83

CHAPTSR I I I

VY^SA-BHgSYA»-i^ CRITICAL STUDY

An attempt I s made In t h i s Chapter to present

the p h i l o s o p h i c a l s t a n d -p o l n t of the Yoga-Darsana in

a l o g i c a l sequence, p u t t i n g togeth er Vy asa*a statements

In d i f f e r e n t c o n te x ts ,

(a ) » YOGA»- I t s d e f i n i t i o n ;

While e x p l a i n i n g the p h r a s e , *Yoganu^asanam',

In the very f i r s t s u t r a , Vyasa c l a r l f l e i J what he means

by the term Yoga, For Vyas a, Yoga I s Samadhl,^

Samadhl means concentration and i t is a characteristic

o f psyche. In the course o f the work, the terra Yoga

i s a l s o employed In the sense of p r a c t i c a l d i s c i p l i n e

l e a d i n g to Samadhl, Even then it does not c o n tr a ­

d ic t V y asa's Idea Yoga. I t may be said that Vyasa

Identified the cause of Samadhl, i,e ,, Yoga^with the

effect. Thus he p r o v i d e s the ke y-note that any one

d e s i r o u s of e n j o y i n g Samadhl must take re cou rs e to

Yoga, the p r a c t i c a l d i s c i p l i n e .

By understanding the term, 'at ha * In the

first Sutra, in the sense o f simple begi nn in g o f a

study, Vyasa seems to say that the study of Yoga does

not r e q u i r e any p r e r e q u i s i t e q u a l i f i c a t i o n .
(b ) ONTOLOGY

Prak£ti^

The e n t i r e p h y s ic a l world i s considered as

the e v o l u t i o n of a b a s i c e n t i t y , ‘ Prakrti*. Prakrti

i s c o n s t it u t e d o f three Gunaa; S a t t v a , Rajas and

Tamas. The three Gunas which are always found together

are in e q u i l i b r i u m in the s t a t e of P r a k r t i , But in

the course o f e v o l u t i o n , the three Gunas w i l l not be

in equal and same p r o p o r t i o n . It is this v ariation

tn the p r o p o r t io n of the c o n s ti t u e n t Gunas that d i f f e r ­

e n t i a t e s the o b j e c t s of the U n i v e rs e . Though the

three Gunas are always found c o n j o i n t e d , they r e t a i n

t h e i r i n d i v i d u a l nature and they are interdependent.

Gunas are so c a l l e d because it is ’ a cate­

gory subordinated topurusa-, P r a k r t i only m i n i s t e r s

«• •

t o 'it .^

The Gunas are r e l a t e d with a l l characteristics

and are e t e r n a l , i.e ., they do n e i t h e r go out of

existence nor come into e x is t e n c e a f r e s h . Due to

the g u n a - r e l a t e d m a n i f e s t a t i o n s ( v y a k t i b h l h ) ^ o f the

pas t and f u t u r e , coming and g o in g , the Gunas seem to

have the c h a r a c t e r i s t i c s or coming into e x is t e n c e and

disappearing. In other words, while the m a n if e st a ­

t i o n s have the n at u re of g oi n g to the p as t and being

in the stage o f y e t - t o - c o m e , the Gunas seem to appear

and d i s a p p e a r because o f t h c ’ r r e l a t i o n s with them.

 85

A common experience Is c i t e d as I l l u s t r a t i o n ; A

p er son , Devadatta, Is g e t t i n g p o o r e r ; the reason

for t h i s may be, say, h i s cows are d y in g . It Is

0

c l e a r that dying of cows i s Imposed on Deva dat ta .

Thus Deva datt a*s poverty Is only due to the l o s s o f

cows, an a t t t l b u t e and n ot-due l o anything In regard

to Devadatta h i m s e l f . ^ There Is no ‘ l o s s ' or

poverty In the person Devadatta,

Evo lut io n^

Evo lut io n s t a r t s when the e q u i l i b r i u m of

Prakrtl Is d i s t u r b e d . The cause o f d i s t u r b a n c e Is

giv en as the proximity of Pur usa ,^ Vyasa does

not s t a t e c l e a r l y how the p r a k r t l g e t s d is t u r b e d

and s t a r t s evi>lvlng. He o n l y says that the evo­

lution of p ra k rtl Is l o r the sake of purusa and that

the m o d i f l c a t l r n I s going on and on, and has no

beginning.^ The m o d i f i c a t i o n s o f the p r a k r t l Into

tattvas i s only the v a r i a t i o n in the dominance of

any one of the c o n s t i t u e n t s , , namely, T r l g u n a s ,

The Yogabhasya p o s t u l a t e s that the p r a k r t l

ev o l v e s into the ‘'^ahot which In turn e v o l v - s into

Ahamkara and Tanmatras. These two e v o l u t e s are

called Avi&esas (non-particularised ). That Tanmatras

e v ol ve d i r e c t from ^'‘ahat a Ion.: with Ahamkara is

r a t h e r p e c u l i a r to Yoga-Bhasya. The i^hamkara evolves

 S6

Into the f i v e organs of c o g n it io n and f i v e organs of

v o l i t i o n and Manas ( m i n d ). The Tanmatras which

are f i v e , namely; J^abda, s p a r s a , rupa, ra sa and gandha,

r e s p e c t i v e l y evolve Into f i v e elements ( b h u t a s ) :

Akasa,Vayu, Ag n i, Jala and P r t h v l . These e v o l u t e s

a r e . called Videsas, the p a r t i c u l a r i s e d . The e n t i r e

universe i s covered by these twenty-three t a t t v a s on ly.

There I s no ta t t v a beyond the vdsesas and t h e r e f o r e

they do not evolv e f u r t h e r , I.e., the f i v e great

elements do not evol ve as e n t i t y , havin® d i s t i n c t

feature of i t s own.*^ The v i s e s a s are the- b a s i s of

the v i s i b l e u n i v e r s e . A l l the m a n i f e s t a t i o n s in the

universe a r e only perrautatlcn and combination o f the

f i v e elem ents. Hence tnese cannot be c a l l e d T a tt va s

as there i s no m o d i f i c a t i o n in the c o n s t i t u t e n t

Trigunas.

Mahat, the lifigraatra, forms i t s e l f in a l i n g a

and then s e p a r a t e s from i t . So a l s o the s i x vis'esas

are found in llngamatra and e v ol ve from i t . Siinilarly

from a v i ^ e s a s i s the evislutlon o f bhutas and I n d r i y a s ,

There i s no t a t t v a beyond the visesas,*^

The penultimate source of the d i v e r s e universe

in the r e v e r s e prop ag atio n , i s mahat and so it is

called Llngamatra. This has a f u r t h e r step and that

 87
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 8S

I s the s t a t e of e q q i l i b r l u r a , Prakrtl, which i s th er e ­

fore called a llh g a , avyak.ta and pradhana.

Lingamatra i s the primary evotute because

I t has not got any d e f i n i t e .forras or c h a r a c t e r i s t i c s .

It is in the Ahamkar’a, the next e v o l u t e . that the

evolution r i s e s Into a f u r t h e r point of d i s t i n c t i o n .

Of a l l the bhu tas, Vyasa f i n d s occaslcn to r e f e r to

some d e t a i l s of Aka^a. The b a s i s o f a l l sounds Is

the mark of e t h e r and it i s sa id to be c o v e r l e s s .

S i m i l a r l y because of c o v e r l e s s n e s s , e t h e r has a l s o

been a ff ir m e d as omnipresent. Th er e fo re the sense

of h e a r i n g alone i s r e l a t e d to the sphere o f sound.

This i s concluded on the b a s i s that a d e a f person

cannot hear and a n o n -d e a f person can. The Ika^a

O
a l s o p ro v i d e s ’ space' f o r the body.

Vyasa makes i t e x p l i c i t thot the several

t a t t v a s are g ro s s and subtle. Then gandha-tanmatra

etc., are the subtle forms and t h e i r g r o s s forms

are p r t h v i , etc., respectively.

f

Puruga;

Purusa i s pure consciousness without any

t in g e o f vii^esas. He has no r a o d l f i c a t I o n s . He

stands a l o o f and a p a rt from p r a k r t l . The i n e r t

p r a k r t l becomes a c t i v a t e d by the pr oxim ity of Purusa.

 89

a l l m o d i f i c a t i o n s of the p r a k r t l occur due to the

presence of p u r u s a ,

The purusa who i s pure and has only the

form o f c on sciou sn ess, is entirely differen t from

the sattva which undergoes t r a n f o r m a t i o n . Though

purusa by h im s e l f h^:s no e x p e r i e n c e , there i s ex per ­

ience as a r e s u l t o f the comprehension o f n o n d i f f e r e ­

nce between purusa and s a tt v a who a re completely

d i s t i n c t from each other

The Yoga system r e c o g n i s e s an e n t i t y c a l l e d

•i^^vara' who Is d e s c r ib e d as P u r u s a v l l e s a , ( s e e below,

I^vara).

The system ac c ep ts p l u r a l i t y of purusa.

This can be I n f e r r e d on the b a s i s of the statement

that d f s y a , o b j e c t i v e w o r ld . I s no l o n g e r seen with

reference to the p a r t i c u l a r purusa f o r whom the dr^ya

has completed i t s task and i t remains as such towards

those purusas who have not yet r e a l i s e d the Truth,

I^VAKA:

U n lik e iiafikhya. Yoga a f f i r m s the e xis te n ce

of God, i ^ v a r a , I^va ra has the nature o f con sci ou s­

ness. P a t a f i j a l l r e f e r s more s e p e c l a l l y to the g a i n i n g

c on c e n ir a tl o n oy devo tio n to I;Svara who h e l p s the

Yogln In the e f f o r t , ^ ^

P a t a n j a l i d e s c r i b e s Ihvara as purusa-vli^eaa.

He I s untouched by any e x p e r l e a c e , a f f l i c t i o n s or
 90

karma or I t s f r u i t i o n or by any l a t e n t Impression.

This I n d i c a t e s that I s ^ a r a i s f r e e from the three

types o f entanglements. I s v a r a has the power o f d i f ­

f e r e n t m a n i f e s t a t i o n s a cc ord in g to t h e i r d i s t i n c t i v e

f ' j n c t i o n s . Ke is the purusa in whom tlie omniscient

;^;erm has develcoed to the highest e x c e l l e n c e , vVhile

this g e n e r a l aspect cf Is'vara caxi be e s t a b l i s h e d

through r e a s o n i n g , the s p e c i a l characterisation like

name, e t c » , are to De l e a r n t from the i^garnas, says

Vyasa. I s ^ a r a haa no p e r s o n a l involvement in the

c r e a t i o n or d i s s o l u t i o n of the u n i v e r s e . The un i­

verse i s th ere by i t s e l f . This makes the yoga to

have a 'pretended thei sm* . I s ’vara, out of compas­

si on , h e l p s the purusas in bondage to get r e l e a s e d

by imparting nec ess ar y instructions, though of course,

he has n o t h in g to achieve f o r h i m s e l f . T h is i s

corro bor at ed ty the statement: “ The f i r s t wise b e i n g ,

the a l l - p o w e r f u l , the g r e a t sage entered in t o the

psyche H i m se lf and out o f compassion, taught thd science

to iis u ri who wanted to know i t . I t denotes that

the s p i r i t u a l science i s l i k e a hidden t r e a s u r e ,

re v e a l e d by I s \ a r a , the f i r s t p r e c e p t o r , beyond the

1k
l i m i t a t i o n s o f time and space.

The Yoga Sutra t e l l s that Pranava slgnlflesi

 91

Dravyat

Tne substance ( d r a v y a ) i s an ag g re ga te of

o r din ar y and e x t r a - o r d i n a r y forms. The aifigregate

(samudiya) is o f two kinds; (i) the a gg re gat e in which

the d i f f e r e n c e s of components are hidden ( syippressed),

f o r example, the body, a t r e e , a h e rd , a f o r e s t .

Here the components that make up a body, a t r e e , a

h er d , a f o r e s t , e t c . , are not s p e c i f i e d ; (ii) the

a g g re ga te in which the d i f f e r e n c e s o f components are

specified In words, Fcr examp] e D o t h d i v i n e and

human b e i n g s ' . This means there are d i v i n e bei ngs

as w e l l as human be in g s and these are s p e c i f i e d In

the expression. Ag ai n, the components may be

d i s t i n c t l y mentioned or n o t , For example, 'garden

o f mango t r e e s ' , ' a s s o c i a t i o n o f Br ahm ins', or

'mango gar de n' , ‘ BrahmJ,n A s s o c i a t i o n ' .

Further there are two types o f a g g re ga te

(samuha): (l) that whose components can a l s o be

found outsid e the grou p, y u ta s l d d h a , e . g . , a forest,

an a s s o c i a t i o n ; (11) those whose components have no

e x is t e n c e outsid e the assemblage, A yu ta sld dh a, .

a body, a t r e e , an atom. Vyasa n ot e s that P a t a n j a l l

means that DraVya is an assemblage o£ d i f f e r e n t

components which are not f c j n d Independently outside

15
the assemblage.
 92

The Objects In the world a re d i s t i n g u i s h e d

as on the b a s i s of genus, s p e c i a l f e a t u r e s and s p a t i a l

r e i a t ion.

Five forms oi Dcavya are set f o r t h ( 3 . 4 ^ ):-

The g r o s s form of the bhuta.s i s the f i r s t form of the

dravyas. The g e n e r a l form o f the r e s p e c t i v e Dhutas

like the smell of the e a r t h , viscosity of the water,

etc., i s the second form of the d r a v y a s . The th ird

form is the Tanmatras which are causes of the bhutas

(elem ents). Each of these are composed o f atoms

which are the same in or din ar y and e x t r a - o r d i n a r y

forms and are assem bl ie s with i n t e g r a l components.

Th(r f o u rt h form of the b h u ta s, th e anvaya, i s the a t t r i ­

butes o f natu re of form, lum inosity,a c t i v it y , exis­

tence which f o l l o w the nature of a c t i o n . The f i f t h

form i s a r t h v a t t v a , u s e f u l n e s s . The purpose of

expe rience and emancipation are r e l a t e d with the

Gunas which a re In turn r e l a t e d with th e- tanmatras,

p h y s i c a l elements and p h y s ic a l objects, i^ll these are

purposeful.

Each system of thought has i t s own theory of

c au sat ion that i s In keeping wit.i its ontological

stand. Vyisa*Bhasya d e a l s witi^ t h i s problem in i t s own

way.

Accord ing to Vyasa-chasya the causes are oS

17
nine kin ds: viz-f. ,ifctpatt 1, s t h l t l , a b h l v y a k t i , v i k a r a ,
 94

( 7 ) V ly og a-K ar an a: D i s u n i t i n g cause: The

cause that d i s u n i t e s two o b j e c t s . The p r a c t i c e of

Yogangas i s the cause f o r d i s u n i t i n g o f the a s p i r a n t

from I m p u r i t i e s ,

( 8 ) Anyatva-Karana; A l t e r i n g cause: The

cause that changes the form o f an o b j e c t . When the

goldsmith changes the shape o f g o l d , he i s ' t h e cause

o f change. For a s i n g l e c o g n l t l c n , say, woman, Avidya

^s the cause o f taking her as mudha ( i g n o r a n t ) .

Ave rs io n i s the cause o f c o n s i d e r i n g her as misery

attachment f o r t r e a t i n g her as p l e a s u r e . For n e u t ra ­

lity towards h e r , the cause w i l l be p h i l o s o p h i c a l

knowledge. Thus avldya and others are a ny at v a -k a ra ^ a s

f o r the v a r i e t i e s of c o g n i t i o n r e g a r d i n g woman,

( 9 ) Dhrti-karana: Supporting cause: The

cause .that supports an o b j e c t . The body supports the

senses and vic e v e r s a .

Change or transf orm at ion i s the appearance

of a c h a r a c t e r i s t i c in an e x i s t i n g substratum even as

i t s another c h a r a c t e r i s t i c g i v e s way.

But the change i s a c t u a l l y o f c h a r a c t e r i s t i c s

in the substratum and i s not a s u b s t a n t i a l one. The

c h a r a c t e r i s t i c s change in t h e i r f e a t u r e s ( b h i v a )
 95

in p a s t , f u t u r e amd p re se n t p a th s . It Is lik e a

gold en ornament o f one p a t t e r n changed in to a d i f ­

f e r e n t ornament o f a d i f f e r e n t p a t t e r n . Here the

m a t e r i a l I t s e l f d id not change; i t remains g o ld

18
o n ly . If there should be any such ma.terlal

change, then the substance could not be r e c o g n is e d .

An ob;)ectlon I s r a i s e d ( 3 * 1 3 ) : the substance

i s not over and above the c h a r a c t e r i s t i c s because

i t does not go beyond i t s e a r l i e r |ihase ( t a t t v a )

when i t remains the same in the e a r l i e r and l a t e r

sta g e s then i t should be r e l a t e d to both s t a t e s ,

j^t pervades l i k e the k u t a s th a , the chan geless b a s i c

aspect. But t h i s l a not a problem. For the sub­

sta n c e , a s such i s net considered e t e r n a l in t h i s

system of thought. Hence the world s h a l l d is a p p e a r

but n ot d e s t r o y e d , At the time o f d is s o lu t io n ^ It

becomes s u b t l e , i.e ,,lt lo s e s I t s e l f in i t s o r i g i n .

Aa s u c h , i t i s not p e r c e iv e d *

Ithen the c h a e a c te ristlc s undergo a change

of phase ^rom^being in the p resen t p a t h , the manKested^

i t w i l l not se v e r I t s <;i}nnectlon with the y e t - t o -

m a n lfe s t and p resent and so in the other two s i t u a ­

tio n s. It I s l i k e a man in lo v e w ith one la d y ,

19
not c u t t in g o f f h i s a s s o c i a t i o n w ith another woman
 96

An o b j e c t i o n can be r a i s e d by others in this

case that there would be a confusion o f the paths due

to the In termixture o f a l l p ha se s . ( 3 , 1 3 )

But the o b je c t io n holds no water because the

c h a r a c t e r i s t i c cannot be brought to e x is te n c e as such,

a fre sh . Once the there i s dharmatva, the d i f f e r e n c e

o f the phase must a l s o be c o n sid e re d . Th is i s not

confined to the present time o n ly . If I t were to be

so, then phyche would have had the f e e l i n g o f attachm­

ent at the time o f a n g e r , which Is not p r o p e r .

Of cou rse, there i s no simultaneous occurance

o f the three phases in any one In d i v id u a l case o f i«a n l-

fe s ta tlb n . The m a n lfe a t a t lv e cause can only be there

g ra d u a lly . S im ila r a t t i t u d e s towards two p a r t i c u l a r

o b j e c t s cannot c o - e x i s t , An a t t i t u d e in a p a r t i c u l a r

way in an o b je c t can co-ex 1st w ith an a t t i t u d e in a

g e n e r a l way w ith r e fe r e n c e to other o b j e c t s . For

example: If one has attachment with one o b j e c t , it

cannot be sa id that the person has no such r e l a t i o n

w ith any other o b j e c t . For I t w i l l be In the g en e ra l

form In re s p e c t o f other o b j e c t s ; s i m i l a r l y the phase.

 97

I t i s the c h a r a c te r is tic s and not the sub­

stratum that has the three paths ( time ) .

The c h a r a c te r is tic s being observed and unobserved,

get into d iffe r e n t s ta te s and the various o b je cts

are named a f t e r th e ir s ta te s and not because o f

any change In the substratum. It is Just lik e a

d i g i t that g e ts the value according to I t s p o sitio n

In a nJanber vhether It Is In units^ p la c e , tenth^j

place or hundredth’s^ p la c e , or i t is lik e the one

and the same lady being c a lle d a mother, a daughter

as inell as a s is t e r at the same tlm e.^^

Some r a is e a point : I f the transform ations

are to the s ta te s only then a l l ( v i z . , substratum,

form , phase and s ta te ) are changeless fo r they are

separated by the fu n ction s o f the paths (tim e ).

%

When the c h a r a c te r is tic does not fu n c tio n , I t Is

y e t-to -c o m e . When I t d o e s . It Is p re se n t; xhen It

s e t s a f t e r fu n c tio n ^ lt Is p a s t . Thus the substratum,

c h a r a c te r is tic s and phase and s t a t e s , a l l w ill have

to be considered as having no transform ation , a

p o s itio n which l>s not a ccep ta b le.

But I t Is not d e fe c tiv e because though the

one endowed with guinas Is changeless the In ter­

a ctio n o f the gu^as Is m u ltifa r io u s . Just as the

organisation (samsthana) Is the f i r s t c h a r a c te r istic

 98

o f iSabda, e t c , , which a r e e t e r n a l and n o n -e t e r n a l ,

the l l n g a , e v o l u t l o n l e s a , I s the f i r s t C haracter­

istic o f sa ttva and 6ther gunas vhen they appear

and d is a p p e a r . It I s t e c h n i c a l l y c a l l e d v lk a ra
21
(t r a n s f o r m a t i o n ) •

Here 1s an example? A b a l l o f mud having the

c h a r a c t e r i s t i c o f b e in g a lump undergoes a c h a ra c -

c e rls tlc tra n sfo rm a tio n , the fonm o f a p o t . The

form o f pot g i v e s up I t s phase o f yet-to-com e

and assumes the phase o f p r e s e n t . . This i s the

tra n sfo rm a tio n o f p h a s e . The p o t , being new and

old ev ery moment, has the change o f s t a t e , fiven

fo r the tfh a ra c te rls e d , the change in c h a r a c t e r i s t i c

I s a s t a t e and f o r the c h a r a c t e r i s t i c s too the

chalige o f phase I s a s t a t e , thus both have the same

transfDrm ation o f the substratum; but <l8Qh has

a d i f f e r e n t form.

In other words, changes o f the c h a r a c t e r l s t l e s ,

phase and s t a t e should not t r a n s g r e s s the very form

o f the c h a r a c t e r is e d . As such, only one transform a­

t io n flo o d s a l l . ‘tra n sfo rm a tio n I s a f t e r a l l the

emergence o f a d i f f e r e n t c h a r a c t e r i s t i c s a t the d i s ­

appearance o f the e r s t w h i l e c h a r a c t e r i s t i c s .

C h a r a c t e r l a l t l c (dharma) o f a substratum Is

only tlie a b i l i t y (ila k t l) o f the substratum, d e lim ite d

 95

22
by c a p a b i l i t y ( y o g y a t a ) . I t s presence can be

I n fe r r e d on iiie b a s i s o f the outcome o f v a rio u s

r e s u l t s and th ere may be many c h a r a c t e r i s t i c s In

a s i n g l e substratum. The dharma which i s func­

t io n i n g a t a given time ( p r e s e n t ) d i f f e r s from

those which have set dowi ( i § n t a » p a s t ) and which

a re unmdhlfeJit ( avyapade^ya, y e t - t o - c o m e ). 9ut

vihen the substratum g e t s r e l a t e d w i t h - a l l tlme- ln

g e n e r a l then there la n oth in g that d i f f e r s from

anyth ing e l s e as the substratum e x i s t s In i t s own

form .

The ^Snta c h a r a c t e r i s t i c s a r e those which

have r e s te d a f t e r f u n c t io n in g ; u d l t a s are those

which a re fu n c tio n in g and f o l l o w the phase y e t -

to-com e. F o llo w in g the p re se n t I s the p ast (lia n t a )

The r e v e r s e o f t h i s does not happen, sin c e there

i s no sequence from p ast t o p resen t

Those which a re Avyapadeiiya, y e t-t o -c o m e ,

are e v e ry th in g In the form o f e v e r y t h in g , Uyasa

q u otes a text in t h i s connection: Rasa and

o th e rs which e v o lv e from water^ ( d a l a )

e a rth (bhum i) are founa In the ImmQvfable ones.

Thus evolved c h a ra c te rls tlo s o f immoveables a re

 100

found In moveables and v ic e versa however they

r e t a i n t h e i r s p e c i f i c genus,

The c h a r a c t e r l s l t c a do not m an ife st a t the

same time due to apabandha ( l i m i t a t i o n s ) of time,

p l a c e , form and purpose / That* W h ich -is found r e l a t e d

a ll through these m anifest and unmamlfest charac­

t e r i s t i c s and I s o f g e n e r a l and s p e c i f i c phase

(g ro ss-su b tle ) I s dharmi, the substratum*

For the th in k er,y o g a C a ra ca s I d e n t i f i e d by

V a c a s p a tl) v(ho aocpets only the c h a r a c t e r i s t i c s

w ith r e fe r e n c e to a substratum , th ere can be no

ex|>erlence. F or, how can the a ct o f one c o g n itio n

(vljna^na) be the o b je c t o f ex p e rie n ce o f another ?

i^lso there I s r e c o l l e c t i o n : one cannot r e c o l l e c t or

re c o g n is e what has been observed by a n o th e r. jEt I s

o n ly through r e c o g n is in g the substance as r e l a t e d

w ith I t s c h a r a c t e r i s t i c changing.

The change o f the substratum through sta g e s

In the s e q u e n t ia l order causes e v o lu t io n , C *g*t

w ith r e fe r e n c e t o pot ( g h a t a ) j the s e q u e n t ia l o rd e r

could be lo o s e e a r t h , b a l l (lum p) o f mud, earthen

2L
p o t , pot shend, e a rth p a r t i c l e s . * Here the

tran sform ation o f c h a r a c t e r i s t i c s would, b e , say,

the b a l l o f mud d is a p p e a r s as the pot comes into

b e in g . The yet-*to- come pot comlmg In to belng(preaen1

 101

or the d isap p earan ce o f mud b a l l which was p re se n t,

l a the change o f n a t u r e . But there I s no sequence

a f t e r past? only the yet-to-com e and p re se n t have

tra n s fo rm a tio n .

S i m i l a r l y I s the o rd e r o f tran^^formatIon

of state. At the appearance o f the newness o f the

pot, I t s oldn ess comes to be iknovn g ra d u a lly ;

f o l l o w i n g the su c c e s siv e sequence o f moments. It

m a n ife s ts f u l l y . T h is parlnam a, the tra n s fo rm a tio n ,

25
I s endowed with form and p h ase,

these sequences come in to b e in g i f only

th ere i s d i f f e r e n c e between the a t t r i b u t e and the

substratum . Even an a t t r i b u t e may be the s u b s tra ­

tum w ith r e fe r e n c e to another a t t r i b u t e , Vben the

s u b s tra tu a i s in r e a l i t y and has In d i c a t io n o f

I d e n t i t y with the a t t r i b u t e s and i f the same

a t t r i b u t e I s r e f e r r e d to them^ sequence appears

a s one o n ly ,^ ^

The p a s t and the f u t u r e e x i s t In t h e i r own

r e a l form. The d i f f e r e n c e I s on account o f the

d i f f e r e n c e o f p aths o f the a t t r i b u t e s .

That.which i s ye t-to -c o m e i s to m an ife st

In f u t u r e . That whl£h has been experienced i s the

 10^

p a s t and th at which I s enjoyed in I t s o p e ra tio n Is

the p r e s e n t . fi^iese three a re the c o g n is a b le

o b je c t s o f c o g n it io n . I f these were not r e a l ,

then c o g n it io n would have had no o b j e c t . So the

agency b r i n g i n g about, the e f f e c t s o f a c t i o n s , e i t h e r

o f enjoyment or o f I s o l a t i o n , were a n o n - e n t i t y ,

then the endeavour o f the wise with that end In

view o r caused by i t would be I n e x p l i c a b l e . The

cause I s cap able only in b r i n g i n g the a lr e a d y

e x i s t i n g to the present time and not In c r e a t in g a

new e n t i t y . The e s t a b l i s h e d cause only h e lp s

the e f f e c t In a p a r t i c u l a r way; but does not p r o -

27
duce anything new.

Substratum I s endowed with a number o f a t t r i ­

b u t e s , the p r o p e r t i e s organ ised in accordance with

28
d i f f e r e n t paths (a d h v a s ) . The p resen t b ein g

r e l a t e d to a c e r t a in in d i v i d u a l e x i s t s m a t e r i a l l y

but the same cannot be s a id with re g a rd to the

p a s t and the yet-to-com e In I t s m a n ife s t a b le form.

The yet-to-com e in i t s own form to be. mani­

f e s t e d and the past in I t s own experienced form.

It I s on ly In the path o f the p re se n t that there I s

m a n ife s t a t io n o f form and n ot I n t h e :p a s t ;path or .In

p ath y e t-t o -c o m e . But a t the time o f one p a t h , the

 103

substratum w i l l have the two other p aths a l s o .

For none ^of the three paths can e x i s t without

2Q
the f i r s t a p p e a r in g . ^

These a tt r ib u t e s having three paths which

are p r e se n t, past and y e t-to -c o m e , are su b tle

and s ix n o n -sp e c ia l (a v ls e s a s ) are general form s.

U ltim a tely a l l these are sp e c ia l s itu a tio n s of

gunas.

in t h i s context Vyasa quotes an a u t h o r it y :

"The u ltim a te form o f the gunas does not come

w ith in the range o f v i s i o n , whatever that comes

w ith in the v i s u a l range I s a lt o g e t h e r I n s i g n i f i ­

cant l i k e M aya.”^® ( A , 1 3 )

If the n atu re of 3 th in g i s not destroyed

In sp ltB o f i t s itvansformatlons such a th in g I s

c a l l e d n l t y a , e t e m a l » b e c a u s e both remain as such,

both a re n l t y a . In the a t t r i b u t e s o f gunas l i k e

b uddh l, e t c . » the su cc essio n has an end. It is

known a t the end o f tra n s fo rm a tio n . In the case

o f substratum ,the gunas, I t has not an end

and so I t is not known In the end; w ith re g a rd to

the k u t a s t h a - n l t y a s , to o , i.e ., l i b e r a t e d p u ru sa s,

b e in g only In thelft own form , the n a tu re o f th e ir

 104

e x is te n c e Is knov«n In s u c c e s sio n . Thus even

here the succession haa no end but p o s it e d on the

b a sis of the use of the word " I s ” ^^"* (^ * 3 3 )

Ksana,
t 4 ' moment,' Is the l o x a s t measure o f time

(even a s atom, parama^u, Is the s m a lle s t p a r t o f

d ra v y a ). It I s d e s c rib e d as the time taken by an

atom to move from one p o in t to a n o th e r. The contl->

nuous flo w o f movement of the atom I s ksana (seq u e n c e )

There ta no o b j e c t i v e c o r r e l a t i o n between a moment

and I t s sequences. The terms l i k e muhurta, day,

n i g h t , e t c . , are only p o s ite d by the buddhl.

Time has no form. It Is c reated by the buddhl and

made known by w ords. But the o rd in a ry p eo p le who

see only the outward, p e r c e iv e time las having

a form. The moment with r e fe r e n c e to an o b je ct

•zo
f o l l o w s an order

The sequence o f ksana i s c a l l e d k a la by

y o gis. No two moments occur s im u lta n e o u s ly .

T h e re fo re there I s only the present moment. So

th ere I s no contact between them. The moments y e t -

to-come and p ast are transformed ones. In one

moment the whole world undergoes tran sform atio n

and It i s the b a s i s of a t t r ib u t e s .
 105

I’here l a no o b j e c t which i s not accompanied

by thought. Any o b j e c t may occur In thought such

a s Imagined in a dream and the l i k e . Thus i d e a l i s t s

refute the r e a l i t y c f the form o f the o b j e c t . They

assert that the o b j e c t i s only p o s it e d by the c r e a ­

t i o n o f the idea l i k e those seen in a dream and i t

does not e x i s t in r e a l i t y . It i s q u i t e c l e a r that

t h i s argument i s i r r e l e v a n t because the o b j e c t vhich

i s there in i t s own might i s denied o f i t s r e a l i t y

on the st re n g th o f t*-?* c o g n i t i o n which i s chang­

in g ( v i k a l p a ) and t h e r e f o r e not v a l i d . ^ ^

The o b j e c t i s the £ame though the psyches are

different. So they ( c o g n i t i o n and o b j e c t ) are d i f ­

ferent. A s i n g l e thin g w i l l be the common o b j e c t

to many psyches. This o b j e c t i s n e i t h e r imagined

by a s i n g l e psyche n or by many psyches; it exists

in i t s e l f i because even in the d i v e r s i t y of p sy ch e,t h e

object i s the same. Even though the o b j e c t i s one

and the same, the psyche has the idea o f p l e a s u r e

through merit and the ideas o f misery through

d em e ri t . Frftm the same,the psyche w i l l have the

idea of d e l u s i o n s due to avidya and the idea o f

i n d i f f e r e n c e due to r i g h t knowledge. The o b j e c t

c re at ed by one psyche should not a f f e c t another psyche.

 106

Th er e f o re the o b j e c t and the Idea are d i s t i n c t from

each other on account o f t h e i r r e s p e c t i v e c h a r a c t e r -

isln g, v i z , , known and the knowledge. There i s not

the s l i g h t e s t t in g e of any confusion between these two.

According to Sahkhya, "t h e o bje ct i s endowed

with three gunas, the n a tu re o f which i s to be mo bile.

Th er e fo re the o b j e c t i s r e l a t e d to the psyche through

the i n s t r u m e n t a l i t y o f merit and the r e s t and through

its different forms, i t becomes the cause of the

d i f f e r e n t c o g n i t i o n s appe ar in g in accordance with a f o r e ­

said instruments.

Some others argue; An o b j e c t i s coev al with

knowledge because it i s experienced l i k e p l e a s u r e , etc.

On t h i s very b a s i s the commonness of o b j e c t is object­

ed to and in the e a r l i e r and l a t e r moments, the form

of the o b j e c t is d e r i v e d .

Th is argument i s not v a l i d . Supposing the

o b j e c t depends upon one psyche and the psyche i s

ot herwise engaged ( v y a g r a ) or i s a r r e s t e d . Then how

should the thing be there without having a form of

I t s own, UQobserved by the psyche, not b e i n g the object

any other psyche, having no means o f bei ng known and

i t s nature b e in g not grasped or known by any psyche.

And then i f it is related with the psyche where from

does i t originate?
 107

A l s o It cannot be said that a l l those

p a r t s o f the o b j e c t that are not presented In the

psyche, do not e x i s t , E . g . , i f the hind p a r t o f a

cow Is obs cured, then the cow may be taken to have

no atJdomen. T h ere for e o b j e c t s a re Independent and

common to a l l p ur u^ as , the psyches too fu n c ti o n

Independently with r e f e r e n c e to every purusa through

the r e l a t i o n o f psyche and o b j e o t ; there i s cog­

n i t i o n which Is p u r u s a ' s ex perience

If the o v e r l o r d purusa I s a l s o l i a b l e to

mutation l i k e psyche,then I t s object In the shape

o f f u n c t i o n s of psyche too become known and un­

known l i k e iSabda, e t c . a\xi constant p e r c e p t i b i l i t y

o f mana5 l e a d s to the in fe re nc e o f the constant

c ha ra ct e r o f pfirusa and i t s p r e s i d i n g s p i r i t .

(c ) COSMOLOGY;

Vyasa g i v e s d e s c r i p t i o n o f the u n iv e r s e In

the context o f Samyama(3«26).

The W or ld s; There a r e seven w o r l d s . From AvTcl

to M eru^lt I s the e a r t h , Bhuloka. From Meru to the

p o l a r s t a r i s the An ta rl k f fi ^ Loka and I s occupied

by the p l a n e t s and s t a r s , i^bover t h i s r e g i o n I s the

flve-foi^d c e l e s t i a l re gion . The Mahendra i s the

t h i r d one, the f o u r t h I s P r a j a p a t y a , Maharloka.

The r e g i o n o f Brahma I s t h r e e - f o l d : J an alo ka ,T apo -

loka and Sa ty al ok a.
 108

Above A v I c l are the s i x g r e ^ t H e l l i s h r e g i o n s :

M ah ik a l a , Ambarla < Raurava, Mahi ra ura va , Kalasu tra

and Andhatamlsra, r e s p e c t i v e l y c o n s i s t o f Ghana*

S a llla , A n a la , A n l l a , Akisa and Tamas. There are

s e v e r a l c r e a t u r e s born with long l e a s e s of l i f e

which have acquired the e x pe ri e n ce o f p ai n from

t h e i r own deeds.

Under these r e g i o n s are the seven un d er -w or ld s:

M ahitala, Rasatala, A t a la , Sutala> V l t a l a , Tala t a l a

and P a t a l a . The e a r t h i s the eight h one which i s

consisting o f the seven c o n t in e n t s .

In the centre o f t h i s i s the Lord o f the

Mountains, the Golden Meru. The peaks of t h i s

mountain a r e o f s l i v e r , emerald, r o c k - c r y s t a l , gold

and J ew e ls . The southern r e g i o n o f the sky i s of

the c o l o u r of the b l u e l o t u s through the c o l o u r of

the emerald peak. The e a s t e r n r e g i o n I s wh ite ,

the western r e g i o n I s c l e a r , the n o rt h e rn r e g i o n i s

golden. On the southern s i d e i s the Jambu ( t r e e ) .

So t h i s continent i s c a l l e d Jambudvlpa. By the

movement o f the sun I t i s always touched by day and

night. To the n ort h of t h i s are the three mountains

two thousand (yoja jaa s; h i g h , h avi ng b l u e and white

peaks. Within the mountain rang es there a r e three

V r s a s each o f nine thousand y o j a n a s , v i z . , R am a ^ka ,

 109

H l r a i ^ a y a and U tt a ra k u ru . In the southern range a re

the mountains , N lsa dha , Hemakuta and Hlma, ex ten d -

Ing over two thousand yo ja n as Within these ranges

th er e are three v a r s a s each of ni ne thousand

yoJanas: H a r i v a r s a , Klfflpurusa and B h a r a t a .

To the e a s t of Meru a r e the Shadraiwa Moun­

ta i n s extending upto Malyavat mountains and .to ;.the

west upto Gandhamadana I s the KetumSla mountain ra n g e .

I n the centre o f these I s the I l a v ^ f t a - V a r s a .

The Jambudvipa has an area o f a hundred

thousand ( y o j a n a s ) and i s surrounded by s a l t ocean

which I s twice the s i z e o f Jambudvlpa. The other

d v l p a s surrounding i t are :§aka, Ku ia , KrauiSca,

Salmala* Gomedha and Puskara, each o f them i s twice

the size of Its preceding. They are l i k e heaps o f

mustard I n t e r s p e r s e d by s e v e r a l mountains; each of

these d v l p a s is . surrounded in order by oceans o f

sugar<vcane ;]ulce, wine, c l a r i f i e d b u t t e r , c ur d s,

milk and sweet w a te r . These co n ti n en ts o r d v l p a s

surrounded by the seven oceans and Together with

Lokaloka mountains has an extent o f fifty crores

(y o ; j a n a s ) . A ll t n l s I s contained In the *iln(Ja*

which lia f i x e d . 'Anda* i s an atom o f P r a k r t i and

appe ars l i k e a r i r e f l y in the sky,^^

 1]0

JAMBU DWIPA OF THE PURANAS

D IA G R A M A T IC

FROM A ll S. M. GEOGKA?Hy OF THE PURANAS P. 6+ - 65

 Ill

T h is d e s c r i p t i o n o f the u p i v e r s e a g r e e s more

OE l e s s with the pura ni c accounts of the same,^®

In h a b it a n t b e i n g s ; In the r e g i o n o f P a t a l a ,

oceans, mountains e t c , , there are S u r a s , Gandharvas,

Ki n na ra s, Klmpuresas, Yakfl^Sy, Raksasas, bhutas,

p r e t a s , p i s a c a s , apasmSrakas, a p s a r a s ,

brahmaraksasas, k u ^ a n d a s , and vin'ayakas. In a l l

c on tin ent s^ the Gods and human b e i n g s a r e t h e r e .

The *Sumeru' i s the garden o f Goddesses. There

ar e the gardens l i k e Miiranandana, C a i t r a r a t h a ,

Sumanasa, Sudharma i s the meeting p l a c e o f Gods,

the Sudar^ana i s t h e i r c i t y and V a l j a y a n t a i s the

name o f the p a l a c e .

The s i x groups o f Di vi n e Beings that l i v e in

Mahisndra>Loka a r e : I ' r i d a s a s , ' ii gn lsv d tta f,Y am as,

T u g l t a s , i^pa rlnlrmita va sav artlos.,a nd P a r l n l r m i t a -

vai§avartl|i8. These groups o f Gods have the

wealth iijgilma, e t c , by s a m k a l p a - s ld d h i . The d ura tlc n

of l i f e span of the above groups i s one k a l p a . They

have enjoyment o f sex and are endowed with b o d ie s

born without any i n t e r c o u r s e . They are having the

n o b l e f a m i l i e s of ikpsaras.

The f i v e groups o f d i v i n e b e i n g s , viz.,

KumudaS) Rbhus, P r a t a r d a n a s ^ , Anjanabhas and

 112

P r a c l t a b h a s are in P r a J a p a t l - L O k a , th e Mahabhutaa

( g r e a t elements) are c o n t r o l l e d by the above f i v e

d i v i n e g rou ps .

Brahmapurohlta, Br ahma-kiyakas, Brahmamaha«>

kayakaa and i^jaramaras are the f o u r d i v i n e groups

In the Jana loka , the f i r s t Brahmaloka and having

twice the l i f e - s p a n than the p r e c e d i n g groups, and -

Mahabhutaa and I n d r l y a s a r e c o n t r o l l e d by them.

The three d i v i n e groups A bh asva re s, ttaha-

bh?svaras and Satyamahabhasvaras a r e In Tapoloka,

the second Brahmaloka. They a r e c o n t r o l l i n g the

bhutas, i n d r l y a s and p r a k ^ t l and having doUble

the l i f e span than t h e i r p re ced in g ones.

the th ir d Brahmaloka i s the S a t y a l o k a .

The f o u r d i v i n e groups a r e in t h i s r e g i o n , viz.,

i^cyutas, Suddanivasas, Satyabhas,Samj^a-SamjHls.

they haveno re s id e n c e of t h e i r ovn. They l i v e

one above the other and c o n t r o l the p r a k r t i .

Ilhe lr life span i s upto the f u n c t i o n i n g o f P r a k r t i .

Of these, Acyutas enjoy the me di ta ti on of

Savitarka, ^udd^anlvasas a re in m e di ta t io n of

savlcara, Satyabhas are in me di ta ti on o f Inanda

o n l y , and SamJiSa-SamjIils a r e e nj o y in g medi tatio n

 113

of ■^smlta only. •‘■hese groups a re In the centre of

Videhas and P r a k r t l l a y a s a r e In the

s t a t e o f emancipation, ^o they have no p la c e in

anji o f the l o k a s .

( d ) EPISTEMOLOGY:

Nature o f C l t t a ;

Buddtji l a counted as a t a t t v a . In-Samk^ya

and I t comes between P r a k y t l and Ahamkara. In

Vjia^sa's w r i t i n g s t h i s word I s consplcupualy l e s s

frequent. On the other hand another concept ,vlz.,

cltta, I s very f r e q u e n t l y d e a l t wi th . To which of

the t a t t v a s does c l t t a correspond i s a problem.

Sometimes i t appears to be Bu d dh l, sometimes Manas

(mind)'. But mostly i t stands as such and i s not

e x p l a i n e d , and i t s r e l a t i o n with manas or 'a n ta ^ k a ra n a '

i s hot set f o r t h . The term ' a n t a ^ k a r a p a * however,

stands f o r the unit o f Buaajii, /ihamkara and Manas

( s e e Sankhya-Karika 2 9 ) . Adva ita has a l s o the

concept o f antaijkarana but with a d i f f e r e n t

c on not at ion . Cltta i s c l e a r l y an e v o l u t e o f p r a k r t l

and t h e r e f o r e i s c o n s t it u t e d o f the three gu^as:

s a t t v a , r a j a s and tamas and has prakhya, pravrttl

and s t h l t i . r e s p e c t i v e l y . ' " - P^edoml-

n a t e s because I f i s the seat o f con sciou sne ss ,
/
sometimes r a j a s and tamas a l s o r a i s e t h e i r heads

e f f e c t i n g a corresp ondin g m o d i f i c a t i o n In the

c ltta. This natu re o f c l t t a makes It over and

 IH

abpve manaa. On the b a s i s o f the statements In

*
the Yoga-Bhasya,we can only say that c l t t a Is

that e v o l u te o f p r a k r t l , having predominance o f

s a t t v a ^ g u ^ a and 1s t h e r e f o r e , a b l e to have with in

i t the p u r u s a . In other words, the un it of

p r a k r t l and purusa is c i t t a . The term, ‘ psyche’

i s used in t h i s t h e s i s as standing f o r c l t t a .

The psyche w i l l have the c o g n it io n of

the o b j e c t s through the organs. Cognitions

create impressions on the psyche and the impressions

go on accumulating. Even the v a ri o u s karmas w i l l

produce Impressions which a l s o go on accumulating

In the psyche, '-^'hese impressions of the karmas

have d e f i n i t e f r u i t s and they appear to bear

f r u i t at a p p r o p r ia t e situations. Such impressions

dormant t i l l the f r u i t i o n are c a l l e d latent Impres­

si o n s (v as an as or karmasaya).

Psyche has two a t t r i b u t e s , perceivable

and n o n - p e r c e i v a b l e . Those that are connected with

c o g n it io n ( p r a t y a y a ) are c a l l e d p e r c e i v a b l e . The

non-perceivable are only e x i s t i n g and t h e i r e x i s ­

tence i s knom through inference. , They a r e seven

in number r e s t r a i n ^ merit ( i n c l u d i n g n o n - m e r i t ) ,

impression, t r a n s f o r m a t i o n , l i f e ( j i v a n a ) ,a c t i v i t y
A1
and power.
 1J5

Other p h i l o s o p h e r s ( J a l n a ) a re o f the

opin io n that the psyche can expand or contract

Itself In accordance with the l o c a t i o n l i k e the

light o f a lamp kept In a j a r or In a mansion.

That i s , the psyche I s o f the same form as that o f

the body In which It e x i s t s . Th is would e x p l a i n

i t s existence In the Interim between death and

rebirth.

However, a cc o rd in g to the 5carya

( P a t a n j a i l ) , t h e psyche i s omnipresent o n l y , Its

v; * t t l can expand I t s e l f pr contra ct and t h i s i s

A2
dependent on f a c t o r s such as v i r t u e and the l i k e .

There are two kinds o f such f a c t o r s ;

e x t e r n a l and s p i r i t u a l . The former i s due to body

and such other means, g g ; , s t u t l , dana and abhlvandana.

The l a t t e r adhyitmlka, lirpddha and auch, depend on

the psyche a l o n e . It Is sa id m a i t r l e t c . , the

pastime of y o g i s , do not be dependent on e x t e r n a l

means to b r i n g about the h i g h e s t virtues. Of

these two f a c t o r s , the s p i r i t u a l is st r o n g e r

because^as Vyasa asks: “ What can supercede jiiina

and v a lr a g y a ? who can re nd e r the Dandaka f o r e s t

bare by p h y s i c a l a c t i o n without mental strength

and who can drin k up the ocean as Agastya did ?”

 116

C l t t a - a Dyi^ya;

Purusa r e f l e c t e d in Buddhl Is called

Drasta, Drsyas are the c h a r a c t e r i s t i c s imposed on

the s a tt v a aspect o f buddhi. Though be in g the

o b j e c t a f f e c t e d by mere p ro xi m it y l i k e a magnet,

the drsVa becomes the o b j e c t and p ro c e ss o f

experiences. Again the drsya which Is independent

In i t s o r i g i n a l form i s su bse rv ie nt to purusa be­

cause i t has assumed a d i f f e r e n t form f o r the

sake o f purusa. This b e g l n n l n g l e s s p u r p o s e f u l

UU
contact i s the .cause; o f m is ery .

Vyasa e l a b o r a t e s what i s s u c c l n t l y put

f o r t h by ^^a tan j a i l . The SQtra 2-18 says Dr.i^ya

c o n s i s t i n g o f f i v e elements and se n se s, has the

n a tu re of three gu^as and works f o r the e n j o y ­

ment and r e l e a s e o f p uru sa . The gunas combine

with each other and In fl u e n c e one a n o t h e r . Their

c h a r a c t e r i s t i c s a re c l i n g i n g to or g oi n g away

from p ur us a . £ach o f the gunas in a s s o c i a t i o n

with the other two, g i v e s r i s e to concrete

forms and r e t a i n s i t s own i n d i v i d u a l c h a r a c t e r i s ­

t i c s whatever may be i t s r o l e in coiablnatlon.

The gu^as a re c ap ab le to the extent

o f c a r r y i n g out the needs of the purusa and

are a f f e c t e d by I t s mei-e presence l i k e a magnet.

 117

‘^‘hey w i l l have some v r t t l even i f ithere Is no

external stimulus ( p r a t y a y a ) . The c o n s t i t u t i o n

Z15
o f the three gunas comes to be known as pradhana.

Bhoga i s a st at e in which the gunas a re

not d i s t i n g u i s h e d from purusa and i s determined by

the nature of f a v o u r a b l e and un fa vo ur a bl e gunas.

Apavarga i s the st a t e in which the natu re of the

e n j o y e r , the p ur us a , i s confirmed.

Both bhoga and apavarga are from the

p o i n t o f bvddhl o n l y . S till I t i s spoken o f as

the bhoga or apavarga o f purus a. It is like the

v i c t o r y or d e f e a t o f the s o l d i e r s in a war

which i s a t t r i b u t e d to t h e i r l e a d e r . In the same

manner, the bondage or l i b e r a t i o n is attribu ted to

A6
purusa who I s l e a s t concerned with e i t h e r ,

Thus i t i s e s t a b l i s h e d that grahana ,

dharai^a, uhapoha, t a t t v a j n a n a and abhinlvesa.

which are present in the buddhi a r e Imposed on

the purusa because purusa Is the experlencer*of the

fru its of a l l these,^*^

CITTA— BHUMI;
The psyche has s e v e r a l moods. Five

o f them are pointed ou t, '1‘hey are

v l k s l p t a , ekagra and n lr u d d h a , Vyasa does not

 118

say anything about k s l p t a and mudha because the

psyche in those moods are so much d i s t r a c t e d ttet

they cannot be brought to conce nt ra tio n by any

normal e f f o r t .

The psyche In other moods can be

tr a in ed to have con cen tra tio n with or vfithout

some su pport.

In the v i k s i p t a mood, the psyche w i l l

have the con centration s p a r i n g l y ; i t does not

endure but It i s su b je c t to o s c i l l a t i o n . In

the ekagra mood, the psyche «111 have the ex­

p e r ie n c e o f saraadhi but the r e a l i s a t i o n is y e t-to -

be c o n d it ic ^ed and i s c a l l e d sainprajHata-samadhi,

In the l a s t mood , l . e , n iru dd h a, there i s ces<*

sat Ion o f a l l the v r t t i s of psyche and there

is su p e r- c o n s ci o u s samadhi. Th is i s c a l l e d
^ Ixfi
asam pra jn ata -s am ad hi, the f i n a l g o a l o f Yoga.

The psyche assumes certain m odifi­

c a t i o n s in order t o g ai n knowledge o f the world

or the o b j e c t . They are f i v e , v i z . , pramana,

viparyaya, v l k a l p a , n i d r a and sm r ti . These may

be e i t h e r k l i sVt fa or a k l l s t?a . The f u n c t io n s which

b r i n g in misery in the form of mortal c yc le or

 119

which h e l p In that d i r e c t i o n are c a l l e d , k l l s t a and

those that h e l p In p u t t i n g a , s t o p to the a c t i v i t y

of p r a k r t l, are c a l l e d a k i l a t a * These f u n c ti o n s

have no begi nn in g nor end n o r m a l l y . It Is lik e

a wheel but i t Is p o s s i b l e to stop t h i s wheel and

the fu n c ti o n s could be brought t o an end. That

Aq
happens when con cen tra tio n I s a t t a i n e d . ^ The

whole o f yo g a -d a ri a n a i s devoted f o r t h i s .

Th is c l a s s i f i c a t i o n o f f u n c t i o n s of

psyche into f i v e i s a p e c u l i a r one and I t does

not show any sign of In fl u e n c e o f any other p h i l o ­

s o p h i c a l system.

^ V r t t l I s a l s o sometimes desig nat ed

' jiJina'

Praraina;

The term ‘ pramana* means source of v a l i d

knowledge. Pramana as a. v r t t l a l s o means a fu n c ti o n

o f the psyche by which th ere a r i s e s the v a l i d

cognition. The Sarikhya and Yoga systems accept

three pramanas as source o f v a l i d k n o » l e d g e , viz,,

p r a t y a k s a , anumana and agama.

The Jankhya and yoga systems a l s o

d e f i n e pr a ty a ks a ( p e r c e p t i o n ) in terms of sense-

stlm ulatlon. According to Sahkhya, p er ce p tio n 13

 120

in terms o f d i r e c t c o g n it io n o f an ob^ject by a

sense when the two come in cftntact with each other..

The Yoga System h o l d s the same view

while emphasising that p er ce p ti on I s e s p e c i a l l y

a c o g n i t i o n o f the p a r t l c u l e r l j y of an o b j e c t .

For i t , p e r c e p ti o n I s a mental m o d i f i c a t i o n p ro­

duced by sense Impressions and mainly r e l a t e d to

the s p e c i f i c cha ra ct e r e n t e r i n g in t o the na tu re o f

the i n d i v i d u a l objject o f p e r c e p t i o n .

(i) Pratyaksa or P e rc ep ti o n :

Vyasa g i v e s the f o l l o w i n g d e f i n i t i o n

o f p e r c e p t io n ; Pe rc ep ti o n i s a f u n c t i o n which d e t e r ­

mines the s p e c i a l f e a t u r e s of an ob je ct which has

both g e n e r a l and s p e c i a l f e a t u r e s by h avi ng con­

t a c t with that e x t e r n a l o b j e c t through the path

«50
o f the sense organa.

( 1 1 ) Anumana or I n f e r e n c e ;

In fe r e n c e i s a fu n c ti o n which d e t e r ­

mines g e n e r a l f e a t u r e s about an o b j e c t to be

i n f e r r e d , whose f e a t u r e s hage a concomitant r e l a ­

t i o n with those having the same f e a t u r e s and have

no concomltence with those of d i f f e r e n t f e a t u r e s .

For example, the moon and the s t a r s are In fe r r e d

 121

to have movement by t h e i r occupying d i f f e r e n t p o s i ­

tions In space in d i f f e r e n t times l i k e C a I t r a , who

moves and occupies d i f f e r e n t p o s i t i o n s and not

l i k e Vlndhya which has no movement and th e r e f o r e

51
does ELot occupy d i f f e r e n t p o s i t i o n s . .

(Ill) Agama or V e r b a l Testimony;

Agama I s v e r b a l testimony. This I s

p a r tic u la rly useful In l e a r n i n g the s p e c i a l chara­

c t e r i s t i c s of l i v a r a . This pramana r e f e r s s p e c i f i ­

c a l l y to the knowledge ofctalned from the Vedas,

The Sutra 1-2? , »ta sy a vacakah

pranavah* g i v e s occasion to Vyasa to speak flf the

r e l a t i o n between the word ' v a c a k a ' and i t s mean­

ing, 'vacya‘ . The r e l a t i o n o f s l g n l f l e r and s l g h l f l e d

can be conventional or e t e r n a l . Vyasa ag re e s

with the l a t t e r p r o p o s i t i o n . The convention

only exposes the meaning l i k e the r e l a t i o n between

flame and i t s l i g h t . The r e l a t i o n that e x i s t s

a lw ays Is expressed or brought to experience by

the statement l i k e , ' T h i s I s hli^ faither,, t h i s Is

h is son.' A l l the words a re c a p a b le o f meaning

intended^ In any c r e a t i o n on the b a s i s o f the con­

vention f i x e d by Ii^vara, Because the t r a d i t i o n

i s e t e r n a l l y continuing the r e l a t i o n of woril ani

52
meaning i s a l s o e t e r n a l .
 122

Language:

Language ( v a k ) Is meaningful only be ­

cause of phonemes. The e f f e c t o f sound i s the

object o f only the e a r . A word i s a group o f

55
sounds put to get h er by the i n t e l l e c t (buddhl).

Since p’honemes cannot be c o e v a l , they

cannot support each o t h e r . Being ut t er e d on e .a ^ te r

another, they appear and d i s a p p e a r and so them­

s e l v e s do not c o n s t i t u t e the word. However each

pheneme has the n at u re o f the word (pa dat ma).

It i s p o w e rf u l enough to expr ess v a r i a t i o n of

meanings. Being, r e l a t e d with another, phoneme,

it Is endowed a s.though with a l l forms. Each

phoneme has a s p e c i a l r e l a t i o n with the f o l l o w i n g

and vic e v e r s a . Thus a group pf phonemes in a

p a r t i c u l a r order though c a p a b le o f g i v i n g a l l

meanings Is li m it e d to one meaning through con­

vention. Thus^ the phoneme^ 'g, au, h* In d i c a te

the Idea ' c o w ' , which i s f l a s h e d in the i n t e l l e c t

( b u d d h l ) by those groups o f p a r t i c u l a r sequence

o f phonemes l im it e d to a conventional idea c a l l e d

‘ the word' (pada). ^t I s a l s o c a l l e d vacaka and i s

c o n v e n t i o n a l l y a s s o c i a t e d with the meaning , vacya.

'•*-hus a word r e l a t e d to one precept i s made known

by a s i n g l e e f f o r t , i # e , i n s t a n t a n e o u s and n o t g r a d u a l .
 123

I t has no p a r t s , no sequence. I t Is d iffe re n t from

tte phoneme and the mental phpneme/ ( b u d d h i ) , It

I s brought f o r t h by the fu n c ti o n o f the c o g n it io n o f

the l a s t phoneme ( a n t y a - v a r n a - p r a t y a y a - v y a p a r a h ) .

'■L'he word I s expressed by the phonemes and heard by

the e a r s . I t s purpose I s to communicate with a not h er,

A word Is understood by every o n e ' s I n t e l l e c t because

it Is t i e d up with the l a t e n t Impressions o f use

o f language from time Immemorial l i k e something

that I s ready-made and known without doubt.

( loka-buddhya. slddhavat sampratlpattya p ra t lyate),^^

C l a s s i f y i n g words a cc o rd in g to meaning

I s due to the knowledge o f convention; *4‘h l s type

o f group o f these phonemes I s e x p r e s s i v e of t h i s

Idea,* Convention Is the s u p e r- Im p o s it i o n o f the

word over I t s meaning and vice v e r s a ; It I s having

the nature o f memory. That i s , a word reminds one

o f I t s meaning and an Idea reminds I t s r e l a t e d word,^^

The power o f sentence e x i s t s In a l l

words. I f the word ’ t r e e ' I s mentlonecj ,the verb

*ls' i s understood. So a l s o there I s no a c t i o n

without something e x i s t i n g . In the same way,

•pacatl* (c o o k s ) su gge st s a l l syntactical relations.

 124

Mentioning C a l t r a (subject), a g n l ( i n s tr u m e n t )

and tandula ( p b j e c t ) I s only to r e s t r i c t the s y nt a-

0

ctlcal relations. S in g le words having the sense

of sentence a re found in usage, £,g. the word,

•irotrlya* means '|ie who s t u d i e s the Veda ( p i .

5 -2 -8 A ) or ' j l v a t l * means 'he who b r e a t h e s ' .

Words and t h e i r meanings a r e manifested In a sen­

tence and then the words a re c l a s s i f i e d and cons­

trued whether i t Is a verb or a wopd in a syn­

tactical relation. Otherwise In the case o f words

like » b h a v a t l ' , 'a s v a i ^ ', or ' a j a p a y a h f o r : I n s t a n c e ,

I t cannot be known whether they are nouns or verbs

and they cannot be construed as an a c t i o n or In a

56
s y n t a c t i c a l r e l a t i o n ." ^

Because the r e l a t i o n I s based on re c o g ­

n i t i o n , the comprehension i s one and t h i s i s *saAk«-ta'

For .the meaning o f 'w h ite', the o b j e c t , is

the b a s i s o f the word, ' w h i te * and I t s compre­

h en sio n. But when the o b j e c t Is undergoing

tra nform atlon through i t s s e v e r a l s t a t e s , It w i l l

not have any r e l a t i o n with e i t h e r the word or com­

pre he n si o n, S i m i l a r l y the word, the meaning and the

57
comprehension a r e d i f f e r e n t from each ot h e r, '
 125

In e x p l a i n i n g c l t t a v r t t i v l k a l p a , Vyasa

note s tha,t In a sentence something i s p r e d i c a t e d on

another but he a l s o shows that In c e r t a i n sentences

p r e d i c a t i o n i s not p o s s i b l e , i.e ., I t has no

f a c t u a l b a s i s though there are words e x p r e s s i n g such

a relation.^® Thus Vyasa seems to i n d i c a t e that

in the every day language the words used cannot

always be understood l i t e r a l l y .

Vyasa s t a t e s that the knowledge got

through the ways o f knowing are mediate compared

to the d i r e c t experien''.^ of samadhl. He says the

pramanas f a l l in on one side as a g a i n s t the prajna

— 59
o f samadhl,

Vlparyaya;
The vlparyaya vrttl i s a c o g n it io n

h av in g no f a c t u a l correspondence or i t is cognliing

a thing d i f f e r e n t l y , such a knowledge i s always

set a s i d e by r i g h t knowledge or pramana. It, i s a

case o f misapprehension and is a matter o f expe­

rience. Vyasa i l l u s t r a t e s with the c o g n i t i o n of

•double moon', ^t is wrong c o g n it io n and i'S set

a s i d e by s u b s e q u e n t l a l si gh t o f the ‘ s i n g l e moon'.^^

This is a ls o called 'a v id y i*. It is f i v e -fol<^;

 126

avldya, a s m l t i , r a g a , dveaa , and a b h i n l v e s a .

These f i v e are c a l l e d 'k lesas* affliction s , those

that a f f l ^ i c t the psyche.

Vikalpa;

The v ik a l p a v r t t l I s the mental Impres­

sion c re at ed by v e r b a l id e as without f a c t u a l c o r­

respondence and i t does n e i t h e r take i t s stand on

prama^na (valid c o g n i t i o n ) nor on vip ar yaya (mis­

apprehension). Even though i t i s devoid o f f a c t u a l

basis i t depends upon the st re n g th o f t h e ’ v e r b a l

idea g ra s p e d , . Vyasa g i v e s an example:

Let us take the s e n t e n c e - 'T h e purusa

i s nothing other than c o n s c i o u s n e s s ' , Which i s the

a t t r i b u t e here and vihich i s the substratum ?

In a sentence some thing is predicated on another

thing. But in the ccse of the above sentence

there can be no p r e d i c a t i o n f a c t u a l l y . Sim ilarly

purusa has no q u a l i t i e s l i k e movement which

be lo n g s to the p r a k r t i , still the verb p e r t a i n i n g

to the change of time is a t t r i b u t e d to purusa.

The purusa has no c h a r a c t e r i s t i c of coming into

being (u t p a t t i ) s t i l l purusa i s a t t r i b u t e d with

61
the same.
 127

N ldra;

N ldra i s deep s l e e p . This fu n c ti o n of the

psyche I s connected with only raanas. In other words

the psyche w i l l be a c t i v e but w i l l have c og n it io n

o f the e x t e r n a l ob^Jects, P a t a n j a l l uses the term

v f t t l a lo ng with n l d r a even though there was no

n e c e s s i t y f o r that because of the c o n te x t. But he

has a purpo se. The s t a t e o f s l e e p could be con­

fused with the s t a t e of co n ce n tra tio n because of

certain s i m ila r it ie s . While the psyche w i l l not

have the c o g n it io n of the e x t e r n a l world In both

the s t a t e s , the psyche w i l l cease to f un c ti o n

in the istate of c o n c e n t r a t i o n * In tJie case o f deep

s l e e p not only i s there the a c t i v i t y of the psyche

but a l s o an awakening; there i s a s p e c i f i c s o rt of>

c o g n i t i o n that comes from the thought such as

' l had r e f r e s h i n g s l e e p ’ , *my mind I s c h e e r f u l ' ,

• It makes my i n t e l l i g e n c e c l e a r ' or ' I slept

p a i n f u l l y , my mind i s slu g g ish ', 'It wanders un­

steady', '1 had dense s l e e p -^ y . ii m l is are heavy

and the mind is t i r e d ' . Vyasa speaks o f n l d r a as

I

62
a p ra tya yav ii^ esa, l . e , , a s a r i e t y o f comprehension.

We might note here a p oi n t o f d i f f e r e n c e between

the ideq of deep sl e ep in Yoga from that In Nyaya -

valsesika. In Nyayavali^esika , s l e e p Is explained

 128

aa a s t a t e whftn the manas conceals i t s e l f in

a nadi called 'p u rltat' and the atman w i l l have no

c o g n l t l o h becaCise o f the lac k of contact with manaa.

Smytlt

According t o Vyasa smrtl is two-fold;

bhavltasmartavya and a bha vi ta sm a rt a vy a . Bhavita-

araartavya appears in dreara. It i s this remembrance of

imagined o b j e c t s . I t i s not so in the abhavita­

smartavya; a l l a re produced from the e x p e r ie n c e s of

. 62a
pramana, ; p a r y a y a , v i k a l p a and n i d r a .

(e ) PRACTICAL^TEACHING:

Klesas;
Klei^a, a f f l i c t i o n , i s that which causes

m is er y , that by which the psyche i s caught in the

wheel o f b i r t h s and d eat hs. They a r e a l s o c a l l e d

'perversive cognition' In the f i r s t chapter

P a t a n j a l i mentions that these a f f l i c t i o n s impede the

path of s p i r i t u a l a b s o r p t i o n . When these a f f l i c ­

t i o n s are f l o w i n g out they make the f u n c ti o n s of

gunas more r i g i d . The a f f l i c t i o n s do not a l l o w

6A
the r i s e o f wisdom which cuts at t h e i r r o o t s .

The a f f l i c t i o n s are spoken o f as f i v e ­

fold; a v i d y a , a s m i t i , r a g a , dvesa and a b h in iv e ^ a .

E a r l i e r wh ile d e a l i n g with the V l p a r y a y a , one of

 129

the m o d i f i c a t i o n s of the psyche, Vyaaa noted that i t

i s not d i f f e r e n t from avidya which i s the f e r t i l e

field for the r e c k l e s s growth of the weed o f a f f l i c -

65 »
tions. ^ Thus Vyasa has the equ ation: Vlparyaya**

mithyajnanas avldya= k l e i a .

Though the a f f l i c t i o n s are noted as f i v e ,

asmita and others are only the o f f - s h o o t s of a v i d y a ,

because ( i ) they are a l l pervaded by i t ; (11) they

a ct with r e f e r e n c e to that form which i s Imposed as

a thing by avidya; (ill) they appear when there i s

dii
perversive cognition; (iv ) they ^appear with the

destruction of avidya. Hence avidya Is the prime

cause f o r the chain of a f f l i c t i o n s , l a t e n t karmas

(karmasaya) and t h e i r e f f e c t s ,

Asmita and others present themselves In

f ou r s t a t e s namely, p r a s u p t a , tanu, vlcchlnna and

u d a ra . The p r a s u p t a - k l e s a , I . e . , dormant a f f l i c t ­

ion, e x i s t s in the psyche ( c e t a s l ) as only a f o r c e

in the form o f seed. I t wakes up in response to a

s t im ul us .

Tanuttva ( e n f e e b l i n g ) ; - The k l e s a when

confronted with t h e i r o p p o s i t i o n , become e n f e e b l e d .

Vico hInn a-br oke n; The course o f k l e s a may be im­

peded by other k l e ^ a s or by I t s e l f , but a f t e r the

impediment i s removed, it f u n c t io n s a g a fn . Such

k l e s a s are 'impeded k l e s a s ' . Thua anger I s not

seen alo ng with attachment towards the same o b j e c t .

The a f f l i c t i o n that i s f u n c t i o n i n g in one d i r e c t i o n

is called 'udara*, A very homely illu stration

is g i v e n . I f eaitra is in love with one g i r l ,

it cannot be assumed that he has no lov e towatds

any other g i r l . His attachment i t s f unc tio n

fixed in one d i r e c t i o n . In the other d i r e c t i o n the

f u n c t io n that i s yet-to-come,may be dormant, en­

f e e b l e d or impeded

Avidya;

The natu re o f a v i d y a , a s P a t a n j a l i puts

iff i s see in g the permanent , the p ur e , the p l ea sa n t

and the s e l f in the impermanent, the impure, the
68
pain and the n c n - s e l f r e s p e c t i v e l y , Avidya is

the c o g n i t i o n of e v e r l a s t i n g n e s s in the t r a n s i e n t

phenomena. The e a r t h , the sun, the moon and so on,

a r e mis takenly taken to be e t e r n a l . L ik e w is e , it

i s avldya t6 c on si d e r that h i g h l y r e p u l s i v e body

as p u r e , Vyasa seems to make use o f the opportu­

nity t o a t t a c k the poe ts vii^o d e s c r i b e a la d y as

be w itc hi n g as the orb o f the crescent moon, whose

limbs are made up o f honey, having d a r k , wide eyes

l i k e the p e t a l s o f blue l o t u s , e n l i v e n i n g t h e ‘l i v i n g

world through her coqu et ish looks and qu est ion s

 131

whether there I s any mutual r e l a t i o n In the

Ideas pre sented by the p o e t s . ^ ^ V y a s a ’ a expo­

s i t i o n o f avldya f o l l o w s PataHoall’ s d e fin itio n .

This a g r e e s with the e xp l a n a ti o n given by Sankara

to adhyasa, J^a/ikara d e f i n e s adhyasa as ‘ atasmln

tadbuddhlh' , which i s due to a v l d y a , a c c o r d i n g to

hlm.'^^
Avldya i s not to be understood as nega­

ti o n o f knowledge as such but as negatlSin o f r i g h t

knowledge, the c o n d it io n when the knowledge does

not wholly correspond; . to the natu re o f the

object, Vyasa makes some observations: the

term a v l d y a , he n o t e s , i s s i m i l a r to amitra or

agospada, i.mitra means n e i t h e r 'absence o f a

f r i e n d * n or 'not a p a p t i c u l a r f r i e n d ' . I t means

•isne who i s not a f r i e n d i , e , , enemy. Like wis e,

agosp¥da is not * the absence o f the f o o t - p r i n t o f

a cow^ or ^a p a r t i c u l a r f o o t - p r i n t o f a cow’ , but

*a p l a c e where there i s no f o o t - p r i n t of a cow' .

Thus avldy a i s n e i t h e r the absence of c o g n it io n

nor a p a r t i c u l a r c o g n i t i o n , but i s ^the knowledge

of a different o b je c t', i . e , , op po sit e t o the

right k n o w l e d g e A v l d y a i s vl par yaya-Jiiana-

v a s a n i , dormant Impression o f wrong c o g n i t i o n .

Because buddhi i s tinged by t h i s dormant impression,

 132

I t does not a t t a i n the end o f I t s f u n c t i o n In the

form of r i g h t knowledge o f punusa,purusakhyatl, and

72
ao goes ahead with I t s usual a c t i v i t y . When

buddhl a t t a i n s the f i n a l aim of I t s f u n c t i o n , It

ceases to act and due to t h e . l a c k o f cause f o r

bondage, It cannot continue to a c t* Indeed i t appears

c u ri o u s that when there I s j n a n a , l . e , when buddhl

la acting,it does nol/make the c i t t a r e a l i s e but does

so when i t i s no l on ge r t h e r e , tt i s something

like the assurance o f an impotent-husband to h i s

w i f e who wanted to know why h e r s i s t e r i s a mother

wh ile she i s n o t . The husband i s said t o have it old

h e r that he would be^et a c h i l d when he i s dead.

^ilhen the l i v i n g husband could not beget a c h i l d ,

there i s l i t t l e hope that a dead one would.

Asmita; f ^ a t a n j a l i d d f i n e s asmlta as

the apparent i d e n t i t y o f the power o f pure p e r c e p -

t l b i l l t y and o f the p e e c e l v l n g instrument. Vy"asa

e x p l a i n s that I t i s the transf orm at ion o f purusa

and buddhl r e s p e c t i v e l y , Into an apparent i d e n t i t y .

It i s because of the ahambhiva, the f a l s e acceptance

o f In s e p a r a b l e powers o f the e n j o y e r and the

e n j o y a b l e which a r e v a s t l y d i f f e r e n t and extremely

d i s t i n c t from each o t h e r , that mundane experience

 13^

becomes possible; when each o f these two a t t a i n s

Ik
its own c h a r a c t e r , there i s e m a n ci pa ti o n .'

Raga; Rage i s being in the ex perience

o f pieasuBo. Vyasa e x p r es se s that it i s not only

direct ex perience but a l s o lo n g i n g o f a person

f o r p l e a s u r e and the means o f p l e a s u r e (tatsadhana)

75
follovving the memory of p r e v i o u s enjoyment.

Dvesa: Ave rs ion is b e in g in the expe­

r i e n c e o f pain s i m i l a r to r a g a . Pain extends to the

f e e l i n g o f a person l i k e a n g e r , d e s i r e t o k i l l , etc.,
76
ensuing upon r e c o l l e c t i o n s o f pain and i t s means.'

A b h l n i v e s a ..: Thef i f t h a f i f l i c t i § i ) »

Ab h in iv e ^ a , c l i n g i n g to l i f e i s the sentiment that

is natural in every l i v i n g b e in g not e x c l u d i n g the

wise t o o . Every one wants to l i v e f o r e v e r ; no one

i n c l u d i n g the j u s t born wishes to cease to e x i s t .

Vyasa concludes that t h i s p o i n t s to the p r e v i o u s

birthy Unless experienced d ea th , one cannot

think o f the s e l f - b e n e d i c t i o n that one should l i v e

long. Even the j u s t - b o r n worm w i l l have th^s fear

o f death and s e l f - d e s t r u c t i o n . Such an ex perience : is

common to both a s c h o l a r and a f o o l . Surely t h i s

 134

f e a r I s not baaed on p e r c e p ti o n Cp ra t ya k^ a) , Inference;

Unumana)', or ve rb a l testimony (agama),. $h ls makes

one I n f e r th at t h i s f e a r I s based on the pain o f

77
death experienced In the e a r l i e r b i r t h . '

The a f f l i c t i o n s a r e the ro ot cause o f

karmSsaya, the r e p o s i t o r y of karma In the psyche

that goes on accumulating. The karmasaya produces

I t s e f f e c t s o f pain and sorrow as seen In the current

b i r t h ( d r s t a ja n m a ) as w e l l as In future b ir t h s .

A ll bundles o f karma, whether good or e v i l , are

produced by kama, krodha , l o b h a , or moha. One

cannot escape from e x p e ri e n c in g the e f f e c t s of karma

committed by o n e s e l f ; I t may be in that very l i f e

in \vmch the karmas are committed (d rs ta ja n m a v e d a n l y a )

or It may be In f u t u r e l i f e (adrstajanmavedanlya).
- 78

Good karmas l i k e mantr gjapa, tapas, or worship of

deities or h ol y p e r s o n s , g i v e t h e i r e f f e c t Immediately,

S i m i l a r l y the r e s u l t of e v i l karmas l i k e breach of

t r u s t , harming the a f f l i c t e d or misbehaving in r e s ­

p e c t o f h ol y p e r s o n s , are Immediate.

The Immediate f r u i t i o n o f karmas Is I l ­

lustrated by Nandl;§varakuma^ra, a human be in g who

 135

was transformed into Godhood, through hla noble

deeds, But Nahusa, who was e l e v a t e d to the p o s i ­

ti o n of the r u l e r o f Gods,v^as changed i n to a snake

79
by h i s own e v i l deeds.

The karma^aya vjlth immediate e f f e c t

(effective in current b i r t h ) b e a rs one f r u i t , viz,,

bhoga, experience, or tv.o f r u i t s viz., life span

and b h o g a . B’or example In the case of N an d liv ar a

i t was bhoga only; whereas in the case o f Nahusa

RO
i t was both ayus and bhoga.

In the case q f e v i l doers the karmaiaya

b e a r s no immediate e f f e c t and f o r those whose

a f f l i c t i o n s are destroyed there i s no experience

of f r u i t s o f karmasaya in f u t u r e b i r t h s .

^s Icng as a f f l i c t i o n s continue to e x i s t

karmas'aya goes on i n c r e a s i n g and g i v i n g out its

effect. The e f f e c t s are in the form o f b i r t h ( j a t i ) »

82
l o n g e v i t y ( a y u s ) and experience ( b h o g a ) .

Vyasa has the occasion to examine karma

and i t s r e l a t i o n to b i r t h . F i r s t he t a k e s - up the

que/dtlons: ( l ) whether karma i s the cause o f one

birth or the cause of s e r i e s of b irth s ? (li) whether

many karmas cau5e many b i r t h s o£ one b i r t h ? Thus

 136

there are f o u r a l t e r n i a t l v e s f o r c o n s i d e r a t i o n :
*

The f i r s t altern ative, viz., one karma causing one

birth i s npt sound. Countless karmas have been

committed from time immemorial and some more added

to I t in the current l i f e . Then there w i l l be no

s e t t l e d procedure as to which karma be ar s f r u i t i o n

and which does n o t . This makes people l o s e f a i t h

in karma and no wise man acc ept s the p o s i t i o n .

The second a l t e r n a t i v e , , too, i s not v a l i d . When

there are many karmas, i f each o f them should cause

several b irt h s , there may remain some karma which

cannot a t a l l bear f r u i t . The th ir d p o s i t i o n , viz.,

many karmas causing many b i r t h s s u f f e r from the same

defect that some karma may remain and a ga in many

b i r t h s cannot be simultaneous; some o r d e r has to be

assumed. Thus the l a s t a l t e r n a t i v e Is worth c o n s i ­

dering. V a r i e t i e s o f good and e v i l ' p r od u ct iv e

karmas are committed d u r in g the time between b i r t h

and d eat h . Among them they have a g r a d a t i o n , primary

and secondary. Tl^ese g et to ge th er a t the time of

death and l a t e r g ive r i s e to get h er t o a new body.

The l i f e span as w e l l as the f r u i t s that a r e to be

experienced are determined by the karmas. V y a s a 's

theory about Karmasaya i s *Ekabi.avlka’ ( g i v i n g r i s e

to one b i r t h or l i f e ) . ® ^
 137

Vasana:
The a f f l i c t i o n s that a re bei ng undergone

and the f r u i t be ar in g karma form Vasana, The Vasana

i s the form o f mental Impressions (sams ka ra) that are

embedded in the psyche and cause r e c o l l e c t i o n . The

vasana comes down from c o u n tl e s s p r e v i o u s b i r t h s .

The karmas g i v e r i s e to one b i r t h ; but a l l karmas

Leave t h e i r Impressions and they c ont in ue . The psyche

e ng ul fe d by these vasanas ( i n f u s e d im pressions)» like

QL
a f i s h i n g net v/lth knots a l l round, appears q u i t e st ra n g e .

'The karmasaya may y i e l d a d e f i n i t e f r u i t or

not. Those o f Immediate e f f e c t w i l l have d e f i n i t e

results. The r e s u l t o f those of mediate e f f e c t are of

three t y p e s . The karmas committed ( i ) may be destroyed

without y i e l d i n g any f r u i t ; Sukla-karma

( 1 1 ) may combine with a

major karma committed, or ( i l l ) may be overcome by a.

karma o f d e f i n i t e r e s u l t and continue as l a t e n t

The f i r s t o f the three types o f karmas: com­

mitted but destroyed b e f o r e f r u i t i o n : by the n i s e o f

Sukla-karma ( m e r i t ) , the k r ^ a - k a r m a (dem erit) is

destroyed
The second type o f karma i s that which

c o n fi n e s with a major karma.

The th ir d one con tin uin g a f t e r being over­

come by a major karma of definete results:

 13S

I t has a l r e a d y been shown that death Is the cause

of m a n i f e s t a t i o n of karmas of d e f i n i t e r e s u l t s and

mediate e f f e c t whereas the karma o f i n d e f i n i t e

r e s u l t , may e i t h e r get destroyed or merged or

get hidden t i l l the cause of m a n i f e s t a t i o n , i.e .,

death does not make i t result-oriented. The time,

p l a c e and circumstances o f the r e s u l t cannot be

determined. That is why the course o f karma is

s t r i k i n g and d i f f i c u l t to comprehend. There may be

e x ce p ti on ; but by and l a r g e the karmaiaya does p ro ­

duce e f f e c t in one birth,®*^

For a d i s c e r n i n g mind everythinij is

mis ery. The three gunas of the budohi, viz.,

prakhya ( l i g h t ) , i » r a v r t t i ( a c t i v i t y ) and s t h i t i
*
( p a s s i o n ) r e ac t mutually and g ive r i s e to three

a t t i t u d e s , namely, l a n t a , ghora and mudha (ca lm ne ss,

a g g r e s s l c n and i n d o l e n c e ) . Because the a c t i o n of

the gunas i s f a s t , the psyche i s a l s o said to be

t

fast-working. The s p e c i a l i s a t i o n § f .vi?.,

happiiiess, pain and wrong apprehension, are

oo
dependent on the gunas.

The seed from which t h i s g r e a t multitude

o f misery sprouts i s a v i d y a . Right knowledge i s

QQ
the cause o f i t s r e m o v a l . R i g h t knowledge i s

to understand that the s e l f is e te rn a l. There

 139

are two opposing views iiere, namely, the s e l f wiiich

is to get Tree from the n o n - s e l f should a t t a i n to

original form or there i s nothing to g et f r e e from.

In the l a t t e r a l t e r n t a t i v e , the s e l f too g e t s

destroyed and in former , the re asons are to be

glven.9°

O r d i n a r i l y happiness i s the f r u i t of

birth e t c ., which are caused by merit and misery

i s the I r u l t of those that are caused by d em e ri t .

M is e ry Is d l s f a v o u r a b l e to a l l , but f o r a y o g i , Vyisa

adds, even happiness from sense obje ct Is not

91
favourable.

Samskiras,
There are two types; (i) Vasana, the
\
impressions which are the causes of r e c o l l e c t i o n

and a f f l i c t i o n s ; (li) Dharma and Adharma , those

that cause f r u i t i o n have the form of merit and

Q2
d em e rit . They are the impressions r e c e i v e d in

the e a r l i e r b i r t h s and are un pe c e lv a bl e a t t r i b u t e s

o f the psyche l i k e tr a n sf or m a ti o n , volition, rest­

r a i n t , power, c h a r a c t e r i s t i c s of l i f e (;jfvana-dharma)

The e xp e ri e n ce s of space, time and purpose are

essential in samyama on safhskaras to achieve t h e i r

d ire c t perception. T b l s e n a b l e s the yo gi to have

 140

the knowledge o f p reviou s b irth s. ,By c o n c e n t r a t i n g

on t h e sajpskaras of other p eop le, a yogi c an p e r T

celve th eir p revlojis b irth s also, Vyasa refers here

to the e p is o d e o f J a lglsa vya viho had a d i r e c t

p ercep tion of s a m s k a r a s and was a w i t n e s s to the

ebb and flow of life in the p rim ary crea tlon s,^ ^

Karma which b e g e t s life -s p a n Is o f two

types; Sopak ram a and N l r u p a k r a m a . Sopa kra ma Is the

karma w h i c h b e g e t s a shorter life-sp a n w h ile N lru pa-

94
krama, a l o n g e r one,

P a t a n j a l l m entions that the f a c t o r s that

effect the b o d y and organs h e lp th e ir resp ective

effects by In fu sin g through tljem In a c c o r d a n c e w ith

95
m erit and others,

The e f f i c i e n t cause such a s m erit etc.,

can n e v e r be the fou n der of those In ten sive causes;

It is clea r that owing to the b e g ln n ln g le s s n e s s of

the substratum , Its power Is a lso b eg ln n ln g less.

The cause Is n ever generated by the e ffect. Vyasa

states that tht S6i:ai'atlcn of the coverin g comes

th erefrom as ty the farm er. In the sauie m a n n e r ,

m erit removes d em erit which is the c o v e r i n g of

In ten sive causes, i^hen d e m e r i t is separated, then

 141

the causes them selves flo w over th eir resp ective m odi­

fica tio n s: In other words, m erit is not the d i r e c t

cause iii the trsn sfcrm ation o f nature, I.t a c t s but

as breaker’ ol th^? o b s t a c l e s , demerits. It is analogous

to the v;ork o f a f a r m e r . vvhen t h e farm er is not

able to tran sfer the water to the roots o f paddy p l a n t s

in the same p l o t of lan d, he weeds out tiie mudga,

."jvedhuka, .4yornak=5 p l a n t s , etc. v.'hen . th ey a r e

weeded out, the ju ices th.-m selves eiiter in to the ro. ts

of paddy p l a n t s . S im ila r ly m erit is the cause only

fo r the e r a d i c a t i o n of d em erit; it ca n n e v e r be the

cause for ti ie r i s e of the in ten sive cause. Vyasa

again gives illu s tra tio n o f N andi^vara a nd Wahusa^^

Viewed from the p oin t o f human b e i n g s , the

kirm as a r e fo u r-fo ld ; ^ u k la , ^ u k l a k r s n a , a i u k l a and

akrsne. The firs t two a r e w ith referen ce to those

who h a v e n o t tread the path o f yoga.

T h is cla s s ific a tio n o f karma in d ica tes th e

means o f a void in g the form ation o f ne w k a r m a . The

Krsna-karraas depend on t h e e x t e r n a l means. It accu­

m u lates th e karmasaya through in flic tin g pain that

attend to tapas, svadhyaya and d h y a h a . It depends

on ly on m a n a s, and c a n n o t b e p e r f o r m e d by e x te rn a l

me ans and a s such d o e s n o t resu lt from in flic tio n

 142
of pain on e t h e r s . The a ^ u k l a k r s n a b elon gs to

san yasls whos e k l e i a s (a fflic tio n s ) are en feebled

and who a r e in the fin a l body ( caramadeha) o n ly.

It is asukla because the y o g i has renounced the

fru its of a ll a ction s and is akysna because of lack

o f b a sis.

Follow in g the three -fo ld karma l a t e n t

i m p r e s s i o n s b ecome m a n i f e s t e d corresp on d in g to the

fru its of th o s e karmas^ The f r u i t s of d ivin e

a ction n ever lead to the m a n i f e s t a t i o n of the la ten t

im pressions of the in tern a l b e s tia l but to that

which a r e conform able to d i v i n i t y . The same c o n s i ­

d era tion h olds go:d in r e s p c c t of th e Naraka (h e llis h )

-tiryalf (b e s tia l) snd manusa (h u m an ) a ctio n s.

Ther^ is an immediate s u c c e s s io n due t o

a n r ' t i and samskaras e v e n though t h e y may b e sepa­

rated by b i r t h , s p a c e and tim e (J S ti, desa and kil^a).^®

The l a w o f karma is ab solu te. The e f f e c t of

a d esire or a te n d e n c y myst d e f i h i t e l y be r e a p e d

even if if were t o be \n a d i f f e r e n t life -tim e

and u n d e r d i f f e r e n t circu m stan ces. The fru it o f karma

in r h e form o f tak in g b irth as a ©at g e t s mani­

fested w ith the h e lp of t h e karma that m an ifests it,

though the fru it of karma a n d :Its m an ifestation

cause a r e q u ite apart e it h e r by b irth , space or tim e.

 143

But is m an ifested on t l i e b a s i s of the laten t

im p ression s d evelo p ed by the fru it exp erien ced

e a rlie r. Because dormant im pression s a re mani­

fested by a peesent karma that is sim ila r to the

past one, t^ je re is co n tin u ity

As the exp erien ces a r e , so a r e the samskaras,

ex a ctly sim ila r though separated th erefrom by

desa and k a l a . This sm rti again produces saiijskaras.

Thus these s a m s k a r a s due to sm rti are m an ifested by

the foitce of the fu n ction of the karma^aya.

Th erefore th eir labha, causal r e la t io n , is there

though th e y a r e apart, hence there is con tin u ity. The

dop m an t im pression s are b egin n in gless because the

wishes are alw ays th ere. Every one w i s h e s lik e 'may I

not d ie*, '^'iay I liv e for ever*, but th is is not som e-'

th in g n a tu ra l. F o r how can an a n i m a l ju st b o r n and

fcias n o t got ex p erien ce o f death, have the fear of

death, caused b y h a t e and sorrow. Anthing n a tu r a l v.ill

not be In need rf any cause . Th erefore th is cltta

plagued by the dcrmant Im pressions from an in d efin ite

past, w ill have a fe w dormant im pressions in the fo re­

fro n t depending upon t h e n l m i t t a (fru itio n of some

100
karma) and t u r n s over again fo r the experien ce o f purusa.

Hetu, p h ala, Ssraya, alambana a r e beset w ith

 144
dormant im p ression s. Hetu; Eharma l e a d s t o sukha

and adharma t o du^kha ( m i s e r y ) , Sukha and d u ^ h a in

turn cause l ove and h a t e which .se t f o r t h e f f o r t .

By t h i s the in d ivid u a l acts m en ta lly, vo ca lly and

p h ysica lly and is h e lp f u l to others or In flic ts

in ju ry. The n is again the chain o f dharma and a dha rma,

sukha and duhkha , r'aga an;' dvessf the wheel of

saiskara of s ix spokes.For tliis wheel tu rn in g

e v e r y m oment, a vid ya is the lea d er and is the b a s i s

of a ll a fflic tio n s . T h is is the H etU j -reason.

Phala depends on t h e existen ce o f dharma and adharma

f o r n oth in g is brought forth a fresh .

■A^raya; T he manas e n g a g e d in its a c tiv ity is the

locu s o f . d or mant I m p r e s s i o n s ana these d o rm a n t

im pression s which have com pleted th eir task, no lon ger

stay th ere. A la n ib a n a ; the ob ject which stim u lates a

« - — 101
va-sana^is the support of that vasana.

DlgKHA;
It is common e x p e J j i e n c e that m iseries are

avoided and p l e a s u r e s sought a fte r. Bu t it is also

a m atter of exp erien ce that wha t p e o p l e pursue as

p lea su re lead s only to m isery, in the long run , if

not im m ediately. This fact o f e x p e r i e n c e m ight d rive

a th o u g h tfu l person to seek a p le a s u r e w h ic h n e v e r

lea d s to m isery. To a c h i e v e s uc h a s t a t e it is

im p era tive to In vestiga te the cause o f m isery.

 147

•^he y o g i , ob servin g th is continuous f l o w o f karma

ca rryin g away the b e i n g s resorts to r i g h t loicwledge

(in te rn a l visio n ) w hich form s an e nd to a l l m iseries,

he seed from which thli = m u l t u t u d e o f m isery sprouts

i s a v l d y a . F;.ight kn. wl edge I s the' cause of i t s r e .'oval,

SAMYOQA;

As n o te d above, the cause o f m isery is the

a sso cia tio n of prakrtl w ith purusa. It is tech n ica lly

ca lled ’ sam yoga'* I t Is d escrib ed as b e g l n n l n g l e s s and

th erefore there is n a d is c u s s io n of the cause why t h e

ab solu te purusa and the a b solu te prakrtl came together.

The p u r u s a ' s association is only in its bein g very

107
clod e to p ra k rtl. The p r o x i m i t y of the purusa

gives rise to a chain o f m od ifica tion s in the p r a k r t l .

That m o d ific a t io n of the p r a k r t l in which the sattva

gun a is domlnent w ill be a b l e to grasp the im a g e of

the purusa and f u n c t i o n a s an Instrum ent o f kn ow ledge.

The purusa,w ho by h i m s e l f has n o t got any o b j e c t of

know ledge, c omes t o have know ledge and o b j e c t when h i s

im ag e is caught in the sattva-d om in ated evolu te

v;hich is tech n ica lly ca lled Buddhi, T he B u d d h i , alon g

w ith th e image o f purusa, wiithin is termed as c l t t a ,

psyche, (p sych e is the a ctiva ted buddhi). The p s y c h e

wh ic h is b a s ic a lly an e v o l u t e o f p r a k r t l and th erefcre

 148

In er t , appears as the knower fcr a l l p ractical

purpose s.Though purusa and p i-a kr tl a re Independent

e n t i t i e s by themselves, purusa is called the master

and p r a k r t l h i s p r o p e r t y , in the st at e of sarasara,

( sva-s vam i) . A c t u a l l y i t i£ the purusa viithin i t that

is the knovver. Thus purusa is called the ' d r k ' ,

thereby e s t a b l i s h i n g the source o f knowledge. As

against t h i s the p r a k r t i in i t s m u l t i f a r i o u s m o d i f i -

c a t i o n s in c l u d in g the buddhi, is d r^ y a , i,e,,th e

object. From the point of ' vie\v o f the purusa *s

(drk) e x p e r ie n c in g through the medium of buddhi,

the purusa i s c a l l e d the b h o k t i , the e x p e r i e n c e r ,

and the buddhi , the e xp e ri e n c e d . Here Euddhi r e ­

p r e s e n t s a l l e x p e r ie n c e s because the buddhi f ee d s the

purusa with ev ery e x p e r ie n c e , entanglement or emanci-

4. * * 108
pa t i o n .

The unit o f purusa and the buddhi c a l l e d

the psyche, is the abode of the l a t e n t Karmas,

There i s the misapprehension that the c i t t a itself

i s the mast er .. It i s true that the core o f psyche ,

i.e ., the purusa i s the knower and not the Buddhi

which i s only an outer s h e l l that i s a c t i v a t e d by

the p uru sa . If truth I s r e a l i s e d , the samyoga I s

put an end The d i s t i n c t i o n between pfrirusa

and p r a k r t i i s e s t a b l i s h e d and they no l on ger a f f e c t

 149

each o t h e r. In other wor ds, n e i t h e r purusa has any

c o g n i t i o n through buddhi nor the Wuddhi has any

modification. The purpose of the p r a k r t i to multip,ly

m
itself is to achieve the needs o f the purusa or to

g iv e him bhoga. It is characterised by the determin­

ing o f the f a v o u r a b l e and un fa vo ura ble o f the t r i p l e -

g un a . From another point o f. View, it is called ‘bandha*

«

i.e ., the process o f atte ndi ng to the needs o f the

p u ru s a . Of one of the needs o f the p ur u s a ,n a m el y ,

to remain a l o o f , i s a l s o provided f o r by the p r a k r t i

by r e f r a i n l j i g from i t s a c t i v i t y * This i s c a l l e d moksa .

The s t a t e of the purusa remaining by h i m s e l f i s c a l l e d

110
a p a v a rg a,

Bhoga and apaVarga are from the point of

buddhi onl y. S till it is spoken o f as the bhoga or

apavarga o f purusa. It is like the v i c t o r y or d ef e ct

of the s o l d i e r s in a war which i s a t t r i b u t e d to

their leader. In the same v;ay, the bondage or l i b e r a t i n n

is attributed to purusa \vho is l e a s t concerned with

either. Thus i t established that grahan«,dharana^

*

uhapoha, t a tt va jn a n a and afehinivei^a which are pre sent

in the buddhi, a re imposed on the purusa is experien-

111
cer o f the f r u i t s of a l l these.

Putusa i s d r k , pure consciousness without

any t in g e o f v i s e a a s . He i s r e f l e c t e d In buddhi as
 150

drasta, the se e r and t h e r e f o r e n e i t h e r one with

•»
buddhi nor d i f f e r e n t from i t , Buddhi i s su bje ct

to m o d i f i c a t i o n s because of i t s objects, animate and

inanimate, vvhich include both the Imown and the not

knovfli. But purusa has nottiing v.'hich i s not known ;

hence he has no m o d i f i c a t i o n s . I f buddhi should be

the o b j e c t o f cognitiDn o f purusa, then i t cannot be

sa id that it i s cognised or net c o g n is e d , And a l s o

the buddhi f u n c t i o n s j o i n t l y with kle;^a, kama,

vasana and sense organs f o r the b e n e f i t o f anot her ,

i . e . . , pu ru sa , while purusa'*s f un c tio n is for

* k
him self, Again because buddhi i s made of the in er t

t r i p l e guna, purusa I s i t s o v e r s e e r . Thus purusa is

not o f the same form or, in other words, i s not one

with buddhi.

Though purusa^reflected in b u d d h t , i s

d i f f e r e n t from buddhi, he i s not entirely distinct.

Purusa i s pure con sc io u sn es s. But he has c o g n it io n s

and the c o g n i t i o n s come through the buddhi. Thus

112
putusa appears t o . b e one with buddhi,

D riya;- Citta, the o b j e c t of cognition,

has a form only to f u l f i l the needs o f purusa.

When It is over, d r i y a ceased tcjfae d r ^ y a , but i t is

not d e s t r o y e d . Driya i s no l o n g e r seen with refereneii

to the p a r t i c u l a r purusa f o r whom dri^va has completed

 131

I t s task and I t remains as such towards those purusas

who have not yet r e a l i s e d the t r u t h . That la how the

b e g i n n l n g l e s s r e l a t i o n between the ' s e e r ! and the •

’ seen' i s to be understood. Because the ex perience

of s a tt v a i s not f o r i t s e l f but f o r someone e l s e , it

is driya p erceivable.

The conjunction continues t i l l the r e a l i s a t i o n

dawns. In other words, r e a l i s a t i o n i s the cause of

d i s j u n c t i o n and f o r c o n t i n u i t y of conijunction, i t is

lack of r e a l i s a t i o n , Moksa, emancipation. I s only

n e g a t i v e that i s the n e g at io n o f bondage and i t is

not there wher^ the n e g at io n o f darsana ( l a c k o f r e a l i ­

sation) is. If one has r e a l i s a t i o n , then there is

the remo'wal o f adarsana which caused bondage.

The purusa who i s pure and ha s only the form o f

consciousness i s e n t i r e l y d i f f e r e n t from the sattv a

which undergoes t r a n s f o r m a t io n , P u r u s a ' s experience

i s the r e s u l t o f the comprehension o f n o n - d i f f e r e n c e

between that purusa and s a t t v a who a r e completely

11A
d i s t i n c t from each o t h e r.

To "get' rid o f th is mesn o f misery and

attain kaivalya, one should know i t s cause,. I t has

been shown above that tlie n o n - r e c o g n i t i o n of the

distinctness of the puru§a from the p r k r t i i^ the

primary source of m is e r y . Th e re f o re to e r a d i c a t e
 152

misery once and f o r a l l , I t s primary cause, namely,

the n p t i o n of i d e n t i t y of purusa with p r a k r t i i s to

115
be removed, But the removal of the mis-apprehensicn

is not so easy as i t may app ear. It i s not mere l e a r n ­

ing about i t or to r e p e a t any number o f times that

purusa is different from p r a k r t i , that can do the

trick. This wisdom should be so d ee p-r oo te d as to

put a brake on the activity of the p r a k r t i . In

other words, the a c t i v i t y o f the p r a k r t i w i l l have to

be 'fierminated. This earsonly be achieved tlirough a

severe and constant p r a c t i c e .

i
To proceed on the’path o f emancipation

(kaivalya) one must f i r s t r e a l i s e that there i s ihe

expe rie nce of misery and misery alone where there is

none of i t actually. This l e a d s tc the understanding

o f the cause of misery and tiien there i s the s t r i v i n g

to e r a d i c a t e the c aus e.

The aim o f yoga - d a rs a n a i s to chalk out a

programme f o r the aspifiants to a t t a i n emancipation.

Depending upon the q u a l i f i c a t i o n s o f the a s p i r a n t s ,

two types of p r o g r ^ m e s a re set f o r t h ; one type i s f o r

those who are a ble to have a control over t h e i r mental

op e ra ti o n s ; In other -words, f o r tiiose who could main­

ta in mental b a l a n c e , Another i s f o r those who have no

q u a l i f i c a t i o n s whatsoever, except that they know that

they want to transcend mis ery.

 153

KAIVALYA:

Kalvalya i s the s t a t e o f b e in g ’ k e v a l a ' ,

alone ; to put i t d i f f e r e n t l y , if xhe purusa and the

p r a k r t l which ace conjoined as the psy che,stand apart

Independently by themselves, it Is c a l l e d K alv al ya or

a p a v a rg a . The bandha or samyoga or conjunction , dis­

appears on the advent o f k a l v a l y a .

This mlsconception of u n it y must be made Im­

potent and th<an a l l the d i r t o f k l e s a s w i l l be cleansed

and there shines the Trut h.. Mokfi0 i s not something

to be gained p o s i t i v e l y . The complete c e s s a t i o n of the

activity o f the psyche or buddhl I t s e l f i s moksa.

K a lv a l y a of the se e r or a l o o f n e s s or pu ru sa , Is

d e l i n k i n g him viith gunas.

Vlvekakhyatl i s the knowledge o f the s e p a r a t e ­

ness o f purusa from s a t t v a ( g u n a s ) . T h is knowledge w i l l

not be confirmed u n l e s s the wrong kn o w l e d g e , 1 , e . ,

misconception i s uprooted. T h er e f o re samyag-darsana

i s the cause o f k a l v a l y a . -

When the r i g h t conception of the a l o o f n e s s of

purusa from gunas Is f i n a l l y e s t a b l i s h e d in a psyche,

then there w i l l not be any more cognitIon, and tire

i n t e l l e c t u a l awareness o f the wise w i l l have the

higher state.
 154

K a iv al y a i s the f i n a l aim o f Yoga P h ilo s op h y, I t has

been said that isplation , i.e ., k a i v a l y a , follov^s

at the end of the p ro c e ss o f the work o f gunas. In

t h i s oond itlo n the evol utl ;: n of t r i p l e gunas no l on ge r

117
produce any e f f e c t but merge back i n to t h e i r cause, '

The gunas are in a s t a t e o f e q u i l i b r i u m a pa rt from

purusa v<ho i s e s t a b l i s h e d in h i s own true n a t u r e , viz,,

pure consciousness ( c i t i s a k t i ) . This i s the state of

isolation or k a i v a l y a .

There i s no answer to the qu estio n whether

there i s an end to tiie s u c c e s s i g n . . , the samsaf*a

which i s in the gunas, in i t s e:^-istencd and movements,

The q u es ti on that has an answer i s whether a l l those

who are born, d i e and the answer is an a f f i r m a t i v e .

The (Question, w i l l the dead be born ag a in can be

answered p a r t l y , , i.e», i t has to be a n a ly se d . The

wise In whom the v i s i o n has manifested and whose

d e s i r e s have subsided, i s not born aga in but others do.

•Similarly is the qu es tio n , Is the b i r t h as human

being worthy or n o t , Human b i r t h i s w o r t h i e r than

that o f tlie animals, but l e e s w o r th i e r than of

d i v i n e . b e i n g s and the s a g e s .

The q u es ti on whether the c y c le o f b i r t h and

death has an end, or i s e nd les s .cannot be answered as

such. The ques tio n has to^ be janAJ.yae(} , f o r it has an

 155

end but only with re f e r e n c e tdi the vjlse and i t Is

118
endless so f a r as others are concerned,

Dynamlsffl-^ is the very nature of gunas^ Ti.ls

accounts f o r the three types of change In the g r o s s

119
and s u b t l e elements .

But in r e a l i t y , the change is one onl y. Tfee

c h a r a c t e r i s t i c s are n ot h in g but the form o f the sub­

stratum. The change in the substratum I s made known

through the c h a r a c t e r i s t i c s .

T#.e psyche carjhave a s e r i e s or c o g n i t i o n s

which a r e va ri e d and unconnected with each ot he r.

Then i t i s said to b e in a d i s t r a c t e d state. But the

psyche can a l s o have a s e r i e s of cognitions which

ai?e'not d i s s i m i l a r and having only one o b j e c t . Then

It Is said to te having a concentrated s t a t e , te ch n i­

c a l l y the psyche Itself i s said tft undergo the

m odifications. It is called ' clttaparInama’ .

The c r e a t i v e impressions are a c h a r a c t e r i s t i c

o f psyche. But they do not have the n at u re o f cog­

nition. Hence they a re not a f f e c t e d when the co gni ­

ti o n s are subdued. The r e s t r a i n t o f the former chara­

c t e r i s t i c s and the appearance o f the l a t t e r a re

 156'

simultaneous. This goes on one a f t e r the other and

fin ally the r e s t r a i n i n g impressions emerge v i c t o r i o u s .

The calmness o f psyche r e s u l t s when the

restraining impressions win over the c r e a t i v e impres-

120
slons. This is c a l l e d N ir o d h a -p a r i n a m a .

Distraction is a ch a ra cte ristic o f psyche as

even conce nt ra tio n i s . When the l a t t e r c h a r a c t e r i s t i c

i s s t r o n g , and the other i s r e l e g a t e d , the psyche ga in s

— •• 121
samadhl. This i s c a l l e d ' samadhl-parinama

BHYA SA _AND_ _VA IRJGYA : _

The r e s t r a i n t of v r t t i of psyche, r e q u i r e s to

be c u l t i v a t e d ; it cannot be attaineti simply by

knowledge o f books. The r e s t r a i n t I s accomplished

through brahmacarya, ta p a s , v a lr a g y a with knowledge

of s p ititu a l science and i ra d d h a . In other words

r e s t r a i n t i s something which cannot be achieved without

e f f o r t by the samsklTrajS,

By the constant p r a c t i c e o f r e s t r a i n i n g of

v r t t i s and non-attachment ( v a l r a g y a ) towards sense

objects, v r t t i s cease to f u n c t i o n . VyFsa compares

psyche to a r i v e r which f l o w s In both tbe d i r e c t i o n s .

It flows forwards, i.e ., towards gooc’ and backwards,

l,e., towards e v i l . In one d i r e c t i o n It flo ws towards

 157

viveka ( d i s c r i m i n a t i o n ) onward to k a l v a l y a ( i s o l a t i o n )

and In the other to avlveka ( n o n - d i s c r l m l n l a t l o n ) and

bandha. The stream f l o w i n g towards the ob je ct Is

c o n t r o l l e d by non-attachinent ( v a l r a g y a ) , so that it

withdraws from i t . The p r a c t i c e (a b h y a s a ) in d i s c r i ­

minative knowledge^opens the f l o o d g a t e s o f d l s c r l -

122
mina 11on,

Abhyasa i s e i t h e r v i r y a , s t e a d f a s t n e s s or

utsahn (e n t h u s ia s m ) , iibhyasa i s the course of p r o ­

ceeding with means f o r tiie purpose o f a t t a i n i n g the

aim and i t becomes ccnflrnied v.hen It is cultivated

con tin uou sly fo- long time without I n t e r r u p t i o n and

1 23
with e ar n e st a t t e n t i o n .

P a t a n j a l l d e f i n e s v a lr a g y a as the consciousness

o f a person who dbes not give h i m s e l f up f o r o b j e c t s

e i t h e r seen or hea rd. One who a t t a i n s the s t a t e of

having r e v e l a t i o n , thinks that the o b t a i n a b l e has

been obtained and the d e s t r o y a b l e has been destroyed

and the stron g chgln of b i r t h and death has beei^

bro ken, Va lra gy a i s indeed the h i g h e s t s t a t e o f know­

l e d g e , because a b s o l u t e n e s s f o l l o w s immediately a f t e r

this. It Is c lear that wherever there i s supreme

12A
knowledge, there must be i n v a r i a b l y v a l r a g y a .
 158

Thuii the r e s t r a i n i n g o f f u n c t i o n s o f the

psyche depends on both abhyasa and v a lr F g y a . By the ,

s t re n g th of meditation, one f i n d s d e f e c t s even in the

contact with d i v i n e and w o r l d l y o b j e c t s . He whose

intellect Is absorbed in the f u l l r e f l e c t i o n o f the

p u r u s a ’ s p u r i t y caused by the p r a c t i c e s o f medi tation

is termed as ‘ v l r a k t a ’ ( non— a t t a c h e d ) even In r e s ­

pect o f a l o o f n e s s o f p u r u s a .

The d i s t r a c t i o n s are very stron g to con tai n.

The psyche never permits I t s e l f to a pi’ ogramme of con­

centration, I t can be compared to a s p ri ng that w i l l

be w a i t i n g f o r an opportunity , say, to b u r s t out,

T h e r e f a r e the a s p i r a n t cannot a f f o r d to have com­

placence about c o n t r D l l i n g the m o d i f i c a t i o n s o f the

psyche. Even a f t e r the r i g o r o u s p r a c t i c e of the ex­

t r i n s i c courses o f yoga, the psyche cannot be said

to have given up i t s c h a r a c t e r i s t i c s o f m o d i f i c a t i o n .

The : impediments in the path of enlightenment are c a l l e d

the d i f i t r a c t i c n o f the psyche. They a r e nine in

number, viz,, vyadhl, styana, sam^aya, pram'ada,algsya,

aviratl, bhrantl-rdar ^ana , alatjdhabhumika tva , and

anavaathltatva. They come Into op e ra ti o n only

 159

along with f u n c t io n s of psyche. These are a l s o

termed 'yogamala' and ’ y o g a p r a t l p a k s a ' , meaning

125
thereby'that they c o u n t e r - a c t yoga,

When the psyche Is d i s t r a c t e d in any one of

these nine ways, i t w i l l be subjected to duhkha,

daurmanasya, angamejayatva, ^ v a s a - p r a ^ v a s a , e t c .

I t must be noted that duhkha e t c . , do not a f f e c t the

psyche which i s not d i s t r a c t e d . These o b s t a c l e s

which come in the way o f samadhl could be set a s i d e ,

CITTA-PARIKARRA;

The concentration o f psyche can be achieved

a f t e r a r r e s t i n g the above v l U se p a s, by f o l l o w i n g the

modes d i s t i n g u i s h e d by P a t a n j a l i : these are c a l l e d

•c it ta p a r ik a rm a * by Vy as a .

Cit taparlkarma I s the course o f f r i e n d s h i p ,

compassion, j o y , and i n d i f f e r e n c e r e g a r d i n g the

spheres o f p l e a s u r e , p a i n , virtue, and vi c e r e s p e c t i ­

vely, That is, one should c u l t i v a t e f r i e n d s h i p to —

t^ards those s u f f e r i n g from m i s e r i e s , j oy towards the

126
v i r t u o u s and i n d i f f e r e n c e towards the v i c i o u s .

Under Sutra 1-35, Vyasa p o i n t s out that the

Instructions, of the 3 a s t r a s and the Acaryas as w e l l

 180

as o n e 's own re a s o n in g s g i v e the knowledge about the

reality. but th i s knovdedgo be in g mediate does

not make the psyche f i r m l y gr as p the s u b t l e t y of

ideas l i k e apavarga Lu.less that knowledge is at le&st

•
p a r t i a l l y made part a n d . p a r c e l of o n e ' s own e x -

periencce. When the i n s t r u c t i o n s are imbibed, one can

have f u l l faith in a :1 s u b t l e matters l i k e apavarg a.

So I t is ne c es sa ry to b r i n g i n to o n e 's can ex perien ce

at l e a s t some of the thoughts l e a r n t from the Acarya,

etc. In t h i s e f f o r t , too,cittaparikarma is u s e f u l .

I t makes mediate knowledge immediate, ■ Because the

f u n c t i o n s of psyche a r e constant, the psyche w i l l be

able to p e r c e iv e the d i v i n i t y o f the o b j e c t only when

the psyche a t t a i n s the s t a t e of v a ^ l k a r a . In that

state, the psyche has no hindrance in having f a i t h ,

power, memory and conce nt ra tio n and does not need

any more parikarma.

Friendship , compassion, j o y are a l s o together

called 'bhavana*. I h e y can be made tie objects of

s p e c i a l concentrationjSamyama, when they unfold those

bhavanas in the a s p i r a n t to a l a r g e e x t e n t , and makes

them I n f a l l i b l e . The a t t i t u d e , upeksi^. ( d i s r e g a r d )

is not a bhavana and hoice cannot be made the object

127
of saiiiyama.
 161

ASTAN GA-YOGA:

I t was pointed out e a r l i e r that emancipa­

tion can be a t t a in e d by f o l l o w i n g the procedure l a i d

down by y o g a -d a r ^ a n a . Yoga I s a t t a i n a b l e by persons

who have the a b i l i t y to co n ce n tr a te . But even those

who are unable to f i x the.lr mind, can enjoy the bene­

fit o f yoga, provided those persons s t r i v e f o r I t by

f o l l o w i n g the methods p r e s c r i b e d f o r then. The

practice o f yoga d e s t r o y s the Impurity o f vlparyaya or

a v l d y i which I s f i v e - f o l d . The p r a c t i c e of yoga g r a d ­

u a l l y weakens the I m p u r i t i e s , As the I m p u r i t i e s are

g r a d u a l l y reduced, so the m a n i f e s t a t i o n o f knowledge

increases. This knowledge reaches e x c e l l e n c e t i l l

I t becomes i n t e l l e c t i v e v i s i o n . The achievement of

the components o f yoga i s the d i s u n i t i n g cause; It

cuts away the Im p u ri t ie s l i k e an axe but i s the

u n i t i n g cduse as w e l l , it causes the i n t e l l e c t i v e

vision.

The method c a l l e d *krlyayoga' c o n s i s t s of

three a s p e c t s ; (1 ) ta p a s , (11) s e l f - s t u d y and (111)

r e s i g n i n g every thing to the Lord, Th is i s p r e s ­

c rib ed f o r those a s p i r a n t s who are capable by main-

1 23
t a l n l n g a balance of mind.

The purpose of f u n c t i o n a l yoga as P a t a n j a l l

puts I t ^ i s to r e a r con cen tra tio n and weaken the

 162

a fflic tio n s . Vyasa f u r t h e r e l a b o r a t e s that on the

one hand the weakened a f f l i c t i o n s are rendered Im­

potent s i m i l a r t o sc orche d seeds by the f i r e o f know­

ledge. On the o t h e r hand as the a f f l i c t i o n s , are-

weakened the knowledge c f d l s c r i m i n a t I c n of prakrtl

— 12Q
from purusa w i l l b e ■v i s u a l i s e d in samadhi.

The a s p i r a n t s who are n o t c a p a b l e o f main­

t a i n i n g b a la n c e o f mind, w i l l have t o undergo c e r t a i n

prelim in ary e x e r c is e s . The en tire yoga m e t h o d o lo g y

from t h e p o i n t o f v ie w o f t h e s e a s p i r a n t s c o n s i s t s

o f eight steps including the p r e l i m i n a r y in one.

They a r e : yaraa, niyama , asa na, pr^ na yam a, p r a t y a h a r a ,

dharana, dhyana and samadhil^*^ These e i g h t li m bs o f

Yoga a r e d i v i d e d i n t o two p a r t s : th e firs t five

fcrm one group and the r e s t a n o t h e r , tech n ically

called ' samyama• . The f i r s t five are c a l l e d

' b a h l r a h g a ' , p r e p a r a t o r y s t e p s and the other is

• *1"5*1
•antoranga' .

Of t h e p r e p a r a t o r y s t e p s , yaiiB and niyama

elim in ate the d i s t u r b a n c e s which aire caused by the

e m o t io n s and d e s i r e s . Asana and pranayama e l l m i -

n a xe the d i s t u r b a n c e s o f the p h y s i c a l body.

Pratyahara is withdrawal r f the psyche from the

w orldly c c je c ts . By p r a c t i s i n g t h e s e a hga s, psyche i s

 163

com pletely Isolated from the e x t e r n a l w o r l d .

Though tKo ahgas o f yoga are indepe nd ent o f each

other, yet t h e y have a s e q u e n t i a l r e l a t i o n s h i p ,

1 )Yaina

Yama i s the e x t e r n a l r e g u l a t i o n . It co n s­

ists in the p r o p e r c h a n n e l l i n g o f o n e ’ s conduct

towards the f e l l o w beings. It w i l l have t o be

practised in f i v e d i f f e r e n t ihodes. They a r e ;

ahitnsa ( n o n - v i o l e n c e ) , s a t y a (tru th ), asteya

( h i o n e s t y ) , brahraacarya ( c e l e b a c y ) , and a p a r i g r a h a
132
(non-covetousness).

( i) Ahimsa; - iA.hiihsa i s not c a u s in g i n j u i ’ y

t o any l i v i n g b e i n g in any manner at any time a t any

place whatsoever. AhimsS i s a p r i m a r y r e q u i s i t i o n

for o t h e r r e s t r a i n m e n t s ard o b s e r v a n c e s a r e based

:-n I t and a r e taken up and ob se rv ed f o r a c h i e v i n g i t

and making i t p erfect. It i s c o r r o l o r a ted by the

s t a te m e n t : ' T h e r e f o r e he i s indeed a Brahmana vjh.',

t a k i n g upon h i m s e l f :::any vcws , r e f r a i n s frcm h e e d l e s s l y

givin g injury and makes ahirasa , n on -violen ce, r)crfect . '

In ju ry, etc., a r e CDramitted in a v a r i e t y o f ways:

e.g. i n j u r y may be committed by a p e r so n h i m s e l f

or a n o t h e r person may bo made t o commit it or i t may

 164
ce approved o f , i . e . , a persori mig ht tje a w i t n e s s
act‘f
t c a n ^ i n j u r y , The c i r c u m s t a n c e s f o r each o f t h e s e may

be s e v e r a l . It may be ang er due t o liarm caused

e a rlie r,fo r instance^ or i t may be l a c k o f r e a s o i j i n g ,

e.g ., en tertain in g the i d e g t h a t m e r i t a c c r u e s through

kllllngj^^

Greed are o t h e r f a c t o r s w i l l n o t be o f the

same f o r c e . It w i l l be ol' l e s s f o r c e or g r e a t fc ir ce

or o f medium f o r c e . Thus \te have 81 t y p e s o f HlAisa;

F u r t h e r th e number o f him&a becomes i n f i n i t e because

these are to be d istin gu ish ed In r e s p e c t o f r e s t r i c ­

tions, c h o i c e s and c o m b i n a t i o n s . And the concerned

agents, t he b e i n g s , which a l s o Make f a r d i s t i n c t i o n

are Innumerable.

Th is enume ratio n o f d i v i s i o n should not be

i g n o r e d as a n o t h e r Instance o f h a i r - s p l i t t i n g a t t i ­

tude o f th e eminent thinkers. What I s t o be n o t e d

in th is Is that a person g e ts Involved In hlihsa

h o w s o e v e r i t may be remote and t h i s : I v e s an Idea

about the v i g i l a n c e reouired on the p a r t of the a s p i ­

rant .

( 1 1 ) __:§atya|^ Satya consists of in h a v i n g

o n e ’ s speech and thought c o r r e l a t e d t o what one has

seen , heard or I n f e r r e d . One speaks •in o r d e r t o

communicate o n e ' s knowledge t o a n o t h e r . Therefore

 165

speech should n o t d e c e i v e m i s l e a d o r be m e a n in g le s s

t o the h e a r e r . Thfe speech l a only f o r the good o f

l i v i n g b e in g s and not f o r I n j u r i n g them. Vyasa

goes to the extent o f saying that the t e s t f o r

t r u t h f u l n e s s o f speech i s not In the speaker but In

the h e a r e r . Bven though the speaker may be sure of

be in g t r u t h f u l , If It I s prone towards I n j u r y e t c . ,

with r e f e r e n c e to the h e a r e r , then I t I s not satya

but only pa p a , harmful a c t .

By a f a s c I m l i e or a mere show o f v i r t u e one

g e t s Into p a i n f u l da rk n es s. Hence one should utter

the t r u t h c a r e f u l l y keeping in view the b e n e f i t o f

a l l l i v i n g beings.

(ill) Asteya;- Steya i s I l l e g a l l y appro ­

p r i a t i n g or a c c e p t i n g a th in g that belongs to o t h e r s . .

Ab s te n t io n iTom t h e f t or s t e a l i n g , h a v i n g no c r a v i n g

for o t h e r » s p ro p e r t y I s 'asteya'

( i v ) Brahmacarya:~ ( c e l e b a c y ) > Brahmacarya

I s the r e s t r a i n t o f the se xu al u r g e .

( v ) Apa r l g r a h a : ~ (No n- c ov e to us n e ss );- A p a r l -

graha I s not to amass a n y t h i n g , f o r I t so p a i n f u l

to g a t h e r , p r e s e r v e , destroy , g e t attached t o ,

o r I n j u r e the m a t e r i a l p r o a p e r l t y . ^ ^ ®
 166

These p r a c t i c e s a re to be t o t a l l y e x e r c i s e d

f o r the sake of a l l l i v i n g b e i n g s , without any

l i m i t a t i o n s o f time, apace, purpose or c a s t e .

T h e i r observance I s a ‘ g r e a t v o \ ( ' , a ‘^'^ahavrata*,

one should not take r e f u g e under any o f the above

e x c e p ti o n s and c o n s id e r o n e s e l f as having p r a ­

ctised the yogangas because one has not a c t u a l l y

p r a c t i s e d them In t h e i r entirety.

O r d i n a r i l y , hlmsi and ot he rs attended to

under c e r t a i n c o n d i t i o n s a re c on sid er ed ahl ms i.

E .g., i n j u r y i n f l i c t e d by fishermen upon the f i s h

alone and no ot he rs i s ahlinsa d e l i m i t e d by c a s t e .

B i m l l a r l y • I v i l l l not k i l l in a h ol y p l a c e * ,

• I w i l l not k i l l on the 1Ath day o f the f o r t -

night * , such r e s o l u t i o n s have the d e l i m i t a t i o n

with r e f e r e n c e to p l a c e and time. The r e s o l u t i o n

' I w i l l not k i l l except f o r the sake o f God' etc.,

the i n j u r y i n f l i c t e d by the k s a t r i y a on a b a t t l e

field i s ahlmsa l i m i t e d by convention. But harm-

%
l e s s n e s s I s to be pursued everywhere in a l l cas es

and by a l l means without any concessions or excep­

tion o f j a t i e t c . . I f ahlmsa i s to be observed as

1 uo
a step o f Yoga.
2 ) Nlyama;
Hlyama i s the r e g u l a t i o n o f p er so n a l

hablta. I t c o n s i s t s o f I n t e r n a l and e x t e r n a l
 167

purification . They are sauca ( c l e a n l i n e s s ) » santosa

(c on te nt me n t), tapas ( p e n a n c e ) , svadhyaya (s el r- et u dy )

141
and IS va ra -p ra n ld ha n a (d e v o t i o n to L o r d ) ,

(I) Cleanliness l a both I n t e r n a l and e x t e r ­

nal, By c l e a n s i n g the psyche o f f I t s I m p u r it ie s i s

Internal, E x t e r n a l c l e a n l i n e s s Includes not only

washing with water and d e t e r g e n t s but a l s o e a ti n g

clean f o o d ,

(II) Santosa ol? contentment I s not to go f o r

more than what one Is provided wit h,

(ill) Austerity (forbearance, penance)

c o n s i s t s o f enduring the p l a y of p a i r s o f op p o si te s:

hunger and t h i r s t , heat and Cold, standing and s i t t i n g ,

total s i l e n c e and outward s i l e n c e . I t a l s o compri­

ses o f observance of vows o f krcchra e t c . The Yoga-

s u t r a s contain f o u r r e f e r e n c e s to the s p i r i t u a l value

o f tapas In pada 2 sutra 1 , 3 2 ,A3 and in the very f i r s t

sutra o f pada f o u r ,

(Iv ) Svadhyaya; The s e l f - s t u d y is either

the study o f sc ie nce s r e l a t i n g to d e l i v e r a n c e from

e x i s t e n c e (moksa-;§astra) or r e p e t i t i o n of the pranava,

the s y l l a b l e 'O m ', which s i g n i f i e s I ^ v a r a ,

(v ) I^vara-Pranldhana; The t o t a l devotion

and d e d i c a t i o n o f a l l o n e 's a c t i o n s to the highest

 168

preceptor la I^vara.pra^idhana. In t h l a connection

Vyasa says that whether s l e e p i n g on a bed or s i t t i n g

In a seat or wandering on a r o a d , I f one Is calm,

with h i s doubts c l e a r e d , the seed o f r e b i r t h being

destroyed, one becomes the sh a re r of Immortality.

In s p i t e of p r a c t i c e o f regulations, sinful

thoughts do occur d u r i n g the course o f t r a i n i n g .

They a r e to be overcome by d w e l l i n g upon t h e i r oppo­

sites. I f a person on the path o f yoga should be

s t r o n g l y tempted to k i l l or u t t e r a f a l s e h o o d , e t c . ,

then the person should pause and c o n si d e r t h e i r

o p p o s it e s . Vyasa g i v e s a h in t about I t ; »When 1

..wajs caught In the f i e r c e f i r e o f the c yc le o f

b i r t h s and d e a t h s , I took r e f u g e i n Yoga which

shows compassion to a l l liv in g beings. If I

succumb to the c on tr a ry thoughts which I gave up

earlier, I would be l i k e a dog which e n j o y s eating

which I t has vc »n lt te d .' Thinking on these l i n e s

ag a in and aga in the person can d r i v e away the

tempting thoughts.

Remembering the e n d le s sn e ss o f misery cau*e<

by ahlmsa I s spoken o f .as h e l p i n g the a s p l r e r to

r e f r a i n from the d i s t r a c t i o n s , Vyasa g i v e s the

 169

d etails r e ga rd in g hlmsa as an example: A person

d e a lrin g 'to k i l l , say an a n i m a l , f i r s t makes It

immobile, then h i t s i t with a \«eapon and causes p al A ,

Finally It I s k i l l e d . These th ree a c t i o n s r e s u l t in

three m i s e r i e s r e s p e c t i v e l y , . I'he animate and In a n i­

mate b e lo n g i n g s o f the agent get e n f e e b l e d , the

agent s u f f e r s misery In h e l l Gr in other b i r t h s .

F i n a l l y even i f the agent loo ks forward f o r d eat h ,

the agent has to p u l l on because o f the n e c e s s i t y

to experie nce the f r u i t o f h i s crime. If tbe agent

has some merit to h i s c r e d i t , then there may be

1A2
e a r l y d ea th , with a short s p e l l o f h a p p i n e s s ,

3) A Sana;
‘Any Steady and c mf or t a b l e pos­
ture Is called *asan a'. P o s t u r e s a re recommended

to be p r a c t i s e d so that one would be a b l e to c a r r y

on me di ta ti on In a p o s t u r e that s u i t s o n e , f o r any

le n g th o f time without any ache In the body J o i n t s ,

One can be s a i d to have gained mastery over asana,

if one can stay In a p os tu re with l e a a * . effort.

^'hen the y o g i i s l e a s t a f f e c t e d by the p a i n s l i k e

heat and c o l d .

While P a t a n j a l l does not name any aaana

type, V y is a mentions the f o l l o w i n g eleven asanas by

 170

name: Padmasana, vTri's ana , Bhadrasana, Svastlkaaana t

Dandasana, Sopai^rayasana, Peryanka, K ra u n c a -n ls a d a n a ,

H a s t l - n l s a d a n a , Ustra'sana, Samasamsthaha

The Hatha.Yoglc Gheranda-SaAhlta d e s c r i b e s

t h l r t y t w o a sa na s. Ha th ^Y oga -Pr ad lpl ka d e f i n e s f i f ­

teen and the ^ I v a -S a m h l t i g i v e s e i ^ h t y f o u r . In

the scheme o f Hath^Yoga asanas have a very s p e c i a l

therapeutic value. For example, Padmasana cures any

kind o f s ic kn e ss ( G . S . 1 1 - 8 ) . P a t a n j a l l and Vyasa

however speak about asanas only in o u t l i n e , ilsana is

not meant f o r m a in t ai n in g h e a l t h , which 1s automa­

t i c a l l y achieved by i a u c a . The purpose o f asana as

the Sutra and Bhasya make out I s only to make the

j o i n t s f e e l no f a t i g u e in any p os tu re and f o r any

len g th of time.
4 ) Pranayama;
Pranayama (Control o f B r e a th )

t s the a r r e s t i n g ( v i c c h e d a ) of I n h a l a t i o n and exha­

lation ( svasaprqsvasayoh). This f o l l o w s the

mastery over asana . There are th ree kin ds: (i)

a r r e s t in g exhalation; (li) a r r e s t i n g I n h a l a t i o n Is

Internal; (H i) a r r e s t i n g both i n h a l a t i o n and exha­

lation. This can be accomplished in a s i n g l e e f f o r t .

Both movements o f a i r stop si multaneously l i k e

water drops f a l l i n g on a hot st on e.

 171

!These three are d e l i m i t e d by space, time and number.

they a r e connected with a p a r t i c u l a r space, they

0

are p r a c t i s e d f o r a d e f i n i t e time In terms o f

seconds and minutes. The first step i s I n h a l a t i o n ;

the second step is h o l d i n g the b re at h and the t h i r d ,

exhalation. The restriction of number a}.so comes

in t o p l a y d i s t i n g u i s h i n g pranayama as slow , medium

and f a s t . The unit f o r the time d u r a t i o n 1s one

respiration. The steps a re to be p r a c t i s e d f o r the

duration calculated on the b a s i s of the number of

units.

Thus p r a c t i s e d , I t beccanes d l r g h a , thaj:

could de sustained f o r a lon g time or s u k i ^ a , s h o r t .

Vyasa b r i n g s together the two under a k s l p t a and

names the t h i r d a s ' d l r g h a - s u k ^ a '

The f o u r t h type o f pranayama Is the c e s s a ti o n

o f r e s p i r a t i o n a r r i v e d a t g r a d u a l l y through s e v e r a l

stages. The th ir d type i s gained at a s i n g l e

e f f o r t and i s not g r a d u a l .

By the p r a c t i c e o f pranayama, the karma which

covers the I n t e l l e c t u a l vision Is destroyed. It

ha s been said that "t he e f f u l g e n t essence be in g

covered by the network of the senses fu ll of

 172

extreme Ignorance make me engaged In vic e a c t i o n

only," . The v e i l of karma c ov er in g the e f f u l g e n c e

which I s the o r i g i n o f r e - b i r t h , becomes f e e b l e

and f a d e s away every moment through the p r a c t i c e of

•
prapayama. There i s no other penance hi gh e r than

control o f breath; the d i r t s or i m p u r i t i e s are

p u r i f i e d and the b r i l l i a n c e o f knowledge in c r e a s e s

t h er eb y . The c o n tr o l and r e g i i l a t i o n o f b re at h s e -
1 hU
cures the conce ntra tion o f mind,

6) Pratyahara;
The withdrawal i s the tur ning of the senses

away from t h e i r o b j e c t s when the sense organs do not

have contact with t h e i r o b j e c t s , i , e . ,when the func­

t i o n s o f psyche are a r r e s t e d , the sense organs a re

a ls o automatically r e s t r a in e d . I t does not c a l l f o r

any other expedience as in the case o f other ways of

restraining o f sense or g a n s . Because the sense

organs are led by the psyche, i f psyche stops i t s work,

the organs too stop t h e i r work. The organs a re com­

pared to the honey bees and the psyche to t h e i r l e a d e r .

Pratyahara is the hljinesi s t a t e o f conquering the sense

organs. 145

Indriya-Jaya;

Vyasa re c o rd s f i v e vie.w p o i n t s r e g a r d i n g

I n d r i y a - J a y a , mastery over s e n s e s : -
 173
( a ) Not I n du lg in g in sense o b j e c t s . Indul­

g in g makes the wise swerve from the path o f p r o s p e r t y .

( b ) Not having c on tr a ry e x p e r ie n c e .

(c) A bility to have contact with the obje cts

at o n e 's w i l l ,

(d) Comprehension o f the o b j e c t s sans happi­

n ess or pain as there I s no lov e or hat e,

( e ) Not c o g n i s i n g anything because of con­

centration of psyche. The vow of J a l g l s a v y a r e p r e ­

s e n t s , a cc ord in g to Vyasa, the h i g h e s t s t a t e o f

I n d r l y a - j a y a because I t I s an I n e v i t a b l e by- produ ct of

pratyahara. And a l s o s t r i k e s a t the very r o o t o f the

1A6
f u n c t i o n s o f the sense or gan s.

By the p r a c t i c e o f these p r e p a r a t o r y prescri­

p t i o n s a person of d i s t r a c t e d psyche ( a s a m a h l t a - c l t t a )

becomes one o f balanced psyche ( s a m a h l t a - c l t t a ) . The

e s s e n t i a l nature of a person of balanced psyche i s that

he I s a b l e to concentrate on any p a r t i c u l a r target

and does not e a s i l y l e t go o n e ' s psyche to go a s t r a y .

Now the a s p i r a n t is q u a lifie d to r i s e further In a c h i ­

ev in g samadhl.

/is mentioned e a r l i e r , the methods d e s c r ib e d

above are the p r e p a r a t i o n s to q u a l i f y o n e s e l f f o r the

I n t r i n s i c course f o r samadhl. The a s p i r a n t

 174

has to r e s t r a i n the modtlficatlons of the psyche

( c i t t a v r t t l ) by constant p r a c t i c e o f c o n t r o l l i n g

the m o d i f i c a t i o n s and non-attachment towards sense

objects.

THE U S T THREE.ANGAS OF YOGA;

Dharani,Dhyana and Samadhl a r e to ge th er calle^d

Samyama, when these three have the same aim.^^"^

( 6 ) Dharana;- Dharana i s the f i x i n g o f the

psyche on to a t a r g e t — c e r t a i n p a r t s o f the body

lii^e n a v e l , the l o t u s of the h e a r t , 'lig h t' with in

the head , the t i p o f the n o s e , the t i p o f the

tongue or any other e x t e r n a l o b j e c t l i k e some d e i t y .

Vyasa n o t e s that dharana on the l o t u s o f the h ea rt

1A8
le a d s to an exper ie nce of pure l i g h t .

( 7 ) Dhyana;- M e d it a ti o n i s an unbroken or

continuous comprehension of .the o b j e c t which i s

the t a r g e t o f dharana, in other words, the uniform

f l o w o f thought untouched by any other c o g n it io n

l£ dhyana, a current of unified thought.

(8 ) Samadhl:- In the Yog as ut ras both

samprajjfiata-and the asamprajnata-samadhl are

e x p l a in e d in the very f i r s t c h a p te r, because

 175

achievement o f samadhl l a the aim of the darsana

and t h e r e f o r e the samadhl types a r e se t f o r t h

at the o u t s e t . The means o f a c h i e v i n g the g o a l

a r e d es cr ib ed in the s e q u e l .

Samadhl i s the st a t e In t o which the dhyana

develops. In t h is state, the o b j e c t of medita­

tio n in the psyche l o s e s I t s natu re o f being mere

comprehension and shines In a l l I t s g l o r y through

In f u s i o n o f I t s own c h a r a c t e r i s t i c s on tht^ psyche

of aspirant. The e x t r i n s i c and I n t r i n s i c courses

d e s c r ib e d e a r l i e r e n a b l e s the psyche to absolve

I t s e l f from the o b j e c t s . Then the d i s t i n c t n e s s

o f the p r a k r t l from the purusa g e t s e s t a b l i s h e d ,

l e a d i n g to the stage when the purusa and p r a k r t l

( I n the form of bud d h l) though c o - e x l s t l n g , do not

mutu ally a f f e c t . This st a t e o f a l o o f n e s s o f purusa

and p r a k r t l I s the h i g h e s t st age o f samadhl.

Be fo re reaching the h i g h e s t o f samadhl, c a l l e d asam-

prajnata » there i s a lower type of samadhl

wherein the d i s t i n c t n e s s is p a r t ia ll y obser ved .

Th is lowe r samadnl I s c a l l e d samprajHata samadhl.

From another p o in t of view, these two a r e called

N l r b l j a and sa b lja, respectively. With p ef er enc e

to sam pra jjSata-sam^^dhl,the course o f sadhana Is

 176

I n t r i n s i c wh il e the other f i v e angas o f yoga are

extrinsic. In pespect of nlrbl^Ja samidhl, even t h i s

i s e x t e r n a l because I t I s a t t a i n e d when one goes

beyond eamyama.

In the sampra;3nata satnadhl there a r e yet

traces of external objects. Hlriya nna c a l l s It

conscious samadhl. I n the h i g h e r samadhl there

I s no o b j e c t whatsoever . In f a c t there I s not

even a knower. It i s s u p e r -c o n s c io u s samadhl, as

1 SO
Prof.Wlrlyanna terms I t .

S a m g r a j n a t a -^ m a d h l :

The lower samadhl, because cf I t s very n a t u r e ,

is o f f o u r klndstsavitarka , s a v l c a r a ,sShanda and

sas ml ta . Vltarka I s the g ro s s n e s s of c o g n i t i o n ,

vlcara 1s c l e a r v i s i o n ; a^nanda Is d e l i g h t ; asmlta

I s the p a r t i a l c o g n i t i o n of I d e n t i t y o f the s e l f .

The samidhl In which any one of these involved is

called a ft e r I t , These are the l e v e l s to r i s e

^ 151
g r a d u a l l y towards p e r f e c t samadhl. These l e v e l s

depend upon the type o f s a m a p a t t l , f u s i o n , involved.

When The f u n c t i o n s ( v r t t l ) a re e r a d i c a t e d , the

psyche becomas c l e a r and transp ar ent l i k e a pure

crystal. Such a psyche takes on the form of e i t h e r

the knower or the lnstrunent|(Df the knowable with

sh l c h i t comes i h t o c o n t a c t , c a l l e d J8iDepett.l,fu8lcn•
152
 177

Sam apattl;

A c o g n i t i o n I s not one homogenous u n it

but I t ' i s not re c o g n is e d n or m a l ly as such. Vyasa

a n a l y s e s c o g n it io n Into the v e r b a l st im u lu s, Its

corresponding o b j e c t and the p r o c e s s of c o g n i t i o n .

These a s p e c ts may f i g u r e in the s t a t e bfraamapattl

and such a s t a t e would be c a l l e d s a v l t a r k a , because

of I t s complex n a t u r e . Then the rcftentlve power

Is cleansed by the words and when consciousness

In samSdhl I s purged of the o b s e r v a ti o n of v e r b a l

testimony and I n f e r e n c e , the o b j e c t remains as

such and is cognised aa such. T h is i s n l r v l t a r k a

samapa ttl . This I s indeed the p e r c e p t i o n par

e x c e l l e n c e and forms the b a s i s on which the v e r b a l

testimony and In fe re nc e f u n c t i o n , N lrvltark a is

d i r e c t c o g n it io n and not mediate.

Samapattl may have an obje ct, both mind

and m at te r, which a re made up ol p a r t i c u l a r a r r a n g e ­

ments o f atoms and gr;:sped by one psyche. It is

a common c h a r a c t e r i s t i c of a l l s u b t l e elements

that each of the atoms w i l l i n h e r e n t l y have the form

o f which i t c o n s t i t u t e s . This becomes e x p l i c i t by

the s t a t e s which r e v e a l i t and i s Inferred on the

b a s i s o f the r e v e a l e d phala ( r e s u l t ) . The object

disappears when another ob je ct c h a r a c t e r is e d

 178

d i f f e r e n t l y f r an the o r i g i n a l Is presented. That

characteristic l£ c a l l e d a v a y a v l , t h e organism.

T h is i s g r o s s as \<ell a s atomic , endowed « l t h

touch and a c t i v i t y . This i n t e l l e c t i v e vision is

_ T

r i g h t l y c a l l e d rtarabhara, f u l l of truth, for

•15Z4
there I s not even a t in g e o f wrong knowledge.

The Impressipna o f the s a m a d h l - p r a ^ a

s e t s 4t r e s t , the v e h i c l e o f d i s t r a c t i n g impres­

sion making them impotent to produce any c o g n i t i o n .

Th is r e s u l t s in samadhl. The c y c le ^oes on re­

peating, The we1 1 -developed impressions of samadhl

1
pra^a do not in vol ve the p s y c h e ' i n any a c t i v i t y

because they d e s t r o y a l l k l e i a s and make the psyche

cease from I t s action. The psyche f u n c ti o n s t i l l

the knowledge o f d i s c r i m i n a t i o n a r i s e s ; when the

psyche g r a s p s i t s s e p ar at e n es s. fr om p u r u s a * i t becomes

inactive.

The impressions r e s u l t i n g from r e s t r a i n t

of v ^ ttl (fun ction s) stops even the samidhl impres­

sions. The samskaraa c f psyche are t h r e e - f o l d :

(1 ) those a t the time of d i s t r a c t i o n ; (2 ) those at

the time o f p r a c t i c e of samadhl and ( 3 ) those Just

before kalvalya. Vyasa here n o t e s a d i f f e r e n t view

p oi n t a c c o r d in g to which the arrangement of atwns

 179

l a a misnomer and thus s u b t l e reason i s not

a v a i l a b l e f o r the n lrvlk alpa, Vyaaa *s o b j e c ­

t i o n s to t h i s l a . t h a t there Is n ot h in g but .erroneous

knowledge In such a case because no 'avayava* is

c o g n is e d . V/hatever i s c o g n i s e d , i s cognised as

a v a y a v l o n ly . Th erefore the a v ay av i which forms

the b a s i s o f communication becomes the oboect or

n lrvltark a-san ap attl.^^^

S a v l i a r k a - a n d n l r v l t a r k a - s a m a p a t t l s have

g r o s s (mahat) o b j e c t and when s u b t l e (suksma)

18 the o b j e c t , samlipattl I s termed as :savlca»a

and n l r v l c a r a .

When the n l r v l c a t a - s a m a p a t t l g e t s p u r i f i e d

I.e., when the s h in in g sa tt va o f huddhl i s not

covered by r a j a s and tamas,*hen the y o g i can p e r ­

c e iv e th in gs in t h e i r p r o p e r p e r s p e c t i v e without

depending on the u s u a l p r o c e s s . The l a s t two a re

to be " red from the e^^perlence a t the time o f

practice.^^*^ Samakaras put a atop to the a c t i v i t y

o f the psyche. Hence the psyche ceases to f u n c t i o n .

There a r i s e samskaras l e a d i n g to k a i v a l y a and the

psyche l o s e s Itself, Purusa having l o s t the

contact o f the p s y c h e ,r e i g n s supreme In h i s own

pure and f r e e d s t a t e .
 180

So f a r as a person vilth wisdom i s concerned,

the k l e s a s do not wake up or there I s no response

though presented with stimulus because they are

rendered I n c a p a c i t a t e d . The k l e s a s having germinal

c a p a c i t y scorched by wisdom a re compared to f r i e d

seeds which cannot s p r o u t . Such a wise person In

whom the k l e s a s are subdued, is called ' caramadeha' ,

one having the l a s t body or In the terminology o f

advalta, •jivanmukta•, In other words, such a person

is liberated froii. t h i s c yc le o f b i r t h and death and

the present body w i l l be the l a s t one,^^®

The a c ti o n of k l e i a s may be suksma ( I n - -

capacitated) or s t h u l a . The sthula a c t i o n s o f the

k l e s a s are weakened through krlyayoga and through

meditation. They are I n ca p ac it a te d and they d i s s o l v e

a lo ng with psyche Into the ahamkara, Vyasa d r i v e s

home t h i s with a very common I l l u s t r a t i o n : When

c l o t h e s are washed they are cle a re d of a l l the g r o s s

d i r t s but there may remain here and there s t a i n s

or f a s t d i r t s . I t requires some s p e c i a l e f f o r t to

remove them. The a f f l i c t i o n s , k l e i a s , do not d l s -

r
appear at once, but gjbdually^ Just as s t a i n In

c l o t h e s are not to be d i s r e g a r d e d but to be

 181

attended t o , the weakened v r t t l a a re foznldable

and should not be n e g l e c t e d but made f u r t h e r In­

c a p a c i t a t e d through medltatlcai,**^^

Vyasa a n a l y s e s with another I l l u s t r a t i o n :

A grain of ric e covered %dth husk i s capab le o f

germi nat io n. But when the husk I s removed or when

it is scorched, i t l o s e s the power of gen &ination.

S i m i l a r l y the l a t e n t karma w i l l be a b l e to produce

effect only I f i t i s entwindled with k l e i a s and i t s

source i s not scorched by the f i r e o f meditation.

A aamgra jjni ta ^^amadh 1^

AsampraJnata-'Samadhiyin p a r t i c u l a r , is

to be achieved with e f f o r t o f f o l l o w i n g s t r i c t d i s ­

cipline. The d i v i n e b e in g s w i l l have t h i s samadhi

by v i r t u e o f t h e i r samskara o n l y . The asampraoBata'

samidhi with f^eference to the former group i s c a l l e d

• u p a y a - p r a t y a y a ' and with r e f e r e n c e to the l a t t e r

is called ‘ b h ava-p ratyayi.C I-IS).

\ftien a l l the v r t t l a are r e s t r a i n e d and

only the aaioskaras remain, it i s the asa mprajSata-

sama^dhl or s e e d l e s s samadhi . Vyasa a s s e r t s , p a r a -

v a i r a g y a , mature detachment, i s the only means to

ach ie ve t h is s t a t e . Asamprajnaiia-samadhi I s Indepen­

dent and i t i s not supported by a n y th in g .

 182

Through constant p r a c t i c e psyche can temaln without

su ppo rt, Aaampra^ata-Samadhl I s a t t a i n e d through

faith, energy, r e c o l l e c t i o n and keen awareness.

The h ig h e s t s t a t e Is reached through sincere e f f o r t s ,

faith and thus the t o t a l p r a c t i c e of f a i t h , e t c . ,

^ 16*1
with non-attachment l e a d s to a s a m p r a j n i t a - s a m a d h l .

F a it h i s the term f o r c on vic t io n that the

tr u th e x i s t s , Vyasa p o i n t s out that f a i t h I s the

s e r e n i t y o f psyche and compares I t to a benevolent

mother who c a r e f u l l y tends her c h i l d r e n , sim ilarly

162
faith takes care of y o g l n s .

When the r i g h t conception o f a l o o f n e s s

o f purusa from the T r i p l e Guna i s f i r m l y e s t a b l i s h e d

In a psyche, then th ere w i l l n ot be any more c o g n i ­

tio n and the i n t e l l e c t u a l awareness of the psyche

r i s e s to the h ig h e r p l a n e through the seven s t a g e s .

There a r e seven s t a g e s l e a d i n g to the

h ig h e s t samadhl. Each o f them IS marked by c e r t a i n

visions. Thus the f i r s t f o u r s t a g e s In ordejf, have

the f o l l o w i n g v i s i o n s : ( 1 ) ' T h e a v o i d a b l e has been

fu lly understood, n o th in g more of I t Is l e f t to be

known.* (2)»The causes that produce the a v o i d a b l e

 183

have been destroyed completely without any remnant'

( 3 , ) ' T h i s has been thoroughly supervis ed by the help

of s p i r i t u a l a b s o r p t i o n ' . (4 ) '$he means o f bre aking

the bondage has been known'. these f o u r s t a g e s

f r e e the I n t e l l e c t i v e v i s i o n . The r e l e a s e o f the

psyche I s due to tbe next three s t a g e s : (5 ) ‘ The duty

o f buddhl ;has been f u l f i l l e d ' . (6 ) 'The gunas devoid

o f a base,merge In to t h e i r cause and d is a p p ea r and

n ev e r r i s e up ag a in l i k e a stone h ur le d from a moun­

tain t o p , ' (Ho’w apt i s the slmllej/ (7 ) 'Luminous

purusa shines pure and a lo ne g o in g beyond the g u n a a ' ,

Purusa who i s r i s i n g higher & h i g h e r in these l e v e l s

o f I n t e l l e c t u a l aifareness comes to be c a l l e d 'k u ^ala'»

a de p t. Even a f t e r the psyche merges back In to I t s

so u rc e , th e purusa f r e e from psyche I s c a l l e d ku^ala

Indicating purusa' s p o s i t i o n beyond the guhas,"*^^

K a lv a l y a Is f i n a l d i s s o c i a t i o n with the

prak^tl# Th is comes about when the gunas ma nifesting

as karma, kle^a and vlpaka become un p ro c re a t ly e a f t e r

ggmpletlng t h e i r b u s i n e s s . Thus purusa w i l l be in

h i s own form.

£ven the d e s i r e f o r l i b e r a t i o n must be

g i v e n up, f o r I t I s a v r t t l as any other d e s i r e .

 184

with t h i s r e n u n c l a t l o n , d l s c r l i n l n a t l o n s e ts In. •*hen

the seed§ of a l l p r e v io u s aamskaras are In capacitate

no other comprehension l a th e r e . The sama"dhl t t th is

j u n ct u re i s c a l l e d DharmaiWegha.

In such a person as having t h i s samadhl,

the Ideas about the s t a t e of s e l f r i s e n a t u r a l l y .

tt i s s a i d due to a d e f e c t other than svabliava, p e o p l e

g et interested In d i f f e r e n t d i r e c t i o n s and lose

I n t e r e s t itt a r r i v i n g a t t r u t h . I d e a s about the s t a t e

o f s e l f are: "Who and How was I ? What and How I s

t h i s world ?. What and How are we goin g to become

These Ideas do not occur In one who has the vision

of the e x t r a - o r d i n a r y . This i s indeed a wonderful

tra n sfo rm a tio n of psyche onl y. When there i s no

a v l d y a , purusa remaining u n s u l l i e d by the a t t r i b u t e s

16A
of psyche, i s not touched by these thoughts.
Then the psyche which was prone t o se n sua l o b j e c t s

and tending towards Jnana, changes and g e t s d i r e c t e d

towards kalvalya, tends towards v l v e k a - j n i n a .

On a t t a i n i n g dharma-megha-sam^dhl, the

d i s t r a c t i o n s of avldya and the r e s t a re p u l l e d off

f ro n t h e i r very r o o t s . The good and the bad dormant

karmas a l s o a r e completely d e s t r o y e d . On the ces sa ­

t i o n o f kle^akarma the wise one in the very l i f e

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becomes l i b e r a t e d . No one has ever witnessed the

bltth of one whose vlparyaya has been removed,

Vlp aryaya I s the cause o f b i r t h .

With the removal o f a l l d i s t r a c t i o n s and

Im p u r i t i e s that obscure the c o n sc io u sn es s, i t be­

comes l i m i t l e s s . The jrJana-sattva covered by tames

and sometimes brought out by r a j a a , Is able to

comprehend. When the c ov er in g i s f u l l y cleared, it

I s there with the I n f l n i t e m e s a a g a i n s t which the

kncMable becomes m i n i s c u l e . I t appears l i k e a f i r e ­

fly In the sky. The y o g i who has a t t a i n e d

;Pi»rma-iDegha has no r e b i r t h because there i s Jio

cause In him to cause h i s r e b i r t h . If It Is i n s i s t ­

e d, then I t w i l l he l i k e a b l i n d man p i e r c i n g

gems^ the f i n g e r l e s s one s t r i n g i n g them in to a

n e c k l a c e and p r a i s e d by the t o n g u e l e s s , ^ ^ ^

The three gunas having fu lfilled their

purpose which I s the p r o c e s s o f charge cease to

f u n c t i o n , with the appearance of dharma'megha»samadhl;

the purpose o f the gunas comes to an end. Because

o f tte fulfilm ent of purpose o f e xp e ri e n ce ending In

1Si
liberation, the gunas dare not t a r r y a moment l on ge r.
 188

a p p l y a i r e s h samyama in connection)with the e f l o r t s

o f the lower stage of ml nd- re ad lng because only a f t e r

p a s s i n g such lower s t ag es does one come to the top.

There I s no n e c e s s i t y o f any ou ts id e agency to d i r e c t

the y o gi In a p a r t i c u l a r step to r i s e to the next one.

The path I t s e l f shows the way. Vyasa quotes a

170
sayi ng in support o f t h i s , '

Samyama aimed a t p a r t i c u l a r ob;)ects bestows

s p e c i a l powers with r e f e r e n c e to those o b j e c t s .

When the three tr a n sf o rm a ti o n s o f a t t r i b u t e

phase and s t a t e are made the o b j e c t o f samyama, these

a r e seen a s i f be fo re one*s eyes and t h i s e n a b l e s the

y o g i to have the icnowledge o f what Is yet to come and

what IS p a s t . The yo gi who has mastered on the

d i s t i n c t i o n o f word and i t s meaning becomes omniscient.

Concentrating on comprehension ( p r a t y a y a )

e n a c i e s I t s d i r e c t p er ce p ti on and the yogi w i l l have

the Knowledge o f the psyche of o t h e r s . However, the

y o g i can oniy know that a n o t h e r ’ s psyche has such

and such comprehensxon but not on which o b j e c t .

The y o g i * s psyche reaches out to the comprehension o f

another psyche but not to I t s o b j e c t . By concentra­

ti o n on the form o f the body, the .power o f g r a s p i n g

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c o l o u r 1e a r r e s t e d . When the power of the eye cannot

be employed the y o g i becomes I n v i s i b l e . Sim ilarly

the I n v i s i b i l i t y o f o b j e c t s o f other senses can

be a c h ie v e d .

Samyama on karma e n a ble s the y o gi to have

the knowledge o f d e a t h , the end o f one l i f e p e r i o d .

The conce nt ra tio n on the st re n g th of d i f f e r e n t a n i ­

mals e n a ble s the yogi to a c q u i r e such s t r e n g t h .

By f o c u s in g the l i g h t of the mind (manas)

on the s u b t l e , hidden and remote , one a c q u i r e s

knowledge about them. S i m i l a r l y sadiyama on the sun

g i v e s the knowledge o f the u n i v e r s e .

By p r a c t i c e o f samyama come v a r io u s s l d d h i s

such as knowledge o f the p o s i t i o n o f s t a r s , and' p o l a r

s t a r and t h e i r motions; knowledge o f the systems o f

the body ( kayavyuhajrianam), freedom from hunger and

thirat , Samyama il>n the kurmanadi bestows the

knowledge of s t e a d in e s s ( s t h a i r y a ) l i k e snake or c r o ­

codile; on m u r d h a - J y o t l s , v i s i o n of the p e r f e c t ones,

h ig h e r power of h e a ri n g power or walking through

apace. Intuition, knowledge of psyche, a re r e s u l t s

o f samyama upon the h e a r t . Samyama on the g r o s s , the

subtle, the e s s e n t i a l a t t r i b u t e s , inherence (a n vay a)

and pur p o si ve ne ss ( a r t h a v a t t v a ) r e s u l t s In the a c h i e ­

vement o f supremacy over a l l the eleme nts .

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Sariiyama on the f i v e p h y s i c a l elements with

five fornrs e na bl es the yogi to have a p er ce p ti on of

the form and to gain ma ste ry- ove r them.

PataJljall, r e f e r r i n g to the Mahas ld dhl s, says

that when the yogi has the a b i l i t y to c o n t r o l the

elemnts he a ch ie ves the e ig h t slddhls. They a r e : be­

coming atamlc or I n f i n i t e ( a n l m l - g a r l m a ) , a t t a i n i n g

weightlessness (laghlma) or g re a t weight (matilma).

P r S p t l Is that power of n o n - f r u s t r a t i o n o f d e s i r e ,

whereby he sinks In and r i s e s to the s u r f a c e of the

e a r t h as in water; I^ltvam i s the power o f commanding

every thing or the yo gi becomes the seducer o f e l e ­

ments and other o b j e c t s , toeing h i m s e l f not seduced by

ot h e rs , —v a il t v a m ; because of supremacy he becomes

the d i s p e n s e r o f the o r i g i n and d i s s o l u t i o n o f the

elements. The f u l f i l m e n t of d e s i r e Is the t r u t h f u l ­

ness of o n e 's determ in at io n. Though having the power

the yogi does not change the nature of th in gs d e t e r ^

mined by the w i l l of l iv a r a .

By samyama on the f i v e forins o f I n d r l y a s ,

the y o g i w i l l have mastery ever them, l e a d i n g to

manouevre a c t i v i t y o f senses without the need of a

body and v i c t o r y over p r a k r t l . These s l d d h l s are

to g e th e r c a l l e d *Madhu-PratIka .•
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i^^'hen the Buddhl S a t t v a , cleansed o f the

dirt o f ' r a ^ a s and tamaa, becomes more c l e a r , the

y o g i w i l l be In the h i g h e r plane o f Va6lkara , sup­

remacy, and w i l l have w e l l - f i x e d idea about the

d i s t i n c t n e s s o f sa ttv a and p u r u s a . This e na bl es

the yo gi to have command over e v e r y t h in g , i.e ,,

a ll forms of gunas, determined o b j e c t s and determi­

n in g p r i n c i p l e , a l l appear b e f o r e the Lord ( k s e t r a j n a )

Omniscience i s d i r e c t iuiuwledge born of d i s c r i m i n a ­

t i o n of the gunas which are arranged in the form o f

calm, awakened and indeterminate forms. This know­

le d g e Is c a l l e d ' vliok a-slddhl’ . T h is s i d d h l , when

ach ie ve d , bestows omniscience and makes the y o g i

g a i n f u l l mastery over o n e s e l f with bonds of

karma made very l o o s e . The a s p i r a n t y o g i , how­

ever, Is d i s i n c l i n e d towards that a l s o .

( g ) MISCELLANEOUS:

(l) Jivana;- E x p l a i n i n g Sutra 3-39

Vyasa d e f i n e s j i v a n a , life . It Is the f u h c t l o n l n g

of a l l I n d r l y a s taken to g e th e r and it has tbe

features of p r a n a , e t c . , Its activity is f i v e ­

f o l d ; p ra h a , samana ,apana, udana and vyaha. Vyasa

a l s o n o t e s the a r e a s o f a c t i v i t y o f p ra na , e t c , in

the b o d y .O f these prana,which I s r e s p i r a t i o n , Is

vital.
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(ll) A rista;- Commenting on Sutra 3,22

In which -Patanoall says that a fore-know ledge of

death may be had from the samyama on c e r t a i n types

o f karma o r the a r i s t a , WySsa notes that the a r i s t a ,

the symptoms of d eat h, a re t h r e e - f o l d : Adhy^tmlka,

Adhlbhautika and A d h l d a i v l k a . that r e l a t i n g to the

body and mind I s Adhyatalka, that which Is cauised by

other o b j e c t s i s I d h l b h a u t l k a and Jhat r e l a t i n g to

superhuman Is A d h l d a l v l k a . ( l ) Adhyatmlka is when

one does not hear the sound o f o n e ' s own body a f t e r

cleslng on e's e a r s , and does n ot see l i g h t a f t e r

c lo s in g pne's eyes, ( l l ) Idhlbhautlka Is when one

sees the c o n t r o l l e r o f death or h i s own dead f o r e ­

fathers. (Ill) Idhldalvlka is when one sees the

heaven or the p e r f e c t ones, I . e . , Sl d d ka s.

The above I s noted here that I t may be h e l p f u l

to the I n v e s t i g a t o r s to compare V y a s a 'a statements

with those found In Caraka.