
things,
Physical-
of
all
and
What
are the
real
points or
agree-
How
can the
ment between the two

same elements be
said
to
behave in
one case as the conceiver and in
the
Thus Vachaspati says

The qualities (Gunas) appear as possessing two forms,
viz., the determiner or the perceiver and the perceived or the
other case as the conceived.
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.
THE STUDY OF FATANJALI
4
It
is
in
Vachaspati,
by
of the Gunas,
phenomena
that one
,.
the
same
the
are
The elements which com-
perceived.
pose
perception
aspect
their nature as the deter-
miner or the perceiver and szraftal^rara,

their nature as being determined or
Mind and matter are

the two aspects of the
same substance.
of
twofold
the
characterising
Wrorawa,
viz.,
the two words used
here
to notice
interesting
phenomena
the objects
of
form the
those which
as
only distinction is
determined and the other is the determiner.
of
is
the perceiving
their
own
Hegel all of them asserted in their

difference between the
ways that there was no intrinsic
and
the
mental
so-called
physical.
Aristotle, Leibnitz,
" 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
in
Aristotle,
and Patan-
as
far
so
or potentially surmounted,
Âristotle
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
manifests
the
material
in
his
commentary
causal action
effect
consists
in
(karya)
of
the
).
Aristotle's doctrine has
Sankhya
actuality
the
doctrine.
For
are only
the activity that
moment
present
the
the similarity.
and
given by
on the system of
in
image
existing
already
only manifested by the activity of
just
is
as
the
raw
the
almost the same as has been
is
Vijfiana Bhikshu
Sankhya
of
simile
the
the
Thus
it
stone
statuary.
seems
that
some similarity with the Patanjala-
But
their difference
with
relative
with reference to one thing
Aristotle,
much outweighs
potentiality
terms; what
is
actual
is
and
potential
with reference
to

All things
another.
Q.' li
are arranged in a state of
higher and higher
6 i i*
the Form,
and the other
and
called
is
Matter. But with Patanjali this
the
way,
compose the reality of the mental and the
or
Potential
With him
not the case.
is
and Tamas are substantive
Sattwa, Rajas
becoming
in this
also regarded as the Actual
is
thought
or
which
entities
The
physical.
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
all
the
and phenomena, they are

mental
diverse internal functions, faculties
in themselves the absolute potentiality of all things,
and physical. Thus Vyasa

The
the knowable writes.
now
of
described
the
describing
nature
perceptive senses,
is
characterised
nature of illumina'ion.
(Tamas)
by three
inertia.
is
Rajas
is
of the objects
liberation, as the gross elements
illumination, energy and
is
nature of
knowable
the
of
The knowable, consisting
enjoyment and
Inertia
in
and the
essential traits
The Sattwa
is
of the
of the nature of energy.
The Guna
of the nature of inactivity.
entities with the above characteristics are capable of being
modified
their
by
mutual
They
proximity.
characteristics
of
influence
are
and
exist
as
the
principal
classes
as such,
by
of
They
by
have the
separation.
They
substantive
power into
any one of them
distinct
phenomenon with
The Gunas forming the
factor of a
the others as subsidiary thereto.

three
another,
one lending support to the others by
None of these loses its

proximity.
those of the
others, even though
may
one
evolving.
conjunction
manifest forms by
on
entities manifest themselves
their similar kinds of power.
When
any one
6
of
them plays the
phenomenon,
the
of
roll
others
the
their
close
contact.
Their existence as 'subsidiary
the
principal
factor
and
is
inferred
independent
fj^^^q^j^
subsidiary qualities.
any
presence
in
energies of
their
by
functioning, even
of
factor
principal
show
also
distinct
be as
it
though
Quotation from Vyasa
It
argued that
be
may
in
Potentiality and Actuality
that
must
which
Form only
which
is
it
universe
noted
be
exists
in
is
here,
find
this,
that
in Aristotle,
end or goal towards

And the manifold nature of the
Matter as
striving.
we
but the fundamental distinction
in all things,
proportions
also
Aristotle
exist together in various
its
shows the different stages of matter and
only
But in the three

being overcome by each other.
of
can
be
held
as
none
them
the
Gunas,
goal of the others.
form
All
as
of
them
nature of
are
the
combinations
ecpually
manifold,
of
these
important and the very various

represents
Gunas
as
only
In any combination, one of the Gunas

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

They have no purpose
are
"
always
of theirs to serve,
whole
for
the
they
all
coherent whole, to a relatively

determinate, more, coherent
more
differentiated,
"
but
ever from a relatively less differen-
evolving
tiated, less determinate, less
more
and
experiences
the
of
liberation
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
ik
evolutionary state deon

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

writes
The
objects of the
That
the noumeual states.
Purusha are no cause of
to say, the fulfilment of
is
the
not the cause which brings about

the manifestation of the noumenal state in the beginning.
objects of the Purusha
The
is
fulfilment of the objects of the Purusha
is
not therefore
the reason of the existence of that ultimate cause.
For the
not brought into existence by the need of the

fulfilment of the Purusha's objects it is said to be eternal.
reason that
As to the
it is
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.
For the reason that

Purusha's objects
not brought into existence by the

said to be eternal.
As to the three
it is
it is
specialised states, the f ulfilment'of the objects of the Purusha
becomes the cause of their manifestation
And
cause
because
of
the
.their
objects
vrafa
the
manifestation
^foinwmuT
non-eternal.
of
?fa
*r
*r
the beginning.
are
they
gwsff^g:,
rren:
in
Purusha become the
*r
s^nstcn
said
^farraÎiq
^JTW
*nrf?r
to
be
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,
the
of
fulfilment
Purusha such as the
of the
objects
the discrimination
enjoyment of sound, etc., or manifest
other phenomena.
and
self
true
between
of the distinction
however
If
did
it
that, it
wrfflTW^TO^1fWW
equilibrium.
farwT ?if^tf* i
*=n*fT^?n
Prakriti,
II
n?i it
not be
could
fWfWWnWtRt *T
This state
which may
of
state
fWl^'
called the
is
some sense be
in
loosely compared with the pure Being

of Hegel.
For it is like that, the
Prakriti
Compared with the

Being of Hegel.
the simple, indeterminate,
beginning,
unmediated and undetermined. It does

neither exist nor does not exist, but
almost
all
which
neither
yet does not
nor
is
indication), the
^ffa?'
not, that in
noumenon
uumanifested, the
^sjnw
is
that in which there
background of
wf
existence
horse).
It
is
the
the
of
of
objects
the
trifle (e.g.,
The
II. 19.
the
of effecting
both
Non-
the horn of a
these states
state of the equipoise
Bhashya on Patanjali's Yoga Sutras,
t Vyasu Bhashya, II. 19.
as follows:
Purusha.
Intelligence-stuff,
t Vfichaspati Misra's Tattavaisaradi
on Patanjali's Sutras,
it
the capacity
described as being beyond
gunas
and
exists
(fr^Ttre^' fal'B^m f*TT<T,
Vachaspati explains
it
no non-existence
all.
and non-existence.
three
* See
Vyasa
which
as the state
(lit.
means a mere imaginary
of existence
of
of
is
it
without any manifested
Existence consists in possessing

the fulfilment
the principium of
is
Thus Vyasa describes
existence.
Inertia
and
II. 19.
commentary on Vyasa Bhashya
THE STUDY OF PATAKJALI

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

the above arguments about the want of phenomenal
therefore not non-existent.

of
existence of Prakriti on the ground that
it
cannot serve the
objects of the Purusha, the question comes that the principles

of Mahat, etc., exist in the state of the unmanifested
exists can be destroyed
because nothing that
also,
and
if
cannot be born again, because nothing

destroyed,
that does not exist can be born ; it follows therefore that
it
is
it
since the
principles of
Mahat,
exist in the state
etc.,
of
the unmanifested, that state can also affect the fulfilment

of the
said
For
of
objects
that
the unmanifested
then
it
that in which
as
Although the
potential
power,
function
of
yet
effect exists
that this
is
it
fulfilling
cause
of
incapable
not such,
If
lotus of the
it
is
were
that
is
like that
effect
*nfo
1
.
ff?f
TTf
then
of
it
in
mere
the
performing
;
it
is
Further he says
effect
its
beyond
of the existence
sky and no
ffcf
It
exists
as
the objects of the Purusha
hare's horn.
existence, that
nothing.
O
is
it
form of the
the cause
in
therefore said to be non-existent as such.
nature of
be
it
This means that the cause exists
exist.
that state in a potential form but not in the

effect.
can
not possessed of existence
is
this reason, he describes
and does not
How
Purusha.
the
the
the
is
of
the
state of non-
effect
would be
as
like
would follow from that
mere
the
10
Thus we
see that
view of similarity,
point of
at from this
looked
if it is
may
it
narrow
be compared with the
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
pure
state,
that
state
the
it
though
no change takes place,
of equipoise
must be acknowledged
also
is
one of
tension and
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
action,
similars).
(Evolution
principle,
of
it is
or
Hegel
clear that
Gunas is
the three
it
could be compared to the absolute

Prakriti as the equilibrium of
as pure Being.
the absolute ground of all the mental and
the
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
Spinoza,
"
Nafcura
Spinoxa'i
the one which
nation
Naturans.
all
its
modifications."
is
It
prior
to
may
be
two attributes of thought and

matter, both of which must be conceived through itself
and as having always existed simultaneously in it. It can
conceived
to possess
be described
in
the
the words of Plato as
receptacle of all visible things

air,
or
nor
fire,
"
The mother and
we do not
call it
earth nor
nor water nor any thing produced from them,
from which these are produced.
It is
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,
VSchaspati's commentary on Patanjali'a Sutras,
"conceived
II. 19.

in
abstraction
its
Form
from
determination, distinction,
predicate,
the permanent
is
becoming and assumes the most contradictory

what however in its own being is different from
subject
forms
without
as
that which
as
11
in|all
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
(Avidya) since
Prakriti,
is
it is
the source of
Avidya and
it is
it is
called
it is
called
change,
opposed to knowledge,
Maya since
the cause of diversified
,-
,.
creation.
Maya.
all
flgi
But
i*
this
Bhashya which
distinctly opposed in the
is
(Avidya) as
^nrr^T "fasn,
frsnfaqftfi
defines
Avidya
i.e.,
that
is
another knowledge which is opposed to the right knowledge.

In some of the Upanishads, Swetaswatara for example, we
find that *n?n
(Maya) and
and the great god is

g T^T).
said
fa<gm *nfsR
Rigveda X. 92, where
v&fo
There
it
(Prakriti)
to preside
is
over
are
it
a description
is
said
that
identified
(flwr
also
(TT*Kift?j
irafti
in
the
^^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
?T^Tff) in
the
no existence
or non-existence).
ûwra^ *rfw^
R^HffR â:.
In the
In
shown from Geeta and other

undifferentiated,
unindividuated
Manu
this
Sanskrit
cosmic
way
also
it
texts
matter
we
find
may be
that
an
as
the
beginning was often thought of and

principle
Later on this idea was
discussed from the earliest times.
in the
first
utilised
with slight modifications by the different
schools
Tattvatraya, page 48 (Chovrkhamba edition), Benares.
THE STUDY OF PATANJAL1
12
who sought to
the different
under
make a reconciliation between them
of
names
of
see later on
system we shall
it might mean
whatever
but here we see that
according to the
mean
not
does
Vyasa
system.
What Avidya
Avidya and Maya.
Prakriti,
means
really
it
the Sankhyists and those
Vedantists,
Prakriti
Patanjala
to
according
Bhashya makes mention
the
of
Patanjala
Maya
also in
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
as follows
It
is
is
Maya
like the
Maya
in the sense
but
that
it
it
not Maya.
it is
is
changing.
immediately changes, so the transformations
(ig^f^f)
trifling
Just as
but paltry delusion and Vachaspati explains
Prakriti
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
is real.
definite
notion
Connection
with
Pnrusha and the difficulty of
its
(Cf.
of
we advan ?e further
of
the
later
nature of
we
into
shall get
as
the details
transformations of the
conception
Prakriti
Purusha.
Bhikshu here.)
Prakriti
The most
its
difficult
in
connection
with
the
to understand the
point
connection with the Purusha.
Prakriti is a
is
material, non-intelligent, independent

principle
and the
souls

or spirits are isolated, neutral, intelligent
how can
the one
come
and
18
Then
inactive.
into connection with the other
most systems of Philosophy the same difficulty has

arisen and has given the same troubles to comprehend it
In
The
ri * h
is
difficulty
unavoidable
since it is seen to exist
in other western sys-
almost
%-
Plato
fi
S hts the
difficulty of
solving the unification of the idea and
the non-being and

his
attempts to offer
even in
theory ;
participation
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
to avoid the
Aristotle's
the " Expedient in the single conception of development."

The universe is but a gradation between the two extremes
matter and form.
of potentiality and actuality,
students of Aristotle
know
that
But
all
very difficult to underand the
it is
stand the true relation between form and matter,

particular
it
nature of their interaction with each other, and
has created a great
commentators.
It
divergence
was probably
of
opinion
among
his
to avoid this difficulty that
the dualistic appearance of the philosophy of Descartes had

to be reconstructed in the
we
find
also
how Kant
between noumenon
worlds
absolutely
pantheism of Spinoza.
Again
failed to bring about the relation
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
ing and before trying

It is seen in other
theories Indian as well.
ed for the purpose,
Vedantism.
TJ-J.
^njala
j.
to
little
puzzl-
explain the
Tin/,first
point of View, I shall
give some of the other expedients devisby the different schools of Adwaita
14
Reflection theory
wn
I.
of
that
so
connection
with
in-
the former we have
both
illustrations that are given to explain it
The
Iswara.
in
its reflection in
by
mother
unspeakable,
beginning,
which comes
matter,
gross
telligence,
in
without
is
Maya
Adwaita Brahmasiddhi are only

Siddhantalesa* and
Sun
of
reflection, viz., the reflection of the
in
cases
physical
the sky in water.
in water, or of
II.
*nH6^T?
The
"
intelligence
all-pervading
etc., so
mind,
limited by
soul
Limitation theory
limitation.
is its
giving those
must
of necessity
They
common examples
follows that
it
their
illustrate
in
be
" the
necessarily
theory by
which the Akasa
(*)TOTO)
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
though unbounded
in itself is often
called ^nnqf'*'* *H*WI,
Then we have a
i.e.,
space as within the jug.
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
it
in
son of Kunti was
known
as
the
son
of
known
Badha, so the
and
pure Brahman by
his
just as the prince
who was brought up in the family of a

pure Brahman who by its own Nescience
low caste,
the
it is
undergoes birth
Nescience
is
and death and by
its
as the Jiva
own Nescience
again released.
ft? 5*}
^î
T
Siddhantalesa (Jiveswara Nirupana).
irsf 3
is

The Sankhya Sutra
same
also avails of the.
TraHTRfrrftqânrT
i
rn-i
i
Bhikshu
of the connection.
expelled from
remains
he
Thou
art
is
" I
forester,
an
outcast,
betakes
purity in
first
Thought,
himself
king
'
the effect
which
soul,
"
of
consequence
person, to
the
am
consequence
been
forester
forester."
Having
informs him.
As
thou art a king's son."
he,
so
the
the idea of his being
to
his
too
the
true
instruction
state,
royal
soul
realises
itself
its
some kind
of
Thou, who didst originate
manifests
Ganda having
am
immediately having abandoned
"I
saying,
in
a certain minister
alive,
not a
Yijfiana
and reared by a certain
city
under the idea
learnt that
"
his
son
king's
being born under the Star
his
<>
follows
as
explains
certain
of
story in IV,
which
Sankhya explication
15
merely
as
from
Pure
art a portion thereof/'
*Wpi-wrfTfaftr:wfer:
etc.
?f,
In another place there are two

(2)
it
be
^qresf^wtf?;^
unassociated
discrimination.
the crystal
will
be seen
(2)
there
that
As
is
all
fa:^lP fq
^twr: fw^ ^rfwn^:
there
still
Sutras
in the
(1)
Though
a tinging through Noncase of the Hibiscus and
is
not a tinge but
a fancy.
these theories only
Now
it
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
tion
nature
of
the
from vagueness and
rather
increased
by
their
incomprehensibility
physical
illustrations
which
for
is
the
Chit or pure intelligence cannot undergo reflection like a

physical thing and neither can it be obstructed nor limited
16
bv
The
it.
theory that
reflection
by the
pointed at
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
is
the thing with the Vedantists of the reflection school.

But here though the metaphor is more suitable to expres?
not
the
nature of the relation
Let us
prehended.
seek to explain
the
exact
more lost sight of than
com-
Purusha with
of
relation
is
now
the
how
see
Prakriti,
and Vyasa
Patanjali
it.
some of
quote a few Sutras of Patanjali and
the most important extracts from the Bhashya and try to
me
Let
get the correct view as

(1)
^JT^sHajifJlt*
(2j
-$e\
(3)
tiêr xjei
(4)
3J?n$' vjfh
much
as possible
1*^3 ^farai
II. 6.
^ftwiav.wtfa flsrer^w.
?s?f
^n^n
sreûR^'
IT. 20.
II. 21.
11.22.
cT^n-mmii^TfT
'$w.
(6)
q<mn?r ^'îwrft
(7)
qreijvufl:
(8)
f^TR^^wrar'îîKiqTil
1^
<TI^:
^fi^M l^^m
II. 23.
^^'
III. 25.
III. 55.
îf%^^T^
IV. 22.
(.9)
HI- 34.
(1)
tity of
The Ego-Sense is the illusory appearance of identhe subject and the object operating in the field of
consciousness.
The
(2)
purity
yet
as
self
it is
seer
is
absolute in
its
transcendent
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
(3)
common
field of
experience for other individuals.
17
(5)
The cause
subject factor and the Purusha
When
(6)
world
the
emancipation) there
the destruction
the
of the realisation of
of
of
natures
consciouness
in
is
withdraws
objects
necessarily no conjunction
is
the
world-experience,
of the
contact.
(before
this
is
oneness of
the
self in isolation.
(7)
This state of oneness arises out of the equality of
the Purusha and Buddhi in purity.

(8)
though
Personal
consciousness
in its nature
arises
is
unchangeable
when the Purusha

cast into the mould
of Buddhi.
(0) Objects exist only for the
Purusha
of
consists in the non-differentiation

their natures are absolutely distinct
arises out of concentration
Thus
in II. 6
Drik
of as Sakti or
power
see that their
identity
as
on
experience thus
two which
these
nature.
its
(l^r)
or Purnsha the seer
much
as the Prakriti itself
is
a seeming one.
" as
w, by
And Panchasikha also
writes,
PraTfefirfw**iMiii
li^nTf
rrqT<w<*f^
Purusha
the
^fovnronFt
beyond
if
Buddhi
there
or
H^l
^K
in
his
identity)
Tranrsftel
Not knowing
be different
to
spoken
and we
no difference."
is
lf%rr.
^TttT
is
Vyasa
Bhashya explains miWrfl (unity of nature

as
in
the knowledge of self
the
therefrom,
and knowledge, etc., a man has the

the Buddhi through delusion.
in nature, character
notion of self in
Thus we
the real
identity
see that
nature
is
again
when they
of the Purusha
described
The Purusha thus we
are
known
is
realised.
to be separated,
This seeming
as Tfsj?njW,
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
neither
is
similar
quite
the
to
For the
Buddhi nor
Buddhi
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
does not,
is
it
may
not such, as
through the
be said to be changeful
but the Purusha
always appears as the self, being reflected

Buddhi, and is thus connected with the
it
phenomenal form of knowledge.

appears connected with
which always illumines
of the
Purusha
in the
all
The notion
our mental
them
is
Buddhi.
only due
of self that
phenomena and
to this reflection
All phenomenal knowledge
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
into
illumines
all
our knowledge
cendent reflection of the
is
only a product of the trans-
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
the
consciousness
Buddhi
by transferring its illumination into the

The Buddhi suffers ohanînar
ego.
^
O O modi-
the
as
fications according to the
furm of the object of cognition
and thus a state of conscious cognition

" I know it"
of
results
when
the
assumed the shape of an object

the constant factor
Purusha,
reflection or identification
of
it
in the shape
Buddhi
havinoO
becomes connected with
through the transcendent

Purusha in the Buddhi
the
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
very hard to
really
serve
comprehend
to
make
of this reflection is indeed

no physical illustrations can
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
which the Buddhi may be said to differ from the Purusha,

in which it disagrees with it.
So that though
and those
we cannot
anyhow, wo may
it
express
make some
at least
advance towards conceiving the situation.

Thus the Bhashya says that the main difference between
Buddhi and the
the
the distinctness of
the nature of
Purusha
..
..
according as
it
its
grasps
objects
grasp n g
tlie
is
modifications
,.
and Prakriti.
Buddhi
this that the
is
constuntly undergoing
Farther explanations
of
Purusha
one
o f an
object, the act of having a percept, is

undergoing of different modifications
nothing but its own

and thus since an object sometimes comes within
the
Buddhi and again disappears as a Sanskara

grasp
and
(potency)
again comes into the field of the underof
the
standing as Smriti (memory), we see that it is qfwfa or

changing. But the Purusha is the constant seer of the
Buddhi, whether
of
phenomenal
as in
Purusha
and
of
it
Thus
in
when
or
(Nirodlia
remains the
as a result
object as
knowledge or
of
state
an
has
constant
ordinary
no
of
seer
the
Buddhi
the
lose
object
fafte
suspension)
we never
of this seeiug
has
it
forms
our notion
unchanging. It is the
light which remains unchanged amidst all the changing modifications of the Buddhi, so that we cannot distinself.
the
Purusha
is
guish the Purusha separately from the Buddhi (

13). This is what is meant by saying ^: JTf<TO'%^
the
Purusha
reflects
concepts of the
its
knowing
is
ever-persistent
or
turns
Buddhi and thus

manifested in
notion
constant a factor in
all
of the
the
into
is
its
said to
own light the

know it. Thus
our consciousness as
self or
ego which
phenomena
Thus the Purusha appears always
of
is
the
ever so
consciousness.
in our consciousness as
THE STUDY OF PVTANJALI
20
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
it
appearance
only
But from the
Prakriti.
seems that he
is
side
of
the intelligent seer
to our
conception
imparting consciousness
all the
in reality he remains the seer of himself
conscious-like
though
will
kriti
is
Purusha and the Pra-
difference between the
The
while.
much
be clear in as
as
we
see that the
Purusha
in and for himself,

altogether independent, existing
whatsoever
from any bondage

other hand for the Purusha, for
That which
exists in
and for
but the Buddhi
his
itself,
is
free
on the
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
of
these three
Gunas which
are all
non-
intelligent.
is
But looked at from another point of view the Prakriti

different from the Purusha
for had it
not altogether
been so
how
could the Purusha
which
become subject to reperception T?a??n3W

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

Well then
He
To meet
be dissimilar.
he
this
says
Why? Even though pure, he

Tn as
they have come into the mind.
not quite dissimilar.
is
ideas after
the
sees
let it
21
much
as the
Purusha cognises the ideas
form of
the
in
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
^fsrfiff
is
certainly unchangeable and
it
does
not
run
In connection with a changeful object
after every object.

it
enjoyer, Purusha
the power of the
appears forever as
if
it
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
and look
it
as if they were manifestations of consciousness unqualified
by the modifications
now
the
of
parts
permanent
intelli-
ness
are
the form of our conscious-
is
ing part
Analysis of consciousness to find the place
of
Buddhi.
intelligent
analysed into two

a permanent part and a changing part. The chaug-
All our states of consciousness
u
whi ch
..
constantly varying
according to the constant change of
gence.
its
The permanent
contents.
this
notion
of
change
light
rj
which
changeable.
of
self
our
all
through
persists
consciousness
thus
shines in
Our
Buddhi
is
it
our
is
Now
the
inferred
constantly
self
as
varying
that the
consciousness
thousand modifications, but the notion of
is
part
we have
that pure light of intelligence by virtue of which

the notion of self reflected in our consciousness.
is
un-
suffering
is
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
our
personality
consciousness.
a material
intelligent self is partially
Thus our phenomenal
seeming interaction of the
out of the
reality arising
and the Buddhi. This interaction

matter releases the spirit from
But a question
or
self,
how
arises
seeming bondage.
that there can even be
its
is it
a seeming reflection of the

Explanation
seeming
the
of
ê
spirit
way by which
the only
is
Buddhi which
reflection.
non-mtelho-ent
is
How
Purusha
altogether
.
is it
possible
for the Buddhi to catch a glimpse of the Purusha which
illuminates
all
its
concepts
into
imitation
by
Purusha which
itself to
(^f^nr^l TOfa
is
it
How
perceives
can
the
resemblance between
justify in
some sense
that the
last
Buddhi, by virtue of which
the supreme possessor
our mental conceptions
*ffreTr W3*3j'
1p?s?0
altogether formless allow any reflection of
imitate the form of
appears as the self

all
*m
consciousness, which
means that
justifies the expression *r^qsg which
the
this
it
and knower of
There must be at least some
Buddhi
seeming
and the
reflection.
Purusha to
And we
find
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

same almost
the
Purusha
is
this state
we
is
what
and there
is
in
Kaivalya
no Buddhi to
which the
reflect
it.
In
Buddhi can be so pure that it can

the nature of Purusha as he is in himself.
see that the
exactly reflect
This
the state of
as
in himself
is
meant by saying Êmgwft: ^Ff3W

Buddhi becomes as pure
4f*rai'
This state in which the

Purusha, and
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
purity
becomes so pure, becomes gradually lost

and cannot again serve to bind the Purusha.
cannot
restrain
the temptation
here
beautiful
very
Further explanation
which
the Purusha.
tj*IW
^rfiffi:
follows
giving a
from the
the
explain
way
in
serves the purposes of
Chitta
f^^T^T^Rfa^^fsfaw^WTfr ?a?WT *j ^f?f

I. 4. which is explained in Yoga Vartika as
r:
draws, though
so
of
illustration
to
fihashyakar
by analogy.
in the Prakriti
*?' *rafcf
t*rewiTff,
remains unmoved
it
i.e.,
just as a
itself, iron
magnet
towards
it,
towards the Purusha the Buddhi modifications become
drawn and they thereby become
visible to the
Purusha and
serve his purpose.
To summarise now, we have
seen that something like
a unity takes place between the BudSu.inm.ary.
dhi
and
the Purusha,
~ reflection of the Purusha

seeming
in
the
i.e.,
there
Buddhi,
'
is
simnl-
being determined conceptually, as a

result whereof this reflection of the Pnrusha in the Buddhi
taneously
with
which
known
is
its
as
the
self,
becomes united with these
conceptual determinations of the Buddhi and the former is

to be the perceiver of all these determinations.
Our
said
conscious personality or self

the
knowable
in
is
thus the
seeming unity of
the Buddhi in the shape of conceptual or
24
with
judgmental representations
Purusha in the Buddhi. Thus
we
nition
have the notion of our
particular
or
conceptual
which this ego
the
the single act of cog-
in
personality and
own
perceptual
The
identifies itself.
representation
the
pure
while
true
seer,
though
must be remembered that
the
all
from
beyond any touch of sully or impurity
it
the
with
remains
eternal
the free,* the

~
intellisrence,
'
the
of
reflections
the
it is its
Buddhi,
own seeming
of all
Buddhi that appears as the ego, the cogniser

our states, pleasures and sorrows of mind and one
who
is
reflection
the apperceiver of this unity of the seeming reflec-
of the Purusha
tion
lu
in
all
and the determinations of the Buddhi.
our conscious states there
is
such a synthetic unity
between the determinations of our Buddhi and the
self,
they cannot be distinguished one from the other

a fact which is exemplified in all our cognitions which are
that
the union of the

this
reflection
knower and the known.
explained by any physical
gether different
The nature
a transcendent one and
is
pure intelligence and
much
in as
absolutely free, while
of
never be
Purusha
illustration.
from the Buddhi
can
as
is
alto-
it is
the
the latter
is
non-intelligont and dependent on the Purusha's enjoyment

and release which are its sole purposes for movement.
But there
is
some
similarity between
could the Buddhi otherwise
Him
It
is
also seen
catch
when we
the
two, for
how
seeming glimpse of
pure Buddhi
find that the
can adapt
is
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
The
plurality of the
Purushas
and
the
views
of
Sankhya
Karika about the na .
ture of the Pnrushn
examined.
the
its
general relations with the Buddhi.
XT
JNow
f ew
-L
jt
'L\.
rem ams with
US
to
show a
more points about them. The

which the Purusha of
chief point in
Sankhya Patanjala
differs
from the similar
spiritual
other systems of
philosophy is, that it
Purusha rot as one but as many. Let us
of
principles
its
regards
to
try
discuss
arguments
of
favour
of
this
Sankhya
separate
*?
is
of
posite
fications)
the
the
three
must
" Because an
assemblage of
of another; because the op-
modes and
rest (their modi-
the
because
exist;
must
there
be
because there must be a nature
sake
for the
material contact)
is
in
Thus
Purusha.
of
i*
power ;
and because of (the
enjoys
exertion
sake
for
superintending
that
Patanjala"
principle
the
doctrine
things
with
connection
in
point
the
sas
Karika
the
25
of
existence
abstraction
the
therefore
soul
or
of)
active
isolation
(from
The
exists."
an argument from design or teleology by which
inferred that there
must be some other simple
first
it is
entity for
which these complex collocations of things are intended.

" In like manner as a
Thus
Gaudapada says
which
is
and pillows
several
it
is
is
for
another's
use,
not for
its
own and
component parts render no mutual service
concluded that
bed and for
which
bed,
an assemblage of bedding props, cotton, coverlet
is
whose sake
an
another's use
there
assemblage
;
this enjoyable
or
there
is
is
was made.
it
the
of
soul,
body consisting
has been produced.

The second argument
three elements involved in
man who
is
of
that
five
for
sleeps
So
its
thence
upon the
this
elements,
world,
is
for
whose enjoyment
and the rest
intellect
all
the
knowable has
the element
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
Karika
17.
26
Tamas element which
is
which serves the
mass
the
to actualise.
potentiality for the Rajas
elements
three
kriti composed of these
such a Pra-
cannot be a seer
For the seer must be always the same unchangethe ever present constant factor in
entity
itself.
aetionless
able,
all
Now
stages of our consciousness.
There must be a supreme background

on which all our experience
Third argument.
of pure consciousness, standing
be
may
is
the
which
This background
and expressed.
Purusha by a reflection from
aetionless
co-ordinated
pure
our
all
it
little
and says
differently
Kaumudi
with a simile in the Tattwa
Davies
become conscious.
mental states
however explains
accordance
in
^qi T*nfe
?F3lf<<fa'.
seems to be that the
-"The idea of
Kapila
power of self-control cannot be predicated of matter which
must be directed or controlled for the accomplishment of
:
any purpose, and

external
ever
never acts.
soul a
the
teer
of
controlling
only to the extent
of
charioteer
the
chariot
is
that the
when
only
there
to
fulfilled
person of
it is difficult
is
a chario-
But Davies here com-
the
simile
too far.
The
and the chariot holds good

chariot can take a particular
is
when
it
charioteer,
purpose
of
the
particular
The
perform.
only
the
and
If the soul
force.
the charioteer
course
of the system with that which gives
mistake of carrying
the
comparison
living
only seems to act
must be an active force."
it
mits
It
this part
to reconcile
to
power must be something

The soul howit.
this controlling
matter and diverse from
to
is
motion
connected
with the
whose purpose
it
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

by the seeming
consciousness
of
reflection
27
the
light of
Purusha.
Because
Fifth argument.
persons
there
tendency in
is
all
run towards the oneness of the Purusha, which
to
be achieved by liberation ; there must be one for

whose sake the modifications of the Buddhi are gradually
to
is
withheld and a reverse process set up by which they return

to their original cause Prakriti and thus liberate the
back
Purusha.
It
on account
is
Prakriti to release the

to achieve
moral
his
of
this
liberation as the
his
highest
feels
prompted
consummation of
ideal.
Thus having proved the existence
the
of
Purusha,
Karika proceeds to prove the plurality of the Purusha
the
"From
the
tendency of
reverse
Purusha that a man
the
organs
separate
allotment
of
death
birth,
and
from the diversity of occupations at the

also from the different conditions of the
same time and

three
souls.
proved that there

Or in other words since with
it
modes,
"
individual
all
is
are not born
since
with
is
the
the
plurality
birth
of
of one
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
all
same time
in the
same manner and since the
the different G-unas are possessed

individuals,
the
Pnrushas are
though he does not
holds
this
yet
ufws+iiiM^
?T^*rcnwflc3Ter."
ed
by
different
indeed
many.
Patanjali
the
way
plurality of the
view as in the Sutra guni?'
infer in this
Purushas,
to
differently
qualities of
"
Although destroyed
him whose objects have been achieved

being common to others."
Davies in explaining the former
it is
in relation
not destroy-
Karika says, " There
however, the difficulty that the soul is not affected by

How can their various modifications
the three modes.
is,
28
in opposition to the
prove the individuality of souls
Vedantist doctrine that all souls are only portions of the
one, an infinitely extended

this
Really
monad ?"
is
question
But a
the Sankhya doctrine.
principles
careful penetration into the
Sankhya Yoga would
of
to
the
of
in
us the idea that this

bring home
ls &
necessary and consistent outcome
Examination of the
plurality
most puzzling one
the
Purushas.
of the
Sankhya view
of a
the Purusha
one and by
dualistic
conception of the universe.
For
if
it
reflection
into
different
selfs,
is
that
said
then
it
is
its
Buddhis we have the notion of
different
follows
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
are
false.
known being vanished, everything

in no way conceive, viz.,
we can
is
reduced to that which
the Brahman.
It
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
must be observed that the Sankhya Yoga view does not

that the knower is false but it
analyses the nature
hold
of the
ego and says that it is the seeming unity of the

Buddhi and the Purusha, both of which are reals in the
strictest
knower
sense of the terms.
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
there.
It sees
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
same point
at one and the
is
the reflection of
of
unity
the
29
of time in which
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
its
modification,
Purusha
knows
after
has
admit
to
himself
says
and
is
and then the

nature in
true
modifications
the
Maya
is
as
the
unreal.
the
Maya
but
The Vedanti
beginningless as
as
as ^T*T (ending) as
it
of
the
The Vedanta
which the Buddhi vanishes.
has at the same time to hold

that the
his
in
resembles the exact
the Purusha
form of
Buddhi;
Purusha
dhi becomes as pure as the
Examination
continued.
the Prakriti
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
Brahman
formless
Vedantist can
She
is
as
^ftsfeii,
The Maya according to the

be said to exist nor to non-exist.
Many.
neither
..,
can never be described
Such an unknown and unknowable

upon the
Brahman
causes
the
many
Maya by
of
the
or defined.
its
reflection
world.
according to the Sankhya doctrine, the Prakriti

Purusha itself. They are two
real
as the
is
as
But
much
irreducible
metaphysical remainders the Prakriti and the Purusha.

Their connection is beginningless (*RTfc ^NTtf).
But this
connection
We
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
by the illusive action of the Maya, so that ultimately

when they vanish there are no other remainders. But
this
is
is
the
not the case with Sankhya, for as the

real
seer,
its
cognitions
Purusha
cannot be dismissed as
30
unreal, and so the Purushas or the knowers as they
must be
us
to
Maya
of
held as
nature
Vedaotist (the
the
As the Prakriti
real.
generating the
difficult to
is
many
For
if
we account
should
Buddhis.
For
his
this
many Buddhis and

that case
in
of
plurality
their
it
will be
appearances
be one spiritual principle,
there
in
how
supposed plurality of the

to serve the supposed one Purusha we
for
should rather expect to
and
For
egoes.
we cannot
Purushas by supposing
the
being reflected into
explain the
the Buddhis.
of
plurality
that one Purusha
appear
not the
whose influence
be determined)
over the spiritual principle cannot
account for the
of
is
will only
find
mean
enjoyment and
sake that there are
the
one
Buddhi and not many,

would be only one ego,
that there
Supposing for
release.
argument's
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
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
moving
it
the
Purusha
any number
is
not finally
released
with
of particular individual selfs.
released with reference to one individual
bound
in connection with others.
really
be
moved
but
the
For
it
may be
may remain
So the Prakriti would not
in this suppositional case for the sake of
Purusha but for the sake of the reflected

we want to suppose it to take place in such a
the
If
release of
it
selfs only.
way as to
avoid the said difficulties, then also with the release of one
Purusha,
in the
all
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

as
appear
so
different
many
emancipations then with

the
his
it
speaking
appear
other
born or
be
should
the experiences
is
in all the
enjoyment Purusha
self that
enjoys
Purusha
is
or
really
there
at all.
is
Prakriti
as
death,
all
For really
Purusha which
die at once.
one
of
neither
For there,
releases himself.
released
have
should
and
different Purushas.
seeming
suppositions
conception of
should
all
all
birth
his
and
enjoyments
experiences
With
same experiences.
of
series
31
at all.
moving
And
in the
nor
emancipation
it is
By
only the illusory

his release no
So the fundamental
for
the sake
the
of
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
the most consistent thing that they could
think
of.
was
Any
compromise with the Vedanta doctrine here would h?ve

greatly changed the philosophical aspect and value of the
Sankhya Philosophy.
As the Purushas
are nothing but
pure intelligences they can as well be
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.
But there
that
difficulty
is
remains
unabated even though we should

When we go into the domains
regard the Purusha as one.
of metaphysics an rl try to represent
the Reality with the

symbols
phenomenal conceptions we have really
to commit almost a violence to it.
But this must have
of
to be
our
allowed
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
any mediation by the concepts of images of our

So we see that the Sankhya was not incon-
range
mind.
of
sistent
in
holding
the
doctrine
of
the
plurality of
Purushas. Patanjali does not say anything about
it,
the
since
32
he
is
more anxious
to
say
about other things connected

of the plurality of the Purusha.
with the pre-supposition

Thus he speaks of it only in one place as
above and says
that
for
though
still
world disappeared altogether,

with all the other Purushas in
remains unchanged
it
Reality of
Kaivalya he writes
reality, since
'*
:
It
is
the appearance which has been
is
that which
If
of knowledge.
not
they did
be knowledge in the absence
Thus the
VTTO
So we
of
this reason, the past
exist
see that the present
Past
and
Future.
holding
made
the present.
in
present.
which
opera-
the object
reality,
could
there
there
its
within
the
itself
the
reality.
past
has been negated has really
been conserve a all(J k ept j n t h e pre .
it
future also
though
it
appearance yet exists in potentiality

we know the past and the future
So, as
the present, they both exist and subsist in the
That which once existed cannot die and that
did never exist cannot

^ral
in
How
For
sent and the
worlds
is
says
though
not
in active
anything that might be

and present in reality exist.
past and the future exists in
Present,
is
which
would not exist a knowledge thereof.
known. For
in
The past
this threefold substance
is
exist
things manifest themselves in

The future is the manifestation
The present
to be.
is
experienced.
in
Patanjali
The past and the future
all qualities of
these three different ways.
has
Now
common.
world as
prove the validity of an external
Buddhists.
idealistic
the
against
an objecThus in Sutra 12 of the Chapter on
tive world.
tion.
we have quoted
released person this
to
proceeds
which
fan*c
).
come
to be
( sn^rnffcf:
^VR:
So the past has not been destroyed

but
it
has rather shifted
its
and
place
33
hidden
itself
in
made
the body of the present, and the future that has not
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
its
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
the
all
three exist as truly as
one of them, and the only difference

different
way
Now
mode
or
among them
of their existence.
?jf^
any
is
the
W+lH<4l*4|e|l<l
he proceeds to refute the arguments of those

hold that since the external knowables do never
who
idealists
exist independently of our
knowledge of them,
existence as such
external
may
be denied.
their separate
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
ledge, just as
exist apart
we
dream
see that in
from the
reality of
states,
its
know-
knowledge can
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
to the
it
may
maxim
be
which are invariably perceived
that things
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
our ideas and there

as
outside
such
5
is
my
fc
replied
that
external reality
no other external
ideas,
then
why
if
is
as
you say,
identical with
reality
does
existing
it
appear
34
as
ideas
and
outside
apart,
existing
of
independent
my
have no ground to deny the external

and assert that it is only the creation of our
The
reality
idealists
of dream.
imagination like the experiences in the state
Even our ideas carry with them the notion that the reality
All
our percepts
mental experiences.
this and that, arise only by virtue of the
how can they deny the
influence of the external world
is
our
outside
and notions as
The
existence of external world as such ?

is
its
present by
How
own power.
is
objective
it
world
then that this
up on the strength of mere
objective world can be given
logical or speculative abstraction ?
Thus the Bhashya says

the knowledge of
it,
but there
corresponding object
as
no object without
knowledge without any
Ther<j
is
imagined
reality of external things
like
is
is
in
dreams
thus the
that of dream
objects
but mere imaginations of the subject and unreal.

How
can they who say so be believed ? Since they first suppose
that the
own
things
do
force
which
so
reality
on
only
delusive imagination of
of
themselves to us by their
account of the invalid and
present
the intellect and
then deny the

such an
the external world on the strength of
imaginary supposition of their own.
The external world has generated the knowledge by its

own presentative power (^^ ^pfaraTOrasnEn fatiMUJifc) and
thus caused
itself to
no right to
quoted
deny
above,
be represented in our ideas and

it.
Commenting
Vachaspati
agreement applied by the
says
that
we have
on the Bhashya
the
Buddhists by their
method
of

simultaneous perception)
of
(maxim
of
being contradicted
of
difference.
Wherever there
a chance
by
of
agreement applied by
proper form sounds like this:
knowledge there is external reality
in
is
knowledge agrees with or
or rather every case of
same
may have
an application of the method
The method
when put
the idealists
35
the
is
every case of the presence of external reality, so

knowledge is the cause of the presence of the external
as
reality,
i.e.,
world depends for
the external
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
by the method of
for it cannot be corroborated
difference.
For the statement that every case of absence of knowledge

is
also a case of absence of external reality cannot be
proved,
we cannot prove that the external reality

when we have no knowledge of it.
i.e.,
not exist
Describing
nature
the
Continued.
he
and externality,
of grossness
the attributes
of the
external world,
says
that
i.e.,
means extension, and externality means being

separate space,
i.e.,
crrsisr^
existence in space are the
see that
the
grossness
related
to
(TFnt^rfw
^rtei
extension and
co-
co-existence in space
Thus we
means
grossness
than one,
pervading of more portions of space
ftp^^gjcn
does
two fundamental
qualities of the
Now
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.
An idea cannot
existing separately in separate places.
be said to exist with other ideas in space and to extend
in
many
To avoid
of space
points
this
it
at
one and the
cannot be said
that
same time.
there
may
be
36
>
others
extension
in
extend
may
can
space.
be
never
co-exist
and
For co-existence
and
some
that
so
ideas
of
plurality
may
our
ot
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
unknown.
quite latent and
may be
Imagination has no power to negate their reality, for the

sphere of imagination
external reality,
and
reality to negate
it.
as such has
quite distinct from the sphere of

can never be applied to an external
Imagination is a mental function and
is
it
no touch with the reality outside, which
it
can
by no means negate.
be
It cannot also
said
that
because
externality can abide neither in the world
our ideas therefore
thought
to
be
For
it is false.
cannot be
this falsehood
separable from our ideas, for in that case
our ideas would be as false as the false

of
and
grossness
external nor in
and
itself.
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
externality
all
grossness
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 agree-
ment cannot by
Knowledge
and
independently
the
co-existing
things
existence and non-existence.
ently
co-existing
therefore clear
itself
prove identity.
knowable external world
naturally
like
the
may
be
notions
of
Both of them are independwith
each
other.
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.
37
We
further see, says Patanjali, that the thing remains

same though the ideas and feelings of different
the
men may change differently about

_ _
Continued.
^n:.
A, B, C, may
feel
identical
perceive the same
pain
pleasure,
common
exists
particular
For
man
be
if it
it is
the
that
ideas in
his
owe
its
mao, but
any person's imagination in and
of
due to the imagination of any

own idea which as such eanuot
generate the same ideas in another

said
and
any one
of
imagination
independently
for itself.
that the same
see
external reality cannot be said to

or
origin to the idea
woman and may
different feelings
thing generates
different persons
We
hatred.
or
it
mIhus
external
reality
outside and our knowledge about
man.
is
it is
So
it
must be
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
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
to
future, but has only a
momentary
existence in the present
That much existence only

attribute to external objects which can be
due to our ideas about them.

are they ready to
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
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.
it
hold good for
upon the
the objective reality should depend

any individual man, then the objective
if really
idea
of
reality corresponding to an
idea of
his
ought to cease
to
38
exist either with the
some other
to
attention
mind from
his
all
towards
seen
Again
it.
a thing
is
visible,
the
then
back
not exist,
well be said not to exist
g^ ?fr ^wft T *z^FcT
side
is
mon
field
of
are
there
exist
î
at
observation
also separate
vidual souls
So
all.
if
front side also can as
the
TOMATO T
must be
irJMftlcU*r
Therefore
side of
which cannot be
it
an independent external reality which
there
if it
is
Then supposing that the front
does
side
then
again directed
parts of an object can never be
individual
seen at the time must not be said to

the back
restrains
again spring into existence
it
of the
all
once.
at
all
he
Now
of thought.
objects
when the attention
when
or
thing,
how can
thus ceases to exist,
when_he directs
his idea or
change of
for all souls
" Chittas "
in
for
is
^jtf life
said that
com-
the
general
and
indi-
separate
^wti: ^px*wrerc*n: ^ftîfti ^ R^tifr

And all the experiences of the Purusha
(cisn<t
ufa^q'
H3^).
result
from the connection of
" Chitta "

with the
this
external world.
Now
from
this
Different views about
nbstratum.
view of the reality of the external

world we are confronted with another
question
what
underlies
the
is
the ground which
manifold
appearance
which has been proved to be real.
that something which is thought as the vehicle of
of this external world
What
is
such qualities as produce

self-subsistent
in
us the ideas.
which
substrate
is
changes, actions and re-actions that

external
world.
and regarded
Locke
called
this
What
the basis of
is
that
so
many
we always meet
in the
substrate
Substance
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
it
standpoint of
as
association
of
ideas
everything
and denied
all
notions

We
of substantiality.
influenced
unknown
in-itself,
know
who was much
Kant
that
39
by Hume, agreed to the existence of some such

reality which he was pleased to call the Thingthe nature of which however was absolutely
unknowable, but whose influence was a great factor in

our experiences.
all
But the Bhashya
tries to penetrate deeper into the

nature of this substrate or substance
The
view
of
the
Bhashyakara.
it
form the very being
the change
is
The
istic qualities
and
an(J says
of
itself
the characterised alone that
by means of the characteristic.
detailed
character-
of the characterised
is
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
things
We
Gunas.
know
that
all
mental or physical are formed by the different

of Sattwa of the nature of illumination
collocations
(WTO),
Rajas,
the energy or
ciple
them utative principle
of the
and Tamas, the obstructive prinof the nature of inertia f^ffa which in their original
nature of action
(fiffsn)
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
of
universe
of our
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
Now
Thus from the *nft^

preponderance of ^r^ the
ear,
eye,
active
five
knowledge-giving senses,
and smell are derived. From
of
side
five
the
From which again by a preponderance
Tanmatras.
Tamas
the atoms
fire, air
and ether are derived.
of
five
Gunas
the three
are
elements
gross
In the derivation of these

all
Tamas
Tamas, the
From
etc.
speech,
by a preponderance
of ego or *JWTT
ego or ^TFSTC by a
by a preponderance of Rajas the
of
senses
side of the
taste
touch,
the Rajas side of ego

five
Jnfi
lopment from the ego or *T5<$|* according to which the ego or

,
^
may be said to be im^r, ^3RI and
their
derivatives.
e.g.,
(s^fo?
three different courses of deve-
Gunas take
these
The Gunas and
knowable
manifold
the
of
states
it
of
water,
earth,
conjointly
responsible.
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
of a
derivation
Gunas are
also present there
Their
well.
equally
and perform their functions
progress of evolution but
rather
not withhold
does
opposition
helps
it.
All
the
the
three
combine together in varying degrees of mutual preponderance and thus together help the process of evolution
Thus we see that though

combine to produce on the side
to
produce a single product.
the
Gunas
of
perception
sight,
are three, they
etc.,
the
and
senses
on
Tanmatras
individual
and Sabda.
of
such
side
as
of
those of hearing,
the
knowable,
the
Gandha, Rasa,
Rupa, $parsa
The Gunas composing each Tanmatra again
agreeably
combine
derance of
Tamas
element.
the
Thus
in
with
to
each
other with
produce the
a prepon-
atoms of each gross
each combination one
Guna remains
as
41
remain as dependent on
prominent, whereas others

help it indirectly in the
evolution
that
of
it
but
particular
product.
Now
this
evolution
ways
The Aviseshas and
be
may
:
characterised
in
two
(1)
Those which are modi-
or
products of some other
fixations
the Viseshas.
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
said to be
slightly
(^tfaffa
specialised
latter
thoroughly specialised, (frfh).

from Prakriti comes Mahat, from
Mahat comes Ahankara and from Ahankara we have seen
Thus we
see that
the
above,
Tattwanfcara-Pari-
nama.
evolution
courses
different
preponderance of
Tamas
takes
according
Sattwa,
three
to
the
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
produce the five gross elements. Now when Ahankara

produces the Tanmatras or the senses, or when the Tanmatras produce the five
itself
is
elements,
gross
Tatt wan tara-pari nama,
or
when Ahankara
Buddhi or Mahat,
produced from
i.e.,
the
it
is
called
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
is
altogether different from the
Ahankara
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
state
of
of
traces of
Ahankara cannot be
6
easily traced in
them.
This
42
derivation
pally
not such that the Ahankara remains
is
unchanged and there
the Ahankara, but
it
having properties which
So
it
called
is
is
a different existence
is
differ
princi-
only a change of quality of

altogether
widely from those of Ahankar.
Tattwantara-parinama,
i.e.,
evolution of
different categories of existence.
Now
the evolution that the senses and
elements can undergo can never be of

are
Viseshas,
specialised to allow the
of
a different
them there
an end of
is
of
evolution
grade of
gross
they
which have been too much
substances
or
the five
nature, for
this?
any other substance
With
existence from themselves.
So we
emanation.
all
see
the Aviseshas or slightly specialised ones are those
that
which
being themselves but emanations can yet yield other emanaThus we see that Mahat, Ahankar
tions from themselves.
and the
five
Tanmatras are themselves emanations, as well

Mahat however though
as the source of other emanations.
is
undoubtedly an Avisesha or slightly specialised
emanation is called by another technical name Linga or
it
from the state of Mahat, the Prakriti from which

must have emanated may be inferred. Prakriti how-
sign, for
it
ever from which no other primal state
the Alinga (^rfî
or that which
ence of any other
In one sense
all
primal
is
is
inferrible
is
called
not a sign for the exist-
and more unspecialised
the emanations can be with
justice
state.
called
the
Lingas or states of existence standing as the sign by

which the causes from which they have emanated can be
Thus
inferred.
directly
in
ments may be called the

they again
of
the ego
this
sense
the five gross ele-
Linga of the
Tanmatras, and
and that again of the Mahat, for

from their specialised
the unspeciah'sed ones are inferred

modifications
Linga
is
or
emanations.
reserved
for
the
or Prakriti can be inferred.
But
this
technical
Mahat from which
name
the Alinga
This Prakriti however
is
the

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

in the
Karika
The Linga has a
cause,
it is
neither eternal nor universal,
and
mobile, multiform, dependent, attributive conjunct

subordinate.
Whereas the Alinga is the reverse.
is
or
Alinga
characteristics
distinguished
common
in
The
however being the cause has some
Prakriti
from
with
Lingas as contraPurushas, which is a separate
the
its
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
the
is
is
We
the reverse.
state
have seen above that Prakriti
equilibrium of the Gunas, which can
of the
no way be of any use to the Purusha, and
in
be
to
eternal
though
all
is
thus
held
other states are held to be non-
eternal as they are produced for the sake of the Purusha.
The
state
Prakriti
of
is
that
in
which the Gunas
perfectly overpower each other and the characteristics (*&)

and the characterised (^t) are one and the same.
Evolution
change,
it
is
thus
mutation,
Evolution and what.

means.
nothing but the manifestation
or the energy of Rajas.
in
of
is
the one mediating activity that breaks

up a jj cornpounds, builds up new ones
and
Whenever
The Rajas
initiates
any particular
original
modifications.
combination the proportion
of Sattwa,
this
Tarnas
or
Rajas
there
alteration,
as
alters,
of
condition
dominating activity of
is
destroyed and
the
is
Rajas, by which the

another equilibrium established, this in its own turn is
again disturbed and again another equilibrium is restored.
old equilibrium
Now
what
called
is
is
its
atom
will be that
is
quantum which
that point or limit at which
by the senses.
or
atom
smaller or
is
move
finer
an
than
can in any
way be perceived
mere points without
therefore
are
They
it
to
Now
identical with a unit of change.
from
place
by a Tanmatra
taken
is
In the external world
change or evolution.
time that
the
of Rajas
the manifestation of this latent activity
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
The change
evolution.
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
the measure of
is
all
change or evolution.
physical
In the mental world however each unit of time corres-
ponding to
Unit of change.
of
measure of change.
Thus Vachaspati
wn:
other
simple
Now
succession.
moments
is
succession
is
for
the
moment
own
change of an atom
unit of space
the unit
is
Now
this instantaneous
suc-
time as discrete
the notion of the
is
this
?j*n
says
^fra:
of
cession
its
moments one following the

series of moments or
pure and
the
notion
the real notion of
one that does not
moment
just
that
before
place together.
is
time.
of
these
really exist but
come
had passed
discrete
Even the notion
of
is
imagined
into being just
when the
Thus Vyasa says
they have never taken
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
concept and
which
appears to ordinary
but
itself,
is
represented to us through
is
minds
as
if
it
language
were an objective reality.
So the conception of time as discrete

wfiereas
Time as discrete and

Time as succession and
Time as continuous
is purely Buddhi-Nirman.
which
the
it.
said
to
only due
appear
those sages
of
succession.
real one,
time as
of
is
unreal,
the imagination
to
being
*
our empirical
and relative con-
Thus Vachaspati further
A moment viewed
notion of change
conception
/,
as
the
is
successive or as continuous
sciousness.
explains
a mental
only
in
relation
Succession
moments and
who know what time
this is
to things
is
involves
the
called time
by
Two moments
was.
cannot happen together. There cannot be any succession

of two simultaneous things.
Succession means the notion
of
change involving a preceding and a succeeding moment.

is
only the present moment and there are no
Thus there
preceding and later moments.

any union of these moments.
moments
in one
these
are those that are
Therefore
moment, the whole world

characteristics
are
there
cannot be
The past and the future

associated with change.
Thus
associated
suffers
with
All
changes.
the thing as
connected with the present moment.
*fWTf?nr.
THE STUDY OF PATANJAtl
4fi
So we
time
find here that
moments
only the
therefore
only
no succession
exist
They
.
which cannot take the
sciousness
is
time.
continuous
or
being
As two moments
life.
never co-exist, there

Unit of Change and
Unit of Time.
discrete
essentially
is
of our cognitive
our empirical con-
moments
real
in their
one with the other and
discrete nature that connect the
succession or time as continuous.

thus imagine
t?
Now we
evolution
is
measured by
or rather the unit of
moments
sciousness these
but
can
it
be
certain period
is
change
Of
Rshanas.
or
this unit of
moments
of
reasonably
moment
time ^*H or
expressed in
course
change or
of
have said before, that each unit
terms of these
our ordinary con-
in
change cannot be grasped,

For at the end of a
inferred.
we observe a change
in
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
moments
changes
is
(sutra 30-30).
associated
with
collocation
Succession as change of
of
moments
A cloth which
grasped only by a course of changes.
has not passed through a series of moments cannot be
is
considered
as old
cloth kept with
(Bhashyaon the above).
what
is
called
and by
it
the succession
is
"rasped.
Even anew
good care becomes old after a time.

the
termination
of
Even before a thing
of a
course
is
course
of
This
of changes
changes can be
old there can be
inferred
a sequence of the subtlest, subtler,

subtle, grossest, grosser
and gross changes
(Vachaspati's Tattvavisardi).
.
\\
Now
then when
we have
seen
that
the
of time
unit
indistinguishable from the unit of change or evolution

and as these moments are not co-
is
and
Present, past
future absorbed in one
moment
existing but
of evolution.
we
one following the other,

is no past or future
see that there
existing as a continuous before, or past and after or future.

It
the
is
that
present
really
exists
as
the
manifested
moment, the past has been conserved as sublatent and
the
So the past and future exist in the

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

itself
had
the past
manifestation
may
the
be
within
unmanifested state of the future,
seed or the
had not been the case, the future never could have
Ex
nihilo
nihil
fits.
So we
see that
whole
the
undergoes a change at one unit point of time and

not only that but conserves within itself all the past and
world
future history of the cosmic evolution.
We
have pointed out before that
Cosmic evolution as
only a collection of the
GanaB
the manifestation
the Rajas or energy as action

is
called change.
Now
is
of
what
thisjmamfesta-
when
Gunas is
tiou of action can only take place
of
equilibrium of a particular collocation
disturbed and the Rajas arranges or collocates with itself
whole group being made inby the inherent Sattwa. So the cosmic history
the Sattwa and Tamas,

telligible
the
48
is
of
only the history
Gunas.
Now
one
vision
in
the
therefore
the
the
perceive
the
of combinations that
he can in
Sattwa
for with such
possible
of
for a seer to see
one
moment
present or future of this cosmic evolu-
past,
tionary process
is
number
possible
the Rajas will have with
collocations
different
it
if
minds
past and
all
future
which to an empiriFor the

the series.
are concentrated at one point of vision
only in
consciousness appears
cal
consciousness, impure
empirical
that
as
it
is, it is
impossible
powers and potencies of Sattwa and Rajas
the
all
become manifested at one point of time it has to

its senses and can thus take the
will
take things only through
changes only as their senses

whereas on the other hand if its
not restricted
have
or
changes
of
power
perceive
going on
the
to
read and
all
in
all
perceived
the
is
the
possible
it
could
collocations
Such a perceiving mind whose
not
narrowed by the senses can
modifications
finest
the body
limited scope of the senses
at once.
knowing
all
by them
power of knowing was
affected
are
of
or
substance
changes that are

see Yoga Sutra
III. 53.
Kapila and Patanjali proceeded possibly at first with

an acute analysis of their phenomena
of
know edge
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
^lyaisofconBcionB
all
persists
changes of our cognitive states. We are passing

continually from one state to another without any rest, but
amidst
all
in this
varying change of these states

This fact of
of
we
are never divested
intelligence.
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
any one of
these states
it
cannot be
the

of the
possession
the
released
there
is
the
sum
person
of these
self-shining
So they regarded
from the
so-called
which became intelligent by coming
states
The
with this intelligence.
of
no mental state, but
is
intelligence.
this intelligence as quite distinct
in the case
states,
there
again
49
in
mental
connection
actionless, absolutely pure
and
simple intelligence they called the Purusha.
Now
they began to analyse the nature of these states

to find out their constituent elements
Movement of
or moments of existence if
possible.
Thought Rajas.
of our
Now
mind we
in
analysing the
find that a particular
different states
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-
of our
tuted the substance
This
always moving.
thoughts.
principle of
Thought as such is
movement, mutation
or change, this energy, they called Rajas.
Now
apart
from
The Sattwa
side of
seeras to exhibit
thought.
or
the form of
before
it.
all
It
is
the
thought when seen as

from its sensuous contents
this Rajas,
divested
Form
sensuous
of
one universal mould
knowledge which assumes
contents that are presented
the one universal of
all
our particular conall the different
the basis or substratum of
cepts or ideas
shapes imposed upon
the pure
itself,
(sattva) in which there
is
and simple.
no particularity
is
Is-ness
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
are but modes and limitations of
are
thus
made
intelligible.
It
this
is
universal
the
our conscious states.

intelligibility of all
7
form and
one principle of
50
Now
our intellectual
The Tamas
of
side
in a series of
life consists
ideas or concepts
our thought in connection with the Sattwa
shining
concepts after eon-
in the light
forth
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 judgthe
of
side.
there
knowledge in which
This pure
neither the knower nor the known.
This
ments.
is
object
what
is
is
called the pure
knowledge differs fiom the Pure

Purusha only in this that later on it is
subject-less
or
Intelligence
liable to suffer various modifications, as
and the
infinite percepts
and concepts,
with, whereas the Pure Intelligence
changeless and
this
stage
is
never the
Tamas
this reason that the
are
remains eTer pure and
substrate
altogether
Buddhi or
connected there-
etc.,
of
the intelligence stuff
Sattwa,
the Rajas and
the ego, the senses,
is
prominent and
It
suppressed.
Intellect
At
any change.
is
for
often
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
is
as the Sattwa.
cannot in any
way
affect the effulgent nature of this
shining of contentless
knowledge
the knower nor the known.
But
as
it
in
were within
the
elements
which there
it is
is
pure
neither
holding suspended
Rajas and Tamas

which cannot manifest themselves
owing to the preponderance of the Sattwa.
it
itself
of
This notion of pure contentless

knowledge
The Pare Sattwa or
0nfcentle88
know
led e
knowledge
immediate
is at once
mediated by other
necessary phases.
Thus we
universal
is
and abstraet and as such
is
the
see that this

pure conteutless
same as the
For this contentless universal
knowledge
ego-universal.
is
only another

name
the
for
contentless
Thus Fiehte
ego-universal.
How
an objective can ever

or how a being can ever become
of his Science of Ethics
become a
subjective,
an object of representation
this
never be explained by any one
curious
where
point
the
distinguished at
a point
established
is
our
of
This
system.
Reason,
Intelligence,
Thus the Bhashya
^rwtafa
word
^(T^TT)^
^<PTT^
the
is
II. 19, describes
rn*<T
in
it
Germany
in the
not
such
I.
36 we find
ff^
^farn*?mft!Wt
Egohood about three thousand years ago

in
Now
Egohood, the
m&y be named."
which Panchasikha
by
find
are
subjective
whatever
and aain
the
not
and made the starting point

poiut
or
will
change
does
altogether one.
are
by,
who
and
objective
but
all,
the introduction
in
also says
the
of
infinite
unlimited,
"
51'
Thus
described
is
this
only repeated
words of Fiehte as the point where the
subjective and the objective
not
are
the
distinguished,
pure Egohood
Patanjali (Sutra IV. 4).
This Mahat has also been spoken of by Vijnana Bhikshu as
^famwrer as in
or
the
TT.
or
Mind
in the
of final
sense
assimilation.
ta^SSdhT"
said a bout
it
*frrew or
faî,
i.e.,
Now what we have already
Mahat
clear that this
we hope, make
Mahat is the last
will,
which the subjective and the objective can be

assimilated as one indistinguishable poiut which is neither
limit
up
to
the one nor the other, but which
This
*fT..
Buddhi
is
the source of
them
both.
thus variously called as ?r??r, ^fadwn,

to the aspects from which
W&, ^ff and faF according
this state
is
looked
This state
is
at.
called
Mahat
thing conceivable and the one

all
is
other things originate.
as it
is
common
the
most universal
source
from
which
5fc
Now
or pure shining naturally

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

Tamas
the Rajas and
moment
next
phase as TO* or
was
in which the **r
predominant and
The
first
that in which the Rajas comes
is
uppermost
cognition
and thus the Ego as the subject of
of all the mental states
knower
the
I
ject
eontentless
subject-object-less
its
however
active aspect
the spirit and appears as
the
have icvtftan
Buddhi
and posits
Ego
and
ifacn.
wills.
Again
which
^ftsfarai,
is
affected
itself as
this position
By
passive
of the
one with
itself
or the
subject
which
Thus Patan-
the
in all
Thus we
own Rajas
its
vm
I.
17
explains
that
find
or activity
or the subject as the activity.
"I "
the
of
the objective
itself in
by
Ego
in
Vachaspati
ft?T.
the
derived.
Buddhi and the
wif?^
we
is
the
reflection
feels
it
feels
knows,
of the
is
Purusha.
spirit or
In
the
Buddhi catching
aspect of the
f?
"I"
sub-
the
all
The
The
condition.
are in a suppressed
as
active
conative
its
it
perceives
and cognitive
thoughts and feelings and also in the external

world of extension and co-existence or in the words of
senses, in its
Panchasikha
is
aranrainii
^TTW
W*%
91
**WTOJ^nf*nratai fTO
an4^Hr|Jn-JnT5qiq^
posited as the active entity
itself
or
in
we
the
In analysing this notion
conscious.
find that here the
<re*FI^*TO
Here the " I "
which becomes conscious
words
other
V*wi:
"I"
becomes
of
self-
of self-consciousness
Rajas or the element of agility,
has become
or
mobility
predominant and this
predominance of Rtjas has been manifested by the inherent
activity
Sattwa,
Thus
we
find
that
the
Rajas side or
"I
ae
53
active" has become manifested or known as such,
becomes conscious of
what
meant by
is
as
itself
And
active.
i.e.,
this
"I"
is
just
self -consciousness.
This ego or self-consciousness then comes off as the

modification of the contentless pure consciousness of the
Buddhi;
Th
e - ohood
,,
me
and
that
it
is
is
we
see
but a
cffo,
modification of the
The
absolute
egohood
is
identity
not a
part
of
Buddhi.
universal
and
subject
object
as
the
of our natural consciousness for in
stages of our actual consciousness
!1
that
therefore
self-consciousness
this
even
in that of self-
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.
consciousness there
is
so far as I distinguish myself as the
Only
myself as the object of consciousness
Thus. Fichte says
of myself.
of
consciousness
and
separation
rests
upon
reunion
of
am
conscious, from
I at all
" The whole
the
conscious
mechanism
manifold views of this
the subjective and the
objec-
tive."
When we
that
see
Buddhi transforms
the
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
conscious
the
know
of
>
ii;
therefore
knows
itself in
" I " or in
very abstract way as the
other words, the ego becomes self-
!"
but at this
Tamas being
moment
the ego has no content
quite under suppression,
evolved by
nature as Rajas
it
is
a preponderance of the Rajas and thus its

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

and becomes conscious of
directs itself
first
itself,
comes
itself
one question which naturally'

our mind is, " Can the
to
ego direct
The Subjective and
towards
itself
towards
itself
and
'
thus divi(ie
I
"
conse-
in
quenco
twothe
or the
aspect of
fold
question
it is
contain
itself
that
and makes
we
It
can
first
TO meet
seeD ."
themselves
is
b}-
re<ju<i<*rcrsr
sre*RT?U3r5hi.
the
It
tHis twofold
virtue of
its
own
object
Gunas
of the
perceiver
manifested and the ego turns

itself itso\vn object.
itself
the
and objecThus we find
is
back upon
at this
stage
Gunas
are reminded of the twofold nature of the
make
this
assumed that the Gunas
within
that in the ego this quality as
comes to be
js
of both subjectivity
germs
tivity q^prt f% ? *3f'
a P arfc that sees
itselt into
one toat
an(}
nature that the subject
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
Ego only a moditication of Buddhi.
phase
Buddhi
or
modification
however different
',
appear from
Buddhi
it
appearance or phase of it
is
the
reality of the
knower
is
affected
Buddhi.
in
its
different
judgments, the application
Vyasa writes
:
Now
Thus we
of the
is
it
is
;
the
might
only
its
see that
of
an
reality
when the
modes of concepts and

Buddhi as well thus
;
from
this
Modifications of the
Ego.
ego
we
find that three
developments
take place in three distinct directions

,
according
oattwa, Rajas or Tamas.
to
the
preponderance of

the preponderance of Rajas, the
By
into
the five couative senses,
Pada
(feet),
(speech), Pani (hands),
and Upastha
the preponderance of Sattwa, the
By
organ).
develops itself
Ego
of passing the excreta)
Payu (organ
(generative
Yak
55
hearing,
develops itself into the five cognitive senses ;
touch, sight, taste and smell and by a preponderance of
Ego
Tamas
stands
it
and produces the
as the Bhutadi
five
Tanmatras and these again by further preponderance
Tamas develops
of
into the particles of the five gross elements
of earth, water, light-heat, air and ether.
Now
of
it is
as
itself
clear
the
that
when
object,
phases
The three Phases.
the
we
in
it.
becomes
self
that
see
(/')
becomes an ob3ect to
moment
object, this
of
in itself, (Hi}
change
the
self,
of activity
which can
the aspect of
three
which the
,,...
that in
directs itself or turns itself as the subject
conscious
there are
when
itself, (ii)
upon
itself as
effect
self
it
the
an aspect
the consciousness
of
moment in which it perceives itself in its

moment of the union of itself as the subject and
the
object, the
the object in one luminosity of self-consciousness.

that phase of self in which it is merely an object to
itself as
Now
itself is
the phase of
develops the
union with Prakriti which further
its
Prakriti
of the
in
moments
of
Tamas
of
inert
preponderance
Tanmatras and these again into the
which are then called the
The Sattwa
side of this
was
The modification as
the senses.
^rngj
The
their
now
self -consciousness
differentiated,
the
specialised
five
cognitive
respective functions of hearing, touch,
BhntRB.
and smell, synch

ronisino;
*
*
'
with the evolution
on
which
becomes
undifferentiated
sight, taste
five
into
elements
five grosser
and modified into the

senses with
by a
or the perceptible.
ego or
further
materiality
the Bhutadi
Tanmatric
side
of
or
evolution.
the
Prakriti
These
again
66
suffer
individually
thus cause an
ego or the
will
sensations
of
variety
in
their
The Rajas
side of
becomes specialised as the
active
respective spheres in our conscious
the
and
modifications themselves
infinite
infinite
life.
faculties of the five different conative organs.
There
is
Manas which
another
instrument
direct
with the
itself
AS the Manas
of the
specialisation
its
is
conative
Ego
for
five
connecting
O
and
cognitive
What
senses.
as the
is
perceived
mere sensations by the senses is

connected and generalised and formed into concepts by the
as
is
it
therefore
T: *i<ti<<ni
Now
collocations
derance
the
of the
ITO
and
is
^T9 and
always
the
?T*m,
vet
ê^nft
or
instrumental
of
all
Gunas
the
supreme principle
for
requires
^,
of
T5i<B N
it
Energy and supplies even

it
in the
Karika.
in the
Rajas an important
which
*3^n$'
though the e volutes or modifications of Ahankara

or Ego are formed by the prepon-
factor in all phenomena of evolution.
of
spoken of as
its
is
varied
these
intelligence with the energy
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
<<wrc:
just as
development ("<?i*nit
**tft wft ") and Barabara
a seed-sprout
Rajasa
Ego
for
the
'*nn?rcTit ^ntfrofq^st
in
his
*n* writes
requires for its
growth the help of

water as instrumental cause, so the
Rajasa Ahankara
(Ego) works as the instrumental cause (?mnft) for the
transformations
their evolutes.
cause
is
of
Sattwika and Tamasa Ahankara into
The mode
of
described as "
Rajas
working of this instrumental

is the mover."
The Rajasa
Ego thus moves the Sattwa part

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

also
moved by the Rajas, the agent
Rajasa Ego
movement
is
of
thus
called
the
Sattwika
and
The
movement.
of
common
the
57
the
cause
of
the
Eo.
Tamasa
vwfrf cm
?;5i:
Vachaspati
Though llajas has no work by itself yet since

Sattwa and Tamas (though capable of undergoing modi-
also says
fication) are actionless in themselves, the

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

The three forms
of
the ego.
t |, ege
Different
the cause of
is
modifications
called Vaikarika, Bhutadi
The Mahat
also as
of the
the source
and Bhutadi ego may be
said to
also
is
and Taijasa
Vaikarika,
Taijasa
have three aspects
thus
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
Barabara
three
three
"
unas.
Now
speaking of the relation of the sense faculties with

the
sense
Relation of the sense
with
faculties
their
specific organs.
mer, for
is
also
if
To take
see
that
vehicle of the for-
the latter are injured in any way, the

affected
îwifrffflfo
ijjtTtawsTCTq^wt "sninftsngM * K m *
for
hearing and
example the
its
the
which are made up ot the gross-
er e ] ements are the
necessarily
jjicnfasH^,
we
organs,
,
latter
former
JTOiaflPW^^'IW
H <t*iw(
specific case of
the faculty
of
organ, we see that the faculty of hearing
58
is
the
defect
the
is
power of hearing
is
When
located.
noticed therein, soundness or defect
soundness or
noticed
is
when
Further
al?o.
power of hearing
that
It is here
seated in the ether within oui- ear-hole.
in
sounds
the
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
of the ear.
This sense of
hearing then
in the
originated and located
as
in
its
having
egoism, acts like iron,
principle of
drawn
mouth
the
by sound
of the speaker acting

its
own
sequence of the sounds of the speaker,
and
loadstone,
in
origin
as it is
transforms them into
modifications
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 Panchafor
reason
this
sikha also says as quoted in WTO III, 41

" To all those whose
organs of hearing
:
situated, the situation of hearing
is
are
the same/'
similarly
The Akasa
which the power of hearing is seated is born

out of the soniferous Tanmatra, and has therefore the
again
in
quality of sound inherent in
unison that
acting
in
solids,
etc.
it
It
itself.
takes
the
is
by
sounds
this
of
sound
external
This then establishes that the Akasa
is
the
substratum of the power of hearing, and also possesses the

And this sameness of the situation of
quality of sound.
sound
which
an indication of the existence of Akasa as that
is
is
the substratum of the

auditory power !ruti which
the sounds of the same class in Akasa.
Such
manifests
a
manifestation
auditory power.
of
Nor
sound
is
of Prthivl
(Earth), etc.,
cannot
be
without such an
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
generating the cognitive
in
with
limited
for
powers
senses
certain
8ense
of
counted for their developments from
laipingaiacharyya the
commentator of Vish-
i*
itselr
.,
nupurana.
in
specific
or
accompaniment
Tanmatras. Thus
the
Sattwika ego + Sound potential = sense of hearing.

Sattwika ego + Touch potential = sense of touch.
-f-
= senses of vision.
= sense of taste.
= sense of smell.
Sight
+ Taste
+ Smell
The conative sense
paniment
of speech
is
developed
of the sense of hearing, that of
paniment of the sense of touch
ment
of the sense of vision
ment
of the sense of taste
hand
in
accom-
in
accom-
that of feet in accompani-
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
Naiyayikas>
view'
ear for
by
holds
that the
air
elements,
the
example by Akasa, the touch
and
senses
so
are
forth.
not
But
Loka-
by
charyya
and
but
sustained
matter
are
rather
strengthened
gross
by them.
generated
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

Ahanksr the cause
is,
we
since
I believe,
Ahankara
^he
of the senses.
it
itself
as
exists
(as
from
generates
trom
differentiations
integrated in
the
latter
though
now quite clear

Mahat through
see that the
the
it,
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
Yoga and the views of ordinary

about
the evolution of the categories.
Sankhya compendium^
Now according to the Yoga view two parallel lines of
the
evolution start from Mahat, which on one side develops into

the Ego, Manas, the five
senses,
and on another
cognitive
and
the five conative
side it develops into the five grosser
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
elements
tabulated thus
Prakriti
I
Mahat
_j
L_
Tanmatras
Asmita
11 senses (eleven).
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
place in
enesis
For
is
*vw
the
that
reference
easy
refers
to
this
portion
of
the
which
*fTO
antler
here, which
that
quote
appear suitable
may
for
the
purpose.
w.
In
this
rng (I) the
ones, Visheshas,
fully specialised
to
have been derived from
the Tanmatras and (II) the senses
and Manas the faculty

from the Ego
the grosser
elements are said
of reflection are said to have been specialised
The Tanmatras however have not been derived

But they together with 'sfforcH
'fffJffiT here.
or *lfwn.
from the ego or
are spoken of as the six slightly specialised
being the
These six
the
ones,
the
five
Tanmatras and the sixth one being the ego.

Avisheshas are the specialisations of the Mahat,
five
great
egohood
appears that the six

the Mahat, after
of
Be-uess.
It
therefore
pure
Avisheshas are directly derived from
which the ego
^rfticn
11 senses and the Tanmatras into the
develops into
five
gross
the
elements
in three different lines.
But
let
us see
how Yoga Varttika

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

truly speaking however
from Mahat takes place through the ego and in association
ego;
with the ego, for
it
has been
^n'W
in
Nagesha
Yoa Varttika
Now
so
described
the
in
Sutra
45.
I.
explaining this
n9
only repeats the view of
?rafa cf*Jn<nfaj
let us refer to
the WTO of
45, alluded to
I.
by the
Yoga Varttika:
:
^n^rei^fiiira^
idia[*(
?f%,
^xr^n^
i^^j
^^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.
1 believe it
the HTO further says
is
quite clear
that *re$-K
spoken of here as
This ^fwir*s is the
the ^3J ^Rfosnrw of the Tanmatras.
same
again
as
^n^ff *KWH
in the
The Mahat tattwa (Linga)

Its
is
as ^T^trfH says HqîRi?n
HTO of the same Sutra
Prakriti (Alinga).
development
is
is
II.
19
^îl.
Now
later
on we
associated
with
the
thus to be considered

as the production of
The
the Prakriti.
iti
differentiation as integrated within
six Avisheshas are also to be considered
as the production of successive differentiations as

integrated
within the Mahat.
The words
for they
-"
&&\ "
most important here ;

nature of the transformations.
rfo^w are the
^êi
show us the
real
means integrated and
fofws^T
means
This shows that the order of evolution
Sankhya compendiurns
kara from Mahat and
from Ahamkara)
fications of
of
is
the
1 1
Ahamkara
is
through Ahamkara
it is
As these
as the
on
Abam-
other
the
first
differentia-
moment
in
said that the transforma-
place directly from Ahankara

laid
Prakriti,
and the Tanmatras
takes place directly as differentiations
body of Mahat.
the series of transfoi mations

tions take
stress
senses
true only in this sense that these modi-
characters in the
tions take place
Mahat from
(viz.,
differentiated.
as found in the
aspect
it
whereas
when
that
appears
the
transformations are but differentiations as integrated in the

body of the Mahat, and thus it is also said that from Mahat
Avisheshas namely Ahankara and the five Tanmatras

come out. This conception of evolution as differentiation
the
s,ix
within integration bridges up the running gulf between the
views of Yoga and the ordinary Sankhya Compendiums.
know
that the
Ahankara.
of
Mahat
We
Tanmatras are produced from the Tamasa

is nothing but the Tamasa side
This Ahankara
roused
into
creating
activity by Rajas.
The
âttwika Ahankara
the
senses
is put as a separate category producing

whereas the Tamas as Bhfttadi produces the
Tanmatras from
its
disturbance
while held
up
within
the Mahat.
Nagesa
gives
quite
in
the
Chhaya Vyakhya of
II.
a different explanation, he says
19 however
<
64
Thus the order of the evolution

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

described in the Puranas and the
evolution
of
Different views of
the
genesis of
Tanmatras.
the
These divergent
be
brought under
briefly
those who derive the
classes
Smriti
Literature.
views can
two
who
Tanmatras from the
Bhutas and those
Tanmatras from tho
Ahankara and Bhutas
Some
of these Schools have been spoken of in the Barabara
Muni's
on
the
commentary on
the
llamanuja Philosophy
explained
in
a systematic
therefore refrain
the
derivation
the
other
Sankhya
and
way by
Dr.
B.
N.
treatise
already
Seal.
from repeating them needlessly. About

the Tanmatras I further add that all
treatises, the
Siddhantachandrika,
martanda
Tattwatraya a
and have been
of
the Tattwa YaisaradT, the
the
derive the
from them.
the
Karika, the Kaumudi,
Sutra and Pravachana Bhashya,

Sutrarthabodhinl,
Maniprablm
seem
to
the
be
Rajsilent.

Further speaking of the
Tanmatras,
65
Vijnana
Bhikshu
says that
The Tanmatras
are
only in
forms,
unspecialised
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
one from the other, and they cannot be perceived to be

of
possessed
It
is
their
for
different
this
only
that
or specialised in
qualities
they are called Tanmatras,
specialization
is
mere thatness.
any way.
when
The Yogis
i.e.,
alone can perceive them.
Now
turning towards the further evolution of
the
grosser elements from the TanmStras,

Genesis of
grosser atoms.
the
see
that
there
gence of view
which
shown
are
,.
we
Thus
below.
here
is
a great diveralso,
Vachaspati
some
of
says
few:
Thus here we
find
I.
44.
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.
four
The Ap atom has been developed from the
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.
THE STUDY OF PATANJALJ
66
Now
these details but differs from

Bhikshu's
Vijfiana
view.
in
agrees with Vachaspati
Yoga Varttika
the
tfc
it
all
only
that the Akgga
Jt
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
Thus the Yoga Varttika
Akasa Tanmatra only.
the
Nagesa however takes a
slightly different
view and
says that to produce the gross

Nagesa's view.
frQm
Tanm
traSj
atoms,
an accret i on o f
accompanying agent is necessary at every

that we see that the Vayti atom is produced from
Bhutadi as an
step
so
these three
Sabda + Spar sa-f accretion from Bhutadi. Tejas

from
Bhutadi.
atom = abda + Sparsa + Rupa + accretion
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
from giving the Vishnu Purana view which

has also been quoted in the Yoga
"Views referred to
in Dr. Seal's treatise.
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
TanmStras and the

Vaisheshika atoms.
from
that
parts
differentiation.
begun
Kupa,
in the
Some
comes the
five
and neither grossness nor
differentiation has of course
Tanmatras
Rasa and
*j?nfe
Tan-
matras which can be compared to the

-IT
v
Vaisheshika atoms as they have no
as they are called
Gandha which
therefore
abda,
may
visible
already
Sparsa,
be said to
belong to a class akin to the grosser elements of Akasa,

Ap and
Vayu, Tejas,
so the
Kshiti,
67
also says,
Bhashya
!<4K l'li Sr^fmTsraTcftgrrm
The next
one,
Paramanu, which is gross in its

and is generated from the
...
lanmatras which exist in it as parts
the
nature
The gross atoms,
may be compared with

Vaisheshikas
Varttika
Yoga
The Bhashya
The Sutra
The
with
or
also says ûnqgfw^rT' 5^j

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

tion
and
earth
four
of
the
by
the
is
five
conglomeration
So again
formed.
Tanmatras
the combina-
By
Tanmatras, the kshiti atom
the
of
water
these
that
is
generated
gross atoms gross
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.
by
pleasant, unpleasant
..
.,
themselves those
or
virtue
passive
of which
to
us.
particular
..'..
qualities
they appear, as
If
we have been
68
able to express ourselves well, I believe

clear that when the inner and the outer
and the external world
source, the ego

differ in nature
the
from the inner
The same book which
in
ha
the language of
^fatsnfimwrw
JpsnTt
the inner microcosm
e all
into ideas
it is
world written
cognitive
only
therefore that these
endowed with
feelings.
world we
as painful.
are
'
written in
as
The
translated
Paramanus
Thus the Karika
^
'.
well
world
the external
and feelings
are spoken of as
says
as
emotional, pleasurable
modifications of
is
in the external
the grounds of our inner experience,
as
well
So
matter.
made
proceed from one

do not altogether
the language of ideas has been in the external

in
been
has
both have been formed by
Gunas ^fas
of the
collocation
it
<?ft
msngnqftfoitasr ftw
^raricUT ?
ftsin
The Vishnu Purana
also says
Thus we
see
that
here
is
another difference between
the Tanmatras and the Paramanus.
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
perceived to be

cannot
they
Yogis
thus
?ftfl*nwr**i
is
Now
by
perceived
said
rfirranrwfa
The Tanmatras
characters,
but this
be
it is
any one except the

TTWTsjT^rT^W^îni <rer
also
differentiated
possess
but they can be perceived only by the Yogis

not one of universal admission.
these
Paramanus cannot further be evolved

any other different kind
The particular form

evolution
atoms.
of
69
or
with the
j^
fr
ft^.
of
^^^
*
into
existence
)
Paramanus though they have

the
Tanmatras
that the
formed from
been
resemble them only in a very remote way and are therefore

placed in a separate stadium of evolution.
Now
with the Blmtas
we have
stage of the evolution of Gunas.
however does
as
is
but by
generated, but
pose
it
its
called
stadium or
last
The course
of
evolution
but continue ceaselessly

no
new stadium of existence
process
here
cease
its
ever,
that in
is
not
the
the product of the evolution is such

the properties of the gross elements which comconstitution can be found directly.
This is what
>f | JRft'n*r.
as
distinguished from the Tattwantara-
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
opposed
Visheshas themselves which
by change
of
qualities.
of Kshiti, Ap, Tej,
and form
The
all
different
Marut
is
called
Now
or
^4n?fTWTjT or evolution
these atoms of Paramanus
Akasa conglomerate together
sentient or non-sentient bodies
atoms of earth,
air, fire,
of
water,
the
etc.,
world.
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
the
such a combination
In
do
parts
not
stand independently but only hide themselves as it were

so that by the
in order to manifest the whole body,
the
of
conglomeration
called a body, which

from the atoms of
is
we have what may
particles
be
regarded as a quite different thing
which
are
they
These
composed.
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
who
hold the view that a body
the
conglomeration
was
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
the
of
and attributes before them

body they have
really
atoms
moreover, if they ignore the

almost everything for the atoms
to ignore
themselves are not visible.
atoms
these
Again
and
Harmonious
much
so
though
unlike
the
Vaisheshika atoms since they contain

Tanmatras of a different nature as
united activity of thp

f
a Pn>Ce8S
their
and
constituents
thus
differ
from the simpler atoms of the Vaisheshikas,
compose the constituents of
animal bodies
harmony
when any
such a
in
way that
all
inorganic, organic or
there
of
the
Gunas existing
functions
their
not run
counter
with the
the production
choose
evolution,
the
of
are
the
to
prominent
modification for
not
break
of
in
but on the contrary,

the atoms and
their
conglomerations becomes prominent,
though
no
is
no Apposition between them
prominent
Guna
help
experiences
different
thing
the
it
of
the
independent
other
from
different
Guna but
to
it.
yet
specific
Purusha.
different
courses
do
conjointly
form the
the
Gunas
In
Gunas
for
do
their
but join together and effectuate themselves in

Thus we
the evolution of a single product.
when the atoms
see
71
also
that
of different gross elements possessing diffe-
rent properties and attributes conglomerate
together their
not produce a confusion but

in the production of the
difference of attributes does
by a common teleology they unite

particular substances (see IV. 14).
Thus we
The Dharma
'
that
see
the
Pan-
iama
sense
selves
and
in
another
We
themselves.
bodies
or things
composed by
in some
the collocation of the atoms
from the atoms them-
differ
only identical with the atoms
are
see therefore that the appearance
of
the
atoms as bodies or things differs with the change of

So we can
position of the atoms amongst themselves.
that the
s;iy
only
change of the appearance of things and bodies
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
very selfsame thing
mPiwwnalft
happens
is
the
**&:, trfafoftraT
that
the
change
only an explicit aspect of the

atoms thus the vrro says
:
^ î ^?TCT irwnt
of
appearance
Often
it
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
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
of
atoms
of time or gni
manifestation of that particular
change.
Time
therefore
?2
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
this
has not a separate existence in
change
Now
cular arrangement of
of
is
here the appearance
and that
called the vfr
atoms or Gunas which
is
the particular appearance is called the >^f.

is therefore called the ^qfrBTT
Again
The change
of appearance
this
parti-
the basis
change
ôm
Lakshana and AvasthftParinima.
no ^
be looked at
can
of appearance
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
Taking the
qfcaw).
in
for
a body
review,
we
in
changes that take place
in
way
it
which
will
that
see
but exist only
the subsequent
a latent
all
however be manifested
in
atoms
are existing only in
it
a sublatent
in future.
atoms are not
All the previous changes of the collocating

also lost
of
collocation
particular
in the particular
way
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.
collocation of
For had not the past changes taken place the present
The present had held itself hidden
could not have come.
the future
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
form
in
It is
is
it.
on account of this that
Continued.
we
or death
though
under the change of appearance has

on account of which
as
body comes
see that a
into being and dies away.
it
has
Lakshana Parinama
been
its
really
own
given
(srenuwlxniTO).
This birth
it is
a
It
subsumed
special
aspect,
separate
considers
name
the

three stages of an appearance
and
present,
the
future,
the
when
past
when it
moment of the
the unmanifested
manifested
been
has
it
view but conserved and kept in
to
lost
the
in
exists
73
manifested,
onward
the
all
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
of
the
evolution.
Lakshana Parinama
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
different
(^RinqfriiTO)
as
characters,
manifested
unmanifested,
and
manifested past but conserved.
Now
it
the appearance of
often happens that though
a thing
that compose
is
to the continual change of the
owing
atoms
and
infini-
constantly changing
yet the changes
it,
tesimal that they cannot be
so
are
fine
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
there
Yogis; for
yet they may not be so remarkable

take note of the bigger changes alone.
greatly differs from
who can
to us,
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
or
dissolution
the former,
we
assert that the thing has
and decay
in
the
into
passing
destruction
of
suffered growth
the actual was
which
during
the
sublatent and
potential was
interval,
the
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
Thus
substance
is
mode
of
called
on
it.
It
new
or old,
is
in explaining the illustration given
10
account of this
grown
in
or decayed.
the
.Bhashya
74
"
the
of
the
ffir,
say S
It
of
iff ?T9T
for us to look once
now time
is
substance and
tnflf,
Varttika
Yoga
The
>fl?f
more
u4r, its quality or
or substance
to the relation
appearance.
common
that which remains
is
the latent (as having passed

Dharmi and Dharma.
over or
the rising (the present or
yn*i)>
to
^?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
lump
that
stage,
be
may
of particles
Now
carried.
we may think
for review
to
come
common
be
into
by
being
mains unchanged
among
in
its
This Earth therefore

one,
the
When
stage of
called
substance
this
>f*iff
lump
>HRfww
But its ir$,
is
own
The earth we
these stages
or
its
see
and
consequent
which
quality
and
so
re-
relatively
changes as particles, lump and jug.

the ^^f,
regarded as
is
and
undergoes a change from a

of jug,
stage
characterised
stages as its ^*w or qualities.
its
or substance
to
activity
common
the
all
previous
these three stages which have
all
its
Earth here
changes.
constant
to
taking the
its
being latent, and
of dust, as
future stage as jug as the unpredicable.

here
of
it
undergoes what
is
change of quality.
as the shape of the
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
latency
cability.
This
is
called the
as constituting ^z. This
as
new
or old
^z
according as
running towards
its
wrqftwr
is
of the
unpredi-
or qualities
again suffering another change
it is
just produced or
dissolution,
and
this
is
is
gradually
the
called
75
change of condition. These three however are

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

suffers
^ra^n^ftwr-
The
WRfrwr
the
The
*H?
and indirectly the si^r and the

however suffers the stwuqftww directly.
object which has suffered
5re<uq[Ti!W
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,
There
the
is
etc.,
thus a constant circulation
of changes
in
which
atoms of Kshiti, Ap, Tej, Vayu and Akasa
different
remaining themselves
unchanged are suffering ^"Jrof^lW

from
the inorganic to plants and
changed
animals and back again to the inorganic.
These different
as they are
states or
vffr
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
example),
is
as
any one of them
(the plant state for
growing or suffering decay towards
its dissolu-
tion.
This
of
circulation
The evolutionary
process constant.
the
cosmic matter in
applies
also
to
say the
ju
the c ] oth ete<
of
evolution
all
here
general
particular things
will
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
placed by
occurrence
only
another characteristic
immediately.
We
happen
in
order of
of one characteristic being dis-
which comes after
thus see that one substance
it
may undergo
76
in order of succession ;
endless changes of characteristic
or *4 we
with the ehange of characteristic
and along
îmRiiW and
the
have
which
is
ful
example
^wrfw*
new
or
old
as
one of infinitesimal changes of
evidently
and decay.
the
growth
Thus Vachaspati gives the following beauti

irawfan *ft t%
^wfr
^*^
TOT*
fsretsqsfi*:
stocks
of
paddy
these become so
quantities
of
parts
for
many
fragile
touch
could
never
happen with new paddy.
moments,
Such changes
Thus,
this
the
merest
that by the
become powdered into dust.

successive
and
years,
these
admitted that in
(A peasant
it is
to be
change must
have continued to work from subtler beginnings to the

found to manifest themselves
grossest ones, which were
after a great lapse
time as
of
we have spoken of.)

We now see that
the
in
substance
the case of the paddy
has
neither
past
nor
future, the appearances or the qualities
The
substance..
O nly are manifested in time

of
which the substance also
by virtue
is
spoken
varying and changing temporally, just as a line

but acquires different
remains unchanged in itself
of as
significances according as one or

its
The substance
right side.
5^
two zeroes are placed on

the atoms of f%fa, ^re, ^%
by various changes of quality appear as the

manifold varieties of cosmical existence.
There is no in-
*re?f,
etc.,
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
trinsic difference
acquire
various
of all fruits
qualities
and herbs.
stated above,
it
will
and appear as the various juices
Now
in
analogy to the arguments
seem that even a
qualified thing or

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

of commotion
a state
in
and always evolving

stated
before,
of the
realisation
final
Thus the
the Prakriti.
TJI TT*ref?rs?t
I
sake
for the
manner
in the
experiences and the
the
Purusha,
only
teleology
of
says ^ ^"Ji^^nsiWjfT^T**: 1*T f
vrro
^N
of the
Jjwifw
Jjijsjnvnsi
nfffi^Ttiifrai
3JH=WTO III. 13.
The
pioneers
modern
of
indeed
some
evolution of Darwin.
the inorganic, and the
any reason
for
it.
Theirs
O f fa e stages of
is
observe
scientifically to
with
Comparison
modern theories of
into the
have
evolution
scientific
tried
the
growth of
animal
world
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
of
facts,
that which
"
accomplished by
Very slight variations
which are accumulated by the effect of natural selection."
is
is
And
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
why
this accidental variation, this
the
causal
cannot
explains
final
comes
chain,
But
explain.
it
goal
from
the
inherent
in
into
the
seeming departure from

being the
Sankhya Patanjala doctrine
standpoint
all
serviceable to the Purusha.
evolutionists
matter,
To be
of
so
teleology
that
it
or
may
the
be
serviceable to the Pqrusha
78
one moral purpose in the whole Prakriti and its

which guides
manifestations in the whole material world,
the
is
the course
and direction
From
matter.
the
modern
is
much
very
scientists
the accidental
of evolutionary process
for
same
the
in
does
it
of
particle
view the Sankhya
of
the scientitic point
Pataujala doctrine
cause of
smallest
the
of
not
as
place
the
explain
variation noticed in all the stages
view
of
from any physical point
based on the observation of facts.
But
it
goes
much
to
the credit
that
doctrine
accidental
and the teleology of
or
the
of
this
this
variation,
of
unpredicabilitv
Patanjala
explain
they
onward
the
Prakriti.
course
evolution
of
from
moral
of the
point of view, the view of teleology, the serviceability
They however found that
Purusha.
not be
used
matter.
By
to
usurp
atoms
the
the
in
moving and
or
space
it
that
We
all
the
products
have found that
are
difference
between the juices of cocoanut,
Tinduka (Diospyros
of
energy we find that

movement
is to this
evolution
accountable.
should
nature and function
virtue of the Rajas
the atoms are always

of
all
this teleology
of
the
palm, Bel,
Embryopteries) Amalaka (Emblic
be accounted for by the particular
Myrobalan) can all

and peculiar arrangement of the atoms of earth and
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
the change
is
spatial
There
is
always the transformation
position.
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
evolution,
f9
as different expressions of the transformation of energy;
but virtually there

^fsr' ;&eit<U3f
the
the
changes
no intrinsic difference
is
change
into
potentiality
among
actuality,
throughout this changing world, there
is
for
everywhere
the potentiality of
everything for every thing. Thus \achaspati writes
^
Looked
at
no
is
of
i%
view of the Gunas, there
intrinsic
between
difference
there
though
things,
is
a thousand
manifestation of differences, according

to time,
The expressions
III. 11.)
from the point
Evolution is qualified by the place in

which the thing exists.
things
the collocation of atoms only
of
of the
form and
place,
causality.
Gunas, and the manifestations of the
transformations of energy differ according to time,
place,
which are the determining circumstances and surrounding environments, which determine
shape,
the
or
causality
modes
the
of
and
it
is
different places
connection
that
said
process
surrounding
determining this change
evolutionary
environments are also involved
in
two Amalaka
undergo two different
with
the particular
two
fruits placed in
sorts
points
of
of changes
place in
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
fruits
have undergone in connection with their particular points
Thus the
of space
the
in
same
two
vn&i
says
characteristic
different
points
Two Amalaka
genus and
of
space
fruits
having
species, their situation
contributes
to
theii
THE STtiDY OF PATANJALl
80
distinction
specific
identified
as
this
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
competent to
that
the
But
knowledge should be
discern the distinction ; and the sutra says
without his knowledge.
place
associated
right
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
the
similarly
different modifications at different
atoms also
points
can be perceived by Iswara and the
of
space
suffer
which
Yogis.
?J^T
Tpg III. 53)
Vachaspati again says
Though
all
cause
is
essentially
yet a particular cause

in
a Particular place,
all effects
effect
the
saffron
grows
in
takes
thus
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

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

varying transformations and changes and the seeming
ences? of
reality they are
in
things, though
all
differ-
ultimately
Gunas; thus Kasmere being the country

not grow in the Panchala country even
reducible to the three

of saffron
it
will
though
the
there
here the operation of cause
other causes
After considering the
kingdoms
of
its
growth
is
inorganic,
were
limited
all
by
vegetable
present
space.
and animal
as the three stages in the evolutionary process, our
attention
ami animal
is
at once
drawn
to
their
concept on o f the nature of relation of

To this point
plantlife to animal life.
i
^Plant-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
the Sankhya Patanjala

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

of the five gross elements. This change
different
the
Visheshas only
the
to
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,
of
chology
the
when we
Sankhya
shall
Patanjala
deal
with the psyFor the
doctrine.
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
present
it
will just suffice here to
suffers this
substance
itself
Thus the
W9
Suppression,
in
says
the form of Sanskaras or impressions.

:
f^^^j
characterization
Wt:
potentialisation,
constant

change,
the
movements, power are the characteristics of
life,
mind
83
besides consciousness.
wqfouw as we have shown it, is essentially differfrom the ^m^nr^^

of the Avisheshas which we
This
ent
have described above.
we cannot
discussion about the evolution"
This
review of the Sankhya view of
without a
close
causation.
We
have seen
that the effect
is
absolutely
"The grouping
new
or non-existent."
of the Vedantists
^r^F^T ?
5
all
n^T?*tf!i fa^nft
to the
effects
This
alone
all
them
^rT^rtsrai^
theory
to be called the
is
true,
and shapes are only illusory

Whereas according
^rw
forms
*rm?i ^f^f^n ?fa qj
has of
^r<r^n*zhn?
being only impositions on

the material cause alone is
illusory,
its
anything
them the cause alone
Sankhya Patanjala doctrine

are true and they are due
substance
the true
is
from the so-called
for with
are
For with
true whereas
creation of
which ought more properly
theory,
effects
the cause.
or collocation
Gunas but without
theory as distinguished
and
the cause but only in
in
this brings out the manifestation of the latent
of the
powers
existent
already
potential form.
changes and
Sankhya Patanjala view holds
that the
all
the appearances or
to the
power which the
transforming of itself into
those various
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
of
in
the
the
phenomenal world
Gunas
tion
All change ultimately
reducible to the collocation of the Guuas.
so that the
explains
fchiugt.
the
is
but a special
change of collocadiversity
of
the
Considered from the point of
view of the Gunas, as the things are
all
the same, so excluding that, the cause

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

the
Linga at once resolves
Ahankara and through
into the
the
stages
it
itself
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
TO, ^^w,
.'sra^n
evolution
Now
$akti
thousand
modifications
qfanr according
qfarWsfi*T
the
to
f*RTfl).
and
emanations
of the nature
the
of substantive
Their appearances
as
entities
modifications
as well as
substantive
make any such
and
stantive
is
its
distinction
as
it
will
force.
That which
the
force
and that which
is
are
power or
and as
be erro-
the substantive
power or
entity
of
entities
power or force are but two aspects and so

neous to
possessor
power or force are not different but

identical.
So the Prakriti and all its
Sakti ami SaktimSn,
entity
the
law of
according to the Sankhya Patanjala doctrine, the
power, force, and the Saktiman
force.
called
definite
is
is
the subthe force
the substantive
entity.
Of course for all popular purwe can indeed make some distinction but that dis-
poses
tinction
earth
is
is
only
relatively
Thus when we say that

and the power which it has
true.
the substantive
entity
of
transforming itself into the produced form, lump or

jug as its attribute, we see on the one hand that no distinction
earth
the
jug.
lump
the
as
is
really
made between
jug and
As
this
the appearance of the

power of transforming itself as
power of transforming itself into
its
or jug, etc.,
always abides
jug,
etc., are also
abiding
in the
in
the
earth
earth,
we say that
when the

the
in
is
the
in
is
power
been
has
the jug
say that
and when
state,
potential
ments must have to be said

such
any
power which
forming
its
jug
we
actualised,
Looked at from
other gross ele-
the
all
mere modifications and
to be
power which
Taumatras
the
The
into them.
itself
state is
actuality of
of the
the
to
identical
have of changing
it is
actualised.
the Tanmatrie side the earth and
as
we say that the
state,
potential
86
or
potentiality
the mere potentiality or actuality

antecedent cause has of trans-
itself into it.
Looked
at
Prakriti viewed
and
potentiality
from
this point
as
ac-
b em g actualised as
seen
various mo-
its
dih'cations as the Avisheshas
Visheshas.
itself
actualises
it
and the
nature
of the
Being
movement by which
manent within
be
will
it
that the Prakriti though a substantial

entity is yet a potential power which
tuahty and conservation of energy.
po ver, the
of view
itself
is
and not caused from without.
operation of the concomitant conditions
of
im-
The
only manifested
is
removing the negative barriers by which the power was

It being of
stopped or obstacled from actualising itself.
in
the nature of power,
equilibrium by
are inherent within
struction
it
its
means that
potentiality
virtue of the
in
is
it,
which
and are therefore
evident that
there
is
kept
opposing
serve as one another's ob-
Of
called the *fiwr *u%.
no
it is
tendencies that
or
real
between TiwwsiftK and ^nsta^t ufa
course
absolute distinction
they
may
be called so
same tendency which may appear

some tendencies may prove as the
only relatively, for the

as
the
4W$qrl
^n^îrsif^T
srfifi
of
elsewhere.
The example
plain the nature of the Prakriti
and
that
its
is
chosen to ex-
modifications con-
ceived as power tending towards actuality from potentiality

in the ssn^nz?
is
that of a sheet
porary walls within a field but
of water enclosed
by tem-
to
run out
always tending
86
of
As soon
it.
as the
temporary wall
is
to break the wall
also
at
the potential for
is
a
all
particular
the
broken
is
direction, the water rushes out itself, and
some
ill
what one has
The
place.
to
do
Prakriti
of things
infinite diversity
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
once actualises itself into its effect
From any
cause
we can expect
necessary barriers
the
if
is
can
and
to
is
removed,
it
at
so on.
get any
effect,
only
be removed, for everything
everything
potentially,
it
is
only
remove the particular

necessary
the
barrier which is
obstructing
power from actualizing itself into that particular effect towards which it is
to
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
body at once actualises
itself into
serve to
particular
Can-
Coucomitaut
B(?o>
mode
or
thus from
out, for the
such
that
it
sorts of concomit-
break the barrier in a
way and thus determine the

There are (1)
f*i place,
^nwK form and constitution of a thing
a piece
come
his
form of the ac tualisations of
the potential.
(2) ^rw time, (3)
of
the divine body.
The Vyasa Bhashya mentions four

ant conditions which can
Prakriti
of stone, the shoot
of a plant
cannot
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
its
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
will of
sible
87
stone
God
poison
poison
may
the
By
of
will
be turned into nectar and nectar into
merit
According to the Sankhya Patanjala theory
oan only be said to accrue from those actions which lead to a
man's
and ^cqw from the
salvation
When
it is
the barriers of the Prakriti and thus determine

tions
it
amounts almost
can remove
said that these
its
modifica-
to saying that the modifications of
the Prakriti are being regulated by the moral conditions of
man.
According
the
to
these
again
the
regulate
phenomena according
to
either
or
pleasurably
of man's moral
different stages
evolution, different kinds of merit
various
^n*V accrue and
or
and
physical
man may
which a
must
It
painfully.
mental
be affected
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
cause
it
obstructions
the
of
Bhikshu and Nagesha agree here

modifications due to >Hf and
affect
the
bodies
that
and
it
wfr
and
WJJT
in
is
or
for
beings
Continued.
Thus
we
they
^^ alone
general
see
that
Vijnana
that
the
which
are those
What
possibly this,
the transformations of the bodies and senses
in
removing
w.
of
saying
^^
senses.
removal
for the
the ^4r
mean
is
which guides
of
and
all
living
the
Yogis.
Nahusha's *nHf
or demerit stopped the fillings
of the
materials of his heavenly body from the five gross elements
and those of
find in
his
heavenly senses from the Ahankara.
another place that Vachaspati
gives
the
We
7
example
88
as an illus(tho virtuous enjoys happiness)

as
and
wfr
or
of
cause
controlling
frfa^l
*f^
ijng^Tifpf
tration of
that the
see
the
in
lies
helping
and
bodies
of
sphere
senses
^nf^r
(demerit)
particular
respectively)
according
pain
pleasure,
it
is
his
by
(merit)
tffr
the
(from
to
their
or
stages
illness
their
and
their
as
modifications
health
or
beings
living
also.
Thus
merit that the Yogi can get his
body or men or animals can get their new bodies
special
" Merit
by
the
causes
Thus Yoga Varttika
death.
after leaving the old ones at
says
all
evolution
of
sorts
as
particular
to
of
and
elements
gross
suited
other
and
and
therefore
of the formation of the
Ahankara
growth, decav
We
Prakriti.
the course of the development of
removing
the obstructions of demerit

the
of
development
-and
the
*nsrefTC or
the
body
senses:
and Nagesha says
As
Later on he
sas aain
as
having anything to do
the
controlling of
of
the
agree in holding him
way
of
responsible
Prakriti's
all
the
in
modifications
removing the
the later commentators
Prakriti
barriers, but
barriers in the
<
remember that the
for Iswara I do not
Sutras ever mention him
ISwara.
for
by
the removal of
development.
all
So that
Iswara
lies
as the root cause of all the removal of
barriers
including those that are effected by v*s and ^wif.
t^r^nfq
says
*n^9?f?r
wtfayRre
sftîqsTsf ?3 SIFTF:
Thus
i.e.
god
stands as the cause of the removal of such obstacles in the

Prakriti as
lead to the production of merit or demerit,
may
Yoga Varttika and Nagesha agree
holding Iswara
the way of
in
responsible for the removal of all obstacles in
the
evolution of Prakriti
It
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.
is
actions
God
is
But he by
barriers
very presence causes the obstacles, as the

way of Prakriti's development to be
his
the
in
removed
in
for the
removal of
such a
that he stands ultimately responsible

obstacles in the way of Prakriti's
way
all
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
the obstacles of the Prakriti in such a

pleasurable
that
or
painful
the barriers
in
itself
yields
or
of
such
the
a
Prakriti
way
way
but
it
are
that a
bad deeds according to
good
however by
as to
remove
result
by god's help
removed and it
man may perform
his
in
is
the
Nilkantha
desire.
his quotations in explanation of
us
leads
parva
effects
serve to
to
300/2, $antihe regards god's will as
suggest that
wholly responsible for the performance of our good or

bad actions.
For if we lay stress on his quotation v$ âi
it
fi^tafa,
raise
is
made
God wants
actions.
will
to
But
appears that
perform good
throw downwards
this
will indeed be
nullify even the least
whom God
he
to
is
vestige
made
very
wants to
and he
actions
to
commit bad
bold idea
of the
whom
as
it
freedom and
90
unsupported by the
also says
Vijnana Bhikshu
and
of our actions
responsibility
evidence of other commentators
is
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
;
a
of the external world in such
removing the obstruction
way
that
perform
it
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
Hnsqiqww
fafaTf'
ff?T
In support of our view
we
also
influence that
IWara
in
tÛnLL
of the
man
in
limit
producing changes
find that
*teraal world
imposed
in
the
it is
by god's
the unalterable
is
nature
held fast and
on the powers
external world.
of
Thus

in
Vachaspati
Man may
TM
explaining the
91
says f
indeed acquire unlimited powers of producing

like, for the powers of objects as they
any changes they
are changeable according to
the
difference of class,
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
mand
of god
is
on
a limitation
their
will
by the com-
thus far and no further.
Another point
our
in
favour
is
that
this
the
Yoga
from the Sankhya mainly in this that

philosophy
the Purushartha or serviceability to the Purusha is only the
differs
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
Purushartha
evolution.
process
in
all
alone
can
its
evolution
of
that
uot
does
the
of
interests
immanent
the
the
prove that this
possible
Prakriti
for
Thus Vachaspati says:
is
teleology
to guide
the
Prakriti
course
of
this
serving
all
essentially
the
being
teleology
non-intelligent.
that
its
evolution
immanent
this
acts like a blind instinct
of
teleology
The Sankhya however hopes

in
its
particular lines so
its
mode
which the
the Purusha
of
interests
in
for
of
manifold evolution
for this
Purusha,
in .the
the aim
indeed
evolution
guide
ensure the best
really
as to
affects
entirety
but
is
exists
process
and
in all its
is
able
manifold
accordance with the best possible service of the

Purusha.
lines in
The Patanjala
Iswara removed
view, as
all
we have
obstacles of
seen,
Prakriti
maintains
in
such a
that
wav
THE STUDY OF PltANJALt
92
this
that
scope for
find
may
teleology
of
Thus Sutrarthabodhiui
Tirtha says
Continued.
Purusha
But with us
is
the
is
theists
the
an
as
merely
Purusha
the
of
It
moves.
of
serviceability
mover
the
be said to be
may
Purusha
the
that
object
Prakriti.
the
Prakriti
the
of
serviceability
of
serviceability
which
for
object
mover
the
alone
Narayana
According to atheistic
Sankhyathe future
the
realisation.
its
Prakriti.
the
of
is
the
IV
of
As regards the connection
wfa and f^:
3.
however,
according to
Vijnana
both Saokhya and Patanjala agree
it is
Iswara
of
interference
;
the
Bhikshu in denying
by virtue of the immanent
connects itself naturally to the Purusha
teleology that
Prakriti
of
movement
the
^^
1,12. P.
To
in
we
of
lines
realisation
is
also
of
the
essentially
existing in the
its
itself
This teleology
obstruction.
with the
is
however
development and cause the

along
them
though
for
fullest
its
substantial
entity-
energy
form but always ready to flow
only
Its
it
nature of conserved
of the
are removed.
own
itself
potential
out and actualise

tions
Prakriti
Prakriti
an immanent
and cannot choose the suitable
blind
Recapitulation.
is
connects
which
Prakriti
the
there
that
see
Purushas.
movemeot
34)
recapitulate,
teleology
if its
own immanent
teleology
God by
is
obstruc-
powerless to
his very presence
remove
removes
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
the
obstacles,
STtJDY OF PAT ANJALl

place in such a
of
scope
that
way that
realisation
the
may
teleology
Realisation
98
its fullest
get
means
of the teleology
the
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
understand
and
itself in its
final realisation of
reference to
that
own
nature and this being the
the teleology of
Purusha
all
to be liberated
of the
ised.
its
So the world
is
him
for
then said
is
to exist,
whom
have not been
and
relative
not
absolute
V:
WTO
real-
i.e.
*w
IV.33.)
The Yoga philosophy has

and
though
both eternal and non-eternal
is
only
the Purusha
Purushas, the teleology
unliberated
Prakriti with reference to
eternality
and the world ceases
exists for the other
last
with
Prakriti
connections of the Prakriti
with such a Purusha at once ceases
it
the
its
essentially a practical
object consists mainly in demonstrating the

of attaining
salvation,
Ethical
enquiry
the chief aim of the
liberation
Yoga Philosophy.
metaphysical
discussed at
the basis which
principal subject of
Yoga
its
we have
theory which
goal
discussion.
It
is
not
itself
it
is
the
only mentions
it
becomes necessary for it, in demonsWe had first to explain the metaethical views.
incidentally so far as
trating
The
some length though
justifies its ethical
the
oneness,
Pnrusha.
the
of
tone
means
it
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
These comprehend
its states
all
which are
called its
VrittiK.
the manifold states of consciousness
94
of
our phenomenal existence, and we cannot distinguish

consciousness from
of
states
the
Cliitta.
consciousness
ness
it
not
is
something
in
exists
its
and
passing
functions and
,i
,.
tor the consciousits
are
they
senses in this that they
the
their
submerged.
represent the
stands
Chitta
whereas
faculties
states
with
away
passes
when
entity holding the conscious states with

ly
| (.
from
separate
and
states
submerges
from
It differs
itself,
as
the
which we are direct-
But the Chitta which we have thus described
concerned.
as existing only in its states

as effect as distinguished
is
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 ("
^^
and also
each
of
the
numberless
Purushas
or
fart ^n5qfansjiitrT[
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,
the knowledge of all things
of
all
is
is
evident
that the
from
the
Yogi can have
at once.
Vachaspati also says that this Chitta being essentially

nature of ^wir is as
all-pervading as the ego
the
itself
This
Karana Chitta contracts or

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

animal
and
bodies
as
presides
human
presides
ever
the bodies
bodies
^\^
itself in
The formation
of
expansion
to suit
fndjfari
hold that the
which
with
may
it
Purusha had
apparently
with the
is
formed
Karana Chitta
it is
due
the
as
acquired.
contraction or
as well as the
the
corresponding;
The Yoga does not
to this Î|T.
fafi has got a separate fine astral body within

remain encased and may be transferred along
to another
it
new body which
on account of effective merit
the body
of
always
After death
always connected
is
the
(filling in of ggffa
demerit that the
or
which
our states of consciousness.
Purusha manifests
by the
3Hifa^
our
as
Karana Chitta which
the
This contracted or
of gods etc.
expanded Chitta appears

itself as
when he
expanded
and more expanded when he
relatively
over
manifests
95
body at rebirth after death.

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

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

of
consciousness
in
which there
of ChittH.
are both the
kuower and the known
96
comprehends them both in one state

must however bo remembered
It
consciousness.
and
reflected,
of
that
Chitta
this
Prakriti
and
in
as
( fa*l
such
is
is
a modification of
essentially
non-intelligent; but by the seeming
appears as the knower who

certain object, and therefore we see that
knowing
the states themselves are comprehended both the knower
Purusha
the
of
reflection
is
it
This Chitta
and the known.

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

It is the object of the
Yoga
Ksrana and Karya
various states and thus
its
gradually
J cause
Chittas.
Chitta gra-
to restrain the
dually from
it
to turn
back to
all-pervading.
states
its
oriinal cause the ^nr<ufa^
the
as
The modifications
^n^rfa^T
is
inherent Tarnas and Rajas
due to
;
so
its
when
being overcome by
its
the transformations of
by concent-
a backward movement and the
pervadiug state of the Chitta
is
of the ^nT^feiTT into the
the Chitta into the passing states are arrested

ration, there takes place
which
being restored to itself
and
all-
all
Tamas being overcome, the Yogi acquires omniscience and

finally when this Chitta becomes as pure as the form
of Purusha
and
self
The
the
is
itself,
the Pur isha becomes
liberated
Yoga philosophy in the

for him whose mind
Yoga
conscious
of
him-
from the bonds of the Prakriti.

first
is
In the second chapter,
chapter describes
towards
inclined
described
the
means by which one with an out-going mind (*i3ni f^r)
mav
trance-cognition.
is
Yoga. In the third chapter are described

those phenomena which
strengthen the faith of the Yogi
also
acquire
97
on the means described

fourth
described
is
chapter
or oneness
pendence
in
In the
the
second chapter.
the
Kaivalya, absolute inde-
which
is
the
five
the
end of
all
the
Yoga
practices.
HW
The
describes
comments upon
Who
are
Y oga
for
fit
Yoga.
III. faf%H
I.
pointed
ft^s
to
leading
f%F
restrained
).
Kaivalya.
fanfa'ri
rise
for-
one
characterised
is
always moved
wandering, because it is being

the Rajas.
This is that Chitta which
as
and fro by the
the
Those
The
and
Chittas
their fitness for
wandering ) II i$%
<cr^TRj
occasionally steady ) IV.
are
getful
of
classes
by
always moved to
of passions, the excess of which may
is
indeed for the time overpower the mind and thus generate
a temporary concentration, but it has nothing to do with
the
contemplative concentration
absolute
any
independence.
mastery of himself
passions and
is
for
attaining
from
attaining
required
man
rather
far
always being moved
to
his
own
and
fro
and
slave
to
(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
by them.
oscillated
II.
is
The
The
?|;sfa3
or passions like
senses and always chooses the
wrong course
fainTT ^f*5^n
Swarni Harihararanya suggests a beauti-
1.1
^t^jirf^T
ful
example of concentration in this state as in the case

of snake who become completely absorbed
1.2.)
some kinds
in the prey they are ready to pounce upon.

III.
steady
The
chitta
painful actions
ftf^ra
is
that
feri
or
distracted
mind which
or
occasionally
rationally
and chooses the pleasurable
avoids the
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
One
IV.
*WW
pointed
kind of mind in
that
is
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
becomes favourable for attaining the

the
All these come under
restrained state.
mind
or
thus
type.
The Nirodha or the restrained mind
V.
which
all
the mental states are
is
that in
This leads to
arrested.
Kaivalya.
inference
engaged only in perception,

we all
states which
those mental
our minds
Ordinarily
all
etc.,
are
These our ordinary

and
naturally possess.
When
Samftdhi
mental
states are full of Rajas
lamas.
When
comes.
mental states
ordinary
an abundance
even
the
^r
of
in
state
^flUffi
is
..
the
arrested, the
UW
the
is
process
mind
Sarnadhi
all
arrested,
our
ot
with
flows
when
lastly
states
possible
become arrested thereby.

Another important fact which must be taken note of
is
the relation
of
the actual
states of
Vrittis with
Vritti
into
& Samskara.
another,
it is
trying
to
the
the
called
When
potency.
a particular mental state passes away

not altogether lost, but is preserved in
the mind in a latent form

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

So,
the formation of
Samskaras
the
and
from
Vrittis
Vrittis
to
their conservation

are
being strengthened by
gradually
or actual
Vrittis
guaranteed by
aud
states,
their
99
the habit of similar

is
continuity
again
and continuity of these Saras-
the strength
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
karas.
soil
and may again shoot forth as

they
may get a favourable season.
is not enough, if he arrests
any particular
roots remain undisturbed
whenver
plants
So, for a Yogi,
it
of mental
class
of hi* restraint
of
restraint
but he must attain .meh a habit
states
Sauaskara generated by
that the
must
l>e
so
strong
his habit
weaken
as to overcome,
and destroy the Sanskara of those actual states which he

Unless by such a
has arrested by his contemplation.
the
habit,
Sanskara of restraint
opposed to the
^nT
ftfttnr
which
is
powerful and destroy the latter, the latter is

shoot forth again in favourable season into their
become
sure
Sanskaras of the restrained mental states
to
corresponding actual states.
The conception
tive but
it
of
Avidya
of
knowledge which
knowledge
AvidyS.
This
of
the
or Nescience here
has a definite positive aspect. It
non-eternal
is
is
fapsnfaqrtfT
is
not nega-
opposed to true
^n^W<*tf*KJT
of four kinds (1) the
world which
eternal
is
means that kind
merely an
thinking
effect
(2) the thinking of the
as
impure
as the pure as for example the passions

and the attractions that an woman's
II.
body may have for a man through which he thinks the impure body of the woman as pure.
(3) This also explains the thinking of
1H.
vice as virtue, of the undesirable as the

desirable
that
for a
and the thinking of pain as pleasure
Yogi
every
phenomenal
state
we know
of existence
100
is
painful
knows
Yogi
other
attachment
that
sensual
to
TTJI
and
can only give temporary pleasure for it is

Enjoyment can never
objects
soon to be turned into pain.
sure
man
but only drags a
satisfaction,
bring
further
and
further into sorrows.
Again at the time of
(2)
is
enjoying pleasures there

the suffering from pain in the form
always seen also
of aversion
can
pain
previous
but
it
to
pain
result
only
sufferings.
differs
qftiFW *HsT
for
from the
Of course
from the former
aversion from
of
the tendency
incipient
this
in this
(Pleasure turned into pain)
memory
also
is
of
qfow?:*iraT,
that in the case

pleasure
is
of
turned
pain as a result of change or Parinama in the future

whereas in this case the anxiety of pain is a thing of
into
the present, happening
man
is
at
one
Enjoyment of pleasure or
their
and
the same
time that
enjoying a pleasure.
impressions
called *fan?;
from pain causes

or potencies and these again
.suffering
when helped by
Painfulnesa
SanskSras.
by
create
associations naturally
their
memory
and
thence
comes attainment or aversion, whence

follows action, whence pleasure and
pain and whence impressions,
and
memory, attachment
or
aversion
and again action
so forth.
All
states
are
the modifications of the

in
Pain due to the

contrariety
of
and
f
Which
'
al e
contary to
These contraries
their
three
Gunas
every one of them the functions

,,
n
tne three (.Tunas are seen
are
one
another.
remarkable in
and these Gunas are seen to

developed forms
abide in various
proportions and compose all our mental

Thus
states.
be
released
and
it
anxious
is
seen
is
from
pain
see II.
fcfT
a
for
">
Yogi
all
our
even
avoid
to
that
once
who
is
101
wants
to
sensitive
very
so-called
pleasures.
4TC^
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
case
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
afflict
own karma, and who again took it up after having

given it up, who are all round pierced through as it were
their
are
as they
by Nescience, possessed
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
by
the
flow
eternal
of
of
beings thus surrounded

turns for refuge to right
living
pain,
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
The modifications that

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

the Purusha.
10:1
ego springs TIT or attachment which is]

the inclination towards pleasure aid consequently towards
From
II.
the
this
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
nature of
the
of
is
pain and
for its
anxiety
removal; anger
which brings
means
the
in
Clicks
pain,
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
of life also springs
that
exists
the
in
in
all
form "
tive aspect in the
aspect
from the ego.

persons and appears
Love
May
I live
on
"
and
It
is
the
in a posi-
in a negative
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
is
and fear of death and
preservation
love of
These
life.
are called the five Kleshas or afflictions.
Now we
effects
of
are
the
in
a" d
its
have already
Senerate<' the
efft>dT
ior
see
the
far-reaching
the Purusha with the iff
of
identification
We
dya
to
position
how
seen
it
Macrocosm or the
v^
world on the one hand, and
Now we
and the senses on the other.
see that
has
exter-
from
it
attachment to pleasure, aversion from pain and

the love of life, motives which are seen in most of our
also springs
states
or
of
consciousness, which are therefore called the
the afflicted
tioned
false
are
all
is
of
at
Avidya
and that of Asmita is
all
our experiences
the
is
five
afflictions
just
farer
men-
in
Avid v a, since Avidya or
root
of all the five afflictions.
comprehended
knowledge
The sphere
The
states.
all
also
false
knowledge generally,
inseparably
which consists
in
connected with
the
identification
T&E STtJDY OF PATANJALl
103
of the intelligent; self with the sensual objects of the world,
the attainment of which seems to
which
is
bered
that
so
aspects of
afflictions
loss of
are
the
only
different
and cannot be conceived separately from

These always lead us into the meshes of the
îfsRii
world, far and far
own
away from our
h'nal
goal
the realisation
the emancipation of the Purusha.
self
Opposite to
it
are the Vrittis or states which

îffre
Akhshta
f ho
and the
must however be remem-
us.
these
the Avidya.
of our
It
painful to
five
please us
unafflicled,
the
are called
*WJ
(habit of
steadiness) and Yairagya, which being
antagonistic to the afflicted states, are

helpful towards achieving the true knowledge or
nf ).
that
tend
These
represent
towards emancipation
our attempts
to
conceive
its
such
means
thoughts
and are produced from
rationally
our
final
state
of
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.
is full
of
Brahmin being
the Kiratas, does
in
states quite
distinct
the village of Sala which

a Kirata himself
not become
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
Aklishta ones.
due course by habituation suppresses the
104
descriptions
tion
(
sleep )ifri
The
RWU
ft^'S
and Aklishta modifications are of
Klishta
These
Real cognition
(logical
ftqdre
kinds of
(reception or
?ni
tm<Q (retention) t^
ideation)
presenidea-
(representative
^WSTTT
(right knowledge)
and determination) of which these states
(conceptual selection)
ffafstfw (decision
six
mentioned
mental activity
in (II. 18)
tion) ^refe
eogui-
and imagination ) fagT

These Vrittis or states however
abstraction
(memory).
must be distinguished from the
five Vrittis.
tative
unreal
five
are the products.
We
have seen
that
from Avidya springs
the Kle-
all
shas or afflictions which are therefore seen to be the source

of the Klishta Vrittis as well.
Avidya, Kleshaa
SanskSras.
&
the
Abhy-
Akl ishta
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.
We
know
Klishta and
Vrittis
karas.
sa,
also
that both
these
the
Sauskara are
considered as the
wf
Sukla- Krishna
achieved
may
(
the
of
of Chitta as
of Chitta,
or substance.
five
Karmas.
kinds
Sauskara and
modifications
Dharmas
These Vrittis are also called the

*n^r=fi*fr
Vrittis
own
the Aklishta or PrainS (inn) Sanskara.

All
from the
sets of
their
produce
Sanskaras, the Klishta
and Sans-
Vritti and
these
the Aklishta
in the
flips' 3i*&
exterior
motor or active
as
different
world by the
senses.
These
be divided into four classes (I)
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:
105
and JTPW the former being of the nature of speaof others stealing other's property etc.
ill
king
ÎTT^tfa
states
as
and
are
the
to
opposed
called
the
Sukla
Karmas
ukla
ftpz\
tTT^T-
nature of
such
Sraddha, Virya
Karma,
are
the
of
latter
the
etc.
(<rf?qfto *reifc
virtuous
which are
The
crsw).
meritorious
or
deeds.
These can
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
the
by the motor or the
external world
cwifffj ^ffa:
^rsi
active
senses
to
study
STITTPH f?r
anftrir
Karma belongs
the Sukla
and
meditation
are
external
be,
cannot
For
all
^fV.^r^sra'
with
associated
animals
The white
the
viz
side of
14
injury
they might
(
9^
to other living
'ftfi
f%
entail the sacrificing of
^^r^
)
era
pleasure
side
to others
is
f^^fat
nftr^
that of helping
W^
called
therefore
enjoyment
Krishna
The
that of doing
harm
these actions viz

is
wickedness
q^fsi^r
of
the
doer.
they
swwl:
and doing good
the cause of
for
The
though they are meritorious
ffsre^tV^
^rtCtwifa
^wife ^^f^cr
cm:
duties
sins as
^^T^^T: ^^fr^K:
others
( 3)
achieved in the
actions
world however good
Even the Vaidika
*nmni3pT*RTHi
the
altogether be devoid of
external actions entail some
beings qsn^fT
vs
resort
These
by the motor or active senses.
white and black,
because
actions achieved
called
are
who
world
external
in the
T&R'W.
Karma
Suklakrishna
are
to those
of
as
it
is
and happiness
these
called
W*f
actions
as
it
106
is
for the
the cause of the sufferings of pain
our ordinary
all
the influence of
we
states of existence
^^
and
As
doer.
in
are always under
which are therefore called
(vehicles of actions) ^wg:*nifr% ^TSTft^nf^^l *u%^ ?fa **W.

That in which some thing lives is its vehicle. Here the
I
Purushas
the
of
vehicle
actions
of
mental
or
ductive
of
or virtue,
sin or
Karma
demerit are the
therefore, either
and
or virtue
is
pro-
Krishna Karma either mental
all
and
demerit, sin or vice
called
is
and
merit
called
is
happinees,
or external
Sukla
All
actions.
external,
in
for that reason called a
is
(which
orww). Merit
vehicles
be understood as living
to
are
evolution
in
sheath
is
productive
of pains.
The Karma
white)
is
of
those
Asukla Krishna
black nor
neither
who have renounced everything, whose
have been destroyed and whose present body

they will have ( '^npnfi'^T **nf%Tf ^twntr
afflictions
is
called
the last one
'ST'^^TTt
Those who
Karma Samnyasis)
have
renounced
are
actions,
who
(and not those
the
belong
found performing
nowhere
Samnyasasrama merely)
which depend upon external means.
actions
not got the
the
to
They have
black vehicle of actions, because

they do not
perform such actions.
Nor do they possess the white
of
actions,
all
vehicles of action
brought about
because
vehicle
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
Se
passions.
reall *v
ifa?
Sot
(afflictions)
and anger afa
its
afflictions
named
passions
way
before
Abhinivesa.
named above,
different
and as
the
has
Kleshas
such as Avidya,
Asmita,
Raga, Dwesha,
be seen easily that the
etc. are not in
any
root
it
all
from
It will
desire, lust,
the Kleshas or
ae ti ons
virtuous
or

have their springs from the
sinful
^rw, *ta, ^tw
it
*ft^,
clear
is
107
sentiments of
said
that
enough
these
all
virtuous or sinful actions spring forth from the Kleshas.
Now
this
Kartnasaya
perience and
Ripening
of
Karmasaya
and
the
the
into life-state,
ripens
life
the afflictions
Not only
exist.
ex-
the roots
if
time,
life
is
it
when
tnat
true
afflictions.
rooted out, no
mulate but even when many
the
afflictions are
can accu-
Karmasaya
Karmasayas of many lives

when the afflictions are
are accumulated they are rooted out
destroyed.
it
For, otherwise,
difficult to
is
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
accumulated Karmasayas of endless

For this reason, the mental plane becomes a field
to exhaust the already

lives.
when
for the production of the fruits of action only,
watered by the stream of
tions help the vehicle of actions

duction of their fruits also.
It is
when the
affliction;*
Hence
afflictions.
(
^rofara
for this
are destroyed the
to bring about the manifestation
also
the
in
it is
afflic-
the
pro-
that
reason
power which
disappears
helps
and on
account the
vehicles of actions although existing,

innumerable
and
being
having no time for their fruition
do not possess the power of producing fruit, because their
that
seed powers are destroyed
Karmasaya
is
of
by his intellection,
two kinds (1) Ripening
life
Kavmasaya divided
into two classes acoordinp to
its
time of
ripen inp.
and
repetition
(F^5!ii%^t?T)
ther
Karmasaya which
.
is
the
same
Ripening in
That Puiiya
generated
by
purmcatory action, trance

Mantras and that Papa Karmaeaya
intense
of
(2)
nnknown Hf e
(jnjtgnsr).
in
108
which
men who
evil done to
generated by repeated
is
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
The
some unknown
life.
in
living beings
Karmasaya,
Lives which possess

Janma
Drishta
no
Vedaniya Karmasaya.
no
have
hell
Jauma
Drishta
for, that
life
is
intended
.
tor sufferance only
Bhoa
called the
and
their
^.^
body
is
intended for
any Karma-
the sufferance alone and not for accumulating
of which they could meet in Hiat very

saya the effect
life.
have been spent up and

exhausted and they have thus no such
There are others whose
Who
have no AdrishVedaniya
Karmasaya.
ta
afflictions
Karmasaya the
Janma
have to reap
They
Jauma Vedaniya Karma.
The Karmasaya
effect of
of both kinds
Karma-
and
into
Karmasaya
iife _ ex
the
ed
of the
the
produce one
life
for
Karma
Jati,
Ayush
and
or
ripenings
of
call-
Vipakas
pleasure or
Punyakarma-
vice or demerit.
?N>^-
Many Karmasayas combine
state
These are
are conducive of
Papa Karmasaya)
qRcmniHl H"mH*9itg5rm
no Adrishta
above ripens
life-state, life time
perience.
three
and they
lite.
described
pain according as they are the products
saya virtue (or
some other
are thus said to have
itself
_The
which they
effect of
.
will
it
is
not possible that
should produce one
lif e . states
for then
there
to
each
or
many
wou d be HO
l
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,
room
and there
then there being
endless
for getting lives for
will
be no certainty
of
Karmas,
experiencing
getting the
109
a
in
effects
life for it
certain
take endless time to
may
exhaust the Karmas already accumulated.

held
or
(
that
^nfr
sinful
Karmas
many
and determine
birth
It
is
therefore
unite to produce one life state
duration of
also its particular
life
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
experiences
is
themselves
as
the
The
which are too ready

that
those
after
*HrHfR w$ sTsfa
when
is
Karmas
the
Karmas here
principal
their
to generate
primary whereas
<ra n^rtf
called
?m
of
to,
is
those
to
Thus
their effects
it is
imme-
which produce
those
secondary
faf%fe!i5rr
continuitv
refer
effects.
existence
^sf^^l^-
rifqw^
).
We
see
through;
O '
all
of this life ripen jointly they tend to fruc-
tify themselves- by causing another birth as a
death
the
undergoing
Karmas manifest
the principal ones being manifested
some delay are
thus that there
of
the
Karmas which produce
diately are called

effects
order
which
order in
effects,
earlier in life.
said
The
painful.
caused,
and along with
means where
manifested
it life is
another body (according to the Dharma and Adharma

of the WJTTars ) formed by the wsng* ( cf. the Chitta
theory
in
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
related before
life
production of another life and so on.

have seen that the Karmasaya has three fructi-
themselves in the
We
The
Ekabhalnka
Karma-
unigenital;
s-aya and the
Aneka.
bhabika ( muiti-genital) Vasans.
means one
life
"Cations, viz
generally the
'
Sflfr
and
Karmasaya
.
as
ftkabhabika or
accumulates in one
regarded
.
unigemtal,
life.
Now
k.
is
i.e.
it
Ekabhaba
and Ekabhabika means the product of one
life,
THE STUDY OF PATA&JALi
liO
^gwTttfossi
or accumulated in one life
from
view
point of
this
which remain accumulated from
Vasanas
previous lives
with them
life
sions
the
in
^r'în: ).
by the
all
individual has undergone
lives
of
Karmasaya
the
births
and rebirths that an
from eternity
it
experiences
therefore
of
keeps
thousands of
Sanskara or potency and
the form of
in
of th
fructification
of those various
memory
the experiences
of
memory
Chitta in the form of potency or impresNow we have seen before, that the Chitta
remains constant iu
the
thousands of
from eternity and the mind pervaded all over

covered all over with knots.
generated
and kept
Regarded
like a fishing net
is
This Vasana results from a

a
wf).
contrasted with the
be
may
it
there-
is
compared with a fishing net pervaded all over with

The Vasanas therefore are not the results of the
knots.
fore
accumulation
of one
as
ifita'ttftfi
the
in
one
cies,
or
the
the
is
cause
of
life,
its
experiences
fructification
the
habits of deriving pleasures
animal
ftmro
).
tenden-
instinctive
and pains peculiar
to
lives.
Thus the habits of a dog-life aud its peculiar modes

taking its experiences and of deriving pleasures and
pains are
very
different
in
from those of a man-life;

therefore be explained on the
an incipient
(
them
Karmasaya representing
duration as a result of
vasana
different
to
of
memory
and are therefore called
and which produce another
life
its life
This
lives
many
contrasted
the
or
experiences
of
and vicious actions which are aacumulated
virtuous
and
of
of
but
life
'iK
of
undergone
memory
the
is
and must
basis of
form of potency, or impressions

must have
experiences that an individual
in a previous
dog-life, of its
Now when
doglife
in the
nature
by the
settled
on
own.
fructification of the
Karmasaya
person, at once his corresponding
THE STUDY OF PATANJALT
previous dog-life are revived and he begins

to take interest in his dog-life in the
Vasanas of a
The manifestation
manner of a dog
'
of the Vasauati accorthe

to
ding
particular fructification
of the Karmaeaya.
men
as
the
to
applies
or
would be revived
this
j
g ds
as
grass
eating
Now
/
'
IV.
8.
life,
and with the manifestation
life,
in
and
principle
....
individuals
law of Vasanas then any VSsana
any
oftheVasana of animal
in
same
the
virtue of
t )
was not
If there
111
derive
man would
take interest
from
pleasure
Thus
it.
those kartnas which produce a

Nagesa says
a man life would manifest the vasanas of animal lives
:
then
one
man
as
might
therefore that
it is
if
it is
be inclined to eat grass and

vasanas corres-
said that only the
ponding to the karmas are revived.
Now
the Vasanas are of
as
or impressions, they
lie
memory
in
being
rî
nature of Sanskaras
the
and no
chitta
possible towards their

i
revived on account of their
"W
heiner of
Yftsaniis
the nature of Sansksras is Rimilar to
the
ingrained
hindrance
is
intervened by
other births.
It
is
at
dog-life
are
between
the
therefore that
the
once revived in another dog-life,
first-
and
dog-life
the
though
second dog-life,
might have passed many other
individual
Vasanas of a
lives,
the
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
of a
man, a
Sanskaras,
this
that
latter
is
bull etc.
impressions
the
former
the manifested
and
is
Smriti
the
state
latent
so
we
or
memory
state
is
simply
whereas the
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
state.
latent
conserved in the sanskara in a
same experiences
of the
memory
the manifestation of the
Experiences
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
they
etc.,
cause of
vening experiences can

it is with the Vasanas
according to
is
now
fructification
already existing in the
manifestation of the Vsnauns.
a latent form.
fch
mind
Thus the Sutra

.
says
When two
intervened
time
of
and
miny
by
remoteness
similar
of
are
impressions
The Bhashya says
births,
long
even
then
space
same
the
Vasana
the
is
are
lives
for the purpose of the revival of the Vasanas they

be regarded as immediately following each other,
memories and
the
of
manifestation
the
of
cause
the
is
Vasanas
lapses
man, or a dog,
Karmasaya tending towards
the
that
clear
KarmSsaya are the

cause of
as a
life,
Karma-
of the
fructification
particular
else.
any thing
It
So
no way hinder their revival,
time
no
in
revived
too, which are
in
form of a particular
the
in
saya
or
the
a moment, and the other inter-
in
revival
their
may
for
(Sutra IV.
like
the
9).
memory
memory from the impressions

by many lives and by remote
(Smriti) and so there can be

of past lives
tracts
of
again
the
revived by
there
vened
the
intervened
country.
Prom these
impressions
memories
(Sanskaras),
manifestation
of
the
so the
there
are
memories are
karmasayas,
so
since
may be memories from past impressions interby many lives, these interventions do not destroy
causal
antececedence
of
those past
lives,
113
These Vasanas are however beginningless since we see

a baby even shortly after its birth is seen to feel
that
^ ^.^
which
instinctively the fear of death,
^The
beginningless
con}d
experience of this
that
a small baby
if
The
beginningthese
innate
of
lessness
Vasanas or
memories.
life.
fnm
Thus we
see
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
is
it
of
afraid
is
down on
falling
and
ground
the
.
therefore
is
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.
pain therefrom
Now
this
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
in
innate as Vasana in this

tive
fear.
instinctive
not
its
this
as
innate
some previous
of
life,
so on to beginningless
coming
time.
And
reading of the
passage
*TTO
this
confusion
of
life
and
life
and
show that
trw
Eka-
Karmasaya and
the
has occurred
about
Bhashya which refers
the
sas
this goes to
also it
life
any beginning.
commentators
The
that
in
to the question of the unigenitality
bhabikatwa
in
and
some other previous

memory
the innate memory of some other
of
these Vasanas are without
of the
causes
death from the very time of birth has

in this life but it is the memory of the
innate
in that also as
Now
memory which
this instinc-
fear of
origin
experiences
existed
So
and thus causes
life
to
among
the
this
the
following
subject:
114
Here
aud smN take the reading to be
etc.,
whereas
before
there
between
the reading
quoted
Vachaspati takes
of
a
thus divergence
meaning on this point
is
and
Varttika
Yoga
follower
bis
Nagesa on
one side and Vachaspati on the other.

Vachaspati says that the Drishtajanma vedanlya (to be
in the same visible life)
fructified
Karma
Vachaspati.
the
for
tal,
here
Karma
of
Karma
of
these
other
any
of that very
Karmasaya
are
effects
Karma where
the only true
is
Ekabhabika unigeni-
is
not due to the
positively
but are due to the
lives
previous
So these only are the true causes
life.
Ekabhabika Karmasaya
Thus according
of unappointed fruition
or
unigenital
courses
never an ideal
for
of
Ekbhabikatwa
may have
it
life
three different
be destroyed without fruition. (2) It
(1)
may
may become merged
exist
see that the Adrishta
fructified in another
(to be
is
character
It
we
to Vachaspati
Janma Vedanlya Karma
in
the ruling
action.
(3)
It
may
for a
long time overpowered by the ruling action

whose fruition has been appointed.
Vijfiana
Bhikshu and
his follower
Nagesha, however,
says that the Drisbta
Karn
to be
visible life)
or unigenital for there
whose product
Karma
is
previous
Jt is
of
the
is
of that
Bhaba
is
being
same
or life
the same
can never be Ekabhabika
no Bhaba, or previous birth there,

fructified
visible life
;
Janma Vedanlya
fructified in
in
that
life,
for this
and not of some other
and they agree in holding that

Bhashya makes no mention
for that reason that the
this
Drishtajanma Vedanlya
Karmasaya in no other Bhaba
Karma
is
being
it
is
clear that
fructified
here.
THE STUDY
PATANJALt
Otf
Thus we
Drishta
is
about
see that
holds that
it
Jaurnavedaniya Karma, Vachaspati
of Ekabltabika Karma (Karma of the
the typical ease
same
birth)
opposite view,
should not at
is
115
no
*r*
Bhikshu
whereas Vijnana
viz.,
be considered
all
here or birth,
it
be
being fructified in the same
observed
before
Karma
in
fructified
unttpp oi nted
by the
rise
Karma
the other
of
and Suklakrishna are rooted out
the
Karma
life.
(works
to
life)
of
another
has
fruition
courses
different
black nor white)
just
Ekabhabika since there
as
The Adrishta Janma Vedaulya

Adrishtajanma Vedaniya Karma.
holds
that the Drishtajanmavedaniya
three
As we have
(I)
Asukla Krishna (neither

Karmas Sukla, Krishna
;
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
destroyed
Ekabhabika
without producing any
effect.
since they are
'(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
effects
of
comparison to the good effects rising from the performance of the sacrifice and these are merged along with it,
in
Thus
it is
happiness
said that the experts being
brought about by their
particles of the fire of sorrow
killing animals at
sacrifice
immersed
lakes of
sacrifices bear gladly
brought about by the sins of
(TSW
H^rewtta^flS^jw
>T^
that here also the
in
).
So we
see
minor actions having been performed
116
do not produce their effects indemajor

so all their effects are not fully manifested
and
pendently
and hence these secondary Karmasayas cannot be regarded
with
as
the
Ekabhabika (wft
).
(Ill)
Again the Adrishta
be fructified in another life)
Janma Vedaniya Karma
(to
unappointed fruition
fafara foqw) remains overcome for a long time by another
Adrishta Janma Vedaniya Karma (to be fructified in
another
life)
of appointed
may do some good

actions,
those
fruition
whose
for
example
some extremely vicious
actions and
the time of death, the
and
actions
generate
A man
fruition.
becoming ripe
an animal life, then
Karmasaya
of
fit
for appointed
his
good actions
benefits are such as
may be reaped only in a man-life

remain overcome until the man is born again as a
will
man
that at
so
vicious
of
so this also cannot be said to be
reaped in one
life).
We may
Ekabhabika
summarise the
(to
be
classification of
Karrnas according to Vachaspati in a table as follows
Karmasaya
Ekabhabika
Anekabhabika
Niyata Vipaka
Aniyatavipaka
(of appointed fruition).
Adrishtajanma Vedaniya
Drishtajanma
vedaniya
Adristhtajanmavedaniya
(Destruction)
inflwsrnnwFT
(Merged in the
effect
major
of
the
action.)
Tro*rr*wirffcrifT
To remain
overcome by
the influence
some other
of
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
always Ekabhabika, i.e., it does not remain intervened

by other lives, but directly produces its effects in the
is
life.
succeeding
Ekabhabika means that which

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

in the life which
however takes
is
performed
the
which
that action alone
is
life
mean
that
it
what Vijnana Bhikshu understands
whereas
by Ekabhabika
to
also
it
that action which attains fruition in the same
the
life
is
produced
which
life in
in
was
it
immediately succeeding
accumulated. So according to Vijiiana Bhikshu, the Niyata
Vipaka (of appointed fruition) Drishta Janma Vedanlya
(to be fructified in the
since
life.
preceding
see
that
action
no
has
it
same
action
life)
is
not Ekabhabika,
not the production of a

Bhaba, i.e., it
It cannot be Anekabhabika also, so we
is
Niyata Vipaka Drishta Janma Vedaniya

neither Ekabhabika nor Anekbhabika.
Whereas
this
is
Vachaspati
About the
is
inclined
to
call
this
Adrishta
Niyata Vipaka
Ekabhabika.
also
Janma
Vedaniya
being called Ekabhabika (unigenital) there seems

The Aniyata Vipaka Adrishtajanma
to be no dispute.
Ekabhabika as it
vedanlya action cannot be called
action
undergoes three different courses described above.

We have described Avidya and its special forms as the
Kleshas,
from which
Review of Avidya.
also
proceed
virtuous
and
which
their
in
the
actions
vicious
turn
(fif,
again
as a result of their fruition,
and
Htj?
faffr)
*hHi)
produce
nf?T,
^g
and the Vasanas or the residues of the memory of
118
Attain every
these experiences.
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
there
is
ww
involution
or
life is
the
of
continued anew.
cosmical
When
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
due according to their individual Avidyas, with which

the
they had to return back to their original causes,
are
Prakriti
with
it.
merged
the
and spend an undividable inseparable existence

(The Avidyas of some other creation being
in
the Prakriti along with the chittas, remain in
Prakriti
as
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
see
that though the Chittas had returned to their original causes
with their individual ^fren

lost
Nescience, the Avidya was not
but at the time of new creation
it
being revived created

it. These
such Budd his as might be suitable receptacles for
Buddhis are seen again to be modified further into their

specific Chittas or mental planes by the name Avidya
which then
again
on
in the
is
manifested in
it as
the
Kleshas and these
Karmasaya, Jati,
Bhoga and so
however is just in the same position as he
Ayush and
the individual
was or would, have been before the involution or

Pralaya. The
of
the
Chittas
which
had
returned to the Praktftr
Avidyas
119
at the time of the creation being revived created their
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
of
evolution
the
microcosm, the Chittas and the macrocosm or the exterior

world.
In this
new
creation the creative agencies of
Avidya, are distinguished in this that
Continued.
the latter represents the end
itself
into
or
teleo-
the ever-evolving energy transform-
logy of the Prakriti

ing
God and
modifications
its
as
material world, whereas the former
the
mental and the
represents
that intelli-
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
form the actual modifications neces-
to yield so as to
sary for the realisation of the particular
and
specific objects
numberless Purushas, these Avidyas hold within

themselves the gwra or serviceability of the Purushas,
of the
and are the cause of the connection of the Purusha and

Prakriti
the
so
(cffi^grf^n)
are rooted out
it is. said
ability of the
Purusha
that
when
that the Purusartha

is
at
an
these
Avidyas
or the service-
end and the Purusha be-
comes liberated from the bonds of the Prakriti and
this is
called the final goal of the Purusha.
The
ethical
problem
the uprooting of this
The
Ethical
Pro-
hlems.
of the
Patanjala
philosophy
is
Avidya by the attainment of true
knowledge of the nature of the Purufa

which wi]1 bfj suceeede j b v the
liberation of the
Purusha and
his abso-
independence Kaivalya which is the last

the ultimate goal of all the
realisation of the Purusha
lute
freedom
movements
or
of the Prakriti.
120
with
Vasanas
uprooting of the Avidya

attainment of true knowledge called
directly follows the
the Prajna in which state the seed of
This
final
false
altogether burnt
is
knowledge
its
Before this state, the dis-
and cannot be revived again.
criminative knowledge which arises as the
recognition
of
Purusha and Buddhi remains
the distinct
natures of the
shaky, but
when by continual
practice, this discriminative
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
and
fruition,
the
impurity
energy of Rajas being removed, the Sattwa as the
of
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
Purusha and
the state
from impurity. Thus when in this way

of Buddhi becomes almost as pure as the Purusha
itself, all
self-enquiry subsides, the vision of the real
the Buddhi
free
of the Purusha arises
and the
form
false
knowledge together
with the consequent Kleshas, and the consequent fruition
of actions, cease once for all.
w spr*iifr?fa;) This
(<T<r.
is
that
state
of Chitta
the objective
which far from tending towards
world tends
towards the
Kaivalya of the
Purusha
In the
first
stages
when the mind
attains the discrimi-
knowledge but the Praina is

not deeply seated, and occasionally the
native
Continued.
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
weaker and weaker are not

quently
though becoming
destroyed and conse-
potencies
finally
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
by the destructing influence of the phenomenal

In this higher state of mind in
states of consciousness.
which the mind

stream
When
there
is
in
its
and objectless
natural, passive,
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
Samadhi.
IV. 29.
(nî^RTf^te^
The potency however of
lasts until the
Purusha
and
of Prakriti
the state
called the
is
is
is
finally
absolutely
being finally
can reflect
and
all,
it
in
*nfa:)
this state of consciousness
from the bonds
liberated
free
when the Chitta becomes

overcome
Dharmamegha
M^?n^: Wfo:
*r*ren
Now
(ti^rat).
infinite
and
all its
like the
shines forth
this
is
Tamas
sun, which
comparison to which the crippled
knowledge shrinks altogether

acquired which has absorbed
insignificant light of objective
and thus an infinitude
is
which therefore cannot have any

separate existence or manifestation from this infinite knowAll finite states of knowledge are only a limitation
ledge.
within
itself all finitude,
on the true
infinite
and
tion of this
limitations
(rRi
knowledge, in which there
that.
absorbs
It
s^sK^^fT^
The Purusha
mukta.
Jivanmukta
16
state.
no limita-
itself all
these
tnT^TR'BJT^ %9*rero).
state
this
in
within
is
may
be said to be Jivan-
__
?ra ^fa'imTsHsjTOt ^
.
_
w^ra
122
IV. 31.)
Now
with the
the changes of the qualities
have
fulfilled their
W^r
of such
rise
object,
in
is
the succession
much
as
of
as
over,
they
by having achieved experience
and emancipation, and their succession having ended, they

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

return back to
Pradhana their primal causes, after

Purusha by finishing
the
performing their serviceability for the
the experience and the salvation of the Purusha, so that

they lose all their hold on the Purusha and the Purusha
remains as
it
connection of
is
it
in
and there
itself,
own
The
order of
Purusha,
"
is
^nsrartwa^nft qinft
^ftwwm,
effect
sfarn fair
involving
absolute freedom.
the return of the
below in
described
never again any
The Purusha remains
with the Buddhi.
always ever in himself in his
is
Gunas
the
for
words
of
*j 'JniHflTfafsrcfaswnr. *i*rf%
fer^faip
ordinary
Kevali
qw*qfa,
^Mr w:
(The Gunas as cause
and
Samadhi
and
experiences,
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
GunM
for
that
Mahapralaya in which also

retum back to th * Prakriti,
state
is
again succeeded by
with Purushas through
O the
Buddhis but the state of Kaivalya is an eternal state which
later
is
connections of
Prakriti
never again disturbed
for
now the
by any connection with Prakriti
separation of the Prakriti with the Purusba
is
an eternal one, whereas that in
is
only a temporary one.
the
Mahapralaya
state

We
of
this
finished
the
of
eternality,
after
section
Purusha and
noting the two kinds

of the Prakriti and a
review
of
the
the Purusha and the
former
Prakriti.
changeably eternal, f z^f
of
Eternality
latter
ca ]\ e(i
or
and
perfectly
eternal
The
state.
Prajfia
un-
and the
t^si
only eternal in
is
The permanent
tionary form.
the
123
an
evoluis
reality
that
which
remains unchanged with its changing appearances;

from
this point of view both Purusha and the Prakriti
and
are eternal.
It
is
we
indeed true as
have seen just now

with regard to
that the succession of changes of qualities

Budclhi, etc.,
the
is
to
in the
So the Gunas
any end.
this
their
changing
the
Kaivalya
is
reference to the Purusha, for
with
changes of qualities
come
in
comes to an end when
but this
attained,
Gunas themselves never

in
themselves are eternal
evolving character, and
or
are
therefore said to possess evolutionary eternity qfr*mfafai?n
Our phenomenal conception cannot be

and
it
is
Purushas
therefore
we
also,
free
from
changes
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
that
be
for ever unqualified by
and colourless
any changes or modifications, pure

very
self
of
now conclude
this
section
as
the
remain
Purushas which
to the real nature of the released
shining intelligence
(see IV. 33).
We
short
shall
analysis
of
the Prajfia state from
ance to the
final release of
from the bondage
Prajfia stage.
after
of
giving a
its first
the
Prakriti.
that this
Patanjali thus says
state being final in each stage
JRJT).
Of
these
the
first
is
four
appear-
the Purusha
Prajfia
(<w W*l fl^jfa:

due to our
are
stages
sevenfold
124
conscious
and
endeavour
when these conscious
states
a stream and are not hindered or inter

Prajna flow in
vened in any way by other phenomenal conscious states
of
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
or Pratyayas
other three stages.

represented by the
The seven Prajna stages may thus be enumerated

removed
The pain (ef. II. 15) to be
I.
known. Nothing further remains
of the
:
Seven stages
known
be
Prajna.
This
the
is
first
of
he
person willing to be released knows that
all that is knowable of the pains.
II.
The cause
the
of
to
it.
in
the Prajna
of
aspect
is
has
pains
has
which the
exhausted
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
will be
IV.
come
like
final
the
in
to learn that
something
The
one
by
perceived
that I have
my
of
state
final
so
Hnfa,
extinction of pain
it.
discrimination of Prakriti and Purusha,
the true and immediate
means
of the
of
extinction
pain
has been realised.
After this stage
Purusha himself.
true
knowledge
The end
nothing
For
or
this
is
cramf.
remains to be done by the

the attainment of the final
It
Vairagya.
the
dntiee of the Purusha.
of
is
It
summation
also
the
is
i
in whicli the
no duties to perform.
fore called the
Karya Vimukti
the
Para
highest
con-
called
^,
This
(or salvation
Purusha has
is
depending on
the endeavour of the

Purusha) or Jivanmukti.
After this follows the Chitta Vimukti or the
of release of the
Purusha from the Chitta,

7
there-
process
in three stages.
O
125
The rspect
V.
of
Buddhi
the
which
has
finally
Purusha by providing scope of

experiences and release ; so that it has
finished its services of the
Purusha's
the
else
nothing
to
This
Purusha.
the
for
perform
the
is,
stage of the retirement of the Chitta.
first
No
VI.
sooner as
felling of stones
this
state
is
attained
Gunas cannot remain even

Purusha but at once
moment
for
the
like
thrown from the summit of a
the
hill,
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
changes for the service of the Purusha.

Purushartha being finished
the Gunas dis-
suffer
it
the
All
retire
appear of themselves.
VII. The seventh and
that
never
they
last
their teleology being fulfilled or
to
easy
that
see
nothing to do
has
suffer these
their
these
in
aspect
of the
Gunas
is
back to bind the Purusha again,
return
realised.
last
It
is
of course
three stages the Purusha
but the Gunas of their own nature
backward modifications and return back to

cause and leave the Purusha Kevall (for
own primal
ever solitary).
Vyasa says that
as the
Four
the
Divisions
of
of
of medicine
science
divisions:
disease,'
also four divisions, viz.
so
(I)
u
Yoga philosophy has
this
means
(^Ktg). (HI)
v.
Sansara (the evolution of the
Prakriti in connection with the Purusha).
of Sansara
four
medi-
(4)
/-,
'.
cines
recovery,
(3)'
Yoga Philosophy.
has
(2) the cause
(1) disease,
flta (release).
(II)
The cause
(IV) *frftra (the
of release).
Of
Means
these
the
of release.
first
three have been described at
length
described
above that
the
We
above.
attention
to
ethical
,,
the
now
,
fourth.
goal,
the
some
our
direct
We
A ,r
ideal
to
have
126
realised, is the absolute
freedom or Kaivalya and shall now
consider the line of actions that
tend towards
man
for
is
necessary to be adopted
All actions which
summura bonum.
the
for this goal
approximate realisation of this goal

called (^sra) Kusala and the man who
the
are
"
achieves
this
Kusall.
called (*Ji*r^)
is
goal
teleology of Prakriti that
man
It
is
in
Ihe
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
which
towards this ethico-metaphysical goal

pain.
An
man
ordinary
pains but a yogi who
is
feels
The extinguishing
true
realisation
all his
the
of
the Purusha
sents
ethical
this
only
and therefore
to avoid all experiences, painful
not the
pain
prompts
is
of
or
all
the
person
avoidance of
in
is
the actual
Kaivalya or the true
a
self
eye-ball,
determined
so-called
experiences
being only
goal,
him for
as highly sensitive as the
feels pain in pleasures as well
ables.
for
will extinguish all pains
The motive therefore
pleasur-
however
means
is
to the
and nature of
(^w?fa*). But this means reprehighest end of a person, the goal beyond which
duties cease ; for after this
Kaivalya comes and
in himself
the
manifests
itself
naturally,
with the necessary retirement
Purusha has nothing to do in effectuatwhich comes of itself. The duties of the
of the Prakriti.
ing this state
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
states or vrittis of consciousness

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

from the Purusha the
effects
are
sides
only
immediately precede
These three
unchangeable.
same
three aspects of the
the
127
Kaivalya.
which
state
The prajna
aspect
is
the aspect of the highest knowledge, the suppression of the

states of consciousness or experiences
the
of
cessation
painlessness
the
or
same
feeling
aspect,
state.
But when we
it is
of
extinguishing
the
of
aud
the aspect of
activity and the aspect of
conscious
all
all
Nirvija
(f-rffar)
direct our attention to
the
as
pains
âmadhi
this
in
goal
CT
our ordinary states of experience, we look at it from the

side of the feeling aspect, viz., that of acquiring a state of
means
painlessness and as a
the
and
train
moral
be
mind,
suppress
of attaining
mental states
his
this Nirvija or the seedless state.
his
conduct which
Of
is
course there
called
is
as
purify
and begins to
res-
in order to acquire
This
the sphere
is
of
Yogauga.
of
division
duties
advancement
the
Different Adhikaris.
tries to
it
in all his actions
we
according
O to
the individual
of
have occasion to show
shall
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
hereafter.
Yoga
the
five
kinds
the last two are

acquire
of
absolute
mind
said
fen, 33, ft fan,
freedom.
may
extrication of
the
In
occasionally
mind from
consequently there
which
The Yoga
have
for the process of
fit
concentration
and
We
(gtTf^Tlfaftffa:).
is
no
that
before
^TO
and
freir
of
only
Yoga and ultimately
the
other
three
though
happen, yet there is no

the afflictions of Avidya
final release.
after
weakening the hold of the

and dawning the Real
afflictions
How Yoga
leads
to
trut }, before our
g filiation.
dually
ment
of
our
final
goal
is
nears
us
mental vision
gra-
towards the attain-
only possible with the last two
kinds of minds and
and
(cognitive)
two kinds
of
is
Samprajnata
(1)
The
(2) Asanprajnata (ultra-cognitive).
that in which the
is
mind
is
concen-
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.,
before
holds
At
itself.
himself steady in
object that
Yogi holds a gross
it,
when he
is
ful in this he holds his internal senses as his object
of all
when he has found himself
success-
and
last
successful in these
fully
holds the great egohood as his object in which
lie
attempts,
make
he can
he tries with the subtle Tanmatras, the
the grosser elements, and
five causes of
the
view but when
his
material object before
in
the
first
stage gradually his object loses
determinate charac-
its
all
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
ter
and he
said
is
be in
to
positive state of the
mind and not a mere
state of
vacuity
of objects or negativity
In this state
appears
(fsffRn^nsmsr^ ^f%5H<T^wf fafta:).

determinate character of the states dis-
all
and their potencies only remain

of
conscious
states
of
intervene,
but
first
stages
the
Yogi
the
gradually
of
In the
alive.
often
Samadhi,
practising
lower stages also sometimes
as
the
mind
the
lower stages
potencies
of
this stage, so that the
potencies
becomes
fixed,
overcome by the
mind flows in its calm
are
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
and extinguished
burnt
Chitta returns back to
its
own primal
(frffsr)
and the
cause, Prakriti
and
the Purusha attains absolute freedom.
The
first
four
\*$Sji
state *
stages
are
of
called
the
Samprajnata
Madhumati;
state
Madhu
Pratlka, Visoka and the Sanskarasesha
129
Vitarkanugata, Vicharanugata Anandanugata and
Asmitanugata. True knowledge begins to dawn from the first
and
also
stage of this Samprajnata state, and
when
the last stage, the knowledge reaches
its
but
so
still
relative
long
knowledge
as
the Yogi reaches
culminating point,
the potencies of the lower stages of
remain, the
knowledge cannot obtain
certainty and permanency, as it will always,

become threatened by any possible encroachment by the
absolute
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
of
full
return
the
knowledge are
finite
of
emancipation
also
the Chitta to
is
its
The
effected.
that
with
cause, the
final
so
burnt,
primal
of
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
It
extinct.
called
is
now
in the
Ekagra
prajfiata Samadhi
object and that
risen
fit
no
easy to see that
mind which
or one pointed-state can be
to the
up
in
which
alone.
state of
So
it
for the
not
is
Asam-
has to settle itself on one
also no
highest
fit
mind which has not
ftffa
or
suppression
Asamprajnata or the Nirvija state.

now necessary to come down to a lower
is
for the
It is
level
and
examine the obstructions on account

Distractions.
which a mind cannot easily become

Ekagra. These nine in number are the
ot
one-pointed
following
or
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
concentrated
the mind
of
unsteadiness and unstability
contemplation,
Samadhi
in
state of
non-attainment of the
knowledge,
even
state
if
it
can anyhow
These are again seen to be
accompanied by pain,
it.
Physiand despair owing to the non-fulfilment of desire.
attain
taking in of
These are seen to follow the
unsteadiness
or
cal shakiness
the limbs,
of
breath and giving out of it.

nine distractions described above of a distracted mind.
To prevent
these distractions
How
to
make the
and their accompaniments
we should
necessary that
it is
practise
habituation on one truth.
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.
.
however says that here by one truth
Vijiiana Bhikshu
any object gross or
fine
is
intended
(^nf^rf
fa&fciT fTvT
W5
farWSfm H^l H*I

) and Bhoja supports Vijnana
" one truth "
Bhikshu and says that here
might mean any
fi^T^wi
desirable object
(^ffaifa^fVwi).
Abhyasa means the steadiness
the
of
and not altogether absence of any state
mind
in
one state
for the
Bhashya-
kara himself has said in the Samapattisutra, that Samprajnata trance, comes after
As we
this steadiness.
shall see
means nothing but the application of the

means !raddba, Vlrya, Smriti, Samadhi and Prajiia
also hereafter,
five
it
an endeavour of setting the mind on one state, and as

such does not differ from the application of the five means
it is
of
Yoga with
view to
settle
wfa*nfajFsn<ftat
H.
rooted,
being
inte ruption
Now
object
it
fin ,
well
1.
13).
and steady the mind
(<T?f
îswwt srtRRwgwrcwTS-
This
effort
attended to for a
becomes
firmly-
long time without
and with devotion.
whether this one

does not matter
very
truth
much
is
Iswara or any other

for the true principle

of
But
nary man
for in
truth, principle
no easy matter to do
order to do it successfully
it
is
for an ordi-
it
it is
mind should be equipped with Sraddha
that the
the
mind on one
the setting of the
is
Yoga
or object.
131
of
conviction
firm
the
course
in the
Yogi
necessary
or faith
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
all
of
realisation
man
Unless a
the
his
steadiness
he
that
that
of
or
Vaii-a^va
&v
negative aspect
may
of
threatened by the danger
be seen
without any
object
Sraddha.
this
will
acquire
sudden
this aversion
the
of
aspect
currents
(the
the
of
is
the effect of
w*?ra
I. '20.
So
Sraddha
fr5TTtfirg.
the
For by it the mind is

an aversion or
is
and worldly
only the other
mind and the calmness of
towards the right
f^TT^w^T^)
and absolute freedom.
will
sense, with
of
towards worldly joys
faith
It
oulv
*
is
dislike towards the objects of sensual pleasures

;
always be
collapse.
desirele*?ii3ss
restrained from the objects
desires
vacillation.
has a firm hold on the course that he pursue?,
it is
and
said
knowledge
the Yairagya
^ng^nsrrrai
product
a person suitable
its
In order to
that
its
make
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
for
of
Y'oga,
Yoga
that
it
adopts,
its
right aspiration of attaining the
highest goal of absolute freedom,
and the
of doubtlessness and calmness
it.
In
its
in
negative aspect Yairagya
and Para.
is
of
fullest conviction
two kinds Apara
The Apara one
is
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
The attainment of the states of Videha and the

Prakritilaya has when it comes into contact with such divine
heaven.
132
and worldly
objects,
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
as the consciousness of indifference to their
and
is
devoid
of
all
This Vairagya
such
desirable
enjoyment,
and undesirable objects as
be said to have four stages
may
(1)
which the sensual objects are discovered to be

in
defective and the mind recoils from it.
('2) Vyatireka
Yatamana
in
which
senses to be conquered are taken note of.
the
(3)
which attachment towards internal pleasures

Ekendriya
and aversion towards external pains, being removed, the
in
mindsets before
the task of removing the attachment
itself
and aversion towards mental

or avoiding dishonour,
of Vairagya called Vaslkar
perceived the futility of

of sense and
passions
for getting
The fourth and the
etc.
all
that in which the
is
honour
last,
stage
mind has
attractions for external objects
the
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
suppressed
Vairagya, comes the

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

which suppress gradually
the Klishta or the afflicted mental states.
These lead the
Yogi from one stage to another, and thus he proceeds

higher and higher until the final state is arrived.
As Vairagya advances Sraddha
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.^^
'
object of thought and from it comes

Samadhior cognitive and
ultra-cognitive trance, after which
THE STUDY OF PAfANJALI

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

the
achieving
final
of all afflictions
knowledge
goal
and extinction
suppression
of
and the Avidya
or Prajfia
Yogi, the
the
of
all
supreme
states of consciousness,
the last state
(^wretwiwt
for
of
supreme
<Tf?rcta: i).
As Sraddha, Vlrya, Smriti, Samadhi which are not

different
their
simultaneous
of attaining Yoga,
of
ttl
they being
or
means
from Vairagya and Abhyasa,
it is
ther as P ecfs
make
the
are
products)
possible to
classifi-
the
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
cation
the
goal
kinds
the
of
Thus
Yogi.
Yogis
are of
nine
(1) of mildly energetic
Each
medium
of
means,
(:i)
of
means of medium
means of intense energy.
energy, (3) of
with
the
these
or
state,
which the Yogi
nine kinds of Yogis.

tfbreRllfVwfalTC;
i.e.,
vary according to the mildness,
may
intensity
of the quickness or readiness
may apply them.
Thus there
are
Of these the best Yogi is he who is

is most
intensely engaged
whose mind
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,
mean Vairagya and
but
the latter
the Vairagya
being the effect of the Sraddha cannot be counted separately

"
"
from; it.
Samvega means quickness in the performance
of the
"
means
Vairagya."
of
Yoga
attaining
But that
is
some say that
not .true
for
if
it.
means
.Vairagya
134
is
an
effect of the
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
now
have seen just
that
Sraddha,
etc.,
are the
we have not discussed what

purificatory actions must an ordinary
of attaining Yoga, but
means
Parikarmas
Kriya Yogas.
and
man perform
in order to attain Si addha
from which the other requisites

also
spring
Of
up.
course
may
these purificatory actions are
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
may
not
actions
for
require
which
all
the
persons
for
of
performance
be necessary for a
will
those
man
purificatory
of lower state.
We
have said just now that the Yogis are of nine kinds,
according to the strength of their mental acquirements,
Sraddha,
the
etc.
strength of
the
requisite
the
Yoga and the

which they may be
with
quickness
Neglecting
applied.
means
division
of
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
that
chapter
of
the
Yoga aphorisms
Abhyasa, the application of
acquirements of Sraddha,
cessation
of
the
mind
the
it
has
mental
and Vairag)a,the consequent

from objects of
distraction,
etc.,

the
to
lead
When
mental states and of
our
all
man
contented with
rest
of
extinction
release.
final
developed he
well
is
mental actions
his
135
alone,
may
in
his
Abhyasa and Vairagya, in his Dharana (concentration),

Dhyana (meditation), and Samadhi (trance), which may
be called
the
this
powers and so
it is
perceive
But
Jnanayoga.
that
impurities must
is
to
enough
easy
Jnanayoga requires very high mental

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

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

ideals
of
sustained
Yoga
which
is
Thus
Yoga.
practice
process
of
destroyed the
make
the
these
it fit,
is
unreal
being
impurity
more
and
on increasing
means
is
more and more
that
its
the
of
light
of
destruction.
in
discriminative
highest
of
(^ftsn)
real
destroyed,
so
achieve-
the
is
And
being destroyed, so also
wake
following in the
reaches its culmination
which
cognition
more and more,

attenuated more and more.
it fS
the
4/
Destruction means
practised
more of
highest
BV
accessories
As the means
manifested.
knowledge
ment are being
*/
Yogangas or
five-fold
the
of
savs
Bhashya
V
nature of impurity.
here disappearance, thus when that
is
for the
of
This
it
as
goes
wisdom
process
knowledge
culmination
is
in
THE STUDY OF PA.TANJALI
136
the knowledge
nature
Purusha and
the
of
-,
Now
the
the
of
Gunas.
the assertion
the;
'::',
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
this
to
supreme attainment.
with
Bhashyakar
to
respect
this
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
knowledge just as
TO
any other way.
must be remembered that causation
It
is
the cause of happiness and not
in.
is
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
which
it
can
help
the
production
of
this
way
effect
into
which by the principles of conservation and transformation
own immanent
of energy, the causal state passes out of its
energy
by removing the intervening
is
Thus
obstacles.
just as the passage of Chitta into a
state
is
happy
by TO removing the intervening obstacles or
his previous
good actions by
so
removing the obstacles,
passage of the Chitta into the state of
helped
also
the
the attainment of
true knowledge
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
knowledge
in
which
infinite state of the

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

of
modification
separation
sequential
attainment
of
(7)
of
(5)
cognition
of
(8)
137
(6)
of
differentiation
(9) of upholding.
The
principle
tion
of
of
conservation
the
energy being
and transforma-
of energy
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
when for example, knowledge springs out

that the mind is called the cause of the birth
seen
so
Here mind
ledge.
the
is
of
mind,
of
know-
the material cause ('Stn^TT ^TT^r) of
of
knowledge, for knowledge is nothing

production
but mind with its particular modifications as states
from
difference
Its
^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
as
of
is
they are,
of the Purusha
tion
of
the
the end they serve

is
mind
thus the serviceability
the cause of the existence and

as
it is,
preserva-
and not only of mind but of
all
our phenomenal experiences.
The
third
manifestation
or the cause of
cause of the ^fasqfai ÎTIF
(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
Then come the fourth and the 5th

(change)
and
18
Anyatwa
(otherness)
(the sight of
causes, of Vikara
thus
the
cause
of
138
change
change
&
(ft*!*)
thus
"
;
which causes a
exemplified as being that
the mind suffers a change by the objects
is
that are presented to
that
cooked
is
it
by
the raw food

just as bile changes
the cause of ^51 (otherness) such
it
;
as that brought about by a goldsmith in gold by making

from it, and then again a necklace from it, is
a
bangle
from
change spoken of
the difference between the gold being
different
as
regarded
as Vikara.
Now
the
turned into bangles or necklaces and

turned into soft rice
bangles are
in each
cooked
made out
case,
of
whereas
gold, the
in
from raw
rice
the
rice
heat
for
raw rice being

former case when
the
this that in the
is
changes paddy
does not remain unchanged
remains the same
gold
case of the
by
fire
for
altogether
in
its
indeed
efficient
but
the
as
paddy
rice
and heat
former only
both
effects
shape and form only, whereas the

the cause of structural and chemical changes.
changes of
latter heat is
Of
causes,
different,
the
goldsmith,
mechanical
is
modification
sfa *
are
production of
the case
course these are only examples from the physical world,

causal operations in the mental sphere
vary in a
their
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
same object causes different kinds of feelings
when Ignorance causes forgetfulness,

thing anger makes the thing painful, and desire
in different persons
in
makes
it
change as
which
the
pleasurable
produces indifference
in for
is
found
there
in the
our consideration
is
only a
the
knowledge of its true reality

is thus the same and of causal
external
world.
Then comes
cause of separation (Viyoga)

negative aspect of the positive side of
139
the causes of transformations, as in the gradual extinctions
of impurities consequent upon the transformation of tha
Chitta towards
attainment of
the
absolute independence
last
the supreme state of
The
by discriminative knowledge.
cause for consideration
the
is
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
upholding causes of the
elements are the
gross
organic bodies
the bodies of animals, men,
lives
body
of
adopt
Thus the human
one another for their mutual support.

bodies
etc., also
by eating the bodies of many animals and the

tigers etc., live on the bodies of men and other
animals and so also
many animals
live
on the bodies of
plants, etc.
The
i)
taries
'îi4
kinds of causes that are
four
and grammatical commenlike that of: Sushena, riz,,

^qTSJ, fosfnî, ^W and
are all included within those nine causes mentioned
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
operation
of
the Yogangas.
the
highest
are
the
causes
(I) of the dissociation of the
in
impurities
of
perfection
discriminative knowledge.
a
Thus thev
double
(fw5)frn*n:fl)
sense
;
(2)
removing the obstacles which impede the course of the

mind for attaining the highest development (^RTfowKir).
Now coming to Yogangas, we see them enumerated
of
as
follows
^lf^flTB^flTOTZfWfl?1?\T^TTÎJTiTJ1Ttf5(tS^nîFT^
Restraint, Observance, Posture, RegulaYogangas.

tion
Concentration,
of
Meditation
accessories of Yoga,
breath
(qrorraw), Abstraction,
and Trance
are
the
eight
MO
must be remembered that the Abhyasa and Vairagva

five means of attaining Yoga, viz., *TfT. ^5i, etc.,
It
and also the
Abhyasa and Vairagya, are
which are not different from
by their very nature included within the Yoganga<

mentioned above, and are not to be considered as
independent
ftertestfo
means
zrarsNSfT
*?np?3t
them (^n
from
different
Tr^rcta^frcT
Parikarmas or embellishments
of
the
IfWHWT-
^r^wfafarrsgT:).
The
mind spoken
of in
chapter which we shall deal later on are also

under the three Yogangas ^win,
1H and *nfa.
included
first
means
under
w, ^%
<re:,
wifa and
^fH.
^ren?r
jpsn
are
said
to
The
five
be included
and i^cufa^ of the Niyamas and Vairitgya
under
To understand
these
give
better
better
the definitions of
ascertain
striving
is
first
after
their
the
attaining
of
all
to
the Yogangas
and then discuss about
Their definitions.
man
it
relative
highest
them
values
and
for a
perfection
of
toga.
Yama
Yama
I.
These
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,
study
cleanliness,
and the
making
contentment, puriGod the motive
of
of all action.
'III.
Asanas
easy position <Tfa^
I\
O f the
Posture
*fir
%Tgw*iSiTO steady posture and
^Wsuj9tif?!fîp<r.
uwwm:
Regulation of breath (Prauayama)

inspiratory
is
the stoppage
and expiratory movements (of

breath)

when
which may he practised
steadiness of
141
posture
has
been secured.
V.
Abstraction
is that,
with
contact
in
abstraction.
Pratyahara
their
by which the senses do uot come

objects and follow as it were the
nature of the mind.
VI. Dharana
centration
VII.
is
there of
meditation
the
ui?NmMcn
era
mental
the
effort
The
'<2JRR.
understand)
(to
(nf).
Samadhi
VIII.
of
Meditation
Dbyana
^^q^ji^^
Con-
^ranwfefKq ^K*lt.
the steadfastness of the mind.
continuation
is
Concentration
Trance contemplation
alone,
object
tf^mra r>*
The same when shining with
^*ufa:
and devoid as
it
were of
the light
itself,
is
trance (or contemplation, Samadhi).
Yogaugas which a Yogi must
These are the eight

adopt
for
his
Of
perception.
these
some have the

Yogangas ami Pari-
whereas
predominant,
karmas.
be
to
mostly
again we see that

mental side more
have
others
actualised
in
exterior
Dhyana and Samadhi which are purely

of the Samprajnata type and also the UWWW and JWTflT
action.
Dharana,
which are accessories to them serve to cleanse the mind of

its
and make
impurities
being the
assimilated as
tioned in
(35)
Book
f%q?if<ft
I,
Sutras 84-39
fli^/^T
en
steady and can
it
Of
Samprajnata
and to take
type
it
in
(36)
(38) *5f<rf*T5TWl*nsiM <n
serve
attainin
fawmt
fîfoftwft,
these
course
only
(finî
flsre:
ftaTTJTftBRi WT fati<R
(37)
therefore be
same with the Parikarmas men-
to
Samadhis
steady
discriminative
the
of
(39)
the
mind
knowlede.
1*2
In this connection I think
me
for
to
.the
cleaning
it
of
friendliness,
towards
indifference
the
(respectively)
This means
(By cultivating
complacency and
misery, virtue and vice
compassion,
happiness,
mind becomes pure.
we
that
friendliness towards those
are
to
who
are
remove
Karuna
and Upeksha.
Maitri
Mudir.it
of place
mention the other remaining accessories for

mind as mentioned in Book I, viz., tNtanr^n-
Sf^ftffamt ysngwnwrrot HreTRTftro'ireT^'w

habits
out
will not be
mind
the
We
pure.
happy
habit
of
this will indeed
jealous feelings, and thereby
all
cleanse
the
cultivate
must
make
and
cultivate
it
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
own,
it
becomes cleansed of the

to
injury
others
for
compassion
is
sympathy which naturally brings
whom
others towards
the
habit of
cultivate as
he
if
they were his
dirt of the desire of
doing
only another name for

oneself to the level of
be sympathetic.
Next comes
which one should diligently
may
complacency
makes our minds pleasurably inclined toThis removes the dirt of
it
wards those who are virtuous.
envy from the mind. Next comes the habit of indifference which we should
acquire towards vice in vicious
We
persons.
should
with persons
who
sympathy was not

and
It will
B^T
mentioned
of universal
in
is
positive
remaining
This will remove the dirt of
seen
here
here are only
unite us with
aspect
of
sympathise, as for example,
that
of the
*j\,
mm,
gfc*
the different aspects
sympathy which should remove
our nature and

the
habit
possible.
be clearly
the
we should not on any account

who are bad and with whom
are vicious
towards those
get angry
anger.
acquire
where we cannot
indifferent
all
perversities
our fellow-beings.
This
mind with reference to the

abstinence
of
which
cleanse
will
mind
the
is
of
of
(^*lt
steady.
(^fî mentioned, under Yamas)

mind and make it fit for the appli-
festation of
is
for
etc.
"131,
H^RsWfewTCTRlt
It will be seen that these

to cleanse the
For unless
raddha) ÎIT, etc.
indeed no scope for the appli-
(5
there
pure,
means
of
the
means
the
cation of
cation
injury
Sraddha,
represent
to
make
etc.,
and
mind and
143
making
H
^tnqr.
the
mind
few
<*9Rf)
the mental endeavours
it fit
proper manisteady it towards
for the
thus to
attaining the true discriminative knowledge.
Again
Their
by WJT, *=2TR and ^'fl'sna *wrfa

and that by the habit of sympathy
of the Parikarmas
respective
as
manifested
in 5ft.
^*n.
the
etc.,
positions.
former
is
more advanced
state of
the extinction of impurities than the latter.
But
it
make
the
They
are
is
to see
easy
beginning
so
that
ordinary minds can never
of their practices
from these
st;iges.
naturally that the positive universal
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.
steady the
men
It
mind
is
also
necessarily difficult for
an object as
them
to
nr and *m\fc. Only

in advanced stages can begin to practise them.
For
to
ordinary people,
therefore,
in
TWHT,
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
just
mental Parikarmas
the
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
remain,
these
grosser
are
impurities being removed, finer one
removed by the
supplemented by Abhyasa
or the
mental
Parikarmas,
application of
Sraddha,
U4
etc.,
purpose of rnaLiug the mind steady.
the
for
wheu the impurities

attenuated,
at
are
the
last
gradually
final
Dhyana
Sarnadhi, when Kaivalya
is
to
of
germs
destroyed by the force of
Now
more
of
W9. fl^4
given such a high place that
and
it is
smftflS
*'g, wm^, ^Rfaf and

mentioned before only serve to make
have seen before that
strengthen
it,
Yamas and
and
the
but
also
the
restricted
and circumstances and
is
is
the other
Niyamas
the ^rfV^T perfect.
and
3T<Nl
serve
are only the positive
see that not only they but other
Niyamas sft^, H^V, ?R:, ^1ira

to make *lrV^T more and more
other
only serve
This *f%'qi when
limited or
of these îfV^l
fjfofT'
^%'HT since they
t^Tflfij^Tn
perfec-t.
is
Nt, ^'31,
now we
regarded as the root of the
other Yamas, 3J,
of
minds
ordinary
removed, we have to come to

Yamas. They are as we have said
are
before ^f?*T, 3i,
aspects
Nirodha
attained.
impurities
gross
to
are
speak of that course of conduct by which the
Yamag.
We
more
impurities
habit of
or the
Thus
and
in
is
it
is
without being
by caste, country, time
performed
any way
adhered to thoroughly universally,
*TOW or the great duty of abstinence from in,ury

sometimes limited to castes as for example the injury
called
inflicted
by a fisherman and
or restricted
Ahimsa
Ahimsa
of the
in this case
of ordinary
Yogis
men
it
is
called *ljw?!
as opposed to universal
called *Nn?m
the
same ^f&vr
is
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
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
when injury
and
in
is
causfd
nowhere
else.
by warriors
in
Brahmins only "; or

the battle Held alone
This restrict d Ahinisa
is
only for

men who cannot
ordinary
Ahimsa
follow
the
145
universal
law of
for a Yogi.
Ahimsa
is
duty which a man should

in all conditions of
on
himself
impose
11
and
at
all
times
lire,
everywhere,
a great universal
AhimsJi.
without being restricted or qualified by any limitation

In Mahabharat Mokshadharmadhyaya it is
whatsoever.
upon ^fwi whereas the

but here we see that Yoga
said that the Sankhyists lay stress
Yoga
lays stress
upon Samadhi
Ahimsa should be the greatest ethical motive

our conduct.
It is by this Ahimsa alone that we
also holds that
of all
make
can
ourselves
fit
and more
the
perfect.
for
regarded
It
We
Samadhi.
lays great stress on
from
type of
Samadhi.
much
stress
to
^f%'T that they
to lead to 3Wlfa directly without the intermediate
it
of
higher
l,
Sankhyists gave so
stages
the
^f?J only serve to make *if%'*3T more

is not
however easy to say whether
All other virtues of
see
however that the Yoga also
and holds that a mau should withhold
it
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
perfection
of
mental works of good thoughts in which a

With the growth
can be attained.
of ^?f%'^T
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)
îff 'w
its
immediately followed by the state of Kaivalya.

in
Veracity consists in word and thought being
this state
is
with
Speech and
mind correspond to what has been
accordance
seen, heard
19
and inferred as such.
facts.
Speech
is
uttered for the
THE STUDY OF PATAN.TALI
146
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
where
Yudhishthir,
be
proves
to
uttered
as truth,
to living
injurious
it is
outward appearance,
was bad.
motive
his
not truth
this
is
If,
however,
beings even
a sin only.
it
though
By
it is
this
virtue and oue
a facsimile of
let everyone examine

gets into painful darkness. Therefore
well and then utter truth for the benefit of all living
All truths should be tested
beings.
by
canon of ^ft^n
the
(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
Brahmacharyya (Continence)
the generative organ, and the
the restraint of
is
thorough control of sexual
tendencies.
Aparigraha
(îqfal^)
non-appropriation of
want
is
things not
of
one's
avariciousness, the
own
one happens
on seeing the defects of attachment and of the

caused
injury
by the earning, preservation and destruction
to attain
it
of the objects of sense.

If in performing the great
The
mind
virtues
purification of
man
'
of
sin,
he should try
habituating
them. Thus
himself
it is
duty of ^rtVî and the other

which are auxiliary to it. a
be troubled
to
to
by
remove the
ideas
the
which are
to
him along the wrong path, he
should in order to drive them
away
entertain ideas like the
following
Being burnt up as I am in the
I
have taken refuge in the
world,
practice of
:
it
by
contrary
said if the high fever of the sins opposed
to the virtues tend to

push
as
thoughts
ideas
sinful
does protection to
all
living beings.
fires
of the
Yoga giving
Were I to take

up the
sins
having once given them up
be a dog in
my
As
conduct.
vomit, so should I be acting
what
have once given up.
nf*N^
it:
ra*TT
(Pratipaksha
147
should certainly
own
the dog takes up his
were to take up again
This
called the
is
Hhabana)
practice of
on
meditating
the
opposites of the temptations.
according as
be
made
they are actually
done,
of the sins of f^T,
classification
classification of
etc.,
may
O r caused to be done, or
Hirnsa.
be done
permitted to
and these again
may
further divided according as they are preceded
anger and ignorance
Thus we
intense.
kinds of these sins.
these are again
slight,
be
by
middling or
desire,
that there may be twenty-seven

Mild, middling and intense are again
see
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
be eighty-one kinds.
This again becomes
account of rule (fa9*0, option (fa*'^) and
may
on
infinite
conjunction (^gw^).
The contrary tendency

Thinking of the eon-
tmry tendencies.
of these
power
consists in the notion that these
immoral tendencies cause an
infinity
o f p a i ns an(] untrne cognition.
Pain
and unwisdom
immoral tendencies and
are the unending fruits
that'
in this
idea
lies
the
which brings the habit of giving a contrary trend
to our thoughts.
These Yarnas together with the Niyamas which are

~
iroingr
Kriya Yoga.
to
fcrawtT,
be
described
are
by the performance
fit
and gradually
men become
to
the
state of
This course thus
TIT^T by
represents
called
of which
^roifa
the
and
first
attain
stage
work.
ordinary people should begin their Yoga
rise
Kaivalya.
with which
fliK
148
But
STUDY OF PATANJALI
who
people
possess the virtues
of
mere advanced and naturally
are
mentioned
Yama, have no
in
beginning therefrom.
said that some people may
making
Thus it
is
make
that
Niyamas
though they are mentioned under

are also specially
the Niyamas, they

selected
and spoken of as
of
second Boko
the
their begin-
ning with the Niyamas, rfT., ^rens

an d t'JTUfaWT it is for this reason
Those who made their

with the
beginning
rule
necessity
their
the
fipilJftl
in
the very
first
farawii:
cR;îmr^qf'n^T*iifa
means the strength of remaining unchanged in changes

like that of heat and cold, hunger and thirst, standing
<tq;
and
sitting; the absence of
speech
^nwrtf and the absence
of social indications.
*3Tn9 means the study of

tion of the syllable
r^nftwr
philosophy and the repeti-
Aum.
This
Isvarapranidhana
is
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.
meant
love,
Here
it
is
bestowal of
all
to
a kind of
desists
and
hence
it
means the
our actions to the Great Teacher, God,
work, not for one's
man
fagiqfr
from
own
all
self
desires
but for
of
God,
gaining
so
any
i. c.,
that
fruit
therefrom.
"When these are duly performed the

gradually attenuated and trance
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
afflictions
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
much
naturally
vanced.
t ] le j
this
Kriyayoga
r afflictions
ad-
as
(%n*itl)>
are already in
man
in
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
has been said that
it
by Abhyasa
and
('swig)
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.
brought about by water,

brought about by the removal of
Cleanliness of body
of
cleanliness
mind
is
impurities of pride, jealousy and vanity.
the mental
Santosha
^RTfa
possess more than
is
It should be
life.
is
contentment
is
the absence of desire to
necessary for the preservation of one's
added that
this is the natural result of
the correction of the appropriation of others' things
At the
it is
close of this section on the
best to note their
(*f?f).
Yamas and Niyamas,
difference which
lies
principally
former are the negative virtres, whereas

The former can and therepositive ones.
in this that the
the latter are

fore
must be practised
last
are
being
positive
at all stages of Yoga, whereas the
attainable
growth of mind through Yoga.
only
The
truthfulness, sex-restraint, etc., should be
stages of the
Yoga
practice.
They
by the distinct
virtues of non-injury,
adhered to at
all
are indispensable for
steadying the mind.

It
is
said
that
acquired steadiness in
in
of a person who has

animals give up their habits
the presence
^f^n
all
enmity when a person becomes steady in truthfulness,

When a person
whatever he says becomes fulfilled.
of
150
*tw
in
becomes steady
absence of theft,
all
jewels from
approach him.
different quarters
obtained.
is
vigour
of the
Non-covetiousness being confirmed, the knowledge
By the steadiness of cleanlicauses of births is attained.
Continence
When
is
obtained.
mind
the
mind, his
of
body and cessation of contact
to this
ness, disinclination
with others
confirmed,
being
internal
attains
or cleanliness
aft^
*T? becomes pure, and
he
acquires high-
the senses
ttiindedness one-pointedness, control of
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
the
of
ness
By
from that come the miraculous powers of endurance of the

bodv ^faw, etc. and also the miraculous powers of the
senses,
steadiness
By
of
and the Siddhas become

the
motive of
the
Yogi knows
is
it
in
all
reality,
whether
or another time.
trance
in
is
wants
he
Iswara
attained.
know
to
Rshis
the
gods,
When
visible.
that
the
*n*n?l
actions,
all
from a
and thought-reading
clairaudience
viz.,
distance.
is
made
this
By
just
as
another place, another body
His intellect knows everything as it is.

be said, says n^frf, that in
It should not, however,

as
much
as the
wait!
^fllfa is
attained by
*f
the motive of
Iswara Pranidliarm
seven
and the other Togaiigas.
these
all
making Iswara
actions, the remaining
Yogangas
are
are
Yogangas
useful
attainment of that mental rnood which devotes

to
the
of
Iswara.
purposes
attainment of ^Hiina *Wfa
collocations,
W5fT?T ?rfa
and Samadhi
yet
are also
all
more
direct
in
actions
by separate kinds of
also
leads
to
the
useful in the
their
the fruition of
but this meditation on Iswara though
species of ^'jTJjf'WT
is
They
For
useless.
it is itself
itself, Samprajnata Yoga (^RrsTRT sh*r)

means than them. About the relation

with
of tfTufarwr
the
other
of
Angas
151
Bhikshu
Yoga,
It cannot be said that since Yoga o,au be attained

writes
by meditation on Iswara, what is the use of the other
:
practices
disciplinary
the Yoga, for the meditation on
of
The other accessories

Eswara only removes ignorance.
bring about the Samadhi by their own specific ways of
Moreover
operation.
Iswara
by the help of meditation on

one succeeds in bringing about Samadhi
that
it
is
through the performance of

the
other
accessories
unnecessary
or
rather
all
the accessories of
Yoga can
of
it
is
not be
Yoga;
regarded
so
as
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

as
transformation
effort
by thought
Thus
infinite.
Asanas.
posture
to
that
becomes
end ceases, so that there
and
perrect
may
be no
effort
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
mastered, he
is
when posture has once been

of posture
not disturbed by the contraries of heat and
;
cold, etc.
After having secured stability in the Asanas a person

The
should try the Pranayamas.
Prariayaina.
pause
inhalation
comes
that
and that after a deep
after
exhalation
deep
are each
and the
a Pranayama ; the
There is however a third mode, when the
second internal.
called
first
is
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
by a single
both these
stone
effort
shrivels
just
from
up
all sides.
These can be regulated by keeping eye over space,

Thus as the breathing becomes slower
span and number.
the space that
occupies also becomes smaller and smaller.
it
two kinds, internal and external. At the

Space
time of inhalation the breath occupies internal space which
is
can
again of
be felt even
touch
the slight
in
the
of
an
hand and
soles of
To
ant.
try
feet, just like
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 the palm of the
the
up
in
it
also
becomes smaller and
when eye is kept

breathing by moments each
by time
Regulations
over the time taken
moment being
or
of
slower the distances traversed by

smaller.
hand,
by
any light substance like cotton, etc.,
Just as the breathing becomes slower and
felt,
is
seen
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
the third
Udghata
mild;
when
it
(middling) when
is
doubled,
it is
(intense) called intense.
trebled
Gradually
153
the
Yogi acquires the practice of Pranayama of long

duration, being daily practised and being increased in
succession
he
of a
proceeds
second and
the
day, a fortnight, a month, etc.
first
the
by mastering
so
on until
Of
course
Udghata, then
first
the duration increases
to
up
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.
must be remembered, however,

mind must-
It
that while the Pranayams are being practised,

be fixed by
nr and >*TT1!T to some object
internal
true
without which these
object of
By
Yoga.
mind becomes
fit
H^4 5rf<r*TTinwit
mw,
^T
for
RT^JT?TW,
the
where
and
it
is
said
this steadiness
as
we
find
of
as
Pranayama
the
in
Sutra
that steadiness
is
acquired
is
in the
also in the Sutra
Pratyahara the senses are restrained from their

external objects we
have what is
called Pratyahara, b^v
remains as
external or
of no avail for the
practice
concentration
acquired by
same way as concentration
When by
will be
if in its
own nature being
with the object of inner
and thus when
altogether
concentration
this Chitta
is
which the mind
or
identified
contemplation
again suppressed
the
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
such like parts of the body.

20
of
the
tongue and
154
flow
the continuance, the changing
is
Dhyana
mental
nmediated
<
other
any
by
the
Dharana
effort in the object of
(^KIIT)
of
break of conscious states.
Samadhi or trance contemplation results when by deep

mind becomes transformed to the form of
concentration
the
object
Samadhi.
of
Pratyahara or
mind
desists
which
is
it
abstracts his
from
other objects
all
to be centred
intended
mind
also tries to give
external object, which
called ^TCWT
is
that to acquire the habit of

the abstraction arising
ness
the
of
posture and
body
it
and
the one
except
to
it
some
must
internal
to
order
in
Again
order
in
necessary
the
that
may
mental
be opposed to
virtues
stated
inhibit
to
steadfast
practise
Pranayama.
Also for the
man
can
breath-
to
attain
hope
from any such conduct
the Yamas, and also acquire the
must
steadfastness in these he
which
or
also be noticed
purpose of inhibiting the distractions arising from

ing.
to
from the shakiness and unsteadiis
cultivate
to
wn
abstraction
ot
the Yogi as he thus
it
By
contemplation.
power
desist
the
in
Niyamas and thus
himself against any intrusion of distractions
secure
from
arising
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
his
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
centration,
with
vmn
the
^K*UT
we have
seen
means con-
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
which the mind flows steadily in that one

any interruption, and gradually with this,
in
state
without
even
the
155
flow
conscious
mind transformed
of
this
activity ceases
form
the
into
of
the
and the
under
object
becomes steady therein. We see therefore

that Samadhi is the consummation of that process which
concentration
begins in
3*nfe
represent
which the
last
the
three
one
is
These three
the perfection
*j?w
^Kiji,
whereas the
other
five
and these three are
which directly leads to
the Samprajnata state,

Yogangas are only its indirect or
these three are also not so intimate, for a person
at
into the
the possession of
of
strengthened.
the
here
is
who
Sanyama
Samadhi knowledge
This
higher and higher.

the
as gradually
mind
which
or stage of
pass
dawns the
Samadhi, so the Sanyama is gradually

For while the dawning of this Prajnaloka
of
light
very
the special object of God's grace
can
hold
or
*391
this
the
is
Sanyama
beginning
concentrate
become one with' a gross object together with

etc.,
is
once by intense Yairagya and Abhyasa

Nirodha state or the state of suppression.
knowledge
rises
or
advanced,
highlv
or
of
For Asamprajnata state however
remote causes merely.
By
and
immediately followed by
is
may
JTI
same process
of the
stages
called
technically
together
and
or concentration.
^K^JJT
called the
is
Sanyama
is
that
Savitarka state
when
the
its
also
for
and
name,
the next plane
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
its
etc.
substances as
we
shall see just
now.
Samprajnata Samadhi.
Division
of
Saniprajuata Samadhi.
Savitarka
Nirvitarka
Savichara
Nirvichara
150
To comprehend
of
first
the
all
its
necessary
between a thing,
relation,
the
It
it is
scope
name
particular
to
understand
concept and
with which the
its
concept or the thing is associated.

thing (**), the concept (tiff), and
easy to see that the
is
name
the
association
and
its
are
the
word
concept
want
name cannot be
its idea, is
Now
its
of
state
become
^f%<i<*1
reality,
it
is
having
real
:\ny
seem to be so much associated

from the thing or
Samadhi
which the
but only
appears in ordinary
the
is
in
in
life
appear
a
false
thing
lowest
the lowest
not
does
object
gross
which
differentiated
one with the
name and concept
called
of their
the thing
of
called Vikalpa.
that
seems to
by force of
name stands both for

mind by virtue
or
identity of connections, they
the
still
the function of
or
inspite of this unreality
that
But
quite distinct.
(st?)
to
the
illusory
with
together
stage
stage
mind
of
because
mind
way
Samadhi
here
the
its
true
in
in
which
it
and the
associated with the concept
not different from ordinary conceptual

states in which the particular thing is not only associated
This state
name.
is
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
with
along
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
mind has not become steady and
is
Samadhi
in
which
not as yet beyond
the range of our ordinary consciousness.
From
by
of
the
its
all
this
comes the Nirvitarka stage

when the mind
O
can become one with its object divested
steadiness
other
mind
is
associations
not
in
of
name and concept,
direct touch
so that
with the reality of the

thing, uncontaminated by associations.
state does not appear to be an
but
or
the
f
consciousness
'
mine
there
157
The thing
object of
my
becomes one with the object
this
consciousness
divested
becoming
in
of
'
all
itself
'
so that
no such notion here, as I know this but the mind
is
becomes one with the thing so that the notion of subject

and object drops off and the result is <he one steady
transformation
templation.
mind
the
of
This
the
as
of
object
brings home
state
us
to
its
con-
the
real
by other false and

from explicating the real
nature of the object served only to hide it.
This Samadhi
knowledge of the
thing,
diverted
illusory associations which apart
knowledge or n?n
state
may
Now
fHf^WT.
called
is
The
objects of this
be the gross material objects and the senses.
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
of
constituents
the
object
atoms as a conglomeration of which
appeared
before
Thus when the mind
state.
the sun in
on a
the
its
true aspect
still finer
state of
it
as
our
eyes
after
the Nirvitarka
identifying
pure
either
in
itself
tends
light,
by making
the
to
with
settle
senses
so
steady that the outward appearance vanishes or by seeking

finer and finer stages than the grosser manifestation of
light as
light
such,
it
and knows
^ft^TTT stage.
it
apprehends the Tanmatric state of the

as such, and we have what is called the
It has great
similarities
with
the ^fren^f
from that stage spring from

stage,
the fact that here the object is the Tanmatra and not the
while
gross Bhuta.
its
differences
The mind
with the Rupa
holding communion
example is not coloured
in this stage
Tanmatra
for
158
variously as red, blue, etc., as in the Savitarka
communion
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
from the manifold varieties of
pleasure
So
light.
a state of a fcelingless representation of one uniform
is
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
thus
the notions of time, space, and causality;
with
associated
mind here
the
feels
it
sees at the present time
Tanmatras which are of such a subtle state that
these
with, pleasures and pains.
they are not associated

are
that
endowed with
also
them
and
their
causality,
particular
the
in
way
collocations
They
that
from
originate
the
atoms.
It
must be noted here that the subtle objects of conthe Tanmatras alone but
centration in this stage are not
also other subtle substances including the ego, the
Buddhi
and the Prakriti.
But when the mind acquires complete habit of this

which the mind becomes so much identified with
state in
these
fine
the
objects
Tanmatras
etc.,
that
all
con-
ceptual notions of the associations of time, space, causality,

etc.,
spoken of
in
the
away, and the mind
fine
of
object
Prajna,
communion.
its
and
Savichara
communion with the

under one name as
of
communion
it is
is
called
is
fine
and
Savichara
state vanish
These
Nirvichara
two kinds of
arising
from
the
But when the object
Vicharanugata.
and
Savitarka
Tanmatras have been collocated
the ego as the
^sîra
the
becomes one with the
subtle cause of the senses
when the
the subtle cause of

ego the
ft
object of
called
communion
also the

it
called
is
There
^faraig?ra.
can
it
Nirvichara
with the manifested Prakrit as the object for

not an actual state which can stand as the object of
is
communion
but
returning back of
of
no
be
comm onion
159
potentiality
only a state of final retirement, the

all the effects into their primal
state
so
there
Thus we may
stage.
Sam ad hi
reconciling
can never be a Prajna of such a
restate the
I.
17 with
Through the Nirvichara
division of
state,
our
minds
altogether purified and there springs the w%}

called
or true
Samprajnata
42, 43, 44 as follows
I.
become
or knowledge
this true
knowledge is altogether
different from the knowledge which is derived from the
Vedas or from inferences or from ordinary perceptions
^HfT'W'O
for
the
knowledge
perception,
munication
can
it
give
of
is
generalisations
inference or
only
and
by
testimony
the
abstractions
for
conceptual
and
thus
can
Reality
by any other means of knowledge
never be had
by
that
their
either
com-
process
can
of
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
affirm
160
from knowing the true

the potency
arrests
and
seiouness
this
thus
Prajna
of this Prajna
states of distracted COD-
ordinary
attains
also
is
The potency
reality.
of
When
stability.
however
we have what
suppressed,
is
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
becoming of mind's
the
is
oneness with an object by a process of acute
on
it
of
and a continuous
repetition
of
other thoughts
all
described the
for the stages
of the Yogi as
practice.
know
he
is
it
become
gradually
is
one's
own
lower,
Yoga
When
it is
called
certain
itself is
the
mind
cies
own
in
our
mental vision
at once
dawn
it
is
comes
his
to
mind and
in his
thus a matter of
other teacher can advise

follows
teacher
from
passes
Vyutthana
just as the ordinary

in
other
of
firmness in
practising
stage which
its
expressions
acquires
experience, so that no
him whether a
advancement of
clear to the
as the higher stages gradually
distinguish them from each
have indeed
impossible to give an exact
symbolical
The Yogi who
We
the
of
concentration
with the exclusion
it
kinds.
all
stages
principal
Samprajnata Yoga but

picture of it with the
concepts
of
the
higher or
is
Samprajnata state
Nirodha state,
comparison to the
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
the
itself
a long mental
Nirodha
state
can
history,
be stronger
for
the
only
potency
when the

mind
practises
for
and remains
it
in this
of time.
intervals
long
being made up of the three
transformations and changes.
of
consciousness
distracted
pointed
state
of
stage to the
we
mind
the
state
of
Gunas
it
always suffering
gradually
that the
see
sensible
objects
from the
passes
same
at
w,
state
becomes
one
in
it
is
the >**tRfrww,
the
Samprajnata
Here therefore
^reij, ^niWfft'SI'l
which we
some length with regard
apply also to
Thus the change from the Vyutthana

is
is
Thus from ordinary
suppression (foCte).
have already described

the
condition
undergoing the Samadhi parinama or Samadhi

the
Samprajnata type ; next comes the
change, when
also
suppressed
shows that the mind
and then gradually become transformed

of an object
when
(internal or external)
said to be
change
This
161
change
as
the
to the
mental
to
states.
Nirodha
state
manifested in time,
so
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
weaker, while that of the Nirodha state becomes
stronger
These are the three kinds of change which

the mind undergoes called the Dharma, Lakshana and
and stronger.
Avastha change.
this
change thus
sensible objects
But there
described
that
are only inferrible
is
one difference
between
from the changes observed
here the
in
changes are not visible but
from the passage of the mind from one
state to another.
It
of
has
been
qualities
that
there
are
two
different
sets
The
the mind, visible and invisible.
whose changes can be noticed are conscious
for
visible qualities
states, or
said
thought products, or percepts,
etc.
The
invisible
IfiiJ
number and cannot be
ones are seven in
but
their
be
existence
established
by
characterisation,
directly
seen,
and changes or modifications may

These are suppression,
inference.
constant change,
potentialisation,
movements and power
or energy of
life,
movements.
TOT
In
connection
with
miraculous attainments are

to
the
strengthen
processes
advances.
of
Yoga
Samprajnata Samadhi some

also described, which are said
the
faith
or
belief
as the path
These are
like
the
Yogi, to the
the Yogi
of the
of salvation as
products
or
the
mental
Yoga
by which the people may
experiments
become convinced of the method of Yoga as being the
in the
true
one.
No
reason
rneth
)d,
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
Object of Sanyam.
form.

Object or Sanyani
Attainment.
Sanyam.
(o)
Over the form of body,
(6)
Karma
163
Sanyama.
Disappearance (by virtue of

the perceptibility
being
checked).
of
Knowledge
of fast or slow
j
death,
fruition.
and
Power.
sympathy,
(7) Friendliness,
compassion.
(8)
Powers of elephant
(9)
Sim
?j*ft
Power
of elephant.
of
Knowledge
world
the
(the geographical position

of countries, &o. )
(10)
,
of
Knowledge
the
starry
their
move-
systems.
i
.'
(12) Plenus of the Navel
(13) Pit of the throat
of
Knowledge
ments.
the
of
of the body.
Knowledge
Subdual
of
system
hunger
aud
thirst.
(14) Tortoise
Tube
Steadiness.
;
(15) Coronal
light
(16)
Heat
Vision of the perfected ones

the seer or all knowledge
by prescience.
Knowledge
of the mind.
Knowledge
of Purusha.
'
(17) Purusha
...
(18) Grose substantive
the
astral
?mj
junction
pose
(19) Act,
con-
uation, other powers, perfection of

the body and
non -residence
their
by
characteristics.
pur-
fulness
the
substantive
appearance.
egoism,
she conjunction and
the pnrposefulness of
sensation
over the element

from which follows atten-
Control
Mastery over the senses

and thence come the quickness as of mind, unaided
mental
and
perception
mastery over the Pradhana.
;
THE STtJDY OF PATANJALt
164.
These Vibhutis as they
Yoga gradually deepen the faith ^\ of the Yogi
processes of
in
and their
Vibhati
with the performance of the
rise
position in the
Yoga
performance of his deeds and
the
thus
way
leads to Jnanayoga, I believe
it
us
and
Bhaktiyopa
any importance.
now
means
or
the Bhaktiyoga
tin-
time for
it is
the third and the
describe
to
easiest
iswara.
and
nature of Karmayoga,
describing the
from
Divested
of his faith.
the ideal they have no value of
which
always pushing or drawing him forwards and forwards towards it l>y the
more and more strengthening
in
by
or ideal
Philosophy.
After
main goal
his
help
attaining salvation,
and
the
of
position
Yoga system with reference to a person who

seeks deliverance from the bonds and shackles of Avidya.
Iswara
in the
Iswara
distinct
the
in
from
all
Yoga system
is
Puiusha who
that
is
by the fact of his being untouched
others,
by the
fruition
or
afflictions
of
action.
vehicles
Other
of
the
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
but Iswara though he
finally released
He
does
not
suffer
way. He is always
had nor will have any
teacher of the
This
nature
by
is
a Purusha yet
of
any
bondage
free and ever the Lord.
ancient
the conditioning
sort
relation to these
teachers too
bonds.
beyond
in
any
He never
He is the
the range of
time.
of
his has been affirmed in the

scriptures
and are taken therefore as the true one on their
authority.
8
Iswara.
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
The objection
place here
Iswara
is
165
connection of
with
the
since
the
scriptures
begiuningless.
There
in the
THE STUDY OF PATAttJALl
is
case
no other
there
between
lwara, what he
m ight
is.
of
Iswara, because
divinity equal to
such equality
of
the
be
may
oppositions
Iswaras
rival
which
therefore result in the lowering
any one of them. He is omnihim is the furthest limit
scient in the highest degree for in
of omniscience from which there
This Iswara
of
him
to
is
satisfy
the sake
for
yet
dictates the
His functions.
because
he
is
quite
free
to
of
the
But
he
does not
Law
of
much
Karma,
act in
devotees he
evolu-
world after dissolution.
of
only so
his
scriptures at each
tion
has to help
does not nullify the
he
no beyond.
is
all-merciful, and though he has no desires
release all persons,
as they deserve
just
any way he
as a king
likes,
he
though
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
pnre Sattwa-
His
dictates the
maya body.
it
to
all
his devotees
scriptures.
Again
CT
and
at the
time of dissolution this
body of pure
Sattwa becomes submerged in the Prakriti ; and at the time
of its submersion in the Prakriti Iswara wishes that it might
come
thus
forth again at
it
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.
r
In accepting this
body
he has no personal
we have
satisfy as
Himself untouched
adopts
it
desires to
said before.
He
only for the purpose of saving

by instructing them with
the people
knowledge and
piety
which
is
not
possible
without
166
Sattwamaya body
a pure
affected in
any way by
with
is
Iswara,
he
for
but onlv adopts
it
means
as a
of
not
is
under the control
is
nature from
it
not the case
is
way under
not in any
is
but
it
adopts
One who
cannot distinguish his real

always led by it, but such
of Nescience
and thus
he
so
it.
its
control,
communicating knowledge
to people.
A
may
Yogi also who
accept one
similarly
Nirmana
1
the
Sattwamaya
pure
and
may
of
superintendent
all
fari^w
iraiarar
Oreftiftf
*rremtmsi?[)
(fsrofaf-infiT
more
or
Asmitamatra
from
Chittas
one Chitta as
duce
attained absolute independence
has
pro-
these
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
from
is
birth,
the
with
case
the other four kinds of Chitta
Oshadhi, Mantra and Tapas.
The Pranava
Aumkara
or
time of dissolution
name
his
is
though at the
the word of Pranava together with
denotative power becomes

n atheW rd
forlsM arI
hl
?krit\ they
new creation
shoot
forth
from
beneath
This Pranava
season.
concentration
on
this
becomes one-pointed and
Now
one of the
is
first
centre
of
abnegation
book
it
fit
for
means
roots
rainy
Yoga.
of
attaining
o
is
Yoga
o
the
first
of
the
Pa tan jala Yoga
means love
is
and
or devotion to
it is
second books
the
apphorisms.
as the one
God
used to
mean the
desires of the fruits of action to
and thus Iswara Pranidhana
in
Iswara
word according to the

used in two senses,
in
meditation, in the second

of all
as
the
Swadhyaya. By
Swadhyaya or Pranava the mind
commentators
In the
in
called
Pranidhana, or worship of God. This
Iswara Pranidhana.
just
the ground
also
submerged
reappear with
th<?
the
its
this sense is included
Iswara
under
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
from the Iswara Pranidhana of the
distinguished
Book
Bhabana
as the
of
Pranava and Iswara
first
in this that
it
connected with actions and the abnegation of their fruits

whereas the latter consists only in keeping the mind in
is
worshipful state in Iswara and his word or name Pranava.

By devotion of Iswara Prema or Bhakti he is drawn
through his Nirmana Chitta of pure

Sattwa and by his grace he removes all
towards the
devotee
Release
throngh
the grace of Iswara.
mind
the
for
this
Iswara,
We
in I. 30,
and at once prepares
is
for
the
.'3
realisation of his
person
who can
easiest course
make our minds pure
can
abnegating
tion
of illness, etc., described
highest
So
dependence.
obstructions
all
firm
by
own
and adore
love
Samadhi.
for attaining
the
in
his
absolute in-
easiest
way by
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.
sphere of
means
This
This
Bhaktiyoga by
is
not,
process
from that
by Abbyasa and Vaidifferent
from the general

means of Yoga, viz., Abhyasa and
which applies in all stages.
Vairagva
tsj
not
indeed
distinct
For here also
Abhyasa
applies
to
the devotion of Iswara as one Supreme
Tattwa
witli all
and Vairagya is necessarily associated

true devotion and adoration of Iswara.
or
truth
This conception of Iswara differs from the conception

in the Ramanuja system in this that
there
of Iswara
Prakrit!
Compared
with
hjt
and
Purusha,
Achit
and
form the body of Iswara where-
Raruanuja system.
as here
only
special
Iswara
is
considered as
being
Purusha with the aforesaid powers (q^
168
I.I.)
In this system Iswara
is
the sense of ^fwT*rt%fa but of
in
and
his
agency
is
^ foreign
not again the
only in the
Prakriti
Dharma and Adharma,
removal of obstacles and
of Prakriti.
thereby helping the evolutionary process
Thus Iswara is distinguished from the Iswara of SanVedan-
Adwaita
kara
Vedanta
^rue
existence
Iswara
modes
of
After
whereas
ascribed
all
main
Samadhi and
stress of the
its
difference
from
perception inferences or scriptures

as sources of know-
of
it will
of
and
it differs from
11,1
i
i
p
i
a " other kinds or knowledge, ordinary
i
perception,
it
inference,
etc.,
scriptures
notions of things.
manifested in
words
in
alone can bring objects
our mental eye with
and the words of
be easy to
Yoga Philosophy lies in its

Samadhi. The knowledge
are
this
before
the clearest and
most unerring light of comprehensibility in

true nature of the thing is at once observed.
general
only
that can be acquired by
that
ledge.
are
there the
other forms
what we have studied above
method
of
is
Being are only regarded as illusory.
see that the
points
this that
in
which the
Inferences
on concepts or
based
For the teaching of scriptures

and words are but names,
formed by noting down the general

of certain things and binding them down by a
terms or concepts
similarities
symbol.
All
deductive
inferences
are
major propositions arrived at by inductive

so it is easy to see that all
based
also
upon
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
and scripture can only communi-
inference
thing;
so
cate
us the nature
to
of things
and not the
perception
within
bring
things
so
also
much
they
similarity
are.
Ordinary
it cannot
avail here since
subtle
and
fine
obstructed from the view of
by
knowledge
or
agreement
things as
real
scope the
its
that are
of the
not of
is
169
ordinary
perception
is
the incapacity of our senses to perceive subtle

things, and things which
things and
the senses ;
limited by
and remote
obstructed from
are
our
view.
But Samadhi has no such
limitations, so the
that can be attained by
absolutely unobstructed, true
and
it is
knowledge
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
as
were j n o the form of that thing,
{-
intuition of Bergson.
and thus
the
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
thing at once flashes before
it.
It
is
an intuition whilst everything
only be given
within the province
in
the kind
of
oneself within an object
By
analysis.
of intellectual
sympathy
intuition
else
is
meant
by which one places
order to coincide with
in
fall
what
is
and consequently inexpressible. Anaunique

the
on
contrary, is the operation which reduces the
lysis
in it (cf. ftiN)
object
to
fore
is
to
known, that
elements already
common both
to
it
and other
express a
thing
objects.
as
is
to elements
To analyse
there-
function of something
Analysis is thus a translation, development into symbols, a representation taken from successive
other than
itself.
points of view from which

as possible between the
we note
new
object
as
many
which we
resemblances
are
studying
170
and
know
which we believe we
others,
In
already.
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
to
desire
its
always incomplete representations and ceaselessly varies
its
symbols that
it
perfect the always imperfect trans-
may
But
It goes on therefore to infinity.
lation.
intuition
is
possible,
is
Samadhi
This view of
intuition,
if
a single act.
or
trance
intuitional
is
not
opposed to whatever we say conceptual or perceptual intelligence that they are complimentary
Kant Bergson and
other
each
to
Like Kant
p a tamali
Patanjah.
does not bring about a schism between

science
order the
are, are
The
and metaphysics.
so-called
realities of
metaphysical
things in themselves or things as they
world of Phenomena, but
not transcendent to the
cannot grasp them. He

does not make the metaphysics entirely artificial, and the
science wholly relative ; but with him both are true in
are only so subtle
their
own
that the
senses
and far from there being any
respective spheres,
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
that
is
knowable,
limited that
alone.
with
it
The thing
it
the
though
can
as
start in concepts,
;
belief
in
grasp the
it is
move
in con-
thinking or knowledge, as
that
reality its
general
it
comprehends
sphere
is
so
we
all
much
notions and these
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
any way though they cannot be grasped either by the

by our conceptual intelligence. To grasp them
senses or

must
our mind
follow an inverse
its
flow from concepts to
to
one concept and
process of stopping
concepts, but concentrated
that
and repeat
alone,
itself
again and
it
other possible concepts, and

coincided, identified as it were with it, when
the
to
171
exc'usion of
again
thus become
all
the limitations of the concept at once vanish and the thing

mind in its true reality. Such a Prajna
shines before the
or intuitive knowledge
mind has been
is
absolutely unerring for
the very life of

"
therefore
Patanjali,
merged
to
tion
in
"
it.
random way but
in
gradually to rise higher
To
here
the
thing and
the
of
philosophise," according
invert the habitual direc-
to
is
work of thought
the
of
the reality
installed in
to
not in a
it
practise
profoundly methodical
and higher
the
in
manner;
acquisition
of
metaphysical knowledge, with a definite end in

view until the highest stage, the one ideal consummation
the
true
of all metaphysical knowledge
appears in her
Purusha are
freed from
own
also
is
true nature,
the Prakriti then
relations with
and the Yogi
discerned
is
the
absolutely
of Prakriti.
all
bondage
According to Patanjali
Vision of a Yogi.
attained
and her
it
our want of intuition of
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
is
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
and
Yogi
before whose vision
all reality shines
nothing
is
before
all
him
too small for his intuition
obstruction melts
away
absolute effulgence,
in
and nothing
is
too great.
The whole philosophy from
Plato to Plotinus proceeded

" a variation
out of a supposition that
Plato.
can
development of what
is
ouly
be
invariable," that
the
expression
" there
is
and
more
172
in
the
immutable than
the
stable
with Patanjali
as that.
moving and we pass from
iu the
But
by a mere diminution.
bias
had
never
such
he
find
that
we
any
the
to
unstable
the sphere of the mutable and the

not on that account less true than the Purusha
Prakriti,
unstable
is
only their realities are of two different kinds

of them can "ever be reduced to the other.
the immutable
and neither
due to the want of right comprehension of their

relative spheres ; stable is always stable and unstable is
All evil
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
nothing positive outside ideas,
is
Reality
which
of
that
into
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
the
to
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
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
insinuated
side to the other of this point of

equilibrium.
is
more than becoming, form
by a veritable
is
Immutability
more than change, and
it is
that the logical system of ideas rationally

subordinated and co-ordinated among themselves is scattered
O
fall
into a physical series of

objects
"
placed one after another.

Aristotle
exist
could
and events accidentally

Physics is but logic spoiled."
not tolerate
that
independently by themselves
could
not
Aristotle.
ideas
but
deprive
character, he pressed
other,
rolled
them up
into
ball,
and
should thus
finding
them
that he
of
this
them
into each
set
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
of
thought
Such
thought.
the
is
God
of Aristotle
necessarily immutable and apart from what
he
in the world, since
in a single one.
It
is
happening
only the synthesis of all concepts

true that no one of the manifold
is
is
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.
concepts
could
Aristotle
in
exist
sort of
inclining towards
seen
are
were
to
the
from himself, or simply
at once
world,
pour themselves out
involved
movement
refraction
in
the
of
unity
of
his
the
Platonic ideas
as
him,
if
they
In
essence.
the
an aspiration of things
and
towards the divine perfection,
consequently an ascent
towards God as the effect of a contact of God with the
first
of the universe there
is
and as descending consequently from God to

The necessity with Aristotle of a first motionless
sphere
things.
mover
is
not demonstrated by founding
it
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
backed by an eternity of imti.utability which

in a chain without beginning or end.
In that revival of Platonism
in
it
was
if it
unwound
Alexandria
we
see
that as the possibility of an outpouring of Platonic ideas

God exists behind us and his vision
Neo-platonism.
actually realised
is
as
sucli
is
always virtual and never
by the conscious intellect. Everything

first principle and everything aspires to
derived from the
return
to
perfection.
it
remoter the emanation lower the degree of
After the
perfection and after
it
one,
reason
comes the
soul.
possesses the greatest
The
true then
we
174
of
therefore
bounds
the
transcends
see
won by
not
is
it
"
reason.
of
proof, not
Knowledge
"
inter-
by any
remain outside
mediating process, not so that the objects
him but so that all difference between the knower and
of
the
known
own
self
reason
disappears
it is
not
who has the
a vision
is
it
we who have the

vision of its own
of reason into
vision of
self
reason,
its
but
even the vision
which subject and object are still opposed

each other as different from each other must itself be
of reason within
to
The supreme degree of cognition
transcended.
vision
which
which
of the
all
between
separation
is
the
single principle of things, in
supreme, the
and the soul
it
this latter in divine rapture
ceases, in
touches the absolute
itself,
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
and
feels itself filled
by
it
between the seer and the seen.
difference
or
absorption
swooning into
the
absolute
This mystical
is
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.
the last
Plotinus
difficulty
points of view, as
ness
if
again and again from
returns
new
driven by the presence of a conscious-
which masters him, which, by its

very nature can
itself but which he cannot
help striving to
never get
He
utter.
dialectic,
will
fix
pursues
it
with
endeavouring
it
for
his
to
all
find
readers
the
weapons of a subtle
some distinction which
and he
is
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
back on the thought that
it is
aware that he can
well
never find the last conclusive word for
it
and has
unspeakable."
to
fall
175
With the revival of Platonism in modern philosophy in

Kant we see that the "beyond" the "Reality" has
....
intuition
all
no intuition that carries us into
is
the non-temporal
There
our grasp.
eluded
altogether
Revival of Platonism.
thus found to be sensuous
is
By changing the Platonic idea from a thing

by
into a relation of the understanding, a law, he has substiintuition.
tuted the
system
Mathematic
universal
of
and closed-in
single
world
Platonic
the
for
relations
of
ideas,
imprisoning the whole of reality in a network prepared in

advance in which is unified and reconciled all the plurality
of
our knowledge
this
to
dream
bind
order
in
them
the
intellect
must
be,
And
together.
of
necessity,
thus
into
if
all
the
possible
we assume a
understanding
itself
pre-established
harmony)
and
rigid
formed frame-work of our understanding
already
made
and what the
an uninterrupted mathematic may
that
experience can be made to enter
(unless
realise
or at best an ideal, attempts have been
determine what
object
To
one universe of science.
in
it
is
because our
organises nature and finds itself
The
therein in a mirror.
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
form
are said
to
science.
Our
a touch with the

limited
but
to
an universe dignified by the name of
intellect
reality
this innate
Platonising
shall
;
it
never
is
able to
come
into
absolutely restricted and
incapability
in ideas
be
of
and as such
doing anything
all
science only
represents this dreamy, make-shift of symbolical relativity
and
never
impossible
parody
ceptual
the
since
Reality
it
has
as
it
is,
and
nothing more
metaphysics is
do than to
to
with phantoms of things the work of conarrangement which science practices seriously on
relations.
176
To
from these
Patanjali
distinguish
different shades
of representations spoken
in
an
conceiving
moving
endlessly
unwinds
he
that
see
agrees
unmoved
as
for
into
is
it
the
cause of
these
we
above,
with
Aristotle
all
that
is
that the former
itself.
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
But
potentiality.
"unmoved"
this
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
shining
pure
constant
factor
of
all
It
it.
is
immobile which no change can effect

from the universals or the particulars
true
only
mobility can never be confused with
conceptual
the
effulgence,
altogether distinct
of our thought but illuminating
No
illumination.
It
the one
is
of
its
stages
is
of
else
it.
are
can in true sense be called the " unmoved."

itself
the
they are two
hold
all
the reality of matter which in none
much
as
the conceptual
concept can ever catch

" stable "
element,
Matter holds within

it is
all in
absolute
Movement
moving.
them
as
real
own dynamic
its
unmoved
independent
realities
or
of motion
stable
Purusha;
and none of them can
be said to be
there
tion
is
of
derived from the other and consequently

no diminution of reality involved in the concep-
matter.
Plato
existence though he
had to acknowledge the separate
wanted
to deprive it of all
determinate
qualities. Instead of
non-being colourless
have been
if
making
more consistent
truly and absolutely colourless
equilibrium
which
holds
it
would
he conceived the idea as the
and the non-being of the
within
itself
the principle of
all
THE STUDY OK PATANJALI

and differentiations
determinations
the
177
ground
of
all
and transformations which appear within and

without as the inner and outer worlds, the microcosm and
genesis
the macrocosm.
Aristotle
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
with
satisfied
even
for
it
here
the
stable
unconsciousness
remained unexplained
and
without
intellectual life will be reduced to a
mere
it
our
mobility of
with which
principle
to
parsing
they
states
may
altogether
without any stable principle

and unified. This
be connected
which or for which
all
these passing states
form together an unified life, and the experiences of

pleasures and pains is the Purusha, which serves as the
external
teleology
of
the
The comprehension
not a dream with him as
Prakriti.
of
this metaphysical reality is

with Kant, but a complement of our ordinary scientific or
For the achievement of this
phenomenal experience.
release
final
of
the
of
outgoing process
and one-pointed by
Purusha
it is
conceptual
which
all
necessary to invest the
flow,
to
make
it
steady
the differentiating process
being arrested the mind tends to become steady and stable

last stage is attained the nature of the
and when the

real
form of the Purusha
order of
the
is
reflected
phenomena by a reverse process
Prakriti.
and the outgoing

returns back to
The Neo-platonists agree
with Patanjali
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
the
any enquiring mind as
and
of
hope
sunshine bringing messages
manifest
will
beams
of
first
to
itself
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
stand face to
may
Many
face only
I possess the will to
if
of genius
this intuitive perception srfmare
by
do
discovered by
hidden mysteries are daily being
it.
men
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
efforts
draw
to
it is
in itself.
the close of the previous
sections
adore the unveiled truth as
At
ii?Nr *si*nqiicT g?i)
and
it
away and
may
it
all
let
be worth
speak a few words on the

world as
the physical
"
have
views
that
supplementing the
while
Ancient and modern
to
of
theories
division of matter.
been already stated above.

Gross matter as the possibility of sensation has been
divided into live classes according to
their
relative
ness corresponding to the relative grossness of
Some modern
five
Bhutas,
investigators have
Akasa,
viz.,
Marut, Tej,
the ether, the gaseous heat and
But
light,
when
I cannot venture to say so
grosssenses.
understand
to
tried
the
Ap
the
and Kshiti as
liquids
and
solids.
I think that solidity,
and gaseousness represent only an impermanent

The division of matter from the standaspect of matter.
liquidity
point
in
the
of
our
possibility of
our sensations
nature as cognising
beings and has
better rational footing than the

of matter into elements
daily
threatened
scientific
consistent
by
culture.
rational
has a firm root

therefore
modern chemical
division
and compounds which are being

the gradual advancement of cur
They carry with them no

conception
as
the
fixed
definition
of
and
the
mere makeshifts for understanding or

matter and have
but are
ancients
179
representing certain chemical changes of

therefore merely a relative value.
There are
five
from
aspects
be viewed
which gross matter can

These are (1) Sthula
at.
Sthula Uupa.
vattwa
^*R
(2)
(gross),
Sukshma
(subtle),
(4)
Anvaya
(purpose
for
use).
(substantive),
(conjunction),
The Sthula
or
(3)
(5) Artha-
the
gross
physical characters of the Bhutas are described as follows
Earth
Qualities of
struction,
Form, heaviness, roughness,

manifestation
stability,
support, turbidity (3frrj
Ap
(wr),
Smoothness
whiteness
coolness,
difference,
hardness and enjoyability.
(flll^),
heaviness
purity
(qfoencf),
softness
(^), conservation
(TIT),
clearness
OsfNm'),
subtlety
(*ifl),
(aftW),
(vritti),
ob-
(*fM),
cementa-
tion (*WH).
Going
Tejas
(^tlWT^s ),
upwards
burning
(?^),
(3^'f%),
energising
light
shining
(^f),
(vn^T),
(qr^^f),
dissipating
from the charac-
different
(^t^fe),
cooking
teristic of the previous ones.
Vayu
throwing,
motion
transverse
pushing,
(^w), want
of
strength
shadow
purity
(fa*4*3Ti),
(î^^rt^
(^êmcn)
efsj)^
different
(qfa<^),
movability
from
the
characteristic of the previous ones.
Akasha
Motion
in
all
directions
(^r<Ttif?r.),
non-obstructive
non-
different
agglomeration (-qsg^)
(^rw'H:)
from the characteristic of the previous ones.
These physical characteristics are distinguished from
their aspects
by which they appeal

called
characterised
Swarupa.
Ap by
etc.
Looked
their
at
from
this
to the senses
Swarupas.
by Gandha
llasa or
view we
taste,
which are
Earth
or
is
smell,
Teja by Hupa,
see that smell arises
with the hard

by the contact of the nasal organ
particles
180
the
rate
which can so gene-
hardness or solidity
of matter, so this
of
sensibility
Gandha
said to be
is
the Svvarupa
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
Taste can originate
of Kshiti.
touch
sensibility of
is
in
generated
is
The
the
Swarupa
sensibility
with the
connection
vibration of air on the epidermal surface
nature
connection
in
so this vibrating
of air.
proceeds from the nature of
of sound
obstructionlessness, and that belongs to Akasa, so this obstructionlessness is the Swarupa of Akasa.
The
third aspect
of
the causes
the
is
the aspect of Tanmatras which are
atoms or Paramanus
aspect
Suksha,
Anwaya
is
(action),
pect
is
that by which they

his
by causing
of y<$w
qualities
and Arthavattwa
Their
their aspect of
f%%
or
or the
(illumination),
(inertia).
Their
painful
ffi?n
fifth as-
Purusha
are serviceable to the
pleasurable
fourth
Gunas
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
mate
Aggregation.
which
can
never
the
parts are in
inti-
un i on
an j f us i orij eg ^ any
vegetable or animal body, the parts of
be considered separately.
Those
(2)
mechanical aggregates or collocations of distinct and
dependent parts
Dravya
(gcifasfrore) as
or a substance
type
or
in-
the trees in a forest.
is
and
specific
an aggregate of the former

the grouping of
is
qualities
and
is
generic
not a
the abode of generic

qualities like the Dravya of the Vaisheshika
separate entity
and
specific
conception.
The
aspect of
an
unification
of
generic

and
seen
qualities
specific
in
united
parts
181
in
intimate
union and fusion
is
gation of parts
the structural aspect of which the side of
lities
the
is
appearance
is
called the
Dravva
v
called the
unification of
The
aspect.
and
generic
specific qua-
Dravva.
The other aggregation of Yutasiddhavayaba,

and independent parts
collocation of the distinct
two kinds,
of
nds
?Sha
sum
i'
Ynta
ago-rec5O
i.e.,
is
the
again
(1) in which stress
i.ay
be laid to the distinction of parts, and
'
Vayaba.
which
(2) that in
stress is laid to their
Thus
in the expression
unity more than their distinctness.
mango-grove we see that many mangoes indeed make a
but the
grove
Here
stress
laid to the aspect that
is
of
is
Of
is
mangoe
home
brings
clearly
trees
mangoes are the same

when we say
not the case
a grove of mangoes, for
mangoes
the distinct
however
which
as the grove
that here
are not different from the grove.
mangoes
the
expression
grove
mind the
side of
to our
which form a grove.
the gross elements, Akasa seems especially to require
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
a word
undifferentiated formless
Tamas, for
not the quality of manifesting
This
Karanas
which
has
later
the
on develop
property
of
this
the ego as the
first
of
kasa
non-atomic
as
or
the
into
sound.
conception of the Puranas,
envelop
in
itself in
that stage
the
has
atomic Akasa
According
Karyakasa
Vayu
it
sounds (jf^q
or air.
to
evolves
the
from
The Karana-
Akasa should not be considered
mere vacuum ('fW^Twra) but must be conceived
as a
something
like
positive
all-pervasive
the ether of the
From
this
entity (^^TJM^q*?)
modern
physicists.
Akasa springs the atomic Akasa or the
182
Kfu vak asha which
their origin in the principle of
hollow
placed in the
of
in
reside in the
here that
It is
When
the power
soundness or
noticed therein, soundness or defect

of
though they have

Akasa
even
egoism
ear.
located.
is
hearing
of
manifestation of
the
of
powers of hearing
All
sound.
cause
the
is
is
defect
is
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.,
hollow of the
located in the
resonance
of
capacity
the Akasa of the ear.
power of hearing
stands
ear
substratum
the
in
residing
need of the
in
This sense of hearing then,
of
having
ego acts when it is

attracted by the sound originated and located in the mouth
its
of
the
gives
Sutra
So
12.
II.
the
this
from
of
a loadstone.
to
all
It is this
bodies
in
Akasa
absence
of
would be so compact that it would be

In the Sankhya
is
it
said that eternal time and space
even to pierce them with a needle.
difficult
are of
penetrability
bodies
all
principle
acting as
speaker,
which
this
the
in
origin
nature of
Akasa
eternal time and space does not differ

one undifferentiated formless Tamas which we
so-called
the
have spoken just now.

Relative and
from the motion of atoms in
space
infinite time, arises
the
cause
of
all
change and transformations
and space as relative position

;
cannot be better expressed than in the words of Dr. B. N.
Seal, as
points,
"
totality of
and as
it
is
order
in
time,
standing
like
basis
relations of
or
of
relative
between
positions as
met
space,
order
wholly relative
position
consciousness.
an order of co-existent
being
intuited
But there
and time order
to the
constructed
under-
on the
by our empirical
is
this
there
difference
is
no unit

of spd.ce as
we may conceive time,
(fe^) though
position
188
the momc'nt (îj) regarded as the unit of change in the
as,
causal series.
different
Spatial position
which the
relations in
f^r
all
On
to the various finite objects.
results only
from the
pervasive Akasa stands
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
Chitta or mind
of Prakriti."
two stages:
has
states
such
as
(I) in the
real
form of
cognition
(n*nr)
States of Chitta.
petent evidence, unreal
memory,
are
(2)
suppressed
in
cognition, imagination,
form
which
in
sleep
those
all
and
states
Between the stage of complete

(SI^TT) and complete suppression of
(f*Hx^).
out-going activity
all states,
the
com-
perception, inference,
including
there are thousands of states of
infinite
variety
which a man's experiences have to pass from the

Vyutthana state to the Nirodha. In addition to the five
through
states
spoken of above, there
knowledge,
and
is
when by concentration the Chitta

and that alone.
of
knowledge
another
kind
Prajna,
which dawns
called
intuition,
This Prajna
is
fixed to
superior to
is
dence of the Vedas in this that

unrestricted or unlimited in
Pramana we have
seen
its
it
is
any one
all
either perception, inference or
other
states.
taste
means
evi-
altogether unerring,
scope.
includes perception, inference
originates
when the mind
Perception
or Chitta
through the senses (ear, skin, eye,

and nose) and being modified by their modifications
by the external objects passes to them
Perception.
and generates a kind or notion or

in which their specific characters
knowledge about them

are
real
state
competent
and competent evidence.

Description of the
of
more predominant.
184
Mind
all
is
pervasive
and
world by which
in the external
it
can
we have
the
notion
its
generate
perception of
Like light which emits rays and pervades all,

may remain in one place, the Chitta by its
the thing.
though
it
Vrittis
comes
in
contact with the external
and
world
is
form of the object of perception and is

changed
thus the cause of perception ; as the Chitta has to pass
the
into
senses
the
through
explains the
the
it
the
of
help
senses
becomes coloured by them, which

perception is impossible without
it
that
fact
if it
it
has to
limitations of the
undergoes the
can avoid,
As
senses.
pass through the
which
senses,
it
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 knowof
ledge
unhampered by the limitations of the
the thing
which can act
senses,
distance
only within a certain area or

within its sphere the subtler
and cannot take
objects.
We
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
are
17:-
of IV.
The
selves
may
objects of
red
by
them-
in
a magnet draw the

everchanging
and change the Chittas in accordance
yet like
Chittas towards
with their
re
knowledge though inactive
it
own form
coming
into
just as a piece
contact
with
of cloth
red
lac.
is
turned
So
it
is
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
that the
at is
predominantly of the specific and special characters
THE STUDY OF PATAXJALI
185
thing and not of the generic qualities as in
of the
inference, etc.
Inference proceeds from the inference and depends upon
common
the fact that certain
the
members
So
of a different class.
of that class
of a class to the individual
tracin
An
is
are found
affirmed of a
individual
of the
members
generic characters
members that come under
it
This
it
perceived or inferred by a competent
object
is
seems comes very nearly

deductions from the dictum de ommi et
all
described by
aH
in
from the members
qualities
the
all
affirmation
this
the essence of inference.

to
the
that
found to exist in
will be
class
qualities
of a class, as distinguished
him
man
words with the intention of trans-
in
fication
and the mental modiknowledge to another

which has for its sphere the meaning of such
words
the
verbal
When
the
has
neither perceived nor inferred the object,
and
his
ferring
is
speaker
cognition of the
bearer.
speaks of things which cannot be believed, the authority

of verbal cognition fails.
But it does not fail in the
God
speaker
original
or Iswara
tras with reference to either
and
his dictates the Shas-
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
man
Doubt
the
real
nature of the thing, ?#., when
moons by some defect of the eye.

"Is it a log of wood or a man :" The
two
(e.y.)
illusoriness
of
with the
sees
of seeing all
eye can only be
seen in their true colour
things yellow through a defect

objects are
known when the

in
doubt however the defective
once manifest.
Thus when we cannot be
nature
is
definite
whether a certain thing
at
no knowledge
is
not definite.
a post or a man. Here

So we have not to wait
is
186
illnsoriness of the
the
till
demon-
is
previous knowledge
The evil nature

by the advent of right knowledge.
in
Avidya Nescience
Viparyyaya is exemplified
strated
of
Asmita, Raga,
It
is
though the
such
nature as
latter
hands by the
common
illusoriness of
also unreal knowledge their
is
who
by any knowledge
on the other hand admitted on
but
learned
in
Imagination
Vikalpa
is
not demonstrated
is
that follows
the
from
distinguished
that
this
etc.
consent of
all
mankind.
demonstrate
can
by
all
It is only
the
arguments
such Vikalpa or imagination.
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
notions
ting
however do not exist in the nature of the symbols

or names or concepts, it is only an aspect of them that is
selves
by the
dia grammatically represented
When
of concepts.
in
our thought and
the concepts
the form
intellect in
united or separated
are
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
speaking no such thing exists as the cow of

Chaitra has no connection in reality with the
actually
Chaitra.
When
cow.
consciousness,
what
is
sciousness
of
the
Thus
and
we
here
unity
f>f^t wwfrrafa,
a wide
the
same
of
of
one to
of
Purusha
of
Now
illusory relation.
the
another
in
concept
into
other,
two concepts
3ifa?T
nature
of the
is
con-
must always be a statement
breaks
one
is
what
of
and there
sometimes
predicates
predicates
is
predicated
itself
relationship
it
Purusha
say
there
3TfiJwPn*m^
latitude in all
thought
and
which
Thus
process
predication.
are
its
two parts
sometimes
different.
sphere
has
conducted through
187
language and involves an element of abstraction and con-
and
struction
called
is
This
Vikalpa.
represents
faculty by which our concepts are arranged

synthetical
proposition.
^?p2^ft fa^n?i:,
/.<.,
is
said
to
be
ar^^sri^trifft
knowledge
springs from the
or
names
which
concepts
relationing does
of
relationing
It
the
the
in analytical or
that
not actually exist in the objective world as
it is
represented
in prepositional forms.
Sleep
is
mental
that
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
we have
that
we have
our minds are clear or
well,
slept
our
minds are
listless, wandering
and unsteady. For a person who has to attain communion
or Samadhi these notions of sleep are to be suppressed
Memory is the retaining in mind

when
perception occur by the union
perceived
like all other
of objects
badly,
slept
notions.
of the Chitta
of
with
which the Chitta
eternal objects according to the forms

is
tions, as impressions or
These Sanskaras
occur
transformed
Sanskaras b}
generate
it
7
keeps these
its
percep-
inherent Tamas.
memory when
which by virtue of associations can
such
events
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
unperceived, whereas
mind percepts that have already been

therefore
unreal
is
of
the
cognition,
manifests
itself in
unknown and
the former serves to bring before the
percepts
acquired.
Memory
acquired by real cognition,
imagination,
sleep
dreams as well as
in
and
memory.
waking
states.
It
188
The
relation
Sanskaras
this that, the
is
of
states
these
between
mind and the
frequency and repetition of this

thus ensures the revival of
strengthens the Sanskaras and

the states again.
These states are
all
endowed with Snkha
Moha
(pain) and
Duhkha
(pleasure),
These feelings
(ignorance).
cannot be treated separately from the states themselves,

for tlieir manifestations are not different from the mani-
Knowledge and
festation of the states themselves.
are but
two
made out
of Prakriti
separately from
knowledge
feeling
different aspects of the modifications of Chitta
is
hence none of
the
therefore
tripartite division of
The
other.
them can be thought

fusion
with
of feeling
more fundamental here than
the
in
mind.
In connection with this
we
are to consider the senses
whose action on the external world
known
as
is
"
"
perceiving,"
grahana,"
"
distinguished from
Pratyaksha/' which means
"
effect of
Each sense
perceiving," viz., perception.
which
the
is
has got
and
its special
this
is
third aspect if "
the form
sphere of work,
of
Asmita "
the
characteristic of the
action (fgpn)
they
e.ff.,
sight
called their second

aspect, viz.,
or ego
senses.
that of eye,
Their
Swarupa.
which manifests
itself in
Their fourth
Gunas, viz.,
nd retention
is
aspect is their
that of manifestation (u^ra)
(figft).
Their
fifth
aspect
is
that
motived for the Purusha, his

experiences and
are
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
described
as
which Manas
a
is
sense
said
the motor senses.

possibly
organ.
There
to be the
king
Looked
the directing side
of
is
another aspect in
the
cognitive and
from this aspect Manas is

of the ego
by which it directs
at
189
the cognitive and the conative senses to the external
and
world
the cause of their harmonious activity for the experiences of Purnsha.

As a necessary attribute of this
is
directive character
which
is
Manas.
Pranayam is said
the Rajas side of Manas.
developed
This
There
Manas, the power of concentration
of
is
by
another
is
to
Manas which
aspect of
is
belong
to
called the
reflection by which the sensations (Alochana) are associated, differentiated, integrated, assimilated
into percepts and concepts.
This is possibly the Sattwika
Anuvyavasaya or
Manas.
side of
There
is
are
another
concepts
be repeated or revealed again
This
Tamas
the
is
by which the percepts and

mind as Sanskaras to
aspect
retained (^K^F) in the
side of
the
in
mind
as actual
states.
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
Manas.
of the
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.
The motives which keep
this
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
when a man
or they
ment
or
is
in
exist
the
in
mind
as
power
a fully operative
under the influence of any one of them,
become alternated by other ones, such as attachaversion or they may become attenuated by the
meditation of contrarieties.
these
or
are
called fc^H,
It
is
according to this that
^nr, ftf%?r and
f\^.
Man's mind or
follow these outgoing states or experiences or

remove
these emotions which are commonly
graduallv
Chitta
may
190
called afflictions
periences
and thus narrow the sphere of these ex-
and lead himself towards the
final release.
All the Psychic slates described above, viz., K*u

etc.,
afflicted
are called either
thev are moved towards
according as
or are actuated
or nnaffliated
outgoing activity
of self-realisation and self-release to

by the higher motive
narrow the field of experiences gradually to a smaller and
smaller
sphere
afterwards suppress them altogether.
and
These two kinds of motives, one of

towards
external
of
objects
him
afflictions that led
attachment and aversion or
and that which leads him to strive for Kaivalya

are the only motives which guide all human actions and
love of
life
psychic states.
They
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
so that
and Yairagya may be motived by Yidya(Vight knowledge)

and tendency for Kaivalya may appear in the mind even
when the man
is
outgoing activity.
the
man
which
is
deeply
immersed
So
bent or far
motived
are
in
the
afflicted
also afflicted states
advanced
or
by Vidya
states
of
may come when

in
the
those actions
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
thhana or towards Nirodha.

pressions or
makes
it
Panskaras
of
more and more
or
actions towaids
It only
strengthens
those
actual
states
Yyut-
the im-
and
thus
difficult to
overcome the'r propen

sity of generating their coi responding actual states and thus
to allow him to tread an
course.
The other
unhampered
limitation
to the
scope of
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
THE STUDY OF PAT AN J A LI

and
experiences
ones towards others.
painful
191
But
these
only represent the difficulties and impediments which are

put before a man when he has to adopt that course of life
which he might have been practising for
contrary of
the
a very long period extending over
But the
free will
not
many
curbed
life states.
in
any way, for this

from
the
directly
teleology of Frakriti
which moves for the experiences and the liberation of the
follows
free will
So
Purusha.
of all
this
which
which attracts
is
Prakriti
loses
of
its
liberation
never be
goads the
due
man
to the
towards
false
man
these
the basis
to
the
this original impulse
knowledge
and power
is
towards outgoing
ordinary
with the Purusha, becomes

influence
which
subordinated
But on the other hand
experiences.
it
motive
conduct can
good
O
other impulse,
as
is
which
itself
as such
experiences
identifies the
subordinate and
events
occur which
to produce a vision
nullify the false knowledge by tending
of the true knowledge of the relation of Prakriti with
Thus
Purusha.
false
for
example
knowledge (Avidya)
once dawns
before
the
is
if
by the grace of God the
removed, the true knowledge at
mind and
all
the afflictions lose
their power.
Free-will
states
which
e.g., life
in those life
responsibility of action cease
are intended for the sufferance of actions only,
and
states of insects, etc.
APPENDIX
S PHOT AV ADA
Another point to be noted
the main
connection with
in
of
is
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
Though
to
them from one
distinguish
distinct yet they are often
another.
taken in
identified or
The nature of
one act of thought, by a sort of illusion.
this illusory process comes to our view when we consider
Thus
the process of auditory perception of words.
h'nd that
by an
effect of
our organs of speech,
are pronounced.
This vocal sound
of
from
the
aerial
speaker
waves until
in contact
by coming
which
it
if
we
by Yijnana Bhikshu we
follow the Bhashya as explained
the letters
in the
is
produced
place the sound
reaches the ear
with which
it
drum
mouth
moves
in
of the hearer,
produces
the audible
sound called Dhwani.
The
special modifications of
to be generated
name
it
for
exists
Varna.
these
the
form
modifications
of letters
is
Nada.
Dhwani
are seen
and the general

This sound as
the stage of Varnas or letters are
in
If
in
this
also called
we apply the word Sabda or sound

we can say that this
most general sense, then

second
the
stage
first
mouth
of
of
sound moving
stage being
the
the
towards
stage of
The
third
its
in the
is
the
word-cognition,
utterance
stage of
in the
Sabda "
is
speaker.
that in which the letters for
example G, au, and h, of the
word " Gauh " are taken
together and the complete word
APPENDIX
193
"
comes before our view.
form " Gauh
of this complete
word form
not of the sense

the
senses
particular
The comprehension
an attribute of the mind and
For the sense of hearing

form of the sound one by one as the
of
letter
letters
is
hearing.
pronounced by the speaker and as

by one in air-waves. But each
are
they approach the ear one
form
sound vanishes as
generated, for the sense

hold
them together and
power
hearing
as
the
letter
forms
forming a complete letter
comprehend
letter
has
of
The
form.
mind
is
no
it is
to
ideation
of
this
complete letter form in the

from the letter form in
It differs
called Sphota.
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
this that
it
is
by the commentaSphota-form and never
to the system of Patanjali as explained

tors, all significance
belongs to this
pronounced or heard. Letters when they

are pronounced and heard in a particular order serve to
to
the
letters
to such complete ideational word images which

denotation and connotation of meaning and
some
possess
"
are thus called
Sphotas," or that which illuminates.
give
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
say that the conventionality of

names belongs to the letters themselves, which by virtue
at
all ?
It
pf
that
can
is
better
conjointly
to
signify
a thing
and
it is
when
APPENDIX
194
the letters from this aspecttheir unity

you look at
with reference to their denotation of one thing 'that you
call
So according to
2. 22).
"
this
different
view we find that there
entity
called
"
''
name
be distinguished from the
which can
Sphota
or
letters
within the range of the sense of

pronounced and heard in a definite
in a definite order
coming
hearing.
The
letters
order are
jointly
particular
meaning
Mimansa
denote
they
or object.
Kumaril the celebrated scholar
school
asserts like the
name when
called
Kwnaril** view
the
existence of
"
no
is
^^
fatwrrfl <RW
them a Pada or name,
denies the Sphota theory
also
Kan ad as
of
and
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
letters
and eternal and as suffering no change on account of the

in their modes of
accent and pronunciation.
difference
then
H,e
serves
goes on to
increase the
to
Thus
advantage.
of the
defect
show
Sphota view only

without
complexity
any attendant
tha*;
the
the objection that applies to the so-called
denotation theory that
letter
cannot together denote a

thing
the letters
they do not do it
to
the
name-denotation of the Sphota.
individually, applies
theory, since
there
also
it is
since
said that
though there
Sphota or name corresponding to each

letters
conjointly give rise to a Sphofa or
mfr wf%fa:
ste:
letter
yet
complete
no
is
the
name.
ufiwf
H)
The
letters
(Sanskaras)
The
Sphota
it.
however are helped by

denotation
theory
Parthasarathi also
to
has
the
object,
according
their
potencies
or the
meaning.
to
Kumaril and
admit this Sanskara of the letters
APPENDIX
in
manifestation
the
of
name
the
they only admit
whereas
as
it
the letters in denoting the object
Sanskaras
both by the Sphota theorists and

school of Mimansa, only with
the
with
latter
can
help
are
thus
admitted
Kumaril Bhatta's
the
this
that
difference
denote
directly
the
signified, whereas the former have only to

his
Sanskara to
backwards in
thinking
of the
object
go a step
the
to
rise
give
its
or the Sabda-Sphota,
the operating power of

or the thing signified.
Kumaril
to
according
195
name
the
or
Sabda-Sphota
alone.
ftf
Kumaril says that he take< great pains
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
if
nullity
view
that
actions
all
their validity.
depending on them
far^nfH ^lîiqqR^nftr,
Frafikakara
for according to
a\*o
come
to lose
Jsnf*T 3n]' aicrcr^ gsr.).
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
definite
a.td
in
order
thus
his
signify an object.
Prakarana Panchika,
Sahara:
The views
explicated are but only
of
Thus Saliknath Misra says

p. 89,
Kumaril and i'rahhakara thus
elaborate explanations of the view
APlPENDtX
J96
of Sabara
The
who
last
together with the
letter
is
Mahabhasfiya and
who
view of those
necessary to
line
potency generated
the cause of significance.
Kaiyata
are
a single
After
antagonistic
the
describing
to the
Sphota theory
mention the Yaiakarana school who are in
favour of it; thus
we
find
the following passage of
Kaiyata
in
whole theory
states the
by the preceding letters
it is
says
that
Kaiyata
in
explaining
Mahabhashya.
The Vaiyakaranas admit the significating force of

as distinguished from the letters.
For if the signi-
names
be
ficating force
the
letter
first
attributed to letters
being
quite
object, the utterance of other letters
and
in
this
view
if
it
held
is
individually, then
sufficient in significating the
becomes unnecessary
that each
letter
generating power then also they cannot do
it
has the
simultane-
since they are uttered one after another.

On the
view of manifestation also since the letters are manifested
ously,
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
belongs to the
Sphota as
signification
manifested by the Nadas as has
been described in detail in

Vakyapadiya.
APPENDIX
Thus Bhartrihari says
f%$T
197
forai
'gfcraT
(98)
\\
ufafwii
<?Tfc?
(100)
ii
fwsft
(102)
ii
(103)
(49)
(73)
i
(74)
^
:
'
(89)
(91)
't n
etc.,
As the
the
relation
object
ted and the
etc.,
s'j
Sphota and the Nada as the manifes-
manifestos
to
to
the
Though
names occurs
to be a before
(98).
the variation
also the reflected
according
,
between the perceiving capacity and

is a constant
one so is also the
of perception
relation between the
according
etc.
etc.,
etc.,
the
or the
difference
manifestation
in
one and
Just as the
of the
of
of
image
varies
reflector as oil,
water,
manifested image differs

the
letters,
manifesto!'
(iOO).
propositions
and
the same time yet there seems
and after according to the before and after
APPENDIX
198
That which is produced

(102).
disunion
and
(of Nadas or Dhwanis)
through
other Pound perwhereas
is bv the senses called
Sphota,
of the
Nada
utterances
union
the
from sounds are called Dhwanis (103).
arising
ceptions
As by the movement
of water the
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
do not exist as parts of the name.
also
no ultimate or
again
propositions
It
(73).
real
is
regarded
the
most important thing
is
betwen names and
popular usage that they
only in
are
as
difference
There
That which others regard as
difference.
is
regarded as false here, for
propositions only are here regarded as valid (74).

Though
tie letters which manifest names and
propositions arc
altogether
from them yet
different
appear as
powers often
their
Thus
quite
(89).
when propositions are manifested
by the cause of the
undifferentiated from
manifestation
parts
of
when they
propositions
first
of
paits
differentiated
yet as
they appear to consist
appear before the mind.
the Pada-Sphola or the

sist
them
Valtya-Sphota do not
the
powers of
letters
of
Thus though
really con-
cannot often be
from them, they also appear often to be made
up of parts (91).
The
the
Yoga
A tout
View.
Sphota,
the
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
in
pronounced
succession
lexers
by
by one
their
effort of
speech
own
that
the
individual
particular contiguity or distance
from
APPENDIX
manifest a
one another can

Sphota.
Thus owing
distance
by
intervention
called
'
the
variation of contiguity
the
from other
letter
of
form sounds
form sound may manifest any meaning or

for the particular order and
the association of
form
letter
sounds depend upon
energy required
Sphota
as the
letter
of speech
in
the particular
their
making
output
utterance.
The
thus a particular modification of Buddhi, where-
is
form sounds have
when they
when they
ing
word
complete
letter
any
word
of
to
199
are
their origin in the
heard.
It
organ
and the sense of hear-
are uttered,
is
well to note here that
the theory that the letters themselves are endless
potent-
and can manifest any word-Sphotas, according to

particular combinations aud re-combinations, is quite
tiality
their
in
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
the
sabda-Sphotas bear to propositions or sentences.

A' word or name does not standalone; it always exists as
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
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
out any
letter
reference
form sounds demonstrate by their mutual colloword or sabda-Sphota ; so the words also
cation a single
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
by
have also no
side in a
meaning;
particular
it is
order
only by placing them

that a
meaning dawns
APPENDIX
200
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
mind.
in the
or
sentences
yet
single
not be
should
propositions
deemed un-
serve to specialise that meaning (fawro

necessary for they
Thus "cooks" means that any subject makes,
^fjj^:).
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
generally
sounds,
view of the meaning of a sentence

of
it
an imaginary division
as cases, verbs, etc.
Abhihitanyayavada and Anwitabliidhanavada
minds us of the
relation
of
two very famous
sentences to words,
viz.,
ings
words themselves
by
the function
re-
theories about the

" the
Abhihitanyaya-
The former means
vada and the Anwitabhidhanavada."

that
This
can express their separate mean-
Abhidha or denotation
these are
expressing one
subsequently combined into a sentence
connected idea. The latter means that words only express
a
meaning
as
parts
connected with each
of a
and as grammatically
they only express an action
sentence,
other
"
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
:
speaking the
be
seen
that strictly
Yoga view does not agree with any one of these
views though
it
approaches
nearer to
the Anwitabhidhana
APPENDIX
201
view than the Ablrihitanyaya view. For according to

Yoga view the idea of the sentence is the only true
the
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
an after thought.
analysis
Confusion
the cauxe of verbal
cognition
According to
only from a
view verbal cognition proceeds

the letter form sounds which are perceived
the sense of hearing, the sabda-Sphota which is mani-
Patanjali's
confusion
in
of
fested in the
Buddhi and the object which exists in the

These three though altogether distinct
world.
external
from one another yet appear to be unified on account of

the Sauketa or sign (*T^qrgr<*i*iiiiaw: f <nfa^r.
i
the letter form sounds, the
so that
w*w\)
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
defned as
again
a*5?:,
^taWVg:
Convention
is
as
and
is
this
with the
object.
memory
n*Fff:,
^?ft
q\v
H^f?f
objects;
of
is
no actual unity of words
only imagined to be so, by beginThis view roav well be contrasted
it is
says that the convention of
they signify objects are
^snn u^FT ^?H^f
*/
Nyaya view which
The Patanjala system
^tlfstr.
?^?rî^q:
admits
due to the will

i
numberless souls,
one
primal matter called Prakriti constituted of three Gunas,

Sattwa, Rajas and Tamas, and one omniscient, all.
26
the nature of
of
Thus there
tradition.
words by which
of God.
3forprrw>zirenj
words and their meanings. This

the same as this word, and this word is the same
their
ningless
wn^:
?. <*i
a manifestation of
mutual confusion
object
^fT^ q^^gtf^TfTTTarwp?:
APPENDIX
202
Iswara which
powerful
I
dictator
universal
the
also
is
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
his
and only adopts
pure body from
the
and
Prakriti
and all-powerful and the dictator

appears as omniscient
the
for
of the Vedas
good of the other Purushas
and
the
of
Saviour
the
devotees
his
and at the time of

should
he wishes that
it
time of creation,
it
its
appear
appears at
At
grace.
body merges back with
Pralaya his
end of each
Prakriti
his
by
merging with
Prakriti
again before him, at the
new
every
creation
from
Iswara himself
cycle and so on ad infinitum.
cycle
one
of
untouched
the qualities
however remains
by any
to
of
the
Prakriti
and
an
like
will plays different parts,
ne
himself with a pure body or dismiss

Prakriti consists in this that he
the
obstructions
evolving
process
and
who at his sweet

own will connect
actor
can at his
it.
His relation with
removes by
in
impediments
the
his
will
all
way
of
the
of the Prakriti either for the experiences
or for the liberation of the Purushas.
Prakriti
source
of
is
all
that
ultimate
substance
which
developments are seen to
Sattwa (translated variously as goodness,

minating entity, intelligence stuff, essence,
called
principle),
is
the
and physical phenomena. Its

behave in three different aspects,
the psychical
Rajas (translated variously
as
reality, illu-
sentiment
passion,
energy,
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
conserves
actualized, and
the aspect which becomes interfused with
energy,
it
by retarding
and thus
it
and
preserves
keeping
it
it
from
dissipation,
back within
itself
as
APPENDIX
Prakriti
potentiality.
immanent Rajas
its
it is
is
or
stress,
consequently
and
a
in
always self-evolving by virtue of
is
But
or energy.
in its primordial state
conceived as an equilibrium of the
which there
no
203
the
there
inter-actions
no
is
of
visible
Guuas
the
Prakriti
potential way.
true
Gunas
a state in
prominence of any one of the Gunas>

suppression of any one of them and
no
thus
is
actions
Noumenon
the
unmoved but
the
potentiality
All
change.
at this state happen only
the mother of
all
movements.
of
The Gunas though characterised with the qualities

manifestation, obstruction, and mutation are themselves
Reals or substantive
from a
coherent whole
to
The method
entities.
(the succession
relatively
relatively
the
coherent whole), proceeds by
less
more
of evolution
less
differentiated,
differentiated
different
more
collocation
of
them might be more

predominant or suppressed than others. The energy by
which the different collocations of the Gunas may be
the
Gunas by which any one
explained
into
exist
of
Prakriti
already in
it
passes
however
by the transcendental influence of Purushas,
states
with which the Prakriti
changes and
states
eternally so connected that
is
should
her
be of service to the Purushas
by supplying scope for their experiences or emanThis external teleology is the cause of the order
cipation.
either
and arrangement that we

without.
find
in
the
manifold world
It also explains the
agreement of the external

world with the phenomena of our mind, and gives a moral
order and purpose to all physical events.
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
APPENDIX
204
the right course to be followed
cannot adopt
Purushas;
the
potentiality
Prakriti
of
for
the
emancipation
being removed the

flows out naturally and is turned
the
for
all
nearest channel,
the
the experiences and
of
the realisation
that
removed so
Prakriti are
of
barriers
energy flows through
that her
of
or
obstructions
but Iswara
mere wish
his
though inactive, so arranges by

such
barriers
The Sankhya school however does not

any intervention from Iswara, as the
actual states.
into
find necessity of
the serviceability of Purusha
external teleology
cient to explain all the particular
lines of
suffi-
is
development
in
the evolution of Prakriti.
The changes
two kinds,
(1)
or
modifications of
the
Prakriti
which are
Avisheshas
emanations
mothers of other emanations, and (2) evolutions
which there are only qualitative,
in
From
tional changes.
of
"
"
nor
unity of
all
and
subjectivity
emanates the ego or " Aham."

proceed in
emanation
is
two
lines
parallel
subjectivity
From
objectivity.
From
that
this ego,
him
emanations
towards objectivity into
Marut and Vyoma,

and cona-
the five Tanmatras, Kshiti, Ap, Tejas,
towards
and condi-
the pure implicit Be-ness which is neither

" is not "
the Ego-hood, the focal point of
Buddhi
is
of
the
Visheshas,
tern poral
Prakriti, the first
are
ten senses, cognitive
into
and the Manas which possesses the characteristics of

This twofold emanaboth and is the king of them all.
tive
tion
is
possible
because the
a potential way the twofold

objectivity.
Gunas themselves
natures
of
subjectivity
From Tamnatras emanate the atoms

five gross
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
corresponding
replaeings
possess in
of
different
kinds
of
atoms.
Tejas,
and
of the
Marut
in these five
quality,
e.g.)
placings and
This includes
APPENDIX
the two other kinds
appearance
of
of
things
qualities as
205
due to the order of the
future,
or
present
potential
and past or latent, and also such conditional

which
are involved with these, growth, decay, etc.
changes
or actual,
The
psychical changes as sensations, perceptions, ideas, etc.,
also
come under
this
the psychical
of
Buddhi conceived as one
including the senses, ego and

unified principle is called the
Each Purusha has got a separate Chitta
Chitta.
which
The sum-total
Dharma-parinama.
man
in
he
lasts until
is
innumerable
through
pain
him
emancipated.
finally
The Chittas hold within themselves

pleasure,
for
the experiences
of
form of
lives in the
It is
on
impressions and these are called Vasanas.
of
that
all
these Vasanas
account
living beings derive
their
own
liar
instinctive
is
peculiar pleasures and pains in their
Any
ways.
particular
revived and manifested in the form
of
own
pecu-
Vasana
kind of
instincts
which
and which had been previously

that
Chitta
by its experiences in a similiar
acquired by
Other VSsanSs however
life of his previous existence.
is
to
suited
remain
only
in
that
state
a potential form only and
manifest themselves
in other suitable lives.
Life-state, life-time, life-experiences

fruits of
men's own action.
The
bad actions accumulate in one
and death are the
fruits of intensely
life
and come
good or
to fruition in
the next through the death of the individual in the past
and birth
in
connection
actions.
new
in the
with
the
fructifications of
the
external
injury to insects,
vice)
who
some
principal
Others however are sometimes altogether burnt
up, by the rise of true knowledge.

in
life
Others show themselves only
one.
world
etc.,
as
may
All actions
performed
they involve at least some

be called mixed (virtue and
Those
only mental actions can be purely virtuous.
have abnegated the fruits of their actions to
APPENDIX
206
have neither virtue
God
nor
from their
vice accruing
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,
To
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,
the meditation
etc.,
the Pranava and the abnegation of the fruits of

to
As by
Lord.
the
Chitta
these
all
of
actions
mind becomes
or
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
;
ignorance
Avidya,
Purusha
the
the
of
cause
of
the
attachment, aversion, love of
life
own hues most
with their
of
which are seen
as he advances in
and
Prakriti
affliction
of the
Thus gradually
nature of
real
all
phenomena
Egoism,
to
tinge
of our
life.
the
Samprajnata stage
he selects subtler and subtler objects for his
contemplation
and
and
finally
his
all
objects
mind remains
in
cease
in. his
vacant
Asamprajnata
restrained
with the increase of habit in this state

the
potencies of
the
afflicted
all
state
state
and
the seeds
of
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
merge back again
as
all
its
actions are fulfilled
into the Prakriti, leaving
Purusha absolutely independent.

Those who are already in an advanced state
begin
with the
elementary
duties
of
Satya,
need
the
not
Asteya,
APPENDIX
Aparigraha
Brahmacharya,
Saucha, Santosha,
but
may
with
with
the the Niyamas, as

Asanas as Pranayamas
or with the
etc.,
'207
with the contemplative practices

Yoga and restrain themselves from
directly begin
faith
great
in
worldly experience due
all states of
to
the
of
the
name
the
seeds
afflictions.
Avidya
Devotion
Pranava
to
God and
meditation
however the shortest and
is
of
easiest
his
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
only seeming like the seeming redness of the crystal by a
reflection from the Jaba flower.
They are connected with
is
the Prakriti from
beginningless
each cycle their Chittas or

in
Prakriti
the
At the time
time.
of
minds indeed become merged
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
life,
births
advance
in
and rebirths as
usual.
As
the
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.
Prajna or
intuitive
the
Finally
Prajua becomes
so
pure that
being transcended, infinite knowledge
becomes as pure as the pure form of the

state
is
naturally
followed
all
finitude
dawns and the Chitta
by the
Purusha.
letirement
Chittas and the final liberation of the Purusha.
This
of the
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DEC
6 1981
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DEC 15lf
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UC SOUTHERN REGIONAL LIBRARY FACILITY
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Dasgupta (1920) - The Study of Patanjali PDF

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THE LIBRARY

THE STUDY OP PATANJALI

PROFESSOR, CHITTA6ONG COLLE&K

GRIFFITH MEMORIAL PRIZE,

PK1NTKD Bt ATULOBAND11A BUATTACHAKTYA,

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,

hurry on the eve of my departure for England.

essay would never have

published shortly by the University of Calcutta is a

published I do not much hesitate to publish

had to stay far away from

printing have consequently

inconvenience the reader much.

been done in the

Philosophy that in spite of

any use in any quarter.

very beginning of the

work, which I hope

However dogmatic a system of philosophical enquiry

details of the criticism

and the processes

not make any direct mention of the arguments which led

dogmatic assertion of their theories, but for a

absolutely necessary that he should read theiri in the

arguments of their minds

follow and can grasp

to the fullest extent.

about a philosopher whose psychological, social, religious

THE STUDY OF PATANJALI

into the relations of the

the physical has sometimes given the

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

held within a higher reality called

only, and some who

as being only one

as separate independent entities

regarded their difference

imperceptibly into the other

concord with each other by pre-established

Underlying the metaphysics of Patanjali also,

regarded matter on one hand,

mind, the senses, and

See Ward's Naturalism and Agnosticism.

THE STUDY OF PATANJALI

nothing more than two different kinds

he discovered that what

only of three piimal qualities or rather substantive entities,

which he called the Sattwa or the intelligence-stuff, Rajas

indeed extremely difficult to

conception of the nature of these three qualities or Gunas

which are regarded as forming the

only three elements

comprehend them rightly

Difficulties of the con-