Raja Yoga

Raja Yoga
and
Patanjali's Yoga Aphorisms
by
Swami Vivekananda
Raja Yoga
and
Swami Vivekananda
Publisher: Swami Vivekananda Quotes
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Title page Contents !ook details !a"kground
!ook # $Pre%a"e &hapters ' '' ''' 'V V V' V'' V'''( !ook ) $'ntrodu"tion &hapters ' '' ''' 'V Appendi*(
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Table o% &ontents
#+ !ook details
)+ !a"kground
!ook #
Raja Yoga
#+ Pre%a"e
)+ 'ntrodu"tor,
-+ The .irst Steps
/+ Prana
0+ The Ps,"hi" Prana
1+ The &ontrol 2% The Ps,"hi" Prana
3+ Prat,ahara And 4harana
5+ 4h,ana And Samadhi
6+ Raja7Yoga 'n !rie%
!ook )
#+ 'ntrodu"tion
)+ &on"entration: 'ts Spiritual 8ses
-+ &on"entration: 'ts Pra"ti"e
/+ Powers
0+ 'ndependen"e
1+ Appendi* 7 Re%eren"es To Yoga
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Book details
Publisher: Swami Vivekananda Quotes
Date: )5 .ebruar, )9#/
Source: :ikisour"e
License: Raja Yoga and Patanjali's Yoga Aphorisms written b, Swami Vivekananda and
published b, Swami Vivekananda Quotes is li"ensed under a &reative &ommons Attribution /+9
'nternational ;i"ense+
Price: .ree
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Background
Swami Vivekananda represented 'ndia at the Parliament o% :orld's Religions in &hi"ago in #56-
and there his histori" le"tures re"eived overwhelming su""ess and he himsel% %ound a lot o%
attention %rom the people o% 8nited States+ .or ne*t / ,ears Vivekananda travelled e*tensivel, in
Ameri"a and <ngland and "ondu"ted hundreds o% publi" and private le"tures+
Vivekananda's le"tures on Raja Yoga were %irst published as a book in #561+ The book is divided
into two parts $in this e7book we'll "all them =!ook #> and =!ook )>(+ The %irst part?book
"ontains a pre%a"e se"tion and Vivekananda's eight le"tures on Raja Yoga and the se"ond
part?book "ontains Patanjani's Yoga Aphorisms and Swami Vivekananda's "ommentaries and
e*planations on those verses+
Raja Yoga was one o% Vivekananda's %irst books on the Yoga series $Karma Yoga was published
in the same ,ear(+ This book be"ame ver, popular in Ameri"a and attra"ted attention o% man,
notable Ameri"ans+ Ph,siologist and ps,"hologist :illiam @ames was one o% them+ ;ater the
book in%luen"ed Russian writer ;eo Tolsto,+
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!ook #
Raja Yoga
Preface
Sin"e the dawn o% histor, various e*traordinar, phenomena have been re"orded as happening
amongst human beings+ :itnesses are not wanting in modern times to attest to the %a"t o% su"h
events even in so"ieties living under the %ull blaAe o% modern s"ien"e+ The vast mass o% su"h
eviden"e is unreliable as "oming %rom ignorant superstitious or %raudulent persons+ 'n man,
instan"es the so 7 "alled mira"les are imitations+ !ut what do the, imitateB 't is not the sign o% a
"andid and s"ienti%i" mind to throw overboard an,thing without proper investigation+ Sur%a"e
s"ientists unable to e*plain the various e*traordinar, mental phenomena strive to ignore their
ver, e*isten"e+ The, are there%ore more "ulpable than those who think that their pra,ers are
answered b, a being or beings above the "louds or than those who believe that their petitions
will make su"h beings "hange the "ourse o% the universe+ The latter have the e*"use o% ignoran"e
or at least o% a de%e"tive s,stem o% edu"ation whi"h has taught them dependen"e upon su"h
beings a dependen"e whi"h has be"ome a part o% their degenerate nature+ The %ormer have no
su"h e*"use+
.or thousands o% ,ears su"h phenomena have been studied investigated and generalised the
whole ground o% the religious %a"ulties o% man has been anal,sed and the pra"ti"al result is the
s"ien"e o% Raja7Yoga+ Raja7Yoga does not a%ter the unpardonable manner o% some modern
s"ientists den, the e*isten"e o% %a"ts whi"h are di%%i"ult to e*plainC on the other hand it gentl,
,et in no un"ertain terms tells the superstitious that mira"les and answers to pra,ers and powers
o% %aith though true as %a"ts are not rendered "omprehensible through the superstitious
e*planation o% attributing them to the agen", o% a being or beings above the "louds+ 't de"lares
that ea"h man is onl, a "onduit %or the in%inite o"ean o% knowledge and power that lies behind
mankind+ 't tea"hes that desires and wants are in man that the power o% suppl, is also in manC
and that wherever and whenever a desire a want a pra,er has been %ul%illed it was out o% this
in%inite magaAine that the suppl, "ame and not %rom an, supernatural being+ The idea o%
supernatural beings ma, rouse to a "ertain e*tent the power o% a"tion in man but it also brings
spiritual de"a,+ 't brings dependen"eC it brings %earC it brings superstition+ 't degenerates into a
horrible belie% in the natural weakness o% man+ There is no supernatural sa,s the Yogi but there
are in nature gross mani%estations and subtle mani%estations+ The subtle are the "auses the gross
the e%%e"ts+ The gross "an be easil, per"eived b, the sensesC not so the subtle+ The pra"ti"e o%
Raja 7 ,oga will lead to the a"Duisition o% the more subtle per"eptions+
All the orthodo* s,stems o% 'ndia philosoph, have one goal in view the liberation o% the soul
through per%e"tion+ The method is b, Yoga+ The word Yoga "overs an immense ground but both
the Sankh,a and the Vedanta S"hools point to Yoga in some %orm or other+
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The subje"t o% the present book is that %orm o% Yoga known as Raja7Yoga+ The aphorisms o%
Patanjali are the highest authorit, on Raja7Yoga and %orm its te*tbook+ The other philosophers
though o""asionall, di%%ering %rom Patanjali in some philosophi"al points have as a rule
a""eded to his method o% pra"ti"e a de"ided "onsent+ The %irst part o% this book "omprises several
le"tures to "lasses delivered b, the present writer in Eew York+ The se"ond part is a rather %ree
translation o% the aphorisms $Sutras( o% Patanjali with a running "ommentar,+ <%%ort has been
made to avoid te"hni"alities as %ar as possible and to keep to the %ree and eas, st,le o%
"onversation+ 'n the %irst part some simple and spe"i%i" dire"tions are given %or the student who
want to pra"tise but all such are especially and earnestly reminded that, with few exceptions,
Yoga can only be safely learnt by direct contact with a teacher+ '% these "onversations su""eed in
awakening a desire %or %urther in%ormation on the subje"t the tea"her will not be wanting+
The s,stem o% Patanjali is based upon the s,stem o% the Sankh,as the points o% di%%eren"e being
ver, %ew+ The two most important di%%eren"es are %irst that Patanjali admits a Personal Fod in
the %orm o% a %irst tea"her while the onl, Fod the Sankh,as admit is a nearl, per%e"ted being
temporaril, in "harge o% a ","le o% "reation+ Se"ond the Yogis hold the mind to be eDuall, all 7
pervading with the soul or Purusha and the Sankh,as do not+
GThe Author+
<a"h soul is potentiall, divine+
The goal is to mani%est this 4ivinit, within b, "ontrolling nature e*ternal and internal+
4o this either b, work or worship or ps,"hi" "ontrol or philosoph, G b, one or more or all
o% these G and be %ree+
This is the whole o% religion+ 4o"trines or dogmas or rituals or books or temples or %orms are
but se"ondar, details+
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Chapter I
Introductory
All our knowledge is based upon e*perien"e+ :hat we "all in%erential knowledge in whi"h we
go %rom the less to the more general or %rom the general to the parti"ular has e*perien"e as its
basis+ 'n what are "alled the e*a"t s"ien"es people easil, %ind the truth be"ause it appeals to the
parti"ular e*perien"es o% ever, human being+ The s"ientist does not tell ,ou to believe in
an,thing but he has "ertain results whi"h "ome %rom his own e*perien"es and reasoning on
them when he asks us to believe in his "on"lusions he appeals to some universal e*perien"e o%
humanit,+ 'n ever, e*a"t s"ien"e there is a basis whi"h is "ommon to all humanit, so that we "an
at on"e see the truth or the %alla", o% the "on"lusions drawn there%rom+ Eow the Duestion is: Has
religion an, su"h basis or notB ' shall have to answer the Duestion both in the a%%irmative and in
the negative+
Religion as it is generall, taught all over the world is said to be based upon %aith and belie%
and in most "ases "onsists onl, o% di%%erent sets o% theories and that is the reason wh, we %ind
all religions Duarrelling with one another+ These theories again are based upon belie%+ 2ne man
sa,s there is a great !eing sitting above the "louds and governing the whole universe and he
asks me to believe that solel, on the authorit, o% his assertion+ 'n the same wa, ' ma, have m,
own ideas whi"h ' am asking others to believe and i% the, ask a reason ' "annot give them an,+
This is wh, religion and metaph,si"al philosoph, have a bad name nowada,s+ <ver, edu"ated
man seems to sa, I2h these religions are onl, bundles o% theories without an, standard to judge
them b, ea"h man prea"hing his own pet ideas+I Eevertheless there is a basis o% universal belie%
in religion governing all the di%%erent theories and all the var,ing ideas o% di%%erent se"ts in
di%%erent "ountries+ Foing to their basis we %ind that the, also are based upon universal
e*perien"es+
'n the %irst pla"e i% ,ou anal,se all the various religions o% the world ,ou will %ind that these are
divided into two "lasses those with a book and those without a book+ Those with a book are the
strongest and have the largest number o% %ollowers+ Those without books have mostl, died out
and the %ew new ones have ver, small %ollowing+ Yet in all o% them we %ind one "onsensus o%
opinion that the truths the, tea"h are the results o% the e*perien"es o% parti"ular persons+ The
&hristian asks ,ou to believe in his religion to believe in &hrist and to believe in him as the
in"arnation o% Fod to believe in a Fod in a soul and in a better state o% that soul+ '% ' ask him
%or reason he sa,s he believes in them+ !ut i% ,ou go to the %ountain7head o% &hristianit, ,ou
will %ind that it is based upon e*perien"e+ &hrist said he saw FodC the dis"iples said the, %elt
FodC and so %orth+ Similarl, in !uddhism it is !uddha's e*perien"e+ He e*perien"ed "ertain
truths saw them "ame in "onta"t with them and prea"hed them to the world+ So with the
Hindus+ 'n their books the writers who are "alled Rishis or sages de"lare the, e*perien"ed
"ertain truths and these the, prea"h+ Thus it is "lear that all the religions o% the world have been
built upon that one universal and adamantine %oundation o% all our knowledge G dire"t
e*perien"e+ The tea"hers all saw FodC the, all saw their own souls the, saw their %uture the,
saw their eternit, and what the, saw the, prea"hed+ 2nl, there is this di%%eren"e that b, most o%
these religions espe"iall, in modern times a pe"uliar "laim is made namel, that these
e*perien"es are impossible at the present da,C the, were onl, possible with a %ew men who were
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the %irst %ounders o% the religions that subseDuentl, bore their names+ At the present time these
e*perien"es have be"ome obsolete and there%ore we have now to take religion on belie%+ This '
entirel, den,+ '% there has been one e*perien"e in this world in an, parti"ular bran"h o%
knowledge it absolutel, %ollows that that e*perien"e has been possible millions o% times be%ore
and will be repeated eternall,+ 8ni%ormit, is the rigorous law o% natureC what on"e happened "an
happen alwa,s+
The tea"hers o% the s"ien"e o% Yoga there%ore de"lare that religion is not onl, based upon the
e*perien"e o% an"ient times but that no man "an be religious until he has the same per"eptions
himsel%+ Yoga is the s"ien"e whi"h tea"hes us how to get these per"eptions+ 't is not mu"h use to
talk about religion until one has %elt it+ :h, is there so mu"h disturban"e so mu"h %ighting and
Duarrelling in the name o% FodB There has been more bloodshed in the name o% Fod than %or an,
other "ause be"ause people never went to the %ountain7headC the, were "ontent onl, to give a
mental assent to the "ustoms o% their %ore%athers and wanted others to do the same+ :hat right
has a man to sa, he has a soul i% he does not %eel it or that there is a Fod i% he does not see HimB
'% there is a Fod we must see Him i% there is a soul we must per"eive itC otherwise it is better not
to believe+ 't is better to be an outspoken atheist than a h,po"rite+ The modern idea on the one
hand with the IlearnedI is that religion and metaph,si"s and all sear"h a%ter a Supreme !eing
are %utileC on the other hand with the semi7edu"ated the idea seems to be that these things reall,
have no basisC their onl, value "onsists in the %a"t that the, %urnish strong motive powers %or
doing good to the world+ '% men believe in a Fod the, ma, be"ome good and moral and so
make good "itiAens+ :e "annot blame them %or holding su"h ideas seeing that all the tea"hing
these men get is simpl, to believe in an eternal rigmarole o% words without an, substan"e
behind them+ The, are asked to live upon wordsC "an the, do itB '% the, "ould ' should not have
the least regard %or human nature+ Jan wants truth wants to e*perien"e truth %or himsel%C when
he has grasped it realised it %elt it within his heart o% hearts then alone de"lare the Vedas
would all doubts vanish all darkness be s"attered and all "rookedness be made straight+ IYe
"hildren o% immortalit, even those who live in the highest sphere the wa, is %oundC there is a
wa, out o% all this darkness and that is b, per"eiving Him who is be,ond all darknessC there is
no other wa,+I
The s"ien"e o% RKja7Yoga proposes to put be%ore humanit, a pra"ti"al and s"ienti%i"all, worked
out method o% rea"hing this truth+ 'n the %irst pla"e ever, s"ien"e must have its own method o%
investigation+ '% ,ou want to be"ome an astronomer and sit down and "r, IAstronom,L
Astronom,LI it will never "ome to ,ou+ The same with "hemistr,+ A "ertain method must be
%ollowed+ You must go to a laborator, take di%%erent substan"es mi* them up "ompound them
e*periment with them and out o% that will "ome a knowledge o% "hemistr,+ '% ,ou want to be an
astronomer ,ou must go to an observator, take a teles"ope stud, the stars and planets and then
,ou will be"ome an astronomer+ <a"h s"ien"e must have its own methods+ ' "ould prea"h ,ou
thousands o% sermons but the, would not make ,ou religious until ,ou pra"ti"ed the method+
These are the truths o% the sages o% all "ountries o% all ages o% men pure and unsel%ish who had
no motive but to do good to the world+ The, all de"lare that the, have %ound some truth higher
than what the senses "an bring to us and the, invite veri%i"ation+ The, ask us to take up the
method and pra"ti"e honestl, and then i% we do not %ind this higher truth we will have the right
to sa, there is no truth in the "laim but be%ore we have done that we are not rational in den,ing
the truth o% their assertions+ So we must work %aith%ull, using the pres"ribed methods and light
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will "ome+
'n a"Duiring knowledge we make use o% generalisations and generalisation is based upon
observation+ :e %irst observe %a"ts then generalise and then draw "on"lusions or prin"iples+ The
knowledge o% the mind o% the internal nature o% man o% thought "an never be had until we have
%irst the power o% observing the %a"ts that are going on within+ 't is "omparativel, eas, to observe
%a"ts in the e*ternal world %or man, instruments have been invented %or the purpose but in the
internal world we have no instrument to help us+ Yet we know we must observe in order to have
a real s"ien"e+ :ithout a proper anal,sis an, s"ien"e will be hopeless G mere theorising+ And
that is wh, all the ps,"hologists have been Duarrelling among themselves sin"e the beginning o%
time e*"ept those %ew who %ound out the means o% observation+
The s"ien"e o% Raja7Yoga in the %irst pla"e proposes to give us su"h a means o% observing the
internal states+ The instrument is the mind itsel%+ The power o% attention when properl, guided
and dire"ted towards the internal world will anal,se the mind and illumine %a"ts %or us+ The
powers o% the mind are like ra,s o% light dissipatedC when the, are "on"entrated the, illumine+
This is our onl, means o% knowledge+ <ver,one is using it both in the e*ternal and the internal
worldC but %or the ps,"hologist the same minute observation has to be dire"ted to the internal
world whi"h the s"ienti%i" man dire"ts to the e*ternalC and this reDuires a great deal o% pra"ti"e+
.rom our "hildhood upwards we have been taught onl, to pa, attention to things e*ternal but
never to things internalC hen"e most o% us have nearl, lost the %a"ult, o% observing the internal
me"hanism+ To turn the mind as it were inside stop it %rom going outside and then to
"on"entrate all its powers and throw them upon the mind itsel% in order that it ma, know its
own nature anal,se itsel% is ver, hard work+ Yet that is the onl, wa, to an,thing whi"h will be a
s"ienti%i" approa"h to the subje"t+
:hat is the use o% su"h knowledgeB 'n the %irst pla"e knowledge itsel% is the highest reward o%
knowledge and se"ondl, there is also utilit, in it+ 't will take awa, all our miser,+ :hen b,
anal,sing his own mind man "omes %a"e to %a"e as it were with something whi"h is never
destro,ed something whi"h is b, its own nature eternall, pure and per%e"t he will no more be
miserable no more unhapp,+ All miser, "omes %rom %ear %rom unsatis%ied desire+ Jan will %ind
that he never dies and then he will have no more %ear o% death+ :hen he knows that he is per%e"t
he will have no more vain desires and both these "auses being absent there will be no more
miser, G there will be per%e"t bliss even while in this bod,+
There is onl, one method b, whi"h to attain this knowledge that whi"h is "alled "on"entration+
The "hemist in his laborator, "on"entrates all the energies o% his mind into one %o"us and throws
them upon the materials he is anal,sing and so %inds out their se"rets+ The astronomer
"on"entrates all the energies o% his mind and proje"ts them through his teles"ope upon the skiesC
and the stars the sun and the moon give up their se"rets to him+ The more ' "an "on"entrate m,
thoughts on the matter on whi"h ' am talking to ,ou the more light ' "an throw upon ,ou+ You
are listening to me and the more ,ou "on"entrate ,our thoughts the more "learl, ,ou will grasp
what ' have to sa,+
How has all the knowledge in the world been gained but b, the "on"entration o% the powers o%
the mindB The world is read, to give up its se"rets i% we onl, know how to kno"k how to give it
the ne"essar, blow+ The strength and %or"e o% the blow "ome through "on"entration+ There is no
limit to the power o% the human mind+ The more "on"entrated it is the more power is brought to
bear on one pointC that is the se"ret+
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't is eas, to "on"entrate the mind on e*ternal things the mind naturall, goes outwardsC but not so
in the "ase o% religion or ps,"holog, or metaph,si"s where the subje"t and the obje"t are one+
The obje"t is internal the mind itsel% is the obje"t and it is ne"essar, to stud, the mind itsel% G
mind stud,ing mind+ :e know that there is the power o% the mind "alled re%le"tion+ ' am talking
to ,ou+ At the same time ' am standing aside as it were a se"ond person and knowing and
hearing what ' am talking+ You work and think at the same time while a portion o% ,our mind
stands b, and sees what ,ou are thinking+ The powers o% the mind should be "on"entrated and
turned ba"k upon itsel% and as the darkest pla"es reveal their se"rets be%ore the penetrating ra,s
o% the sun so will this "on"entrated mind penetrate its own innermost se"rets+ Thus will we "ome
to the basis o% belie% the real genuine religion+ :e will per"eive %or ourselves whether we have
souls whether li%e is o% %ive minutes or o% eternit, whether there is a Fod in the universe or
more+ 't will all be revealed to us+ This is what Raja7Yoga proposes to tea"h+ The goal o% all its
tea"hing is how to "on"entrate the minds then how to dis"over the innermost re"esses o% our
own minds then how to generalise their "ontents and %orm our own "on"lusions %rom them+ 't
there%ore never asks the Duestion what our religion is whether we are 4eists or Atheists
whether &hristians @ews or !uddhists+ :e are human beingsC that is su%%i"ient+ <ver, human
being has the right and the power to seek %or religion+ <ver, human being has the right to ask the
reason wh, and to have his Duestion answered b, himsel% i% he onl, takes the trouble+
So %ar then we see that in the stud, o% this Raja7Yoga no %aith or belie% is ne"essar,+ !elieve
nothing until ,ou %ind it out %or ,oursel%C that is what it tea"hes us+ Truth reDuires no prop to
make it stand+ 4o ,ou mean to sa, that the %a"ts o% our awakened state reDuire an, dreams or
imaginings to prove themB &ertainl, not+ This stud, o% Raja7Yoga takes a long time and "onstant
pra"ti"e+ A part o% this pra"ti"e is ph,si"al but in the main it is mental+ As we pro"eed we shall
%ind how intimatel, the mind is "onne"ted with the bod,+ '% we believe that the mind is simpl, a
%iner part o% the bod, and that mind a"ts upon the bod, then it stands to reason that the bod,
must rea"t upon the mind+ '% the bod, is si"k the mind be"omes si"k also+ '% the bod, is health,
the mind remains health, and strong+ :hen one is angr, the mind be"omes disturbed+ Similarl,
when the mind is disturbed the bod, also be"omes disturbed+ :ith the majorit, o% mankind the
mind is greatl, under the "ontrol o% the bod, their mind being ver, little developed+ The vast
mass o% humanit, is ver, little removed %rom the animals+ Eot onl, so but in man, instan"es the
power o% "ontrol in them is little higher than that o% the lower animals+ :e have ver, little
"ommand o% our minds+ There%ore to bring that "ommand about to get that "ontrol over bod,
and mind we must take "ertain ph,si"al helps+ :hen the bod, is su%%i"ientl, "ontrolled we "an
attempt the manipulation o% the mind+ !, manipulating the mind we shall be able to bring it
under our "ontrol make it work as we like and "ompel it to "on"entrate its powers as we desire+
A""ording to the Raja7Yogi the e*ternal world is but the gross %orm o% the internal or subtle+
The %iner is alwa,s the "ause the grosser the e%%e"t+ So the e*ternal world is the e%%e"t the
internal the "ause+ 'n the same wa, e*ternal %or"es are simpl, the grosser parts o% whi"h the
internal %or"es are the %iner+ The man who has dis"overed and learned how to manipulate the
internal %or"es will get the whole o% nature under his "ontrol+ The Yogi proposes to himsel% no
less a task than to master the whole universe to "ontrol the whole o% nature+ He wants to arrive at
the point where what we "all Inature's lawsI will have no in%luen"e over him where he will be
able to get be,ond them all+ He will be master o% the whole o% nature internal and e*ternal+ The
progress and "ivilisation o% the human ra"e simpl, mean "ontrolling this nature+
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4i%%erent ra"es take to di%%erent pro"esses o% "ontrolling nature+ @ust as in the same so"iet, some
individuals want to "ontrol the e*ternal nature and others the internal so among ra"es some
want to "ontrol the e*ternal nature and others the internal+ Some sa, that b, "ontrolling internal
nature we "ontrol ever,thing+ 2thers that b, "ontrolling e*ternal nature we "ontrol ever,thing+
&arried to the e*treme both are right be"ause in nature there is no su"h division as internal or
e*ternal+ These are %i"titious limitations that never e*isted+ The e*ternalists and the internalists
are destined to meet at the same point when both rea"h the e*treme o% their knowledge+ @ust as a
ph,si"ist when he pushes his knowledge to its limits %inds it melting awa, into metaph,si"s so
a metaph,si"ian will %ind that what he "alls mind and matter are but apparent distin"tions the
realit, being 2ne+
The end and aim o% all s"ien"e is to %ind the unit, the 2ne out o% whi"h the mani%old is being
manu%a"tured that 2ne e*isting as man,+ Raja7Yoga proposes to start %rom the internal world to
stud, internal nature and through that "ontrol the whole G both internal and e*ternal+ 't is a
ver, old attempt+ 'ndia has been its spe"ial stronghold but it was also attempted b, other nations+
'n :estern "ountries it was regarded as m,sti"ism and people who wanted to pra"ti"e it were
either burned or killed as wit"hes and sor"erers+ 'n 'ndia %or various reasons it %ell into the
hands o% persons who destro,ed ninet, per "ent o% the knowledge and tried to make a great
se"ret o% the remainder+ 'n modern times man, so7"alled tea"hers have arisen in the :est worse
than those o% 'ndia be"ause the latter knew something while these modern e*ponents know
nothing+
An,thing that is se"ret and m,sterious in these s,stems o% Yoga should be at on"e reje"ted+ The
best guide in li%e is strength+ 'n religion as in all other matters dis"ard ever,thing that weakens
,ou have nothing to do with it+ J,ster,7mongering weakens the human brain+ 't has well7nigh
destro,ed Yoga G one o% the grandest o% s"ien"es+ .rom the time it was dis"overed more than
%our thousand ,ears ago Yoga was per%e"tl, delineated %ormulated and prea"hed in 'ndia+ 't is a
striking %a"t that the more modern the "ommentator the greater the mistakes he makes while the
more an"ient the writer the more rational he is+ Jost o% the modern writers talk o% all sorts o%
m,ster,+ Thus Yoga %ell into the hands o% a %ew persons who made it a se"ret instead o% letting
the %ull blaAe o% da,light and reason %all upon it+ The, did so that the, might have the powers to
themselves+
'n the %irst pla"e there is no m,ster, in what ' tea"h+ :hat little ' know ' will tell ,ou+ So %ar as '
"an reason it out ' will do so but as to what ' do not know ' will simpl, tell ,ou what the books
sa,+ 't is wrong to believe blindl,+ You must e*er"ise ,our own reason and judgmentC ,ou must
pra"ti"e and see whether these things happen or not+ @ust as ,ou would take up an, other
s"ien"e e*a"tl, in the same manner ,ou should take up this s"ien"e %or stud,+ There is neither
m,ster, nor danger in it+ So %ar as it is true it ought to be prea"hed in the publi" streets in broad
da,light+ An, attempt to m,sti%, these things is produ"tive o% great danger+
!e%ore pro"eeding %urther ' will tell ,ou a little o% the SKnkh,a philosoph, upon whi"h the
whole o% Raja7Yoga is based+ A""ording to the Sankh,a philosoph, the genesis o% per"eption is
as %ollows: the a%%e"tions o% e*ternal obje"ts are "arried b, the outer instruments to their
respe"tive brain "entres or organs the organs "arr, the a%%e"tions to the mind the mind to the
determinative %a"ult, %rom this the Purusha $the soul( re"eives them when per"eption results+
Ee*t he gives the order ba"k as it were to the motor "entres to do the need%ul+ :ith the
e*"eption o% the Purusha all o% these are material but the mind is mu"h %iner matter than the
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e*ternal instruments+ That material o% whi"h the mind is "omposed goes also to %orm the subtle
matter "alled the TanmKtras+ These be"ome gross and make the e*ternal matter+ That is the
ps,"holog, o% the Sankh,a+ So that between the intelle"t and the grosser matter outside there is
onl, a di%%eren"e in degree+ The Purusha is the onl, thing whi"h is immaterial+ The mind is an
instrument as it were in the hands o% the soul through whi"h the soul "at"hes e*ternal obje"ts+
The mind is "onstantl, "hanging and va"illating and "an when per%e"ted either atta"h itsel% to
several organs to one or to none+ .or instan"e i% ' hear the "lo"k with great attention ' will not
perhaps see an,thing although m, e,es ma, be open showing that the mind was not atta"hed to
the seeing organ while it was to the hearing organ+ !ut the per%e"ted mind "an be atta"hed to all
the organs simultaneousl,+ 't has the re%le*ive power o% looking ba"k into its own depths+ This
re%le*ive power is what the Yogi wants to attainC b, "on"entrating the powers o% the mind and
turning them inward he seeks to know what is happening inside+ There is in this no Duestion o%
mere belie%C it is the anal,sis arrived at b, "ertain philosophers+ Jodern ph,siologists tell us that
the e,es are not the organ o% vision but that the organ is in one o% the nerve "entres o% the brain
and so with all the sensesC the, also tell us that these "entres are %ormed o% the same material as
the brain itsel%+ The Sankh,as also tell us the same thing The %ormer is a statement on the
ph,si"al side and the latter on the ps,"hologi"al sideC ,et both are the same+ 2ur %ield o%
resear"h lies be,ond this+
The Yogi proposes to attain that %ine state o% per"eption in whi"h he "an per"eive all the di%%erent
mental states+ There must be mental per"eption o% all o% them+ 2ne "an per"eive how the
sensation is travelling how the mind is re"eiving it how it is going to the determinative %a"ult,
and how this gives it to the Purusha+ As ea"h s"ien"e reDuires "ertain preparations and has its
own method whi"h must be %ollowed be%ore it "ould be understood even so in Raja7Yoga+
&ertain regulations as to %ood are ne"essar,C we must use that %ood whi"h brings us the purest
mind+ '% ,ou go into a menagerie ,ou will %ind this demonstrated at on"e+ You see the elephants
huge animals but "alm and gentleC and i% ,ou go towards the "ages o% the lions and tigers ,ou
%ind them restless showing how mu"h di%%eren"e has been made b, %ood+ All the %or"es that are
working in this bod, have been produ"ed out o% %oodC we see that ever, da,+ '% ,ou begin to %ast
%irst ,our bod, will get weak the ph,si"al %or"es will su%%erC then a%ter a %ew da,s the mental
%or"es will su%%er also+ .irst memor, will %ail+ Then "omes a point when ,ou are not able to
think mu"h less to pursue an, "ourse o% reasoning+ :e have there%ore to take "are what sort o%
%ood we eat at the beginning and when we have got strength enough when our pra"ti"e is well
advan"ed we need not be so "are%ul in this respe"t+ :hile the plant is growing it must be hedged
round lest it be injuredC but when it be"omes a tree the hedges are taken awa,+ 't is strong
enough to withstand all assaults
A Yogi must avoid the two e*tremes o% lu*ur, and austerit,+ He must not %ast nor torture his
%lesh+ He who does so sa,s the Fita "annot be a Yogi: He who %asts he who keeps awake he
who sleeps mu"h he who works too mu"h he who does no work none o% these "an be a Yogi
$Fita V' #1(+
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Chapter II
The irst Steps
RKja7Yoga is divided into eight steps+ The %irst is Yama G non7killing truth%ulness non7stealing
"ontinen"e and non7re"eiving o% an, gi%ts+ Ee*t is Ei,ama G "leanliness "ontentment
austerit, stud, and sel%7surrender to Fod+ Then "omes Msana or postureC PrKnK,Kma or "ontrol
o% PrKnaC Prat,KhKra or restraint o% the senses %rom their obje"tsC 4hKranK or %i*ing the mind on
a spotC 4h,Kna or meditationC and SamKdhi or super"ons"iousness+ The Yama and Ei,ama as
we see are moral trainingsC without these as the basis no pra"ti"e o% Yoga will su""eed+ As these
two be"ome established the Yogi will begin to realise the %ruits o% his pra"ti"eC without these it
will never bear %ruit+ A Yogi must not think o% injuring an,one b, thought word or deed+ Jer",
shall not be %or men alone but shall go be,ond and embra"e the whole world+
The ne*t step is Asana posture+ A series o% e*er"ises ph,si"al and mental is to be gone through
ever, da, until "ertain higher states are rea"hed+ There%ore it is Duite ne"essar, that we should
%ind a posture in whi"h we "an remain long+ That posture whi"h is the easiest %or one should be
the one "hosen+ .or thinking a "ertain posture ma, be ver, eas, %or one man while to another it
ma, be ver, di%%i"ult+ :e will %ind later on that during the stud, o% these ps,"hologi"al matters a
good deal o% a"tivit, goes on in the bod,+ Eerve "urrents will have to be displa"ed and given a
new "hannel+ Eew sorts o% vibrations will begin the whole "onstitution will be remodelled as it
were+ !ut the main part o% the a"tivit, will lie along the spinal "olumn so that the one thing
ne"essar, %or the posture is to hold the spinal "olumn %ree sitting ere"t holding the three parts
G the "hest ne"k and head G in a straight line+ ;et the whole weight o% the bod, be supported
b, the ribs and then ,ou have an eas, natural postures with the spine straight+ You will easil, see
that ,ou "annot think ver, high thoughts with the "hest in+ This portion o% the Yoga is a little
similar to the Hatha7Yoga whi"h deals entirel, with the ph,si"al bod, its aim being to make the
ph,si"al bod, ver, strong+ :e have nothing to do with it here be"ause its pra"ti"es are ver,
di%%i"ult and "annot be learned in a da, and a%ter all do not lead to mu"h spiritual growth+
Jan, o% these pra"ti"es ,ou will %ind in 4elsarte and other tea"hers su"h as pla"ing the bod, in
di%%erent postures but the obje"t in these is ph,si"al not ps,"hologi"al+ There is not one mus"le
in the bod, over whi"h a man "annot establish a per%e"t "ontrol+ The heart "an be made to stop or
go on at his bidding and ea"h part o% the organism "an be similarl, "ontrolled+
The result o% this bran"h o% Yoga is to make men live longC health is the "hie% idea the one goal
o% the Hatha7Yogi+ He is determined not to %all si"k and he never does+ He lives longC a hundred
,ears is nothing to himC he is Duite ,oung and %resh when he is #09 without one hair turned gre,+
!ut that is all+ A ban,an tree lives sometimes 0999 ,ears but it is a ban,an tree and nothing
more+ So i% a man lives long he is onl, a health, animal+ 2ne or two ordinar, lessons o% the
Hatha7Yogis are ver, use%ul+ .or instan"e some o% ,ou will %ind it a good thing %or heada"hes to
drink "old water through the nose as soon as ,ou get up in the morningC the whole da, ,our brain
will be ni"e and "ool and ,ou will never "at"h "old+ 't is ver, eas, to doC put ,our nose into the
water draw it up through the nostrils and make a pump a"tion in the throat+
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A%ter one has learned to have a %irm ere"t seat one has to per%orm a""ording to "ertain s"hools
a pra"ti"e "alled the puri%,ing o% the nerves+ This part has been reje"ted b, some as not
belonging to Raja7Yoga but as so great an authorit, as the "ommentator ShankarK"hKr,a advises
it ' think %it that it should be mentioned and ' will Duote his own dire"tions %rom his
"ommentar, on the ShvetKshvatara 8panishad: IThe mind whose dross has been "leared awa, b,
Prana,ama be"omes %i*ed in !rahmanC there%ore Prana,ama is de"lared+ .irst the nerves are to
be puri%ied then "omes the power to pra"ti"e Prana,ama+ Stopping the right nostril with the
thumb through the le%t nostril %ill in air a""ording to "apa"it,C then without an, interval throw
the air out through the right nostril "losing the le%t one+ Again inhaling through the right nostril
eje"t through the le%t a""ording to "apa"it,C pra"ti"ing this three or %ive times at %our hours o%
the da, be%ore dawn during midda, in the evening and at midnight in %i%teen da,s or a month
purit, o% the nerves is attainedC then begins Prana,ama+I
Pra"ti"e is absolutel, ne"essar,+ You ma, sit down and listen to me b, the hour ever, da, but i%
,ou do not pra"ti"e ,ou will not get one step %urther+ 't all depends on pra"ti"e+ :e never
understand these things until we e*perien"e them+ :e will have to see and %eel them %or
ourselves+ Simpl, listening to e*planations and theories will not do+ There are several
obstru"tions to pra"ti"e+ The %irst obstru"tion is an unhealth, bod,: i% the bod, is not in a %it
state the pra"ti"e will be obstru"ted+ There%ore we have to keep the bod, in good healthC we
have to take "are o% what we eat and drink and what we do+ Alwa,s use a mental e%%ort what is
usuall, "alled I&hristian S"ien"eI to keep the bod, strong+ That is all G nothing %urther o% the
bod,+ :e must not %orget that health is onl, a means to an end+ '% health were the end we would
be like animalsC animals rarel, be"ome unhealth,+
The se"ond obstru"tion is doubtC we alwa,s %eel doubt%ul about things we do not see+ Jan
"annot live upon words however he ma, tr,+ So doubt "omes to us as to whether there is an,
truth in these things or notC even the best o% us will doubt sometimes: :ith pra"ti"e within a %ew
da,s a little glimpse will "ome enough to give one en"ouragement and hope+ As a "ertain
"ommentator on Yoga philosoph, sa,s I:hen one proo% is obtained however little that ma, be
it will give us %aith in the whole tea"hing o% Yoga+I .or instan"e a%ter the %irst %ew months o%
pra"ti"e ,ou will begin to %ind ,ou "an read another's thoughtsC the, will "ome to ,ou in pi"ture
%orm+ Perhaps ,ou will hear something happening at a long distan"e when ,ou "on"entrate ,our
mind with a wish to hear+ These glimpses will "ome b, little bits at %irst but enough to give ,ou
%aith and strength and hope+ .or instan"e i% ,ou "on"entrate ,our thoughts on the tip o% ,our
nose in a %ew da,s ,ou will begin to smell most beauti%ul %ragran"e whi"h will be enough to
show ,ou that there are "ertain mental per"eptions that "an be made obvious without the "onta"t
o% ph,si"al obje"ts+ !ut we must alwa,s remember that these are onl, the meansC the aim the
end the goal o% all this training is liberation o% the soul+ Absolute "ontrol o% nature and nothing
short o% it must be the goal+ :e must be the masters and not the slaves o% natureC neither bod,
nor mind must be our master nor must we %orget that the bod, is mine and not ' the bod,'s+
A god and a demon went to learn about the Sel% %rom a great sage+ The, studied with him %or a
long time+ At last the sage told them IYou ,ourselves are the !eing ,ou are seeking+I !oth o%
them thought that their bodies were the Sel%+ The, went ba"k to their people Duite satis%ied and
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said I:e have learned ever,thing that was to be learnedC eat drink and be merr,C we are the
Sel%C there is nothing be,ond us+I The nature o% the demon was ignorant "loudedC so he never
inDuired an, %urther but was per%e"tl, "ontented with the idea that he was Fod that b, the Sel%
was meant the bod,+ The god had a purer nature+ He at %irst "ommitted the mistake o% thinking: '
this bod, am !rahman: so keep it strong and in health and well dressed and give it all sorts o%
enjo,ments+ !ut in a %ew da,s he %ound out that that "ould not be the meaning o% the sage their
masterC there must be something higher+ So he "ame ba"k and said ISir did ,ou tea"h me that
this bod, was the Sel%B '% so ' see all bodies dieC the Sel% "annot die+I The sage said I.ind it outC
thou art That+I Then the god thought that the vital %or"es whi"h work the bod, were what the
sage meant+ !ut+ a%ter a time he %ound that i% he ate these vital %or"es remained strong but i% he
starved the, be"ame weak+ The god then went ba"k to the sage and said ISir do ,ou mean that
the vital %or"es are the Sel% BI The sage said I.ind out %or ,oursel%C thou art That+I The god
returned home on"e more thinking that it was the mind perhaps that was the Sel%+ !ut in a short
while he saw that thoughts were so various now good again badC the mind was too "hangeable
to be the Sel%+ He went ba"k to the sage and said ISir ' do not think that the mind is the Sel%C did
,ou mean thatBI IEoI replied the sage Ithou art ThatC %ind out %or ,oursel%+I The god went
home and at last %ound that he was the Sel% be,ond all thought one without birth or death
whom the sword "annot pier"e or the %ire burn whom the air "annot dr, or the water melt the
beginningless and endless the immovable the intangible the omnis"ient the omnipotent !eingC
that 't was neither the bod, nor the mind but be,ond them all+ So he was satis%iedC but the poor
demon did not get the truth owing to his %ondness %or the bod,+
This world has a good man, o% these demonia" natures but there are some gods too+ '% one
proposes to tea"h an, s"ien"e to in"rease the power o% sense7enjo,ment one %inds multitudes
read, %or it+ '% one undertakes to show the supreme goal one %inds %ew to listen to him+ Ver, %ew
have the power to grasp the higher %ewer still the patien"e to attain to it+ !ut there are a %ew also
who know that even i% the bod, "an be made to live %or a thousand ,ears the result in the end
will be the same+ :hen the %or"es that hold it together go awa, the bod, must %all+ Eo man was
ever born who "ould stop his bod, one moment %rom "hanging+ !od, is the name o% a series o%
"hanges+ IAs in a river the masses o% water are "hanging be%ore ,ou ever, moment and new
masses are "oming ,et taking similar %orm so is it with this bod,+I Yet the bod, must be kept
strong and health,+ 't is the best instrument we have+
This human bod, is the greatest bod, in the universe and a human being the greatest being+ Jan
is higher than all animals than all angelsC none is greater than man+ <ven the 4evas $gods( will
have to "ome down again and attain to salvation through a human bod,+ Jan alone attains to
per%e"tion not even the 4evas+ A""ording to the @ews and Johammedans Fod "reated man
a%ter "reating the angels and ever,thing else and a%ter "reating man He asked the angels to "ome
and salute him and all did so e*"ept 'blisC so Fod "ursed him and he be"ame Satan+ !ehind this
allegor, is the great truth that this human birth is the greatest birth we "an have+ The lower
"reation the animal is dull and manu%a"tured mostl, out o% Tamas+ Animals "annot have an,
high thoughtsC nor "an the angels or 4evas attain to dire"t %reedom without human birth+ 'n
human so"iet, in the same wa, too mu"h wealth or too mu"h povert, is a great impediment to
the higher development o% the soul+ 't is %rom the middle "lasses that the great ones o% the world
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"ome+ Here the %or"es are ver, eDuall, adjusted and balan"ed+
Returning to our subje"t we "ome ne*t to Prana,arna "ontrolling the breathing+ :hat has that to
do with "on"entrating the powers o% the mindB !reath is like the %l,7wheel o% this ma"hine the
bod,+ 'n a big engine ,ou %ind the %l,7wheel %irst moving and that motion is "onve,ed to %iner
and %iner ma"hiner, until the most deli"ate and %inest me"hanism in the ma"hine is in motion+
The breath is that %l,7wheel suppl,ing and regulating the motive power to ever,thing in this
bod,+
There was on"e a minister to a great king+ He %ell into disgra"e+ The king as a punishment
ordered him to be shut up in the top o% a ver, high tower+ This was done and the minister was
le%t there to perish+ He had a %aith%ul wi%e however who "ame to the tower at night and "alled to
her husband at the top to know what she "ould do to help him+ He told her to return to the tower
the %ollowing night and bring with her a long rope some stout twine pa"k thread silken thread
a beetle and a little hone,+ :ondering mu"h the good wi%e obe,ed her husband and brought
him the desired arti"les+ The husband dire"ted her to atta"h the silken thread %irml, to the beetle
then to smear its horns with a drop o% hone, and to set it %ree on the wall o% the tower with its
head pointing upwards+ She obe,ed all these instru"tions and the beetle started on its long
journe,+ Smelling the hone, ahead it slowl, "rept onwards in the hope o% rea"hing the hone,
until at last it rea"hed the top o% the tower when the minister grasped the beetle and got
possession o% the silken thread+ He told his wi%e to tie the other end to the pa"k thread and a%ter
he had drawn up the pa"k thread he repeated the pro"ess with the stout twine and lastl, with the
rope+ Then the rest was eas,+ The minister des"ended %rom the tower b, means o% the rope and
made his es"ape+ 'n this bod, o% ours the breath motion is the Isilken threadIC b, la,ing hold o%
and learning to "ontrol it we grasp the pa"k thread o% the nerve "urrents and %rom these the stout
twine o% our thoughts and lastl, the rope o% Prana "ontrolling whi"h we rea"h %reedom+
:e do not know an,thing about our own bodiesC we "annot know+ At best we "an take a dead
bod, and "ut it in pie"es and there are some who "an take a live animal and "ut it in pie"es in
order to see what is inside the bod,+ Still that has nothing to do with our own bodies+ :e know
ver, little about them+ :h, do we notB !e"ause our attention is not dis"riminating enough to
"at"h the ver, %ine movements that are going on within+ :e "an know o% them onl, when the
mind be"omes more subtle and enters as it were deeper into the bod,+ To get the subtle
per"eption we have to begin with the grosser per"eptions+ :e have to get hold o% that whi"h is
setting the whole engine in motion+ That is the Prana the most obvious mani%estation o% whi"h is
the breath+ Then along with the breath we shall slowl, enter the bod, whi"h will enable us to
%ind out about the subtle %or"es the nerve "urrents that are moving all over the bod,+ As soon as
we per"eive and learn to %eel them we shall begin to get "ontrol over them and over the bod,+
The mind is also set in motion: b, these di%%erent nerve "urrents so at last we shall rea"h the
state o% per%e"t "ontrol over the bod, and the mind making both our servants+ Nnowledge is
power+ :e have to get this power+ So we must begin at the beginning with Prana,ama
restraining the Prana+ This Prana,ama is a long subje"t and will take several lessons to illustrate
it thoroughl,+ :e shall take it part b, part+
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:e shall graduall, see the reasons %or ea"h e*er"ise and what %or"es in the bod, are set in
motion+ All these things will "ome to us but it reDuires "onstant pra"ti"e and the proo% will
"ome b, pra"ti"e+ Eo amount o% reasoning whi"h ' "an give ,ou will be proo% to ,ou until ,ou
have demonstrated it %or ,ourselves+ As soon as ,ou begin to %eel these "urrents in motion all
over ,ou doubts will vanish but it reDuires hard pra"ti"e ever, da,+ You must pra"ti"e at least
twi"e ever, da, and the best times are towards the morning and the evening+ :hen night passes
into da, and da, into night a state o% relative "almness ensues+ The earl, morning and the earl,
evening are the two periods o% "almness+ Your bod, will have a like tenden", to be"ome "alm at
those times+ :e should take advantage o% that natural "ondition and begin then to pra"ti"e+ Jake
it a rule not to eat until ,ou have pra"ti"edC i% ,ou do this the sheer %or"e o% hunger will break
,our laAiness+ 'n 'ndia the, tea"h "hildren never to eat until the, have pra"ti"ed or worshipped
and it be"omes natural to them a%ter a timeC a bo, will not %eel hungr, until he has bathed and
pra"ti"ed+
Those o% ,ou who "an a%%ord it will do better to have a room %or this pra"ti"e alone+ 4o not sleep
in that room it must be kept hol,+ You must not enter the room until ,ou have bathed and are
per%e"tl, "lean in bod, and mind+ Pla"e %lowers in that room alwa,sC the, are the best
surroundings %or a YogiC also pi"tures that are pleasing+ !urn in"ense morning and evening+ Have
no Duarrelling nor anger nor unhol, thought in that room+ 2nl, allow those persons to enter it
who are o% the same thought as ,ou+ Then graduall, there will be an atmosphere o% holiness in
the room so that when ,ou are miserable sorrow%ul doubt%ul or ,our mind is disturbed the
ver, %a"t o% entering that room will make ,ou "alm+ This was the idea o% the temple and the
"hur"h and in some temples and "hur"hes ,ou will %ind it even now but in the majorit, o% them
the ver, idea has been lost+ The idea is that b, keeping hol, vibrations there the pla"e be"omes
and remains illumined+ Those who "annot a%%ord to have a room set apart "an pra"ti"e an,where
the, like+ Sit in a straight posture and the %irst thing to do is to send a "urrent o% hol, thought to
all "reation+ Jentall, repeat I;et all beings be happ,C let all beings be pea"e%ulC let all beings be
bliss%ul+I So do to the east south north and west+ The more ,ou do that the better ,ou will %eel
,oursel%+ You will %ind at last that the easiest wa, to make ourselves health, is to see that others
are health, and the easiest wa, to make ourselves happ, is to see that others are happ,+ A%ter
doing that those who believe in Fod should pra, G not %or mone, not %or health nor %or
heavenC pra, %or knowledge and lightC ever, other pra,er is sel%ish+ Then the ne*t thing to do is
to think o% ,our own bod, and see that it is strong and health,C it is the best instrument ,ou have+
Think o% it as being as strong as adamant and that with the help o% this bod, ,ou will "ross the
o"ean o% li%e+ .reedom is never to be rea"hed b, the weak+ Throw awa, all weakness+ Tell ,our
bod, that it is strong tell ,our mind that it is strong and have unbounded %aith and hope in
,oursel%+
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Chapter III
Prana
PrKnK,Kma is not as man, think something about breathC breath indeed has ver, little to do with
it i% an,thing+ !reathing is onl, one o% the man, e*er"ises through whi"h we get to the real
Prana,ama+ Prana,ama means the "ontrol o% PrKna+ A""ording to the philosophers o% 'ndia the
whole universe is "omposed o% two materials one o% whi"h the, "all MkKsha+ 't is the
omnipresent all7penetrating e*isten"e+ <ver,thing that has %orm ever,thing that is the result o%
"ombination is evolved out o% this Akasha+ 't is the Akasha that be"omes the air that be"omes
the liDuids that be"omes the solidsC it is the Akasha that be"omes the sun the earth the moon
the stars the "ometsC it is the Akasha that be"omes the human bod, the animal bod, the plants
ever, %orm that we see ever,thing that "an be sensed ever,thing that e*ists+ 't "annot be
per"eivedC it is so subtle that it is be,ond all ordinar, per"eptionC it "an onl, be seen when it has
be"ome gross has taken %orm+ At the beginning o% "reation there is onl, this Akasha+ At the end
o% the ","le the solids the liDuids and the gases all melt into the Akasha again and the ne*t
"reation similarl, pro"eeds out o% this Akasha+
!, what power is this Akasha manu%a"tured into this universeB !, the power o% Prana+ @ust as
Akasha is the in%inite omnipresent material o% this universe so is this Prana the in%inite
omnipresent mani%esting power o% this universe+ At the beginning and at the end o% a ","le
ever,thing be"omes Akasha and all the %or"es that are in the universe resolve ba"k into the
PranaC in the ne*t ","le out o% this Prana is evolved ever,thing that we "all energ, ever,thing
that we "all %or"e+ 't is the Prana that is mani%esting as motionC it is the Prana that is mani%esting
as gravitation as magnetism+ 't is the Prana that is mani%esting as the a"tions o% the bod, as the
nerve "urrents as thought %or"e+ .rom thought down to the lowest %or"e ever,thing is but the
mani%estation o% Prana+ The sum total o% all %or"es in the universe mental or ph,si"al when
resolved ba"k to their original state is "alled Prana+ I:hen there was neither aught nor naught
when darkness was "overing darkness what e*isted thenB That Akasha e*isted without motion+I
The ph,si"al motion o% the Prana was stopped but it e*isted all the same+
At the end o% a ","le the energies now displa,ed in the universe Duiet down and be"ome
potential+ At the beginning o% the ne*t ","le the, start up strike upon the Akasha and out o% the
Akasha evolve these various %orms and as the Akasha "hanges this Prana "hanges also into all
these mani%estations o% energ,+ The knowledge and "ontrol o% this Prana is reall, what is meant
b, Prana,ama+
This opens to us the door to almost unlimited power+ Suppose %or instan"e a man understood the
Prana per%e"tl, and "ould "ontrol it what power on earth would not be hisB He would be able to
move the sun and stars out o% their pla"es to "ontrol ever,thing in the universe %rom the atoms
to the biggest suns be"ause he would "ontrol the Prana+ This is the end and aim o% Prana,ama+
:hen the Yogi be"omes per%e"t there will be nothing in nature not under his "ontrol+ '% he orders
the gods or the souls o% the departed to "ome the, will "ome at his bidding+ All the %or"es o%
nature will obe, him as slaves+ :hen the ignorant see these powers o% the Yogi the, "all them
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the mira"les+ 2ne pe"uliarit, o% the Hindu mind is that it alwa,s inDuires %or the last possible
generalisation leaving the details to be worked out a%terwards+ The Duestion is raised in the
Vedas I:hat is that knowing whi"h we shall know ever,thingBI Thus all books and all
philosophies that have been written have been onl, to prove that b, knowing whi"h ever,thing
is known+ '% a man wants to know this universe bit b, bit he must know ever, individual grain o%
sand whi"h means in%inite timeC he "annot know all o% them+ Then how "an knowledge beB How
is it possible %or a man to be all7knowing through parti"ularsB The Yogis sa, that behind this
parti"ular mani%estation there is a generalisation+ !ehind all parti"ular ideas stands a generalised
an abstra"t prin"ipleC grasp it and ,ou have grasped ever,thing+ @ust as this whole universe has
been generalised in the Vedas into that 2ne Absolute <*isten"e and he who has grasped that
<*isten"e has grasped the whole universe so all %or"es have been generalised into this Prana
and he who has grasped the Prana has grasped all the %or"es o% the universe mental or ph,si"al+
He who has "ontrolled the Prana has "ontrolled his own mind and all the minds that e*ist+ He
who has "ontrolled the Prana has "ontrolled his bod, and all the bodies that e*ist be"ause the
Prana is the generalised mani%estation o% %or"e+
How to "ontrol the Prana is the one idea o% Prana,ama+ All the trainings and e*er"ises in this
regard are %or that one end+ <a"h man must begin where he stands must learn how to "ontrol the
things that are nearest to him+ This bod, is ver, near to us nearer than an,thing in the e*ternal
universe and this mind is the nearest o% all+ The Prana whi"h is working this mind and bod, is
the nearest to us o% all the Prana in this universe+ This little wave o% the Prana whi"h represents
our own energies mental and ph,si"al is the nearest to us o% all the waves o% the in%inite o"ean
o% Prana+ '% we "an su""eed in "ontrolling that little wave then alone we "an hope to "ontrol the
whole o% Prana+ The Yogi who has done this gains per%e"tionC no longer is he under an, power+
He be"omes almost almight, almost all7knowing+ :e see se"ts in ever, "ountr, who have
attempted this "ontrol o% Prana+ 'n this "ountr, there are Jind7healers .aith7healers
Spiritualists &hristian S"ientists H,pnotists et"+ and i% we e*amine these di%%erent bodies we
shall %ind at the ba"k o% ea"h this "ontrol o% the Prana whether the, know it or not+ '% ,ou boil all
their theories down the residuum will be that+ 't is the one and the same %or"e the, are
manipulating onl, unknowingl,+ The, have stumbled on the dis"over, o% a %or"e and are using it
un"ons"iousl, without knowing its nature but it is the same as the Yogi uses and whi"h "omes
%rom Prana+
The Prana is the vital %or"e in ever, being+ Thought is the %inest and highest a"tion o% Prana+
Thought again as we see is not all+ There is also what we "all instin"t or un"ons"ious thought
the lowest plane o% a"tion+ '% a mosDuito stings us our hand will strike it automati"all,
instin"tivel,+ This is one e*pression o% thought+ All re%le* a"tions o% the bod, belong to this plane
o% thought+ There is again the other plane o% thought the "ons"ious+ ' reason ' judge ' think '
see the pros and "ons o% "ertain things ,et that is not all+ :e know that reason is limited+ Reason
"an go onl, to a "ertain e*tent be,ond that it "annot rea"h+ The "ir"le within whi"h it runs is
ver, ver, limited indeed+ Yet at the same time we %ind %a"ts rush into this "ir"le+ ;ike the
"oming o% "omets "ertain things "ome into this "ir"leC it is "ertain the, "ome %rom outside the
limit although our reason "annot go be,ond+ The "auses o% the phenomena intruding themselves
in this small limit are outside o% this limit+ The mind "an e*ist on a still higher plane the
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super"ons"ious+ :hen the mind has attained to that state whi"h is "alled SamKdhi G per%e"t
"on"entration super"ons"iousness G it goes be,ond the limits o% reason and "omes %a"e to %a"e
with %a"ts whi"h no instin"t or reason "an ever know+ All manipulations o% the subtle %or"es o%
the bod, the di%%erent mani%estations o% Prana i% trained give a push to the mind help it to go
up higher and be"ome super"ons"ious %rom where it a"ts+
'n this universe there is one "ontinuous substan"e on ever, plane o% e*isten"e+ Ph,si"all, this
universe is one: there is no di%%eren"e between the sun and ,ou+ The s"ientist will tell ,ou it is
onl, a %i"tion to sa, the "ontrar,+ There is no real di%%eren"e between the table and meC the table
is one point in the mass o% matter and ' another point+ <a"h %orm represents as it were one
whirlpool in the in%inite o"ean o% matter o% whi"h not one is "onstant+ @ust as in a rushing stream
there ma, be millions o% whirlpools the water in ea"h o% whi"h is di%%erent ever, moment
turning round and round %or a %ew se"onds and then passing out repla"ed b, a %resh Duantit, so
the whole universe is one "onstantl, "hanging mass o% matter in whi"h all %orms o% e*isten"e are
so man, whirlpools+ A mass o% matter enters into one whirlpool sa, a human bod, sta,s there
%or a period be"omes "hanged and goes out into another sa, an animal bod, this time %rom
whi"h again a%ter a %ew ,ears it enters into another whirlpool "alled a lump o% mineral+ 't is a
"onstant "hange+ Eot one bod, is "onstant+ There is no su"h thing as m, bod, or ,our bod,
e*"ept in words+ 2% the one huge mass o% matter one point is "alled a moon another a sun
another a man another the earth another a plant another a mineral+ Eot one is "onstant but
ever,thing is "hanging matter eternall, "on"reting and disintegrating+ So it is with the mind+
Jatter is represented b, the etherC when the a"tion o% Prana is most subtle this ver, ether in the
%iner state o% vibration will represent the mind and there it will be still one unbroken mass+ '%
,ou "an simpl, get to that subtle vibration ,ou will see and %eel that the whole universe is
"omposed o% subtle vibrations+ Sometimes "ertain drugs have the power to take us while as ,et
in the senses to that "ondition+ Jan, o% ,ou ma, remember the "elebrated e*periment o% Sir
Humphre, 4av, when the laughing gas overpowered him G how during the le"ture he
remained motionless stupe%ied and a%ter that he said that the whole universe was made up o%
ideas+ .or the time being as it were the gross vibrations had "eased and onl, the subtle
vibrations whi"h he "alled ideas were present to him+ He "ould onl, see the subtle vibrations
round himC ever,thing had be"ome thoughtC the whole universe was an o"ean o% thought he and
ever,one else had be"ome little thought whirlpools+
Thus even in the universe o% thought we %ind unit, and at last when we get to the Sel% we
know that that Sel% "an onl, be 2ne+ !e,ond the vibrations o% matter in its gross and subtle
aspe"ts be,ond motion there is but 2ne+ <ven in mani%ested motion there is onl, unit,+ These
%a"ts "an no more be denied+ Jodern ph,si"s also has demonstrated that the sum total o% the
energies in the universe is the same throughout+ 't has also been proved that this sum total o%
energ, e*ists in two %orms+ 't be"omes potential toned down and "almed and ne*t it "omes out
mani%ested as all these various %or"esC again it goes ba"k to the Duiet state and again it mani%ests+
Thus it goes on evolving and involving through eternit,+ The "ontrol o% this Prana as be%ore
stated is what is "alled Prana,ama+
The most obvious mani%estation o% this Prana in the human bod, is the motion o% the lungs+ '%
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that stops as a rule all the other mani%estations o% %or"e in the bod, will immediatel, stop+ !ut
there are persons who "an train themselves in su"h a manner that the bod, will live on even
when this motion has stopped+ There are some persons who "an bur, themselves %or da,s and
,et live without breathing+ To rea"h the subtle we must take the help o% the grosser and so
slowl, travel towards the most subtle until we gain our point+ Prana,ama reall, means
"ontrolling this motion o% the lungs and this motion is asso"iated with the breath+ Eot that breath
is produ"ing itC on the "ontrar, it is produ"ing breath+ This motion draws in the air b, pump
a"tion+ The Prana is moving the lungs the movement o% the lungs draws in the air+ So Prana,ama
is not breathing but "ontrolling that mus"ular power whi"h moves the lungs+ That mus"ular
power whi"h goes out through the nerves to the mus"les and %rom them to the lungs making
them move in a "ertain manner is the Prana whi"h we have to "ontrol in the pra"ti"e o%
Prana,ama+ :hen the Prana has be"ome "ontrolled then we shall immediatel, %ind that all the
other a"tions o% the Prana in the bod, will slowl, "ome under "ontrol+ ' m,sel% have seen men
who have "ontrolled almost ever, mus"le o% the bod,C and wh, notB '% ' have "ontrol over
"ertain mus"les wh, not over ever, mus"le and nerve o% the bod,B :hat impossibilit, is thereB
At present the "ontrol is lost and the motion has be"ome automati"+ :e "annot move our ears at
will but we know that animals "an+ :e have not that power be"ause we do not e*er"ise it+ This
is what is "alled atavism+
Again we know that motion whi"h has be"ome latent "an be brought ba"k to mani%estation+ !,
hard work and pra"ti"e "ertain motions o% the bod, whi"h are most dormant "an be brought ba"k
under per%e"t "ontrol+ Reasoning thus we %ind there is no impossibilit, but on the other hand+
ever, probabilit, that ea"h part o% the bod, "an be brought under per%e"t "ontrol+ This the Yogi
does through Prana,ama+ Perhaps some o% ,ou have read that in Prana,ama when drawing in
the breath ,ou must %ill ,our whole bod, with Prana+ 'n the <nglish translations Prana is given
as breath and ,ou are in"lined to ask how that is to be done+ The %ault is with the translator+
<ver, part o% the bod, "an be %illed with Prana this vital %or"e and when ,ou are able to do that
,ou "an "ontrol the whole bod,+ All the si"kness and miser, %elt in the bod, will be per%e"tl,
"ontrolledC not onl, so ,ou will be able to "ontrol another's bod,+ <ver,thing is in%e"tious in this
world good or bad+ '% ,our bod, be in a "ertain state o% tension it will have a tenden", to
produ"e the same tension in others+ '% ,ou are strong and health, those that live near ,ou will
also have the tenden", to be"ome strong and health, but i% ,ou are si"k and weak those around
,ou will have the tenden", to be"ome the same+ 'n the "ase o% one man tr,ing to heal another the
%irst idea is simpl, trans%erring his own health to the other+ This is the primitive sort o% healing+
&ons"iousl, or un"ons"iousl, health "an be transmitted+ A ver, strong man living with a weak
man will make him a little stronger whether he knows it or not+ :hen "ons"iousl, done it
be"omes Dui"ker and better in its a"tion+ Ee*t "ome those "ases in whi"h a man ma, not be ver,
health, himsel% ,et we know that he "an bring health to another+ The %irst man in su"h a "ase
has a little more "ontrol over the Prana and "an rouse %or the time being his Prana as it were to
a "ertain state o% vibration and transmit it to another person+
There have been "ases where this pro"ess has been "arried on at a distan"e but in realit, there is
no distan"e in the sense o% a break+ :here is the distan"e that has a breakB 's there an, break
between ,ou and the sunB 't is a "ontinuous mass o% matter the sun being one part and ,ou
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another+ 's there a break between one part o% a river and anotherB Then wh, "annot an, %or"e
travelB There is no reason against it+ &ases o% healing %rom a distan"e are per%e"tl, true+ The
Prana "an be transmitted to a ver, great distan"eC but to one genuine "ase there are hundreds o%
%rauds+ This pro"ess o% healing is not so eas, as it is thought to be+ 'n the most ordinar, "ases o%
su"h healing ,ou will %ind that the healers simpl, take advantage o% the naturall, health, state o%
the human bod,+ An allopath "omes and treats "holera patients and gives them his medi"ines+
The homoeopath "omes and gives his medi"ines and "ures perhaps more than the allopath does
be"ause the homoeopath does not disturb his patients but allows nature to deal with them+ The
.aith7healer "ures more still be"ause he brings the strength o% his mind to bear and rouses
through %aith the dormant Prana o% the patient+
There is a mistake "onstantl, made b, .aith7healers: the, think that %aith dire"tl, heals a man+
!ut %aith alone does not "over all the ground+ There are diseases where the worst s,mptoms are
that the patient never thinks that he has that disease+ That tremendous %aith o% the patient is itsel%
one s,mptom o% the disease and usuall, indi"ates that he will die Dui"kl,+ 'n su"h "ases the
prin"iple that %aith "ures does not appl,+ '% it were %aith alone that "ured these patients also
would be "ured+ 't is b, the Prana that real "uring "omes+ The pure man who has "ontrolled the
Prana has the power o% bringing it into a "ertain state o% vibration whi"h "an be "onve,ed to
others arousing in them a similar vibration+ You see that in ever,da, a"tions+ ' am talking to ,ou+
:hat am ' tr,ing to doB ' am so to sa, bringing m, mind to a "ertain state o% vibration and the
more ' su""eed in bringing it to that state the more ,ou will be a%%e"ted b, what ' sa,+ All o% ,ou
know that the da, ' am more enthusiasti" the more ,ou enjo, the le"tureC and when ' am less
enthusiasti" ,ou %eel la"k o% interest+
The giganti" will7powers o% the world the world7movers "an bring their Prana into a high state
o% vibration and it is so great and power%ul that it "at"hes others in a moment and thousands are
drawn towards them and hal% the world think as the, do+ Freat prophets o% the world had the
most wonder%ul "ontrol o% the Prana whi"h gave them tremendous will7powerC the, had brought
their Prana to the highest state o% motion and this is what gave them power to swa, the world+
All mani%estations o% power arise %rom this "ontrol+ Jen ma, not know the se"ret but this is the
one e*planation+ Sometimes in ,our own bod, the suppl, o% Prana gravitates more or less to one
partC the balan"e is disturbed and when the balan"e o% Prana is disturbed what we "all disease is
produ"ed+ To take awa, the super%luous Prana or to suppl, the Prana that is wanting will be
"uring the disease+ That again is Prana,ama G to learn when there is more or less Prana in one
part o% the bod, than there should be+ The %eelings will be"ome so subtle that the mind will %eel
that there is less Prana in the toe or the %inger than there should be and will possess the power to
suppl, it+ These are among the various %un"tions o% Prana,ama+ The, have to be learned slowl,
and graduall, and as ,ou see the whole s"ope o% Raja7Yoga is reall, to tea"h the "ontrol and
dire"tion in di%%erent planes o% the Prana+ :hen a man has "on"entrated his energies he masters
the Prana that is in his bod,+ :hen a man is meditating he is also "on"entrating the Prana+
'n an o"ean there are huge waves like mountains then smaller waves and still smaller down to
little bubbles but ba"k o% all these is the in%inite o"ean+ The bubble is "onne"ted with the in%inite
o"ean at one end and the huge wave at the other end+ So one ma, be a giganti" man and
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another a little bubble but ea"h is "onne"ted with that in%inite o"ean o% energ, whi"h is the
"ommon birthright o% ever, animal that e*ists+ :herever there is li%e the storehouse o% in%inite
energ, is behind it+ Starting as some %ungus some ver, minute mi"ros"opi" bubble and all the
time drawing %rom that in%inite store7house o% energ, a %orm is "hanged slowl, and steadil, until
in "ourse o% time it be"omes a plant then an animal then man ultimatel, Fod+ This is attained
through millions o% aeons but what is timeB An in"rease o% speed an in"rease o% struggle is able
to bridge the gul% o% time+ That whi"h naturall, takes a long time to a""omplish "an be shortened
b, the intensit, o% the a"tion sa,s the Yogi+ A man ma, go on slowl, drawing in this energ,
%rom the in%inite mass that e*ists in the universe and perhaps he will reDuire a hundred
thousand ,ears to be"ome a 4eva and then perhaps %ive hundred thousand ,ears to be"ome still
higher and perhaps %ive millions o% ,ears to be"ome per%e"t+ Fiven rapid growth the time will
be lessened+ :h, is it not possible with su%%i"ient e%%ort to rea"h this ver, per%e"tion in si*
months or si* ,earsB There is no limit+ Reason shows that+ '% an engine with a "ertain amount o%
"oal runs two miles an hour it will run the distan"e in less time with a greater suppl, o% "oal+
Similarl, wh, shall not the soul b, intensi%,ing its a"tion attain per%e"tion in this ver, li%eB All
beings will at last attain to that goal we know+ !ut who "ares to wait all these millions o% aeonsB
:h, not rea"h it immediatel, in this bod, even in this human %ormB :h, shall ' not get that
in%inite knowledge in%inite power nowB
The ideal o% the Yogi the whole s"ien"e o% Yoga is dire"ted to the end o% tea"hing men how b,
intensi%,ing the power o% assimilation to shorten the time %or rea"hing per%e"tion instead o%
slowl, advan"ing %rom point to point and waiting until the whole human ra"e has be"ome
per%e"t+ All the great prophets saints and seers o% the world G what did the, doB 'n one span o%
li%e the, lived the whole li%e o% humanit, traversed the whole length o% time that it takes
ordinar, humanit, to "ome to per%e"tion+ 'n one li%e the, per%e"t themselvesC the, have no
thought %or an,thing else never live a moment %or an, other idea and thus the wa, is shortened
%or them+ This is what is meant b, "on"entration intensi%,ing the power o% assimilation thus
shortening the time+ Raja7Yoga is the s"ien"e whi"h tea"hes us how to gain the power o%
"on"entration+
:hat has Prana,ama to do with spiritualismB Spiritualism is also a mani%estation o% Prana,ama+
'% it be true that the departed spirits e*ist onl, we "annot see them it is Duite probable that there
ma, be hundreds and millions o% them about us we "an neither see %eel nor tou"h+ :e ma, be
"ontinuall, passing and repassing through their bodies and the, do not see or %eel us+ 't is a
"ir"le within a "ir"le universe within universe+ :e have %ive senses and we represent Prana in a
"ertain state o% vibration+ All beings in the same state o% vibration will see one another but i%
there are beings who represent Prana in a higher state o% vibration the, will not be seen+ :e ma,
in"rease the intensit, o% a light until we "annot see it at all but there ma, be beings with e,es so
power%ul that the, "an see su"h light+ Again i% its vibrations are ver, low we do not see a light
but there are animals that ma, see it as "ats and owls+ 2ur range o% vision is onl, one plane o%
the vibrations o% this Prana+ Take this atmosphere %or instan"eC it is piled up la,er on la,er but
the la,ers nearer to the earth are denser than those above and as ,ou go higher the atmosphere
be"omes %iner and %iner+ 2r take the "ase o% the o"eanC as ,ou go deeper and deeper the pressure
o% the water in"reases and animals whi"h live at the bottom o% the sea "an never "ome up or
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the, will be broken into pie"es+
Think o% the universe as an o"ean o% ether "onsisting o% la,er a%ter la,er o% var,ing degrees o%
vibration under the a"tion o% PranaC awa, %rom the "entre the vibrations are less nearer to it the,
be"ome Dui"ker and Dui"kerC one order o% vibration makes one plane+ Then suppose these ranges
o% vibrations are "ut into planes so man, millions o% miles one set o% vibration and then so
man, millions o% miles another still higher set o% vibration and so on+ 't is there%ore probable
that those who live on the plane o% a "ertain state o% vibration will have the power o% re"ognising
one another but will not re"ognise those above them+ Yet just as b, the teles"ope and the
mi"ros"ope we "an in"rease the s"ope o% our vision similarl, we "an b, Yoga bring ourselves to
the state o% vibration o% another plane and thus enable ourselves to see what is going on there+
Suppose this room is %ull o% beings whom we do not see+ The, represent Prana in a "ertain state
o% vibration while we represent another+ Suppose the, represent a Dui"k one and we the
opposite+ Prana is the material o% whi"h the: are "omposed as well as we+ All are parts o% the
same o"ean o% Prana the, di%%er onl, in their rate o% vibration+ '% ' "an bring m,sel% to the Dui"k
vibration this plane will immediatel, "hange %or me: ' shall not see ,ou an, moreC ,ou vanish
and the, appear+ Some o% ,ou perhaps know this to be true+ All this bringing o% the mind into a
higher state o% vibration is in"luded in one word in Yoga G Samadhi+ All these states o% higher
vibration super"ons"ious vibrations o% the mind are grouped in that one word Samadhi and the
lower states o% Samadhi give us visions o% these beings+ The highest grade o% Samadhi is when
we see the real thing when we see the material out o% whi"h the whole o% these grades o% beings
are "omposed and that one lump o% "la, being known we know all the "la, in the universe+
Thus we see that Prana,ama in"ludes all that is true o% spiritualism even+ Similarl, ,ou will %ind
that wherever an, se"t or bod, o% people is tr,ing to sear"h out an,thing o""ult and m,sti"al or
hidden what the, are doing is reall, this Yoga this attempt to "ontrol the Prana+ You will %ind
that wherever there is an, e*traordinar, displa, o% power it is the mani%estation o% this Prana+
<ven the ph,si"al s"ien"es "an be in"luded in Prana,ama+ :hat moves the steam engineB Prana
a"ting through the steam+ :hat are all these phenomena o% ele"tri"it, and so %orth but PranaB
:hat is ph,si"al s"ien"eB The s"ien"e o% Prana,ama b, e*ternal means+ Prana mani%esting
itsel% as mental power "an onl, be "ontrolled b, mental means+ That part o% Prana,ama whi"h
attempts to "ontrol the ph,si"al mani%estations o% the Prana b, ph,si"al means is "alled ph,si"al
s"ien"e and that part whi"h tries to "ontrol the mani%estations o% the Prana as mental %or"e b,
mental means is "alled Raja7Yoga+
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Chapter I!
The Psychic Prana
A""ording to the Yogis there are two nerve "urrents in the spinal "olumn "alled PingalK and 'dK
and a hollow "anal "alled SushumnK running through the spinal "ord+ At the lower end o% the
hollow "anal is what the Yogis "all the I;otus o% the NundaliniI+ The, des"ribe it as triangular in
%orm in whi"h in the s,mboli"al language o% the Yogis there is a power "alled the Nundalini
"oiled up+ :hen that Nundalini awakes it tries to %or"e a passage through this hollow "anal and
as it rises step b, step as it were la,er a%ter la,er o% the mind be"omes open and all the di%%erent
visions and wonder%ul powers "ome to the Yogi+ :hen it rea"hes the brain the Yogi is per%e"tl,
deta"hed %rom the bod, and mindC the soul %inds itsel% %ree+ :e know that the spinal "ord is
"omposed in a pe"uliar manner+ '% we take the %igure eight horiAontall, $O( there are two parts
whi"h are "onne"ted in the middle+ Suppose ,ou add eight a%ter eight piled one on top o% the
other that will represent the spinal "ord+ The le%t is the 'da the right Pingala and that hollow
"anal whi"h runs through the "entre o% the spinal "ord is the Sushumna+ :here the spinal "ord
ends in some o% the lumbar vertebrae a %ine %ibre issues downwards and the "anal runs up even
within that %ibre onl, mu"h %iner+ The "anal is "losed at the lower end whi"h is situated near
what is "alled the sa"ral ple*us whi"h a""ording to modern ph,siolog, is triangular in %orm+
The di%%erent ple*uses that have their "entres in the spinal "anal "an ver, well stand %or the
di%%erent IlotusesI o% the Yogi+
The Yogi "on"eives o% several "entres beginning with the JulKdhKra the basi" and ending with
the SahasrKra the thousand7petalled ;otus in the brain+ So i% we take these di%%erent ple*uses as
representing these lotuses the idea o% the Yogi "an be understood ver, easil, in the language o%
modern ph,siolog,+ :e know there are two sorts o% a"tions in these nerve "urrents one a%%erent
the other e%%erentC one sensor, and the other motorC one "entripetal and the other "entri%ugal+
2ne "arries the sensations to the brain and the other %rom the brain to the outer bod,+ These
vibrations are all "onne"ted with the brain in the long run+ Several other %a"ts we have to
remember in order to "lear the wa, %or the e*planation whi"h is to "ome+ This spinal "ord at the
brain ends in a sort o% bulb in the medulla whi"h is not atta"hed to the brain but %loats in a
%luid in the brain so that i% there be a blow on the head the %or"e o% that blow will be dissipated
in the %luid and will not hurt the bulb+ This is an important %a"t to remember+ Se"ondl, we have
also to know that o% all the "entres we have parti"ularl, to remember three the Juladhara $the
basi"( the Sahasrara $the thousand7petalled lotus o% the brain( and the Janipura $the lotus o% the
navel(+
Ee*t we shall take one %a"t %rom ph,si"s+ :e all hear o% ele"tri"it, and various other %or"es
"onne"ted with it+ :hat ele"tri"it, is no one knows but so %ar as it is known it is a sort o%
motion+ There are various other motions in the universeC what is the di%%eren"e between them and
ele"tri"it,B Suppose this table moves G that the mole"ules whi"h "ompose this table are moving
in di%%erent dire"tionsC i% the, are all made to move in the same dire"tion it will be through
ele"tri"it,+ <le"tri" motion makes the mole"ules o% a bod, move in the same dire"tion+ '% all the
air mole"ules in a room are made to move in the same dire"tion it will make a giganti" batter, o%
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ele"tri"it, o% the room+ Another point %rom ph,siolog, we must remember that the "entre whi"h
regulates the respirator, s,stem the breathing s,stem has a sort o% "ontrolling a"tion over the
s,stem o% nerve "urrents+
Eow we shall see wh, breathing is pra"tised+ 'n the %irst pla"e %rom rh,thmi"al breathing "omes
a tenden", o% all the mole"ules in the bod, to move in the same dire"tion+ :hen mind "hanges
into will the nerve "urrents "hange into a motion similar to ele"tri"it, be"ause the nerves have
been proved to show polarit, under the a"tion o% ele"tri" "urrents+ This shows that when the will
is trans%ormed into the nerve "urrents it is "hanged into something like ele"tri"it,+ :hen all the
motions o% the bod, have be"ome per%e"tl, rh,thmi"al the bod, has as it were be"ome a
giganti" batter, o% will+ This tremendous will is e*a"tl, what the Yogi wants+ This is there%ore a
ph,siologi"al e*planation o% the breathing e*er"ise+ 't tends to bring a rh,thmi" a"tion in the
bod, and helps us through the respirator, "entre to "ontrol the other "entres+ The aim o%
PrKnK,Kma here is to rouse the "oiled7up power in the Juladhara "alled the Nundalini+
<ver,thing that we see or imagine or dream we have to per"eive in spa"e+ This is the ordinar,
spa"e "alled the JahKkKsha or elemental spa"e+ :hen a Yogi reads the thoughts o% other men
or per"eives supersensuous obje"ts he sees them in another sort o% spa"e "alled the &hittKkKsha
the mental spa"e+ :hen per"eption has be"ome obje"tless and the soul shines in its own nature
it is "alled the &hidKkKsha or knowledge spa"e+ :hen the Nundalini is aroused and enters the
"anal o% the Sushumna all the per"eptions are in the mental spa"e+ :hen it has rea"hed that end
o% the "anal whi"h opens out into the brain the obje"tless per"eption is in the knowledge spa"e+
Taking the analog, o% ele"tri"it, we %ind that man "an send a "urrent onl, along a wire
#
but
nature reDuires no wires to send her tremendous "urrents+ This proves that the wire is not reall,
ne"essar, but that onl, our inabilit, to dispense with it "ompels us to use it+
Similarl, all the sensations and motions o% the bod, are being sent into the brain and sent out o%
it through these wires o% nerve %ibres+ The "olumns o% sensor, and motor %ibres in the spinal
"ord are the 'da and Pingala o% the Yogis+ The, are the main "hannels through whi"h the a%%erent
and e%%erent "urrents travel+ !ut wh, should not the mind send news without an, wire or rea"t
without an, wireB :e see this is done in nature+ The Yogi sa,s i% ,ou "an do that ,ou have got
rid o% the bondage o% matter+ How to do itB '% ,ou "an make the "urrent pass through the
Sushumna the "anal in the middle o% the spinal "olumn ,ou have solved the problem+ The mind
has made this network o% the nervous s,stem and has to break it so that no wires will be
reDuired to work through+ Then alone will all knowledge "ome to us G no more bondage o%
bod,C that is wh, it is so important that we should get "ontrol o% that Sushumna+ '% we "an send
the mental "urrent through the hollow "anal without an, nerve %ibres to a"t as wires the Yogi
sa,s the problem is solved and he also sa,s it "an be done+
This Sushumna is in ordinar, persons "losed up at the lower e*tremit,C no a"tion "omes through
it+ The Yogi proposes a pra"ti"e b, whi"h it "an be opened and the nerve "urrents made to travel
through+ :hen a sensation is "arried to a "entre the "entre rea"ts+ This rea"tion in the "ase o%
# Readers please note this was told be%ore the dis"over, o% wireless telegraph,+
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automati" "entres is %ollowed b, motionC in the "ase o% "ons"ious "entres it is %ollowed %irst b,
per"eption and se"ondl, b, motion+ All per"eption is the rea"tion to a"tion %rom outside+ How
then do per"eptions in dreams ariseB There is then no a"tion %rom outside+ The sensor, motions
there%ore are "oiled up somewhere+ .or instan"e ' see a "it,C the per"eption o% that "it, is %rom
the rea"tion to the sensations brought %rom outside obje"ts "omprising that "it,+ That is to sa, a
"ertain motion in the brain mole"ules has been set up b, the motion in the in"arr,ing nerves
whi"h again are set in motion b, e*ternal obje"ts in the "it,+ Eow even a%ter a long time ' "an
remember the "it,+ This memor, is e*a"tl, the same phenomenon onl, it is in a milder %orm+
!ut when"e is the a"tion that sets up even the milder %orm o% similar vibrations in the brainB Eot
"ertainl, %rom the primar, sensations+ There%ore it must be that the sensations are "oiled up
somewhere and the, b, their a"ting bring out the mild rea"tion whi"h we "all dream
per"eption+
Eow the "entre where all these residual sensations are as it were stored up is "alled the
Juladhara the root re"epta"le and the "oiled7up energ, o% a"tion is Nundalini Ithe "oiled upI+
't is ver, probable that the residual motor energ, is also stored up in the same "entre as a%ter
deep stud, or meditation on e*ternal obje"ts the part o% the bod, where the Juladhara "entre is
situated $probabl, the sa"ral ple*us( gets heated+ Eow i% this "oiled7up energ, be roused and
made a"tive and then "ons"iousl, made to travel up the Sushumna "anal as it a"ts upon "entre
a%ter "entre a tremendous rea"tion will set in+ :hen a minute portion o% energ, travels along a
nerve %ibre and "auses rea"tion %rom "entres the per"eption is either dream or imagination+ !ut
when b, the power o% long internal meditation the vast mass o% energ, stored up travels along the
Sushumna and strikes the "entres the rea"tion is tremendous immensel, superior to the rea"tion
o% dream or imagination immensel, more intense than the rea"tion o% sense7per"eption+ 't is
super7sensuous per"eption+ And when it rea"hes the metropolis o% all sensations the brain the
whole brain as it were rea"ts and the result is the %ull blaAe o% illumination the per"eption o%
the Sel%+ As this Nundalini %or"e travels %rom "entre to "entre la,er a%ter la,er o% the mind as it
were opens up and this universe is per"eived b, the Yogi in its %ine or "ausal %orm+ Then alone
the "auses o% this universe both as sensation and rea"tion are known as the, are and hen"e
"omes all knowledge+ The "auses being known the knowledge o% the e%%e"ts is sure to %ollow+
Thus the rousing o% the Nundalini is the one and onl, wa, to attaining 4ivine :isdom
super"ons"ious per"eption realisation o% the spirit+ The rousing ma, "ome in various wa,s
through love %or Fod through the mer", o% per%e"ted sages or through the power o% the anal,ti"
will o% the philosopher+ :herever there was an, mani%estation o% what is ordinaril, "alled
supernatural power or wisdom there a little "urrent o% Nundalini must have %ound its wa, into
the Sushumna+ 2nl, in the vast majorit, o% su"h "ases people had ignorantl, stumbled on some
pra"ti"e whi"h set %ree a minute portion o% the "oiled7up Nundalini+ All worship "ons"iousl, or
un"ons"iousl, leads to this end+ The man who thinks that he is re"eiving response to his pra,ers
does not know that the %ul%ilment "omes %rom his own nature that he has su""eeded b, the
mental attitude o% pra,er in waking up a bit o% this in%inite power whi"h is "oiled up within
himsel%+ :hat thus men ignorantl, worship under various names through %ear and tribulation
the Yogi de"lares to the world to be the real power "oiled up in ever, being the mother o% eternal
happiness i% we but know how to approa"h her+ And RKja7Yoga is the s"ien"e o% religion the
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rationale o% all worship all pra,ers %orms "eremonies and mira"les+
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Chapter !
The Control of Psychic Prana
:e have now to deal with the e*er"ises in PrKnK,Kma+ :e have seen that the %irst step a""ording
to the Yogis is to "ontrol the motion o% the lungs+ :hat we want to do is to %eel the %iner motions
that are going on in the bod,+ 2ur minds have be"ome e*ternalised and have lost sight o% the
%ine motions inside+ '% we "an begin to %eel them we "an begin to "ontrol them+ These nerve
"urrents go on all over the bod, bringing li%e and vitalit, to ever, mus"le but we do not %eel
them+ The Yogi sa,s we "an learn to do so+ HowB !, taking up and "ontrolling the motion o% the
lungsC when we have done that %or a su%%i"ient length o% time we shall be able to "ontrol the %iner
motions+
:e now "ome to the e*er"ises in Prana,ama+ Sit uprightC the bod, must be kept straight+ The
spinal "ord although not atta"hed to the vertebral "olumn is ,et inside o% it+ '% ,ou sit "rookedl,
,ou disturb this spinal "ord so let it be %ree+ An, time that ,ou sit "rookedl, and tr, to meditate
,ou do ,oursel% an injur,+ The three parts o% the bod, the "hest the ne"k and the head must be
alwa,s held straight in one line+ You will %ind that b, a little pra"ti"e this will "ome to ,ou as
eas, as breathing+ The se"ond thing is to get "ontrol o% the nerves+ :e have said that the nerve
"entre that "ontrols the respirator, organs has a sort o% "ontrolling e%%e"t on the other nerves and
rh,thmi"al breathing is there%ore ne"essar,+ The breathing that we generall, use should not be
"alled breathing at all+ 't is ver, irregular+ Then there are some natural di%%eren"es o% breathing
between men and women+
The %irst lesson is just to breathe in a measured wa, in and out+ That will harmonise the s,stem+
:hen ,ou have pra"ti"ed this %or some time ,ou will do well to join to it the repetition o% some
word as I2mI or an, other sa"red word+ 'n 'ndia we use "ertain s,mboli"al words instead o%
"ounting one two three %our+ That is wh, ' advise ,ou to join the mental repetition o% the I2mI
or some other sa"red word to the Prana,ama+ ;et the word %low in and out with the breath
rh,thmi"all, harmoniousl, and ,ou will %ind the whole bod, is be"oming rh,thmi"al+ Then ,ou
will learn what rest is+ &ompared with it sleep is not rest+ 2n"e this rest "omes the most tired
nerves will be "almed down and ,ou will %ind that ,ou have never be%ore reall, rested+
The %irst e%%e"t o% this pra"ti"e is per"eived in the "hange o% e*pression o% one's %a"eC harsh lines
disappearC with "alm thought "almness "omes over the %a"e+ Ee*t "omes beauti%ul voi"e+ ' never
saw a Yogi with a "roaking voi"e+ These signs "ome a%ter a %ew months' pra"ti"e+ A%ter pra"ti"ing
the above mentioned breathing %or a %ew da,s ,ou should take up a higher one+ Slowl, %ill the
lungs with breath through the 'dK the le%t nostril and at the same time "on"entrate the mind on
the nerve "urrent+ You are as it were sending the nerve "urrent down the spinal "olumn and
striking violentl, on the last ple*us the basi" lotus whi"h is triangular in %orm the seat o% the
Nundalini+ Then hold the "urrent there %or some time+ 'magine that ,ou are slowl, drawing that
nerve "urrent with the breath through the other side the PingalK then slowl, throw it out through
the right nostril+ This ,ou will %ind a little di%%i"ult to pra"ti"e+ The easiest wa, is to stop the right
nostril with the thumb and then slowl, draw in the breath through the le%tC then "lose both
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nostrils with thumb and %ore%inger and imagine that ,ou are sending that "urrent down and
striking the base o% the SushumnKC then take the thumb o%% and let the breath out through the
right nostril+ Ee*t inhale slowl, through that nostril keeping the other "losed b, the %ore%inger
then "lose both as be%ore+ The wa, the Hindus pra"ti"e this would be ver, di%%i"ult %or this
"ountr, be"ause the, do it %rom their "hildhood and their lungs are prepared %or it+ Here it is
well to begin with %our se"onds and slowl, in"rease+ 4raw in %our se"onds hold in si*teen
se"onds then throw out in eight se"onds+ This makes one Prana,ama+ At the same time think o%
the basi" lotus triangular in %ormC "on"entrate the mind on that "entre+ The imagination "an help
,ou a great deal+ The ne*t breathing is slowl, drawing the breath in and then immediatel,
throwing it out slowl, and then stopping the breath out using the same numbers+ The onl,
di%%eren"e is that in the %irst "ase the breath was held in and in the se"ond held out+ This last is
the easier one+ The breathing in whi"h ,ou hold the breath in the lungs must not be pra"ti"ed too
mu"h+ 4o it onl, %our times in the morning and %our times in the evening+ Then ,ou "an slowl,
in"rease the time and number+ You will %ind that ,ou have the power to do so and that ,ou take
pleasure in it+ So ver, "are%ull, and "autiousl, in"rease as ,ou %eel that ,ou have the power to
si* instead o% %our+ 't ma, injure ,ou i% ,ou pra"ti"e it irregularl,+
2% the three pro"esses %or the puri%i"ation o% the nerves des"ribed above the %irst and the last are
neither di%%i"ult nor dangerous+ The more ,ou pra"ti"e the %irst one the "almer ,ou will be+ @ust
think o% I2mI and ,ou "an pra"ti"e even while ,ou are sitting at ,our work+ You will be all the
better %or it+ Some da, i% ,ou pra"ti"e hard the Nundalini will be aroused+ .or those who
pra"ti"e on"e or twi"e a da, just a little "almness o% the bod, and mind will "ome and beauti%ul
voi"eC onl, %or those who "an go on %urther with it will Nundalini be aroused and the whole o%
nature will begin to "hange and the book o% knowledge will open+ Eo more will ,ou need to go
to books %or knowledgeC ,our own mind will have be"ome ,our book "ontaining in%inite
knowledge+ ' have alread, spoken o% the 'da and Pingala "urrents %lowing through either side o%
the spinal "olumn and also o% the Sushumna the passage through the "entre o% the spinal "ord+
These three are present in ever, animalC whatever being has a spinal "olumn has these three lines
o% a"tion+ !ut the Yogis "laim that in an ordinar, man the Sushumna is "losedC its a"tion is not
evident while that o% the other two is "arr,ing power to di%%erent parts o% the bod,+
The Yogi alone has the Sushumna open+ :hen this Sushumna "urrent opens and begins to rise
we get be,ond the sense our minds be"ome supersensuous super"ons"ious G we get be,ond
even the intelle"t where reasoning "annot rea"h+ To open that Sushumna is the prime obje"t o%
the Yogi+ A""ording to him along this Sushumna are ranged these "entres or in more %igurative
language these lotuses as the, are "alled+ The lowest one is at the lower end o% the spinal "ord
and is "alled JulKdhKra the ne*t higher is "alled SvKdhishthKna the third Janipura the %ourth
AnKhata the %i%th Vishuddha the si*th MjnK and the last whi"h is in the brain is the SahasrKra
or Ithe thousand7petalledI+ 2% these we have to take "ognition just now o% two "entres onl, the
lowest the Juladhara and the highest the Sahasrara+ All energ, has to be taken up %rom its seat
in the Juladhara and brought to the Sahasrara+ The Yogis "laim that o% all the energies that are in
the human bod, the highest is what the, "all I2jasI+ Eow this 2jas is stored up in the brain and
the more 2jas is in a man's head the more power%ul he is the more intelle"tual the more
spirituall, strong+ 2ne man ma, speak beauti%ul language and beauti%ul thoughts but the, do
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not impress peopleC another man speaks neither beauti%ul language nor beauti%ul thoughts ,et his
words "harm+ <ver, movement o% his is power%ul+ That is the power o% 2jas+
Eow in ever, man there is more or less o% this 2jas stored up+ All the %or"es that are working in
the bod, in their highest be"ome 2jas+ You must remember that it is onl, a Duestion o%
trans%ormation+ The same %or"e whi"h is working outside as ele"tri"it, or magnetism will
be"ome "hanged into inner %or"eC the same %or"es that are working as mus"ular energ, will be
"hanged into 2jas+ The Yogis sa, that that part o% the human energ, whi"h is e*pressed as se*
energ, in se*ual thought when "he"ked and "ontrolled easil, be"omes "hanged into 2jas and
as the Juladhara guides these the Yogi pa,s parti"ular attention to that "entre+ He tries to take
up all his se*ual energ, and "onvert it into 2jas+ 't is onl, the "haste man or woman who "an
make the 2jas rise and store it in the brainC that is wh, "hastit, has alwa,s been "onsidered the
highest virtue+ A man %eels that i% he is un"haste spiritualit, goes awa, he loses mental vigour
and moral stamina+ That is wh, in all the religious orders in the world whi"h have produ"ed
spiritual giants ,ou will alwa,s %ind absolute "hastit, insisted upon+ That is wh, the monks "ame
into e*isten"e giving up marriage+ There must be per%e"t "hastit, in thought word and deedC
without it the pra"ti"e o% Raja7Yoga is dangerous and ma, lead to insanit,+ '% people pra"ti"e
Raja7Yoga and at the same time lead an impure li%e how "an the, e*pe"t to be"ome YogisB
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Chapter !I
Pratyahara and Dharana
The ne*t step is "alled Prat,KhKra+ :hat is thisB You know how per"eptions "ome+ .irst o% all
there are the e*ternal instruments then the internal organs a"ting in the bod, through the brain
"entres and there is the mind+ :hen these "ome together and atta"h themselves to some e*ternal
obje"t then we per"eive it+ At the same time it is a ver, di%%i"ult thing to "on"entrate the mind
and atta"h it to one organ onl,C the mind is a slave+
:e hear I!e goodI and I!e goodI and I!e goodI taught all over the world+ There is hardl, a
"hild born in an, "ountr, in the world who has not been told I4o not stealI I4o not tell a lieI
but nobod, tells the "hild how he "an help doing them+ Talking will not help him+ :h, should he
not be"ome a thie%B :e do not tea"h him how not to stealC we simpl, tell him I4o not steal+I
2nl, when we tea"h him to "ontrol his mind do we reall, help him+ All a"tions internal and
e*ternal o""ur when the mind joins itsel% to "ertain "entres "alled the organs+ :illingl, or
unwillingl, it is drawn to join itsel% to the "entres and that is wh, people do %oolish deeds and
%eel miserable whi"h i% the mind were under "ontrol the, would not do+ :hat would be the
result o% "ontrolling the mindB 't then would not join itsel% to the "entres o% per"eption and
naturall, %eeling and willing would be under "ontrol+ 't is "lear so %ar+ 's it possibleB 't is
per%e"tl, possible+ You see it in modern timesC the %aith7healers tea"h people to den, miser, and
pain and evil+ Their philosoph, is rather roundabout but it is a part o% Yoga upon whi"h the,
have somehow stumbled+ :here the, su""eed in making a person throw o%% su%%ering b, den,ing
it the, reall, use a part o% Prat,ahara as the, make the mind o% the person strong enough to
ignore the senses+ The h,pnotists in a similar manner b, their suggestion e*"ite in the patient a
sort o% morbid Prat,ahara %or the time being+ The so7"alled h,pnoti" suggestion "an onl, a"t
upon a weak mind+ And until the operator b, means o% %i*ed gaAe or otherwise has su""eeded in
putting the mind o% the subje"t in a sort o% passive morbid "ondition his suggestions never
work+
Eow the "ontrol o% the "entres whi"h is established in a h,pnoti" patient or the patient o% %aith7
healing b, the operator %or a time is reprehensible be"ause it leads to ultimate ruin+ 't is not
reall, "ontrolling the brain "entres b, the power o% one's own will but is as it were stunning the
patient's mind %or a time b, sudden blows whi"h another's will delivers to it+ 't is not "he"king b,
means o% reins and mus"ular strength the mad "areer o% a %ier, team but rather b, asking another
to deliver heav, blows on the heads o% the horses to stun them %or a time into gentleness+ At
ea"h one o% these pro"esses the man operated upon loses a part o% his mental energies till at last
the mind instead o% gaining the power o% per%e"t "ontrol be"omes a shapeless powerless mass
and the onl, goal o% the patient is the lunati" as,lum+
<ver, attempt at "ontrol whi"h is not voluntar, not with the "ontroller's own mind is not onl,
disastrous but it de%eats the end+ The goal o% ea"h soul is %reedom master, G %reedom %rom the
slaver, o% matter and thought master, o% e*ternal and internal nature+ 'nstead o% leading towards
that ever, will7"urrent %rom another in whatever %orm it "omes either as dire"t "ontrol o%
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organs or as %or"ing to "ontrol them while under a morbid "ondition onl, rivets one link more
to the alread, e*isting heav, "hain o% bondage o% past thoughts past superstitions+ There%ore
beware how ,ou allow ,ourselves to be a"ted upon b, others+ !eware how ,ou unknowingl,
bring another to ruin+ True some su""eed in doing good to man, %or a time b, giving a new
trend to their propensities but at the same time the, bring ruin to millions b, the un"ons"ious
suggestions the, throw around rousing in men and women that morbid passive h,pnoti"
"ondition whi"h makes them almost soulless at last+ :hosoever there%ore asks an, one to
believe blindl, or drags people behind him b, the "ontrolling power o% his superior will does an
injur, to humanit, though he ma, not intend it+
There%ore use ,our own minds "ontrol bod, and mind ,ourselves remember that until ,ou are a
diseased person no e*traneous will "an work upon ,ouC avoid ever,one however great and good
he ma, be who asks ,ou to believe blindl,+ All over the world there have been dan"ing and
jumping and howling se"ts who spread like in%e"tion when the, begin to sing and dan"e and
prea"hC the, also are a sort o% h,pnotists+ The, e*er"ise a singular "ontrol %or the time being over
sensitive persons alasL o%ten in the long run to degenerate whole ra"es+ A, it is healthier %or the
individual or the ra"e to remain wi"ked than be made apparentl, good b, su"h morbid
e*traneous "ontrol+ 2ne's heart sinks to think o% the amount o% injur, done to humanit, b, su"h
irresponsible ,et well7meaning religious %anati"s+ The, little know that the minds whi"h attain to
sudden spiritual upheaval under their suggestions with musi" and pra,ers are simpl, making
themselves passive morbid and powerless and opening themselves to an, other suggestion be
it ever so evil+ ;ittle do these ignorant deluded persons dream that whilst the, are "ongratulating
themselves upon their mira"ulous power to trans%orm human hearts whi"h power the, think was
poured upon them b, some !eing above the "louds the, are sowing the seeds o% %uture de"a, o%
"rime o% luna", and o% death+ There%ore beware o% ever,thing that takes awa, ,our %reedom+
Nnow that it is dangerous and avoid it b, all the means in ,our power+
He who has su""eeded in atta"hing or deta"hing his mind to or %rom the "entres at will has
su""eeded in Prat,ahara whi"h means Igathering towardsI "he"king the outgoing powers o% the
mind %reeing it %rom the thraldom o% the senses+ :hen we "an do this we shall reall, possess
"hara"terC then alone we shall have taken a long step towards %reedomC be%ore that we are mere
ma"hines+
How hard it is to "ontrol the mindL :ell has it been "ompared to the maddened monke,+ There
was a monke, restless b, his own nature as all monke,s are+ As i% that were not enough some
one made him drink %reel, o% wine so that he be"ame still more restless+ Then a s"orpion stung
him+ :hen a man is stung b, a s"orpion he jumps about %or a whole da,C so the poor monke,
%ound his "ondition worse than ever+ To "omplete his miser, a demon entered into him+ :hat
language "an des"ribe the un"ontrollable restlessness o% that monke,B The human mind is like
that monke, in"essantl, a"tive b, its own natureC then it be"omes drunk with the wine o% desire
thus in"reasing its turbulen"e+ A%ter desire takes possession "omes the sting o% the s"orpion o%
jealous, at the su""ess o% others and last o% all the demon o% pride enters the mind making it
think itsel% o% all importan"e+ How hard to "ontrol su"h a mindL
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The %irst lesson then is to sit %or some time and let the mind run on+ The mind is bubbling up all
the time+ 't is like that monke, jumping about+ ;et the monke, jump as mu"h as he "anC ,ou
simpl, wait and wat"h+ Nnowledge is power sa,s the proverb and that is true+ 8ntil ,ou know
what the mind is doing ,ou "annot "ontrol it+ Five it the reinC man, hideous thoughts ma, "ome
into itC ,ou will be astonished that it was possible %or ,ou to think su"h thoughts+ !ut ,ou will
%ind that ea"h da, the mind's vagaries are be"oming less and less violent that ea"h da, it is
be"oming "almer+ 'n the %irst %ew months ,ou will %ind that the mind will have a great man,
thoughts later ,ou will %ind that the, have somewhat de"reased and in a %ew more months the,
will be %ewer and %ewer until at last the mind will be under per%e"t "ontrolC but we must patientl,
pra"ti"e ever, da,+ As soon as the steam is turned on the engine must runC as soon as things are
be%ore us we must per"eiveC so a man to prove that he is not a ma"hine must demonstrate that
he is under the "ontrol o% nothing+ This "ontrolling o% the mind and not allowing it to join itsel%
to the "entres is Prat,ahara+ How is this pra"tisedB 't is a tremendous work not to be done in a
da,+ 2nl, a%ter a patient "ontinuous struggle %or ,ears "an we su""eed+
A%ter ,ou have pra"tised Prat,ahara %or a time take the ne*t step the 4hKranK holding the mind
to "ertain points+ :hat is meant b, holding the mind to "ertain pointsB .or"ing the mind to %eel
"ertain parts o% the bod, to the e*"lusion o% others+ .or instan"e tr, to %eel onl, the hand to the
e*"lusion o% other parts o% the bod,+ :hen the &hitta or mind7stu%% is "on%ined and limited to a
"ertain pla"e it is 4harana+ This 4harana is o% various sorts and along with it it is better to have
a little pla, o% the imagination+ .or instan"e the mind should be made to think o% one point in the
heart+ That is ver, di%%i"ultC an easier wa, is to imagine a lotus there+ That lotus is %ull o% light
e%%ulgent light+ Put the mind there+ 2r think o% the lotus in the brain as %ull o% light or o% the
di%%erent "entres in the Sushumna mentioned be%ore+
The Yogi must alwa,s pra"ti"e+ He should tr, to live aloneC the "ompanionship o% di%%erent sorts
o% people distra"ts the mindC he should not speak mu"h be"ause to speak distra"ts the mindC not
work mu"h be"ause too mu"h work distra"ts the mindC the mind "annot be "ontrolled a%ter a
whole da,'s hard work+ 2ne observing the above rules be"omes a Yogi+ Su"h is the power o%
Yoga that even the least o% it will bring a great amount o% bene%it+ 't will not hurt an,one but will
bene%it ever,one+ .irst o% all it will tone down nervous e*"itement bring "almness enable us to
see things more "learl,+ The temperament will be better and the health will be better+ Sound
health will be one o% the %irst signs and a beauti%ul voi"e+ 4e%e"ts in the voi"e will be "hanged+
This will be among the %irst o% the man, e%%e"ts that will "ome+ Those who pra"tise hard will get
man, other signs+ Sometimes there will be sounds as a peal o% bells heard at a distan"e
"ommingling and %alling on the ear as one "ontinuous sound+ Sometimes things will be seen
little spe"ks o% light %loating and be"oming bigger and biggerC and when these things "ome know
that ,ou are progressing %ast+
Those who want to be Yogis and pra"ti"e hard must take "are o% their diet at %irst+ !ut %or those
who want onl, a little pra"ti"e %or ever,da, business sort o% li%e let them not eat too mu"hC
otherwise the, ma, eat whatever the, please+ .or those who want to make rapid progress and to
pra"ti"e hard a stri"t diet is absolutel, ne"essar,+ The, will %ind it advantageous to live onl, on
milk and "ereals %or some months+ As the organisation be"omes %iner and %iner it will be %ound
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in the beginning that the least irregularit, throws one out o% balan"e+ 2ne bit o% %ood more or less
will disturb the whole s,stem until one gets per%e"t "ontrol and then one will be able to eat
whatever one likes+
:hen one begins to "on"entrate the dropping o% a pin will seem like a thunderbolt going
through the brain+ As the organs get %iner the per"eptions get %iner+ These are the stages through
whi"h we have to pass and all those who persevere will su""eed+ Five up all argumentation and
other distra"tions+ 's there an,thing in dr, intelle"tual jargonB 't onl, throws the mind o%% its
balan"e and disturbs it+ Things o% subtler planes have to be realised+ :ill talking do thatB So give
up all vain talk+ Read onl, those books whi"h have been written b, persons who have had
realisation+
!e like the pearl o,ster+ There is a prett, 'ndian %able to the e%%e"t that i% it rains when the star
SvKti is in the as"endant and a drop o% rain %alls into an o,ster that drop be"omes a pearl+ The
o,sters know this so the, "ome to the sur%a"e when that star shines and wait to "at"h the
pre"ious raindrop+ :hen a drop %alls into them Dui"kl, the o,sters "lose their shells and dive
down to the bottom o% the sea there to patientl, develop the drop into the pearl+ :e should be
like that+ .irst hear then understand and then leaving all distra"tions shut ,our minds to outside
in%luen"es and devote ,ourselves to developing the truth within ,ou+ There is the danger o%
%rittering awa, ,our energies b, taking up an idea onl, %or its novelt, and then giving it up %or
another that is newer+ Take one thing up and do it and see the end o% it and be%ore ,ou have seen
the end do not give it up+ He who "an be"ome mad with an idea he alone sees light+ Those that
onl, take a nibble here and a nibble there will never attain an,thing+ The, ma, titillate their
nerves %or a moment but there it will end+ The, will be slaves in the hands o% nature and will
never get be,ond the senses+
Those who reall, want to be Yogis must give up on"e %or all this nibbling at things+ Take up one
idea+ Jake that one idea ,our li%e G think o% it dream o% it live on that idea+ ;et the brain
mus"les nerves ever, part o% ,our bod, be %ull o% that idea and just leave ever, other idea
alone+ This is the wa, to su""ess and this is the wa, great spiritual giants are produ"ed+ 2thers
are mere talking ma"hines+ '% we reall, want to be blessed and make others blessed we must go
deeper+ The %irst step is not to disturb the mind not to asso"iate with persons whose ideas are
disturbing+ All o% ,ou know that "ertain persons "ertain pla"es "ertain %oods repel ,ou+ Avoid
themC and those who want to go to the highest must avoid all "ompan, good or bad+ Pra"tise
hardC whether ,ou live or die does not matter+ You have to plunge in and work without thinking
o% the result+ '% ,ou are brave enough in si* months ,ou will be a per%e"t Yogi+ !ut those who
take up just a bit o% it and a little o% ever,thing else make no progress+ 't is o% no use simpl, to
take a "ourse o% lessons+ To those who are %ull o% Tamas ignorant and dull G those whose minds
never get %i*ed on an, idea who onl, "rave %or something to amuse them G religion and
philosoph, are simpl, obje"ts o% entertainment+ These are the unpersevering+ The, hear a talk
think it ver, ni"e and then go home and %orget all about it+ To su""eed ,ou must have
tremendous perseveran"e tremendous will+ I' will drink the o"eanI sa,s the persevering soul
Iat m, will mountains will "rumble up+I Have that sort o% energ, that sort o% will work hard
and ,ou will rea"h the goal+
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Chapter !II
Dhyana and Sa"adhi
:e have taken a "ursor, view o% the di%%erent steps in RKja7Yoga e*"ept the %iner ones the
training in "on"entration whi"h is the goal to whi"h Raja7Yoga will lead us+ :e see as human
beings that all our knowledge whi"h is "alled rational is re%erred to "ons"iousness+ J,
"ons"iousness o% this table and o% ,our presen"e makes me know that the table and ,ou are
here+ At the same time there is a ver, great part o% m, e*isten"e o% whi"h ' am not "ons"ious+
All the di%%erent organs inside the bod, the di%%erent parts o% the brain G nobod, is "ons"ious o%
these+
:hen ' eat %ood ' do it "ons"iousl,C when ' assimilate it ' do it un"ons"iousl,+ :hen the %ood is
manu%a"tured into blood it is done un"ons"iousl,+ :hen out o% the blood all the di%%erent parts
o% m, bod, are strengthened it is done un"ons"iousl,+ And ,et it is ' who am doing all thisC there
"annot be twent, people in this one bod,+ How do ' know that ' do it and nobod, elseB 't ma, be
urged that m, business is onl, in eating and assimilating the %ood and that strengthening the
bod, b, the %ood is done %or me b, somebod, else+ That "annot be be"ause it "an be
demonstrated that almost ever, a"tion o% whi"h we are now un"ons"ious "an be brought up to the
plane o% "ons"iousness+ The heart is beating apparentl, without our "ontrol+ Eone o% us here "an
"ontrol the heartC it goes on its own wa,+ !ut b, pra"ti"e men "an bring even the heart under
"ontrol until it will just beat at will slowl, or Dui"kl, or almost stop+ Eearl, ever, part o% the
bod, "an be brought under "ontrol+ :hat does this showB That the %un"tions whi"h are beneath
"ons"iousness are also per%ormed b, us onl, we are doing it un"ons"iousl,+ :e have then two
planes in whi"h the human mind works+ .irst is the "ons"ious plane in whi"h all work is alwa,s
a""ompanied with the %eeling o% egoism+ Ee*t "omes the un"ons"ious plane where all work is
una""ompanied b, the %eeling o% egoism+ That part o% mind7work whi"h is una""ompanied with
the %eeling o% egoism is un"ons"ious work and that part whi"h is a""ompanied with the %eeling
o% egoism is "ons"ious work+ 'n the lower animals this un"ons"ious work is "alled instin"t+ 'n
higher animals and in the highest o% all animals man what is "alled "ons"ious work prevails+
!ut it does not end here+ There is a still higher plane upon whi"h the mind "an work+ 't "an go
be,ond "ons"iousness+ @ust as un"ons"ious work is beneath "ons"iousness so there is another
work whi"h is above "ons"iousness and whi"h also is not a""ompanied with the %eeling o%
egoism+ The %eeling o% egoism is onl, on the middle plane+ :hen the mind is above or below
that line there is no %eeling o% I'I and ,et the mind works+ :hen the mind goes be,ond this line
o% sel%7"ons"iousness it is "alled SamKdhi or super"ons"iousness+ How %or instan"e do we
know that a man in Samadhi has not gone below "ons"iousness has not degenerated instead o%
going higherB 'n both "ases the works are una""ompanied with egoism+ The answer is b, the
e%%e"ts b, the results o% the work we know that whi"h is below and that whi"h is above+ :hen a
man goes into deep sleep he enters a plane beneath "ons"iousness+ He works the bod, all the
time he breathes he moves the bod, perhaps in his sleep without an, a""ompan,ing %eeling o%
egoC he is un"ons"ious and when he returns %rom his sleep he is the same man who went into it+
The sum total o% the knowledge whi"h he had be%ore he went into the sleep remains the sameC it
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does not in"rease at all+ Eo enlightenment "omes+ !ut when a man goes into Samadhi i% he goes
into it a %ool he "omes out a sage+
:hat makes the di%%eren"eB .rom one state a man "omes out the ver, same man that he went in
and %rom another state the man "omes out enlightened a sage a prophet a saint his whole
"hara"ter "hanged his li%e "hanged illumined+ These are the two e%%e"ts+ Eow the e%%e"ts being
di%%erent the "auses must be di%%erent+ As this illumination with whi"h a man "omes ba"k %rom
Samadhi is mu"h higher than "an be got %rom un"ons"iousness or mu"h higher than "an be got
b, reasoning in a "ons"ious state it must there%ore be super"ons"iousness and Samadhi is
"alled the super"ons"ious state+
This in short is the idea o% Samadhi+ :hat is its appli"ationB The appli"ation is here+ The %ield
o% reason or o% the "ons"ious workings o% the mind is narrow and limited+ There is a little "ir"le
within whi"h human reason must move+ 't "annot go be,ond+ <ver, attempt to go be,ond is
impossible ,et it is be,ond this "ir"le o% reason that there lies all that humanit, holds most dear+
All these Duestions whether there is an immortal soul whether there is a Fod whether there is
an, supreme intelligen"e guiding this universe or not are be,ond the %ield o% reason+ Reason "an
never answer these Duestions+ :hat does reason sa,B 't sa,s I' am agnosti"C ' do not know
either ,ea or na,+I Yet these Duestions are so important to us+ :ithout a proper answer to them
human li%e will be purposeless+ All our ethi"al theories all our moral attitudes all that is good
and great in human nature have been moulded upon answers that have "ome %rom be,ond the
"ir"le+ 't is ver, important there%ore that we should have answers to these Duestions+ '% li%e is
onl, a short pla, i% the universe is onl, a I%ortuitous "ombination o% atomsI then wh, should '
do good to anotherB :h, should there be mer", justi"e or %ellow7%eelingB The best thing %or
this world would be to make ha, while the sun shines ea"h man %or himsel%+ '% there is no hope
wh, should ' love m, brother and not "ut his throatB '% there is nothing be,ond i% there is no
%reedom but onl, rigorous dead laws ' should onl, tr, to make m,sel% happ, here+ You will %ind
people sa,ing nowada,s that the, have utilitarian grounds as the basis o% moralit,+ :hat is this
basisB Pro"uring the greatest amount o% happiness to the greatest number+ :h, should ' do thisB
:h, should ' not produ"e the greatest unhappiness to the greatest number i% that serves m,
purposeB How will utilitarians answer this DuestionB How do ,ou know what is right or what is
wrongB ' am impelled b, m, desire %or happiness and ' %ul%il it and it is in m, natureC ' know
nothing be,ond+ ' have these desires and must %ul%il themC wh, should ,ou "omplainB :hen"e
"ome all these truths about human li%e about moralit, about the immortal soul about Fod
about love and s,mpath, about being good and above all about being unsel%ishB
All ethi"s all human a"tion and all human thought hang upon this one idea o% unsel%ishness+ The
whole idea o% human li%e "an be put into that one word unsel%ishness+ :h, should we be
unsel%ishB :here is the ne"essit, the %or"e the power o% m, being unsel%ishB You "all ,oursel%
a rational man a utilitarianC but i% ,ou do not show me a reason %or utilit, ' sa, ,ou are
irrational+ Show me the reason wh, ' should not be sel%ish+ To ask one to be unsel%ish ma, be
good as poetr, but poetr, is not reason+ Show me a reason+ :h, shall ' be unsel%ish and wh, be
goodB !e"ause Jr+ and Jrs+ So7and7so sa, so does not weigh with me+ :here is the utilit, o%
m, being unsel%ishB J, utilit, is to be sel%ish i% utilit, means the greatest amount o% happiness+
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:hat is the answerB The utilitarian "an never give it+ The answer is that this world is onl, one
drop in an in%inite o"ean one link in an in%inite "hain+ :here did those that prea"hed
unsel%ishness and taught it to the human ra"e get this ideaB :e know it is not instin"tiveC the
animals whi"h have instin"t do not know it+ Eeither is it reasonC reason does not know an,thing
about these ideas+ :hen"e then did the, "omeB
:e %ind in stud,ing histor, one %a"t held in "ommon b, all the great tea"hers o% religion the
world ever had+ The, all "laim to have got their truths %rom be,ond onl, man, o% them did not
know where the, got them %rom+ .or instan"e one would sa, that an angel "ame down in the
%orm o% a human being with wings and said to him IHear 2 man this is the message+I Another
sa,s that a 4eva a bright being appeared to him+ A third sa,s he dreamed that his an"estor "ame
and told him "ertain things+ He did not know an,thing be,ond that+ !ut this is "ommon that all
"laim that this knowledge has "ome to them %rom be,ond not through their reasoning power+
:hat does the s"ien"e o% Yoga tea"hB 't tea"hes that the, were right in "laiming that all this
knowledge "ame to them %rom be,ond reasoning but that it "ame %rom within themselves+
The Yogi tea"hes that the mind itsel% has a higher state o% e*isten"e be,ond reason a
super"ons"ious state and when the mind gets to that higher state then this knowledge be,ond
reasoning "omes to man+ Jetaph,si"al and trans"endental knowledge "omes to that man+ This
state o% going be,ond reason trans"ending ordinar, human nature ma, sometimes "ome b,
"han"e to a man who does not understand its s"ien"eC he as it were stumbles upon it+ :hen he
stumbles upon it he generall, interprets it as "oming %rom outside+ So this e*plains wh, an
inspiration or trans"endental knowledge ma, be the same in di%%erent "ountries but in one
"ountr, it will seem to "ome through an angel and in another through a 4eva and in a third
through Fod+ :hat does it meanB 't means that the mind brought the knowledge b, its own
nature and that the %inding o% the knowledge was interpreted a""ording to the belie% and
edu"ation o% the person through whom it "ame+ The real %a"t is that these various men as it were
stumbled upon this super"ons"ious state+
The Yogi sa,s there is a great danger in stumbling upon this state+ 'n a good man, "ases there is
the danger o% the brain being deranged and as a rule ,ou will %ind that all those men however
great the, were who had stumbled upon this super"ons"ious state without understanding it
groped in the dark and generall, had along with their knowledge some Duaint superstition+
The, opened themselves to hallu"inations+ Johammed "laimed that the Angel Fabriel "ame to
him in a "ave one da, and took him on the heavenl, horse Harak and he visited the heavens+
!ut with all that Johammed spoke some wonder%ul truths+ '% ,ou read the Noran ,ou %ind the
most wonder%ul truths mi*ed with superstitions+ How will ,ou e*plain itB That man was inspired
no doubt but that inspiration was as it were stumbled upon+ He was not a trained Yogi and did
not know the reason o% what he was doing+ Think o% the good Johammed did to the world and
think o% the great evil that has been done through his %anati"ismL Think o% the millions massa"red
through his tea"hings mothers bere%t o% their "hildren "hildren made orphans whole "ountries
destro,ed millions upon millions o% people killedL
So we see this danger b, stud,ing the lives o% great tea"hers like Johammed and others+ Yet we
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%ind at the same time that the, were all inspired+ :henever a prophet got into the
super"ons"ious state b, heightening his emotional nature he brought awa, %rom it not onl, some
truths but some %anati"ism also some superstition whi"h injured the world as mu"h as the
greatness o% the tea"hing helped+ To get an, reason out o% the mass o% in"ongruit, we "all human
li%e we have to trans"end our reason but we must do it s"ienti%i"all, slowl, b, regular pra"ti"e
and we must "ast o%% all superstition+ :e must take up the stud, o% the super"ons"ious state just
as an, other s"ien"e+ 2n reason we must have to la, our %oundation we must %ollow reason as
%ar as it leads and when reason %ails reason itsel% will show us the wa, to the highest plane+
:hen ,ou hear a man sa, I' am inspiredI and then talk irrationall, reje"t it+ :h,B !e"ause
these three states G instin"t reason and super"ons"iousness or the un"ons"ious "ons"ious and
super"ons"ious states G belong to one and the same mind+ There are not three minds in one man
but one state o% it develops into the others+ 'nstin"t develops into reason and reason into the
trans"endental "ons"iousnessC there%ore not one o% the states "ontradi"ts the others+ Real
inspiration never "ontradi"ts reason but %ul%ils it+ @ust as ,ou %ind the great prophets sa,ing I'
"ome not to destro, but to %ul%ilI so inspiration alwa,s "omes to %ul%il reason and is in harmon,
with it+
All the di%%erent steps in Yoga are intended to bring us s"ienti%i"all, to the super"ons"ious state
or Samadhi+ .urthermore this is a most vital point to understand that inspiration is as mu"h in
ever, man's nature as it was in that o% the an"ient prophets+ These prophets were not uniDueC the,
were men as ,ou or '+ The, were great Yogis+ The, had gained this super"ons"iousness and ,ou
and ' "an get the same+ The, were not pe"uliar people+ The ver, %a"t that one man ever rea"hed
that state proves that it is possible %or ever, man to do so+ Eot onl, is it possible but ever, man
must eventuall, get to that state and that is religion+ <*perien"e is the onl, tea"her we have+ :e
ma, talk and reason all our lives but we shall not understand a word o% truth until we
e*perien"e it ourselves+ You "annot hope to make a man a surgeon b, simpl, giving him a %ew
books+ You "annot satis%, m, "uriosit, to see a "ountr, b, showing me a mapC ' must have a"tual
e*perien"e+ Japs "an onl, "reate "uriosit, in us to get more per%e"t knowledge+ !e,ond that
the, have no value whatever+ &linging to books onl, degenerates the human mind+ :as there
ever a more horrible blasphem, than the statement that all the knowledge o% Fod is "on%ined to
this or that bookB How dare men "all Fod in%inite and ,et tr, to "ompress Him within the "overs
o% a little bookL Jillions o% people have been killed be"ause the, did not believe what the books
said be"ause the, would not see all the knowledge o% Fod within the "overs o% a book+ 2%
"ourse this killing and murdering has gone b, but the world is still tremendousl, bound up in a
belie% in books+
'n order to rea"h the super"ons"ious state in a s"ienti%i" manner it is ne"essar, to pass through
the various steps o% Raja7Yoga ' have been tea"hing+ A%ter Prat,KhKra and 4hKranK we "ome to
4h,Kna meditation+ :hen the mind has been trained to remain %i*ed on a "ertain internal or
e*ternal lo"ation there "omes to it the power o% %lowing in an unbroken "urrent as it were
towards that point+ This state is "alled 4h,ana+ :hen one has so intensi%ied the power o% 4h,ana
as to be able to reje"t the e*ternal part o% per"eption and remain meditating onl, on the internal
part the meaning that state is "alled Samadhi+ The three G 4harana 4h,ana and Samadhi G
together are "alled Sam,ama+ That is i% the mind "an %irst "on"entrate upon an obje"t and then
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is able to "ontinue in that "on"entration %or a length o% time and then b, "ontinued
"on"entration to dwell onl, on the internal part o% the per"eption o% whi"h the obje"t was the
e%%e"t ever,thing "omes under the "ontrol o% su"h a mind+
This meditative state is the highest state o% e*isten"e+ So long as there is desire no real happiness
"an "ome+ 't is onl, the "ontemplative witness7like stud, o% obje"ts that brings to us real
enjo,ment and happiness+ The animal has its happiness in the senses the man in his intelle"t and
the god in spiritual "ontemplation+ 't is onl, to the soul that has attained to this "ontemplative
state that the world reall, be"omes beauti%ul+ To him who desires nothing and does not mi*
himsel% up with them the mani%old "hanges o% nature are one panorama o% beaut, and sublimit,+
These ideas have to be understood in 4h,ana or meditation+ :e hear a sound+ .irst there is the
e*ternal vibrationC se"ond the nerve motion that "arries it to the mindC third the rea"tion %rom
the mind along with whi"h %lashes the knowledge o% the obje"t whi"h was the e*ternal "ause o%
these di%%erent "hanges %rom the ethereal vibrations to the mental rea"tions+ These three are
"alled in Yoga Shabda $sound( Artha $meaning( and @nKna $knowledge(+ 'n the language o%
ph,si"s and ph,siolog, the, are "alled the ethereal vibration the motion in the nerve and brain
and the mental rea"tion+ Eow these though distin"t pro"esses have be"ome mi*ed up in su"h a
%ashion as to be"ome Duite indistin"t+ 'n %a"t we "annot now per"eive an, o% these we onl,
per"eive their "ombined e%%e"t what we "all the e*ternal obje"t+ <ver, a"t o% per"eption in"ludes
these three and there is no reason wh, we should not be able to distinguish them+
:hen b, the previous preparations it be"omes strong and "ontrolled and has the power o% %iner
per"eption the mind should be emplo,ed in meditation+ This meditation must begin with gross
obje"ts and slowl, rise to %iner and %iner until it be"omes obje"tless+ The mind should %irst be
emplo,ed in per"eiving the e*ternal "auses o% sensations then the internal motions and then its
own rea"tion+ :hen it has su""eeded in per"eiving the e*ternal "auses o% sensations b,
themselves the mind will a"Duire the power o% per"eiving all %ine material e*isten"es all %ine
bodies and %orms+ :hen it "an su""eed in per"eiving the motions inside b, themselves it will
gain the "ontrol o% all mental waves in itsel% or in others even be%ore the, have translated
themselves into ph,si"al energ,C and when he will be able to per"eive the mental rea"tion b,
itsel% the Yogi will a"Duire the knowledge o% ever,thing as ever, sensible obje"t and ever,
thought is the result o% this rea"tion+ Then will he have seen the ver, %oundations o% his mind
and it will be under his per%e"t "ontrol+ 4i%%erent powers will "ome to the Yogi and i% he ,ields
to the temptations o% an, one o% these the road to his %urther progress will be barred+ Su"h is the
evil o% running a%ter enjo,ments+ !ut i% he is strong enough to reje"t even these mira"ulous
powers he will attain to the goal o% Yoga the "omplete suppression o% the waves in the o"ean o%
the mind+ Then the glor, o% the soul undisturbed b, the distra"tions o% the mind or motions o%
the bod, will shine in its %ull e%%ulgen"eC and the Yogi will %ind himsel% as he is and as he alwa,s
was the essen"e o% knowledge the immortal the all7pervading+
Samadhi is the propert, o% ever, human being G na, ever, animal+ .rom the lowest animal to
the highest angel some time or other ea"h one will have to "ome to that state and then and then
alone will real religion begin %or him+ 8ntil then we onl, struggle towards that stage+ There is no
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di%%eren"e now between us and those who have no religion be"ause we have no e*perien"e+
:hat is "on"entration good %or save to bring us to this e*perien"eB <a"h one o% the steps to
attain Samadhi has been reasoned out properl, adjusted s"ienti%i"all, organised and when
%aith%ull, pra"ti"ed will surel, lead us to the desired end+ Then will all sorrows "ease all
miseries vanishC the seeds %or a"tions will be burnt and the soul will be %ree %or ever+
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Chapter !III
#a$a %oga in Brief
The %ollowing is a summar, o% RKja7Yoga %reel, translated %rom the Nurma7PurKna+
The %ire o% Yoga burns the "age o% sin that is around a man+ Nnowledge be"omes puri%ied and
EirvKna is dire"tl, obtained+ .rom Yoga "omes knowledgeC knowledge again helps the Yogi+ He
who "ombines in himsel% both Yoga and knowledge with him the ;ord is pleased+ Those that
pra"ti"e JahK,oga either on"e a da, or twi"e a da, or thri"e or alwa,s know them to be gods+
Yoga is divided into two parts+ 2ne is "alled AbhKva and the other Jaha,oga+ :here one's sel%
is meditated upon as Aero and bere%t o% Dualit, that is "alled Abhava+ That in whi"h one sees the
sel% as %ull o% bliss and bere%t o% all impurities and one with Fod is "alled Jaha,oga+ The Yogi
b, ea"h one realises his Sel%+ The other Yogas that we read and hear o% do not deserve to be
ranked with the e*"ellent Jaha,oga in whi"h the Yogi %inds himsel% and the whole universe as
Fod+ This is the highest o% all Yogas+
Yama Ei,ama Msana PrKnK,Kma Prat,KhKra 4hKrKna 4h,Kna and SamKdhi are the steps in
Raja7Yoga o% whi"h non7injur, truth%ulness non7"ovetousness "hastit, not re"eiving an,thing
%rom another are "alled Yama+ This puri%ies the mind the &hitta+ Eever produ"ing pain b,
thought word and deed in an, living being is what is "alled AhimsK non7injur,+ There is no
virtue higher than non7injur,+ There is no happiness higher than what a man obtains b, this
attitude o% non7o%%ensiveness to all "reation+ !, truth we attain %ruits o% work+ Through truth
ever,thing is attained+ 'n truth ever,thing is established+ Relating %a"ts as the, are G this is
truth+ Eot taking others' goods b, stealth or b, %or"e is "alled Aste,a non7"ovetousness+
&hastit, in thought word and deed alwa,s and in all "onditions is what is "alled
!rahma"har,a+ Eot re"eiving an, present %rom an,bod, even when one is su%%ering terribl, is
what is "alled Aparigraha+ The idea is when a man re"eives a gi%t %rom another his heart
be"omes impure he be"omes low he loses his independen"e he be"omes bound and atta"hed+
The %ollowing are helps to su""ess in Yoga and are "alled Ei,ama or regular habits and
observan"esC Tapas austerit,C SvKdh,K,a stud,C Santosha "ontentmentC Shau"ha purit,C
'shvara7pranidhKna worshipping Fod+ .asting or in other wa,s "ontrolling the bod, is "alled
ph,si"al Tapas+ Repeating the Vedas and other Jantras b, whi"h the Sattva material in the bod,
is puri%ied is "alled stud, Svadh,a,a+ There are three sorts o% repetitions o% these Jantras+ 2ne
is "alled the verbal another semi7verbal and the third mental+ The verbal or audible is the
lowest and the inaudible is the highest o% all+ The repetition whi"h is loud is the verbalC the ne*t
one is where onl, the lips move but no sound is heard+ The inaudible repetition o% the Jantra
a""ompanied with the thinking o% its meaning is "alled the Imental repetitionI and is the
highest+ The sages have said that there are two sorts o% puri%i"ation e*ternal and internal+ The
puri%i"ation o% the bod, b, water earth or other materials is the e*ternal puri%i"ation as bathing
et"+ Puri%i"ation o% the mind b, truth and b, all the other virtues is what is "alled internal
puri%i"ation+ !oth are ne"essar,+ 't is not su%%i"ient that a man should be internall, pure and
e*ternall, dirt,+ :hen both are not attainable the internal purit, is the better but no one will be a
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Yogi until he has both+ :orship o% Fod is b, praise b, thought b, devotion+
:e have spoken about Yama and Ei,ama+ The ne*t is Asana $posture(+ The onl, thing to
understand about it is leaving the bod, %ree holding the "hest shoulders and head straight+ Then
"omes Prana,ama+ Prana means the vital %or"es in one's own bod, M,Kma means "ontrolling
them+ There are three sorts o% Prana,ama the ver, simple the middle and the ver, high+
Prana,ama is divided into three parts: %illing restraining and empt,ing+ :hen ,ou begin with
twelve se"onds it is the lowest Prana,amaC when ,ou begin with twent,7%our se"onds it is the
middle Prana,amaC that Prana,ama is the best whi"h begins with thirt,7si* se"onds+ 'n the
lowest kind o% Prana,ama there is perspiration in the medium kind Duivering o% the bod, and in
the highest Prana,ama levitation o% the bod, and in%lu* o% great bliss+ There is a Jantra "alled
the FK,atri+ 't is a ver, hol, verse o% the Vedas+ I:e meditate on the glor, o% that !eing who has
produ"ed this universeC ma, He enlighten our minds+I 2m is joined to it at the beginning and the
end+ 'n one Prana,ama repeat three Fa,atris+ 'n all books the, speak o% Prana,ama being divided
into Re"haka $reje"ting or e*haling( Puraka $inhaling( and Nurnbhaka $restraining stationar,(+
The 'ndri,as the organs o% the senses are a"ting outwards and "oming in "onta"t with e*ternal
obje"ts+ !ringing them under the "ontrol o% the will is what is "alled Prat,ahara or gathering
towards onesel%+ .i*ing the mind on the lotus o% the heart or on the "entre o% the head is what is
"alled 4harana+ ;imited to one spot making that spot the base a parti"ular kind o% mental waves
risesC these are not swallowed up b, other kinds o% waves but b, degrees be"ome prominent
while all the others re"ede and %inall, disappear+ Ee*t the multipli"it, o% these waves gives pla"e
to unit, and one wave onl, is le%t in the mind+ This is 4h,ana meditation+ :hen no basis is
ne"essar, when the whole o% the mind has be"ome one wave one7%ormedness it is "alled
Samadhi+ !ere%t o% all help %rom pla"es and "entres onl, the meaning o% the thought is present+
'% the mind "an be %i*ed on the "entre %or twelve se"onds it will be a 4harana twelve su"h
4haranas will be a 4h,ana and twelve su"h 4h,anas will be a Samadhi+
:here there is %ire or in water or on ground whi"h is strewn with dr, leaves where there are
man, ant7hills where there are wild animals or danger where %our streets meet where there is
too mu"h noise where there are man, wi"ked persons Yoga must not be pra"ti"ed+ This applies
more parti"ularl, to 'ndia+ 4o not pra"ti"e when the bod, %eels ver, laA, or ill or when the mind
is ver, miserable and sorrow%ul+ Fo to a pla"e whi"h is well hidden and where people do not
"ome to disturb ,ou+ 4o not "hoose dirt, pla"es+ Rather "hoose beauti%ul s"ener, or a room in
,our own house whi"h is beauti%ul+ :hen ,ou pra"ti"e %irst salute all the an"ient Yogis and ,our
own Furu and Fod and then begin+
4h,ana is spoken o% and a %ew e*amples are given o% what to meditate upon+ Sit straight and
look at the tip o% ,our nose+ ;ater on we shall "ome to know how that "on"entrates the mind
how b, "ontrolling the two opti" nerves one advan"es a long wa, towards the "ontrol o% the ar"
o% rea"tion and so to the "ontrol o% the will+ Here are a %ew spe"imens o% meditation+ 'magine a
lotus upon the top o% the head several in"hes up with virtue as its "entre and knowledge as its
stalk+ The eight petals o% the lotus are the eight powers o% the Yogi+ 'nside the stamens and pistils
are renun"iation+ '% the Yogi re%uses the e*ternal powers he will "ome to salvation+ So the eight
petals o% the lotus are the eight powers but the internal stamens and pistils are e*treme
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renun"iation the renun"iation o% all these powers+ 'nside o% that lotus think o% the Folden 2ne
the Almight, the 'ntangible He whose name is 2m the 'ne*pressible surrounded with e%%ulgent
light+ Jeditate on that+ Another meditation is given+ Think o% a spa"e in ,our heart and in the
midst o% that spa"e think that a %lame is burning+ Think o% that %lame as ,our own soul and inside
the %lame is another e%%ulgent light and that is the Soul o% ,our soul Fod+ Jeditate upon that in
the heart+ &hastit, non7injur, %orgiving even the greatest enem, truth %aith in the ;ord these
are all di%%erent Vrittis+ !e not a%raid i% ,ou are not per%e"t in all o% theseC work the, will "ome+
He who has given up all atta"hment all %ear and all anger he whose whole soul has gone unto
the ;ord he who has taken re%uge in the ;ord whose heart has be"ome puri%ied with
whatsoever desire he "omes to the ;ord He will grant that to him+ There%ore worship Him
through knowledge love or renun"iation+
IHe who hates none who is the %riend o% all who is mer"i%ul to all who has nothing o% his own
who is %ree %rom egoism who is even7minded in pain and pleasure who is %orbearing who is
alwa,s satis%ied who works alwa,s in Yoga whose sel% has be"ome "ontrolled whose will is
%irm whose mind and intelle"t are given up unto Je su"h a one is J, beloved !hakta+ .rom
whom "omes no disturban"e who "annot be disturbed b, others who is %ree %rom jo, anger
%ear and an*iet, su"h a one is J, beloved+ He who does not depend on an,thing who is pure
and a"tive who does not "are whether good "omes or evil and never be"omes miserable who
has given up all e%%orts %or himsel%C who is the same in praise or in blame with a silent
thought%ul mind blessed with what little "omes in his wa, homeless %or the whole world is his
home and who is stead, in his ideas su"h a one is J, beloved !hakta+I Su"h alone be"ome
Yogis+
& & & &
There was a great god7sage "alled EKrada+ @ust as there are sages among mankind great Yogis
so there are great Yogis among the gods+ Earada was a good Yogi and ver, great+ He travelled
ever,where+ 2ne da, he was passing through a %orest and saw a man who had been meditating
until the white ants had built a huge mound round his bod, G so long had he been sitting in that
position+ He said to Earada I:here are ,ou goingBI Earada replied I' am going to heaven+I
IThen ask Fod when He will be mer"i%ul to meC when ' shall attain %reedom+I .urther on Earada
saw another man+ He was jumping about singing dan"ing and said I2h Earada where are ,ou
goingBI His voi"e and his gestures were wild+ Earada said I' am going to heaven+I IThen ask
when ' shall be %ree+I Earada went on+ 'n the "ourse o% time he "ame again b, the same road and
there was the man who had been meditating with the ant7hill round him+ He said I2h Earada
did ,ou ask the ;ord about meBI I2h ,es+I I:hat did He sa,BI IThe ;ord told me that ,ou
would attain %reedom in %our more births+I Then the man began to weep and wail and said I'
have meditated until an ant7hill has grown around me and ' have %our more births ,etLI Earada
went to the other man+ I4id ,ou ask m, DuestionBI I2h ,es+ 4o ,ou see this tamarind treeB '
have to tell ,ou that as man, leaves as there are on that tree so man, times ,ou shall be born
and then ,ou shall attain %reedom+I The man began to dan"e %or jo, and said I' shall have
%reedom a%ter su"h a short timeLI A voi"e "ame IJ, "hild ,ou will have %reedom this minute+I
That was the reward %or his perseveran"e+ He was read, to work through all those births nothing
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dis"ouraged him+ !ut the %irst man %elt that even %our more births were too long+ 2nl,
perseveran"e like that o% the man who was willing to wait aeons brings about the highest result+
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!ook )
Introduction
!e%ore going into the Yoga aphorisms ' shall tr, to dis"uss one great Duestion upon whi"h rests
the whole theor, o% religion %or the Yogis+ 't seems the "onsensus o% opinion o% the great minds
o% the world and it has been nearl, demonstrated b, resear"hes into ph,si"al nature that we are
the out"ome and mani%estation o% an absolute "ondition ba"k o% our present relative "ondition
and are going %orward to return to that absolute+ This being granted the Duestion is: :hi"h is
better the absolute or this stateB There are not wanting people who think that this mani%ested
state is the highest state o% man+ Thinkers o% great "alibre are o% the opinion that we are
mani%estations o% undi%%erentiated being and the di%%erentiated state is higher than the absolute+
The, imagine that in the absolute there "annot be an, Dualit,C that it must be insensate dull and
li%elessC that onl, this li%e "an be enjo,ed and there%ore we must "ling to it+ .irst o% all we want
to inDuire into other solutions o% li%e+ There was an old solution that man a%ter death remained the
sameC that all his good sides minus his evil sides remained %or ever+ ;ogi"all, stated this means
that man's goal is the worldC this world "arried a stage higher and eliminated o% its evils is the
state the, "all heaven+ This theor, on the %a"e o% it is absurd and puerile be"ause it "annot be+
There "annot be good without evil nor evil without good+ To live in a world where it is all good
and no evil is what Sanskrit logi"ians "all a Idream in the airI+ Another theor, in modern times
has been presented b, several s"hools that man's destin, is to go on alwa,s improving alwa,s
struggling towards but never rea"hing the goal+ This statement though apparentl, ver, ni"e is
also absurd be"ause there is no su"h thing as motion in a straight line+ <ver, motion is in a
"ir"le+ '% ,ou "an take up a stone and proje"t it into spa"e and then live long enough that stone
i% it meets with no obstru"tion will "ome ba"k e*a"tl, to ,our hand+ A straight line in%initel,
proje"ted must end in a "ir"le+ There%ore this idea that the destin, o% man is progressing ever
%orward and %orward and never stopping is absurd+ Although e*traneous to the subje"t ' ma,
remark that this idea e*plains the ethi"al theor, that ,ou must not hate and must love+ !e"ause
just as in the "ase o% ele"tri"it, the modern theor, is that the power leaves the d,namo and
"ompletes the "ir"le ba"k to the d,namo so with hate and loveC the, must "ome ba"k to the
sour"e+ There%ore do not hate an,bod, be"ause that hatred whi"h "omes out %rom ,ou must in
the long run "ome ba"k to ,ou+ '% ,ou love that love will "ome ba"k to ,ou "ompleting the
"ir"le+ 't is as "ertain as "an be that ever, bit o% hatred that goes out o% the heart o% a man "omes
ba"k to him in %ull %or"e nothing "an stop itC similarl, ever, impulse o% love "omes ba"k to him+
2n other and pra"ti"al grounds we see that the theor, o% eternal progression is untenable %or
destru"tion is the goal o% ever,thing earthl,+ All our struggles and hopes and %ears and jo,s what
will the, lead toB :e shall all end in death+ Eothing is so "ertain as this+ :here then is this
motion in a straight line 77 this in%inite progressionB 't is onl, going out to a distan"e and "oming
ba"k to the "entre %rom whi"h it started+ See how %rom nebulae the sun moon and stars are
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produ"edC then the, dissolve and go ba"k to nebulae+ The same is being done ever,where+ The
plant takes material %rom the earth dissolves and gives it ba"k+ <ver, %orm in this world is taken
out o% surrounding atoms and goes ba"k to these atoms+ 't "annot be that the same law a"ts
di%%erentl, in di%%erent pla"es+ ;aw is uni%orm+ Eothing is more "ertain than that+ '% this is the law
o% nature it also applies to thought+ Thought will dissolve and go ba"k to its origin+ :hether we
will it or not we shall have to return to our origin whi"h is "alled Fod or Absolute+ :e all "ame
%rom Fod and we are all bound to go ba"k to Fod+ &all that b, an, name ,ou like Fod
Absolute or Eature the %a"t remains the same+ I.rom whom all this universe "omes out in
whom all that is born lives and to whom all returns+I This is one %a"t that is "ertain+ Eature
works on the same planC what is being worked out in one sphere is repeated in millions o%
spheres+ :hat ,ou see with the planets the same will it be with this earth with men and with
all+ The huge wave is a might, "ompound o% small waves it ma, be o% millionsC the li%e o% the
whole world is a "ompound o% millions o% little lives and the death o% the whole world is the
"ompound o% the deaths o% these millions o% little beings+
Eow the Duestion arises: 's going ba"k to Fod the higher state or notB The philosophers o% the
Yoga s"hool emphati"all, answer that it is+ The, sa, that man's present state is a degeneration+
There is not one religion on the %a"e o% the earth whi"h sa,s that man is an improvement+ The
idea is that his beginning is per%e"t and pure that he degenerates until he "annot degenerate
%urther and that there must "ome a time when he shoots upward again to "omplete the "ir"le+ The
"ir"le must be des"ribed+ However low he ma, go he must ultimatel, take the upward bend and
go ba"k to the original sour"e whi"h is Fod+ Jan "omes %rom Fod in the beginning in the
middle he be"omes man and in the end he goes ba"k to Fod+ This is the method o% putting it in
the dualisti" %orm+ The monisti" %orm is that man is Fod and goes ba"k to Him again+ '% our
present state is the higher one then wh, is there so mu"h horror and miser, and wh, is there an
end to itB '% this is the higher state wh, does it endB
That whi"h "orrupts and degenerates "annot be the highest state+ :h, should it be so diaboli"al
so unsatis%,ingB 't is onl, e*"usable inasmu"h as through it we are taking a higher grooveC we
have to pass through it in order to be"ome regenerate again+ Put a seed into the ground and it
disintegrates dissolves a%ter a time and out o% that dissolution "omes the splendid tree+ <ver,
soul must disintegrate to be"ome Fod+ So it %ollows that the sooner we get out o% this state we
"all ImanI the better %or us+ 's it b, "ommitting sui"ide that we get out o% this stateB Eot at all+
That will be making it worse+ Torturing ourselves or "ondemning the world is not the wa, to get
out+ :e have to pass through the Slough o% 4espond and the sooner we are through the better+ 't
must alwa,s be remembered that man 7 state is not the highest state+
The reall, di%%i"ult part to understand is that this state the Absolute whi"h has been "alled the
highest is not as some %ear that o% the Aooph,te or o% the stone+ A""ording to them there are
onl, two states o% e*isten"e one o% the stone and the other o% thought+ :hat right have the, to
limit e*isten"e to these twoB 's there not something in%initel, superior to thoughtB The vibrations
o% light when the, are ver, low we do not seeC when the, be"ome a little more intense the,
be"ome light to usC when the, be"ome still more intense we do not see them 77 it is dark to us+ 's
the darkness in the end the same darkness as in the beginningB &ertainl, notC the, are di%%erent as
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the two poles+ 's the thoughtlessness o% the stone the same as the thoughtlessness o% FodB
&ertainl, not+ Fod does not thinkC He does not reason+ :h, should HeB 's an,thing unknown to
Him that He should reasonB The stone "annot reasonC Fod does not+ Su"h is the di%%eren"e+
These philosophers think it is aw%ul i% we go be,ond thoughtC the, %ind nothing be,ond thought+
There are mu"h higher states o% e*isten"e be,ond reasoning+ 't is reall, be,ond the intelle"t that
the %irst state o% religious li%e is to be %ound+ :hen ,ou step be,ond thought and intelle"t and all
reasoning then ,ou have made the %irst step towards FodC and that is the beginning o% li%e+ :hat
is "ommonl, "alled li%e is but an embr,o state+
The ne*t Duestion will be: :hat proo% is there that the state be,ond thought and reasoning is the
highest stateB 'n the %irst pla"e all the great men o% the world mu"h greater than those that onl,
talk men who moved the world men who never thought o% an, sel%ish ends whatever have
de"lared that this li%e is but a little stage on the wa, towards 'n%init, whi"h is be,ond+ 'n the
se"ond pla"e the, not onl, sa, so but show the wa, to ever, one e*plain their methods that all
"an %ollow in their steps+ 'n the third pla"e there is no other wa, le%t+ There is no other
e*planation+ Taking %or granted that there is no higher state wh, are we going through this "ir"le
all the timeC what reason "an e*plain the worldB The sensible world will be the limit to our
knowledge i% we "annot go %arther i% we must not ask %or an,thing more+ This is what is "alled
agnosti"ism+ !ut what reason is there to believe in the testimon, o% the sensesB ' would "all that
man a true agnosti" who would stand still in the street and die+ '% reason is all in all it leaves us
no pla"e to stand on this side o% nihilism+ '% a man is agnosti" o% ever,thing but mone, %ame and
name he is onl, a %raud+ Nant has proved be,ond all doubt that we "annot penetrate be,ond the
tremendous dead wall "alled reason+ !ut that is the ver, %irst idea upon whi"h all 'ndian thought
takes its stand and dares to seek and su""eeds in %inding something higher than reason where
alone the e*planation o% the present state is to be %ound+ This is the value o% the stud, o%
something that will take us be,ond the world+ IThou art our %ather and wilt take us to the other
shore o% this o"ean o% ignoran"e+I That is the s"ien"e o% religion nothing else+
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Chapter I
Concentration: Its Spiritual 'ses
|||
#+ Eow "on"entration is e*plained+
|3
3|
)+ Yoga is restraining the mind7stu%% $&hitta( %rom taking various %orms $Vrittis(+
A good deal o% e*planation is ne"essar, here+ :e have to understand what &hitta is and what the
Vrittis are+ ' have e,es+ <,es do not see+ Take awa, the brain "entre whi"h is in the head the e,es
will still be there the retinae "omplete as also the pi"tures o% obje"ts on them and ,et the e,es
will not see+ So the e,es are onl, a se"ondar, instrument not the organ o% vision+ The organ o%
vision is in a nerve "entre o% the brain+ The two e,es will not be su%%i"ient+ Sometimes a man is
asleep with his e,es open+ The light is there and the pi"ture is there but a third thing is ne"essar,
G the mind must be joined to the organ+ The e,e is the e*ternal instrumentC we need also the
brain "entre and the agen", o% the mind+ &arriages roll down a street and ,ou do not hear them+
:h,B !e"ause ,our mind has not atta"hed itsel% to the organ o% hearing+ .irst there is the
instrument then there is the organ and third the mind atta"hed to these two+ The mind takes the
impression %arther in and presents it to the determinative %a"ult, G !uddhi G whi"h rea"ts+
Along with this rea"tion %lashes the idea o% egoism+ Then this mi*ture o% a"tion and rea"tion is
presented to the Purusha the real Soul who per"eives an obje"t in this mi*ture+ The organs
$'ndri,as( together with the mind $Janas( the determinative %a"ult, $!uddhi( and egoism
$AhamkPra( %orm the group "alled the Antahkarana $the internal instrument(+ The, are but
various pro"esses in the mind7stu%% "alled &hitta+ The waves o% thought in the &hitta are "alled
Vrittis $literall, IwhirlpoolI(+ :hat is thoughtB Thought is a %or"e as is gravitation or repulsion+
.rom the in%inite storehouse o% %or"e in nature the instrument "alled &hitta takes hold o% some
absorbs it and sends it out as thought+ .or"e is supplied to us through %ood and out o% that %ood
the bod, obtains the power o% motion et"+ 2thers the %iner %or"es it throws out in what we "all
thought+ So we see that the mind is not intelligentC ,et it appears to be intelligent+ :h,B !e"ause
the intelligent soul is behind it+ You are the onl, sentient beingC mind is onl, the instrument
through whi"h ,ou "at"h the e*ternal world+ Take this bookC as a book it does not e*ist outside
what e*ists outside is unknown and unknowable+ The unknowable %urnishes the suggestion that
gives a blow to the mind and the mind gives out the rea"tion in the %orm o% a book in the same
manner as when a stone is thrown into the water the water is thrown against it in the %orm o%
waves+ The real universe is the o""asion o% the rea"tion o% the mind+ A book %orm or an elephant
%orm or a man %orm is not outsideC all that we know is our mental rea"tion %rom the outer
suggestion+ IJatter is the permanent possibilit, o% sensationsI said @ohn Stuart Jill+ 't is onl,
the suggestion that is outside+ Take an o,ster %or e*ample+ You know how pearls are made+ A
parasite gets inside the shell and "auses irritation and the o,ster throws a sort o% enamelling
round it and this makes the pearl+ The universe o% e*perien"e is our own enamel so to sa, and
the real universe is the parasite serving as nu"leus+ The ordinar, man will never understand it
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be"ause when he tries to do so he throws out an enamel and sees onl, his own enamel+ Eow we
understand what is meant b, these Vrittis+ The real man is behind the mindC the mind is the
instrument in his handsC it is his intelligen"e that is per"olating through the mind+ 't is onl, when
,ou stand behind the mind that it be"omes intelligent+ :hen man gives it up it %alls to pie"es and
is nothing+ Thus ,ou understand what is meant b, &hitta+ 't is the mind7stu%% and Vrittis are the
waves and ripples rising in it when e*ternal "auses impinge on it+ These Vrittis are our universe+
The bottom o% a lake we "annot see be"ause its sur%a"e is "overed with ripples+ 't is onl,
possible %or us to "at"h a glimpse o% the bottom when the ripples have subsided and the water is
"alm+ '% the water is mudd, or is agitated all the time the bottom will not be seen+ '% it is "lear
and there are no waves we shall see the bottom+ The bottom o% the lake is our own true Sel%C the
lake is the &hitta and the waves the Vrittis+ Again the mind is in three states one o% whi"h is
darkness "alled Tamas %ound in brutes and idiotsC it onl, a"ts to injure+ Eo other idea "omes
into that state o% mind+ Then there is the a"tive state o% mind Rajas whose "hie% motives are
power and enjo,ment+ I' will be power%ul and rule others+I Then there is the state "alled Sattva
serenit, "almness in whi"h the waves "ease and the water o% the mind7lake be"omes "lear+ 't is
not ina"tive but rather intensel, a"tive+ 't is the greatest mani%estation o% power to be "alm+ 't is
eas, to be a"tive+ ;et the reins go and the horses will run awa, with ,ou+ An,one "an do that
but he who "an stop the plunging horses is the strong man+ :hi"h reDuires the greater strength
letting go or restrainingB The "alm man is not the man who is dull+ You must not mistake Sattva
%or dullness or laAiness+ The "alm man is the one who has "ontrol over the mind waves+ A"tivit,
is the mani%estation o% in%erior strength "almness o% the superior+
The &hitta is alwa,s tr,ing to get ba"k to its natural pure state but the organs draw it out+ To
restrain it to "he"k this outward tenden", and to start it on the return journe, to the essen"e o%
intelligen"e is the %irst step in Yoga be"ause onl, in this wa, "an the &hitta get into its proper
"ourse+
Although the &hitta is in ever, animal %rom the lowest to the highest it is onl, in the human
%orm that we %ind it as the intelle"t+ 8ntil the mind7stu%% "an take the %orm o% intelle"t it is not
possible %or it to return through all these steps and liberate the soul+ 'mmediate salvation is
impossible %or the "ow or the dog although the, have mind be"ause their &hitta "annot as ,et
take that %orm whi"h we "all intelle"t+
The &hitta mani%ests itsel% in the %ollowing %orms G s"attering darkening gathering one7
pointed and "on"entrated+ The s"attering %orm is a"tivit,+ 'ts tenden", is to mani%est in the %orm
o% pleasure or o% pain+ The darkening %orm is dullness whi"h tends to injur,+ The "ommentator
sa,s the third %orm is natural to the 4evas the angels and the %irst and se"ond to the demons+
The gathering %orm is when it struggles to "entre itsel%+ The one7pointed %orm is when it tries to
"on"entrate and the "on"entrated %orm is what brings us to SamPdhi+
3| 1F9s1|
-+ At that time $A%ter all waves have %inished+ This is nothing to take with "on"entration(the seer
$Purusha( rests in his own $unmodi%ied( state+
As soon as the waves have stopped and the lake has be"ome Duiet we see its bottom+ So with
the mindC when it is "alm we see what our own nature isC we do not mi* ourselves but remain
our own selves+
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3|F3 v
/+ At other times $other than that o% "on"entration( the seer is identi%ied with the modi%i"ations+
.or instan"e someone blames meC this produ"es a modi%i"ation Vritti in m, mind and ' identi%,
m,sel% with it and the result is miser,+
3 93 4H| 4H| -
0+ There are %ive "lasses o% modi%i"ations $some( pain%ul and $others( not pain%ul+
9|7974~97|71
3
1+ $These are( right knowledge indis"rimination verbal delusion sleep and memor,+
9H|||| 9|| b
3+ 4ire"t per"eption in%eren"e and "ompetent eviden"e are proo%s+
:hen two o% our per"eptions do not "ontradi"t ea"h other we "all it proo%+ ' hear something and
i% it "ontradi"ts something alread, per"eived ' begin to %ight it out and do not believe it+ There
are also three kinds o% proo%+ Prat,aksha dire"t per"eptionC whatever we see and %eel is proo% i%
there has been nothing to delude the senses+ ' see the worldC that is su%%i"ient proo% that it e*ists+
Se"ondl, AnumPna in%eren"eC ,ou see a sign and %rom the sign ,ou "ome to the thing signi%ied+
Thirdl, QptavPk,a the dire"t eviden"e o% the Yogis o% those who have seen the truth+ :e are all
o% us struggling towards knowledge+ !ut ,ou and ' have to struggle hard and "ome to knowledge
through a long tedious pro"ess o% reasoning but the Yogi the pure one has gone be,ond all this+
!e%ore his mind the past the present and the %uture are alike one book %or him to readC he does
not reDuire to go through the tedious pro"esses %or knowledge we have toC his words are proo%
be"ause he sees knowledge in himsel%+ These %or instan"e are the authors o% the sa"red
s"ripturesC there%ore the s"riptures are proo%+ '% an, su"h persons are living now their words will
be proo%+ 2ther philosophers go into long dis"ussions about Aptavak,a and the, sa, I:hat is
the proo% o% their wordsBI The proo% is their dire"t per"eption+ !e"ause whatever ' see is proo%
and whatever ,ou see is proo% i% it does not "ontradi"t an, past knowledge+ There is knowledge
be,ond the senses and whenever it does not "ontradi"t reason and past human e*perien"e that
knowledge is proo%+ An, madman ma, "ome into this room and sa, he sees angels around himC
that would not be proo%+ 'n the %irst pla"e it must be true knowledge and se"ondl, it must not
"ontradi"t past knowledge and thirdl, it must depend upon the "hara"ter o% the man who gives it
out+ ' hear it said that the "hara"ter o% the man is not o% so mu"h importan"e as what he ma, sa,C
we must %irst hear what he sa,s+ This ma, be true in other things+ A man ma, be wi"ked and ,et
make an astronomi"al dis"over, but in religion it is di%%erent be"ause no impure man will ever
have the power to rea"h the truths o% religion+ There%ore we have %irst o% all to see that the man
who de"lares himsel% to be an Qpta is a per%e"tl, unsel%ish and hol, personC se"ondl, that he has
rea"hed be,ond the sensesC and thirdl, that what he sa,s does not "ontradi"t the past knowledge
o% humanit,+ An, new dis"over, o% truth does not "ontradi"t the past truth but %its into it+ And
%ourthl, that truth must have a possibilit, o% veri%i"ation+ '% a man sa,s I' have seen a visionI
and tells me that ' have no right to see it ' believe him not+ <ver,one must have the power to see
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it %or himsel%+ Eo one who sells his knowledge is an Apta+ All these "onditions must be %ul%illedC
,ou must %irst see that the man is pure and that he has no sel%ish motiveC that he has no thirst %or
gain or %ame+ Se"ondl, he must show that he is super"ons"ious+ He must give us something that
we "annot get %rom our senses and whi"h is %or the bene%it o% the world+ Thirdl, we must see
that it does not "ontradi"t other truthsC i% it "ontradi"ts other s"ienti%i" truths reje"t it at on"e+
.ourthl, the man should never be singularC he should onl, represent what all men "an attain+
The three sorts o% proo% are then dire"t sense7per"eption in%eren"e and the words o% an Apta+ '
"annot translate this word into <nglish+ 't is not the word IinspiredI be"ause inspiration is
believed to "ome %rom outside while this knowledge "omes %rom the man himsel%+ The literal
meaning is Iattained+I
9| |7|3 993 c
5+ 'ndis"rimination is %alse knowledge not established in real nature+
The ne*t "lass o% Vrittis that arises is mistaking one thing %or another as a pie"e o% mother7o%7
pearl is taken %or a pie"e o% silver+
7||9|3| 137| 4~9
6+ Verbal delusion %ollows %rom words having no $"orresponding( realit,+
There is another "lass o% Vrittis "alled Vikalpa+ A word is uttered and we do not wait to "onsider
its meaningC we jump to a "on"lusion immediatel,+ 't is the sign o% weakness o% the &hitta+ Eow
,ou "an understand the theor, o% restraint+ The weaker the man the less he has o% restraint+
<*amine ,ourselves alwa,s b, that test+ :hen ,ou are going to be angr, or miserable reason it
out how it is that some news that has "ome to ,ou is throwing ,our mind into Vrittis+
H|79|H+4|7
3|
#9+ Sleep is a Vritti whi"h embra"es the %eeling o% voidness+
The ne*t "lass o% Vrittis is "alled sleep and dream+ :hen we awake we know that we have been
sleepingC we "an onl, have memor, o% per"eption+ That whi"h we do not per"eive we never "an
have an, memor, o%+ <ver, rea"tion is a wave in the lake+ Eow i% during sleep the mind had no
waves it would have no per"eptions positive or negative and there%ore we would not
remember them+ The ver, reason o% our remembering sleep is that during sleep there was a
"ertain "lass o% waves in the mind+ Jemor, is another "lass o% Vrittis whi"h is "alled Smriti+
H34|+9|4 1
3
##+ Jemor, is when the $Vrittis o%( per"eived subje"ts do not slip awa, $and through
impressions "ome ba"k to "ons"iousness(+
Jemor, "an "ome %rom dire"t per"eption %alse knowledge verbal delusion and sleep+ .or
instan"e ,ou hear a word+ That word is like a stone thrown into the lake o% the &hittaC it "auses a
ripple and that ripple rouses a series o% ripplesC this is memor,+ So in sleep+ :hen the pe"uliar
kind o% ripple "alled sleep throws the &hitta into a ripple o% memor, it is "alled a dream+ 4ream
is another %orm o% the ripple whi"h in the waking state is "alled memor,+
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|||| 37|
#)+ Their "ontrol is b, pra"ti"e and non7atta"hment+
The mind to have non7atta"hment must be "lear good and rational+ :h, should we pra"tiseB
!e"ause ea"h a"tion is like the pulsations Duivering over the sur%a"e o% the lake+ The vibration
dies out and what is le%tB The SamskPras the impressions+ :hen a large number o% these
impressions are le%t on the mind the, "oales"e and be"ome a habit+ 't is said IHabit is se"ond
natureI it is %irst nature also and the whole nature o% manC ever,thing that we are is the result o%
habit+ That gives us "onsolation be"ause i% it is onl, habit we "an make and unmake it at an,
time+ The Samskaras are le%t b, these vibrations passing out o% our mind ea"h one o% them
leaving its result+ 2ur "hara"ter is the sum7total o% these marks and a""ording as some parti"ular
wave prevails one takes that tone+ '% good prevails one be"omes goodC i% wi"kedness one
be"omes wi"kedC i% jo,%ulness one be"omes happ,+ The onl, remed, %or bad habits is "ounter
habitsC all the bad habits that have le%t their impressions are to be "ontrolled b, good habits+ Fo
on doing good thinking hol, thoughts "ontinuousl,C that is the onl, wa, to suppress base
impressions+ Eever sa, an, man is hopeless be"ause he onl, represents a "hara"ter a bundle o%
habits whi"h "an be "he"ked b, new and better ones+ &hara"ter is repeated habits and repeated
habits alone "an re%orm "hara"ter+
3 13| |s|
#-+ &ontinuous struggle to keep them $the Vrittis( per%e"tl, restrained is pra"ti"e+
:hat is pra"ti"eB The attempt to restrain the mind in &hitta %orm to prevent its going out into
waves+
3 |4|H734||3| TdH v
#/+ 't be"omes %irml, grounded b, long "onstant e%%orts with great love $%or the end to be
attained(+
Restraint does not "ome in one da, but b, long "ontinued pra"ti"e+
T|443
1 |4|7| | -
#0+ That e%%e"t whi"h "omes to those who have given up their thirst a%ter obje"ts either seen or
heard and whi"h wills to "ontrol the obje"ts is non7atta"hment+
The two motive powers o% our a"tions are $#( what we see ourselves $)( the e*perien"e o%
others+ These two %or"es throw the mind the lake into various waves+ Renun"iation is the power
o% battling against these %or"es and holding the mind in "he"k+ Their renun"iation is what we
want+ ' am passing through a street and a man "omes and takes awa, m, wat"h+ That is m, own
e*perien"e+ ' see it m,sel% and it immediatel, throws m, &hitta into a wave taking the %orm o%
anger+ Allow not that to "ome+ '% ,ou "annot prevent that ,ou are nothingC i% ,ou "an ,ou have
VairPg,a+ Again the e*perien"e o% the worldl,7minded tea"hes us that sense7enjo,ments are the
highest ideal+ These are tremendous temptations+ To den, them and not allow the mind to "ome
to a wave %orm with regard to them is renun"iationC to "ontrol the two%old motive powers arising
%rom m, own e*perien"e and %rom the e*perien"e o% others and thus prevent the &hitta %rom
being governed b, them is VairPg,a+ These should be "ontrolled b, me and not ' b, them+ This
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sort o% mental strength is "alled renun"iation+ VairPg,a is the onl, wa, to %reedom+
39 94E|3 3

#1+ That is e*treme non7atta"hment whi"h gives up even the Dualities and "omes %rom the
knowledge o% $the real nature o%( the Purusha+
't is the highest mani%estation o% the power o% Vairag,a when it takes awa, even our attra"tion
towards the Dualities+ :e have %irst to understand what the Purusha the Sel% is and what the
Dualities are+ A""ording to Yoga philosoph, the whole o% nature "onsists o% three Dualities or
%or"esC one is "alled Tamas another Rajas and the third Sattva+ These three Dualities mani%est
themselves in the ph,si"al world as darkness or ina"tivit, attra"tion or repulsion and
eDuilibrium o% the two+ <ver,thing that is in nature all mani%estations are "ombinations and
re"ombinations o% these three %or"es+ Eature has been divided into various "ategories b, the
SPnkh,asC the Sel% o% man is be,ond all these be,ond nature+ 't is e%%ulgent pure and per%e"t+
:hatever o% intelligen"e we see in nature is but the re%le"tion o% this Sel% upon nature+ Eature
itsel% is insentient+ You must remember that the word nature also in"ludes the mindC mind is in
natureC thought is in natureC %rom thought down to the grossest %orm o% matter ever,thing is in
nature the mani%estation o% nature+ This nature has "overed the Sel% o% man and when nature
takes awa, the "overing the sel% appears in 'ts own glor,+ The non7atta"hment as des"ribed in
aphorism #0 $as being "ontrol o% obje"ts or nature( is the greatest help towards mani%esting the
Sel%+ The ne*t aphorism de%ines Samadhi per%e"t "on"entration whi"h is the goal o% the Yogi+
34||7|13||3 +97|3 b
#3+ The "on"entration "alled right knowledge is that whi"h is %ollowed b, reasoning
dis"rimination bliss unDuali%ied egoism+
Samadhi is divided into two varieties+ 2ne is "alled the SamprajnPta and the other the
AsamprajnPta+ 'n the Samprajnata Samadhi "ome all the powers o% "ontrolling nature+ 't is o%
%our varieties+ The %irst variet, is "alled the Savitarka when the mind meditates upon an obje"t
again and again b, isolating it %rom other obje"ts+ There are two sorts o% obje"ts %or meditation
in the twent,7%ive "ategories o% the Sankh,as $#( the twent,7%our insentient "ategories o% nature
and $)( the one sentient Purusha+ This part o% Yoga is based entirel, on Sankh,a philosoph,
about whi"h ' have alread, told ,ou+ As ,ou will remember egoism and will and mind have a
"ommon basis the &hitta or the mind7stu%% out o% whi"h the, are all manu%a"tured+ The mind7
stu%% takes in the %or"es o% nature and proje"ts them as thought+ There must be something again
where both %or"e and matter are one+ This is "alled Av,akta the unmani%ested state o% nature
be%ore "reation and to whi"h a%ter the end o% a ","le the whole o% nature returns to "ome out
again a%ter another period+ !e,ond that is the Purusha the essen"e o% intelligen"e+ Nnowledge is
power and as soon as we begin to know a thing we get power over itC so also when the mind
begins to meditate on the di%%erent elements it gains power over them+ That sort o% meditation
where the e*ternal gross elements are the obje"ts is "alled Savitarka+ Vitarka means DuestionC
Savitarka with Duestion Duestioning the elements as it were that the, ma, give their truths and
their powers to the man who meditates upon them+ There is no liberation in getting powers+ 't is a
worldl, sear"h a%ter enjo,ments and there is no enjo,ment in this li%eC all sear"h %or enjo,ment
is vainC this is the old old lesson whi"h man %inds so hard to learn+ :hen he does learn it he gets
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out o% the universe and be"omes %ree+ The possession o% what are "alled o""ult powers is onl,
intensi%,ing the world and in the end intensi%,ing su%%ering+ Though as a s"ientist Patanjali is
bound to point out the possibilities o% this s"ien"e he never misses an opportunit, to warn us
against these powers+
Again in the ver, same meditation when one struggles to take the elements out o% time and
spa"e and think o% them as the, are it is "alled Eirvitarka without Duestion+ :hen the
meditation goes a step higher and takes the TanmPtras as its obje"t and thinks o% them as in time
and spa"e it is "alled Savi"hPra with dis"riminationC and when in the same meditation one
eliminates time and spa"e and thinks o% the %ine elements as the, are it is "alled Eirvi"hPra
without dis"rimination+ The ne*t step is when the elements are given up both gross and %ine and
the obje"t o% meditation is the interior organ the thinking organ+ :hen the thinking organ is
thought o% as bere%t o% the Dualities o% a"tivit, and dullness it is then "alled SPnanda the bliss%ul
Samadhi+ :hen the mind itsel% is the obje"t o% meditation when meditation be"omes ver, ripe
and "on"entrated when all ideas o% the gross and %ine materials are given up when the Sattva
state onl, o% the <go remains but di%%erentiated %rom all other obje"ts it is "alled SPsmitP
Samadhi+ The man who has attained to this has attained to what is "alled in the Vedas Ibere%t o%
bod,I+ He "an think o% himsel% as without his gross bod,C but he will have to think o% himsel% as
with a %ine bod,+ Those that in this state get merged in nature without attaining the goal are
"alled Prakritila,as but those who do not stop even there rea"h the goal whi"h is %reedom+
|9||9 14|4|s7 c
#5+ There is another Samadhi whi"h is attained b, the "onstant pra"ti"e o% "essation o% all mental
a"tivit, in whi"h the &hitta retains onl, the unmani%ested impressions+
This is the per%e"t super"ons"ious Asamprajnata Samadhi the state whi"h gives us %reedom+ The
%irst state does not give us %reedom does not liberate the soul+ A man ma, attain to all powers
and ,et %all again+ There is no sa%eguard until the soul goes be,ond nature+ 't is ver, di%%i"ult to
do so although the method seems eas,+ The method is to meditate on the mind itsel% and
whenever thought "omes to strike it down allowing no thought to "ome into the mind thus
making it an entire va"uum+ :hen we "an reall, do this that ver, moment we shall attain
liberation+ :hen persons without training and preparation tr, to make their minds va"ant the,
are likel, to su""eed onl, in "overing themselves with Tamas the material o% ignoran"e whi"h
make the mind dull and stupid and leads them to think that the, are making a va"uum o% the
mind+ To be able to reall, do that is to mani%est the greatest strength the highest "ontrol+ :hen
this state Asamprajnata super"ons"iousness is rea"hed the Samadhi be"omes seedless+ :hat is
meant b, thatB 'n a "on"entration where there is "ons"iousness where the mind su""eeds onl, in
Duelling the waves in the &hitta and holding them down the waves remain in the %orm o%
tenden"ies+ These tenden"ies $or seeds( be"ome waves again when the time "omes+ !ut when
,ou have destro,ed all these tenden"ies almost destro,ed the mind then the Samadhi be"omes
seedlessC there are no more seeds in the mind out o% whi"h to manu%a"ture again and again this
plant o% li%e this "easeless round o% birth and death+
You ma, ask what state would that be in whi"h there is no mind there is no knowledgeB :hat
we "all knowledge is a lower state than the one be,ond knowledge+ You must alwa,s bear in
mind that the e*tremes look ver, mu"h alike+ '% a ver, low vibration o% ether is taken as
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darkness an intermediate state as light ver, high vibration will be darkness again+ Similarl,
ignoran"e is the lowest state knowledge is the middle state and be,ond knowledge is the highest
state the two e*tremes o% whi"h seem the same+ Nnowledge itsel% is a manu%a"tured something
a "ombinationC it is not realit,+
:hat is the result o% "onstant pra"ti"e o% this higher "on"entrationB All old tenden"ies o%
restlessness and dullness will be destro,ed as well as the tenden"ies o% goodness too+ The "ase is
similar to that o% the "hemi"als used to take the dirt and allo, o%% gold+ :hen the ore is smelted
down the dross is burnt along with the "hemi"als+ So this "onstant "ontrolling power will stop
the previous bad tenden"ies and eventuall, the good ones also+ Those good and evil tenden"ies
will suppress ea"h other leaving alone the Soul in its own splendour untrammelled b, either
good or bad the omnipresent omnipotent and omnis"ient+ Then the man will know that he had
neither birth nor death nor need %or heaven or earth+ He will know that he neither "ame nor
went it was nature whi"h was moving and that movement was re%le"ted upon the soul+ The %orm
o% the light re%le"ted b, the glass upon the wall moves and the wall %oolishl, thinks it is moving+
So with all o% usC it is the &hitta "onstantl, moving making itsel% into various %orms and we
think that we are these various %orms+ All these delusions will vanish+ :hen that %ree Soul will
"ommand G not pra, or beg but "ommand G then whatever 't desires will be immediatel,
%ul%illedC whatever 't wants 't will be able to do+ A""ording to the Sankh,a philosoph, there is
no Fod+ 't sa,s that there "an be no Fod o% this universe be"ause i% there were one He must be a
soul and a soul must be either bound or %ree+ How "an the soul that is bound b, nature or
"ontrolled b, nature "reateB 't is itsel% a slave+ 2n the other hand wh, should the Soul that is
%ree "reate and manipulate all these thingsB 't has no desires so it "annot have an, need to "reate+
Se"ondl, it sa,s the theor, o% Fod is an unne"essar, oneC nature e*plains all+ :hat is the use o%
an, FodB !ut Napila tea"hes that there are man, souls who though nearl, attaining per%e"tion
%all short be"ause the, "annot per%e"tl, renoun"e all powers+ Their minds %or a time merge in
nature to re7emerge as its masters+ Su"h gods there are+ :e shall all be"ome su"h gods and
a""ording to the Sankh,as the Fod spoken o% in the Vedas reall, means one o% these %ree souls+
!e,ond them there is not an eternall, %ree and blessed &reator o% the universe+ 2n the other
hand the Yogis sa, IEot so there is a FodC there is one Soul separate %rom all other souls and
He is the eternal Jaster o% all "reation the ever %ree the Tea"her o% all tea"hers+I The Yogis
admit that those whom the Sankh,as "all Ithe merged in natureI also e*ist+ The, are Yogis who
have %allen short o% per%e"tion and though %or a time debarred %rom attaining the goal remain
as rulers o% parts o% the universe+
H79| [794
3H||
#6+ $This Samadhi when not %ollowed b, e*treme non7atta"hment( be"omes the "ause o% the re7
mani%estation o% the gods and o% those that be"ome merged in nature+
The gods in the 'ndian s,stems o% philosoph, represent "ertain high o%%i"es whi"h are %illed
su""essivel, b, various souls+ !ut none o% them is per%e"t+
@|7|71
37|797|794 34|
)9+ To others $this Samadhi( "omes through %aith energ, memor, "on"entration and
dis"rimination o% the real+
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These are the, who do not want the position o% gods or even that o% rulers o% ","les+ The, attain
to liberation+
3|d|||7
)#+ Su""ess is speed, %or the e*tremel, energeti"+
|||33|s9 4
))+ The su""ess o% Yogis di%%ers a""ording as the means the, adopt are mild medium or intense+
(9||q|
)-+ 2r b, devotion to 'shvara+
4H49|4|9|
944 ( v
)/+ 'shvara $the Supreme Ruler( is a spe"ial Purusha untou"hed b, miser, a"tions their results
and desires+
:e must again remember that the PPtanjala Yoga philosoph, is based upon the Sankh,a
philosoph,C onl, in the latter there is no pla"e %or Fod while with the Yogis Fod has a pla"e+
The Yogis however do not mention man, ideas about Fod su"h as "reating+ Fod as the &reator
o% the universe is not meant b, the 'shvara o% the Yogis+ A""ording to the Vedas 'shvara is the
&reator o% the universeC be"ause it is harmonious it must be the mani%estation o% one will+ The
Yogis want to establish a Fod but the, arrive at Him in a pe"uliar %ashion o% their own+ The,
sa,:
3 3 74|H -
)0+ 'n Him be"omes in%inite that all7knowingness whi"h in others is $onl,( a germ+
The mind must alwa,s travel between two e*tremes+ You "an think o% limited spa"e but that
ver, idea gives ,ou also unlimited spa"e+ &lose ,our e,es and think o% a little spa"eC at the same
time that ,ou per"eive the little "ir"le ,ou have a "ir"le round it o% unlimited dimensions+ 't is
the same with time+ Tr, to think o% a se"ondC ,ou will have with the same a"t o% per"eption to
think o% time whi"h is unlimited+ So with knowledge+ Nnowledge is onl, a germ in man but ,ou
will have to think o% in%inite knowledge around it so that the ver, "onstitution o% our mind
shows us that there is unlimited knowledge and the Yogis "all that unlimited knowledge Fod+
94|9 4|H|U|3
)1+ He is the Tea"her o% even the an"ient tea"hers being to limited b, time+
't is true that all knowledge is within ourselves but this has to be "alled %orth b, another
knowledge+ Although the "apa"it, to know is inside us it must be "alled out and that "alling out
o% knowledge "an onl, be done a Yogi maintains through another knowledge+ 4ead insentient
matter never "alls out knowledge it is the a"tion o% knowledge that brings out knowledge+
Nnowing beings must be with us to "all %orth what is in us so these tea"hers were alwa,s
ne"essar,+ The world was never without them and no knowledge "an "ome without them+ Fod is
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the Tea"her o% all tea"hers be"ause these tea"hers however great the, ma, have been G gods or
angels G were all bound and limited b, time while Fod is not+ There are two pe"uliar
dedu"tions o% the Yogis+ The %irst is that in thinking o% the limited the mind must think o% the
unlimitedC and that i% one part o% that per"eption is true so also must the other be %or the reason
that their value as per"eptions o% the mind is eDual+ The ver, %a"t that man has a little knowledge
shows that Fod has unlimited knowledge+ '% ' am to take one wh, not the otherB Reason %or"es
me to take both or reje"t both+ '% ' believe that there is a man with a little knowledge ' must also
admit that there is someone behind him with unlimited knowledge+ The se"ond dedu"tion is that
no knowledge "an "ome without a tea"her+ 't is true as the modern philosophers sa, that there is
something in man whi"h evolves out o% himC all knowledge is in man but "ertain environments
are ne"essar, to "all it out+ :e "annot %ind an, knowledge without tea"hers+ '% there are men
tea"hers god tea"hers or angel tea"hers the, are all limitedC who was the tea"her be%ore them+
:e are %or"ed to admit as a last "on"lusion one tea"her who is not limited b, timeC and that 2ne
Tea"her o% in%inite knowledge without beginning or end is "alled Fod+
31 |4 9 b
)3+ His mani%esting word is 2m+
<ver, idea that ,ou have in the mind has a "ounterpart in a wordC the word and the thought are
inseparable+ The e*ternal part o% one and the same thing is what we "all word and the internal
part is what we "all thought+ Eo man "an b, anal,sis separate thought %rom word+ The idea that
language was "reated b, men G "ertain men sitting together and de"iding upon words has been
proved to be wrong+ So long as man has e*isted there have been words and language+ :hat is the
"onne"tion between an idea and a wordB Although we see that there must alwa,s be a word with
a thought it is not ne"essar, that the same thought reDuires the same word+ The thought ma, be
the same in twent, di%%erent "ountries ,et the language is di%%erent+ :e must have a word to
e*press ea"h thought but these words need not ne"essaril, have the same sound+ Sounds will
var, in di%%erent nations+ 2ur "ommentator sa,s IAlthough the relation between thought and
word is per%e"tl, natural ,et it does not mean a rigid "onne"tion between one sound and one
idea+I These sounds var, ,et the relation between the sounds and the thoughts is a natural one+
The "onne"tion between thoughts and sounds is good onl, i% there be a real "onne"tion between
the thing signi%ied and the s,mbolC until then that s,mbol will never "ome into general use+ A
s,mbol is the mani%ester o% the thing signi%ied and i% the thing signi%ied has alread, an e*isten"e
and i% b, e*perien"e we know that the s,mbol has e*pressed that thing man, times then we are
sure that there is a real relation between them+ <ven i% the things are not present there will be
thousands who will know them b, their s,mbols+ There must be a natural "onne"tion between
the s,mbol and the thing signi%iedC then when that s,mbol is pronoun"ed it re"alls the thing
signi%ied+ The "ommentator sa,s the mani%esting word o% Fod is 2m+ :h, does he emphasise
this wordB There are hundreds o% words %or Fod+ 2ne thought is "onne"ted with a thousand
wordsC the idea IFodI is "onne"ted with hundreds o% words and ea"h one stands as a s,mbol %or
Fod+ Ver, good+ !ut there must be a generalisation among all these words some substratum
some "ommon ground o% all these s,mbols and that whi"h is the "ommon s,mbol will be the
best and will reall, represent them all+ 'n making a sound we use the lar,n* and the palate as a
sounding board+ 's there an, material sound o% whi"h all other sounds must be mani%estations
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one whi"h is the most natural soundB 2m $Aum( is su"h a sound the basis o% all sounds+ The
%irst letter A is the root sound the ke, pronoun"ed without tou"hing an, part o% the tongue or
palateC M represents the last sound in the series being produ"ed b, the "losed lips and the
rolls %rom the ver, root to the end o% the sounding board o% the mouth+ Thus 2m represents the
whole phenomena o% sound7produ"ing+ As su"h it must be the natural s,mbol the matri* o% all
the various sounds+ 't denotes the whole range and possibilit, o% all the words that "an be made+
Apart %rom these spe"ulations we see that around this word 2m are "entred all the di%%erent
religious ideas in 'ndiaC all the various religious ideas o% the Vedas have gathered themselves
round this word 2m+ :hat has that to do with Ameri"a and <ngland or an, other "ountr,B
Simpl, this that the word has been retained at ever, stage o% religious growth in 'ndia and it has
been manipulated to mean all the various ideas about Fod+ Jonists dualists mono7dualists
separatists and even atheists took up this 2m+ 2m has be"ome the one s,mbol %or the religious
aspiration o% the vast majorit, o% human beings+ Take %or instan"e the <nglish word Fod+ 't
"overs onl, a limited %un"tion and i% ,ou go be,ond it ,ou have to add adje"tives to make it
Personal or 'mpersonal or Absolute Fod+ So with the words %or Fod in ever, other languageC
their signi%i"ation is ver, small+ This word 2m however has around it all the various
signi%i"an"es+ As su"h it should be a""epted b, ever,one+
37H913H| c
)5+ The repetition o% this $2m( and meditating on its meaning $is the wa,(+
:h, should there be repetitionB :e have not %orgotten the theor, o% Samskaras that the sum7
total o% impressions lives in the mind+ The, be"ome more and more latent but remain there and
as soon as the, get the right stimulus the, "ome out+ Jole"ular vibration never "eases+ :hen
this universe is destro,ed all the massive vibrations disappearC the sun moon stars and earth
melt downC but the vibrations remain in the atoms+ <a"h atom per%orms the same %un"tion as the
big worlds do+ So even when the vibrations o% the &hitta subside its mole"ular vibrations go on
and when the, get the impulse "ome out again+ :e "an now understand what is meant b,
repetition+ 't is the greatest stimulus that "an be given to the spiritual Samskaras+ I2ne moment
o% "ompan, with the hol, makes a ship to "ross this o"ean o% li%e+I Su"h is the power o%
asso"iation+ So this repetition o% 2m and thinking o% its meaning is keeping good "ompan, in
,our own mind+ Stud, and then meditate on what ,ou have studied+ Thus light will "ome to ,ou
the Sel% will be"ome mani%est+
!ut one must think o% 2m and o% its meaning too+ Avoid evil "ompan, be"ause the s"ars o% old
wounds are in ,ou and evil "ompan, is just the thing that is ne"essar, to "all them out+ 'n the
same wa, we are told that good "ompan, will "all out the good impressions that are in us but
whi"h have be"ome latent+ There is nothing holier in the world than to keep good "ompan,
be"ause the good impressions will then tend to "ome to the sur%a"e+
33 943||s73||H|
)6+ .rom that is gained $the knowledge o%( introspe"tion and the destru"tion o% obsta"les+
The %irst mani%estation o% the repetition and thinking o% 2m is that the introspe"tive power will
mani%est more and more all the mental and ph,si"al obsta"les will begin to vanish+ :hat are the
obsta"les to the YogiB
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|71|779||H1|37H|73|HH4|13|
3H9|13s73||
-9+ 4isease mental laAiness doubt la"k o% enthusiasm letharg, "linging to sense7enjo,ments
%alse per"eption non7attaining "on"entration and %alling awa, %rom the state when obtained are
the obstru"ting distra"tions+
!isease+ This bod, is the boat whi"h will "arr, us to the other shore o% the o"ean o% li%e+ 't must
be taken "are o%+ 8nhealth, persons "annot be Yogis+ Mental la"iness makes us lose all livel,
interest in the subje"t without whi"h there will neither be the will nor the energ, to pra"tise+
!oubts will arise in the mind about the truth o% the s"ien"e however strong one's intelle"tual
"onvi"tion ma, be until "ertain pe"uliar ps,"hi" e*perien"es "ome as hearing or seeing at a
distan"e et"+ These glimpses strengthen the mind and make the student persevere+ #alling away
$ when obtained+ Some da,s or weeks when ,ou are pra"tising the mind will be "alm and
easil, "on"entrated and ,ou will %ind ,oursel% progressing %ast+ All o% a sudden the progress will
stop one da, and ,ou will %ind ,oursel% as it were stranded+ Persevere+ All progress pro"eeds b,
su"h rise and %all+
O7|1|qH7|9|| H9[H
-#+ Frie% mental distress tremor o% the bod, irregular breathing a""ompan, non7retention o%
"on"entration+
&on"entration will bring per%e"t repose to mind and bod, ever, time it is pra"tised+ :hen the
pra"ti"e has been misdire"ted or not enough "ontrolled these disturban"es "ome+ Repetition o%
2m and sel%7surrender to the ;ord will strengthen the mind and bring %resh energ,+ The nervous
shakings will "ome to almost ever,one+ 4o not mind them at all but keep on pra"tising+ Pra"ti"e
will "ure them and make the seat %irm+
3934|43||
-)+ To remed, this the pra"ti"e o% one subje"t $should be made(+
Jaking the mind take the %orm o% one obje"t %or some time will destro, these obsta"les+ This is
general advi"e+ 'n the %ollowing aphorisms it will be e*panded and parti"ularised+ As one
pra"ti"e "annot suit ever,one various methods will be advan"ed and ever,one b, a"tual
e*perien"e will %ind out that whi"h helps him most+
|74|3|9H|| O7 O9|974|| H||339|
--+ .riendship mer", gladness and indi%%eren"e being thought o% in regard to subje"ts happ,
unhapp, good and evil respe"tivel, pa"i%, the &hitta+
:e must have these %our sorts o% ideas+ :e must have %riendship %or allC we must be mer"i%ul
towards those that are in miser,C when people are happ, we ought to be happ,C and to the
wi"ked we must be indi%%erent+ So with all subje"ts that "ome be%ore us+ '% the subje"t is a good
one we shall %eel %riendl, towards itC i% the subje"t o% thought is one that is miserable we must
be mer"i%ul towards it+ '% it is good we must be gladC i% it is evil we must be indi%%erent+ These
attitudes o% the mind towards the di%%erent subje"ts that "ome be%ore it will make the mind
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pea"e%ul+ Jost o% our di%%i"ulties in our dail, lives "ome %rom being unable to hold our minds in
this wa,+ .or instan"e i% a man does evil to us instantl, we want to rea"t evil and ever, rea"tion
o% evil shows that we are not able to hold the &hitta downC it "omes out in waves towards the
obje"t and we lose our power+ <ver, rea"tion in the %orm o% hatred or evil is so mu"h loss to the
mindC and ever, evil thought or deed o% hatred or an, thought o% rea"tion i% it is "ontrolled will
be laid in our %avour+ 't is not that we lose b, thus restraining ourselvesC we are gaining in%initel,
more than we suspe"t+ <a"h time we suppress hatred or a %eeling o% anger it is so mu"h good
energ, stored up in our %avourC that pie"e o% energ, will be "onverted into the higher powers+
9U7||| | 9|1 v
-/+ !, throwing out and restraining the !reath+
The word used is PrPna+ Prana is not e*a"tl, breath+ 't is the name %or the energ, that is in the
universe+ :hatever ,ou see in the universe whatever moves or works or has li%e is a
mani%estation o% this Prana+ The sum7total o% the energ, displa,ed in the universe is "alled Prana+
This Prana be%ore a ","le begins remains in an almost motionless stateC and when the ","le
begins this Prana begins to mani%est itsel%+ 't is this Prana that is mani%ested as motion G as the
nervous motion in human beings or animalsC and the same Prana is mani%esting as thought and
so on+ The whole universe is a "ombination o% Prana and QkPshaC so is the human bod,+ 2ut o%
Akasha ,ou get the di%%erent materials that ,ou %eel and see and out o% Prana all the various
%or"es+ Eow this throwing out and restraining the Prana is what is "alled PrPnP,Pma+ Patanjali
the %ather o% the Yoga philosoph, does not give ver, man, parti"ular dire"tions about
Prana,ama but later on other Yogis %ound out various things about this Prana,ama and made o%
it a great s"ien"e+ :ith Patanjali it is one o% the man, wa,s but he does not la, mu"h stress on it+
He means that ,ou simpl, throw the air out and draw it in and hold it %or some time that is all
and b, that the mind will be"ome a little "almer+ !ut later on ,ou will %ind that out o% this is
evolved a parti"ular s"ien"e "alled Prana,ama+ :e shall hear a little o% what these later Yogis
have to sa,+
Some o% this ' have told ,ou be%ore but a little repetition will serve to %i* it in ,our minds+ .irst
,ou must remember that this Prana is not the breathC but that whi"h "auses the motion o% the
breath that whi"h is the vitalit, o% the breath is the Prana+ Again the word Prana is used %or all
the sensesC the, are all "alled Pranas the mind is "alled PranaC and so we see that Prana is %or"e+
And ,et we "annot "all it %or"e be"ause %or"e is onl, the mani%estation o% it+ 't is that whi"h
mani%ests itsel% as %or"e and ever,thing else in the wa, o% motion+ The &hitta the mind7stu%% is
the engine whi"h draws in the Prana %rom the surroundings and manu%a"tures out o% Prana the
various vital %or"es G those that keep the bod, in preservation G and thought will and all other
powers+ !, the above mentioned pro"ess o% breathing we "an "ontrol all the various motions in
the bod, and the various nerve "urrents that are running through the bod,+ .irst we begin to
re"ognise them and then we slowl, get "ontrol over them+
Eow these later Yogis "onsider that there are three main "urrents o% this Prana in the human
bod,+ 2ne the, "all 'dP another PingalP and the third SushumnP+ Pingala a""ording to them is
on the right side o% the spinal "olumn and the 'da on the le%t and in the middle o% the spinal
"olumn is the Sushumna an empt, "hannel+ 'da and Pingala a""ording to them are the "urrents
working in ever, man and through these "urrents we are per%orming all the %un"tions o% li%e+
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Sushumna is present in all as a possibilit,C but it works onl, in the Yogi+ You must remember
that Yoga "hanges the bod,+ As ,ou go on pra"tising ,our bod, "hangesC it is not the same bod,
that ,ou had be%ore the pra"ti"e+ That is ver, rational and "an be e*plained be"ause ever, new
thought that we have must make as it were a new "hannel through the brain and that e*plains
the tremendous "onservatism o% human nature+ Human nature likes to run through the ruts that
are alread, there be"ause it is eas,+ '% we think just %or e*ample's sake that the mind is like a
needle and the brain substan"e a so%t lump be%ore it then ea"h thought that we have makes a
street as it were in the brain and this street would "lose up but %or the gre, matter whi"h "omes
and makes a lining to keep it separate+ '% there were no gre, matter there would be no memor,
be"ause memor, means going over these old streets retra"ing a thought as it were+ Eow perhaps
,ou have marked that when one talks on subje"ts in whi"h one takes a %ew ideas that are %amiliar
to ever,one and "ombines and re"ombines them it is eas, to %ollow be"ause these "hannels are
present in ever,one's brain and it is onl, ne"essar, to re"ur them+ !ut whenever a new subje"t
"omes new "hannels have to be made so it is not understood readil,+ And that is wh, the brain
$it is the brain and not the people themselves( re%uses un"ons"iousl, to be a"ted upon b, new
ideas+ 't resists+ The Prana is tr,ing to make new "hannels and the brain will not allow it+ This is
the se"ret o% "onservatism+ The %ewer "hannels there have been in the brain and the less the
needle o% the Prana has made these passages the more "onservative will be the brain the more it
will struggle against new thoughts+ The more thought%ul the man the more "ompli"ated will be
the streets in his brain and the more easil, he will take to new ideas and understand them+ So
with ever, %resh idea we make a new impression in the brain "ut new "hannels through the
brain7stu%% and that is wh, we %ind that in the pra"ti"e o% Yoga $it being an entirel, new set o%
thoughts and motives( there is so mu"h ph,si"al resistan"e at %irst+ That is wh, we %ind that the
part o% religion whi"h deals with the world7side o% nature is so widel, a""epted while the other
part the philosoph, or the ps,"holog, whi"h deals with the inner nature o% man is so
%reDuentl, negle"ted+
:e must remember the de%inition o% this world o% oursC it is onl, the 'n%inite <*isten"e proje"ted
into the plane o% "ons"iousness+ A little o% the 'n%inite is proje"ted into "ons"iousness and that
we "all our world+ So there is an 'n%inite be,ondC and religion has to deal with both G with the
little lump we "all our world and with the 'n%inite be,ond+ An, religion whi"h deals with one
onl, o% these two will be de%e"tive+ 't must deal with both+ The part o% religion whi"h deals with
the part o% the 'n%inite whi"h has "ome into the plane o% "ons"iousness got itsel% "aught as it
were in the plane o% "ons"iousness in the "age o% time spa"e and "ausation is Duite %amiliar to
us be"ause we are in that alread, and ideas about this world have been with us almost %rom time
immemorial+ The part o% religion whi"h deals with the 'n%inite be,ond "omes entirel, new to us
and getting ideas about it produ"es new "hannels in the brain disturbing the whole s,stem and
that is wh, ,ou %ind in the pra"ti"e o% Yoga ordinar, people are at %irst turned out o% their
grooves+ 'n order to lessen these disturban"es as mu"h as possible all these methods are devised
b, Patanjali that we ma, pra"tise an, one o% them best suited to us+
43| | 9
397| 1347| -
-0+ Those %orms o% "on"entration that bring e*traordinar, sense7per"eptions "ause perseveran"e
o% the mind+
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This naturall, "omes with 4hPranP "on"entrationC the Yogis sa, i% the mind be"omes
"on"entrated on the tip o% the nose one begins to smell a%ter a %ew da,s wonder%ul per%umes+ '%
it be"omes "on"entrated at the root o% the tongue one begins to hear soundsC i% on the tip o% the
tongue one begins to taste wonder%ul %lavoursC i% on the middle o% the tongue one %eels as i% one
were "oming in "onta"t with something+ '% one "on"entrates one's mind on the palate one begins
to see pe"uliar things+ '% a man whose mind is disturbed wants to take up some o% these pra"ti"es
o% Yoga ,et doubts the truth o% them he will have his doubts set at rest when a%ter a little
pra"ti"e these things "ome to him and he will persevere+
|4| | 7|33|
-1+ 2r $b, the meditation on( the <%%ulgent ;ight whi"h is be,ond all sorrow+
This is another sort o% "on"entration+ Think o% the lotus o% the heart with petals downwards and
running through it the SushumnaC take in the breath and while throwing the breath out imagine
that the lotus is turned with the petals upwards and inside that lotus is an e%%ulgent light+
Jeditate on that+
|3|4 | 3 b
-3+ 2r $b, meditation on( the heart that has given up all atta"hment to sense7obje"ts+
Take some hol, person some great person whom ,ou revere some saint whom ,ou know to be
per%e"tl, non7atta"hed and think o% his heart+ That heart has be"ome non7atta"hed and meditate
on that heartC it will "alm the mind+ '% ,ou "annot do that there is the ne*t wa,:
1|7||H+4 | c
-5+ 2r b, meditating on the knowledge that "omes in sleep+
Sometimes a man dreams that he has seen angels "oming to him and talking to him that he is in
an e"stati" "ondition that he has heard musi" %loating through the air+ He is in a bliss%ul
"ondition in that dream and when he wakes it makes a deep impression on him+ Think o% that
dream as real and meditate upon it+ '% ,ou "annot do that meditate on an, hol, thing that pleases
,ou+
|H3||q|
-6+ 2r b, the meditation on an,thing that appeals to one as good+
This does not mean an, wi"ked subje"t but an,thing good that ,ou like an, pla"e that ,ou like
best an, s"ener, that ,ou like best an, idea that ,ou like best an,thing that will "on"entrate the
mind+
9| 9[|73|s1 |4| v
/9+ The Yogi's mind thus meditating be"omes unobstru"ted %rom the atomi" to the in%inite+
The mind b, this pra"ti"e easil, "ontemplates the most minute as well as the biggest thing+
Thus the mind7waves be"ome %ainter+
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H|
3HH|31 0[|3
70[70|[4 3173H3| |93 v

/#+ The Yogi whose Vrittis have thus be"ome powerless $"ontrolled( obtains in the re"eiver $the
instrument o%( re"eiving and the re"eived $the Sel% the mind and e*ternal obje"ts(
"on"entratedness and sameness like the "r,stal $be%ore di%%erent "oloured obje"ts(+
:hat results %rom this "onstant meditationB :e must remember how in a previous aphorism
Patanjali went into the various states o% meditation how the %irst would be the gross the se"ond
the %ine and %rom them the advan"e was to still %iner obje"ts+ The result o% these meditations is
that we "an meditate as easil, on the %ine as on the gross obje"ts+ Here the Yogi sees the three
things the re"eiver the re"eived and the re"eiving instrument "orresponding to the Soul
e*ternal obje"ts and the mind+ There are three obje"ts o% meditation given us+ .irst the gross
things as bodies or material obje"tsC se"ond %ine things as the mind the &hittaC and third the
Purusha Duali%ied not the Purusha itsel% but the <goism+ !, pra"ti"e the Yogi gets established
in all these meditations+ :henever he meditates he "an keep out all other thoughts he be"omes
identi%ied with that on whi"h he meditates+ :hen he meditates he is like a pie"e o% "r,stal+
!e%ore %lowers the "r,stal be"omes almost identi%ied with the %lowers+ '% the %lower is red the
"r,stal looks red or i% the %lower is blue the "r,stal looks blue+
3 |7|4~9 q4|| 34| |93 v
/)+ Sound meaning and resulting knowledge being mi*ed up is $"alled( Samadhi with
Duestion+
Sound here means vibration meaning the nerve "urrents whi"h "ondu"t itC and knowledge
rea"tion+ All the various meditations we have had so %ar Patanjali "alls Savitarka $meditation
with Duestion(+ ;ater on he gives us higher and higher 4h,Pnas+ 'n these that are "alled Iwith
DuestionI we keep the dualit, o% subje"t and obje"t whi"h results %rom the mi*ture o% word
meaning and knowledge+ There is %irst the e*ternal vibration the word+ This "arried inward b,
the sense "urrents is the meaning+ A%ter that there "omes a rea"tionar, wave in the &hitta whi"h
is knowledge but the mi*ture o% these three makes up what we "all knowledge+ 'n all the
meditations up to this we get this mi*ture as obje"ts o% meditation+ The ne*t Samadhi is higher+
1
39@| 1F97||H|| 34| v

/-+ The Samadhi "alled Iwithout DuestionI $"omes( when the memor, is puri%ied or devoid o%
Dualities e*pressing onl, the meaning $o% the meditated obje"t(+
't is b, the pra"ti"e o% meditation o% these three that we "ome to the state where these three do
not mi*+ :e "an get rid o% them+ :e will %irst tr, to understand what these three are+ Here is the
&hittaC ,ou will alwa,s remember the simile o% the mind7stu%% to a lake and the vibration the
word the sound like a pulsation "oming over it+ You have that "alm lake in ,ou and ' pronoun"e
a word I&owI+ As soon as it enters through ,our ears there is a wave produ"ed in ,our &hitta
along with it+ So that wave represents the idea o% the "ow the %orm or the meaning as we "all it+
The apparent "ow that ,ou know is reall, the wave in the mind7stu%% that "omes as a rea"tion to
the internal and e*ternal sound vibrations+ :ith the sound the wave dies awa,C it "an never e*ist
without a word+ You ma, ask how it is when we onl, think o% the "ow and do not hear a sound+
You make that sound ,oursel%+ You are sa,ing I"owI %aintl, in ,our mind and with that "omes a
wave+ There "annot be an, wave without this impulse o% soundC and when it is not %rom outside
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it is %rom inside and when the sound dies the wave dies+ :hat remainsB The result o% the
rea"tion and that is knowledge+ These three are so "losel, "ombined in our mind that we "annot
separate them+ :hen the sound "omes the senses vibrate and the wave rises in rea"tionC the,
%ollow so "losel, upon one another that there is no dis"erning one %rom the other+ :hen this
meditation has been pra"tised %or a long time memor, the re"epta"le o% all impressions
be"omes puri%ied and we are able "learl, to distinguish them %rom one another+ This is "alled
Eirvitarka "on"entration without Duestion+
93 || || +4| |E|3| vv
//+ !, this pro"ess $the "on"entrations( with dis"rimination and without dis"rimination whose
obje"ts are %iner are $also( e*plained+
A pro"ess similar to the pre"eding is applied againC onl, the obje"ts to be taken up in the %ormer
meditations are grossC in this the, are %ine+
+4|Hq79| v-
/0+ The %iner obje"ts end with the PradhPna+
The gross obje"ts are onl, the elements and ever,thing manu%a"tured out o% them+ The %ine
obje"ts begin with the Tanmatras or %ine parti"les+ The organs the mind
)
egoism the mind7stu%%
$the "ause o% all mani%estation( the eDuilibrium state o% Sattva Rajas and Tamas materials G
"alled PradhPna $"hie%( Prakriti $nature( or Av,akta $unmani%est( G are all in"luded within the
"ategor, o% %ine obje"ts the Purusha $the Soul( along being e*"epted+
3| 9 4|H | v
/1+ These "on"entrations are with seed+
These do not destro, the seeds o% past a"tions and thus "annot give liberation but what the,
bring to the Yogi is stated in the %ollowing aphorism+
|7|qs|9| vb
/3+ The "on"entration Iwithout dis"riminationI being puri%ied the &hitta be"omes %irml, %i*ed+
#3+H| 3 97| vc
/5+ The knowledge in that is "alled I%illed with TruthI+
The ne*t aphorism will e*plain this+
3||97||74| 4||3 v
/6+ The knowledge that is gained %rom testimon, and in%eren"e is about "ommon obje"ts+ That
%rom the Samadhi just mentioned is o% a mu"h higher order being able to penetrate where
in%eren"e and testimon, "annot go+
The idea is that we have to get our knowledge or ordinar, obje"ts b, dire"t per"eption and b,
) The mind or "ommon sensorium the aggregate o% all the senses+
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in%eren"e there%rom and %rom testimon, o% people who are "ompetent+ !, Ipeople who are
"ompetentI the Yogis alwa,s mean the Rishis or the Seers o% the thoughts re"orded in the
s"riptures G the Vedas+ A""ording to them the onl, proo% o% the s"riptures is that the, were the
testimon, o% "ompetent persons ,et the, sa, the s"riptures "annot take us to realisation+ :e "an
read all the Vedas and ,et will not realise an,thing but when we pra"tise their tea"hings then
we attain to that state whi"h realises what the s"riptures sa, whi"h penetrates where neither
reason nor per"eption nor in%eren"e "an go and where the testimon, o% others "annot avail+ This
is what is meant b, the aphorism+
Realisation is real religion all the rest is onl, preparation G hearing le"tures or reading books
or reasoning is merel, preparing the groundC it is not religion+ 'ntelle"tual assent and intelle"tual
dissent are not religion+ The "entral idea o% the Yogis is that just as we "ome in dire"t "onta"t
with obje"ts o% the senses so religion even "an be dire"tl, per"eived in a %ar more intense sense+
The truths o% religion as Fod and Soul "annot be per"eived b, the e*ternal senses+ ' "annot see
Fod with m, e,es nor "an ' tou"h Him with m, hands and we also know that neither "an we
reason be,ond the senses+ Reason leaves us at a point Duite inde"isiveC we ma, reason all our
lives as the world has been doing %or thousands o% ,ears and the result is that we %ind we are
in"ompetent to prove or disprove the %a"ts o% religion+ :hat we per"eive dire"tl, we take as the
basis and upon that basis we reason+ So it is obvious that reasoning has to run within these
bounds o% per"eption+ 't "an never go be,ond+ The whole s"ope o% realisation there%ore is
be,ond sense7per"eption+ The Yogis sa, that man "an go be,ond his dire"t sense7per"eption and
be,ond his reason also+ Jan has in him the %a"ult, the power o% trans"ending his intelle"t even
a power whi"h is in ever, being ever, "reature+ b, the pra"ti"e o% Yoga that power is aroused
and then man trans"ends the ordinar, limits o% reason and dire"tl, per"eives things whi"h are
be,ond all reason+
37H 14||s714|9347| -
09+ The resulting impression %rom this Samadhi obstru"ts all other impressions+
:e have seen in the %oregoing aphorism that the onl, wa, o% attaining to that super"ons"iousness
is b, "on"entration and we have also seen that what hinders the mind %rom "on"entration are the
past Samskaras impressions+ All o% ,ou have observed that when ,ou are tr,ing to "on"entrate
,our mind ,our thoughts wander+ :hen ,ou are tr,ing to think o% Fod that is the ver, time
these Samskaras appear+ At other times the, are not so a"tiveC but when ,ou want them not the,
are sure to be there tr,ing their best to "rowd in ,our mind+ :h, should that be soB :h, should
the, be mu"h more potent at the time o% "on"entrationB 't is be"ause ,ou are repressing them
and the, rea"t with all their %or"e+ At other times the, do not rea"t+ How "ountless these old past
impressions must be all lodged somewhere in the &hitta read, waiting like tigers to jump upL
These have to be suppressed that the one idea whi"h we want ma, arise to the e*"lusion o% the
others+ 'nstead the, are all struggling to "ome up at the same time+ These are the various powers
o% the Samskaras in hindering "on"entration o% the mind+ So this Samadhi whi"h has just been
given is the best to be pra"tised on a""ount o% its power o% suppressing the Samskaras+ The
Samskara whi"h will be raised b, this sort o% "on"entration will be so power%ul that it will hinder
the a"tion o% the others and hold them in "he"k+
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31|9 | ||74|H | -
0#+ !, the restraint o% even this $impression whi"h obstru"ts all other impressions( all being
restrained "omes the IseedlessI Samadhi+
You remember that our goal is to per"eive the Soul itsel%+ :e "annot per"eive the Soul be"ause it
has got mingled up with nature with the mind with the bod,+ The ignorant man thinks his bod,
is the Soul+ The learned man thinks his mind is the Soul+ !ut both o% them are mistaken+ :hat
makes the Soul get mingled up with all thisB 4i%%erent waves in the &hitta rise and "over the
SoulC we onl, see a little re%le"tion o% the Soul through these wavesC so i% the wave is one o%
anger we see the Soul as angr,C I' am angr,I one sa,s+ '% it is one o% love we see ourselves
re%le"ted in that wave and sa, we are loving+ '% that wave is one o% weakness and the Soul is
re%le"ted in it we think we are weak+ These various ideas "ome %rom these impressions these
Samskaras "overing the Soul+ The real nature o% the Soul is not per"eived as long as there is one
single wave in the lake o% the &hittaC this real nature will never be per"eived until all the waves
have subsided+ So %irst Patanjali tea"hes us the meaning o% these wavesC se"ondl, the best wa,
to repress themC and thirdl, how to make one wave so strong as to suppress all other waves %ire
eating %ire as it were+ :hen onl, one remains it will be eas, to suppress that also and when that
is gone this Samadhi or "on"entration is "alled seedless+ 't leaves nothing and the Soul is
mani%ested just as 't is in 'ts own glor,+ Then alone we know that the Soul is not a "ompoundC 't
is the onl, eternal simple in the universe and as su"h 't "annot be born 't "annot dieC 't is
immortal indestru"tible the ever7living essen"e o% intelligen"e+
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Chapter II
Concentration: Its Practice
3971||9|| H||
#+ Jorti%i"ation stud, and surrendering %ruits o% work to Fod are "alled Nri,P7Yoga+
Those SamPdhis with whi"h we ended our last "hapter are ver, di%%i"ult to attainC so we must
take them up slowl,+ The %irst step the preliminar, step is "alled Nri,a7,oga+ ;iterall, this
means work working towards Yoga+ The organs are the horses the mind is the rein the intelle"t
is the "harioteer the soul is the rider and the bod, is the "hariot+ The master o% the household
the Ning the Sel% o% man is sitting in this "hariot+ '% the horses are ver, strong and do not obe,
the rein i% the "harioteer the intelle"t does not know how to "ontrol the horses then the "hariot
will "ome to grie%+ !ut i% the organs the horses are well "ontrolled and i% the rein the mind is
well held in the hands o% the "harioteer the intelle"t the "hariot rea"hes the goal+ :hat is meant
there%ore b, this morti%i"ationB Holding the rein %irml, while guiding the bod, and the organsC
not letting them do an,thing the, like but keeping them both under proper "ontrol+ %tudy+ :hat
is meant b, stud, in this "aseB Eo stud, o% novels or stor, books but stud, o% those works whi"h
tea"h the liberation o% the Soul+ Then again this stud, does not mean "ontroversial studies at all+
The Yogi is supposed to have %inished his period o% "ontrovers,+ He has had enough o% that and
has be"ome satis%ied+ He onl, studies to intensi%, his "onvi"tions+ VPda and SiddhPnta G these
are the two sorts o% s"riptural knowledge G Vada $the argumentative( and Siddhanta $the
de"isive(+ :hen a man is entirel, ignorant he takes up the %irst o% these the argumentative
%ighting and reasoning pro and "onC and when he has %inished that he takes up the Siddhanta the
de"isive arriving at a "on"lusion+ Simpl, arriving at this "on"lusion will not do+ 't must be
intensi%ied+ !ooks are in%inite in number and time is shortC there%ore the se"ret o% knowledge is
to take what is essential+ Take that and tr, to live up to it+ There is an old 'ndian legend that i%
,ou pla"e a "up o% milk and water be%ore a RPja Hamsa $swan( he will take all the milk and
leave the water+ 'n that wa, we should take what is o% value in knowledge and leave the dross+
'ntelle"tual g,mnasti"s are ne"essar, at %irst+ :e must not go blindl, into an,thing+ The Yogi has
passed the argumentative state and has "ome to a "on"lusion whi"h is like the ro"k
immovable+ The onl, thing he now seeks to do is to intensi%, that "on"lusion+ 4o not argue he
sa,sC i% one %or"es arguments upon ,ou be silent+ 4o not answer an, argument but go awa,
"alml, be"ause arguments onl, disturb the mind+ The onl, thing ne"essar, is to train the
intelle"t what is the use o% disturbing it %or nothingB The intelle"t is but a weak instrument and
"an give us onl, knowledge limited b, the senses+ The Yogi wants to go be,ond the senses
there%ore intelle"t is o% no use to him+ He is "ertain o% this and there%ore is silent and does not
argue+ <ver, argument throws his mind out o% balan"e "reates a disturban"e in the &hitta and a
disturban"e is a drawba"k+ Argumentations and sear"hings o% the reason are onl, b, the wa,+
There are mu"h higher things be,ond them+ The whole o% li%e is not %or s"hool bo, %ights and
debating so"ieties+ ISurrendering the %ruits o% work to FodI is to take to ourselves neither "redit
nor blame but to give up both to the ;ord and be at pea"e+
|7H|| 4H734|
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)+ $'t is %or( the pra"ti"e o% Samadhi and minimising the pain7bearing obstru"tions+
Jost o% us make our minds like spoilt "hildren allowing them to do whatever the, want+
There%ore it is ne"essar, that Nri,a7,oga should be "onstantl, pra"tised in order to gain "ontrol
o% the mind and bring it into subje"tion+ The obstru"tions to Yoga arise %rom la"k o% "ontrol and
"ause us pain+ The, "an onl, be removed b, den,ing the mind and holding it in "he"k through
the means o% Nri,a7,oga+
q|13|7|7q4|H| 4H|
-+ The pain7bearing obstru"tions are G ignoran"e egoism atta"hment aversion and "linging to
li%e+
These are the %ive pains the %ive%old tie that binds us down o% whi"h ignoran"e is the "ause and
the other %our its e%%e"ts+ 't is the onl, "ause o% all our miser,+ :hat else "an make us miserableB
The nature o% the Soul is eternal bliss+ :hat "an make it sorrow%ul e*"ept ignoran"e
hallu"ination delusionB All pain o% the Soul is simpl, delusion+
q|H34| 93737U7|||| v
/+ 'gnoran"e is the produ"tive %ield o% all these that %ollow whether the, are dormant attenuated
overpowered or e*panded+
'gnoran"e is the "ause o% egoism atta"hment aversion and "linging to li%e+ These impressions
e*ist in di%%erent states+ The, are sometimes dormant+ You o%ten hear the e*pression Iinno"ent as
a bab,I ,et in the bab, ma, be the state o% a demon or o% a god whi"h will "ome out b, degrees+
'n the Yogi these impressions the Samskaras le%t b, past a"tions are attenuated that is e*ist in
a ver, %ine state and he "an "ontrol them and not allow them to be"ome mani%est+
I2verpoweredI means that sometimes one set o% impressions is held down %or a while b, those
that are stronger but the, "ome out when that repressing "ause is removed+ The last state is the
Ie*pandedI when the SamskPras having help%ul surroundings attain to a great a"tivit, either as
good or evil+
|7 O|| 77O|E|3q| -
0+ 'gnoran"e is taking the non7eternal the impure the pain%ul and the non7Sel% %or the eternal
the pure the happ, and the Atman or Sel% $respe"tivel,(+
All the di%%erent sorts o% impressions have one sour"e ignoran"e+ :e have %irst to learn what
ignoran"e is+ All o% us think I' am the bod, and not the Sel% the pure the e%%ulgent the ever
bliss%ulI and that is ignoran"e+ :e think o% man and see man as bod,+ This is the great delusion+
T4|4|3|13|
1+ <goism is the identi%i"ation o% the seer with the instrument o% seeing+
The seer is reall, the Sel% the pure one the ever hol, the in%inite the immortal+ This is the Sel%
o% man+ And what are the instrumentsB The &hitta or mind7stu%% the !uddhi or determinative
%a"ult, the Janas or mind and the 'ndri,as or sense7organs+ These are the instruments %or him
to see the e*ternal world and the identi%i"ation o% the Sel% with the instruments is what is "alled
the ignoran"e o% egoism+ :e sa, I' am the mindI I' am thoughtI I' am angr,I or I' am
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happ,I+ How "an we be angr, and how "an we hateB :e should identi%, ourselves with the Sel%
that "annot "hange+ '% 't is un"hangeable how "an 't be one moment happ, and one moment
unhapp,B 't is %ormless in%inite omnipresent+ :hat "an "hange 'tB 't is be,ond all law+ :hat "an
a%%e"t 'tB Eothing in the universe "an produ"e an e%%e"t on 't+ Yet through ignoran"e we identi%,
ourselves with the mind7stu%% and think we %eel pleasure or pain+
O|| | b
3+ Atta"hment is that whi"h dwells on pleasure+
:e %ind pleasure in "ertain things and the mind like a "urrent %lows towards themC and this
%ollowing the pleasure "entre as it were is what is "alled atta"hment+ :e are never atta"hed
where we do not %ind pleasure+ :e %ind pleasure in ver, Dueer things sometimes but the
prin"iple remains: wherever we %ind pleasure there we are atta"hed+
O|| q4 c
5+ Aversion is that whi"h dwells on pain+
That whi"h gives us pain we immediatel, seek to get awa, %rom+
1|[| 4|s9 3|Fd|sH
6+ .lowing through its own nature and established even in the learned is the "linging to li%e+
This "linging to li%e ,ou see mani%ested in ever, animal+ 8pon it man, attempts have been made
to build the theor, o% a %uture li%e be"ause men are so %ond o% li%e that the, desire a %uture li%e
also+ 2% "ourse it goes without sa,ing that this argument is without mu"h value but the most
"urious part o% it is that in :estern "ountries the idea that this "linging to li%e indi"ates a
possibilit, o% %uture li%e applies onl, to men but does not in"lude animals+ 'n 'ndia this "linging
to li%e has been one o% the arguments to prove past e*perien"e and e*isten"e+ .or instan"e i% it be
true that all our knowledge has "ome %rom e*perien"e then it is sure that that whi"h we never
e*perien"ed we "annot imagine or understand+ As soon as "hi"kens are hat"hed the, begin to
pi"k up %ood+ Jan, times it has been seen where du"ks have been hat"hed b, hens that as soon
as the, "ame out o% the eggs the, %lew to water and the mother thought the, would be drowned+
'% e*perien"e be the onl, sour"e o% knowledge where did these "hi"kens learn to pi"k up %ood or
the du"klings that the water was their natural elementB '% ,ou sa, it is instin"t it means nothing
G it is simpl, giving a word but is no e*planation+ :hat is this instin"tB :e have man, instin"ts
in ourselves+ .or instan"e most o% ,ou ladies pla, the piano and remember when ,ou %irst
learned how "are%ull, ,ou had to put ,our %ingers on the bla"k and white ke,s one a%ter the
other but now a%ter long ,ears o% pra"ti"e ,ou "an talk with ,our %riends while ,our %ingers pla,
me"hani"all,+ 't has be"ome instin"t+ So with ever, work we doC b, pra"ti"e it be"omes instin"t
it be"omes automati"C but so %ar as we know all the "ases whi"h we now regard as automati" are
degenerated reason+ 'n the language o% the Yogi instin"t is involved reason+ 4is"rimination
be"omes involved and gets to be automati" Samskaras+ There%ore it is per%e"tl, logi"al to think
that all we "all instin"t in this world is simpl, involved reason+ As reason "annot "ome without
e*perien"e all instin"t is there%ore the result o% past e*perien"e+ &hi"kens %ear the hawk and
du"klings love the waterC these are both the results o% past e*perien"e+ Then the Duestion is
whether that e*perien"e belongs to a parti"ular soul or to the bod, simpl, whether this
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e*perien"e whi"h "omes to the du"k is the du"k's %ore%athers' e*perien"e or the du"k's own
e*perien"e+ Jodern s"ienti%i" men hold that it belongs to the bod, but the Yogis hold that it is
the e*perien"e o% the mind transmitted through the bod,+ This is "alled the theor, o%
rein"arnation+
:e have seen that all our knowledge whether we "all it per"eption or reason or instin"t must
"ome through that one "hannel "alled e*perien"e and all that we now "all instin"t is the result o%
past e*perien"e degenerated into instin"t and that instin"t regenerates into reason again+ So on
throughout the universe and upon this has been built one o% the "hie% arguments %or
rein"arnation in 'ndia+ The re"urring e*perien"es o% various %ears in "ourse o% time produ"e this
"linging to li%e+ That is wh, the "hild is instin"tivel, a%raid be"ause the past e*perien"e o% pain
is there in it+ <ven in the most learned men who know that this bod, will go and who sa, Inever
mind we have had hundreds o% bodies the soul "annot dieI G even in them with all their
intelle"tual "onvi"tions we still %ind this "linging on to li%e+ :h, is this "linging to li%eB :e have
seen that it has be"ome instin"tive+ 'n the ps,"hologi"al language o% the Yogis it has be"ome a
Samskara+ The Samskaras %ine and hidden are sleeping in the &hitta+ All this past e*perien"e o%
death all that whi"h we "all instin"t is e*perien"e be"ome sub"ons"ious+ 't lives in the &hitta
and is not ina"tive but is working underneath+
The &hitta7Vrittis the mind7waves whi"h are gross we "an appre"iate and %eelC the, "an be
more easil, "ontrolled but what about the %iner instin"tsB How "an the, be "ontrolledB :hen '
am angr, m, whole mind be"omes a huge wave o% anger+ ' %eel it see it handle it "an easil,
manipulate it "an %ight with itC but ' shall not su""eed per%e"tl, in the %ight until ' "an get down
below to its "auses+ A man sa,s something ver, harsh to me and ' begin to %eel that ' am getting
heated and he goes on till ' am per%e"tl, angr, and %orget m,sel% identi%, m,sel% with anger+
:hen he %irst began to abuse me ' thought I' am going to be angr,I+ Anger was one thing and '
was anotherC but when ' be"ame angr, ' was anger+ These %eelings have to be "ontrolled in the
germ the root in their %ine %orms be%ore even we have be"ome "ons"ious that the, are a"ting on
us+ :ith the vast majorit, o% mankind the %ine states o% these passions are not even known G the
states in whi"h the, emerge %rom sub"ons"iousness+ :hen a bubble is rising %rom the bottom o%
the lake we do not see it nor even when it is nearl, "ome to the sur%a"eC it is onl, when it bursts
and makes a ripple that we know it is there+ :e shall onl, be su""ess%ul in grappling with the
waves when we "an get hold o% them in their %ine "auses and until ,ou "an get hold o% them and
subdue them be%ore the, be"ome gross there is no hope o% "onDuering an, passion per%e"tl,+ To
"ontrol our passions we have to "ontrol them at their ver, rootsC then alone shall we be able to
burn out their ver, seeds+ As %ried seeds thrown into the ground will never "ome up so these
passions will never arise+
3 939[| +|
#9+ The %ine Samskaras are to be "onDuered b, resolving them into their "ausal state+
Samskaras are the subtle impressions that mani%est themselves into gross %orms later on+ How are
these %ine Samskaras to be "ontrolledB !, resolving the e%%e"t into its "ause+ :hen the &hitta
whi"h is an e%%e"t is resolved into its "ause Asmita or <goism then onl, the %ine impressions
die along with it+ Jeditation "annot destro, these+
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|[|13q
3
##+ !, meditation their $gross( modi%i"ations are to be reje"ted+
Jeditation is one o% the great means o% "ontrolling the rising o% these waves+ !, meditation ,ou
"an make the mind subdue these waves and i% ,ou go on pra"tising meditation %or da,s and
months and ,ears until it has be"ome a habit until it will "ome in spite o% ,oursel% anger and
hatred will be "ontrolled and "he"ked+
4HH 4|| T|TH7|
#)+ The Ire"epta"le o% worksI has its root in these pain7bearing obstru"tions and their e*perien"e
is in this visible li%e or in the unseen li%e+
!, the Ire"epta"le o% worksI is meant the sum7total o% Samskaras+ :hatever work we do the
mind is thrown into a wave and a%ter the work is %inished we think the wave is gone+ Eo+ 't has
onl, be"ome %ine but it is still there+ :hen we tr, to remember the work it "omes up again and
be"omes a wave+ So it was thereC i% not there would not have been memor,+ Thus ever, a"tion
ever, thought good or bad just goes down and be"omes %ine and is there stored up+ !oth happ,
and unhapp, thoughts are "alled pain7bearing obstru"tions be"ause a""ording to the Yogis the,
in the long run bring pain+ All happiness whi"h "omes %rom the senses will eventuall, bring
pain+ All enjo,ment will make us thirst %or more and that brings pain as its result+ There is no
limit to man's desiresC he goes on desiring and when he "omes to a point where desire "annot be
%ul%illed the result is pain+ There%ore the Yogis regard the sum7total o% the impressions good or
evil as pain7bearing obstru"tionsC the, obstru"t the wa, to %reedom o% the Soul+
't is the same with the Samskaras the %ine roots o% all our worksC the, are the "auses whi"h will
again bring e%%e"ts either in this li%e or in the lives to "ome+ 'n e*"eptional "ases when these
Samskaras are ver, strong the, bear %ruit Dui"kl,C e*"eptional a"ts o% wi"kedness or o%
goodness bring their %ruits even in this li%e+ The Yogis hold that men who are able to a"Duire a
tremendous power o% good Samskaras do not have to die but even in this li%e "an "hange their
bodies into god7bodies+ There are several su"h "ases mentioned b, the Yogis in their books+
These men "hange the ver, material o% their bodiesC the, re7arrange the mole"ules in su"h
%ashion that the, have no more si"kness and what we "all death does not "ome to them+ :h,
should not this beB The ph,siologi"al meaning o% %ood is assimilation o% energ, %rom the sun+
The energ, has rea"hed the plant the plant is eaten b, an animal and the animal b, man+ The
s"ien"e o% it is that we take so mu"h energ, %rom the sun and make it part o% ourselves+ That
being the "ase wh, should there be onl, one wa, o% assimilating energ,B The plant's wa, is not
the same as oursC the earth's pro"ess o% assimilating energ, di%%ers %rom our own+ !ut all
assimilate energ, in some %orm or other+ The Yogis sa, that the, are able to assimilate energ, b,
the power o% the mind alone that the, "an draw in as mu"h o% it as the, desire without re"ourse
to the ordinar, methods+ As a spider makes its web out o% its own substan"e and be"omes bound
in it and "annot go an,where e*"ept along the lines o% that web so we have proje"ted out o% our
own substan"e this network "alled the nerves and we "annot work e*"ept through the "hannels
o% those nerves+ The Yogi sa,s we need not be bound b, that+
Similarl, we "an send ele"tri"it, to an, part o% the world but we have to send it b, means o%
wires+ Eature "an send a vast mass o% ele"tri"it, without an, wires at all+ :h, "annot we do the
sameB :e "an send mental ele"tri"it,+ :hat we "all mind is ver, mu"h the same as ele"tri"it,+ 't
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is "lear that this nerve %luid has some amount o% ele"tri"it, be"ause it is polarised and it answers
all ele"tri"al dire"tions+ :e "an onl, send our ele"tri"it, through these nerve "hannels+ :h, not
send the mental ele"tri"it, without this aidB The Yogis sa, it is per%e"tl, possible and pra"ti"able
and that when ,ou "an do that ,ou will work all over the universe+ You will be able to work with
an, bod, an,where without the help o% the nervous s,stem+ :hen the soul is a"ting through
these "hannels we sa, a man is living and when these "ease to work a man is said to be dead+
!ut when a man is able to a"t either with or without these "hannels birth and death will have no
meaning %or him+ All the bodies in the universe are made up o% TanmPtras their di%%eren"e lies in
the arrangement o% the latter+ '% ,ou are the arranger ,ou "an arrange a bod, in one wa, or
another+ :ho makes up this bod, but ,ouB :ho eats the %oodB '% another ate the %ood %or ,ou
,ou would not live long+ :ho makes the blood out o% %oodB You "ertainl,+ :ho puri%ies the
blood and sends it through the veinsB You+ :e are the masters o% the bod, and we live in it+
2nl, we have lost the knowledge o% how to rejuvenate it+ :e have be"ome automati"
degenerate+ :e have %orgotten the pro"ess o% arranging its mole"ules+ So what we do
automati"all, has to be done knowingl,+ :e are the masters and we have to regulate that
arrangementC and as soon as we "an do that we shall be able to rejuvenate just as we like and
then we shall have neither birth nor disease nor death+
3 H 3q9|4| H||H||
#-+ The root being there the %ruition "omes $in the %orm o%( spe"ies li%e and e*perien"e o%
pleasure and pain+
The roots the "auses the Samskaras being there the, mani%est and %orm the e%%e"ts+ The "ause
d,ing down be"omes the e%%e"tC the e%%e"t getting subtler be"omes the "ause o% the ne*t e%%e"t+ A
tree bears a seed whi"h be"omes the "ause o% another tree and so on+ All our works now are the
e%%e"ts o% past SamskarasC again these works be"oming Samskaras will be the "auses o% %uture
a"tions and thus we go on+ So this aphorism sa,s that the "ause being there the %ruit must "ome
in the %orm o% spe"ies o% beings: one will be a man another an angel another an animal another
a demon+ Then there are di%%erent e%%e"ts o% Narma in li%e+ 2ne man lives %i%t, ,ears another a
hundred another dies in two ,ears and never attains maturit,C all these di%%eren"es in li%e are
regulated b, past Narma+ 2ne man is born as it were %or pleasureC i% he buries himsel% in a
%orest pleasure will %ollow him there+ Another man wherever he goes is %ollowed b, painC
ever,thing be"omes pain%ul %or him+ 't is the result o% their own past+ A""ording to the
philosoph, o% the Yogis all virtuous a"tions bring pleasure and all vi"ious a"tions bring pain+
An, man who does wi"ked deeds is sure to reap their %ruit in the %orm o% pain+
3 [H|93|99H| 9|9[3|3 v
#/+ The, bear %ruit as pleasure or pain "aused b, virtue or vi"e+
9|3|9714| O
3|| O 4 -
#0+ To the dis"riminating all is as it were pain%ul on a""ount o% ever,thing bringing pain either
as "onseDuen"e or as anti"ipation o% loss o% happiness or as %resh "raving arising %rom
impressions o% happiness and also as "ountera"tion o% Dualities+
The Yogis sa, that the man who has dis"riminating powers the man o% good sense sees through
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all that are "alled pleasure and pain and knows that the, "ome to all and that one %ollows and
melts into the otherC he sees that men %ollow an ignis fatuus all their lives and never su""eed in
%ul%illing their desires+ The great king Yudhishthira on"e said that the most wonder%ul thing in li%e
is that ever, moment we see people d,ing around us and ,et we think we shall never die+
Surrounded b, %ools on ever, side we think we are the onl, e*"eptions the onl, learned men+
Surrounded b, all sorts o% e*perien"es o% %i"kleness we think our love is the onl, lasting love+
How "an that beB <ven love is sel%ish and the Yogi sa,s that in the end we shall %ind that even
the love o% husbands and wives and "hildren and %riends slowl, de"a,s+ 4e"aden"e seiAes
ever,thing in this li%e+ 't is onl, when ever,thing even love %ails that with a %lash man %inds
out how vain how dream7like is this world+ Then he "at"hes a glimpse o% VairPg,a
$renun"iation( "at"hes a glimpse o% the !e,ond+ 't is onl, b, giving up this world that the other
"omesC never through holding on to this one+ Eever ,et was there a great soul who had not to
reje"t sense7pleasures and enjo,ments to a"Duire his greatness+ The "ause o% miser, is the "lash
between the di%%erent %or"es o% nature one dragging one wa, and another dragging another
rendering permanent happiness impossible+
[ O|3
#1+ The miser, whi"h is not ,et "ome is to be avoided+
Some Narma we have worked out alread, some we are working out now in the present and
some are waiting to bear %ruit in the %uture+ The %irst kind is past and gone+ The se"ond we will
have to work out and it is onl, that whi"h is waiting to bear %ruit in the %uture that we "an
"onDuer and "ontrol towards whi"h end all our %or"es should be dire"ted+ This is what Patanjali
means when he sa,s that Samskaras are to be "ontrolled b, resolving them into their "ausal state+
T| || [[3 b
#3+ The "ause o% that whi"h is to be avoided is the jun"tion o% the seer and the seen+
:ho is the seerB The Sel% o% man the Purusha+ :hat is the seenB The whole o% nature beginning
with the mind down to gross matter+ All pleasure and pain arise %rom the jun"tion between this
Purusha and the mind+ The Purusha ,ou must remember a""ording to this philosoph, is pureC
when joined to nature it appears to %eel pleasure or pain b, re%le"tion+
94|7H|713|H H37|4 H||9| T c
#5+ The e*perien"ed is "omposed o% elements and organs is o% the nature o% illumination a"tion
and inertia and is %or the purpose o% e*perien"e and release $o% the e*perien"er(+
The e*perien"ed that is nature is "omposed o% elements and organs G the elements gross and
%ine whi"h "ompose the whole o% nature and the organs o% the senses mind et"+ G and is o% the
nature o% illumination $Sattva( a"tion $Rajas( and inertia $Tamas(+ :hat is the purpose o% the
whole o% natureB That the Purusha ma, gain e*perien"e+ The Purusha has as it were %orgotten
its might, godl, nature+ There is a stor, that the king o% the gods 'ndra on"e be"ame a pig
wallowing in mireC he had a she7pig and a lot o% bab, pigs and was ver, happ,+ Then some gods
saw his plight and "ame to him and told him IYou are the king o% the gods ,ou have all the
gods under ,our "ommand+ :h, are ,ou hereBI !ut 'ndra said IEever mindC ' am all right hereC
' do not "are %or heaven while ' have this sow and these little pigs+I The poor gods were at their
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wits' end+ A%ter a time the, de"ided to to sla, all the pigs one a%ter another+ :hen all were dead
'ndra began to weep and mourn+ Then the gods ripped his pig7bod, open and he "ame out o% it
and began to laugh when he realised what a hideous dream he had had G he the king o% the
gods to have be"ome a pig and to think that that pig7li%e was the onl, li%eL Eot onl, so but to
have wanted the whole universe to "ome into the pig7li%eL The Purusha when it identi%ies itsel%
with nature %orgets that it is pure and in%inite+ The Purusha does not love it is love itsel%+ 't does
not e*ist it is e*isten"e itsel%+ The Soul does not know 't is knowledge itsel%+ 't is a mistake to
sa, the Soul loves e*ists or knows+ ;ove e*isten"e and knowledge are not the Dualities o% the
Purusha but its essen"e+ :hen the, get re%le"ted upon something ,ou ma, "all them the
Dualities o% that something+ The, are not the Dualities but the essen"e o% the Purusha the great
Qtman the 'n%inite !eing without birth or death established in its own glor,+ 't appears to have
be"ome so degenerate that i% ,ou approa"h to tell it IYou are not a pigI it begins to sDueal and
bite+
Thus is it with us all in this JP,P this dream world where it is all miser, weeping and "r,ing
where a %ew golden balls are rolled and the world s"rambles a%ter them+ You were never bound
b, laws nature never had a bond %or ,ou+ That is what the Yogi tells ,ou+ Have patien"e to learn
it+ And the Yogi shows how b, jun"tion with nature and identi%,ing itsel% with the mind and the
world the Purusha thinks itsel% miserable+ Then the Yogi goes on to show ,ou that the wa, out is
through e*perien"e+ You have to get all this e*perien"e but %inish it Dui"kl,+ :e have pla"ed
ourselves in this net and will have to get out+ :e have got ourselves "aught in the trap and we
will have to work out our %reedom+ So get this e*perien"e o% husbands and wives and %riends
and little lovesC ,ou will get through them sa%el, i% ,ou never %orget what ,ou reall, are+ Eever
%orget this is onl, a momentar, state and that we have to pass through it+ <*perien"e is the one
great tea"her G e*perien"e o% pleasure and pain G but know it is onl, e*perien"e+ 't leads step
b, step to that state where all things be"ome small and the Purusha so great that the whole
universe seems as a drop in the o"ean and %alls o%% b, its own nothingness+ :e have to go
through di%%erent e*perien"es but let us never %orget the ideal+
4|47Hq||Hq| 9|
#6+ The states o% the Dualities are the de%ined the unde%ined the indi"ated onl, and the signless+
The s,stem o% Yoga is built entirel, on the philosoph, o% the SPnkh,as as ' told ,ou be%ore and
here again ' shall remind ,ou o% the "osmolog, o% the Sankh,a philosoph,+ A""ording to the
Sankh,as nature is both the material and the e%%i"ient "ause o% the universe+ 'n nature there are
three sorts o% materials the Sattva the Rajas and the Tamas+ The Tamas material is all that is
dark all that is ignorant and heav,+ The Rajas is a"tivit,+ The Sattva is "almness light+ Eature
be%ore "reation is "alled b, them Av,akta unde%ined or indis"reteC that is in whi"h there is no
distin"tion o% %orm or name a state in whi"h these three materials are held in per%e"t balan"e+
Then the balan"e is disturbed the three materials begin to mingle in various %ashions and the
result is the universe+ 'n ever, man also these three materials e*ist+ :hen the Sattva material
prevails knowledge "omesC when Rajas a"tivit,C and when Tamas darkness lassitude idleness
and ignoran"e+ A""ording to the Sankh,a theor, the highest mani%estation o% nature "onsisting
o% the three materials is what the, "all Jahat or intelligen"e universal intelligen"e o% whi"h
ea"h human intelle"t is a part+ 'n the Sankh,a ps,"holog, there is a sharp distin"tion between
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Janas the mind %un"tion and the %un"tion o% the !uddhi intelle"t+ The mind %un"tion is simpl,
to "olle"t and "arr, impressions and present them to the !uddhi the individual Jahat whi"h
determines upon it+ 2ut o% Jahat "omes egoism out o% whi"h again "ome the %ine materials+ The
%ine materials "ombine and be"ome the gross materials outside G the e*ternal universe+ The
"laim o% the Sankh,a philosoph, is that beginning with the intelle"t down to a blo"k o% stone all
is the produ"t o% one substan"e di%%erent onl, as %iner to grosser states o% e*isten"e+ The %iner is
the "ause and the grosser is the e%%e"t+ A""ording to the Sankh,a philosoph, be,ond the whole
o% nature is the Purusha whi"h is not material at all+ Purusha is not at all similar to an,thing else
either !uddhi or mind or the Tanmatras or the gross materials+ 't is not akin to an, one o% these
it is entirel, separate entirel, di%%erent in its nature and %rom this the, argue that the Purusha
must be immortal be"ause it is not the result o% "ombination+ That whi"h is not the result o%
"ombination "annot die+ The Purushas or souls are in%inite in number+
Eow we shall understand the aphorism that the states o% the Dualities are de%ined unde%ined
indi"ated onl, and signless+ !, the Ide%inedI are meant the gross elements whi"h we "an sense+
!, the Iunde%inedI are meant the ver, %ine materials the Tanmatras whi"h "annot be sensed b,
ordinar, men+ '% ,ou pra"tise Yoga however sa,s Patanjali a%ter a while ,our per"eptions will
be"ome so %ine that ,ou will a"tuall, see the Tanmatras+ .or instan"e ,ou have heard how ever,
man has a "ertain light about himC ever, living being emits a "ertain light and this he sa,s "an
be seen b, the Yogi+ :e do not all see it but we all throw out these Tanmatras just as a %lower
"ontinuousl, sends out %ine parti"les whi"h enable us to smell it+ <ver, da, o% our lives we throw
out a mass o% good or evil and ever,where we go the atmosphere is %ull o% these materials+ That
is how there "ame to the human mind un"ons"iousl, the idea o% building temples and "hur"hes+
:h, should man build "hur"hes in whi"h to worship FodB :h, not worship Him an,whereB
<ven i% he did not know the reason man %ound that the pla"e where people worshipped Fod
be"ame %ull o% good Tanmatras+ <ver, da, people go there and the more the, go the holier the,
get and the holier that pla"e be"omes+ '% an, man who has not mu"h Sattva in him goes there
the pla"e will in%luen"e him and arouse his Sattva Dualit,+ Here there%ore is the signi%i"an"e o%
all temples and hol, pla"es but ,ou must remember that their holiness depends on hol, people
"ongregating there+ The di%%i"ult, with man is that he %orgets the original meaning and puts the
"art be%ore the horse+ 't was men who made these pla"es hol, and then the e%%e"t be"ame the
"ause and made men hol,+ '% the wi"ked onl, were to go there it would be"ome as bad as an,
other pla"e+ 't is not the building but the people that make a "hur"h and that is what we alwa,s
%orget+ That is wh, sages and hol, persons who have mu"h o% this Sattva Dualit, "an send it out
and e*ert a tremendous in%luen"e da, and night on their surroundings+ A man ma, be"ome so
pure that his purit, will be"ome tangible+ :hosoever "omes in "onta"t with him be"omes pure+
Ee*t Ithe indi"ated onl,I means the !uddhi the intelle"t+ IThe indi"ated onl,I is the %irst
mani%estation o% natureC %rom it all other mani%estations pro"eed+ The last is Ithe signlessI+ There
seems to be a great di%%eren"e between modern s"ien"e and all religions at this point+ <ver,
religion has the idea that the universe "omes out o% intelligen"e+ The theor, o% Fod taking it in
its ps,"hologi"al signi%i"an"e apart %rom all ideas o% personalit, is that intelligen"e is %irst in the
order o% "reation and that out o% intelligen"e "omes what we "all gross matter+ Jodern
philosophers sa, that intelligen"e is the last to "ome+ The, sa, that unintelligent things slowl,
evolve into animals and %rom animals into men+ The, "laim that instead o% ever,thing "oming
out o% intelligen"e intelligen"e itsel% is the last to "ome+ !oth the religious and the s"ienti%i"
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statements though seeming dire"tl, opposed to ea"h other are true+ Take an in%inite series AG!
GAG!GAG! et"+ The Duestion is G whi"h is %irst A or !B '% ,ou take the series as AG!
,ou will sa, that A is %irst but i% ,ou take it as !GA ,ou will sa, that ! is %irst+ 't depends upon
the wa, we look at it+ 'ntelligen"e undergoes modi%i"ation and be"omes the gross matter this
again merges into intelligen"e and thus the pro"ess goes on+ The Sankh,as and other
religionists put intelligen"e %irst and the series be"omes intelligen"e then matter+ The s"ienti%i"
man puts his %inger on matter and sa,s matter then intelligen"e+ The, both indi"ate the same
"hain+ 'ndian philosoph, however goes be,ond both intelligen"e and matter and %inds a
Purusha or Sel% whi"h is be,ond intelligen"e o% whi"h intelligen"e is but the borrowed light+
| T| @|s9 9|9
)9+ The seer is intelligen"e onl, and though pure sees through the "olouring o% the intelle"t+
This is again Sankh,a philosoph,+ :e have seen %rom the same philosoph, that %rom the lowest
%orm up to intelligen"e all is natureC be,ond nature are Purushas $souls( whi"h have no Dualities+
Then how does the soul appear to be happ, or unhapp,B !, re%le"tion+ '% a red %lower is put near
a pie"e o% pure "r,stal the "r,stal appears to be red similarl, the appearan"es o% happiness or
unhappiness o% the soul are but re%le"tions+ The soul itsel% has no "olouring+ The soul is separate
%rom nature+ Eature is one thing soul another eternall, separate+ The Sankh,as sa, that
intelligen"e is a "ompound that it grows and wanes that it "hanges just as the bod, "hanges
and that its nature is nearl, the same as that o% the bod,+ As a %inger7nail is to the bod, so is
bod, to intelligen"e+ The nail is a part o% the bod, but it "an be pared o%% hundreds o% times and
the bod, will still last+ Similarl, the intelligen"e lasts aeons while this bod, "an be Ipared o%%I
thrown o%%+ Yet intelligen"e "annot be immortal be"ause it "hanges G growing and waning+
An,thing that "hanges "annot be immortal+ &ertainl, intelligen"e is manu%a"tured and that ver,
%a"t shows us that there must be something be,ond that+ 't "annot be %ree ever,thing "onne"ted
with matter is in nature and there%ore bound %or ever+ :ho is %reeB The %ree must "ertainl, be
be,ond "ause and e%%e"t+ '% ,ou sa, that the idea o% %reedom is a delusion ' shall sa, that the idea
o% bondage is also a delusion+ Two %a"ts "ome into our "ons"iousness and stand or %all with ea"h
other+ These are our notions o% bondage and %reedom+ '% we want to go through a wall and our
head bumps against that wall we see we are limited b, that wall+ At the same time we %ind a will
power and think we "an dire"t our will ever,where+ At ever, step these "ontradi"tor, ideas "ome
to us+ :e have to believe that we are %ree ,et at ever, moment we %ind we are not %ree+ '% one
idea is a delusion the other is also a delusion and i% one is true the other also is true be"ause
both stand upon the same basis G "ons"iousness+ The Yogi sa,s both are trueC that we are bound
so %ar as intelligen"e goes that we are %ree so %ar as the soul is "on"erned+ 't is the real nature o%
man the soul the Purusha whi"h is be,ond all law o% "ausation+ 'ts %reedom is per"olating
through la,ers o% matter in various %orms intelligen"e mind et"+ 't is its light whi"h is shining
through all+ 'ntelligen"e has no light o% its own+ <a"h organ has a parti"ular "entre in the brainC it
is not that all the organs have one "entreC ea"h organ is separate+ :h, do all per"eptions
harmoniseB :here do the, get their unit,B '% it were in the brain it would be ne"essar, %or all
the organs the e,es the nose the ears et"+ to have one "entre onl, while we know %or "ertain
that there are di%%erent "entres %or ea"h+ !oth a man "an see and hear at the same time so a unit,
must be there at the ba"k o% intelligen"e+ 'ntelligen"e is "onne"ted with the brain but behind
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intelligen"e even stands the Purusha the unit where all di%%erent sensations and per"eptions join
and be"ome one+ The soul itsel% is the "entre where all the di%%erent per"eptions "onverge and
be"ome uni%ied+ That soul is %ree and it is its %reedom that tells ,ou ever, moment that ,ou are
%ree+ !ut ,ou mistake and mingle that %reedom ever, moment with intelligen"e and mind+ You
tr, to attribute that %reedom to the intelligen"e and immediatel, %ind that intelligen"e is not %reeC
,ou attribute that %reedom to the bod, and immediatel, nature tells ,ou that ,ou are again
mistaken+ That is wh, there is this mingled sense o% %reedom and bondage at the same time+ The
Yogi anal,ses both what is %ree and what is bound and his ignoran"e vanishes+ He %inds that the
Purusha is %ree is the essen"e o% that knowledge whi"h "oming through the !uddhi be"omes
intelligen"e and as su"h is bound+
3 9 T1||
)#+ The nature o% the e*perien"ed is %or him+
Eature has no light o% its own+ As long as the Purusha is present in it it appears as light+ !ut the
light is borrowedC just as the moon's light is re%le"ted+ A""ording to the Yogis all the
mani%estations o% nature are "aused b, nature itsel% but nature has no purpose in view e*"ept to
%ree the Purusha+
4
3| 93 37|||3
))+ Though destro,ed %or him whose goal has been gained ,et it is not destro,ed being "ommon
to others+
The whole a"tivit, o% nature is to make the soul know that it is entirel, separate %rom nature+
:hen the soul knows this nature has no more attra"tions %or it+ !ut the whole o% nature vanishes
onl, %or that man who has be"ome %ree+ There will alwa,s remain an in%inite number o% others
%or whom nature will go on working+
11|4| 1F9|9H[3 |
)-+ @un"tion is the "ause o% the realisation o% the nature o% both the powers the e*perien"ed and
its ;ord+
A""ording to this aphorism both the powers o% soul and nature be"ome mani%est when the, are
in "onjun"tion+ Then all mani%estations are thrown out+ 'gnoran"e is the "ause o% this
"onjun"tion+ :e see ever, da, that the "ause o% our pain or pleasure is alwa,s our joining
ourselves with the bod,+ '% ' were per%e"tl, "ertain that ' am not this bod, ' should take no noti"e
o% heat and "old or an,thing o% the kind+ This bod, is a "ombination+ 't is onl, a %i"tion to sa,
that ' have one bod, ,ou another and the sun another+ The whole universe is one o"ean o%
matter and ,ou are the name o% a little parti"le and ' o% another and the sun o% another+ :e
know that this matter is "ontinuousl, "hanging+ :hat is %orming the sun one da, the ne*t da,
ma, %orm the matter o% our bodies+
31 [3q| v
)/+ 'gnoran"e is its "ause+
Through ignoran"e we have joined ourselves with a parti"ular bod, and thus opened ourselves
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to miser,+ This idea o% bod, is a simple superstition+ 't is superstition that makes us happ, or
unhapp,+ 't is superstition "aused b, ignoran"e that makes us %eel heat and "old pain and
pleasure+ 't is our business to rise above this superstition and the Yogi shows us how we "an do
this+ 't has been demonstrated that under "ertain mental "onditions a man ma, be burned ,et he
will %eel no pain+ The di%%i"ult, is that this sudden upheaval o% the mind "omes like a whirlwind
one minute and goes awa, the ne*t+ '% however we gain it through Yoga we shall permanentl,
attain to the separation o% Sel% %rom the bod,+
3H||3 ||H|| [| 3 4~ -
)0+ There being absen"e o% that $ignoran"e( there is absen"e o% jun"tion whi"h is the thing7to7be7
avoidedC that is the independen"e o% the seer+
A""ording to ,oga philosoph, it is through ignoran"e that the soul has been joined with nature+
The aim is to get rid o% nature's "ontrol over us+ That is the goal o% all religions+ <a"h soul is
potentiall, divine+ The goal is to mani%est this 4ivinit, within b, "ontrolling nature e*ternal
and internal+ 4o this either b, work or worship or ps,"hi" "ontrol or philosoph, G b, one or
more or all o% these G and be %ree+ This is the whole o% religion+ 4o"trines or dogmas or rituals
or books or temples or %orms are but se"ondar, details+ The Yogi tries to rea"h this goal
through ps,"hi" "ontrol+ 8ntil we "an %ree ourselves %rom nature we are slavesC as she di"tates
so we must go+ The Yogi "laims that he who "ontrols mind "ontrols matter also+ The internal
nature is mu"h higher than the e*ternal and mu"h more di%%i"ult to grapple with mu"h more
di%%i"ult to "ontrol+ There%ore he who has "onDuered the internal nature "ontrols the whole
universeC it be"omes his servant+ Raja7,oga propounds the methods o% gaining this "ontrol+
.or"es higher than we know in ph,si"al nature will have to be subdued+ This bod, is just the
e*ternal "rust o% the mind+ The, are not two di%%erent thingsC the, are just as the o,ster and its
shell+ The, are but two aspe"ts o% one thingC the internal substan"e o% the o,ster takes up matter
%rom outside and manu%a"tures the shell+ 'n the same wa, the internal %ine %or"es whi"h are
"alled mind take up gross matter %rom outside and %rom that manu%a"ture this e*ternal shell the
bod,+ '% then we have "ontrol o% the internal it is ver, eas, to have "ontrol o% the e*ternal+ Then
again these %or"es are not di%%erent+ 't is not that some %or"es are ph,si"al and some mentalC the
ph,si"al %or"es are but the gross mani%estations o% the %ine %or"es just as the ph,si"al world is
but the gross mani%estation o% the %ine world+
4E|3H| [||9|
)1+ The means o% destru"tion o% ignoran"e is unbroken pra"ti"e o% dis"rimination+
This is the real goal o% pra"ti"e G dis"rimination between the real and the unreal knowing that
the Purusha is not nature that it is neither matter nor mind and that be"ause it is not nature it
"annot possibl, "hange+ 't is onl, nature whi"h "hanges "ombining and re7"ombining
dissolving "ontinuall,+ :hen through "onstant pra"ti"e we begin to dis"riminate ignoran"e will
vanish and the Purusha will begin to shine in its real nature G omnis"ient omnipotent
omnipresent+
31 3| 9|73H 97| b
)3+ His knowledge is o% the seven%old highest ground+
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:hen this knowledge "omes it will "ome as it were in seven grades one a%ter the otherC and
when one o% these begins we know that we are getting knowledge+ The %irst to appear will be
that we have known what is to be known+ The mind will "ease to be dissatis%ied+ :hile we are
aware o% thirsting a%ter knowledge we begin to seek here and there wherever we think we "an
get some truth and %ailing to %ind it we be"ome dissatis%ied and seek in a %resh dire"tion+ All
sear"h is vain until we begin to per"eive that knowledge is within ourselves that no one "an
help us that we must help ourselves+ :hen we begin to pra"tise the power o% dis"rimination the
%irst sign that we are getting near truth will be that that dissatis%ied state will vanish+ :e shall %eel
Duite sure that we have %ound the truth and that it "annot be an,thing else but the truth+ Then we
ma, know that the sun is rising that the morning is breaking %or us and taking "ourage we must
persevere until the goal is rea"hed+ The se"ond grade will be the absen"e o% all pains+ 't will be
impossible %or an,thing in the universe e*ternal or internal to give us pain+ The third will be the
attainment o% %ull knowledge+ 2mnis"ien"e will be ours+ The %ourth will be the attainment o% the
end o% all dut, through dis"rimination+ Ee*t will "ome what is "alled %reedom o% the &hitta+ :e
shall realise that all di%%i"ulties and struggles all va"illations o% the mind have %allen down just
as a stone rolls %rom the mountain top into the valle, and never "omes up again+ The ne*t will be
that the &hitta itsel% will realise that it melts awa, into its "auses whenever we so desire+ ;astl,
we shall %ind that we are established in our Sel% that we have been alone throughout the
universe neither bod, nor mind was ever related mu"h less joined to us+ The, were working
their own wa, and we through ignoran"e joined ourselves to them+ !ut we have been alone
omnipotent omnipresent ever blessedC our own Sel% was so pure and per%e"t that we reDuired
none else+ :e reDuired none else to make us happ, %or we are happiness itsel%+ :e shall %ind that
this knowledge does not depend on an,thing elseC throughout the universe there "an be nothing
that will not be"ome e%%ulgent be%ore our knowledge+ This will be the last state and the Yogi will
be"ome pea"e%ul and "alm never to %eel an, more pain never to be again deluded never to be
tou"hed b, miser,+ He will know he is ever blessed ever per%e"t almight,+
||q|||@H 7||3| 4E|3 c
)5+ !, the pra"ti"e o% the di%%erent parts o% Yogas the impurities being destro,ed knowledge
be"omes e%%ulgent up to dis"rimination+
Eow "omes the pra"ti"al knowledge+ :hat we have just been speaking about is mu"h higher+ 't
is awa, above our heads but it is the ideal+ 't is %irst ne"essar, to obtain ph,si"al and mental
"ontrol+ Then the realisation will be"ome stead, in that ideal+ The ideal being known what
remains is to pra"tise the method o% rea"hing it+
7|79|||79|[|7||7|7||s|q|
)6+ Yama Ei,ama Qsana PrPnP,Pma Prat,PhPra 4hPranP 4h,Pna and SamPdhi are the eight
limbs o% Yoga+
[|7|137[|90[| |
-9+ Eon7killing truth%ulness non7stealing "ontinen"e and non7re"eiving are "alled Yamas+
A man who wants to be a per%e"t Yogi must give up the se* idea+ The soul has no se*C wh,
should it degrade itsel% with se* ideasB ;ater on we shall understand better wh, these ideas must
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be given up+ The mind o% the man who re"eives gi%ts is a"ted on b, the mind o% the giver so the
re"eiver is likel, to be"ome degenerated+ Re"eiving gi%ts is prone to destro, the independen"e o%
the mind and make us slavish+ There%ore re"eive no gi%ts+
93 H|3774|H7|U7| |H|| [|d3
-#+ These unbroken b, time pla"e purpose and "aste 7 rules are $universal( great vows+
These pra"ti"es G non7killing truth%ulness non7stealing "hastit, and non7re"eiving G are to
be pra"tised b, ever, man woman and "hildC b, ever, soul irrespe"tive o% nation "ountr, or
position+
|773|47391||9|| |
-)+ 'nternal and e*ternal puri%i"ation "ontentment morti%i"ation stud, and worship o% Fod are
the Ei,amas+
<*ternal puri%i"ation is keeping the bod, pureC a dirt, man will never be a Yogi+ There must be
internal puri%i"ation also+ That is obtained b, the virtues named in '+--+ 2% "ourse internal purit,
is o% greater value than e*ternal but both are ne"essar, and e*ternal purit, without internal is
o% no good+
344| 939HH|
--+ To obstru"t thoughts whi"h are inimi"al to Yoga "ontrar, thoughts should be brought+
That is the wa, to pra"tise the virtues that have been stated+ .or instan"e when a big wave o%
anger has "ome into the mind how are we to "ontrol thatB @ust b, raising an opposing wave+
Think o% love+ Sometimes a mother is ver, angr, with her husband and while in that state the
bab, "omes in and she kisses the bab,C the old wave dies out and a new wave arises love %or the
"hild+ That suppresses the other one+ ;ove is opposite to anger+ Similarl, when the idea o%
stealing "omes non7stealing should be thought o%C when the idea o% re"eiving gi%ts "omes
repla"e it b, a "ontrar, thought+
34| [| 4
34|3||3| H|HH||[94|
||| O|7||739H|
3 939HH| v
-/+ The obstru"tions to Yoga are killing %alsehood et"+ whether "ommitted "aused or
approvedC either through avari"e or anger or ignoran"eC whether slight middling or greatC and
the, result in in%inite ignoran"e and miser,+ This is $the method o%( thinking the "ontrar,+
'% ' tell a lie or "ause another to tell one or approve o% another doing so it is eDuall, sin%ul+ '% it
is a ver, mild lie still it is a lie+ <ver, vi"ious thought will rebound ever, thought o% hatred
whi"h ,ou ma, have thought in a "ave even is stored up and will one da, "ome ba"k to ,ou
with tremendous power in the %orm o% some miser, here+ '% ,ou proje"t hatred and jealous, the,
will rebound on ,ou with "ompound interest+ Eo power "an avert themC when on"e ,ou have put
them in motion ,ou will have to bear them+ Remembering this will prevent ,ou %rom doing
wi"ked things+
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[|93|| 37| | -
-0+ Eon7killing being established in his presen"e all enmities "ease $in others(+
'% a man gets the ideal o% non7injuring others be%ore him even animals whi"h are b, their nature
%ero"ious will be"ome pea"e%ul+ The tiger and the lamb will pla, together be%ore that Yogi+ :hen
,ou have "ome to that state then alone ,ou will understand that ,ou have be"ome %irml,
established in non7injuring+
93|| H|9H|
-1+ !, the establishment o% truth%ulness the Yogi gets the power o% attaining %or himsel% and
others the %ruits o% work without the works+
:hen this power o% truth will be established with ,ou then even in dream ,ou will never tell an
untruth+ You will be true in thought word and deed+ :hatever ,ou sa, will be truth+ You ma,
sa, to a man I!e blessedI and that man will be blessed+ '% a man is diseased and ,ou sa, to
him I!e thou "uredI he will be "ured immediatel,+
1393|| |91| b
-3+ !, the establishment o% non7stealing all wealth "omes to the Yogi+
The more ,ou %l, %rom nature the more she %ollows ,ouC and i% ,ou do not "are %or her at all she
be"omes ,our slave+
[93|| |H|H c
-5+ !, the establishment o% "ontinen"e energ, is gained+
The "haste brain has tremendous energ, and giganti" will7power+ :ithout "hastit, there "an be
no spiritual strength+ &ontinen"e gives wonder%ul "ontrol over mankind+ The spiritual leaders o%
men have been ver, "ontinent and this is what gave them power+ There%ore the Yogi must be
"ontinent+
90[1 H7473|4|
-6+ :hen he is %i*ed in non7re"eiving he gets the memor, o% past li%e+
:hen a man does not re"eive presents he does not be"ome beholden to others but remains
independent and %ree+ His mind be"omes pure+ :ith ever, gi%t he is likel, to re"eive the evils o%
the giver+ '% he does not re"eive the mind is puri%ied and the %irst power it gets is memor, o%
past li%e+ Then alone the Yogi be"omes per%e"tl, %i*ed in his ideal+ He sees that he has been
"oming and going man, times so he be"omes determined that this time he will be %ree that he
will no more "ome and go and be the slave o% Eature+
||1|qH| 9 v
/9+ 'nternal and e*ternal "leanliness being established there arises disgust %or one's own bod,
and non7inter"ourse with others+
:hen there is real puri%i"ation o% the bod, e*ternal and internal there arises negle"t o% the bod,
and the idea o% keeping it ni"e vanishes+ A %a"e whi"h others "all most beauti%ul will appear to
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the Yogi as merel, animal i% there is not intelligen"e behind it+ :hat the world "alls a ver,
"ommon %a"e he regards as heavenl, i% the spirit shines behind it+ This thirst a%ter bod, is the
great bane o% human li%e+ So the %irst sign o% the establishment o% purit, is that ,ou do not "are to
think ,ou are a bod,+ 't is onl, when purit, "omes that we get rid o% the bod, idea+
@7|14|7H|7|| v
/#+ There also arises puri%i"ation o% the Sattva "heer%ulness o% the mind "on"entration "onDuest
o% the organs and %itness %or the realisation o% the Sel%+
!, the pra"ti"e o% "leanliness the Sattva material prevails and the mind be"omes "on"entrated
and "heer%ul+ The %irst sign that ,ou are be"oming religious is that ,ou are be"oming "heer%ul+
:hen a man is gloom, that ma, be d,spepsia but it is not religion+ A pleasurable %eeling is the
nature o% the Sattva+ <ver,thing is pleasurable to the Sattvika man and when this "omes know
that ,ou are progressing in Yoga+ All pain is "aused b, Tamas so ,ou must get rid o% thatC
moroseness is one o% the results o% Tamas+ The strong the well7knit the ,oung the health, the
daring alone are %it to be Yogis+ To the Yogi ever,thing is bliss ever, human %a"e that he sees
brings "heer%ulness to him+ That is the sign o% a virtuous man+ Jiser, is "aused b, sin and b, no
other "ause+ :hat business have ,ou with "louded %a"esB 't is terrible+ '% ,ou have a "louded
%a"e do not go out that da, shut ,oursel% up in ,our room+ :hat right have ,ou to "arr, this
disease out into the worldB :hen ,our mind has be"ome "ontrolled ,ou have "ontrol over the
whole bod,C instead o% being a slave to this ma"hine the ma"hine is ,our slave+ 'nstead o% this
ma"hine being able to drag the soul down it be"omes it greatest helpmate+
73|4|3 OH|H v
/)+ .rom "ontentment "omes superlative happiness+
4|7@@H|39 v
/-+ The result o% morti%i"ation is bringing powers to the organs and bod, b, destro,ing the
impurit,+
The results o% morti%i"ation are seen immediatel, sometimes b, heightened powers o% vision
hearing things at a distan"e and so on+
1|||3|9| vv
//+ !, repetition o% the Jantra "omes the realisation o% the intended deit,+
The higher the beings that ,ou want to get the harder is the pra"ti"e+
|@|9||3 v-
/0+ !, sa"ri%i"ing all the 'shvara "omes Samadhi+
!, resignation to the ;ord Samadhi be"omes per%e"t+
1O| v
/1+ Posture is that whi"h is %irm and pleasant+
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Eow "omes Asana posture+ 8ntil ,ou "an get a %irm seat ,ou "annot pra"tise the breathing and
other e*er"ises+ .irmness o% seat means that ,ou do not %eel the bod, at all+ 'n the ordinar, wa,
,ou will %ind that as soon as ,ou sit %or a %ew minutes all sorts o% disturban"es "ome into the
bod,C but when ,ou have got be,ond the idea o% a "on"rete bod, ,ou will lose all sense o% the
bod,+ You will %eel neither pleasure nor pain+ And when ,ou take ,our bod, up again it will %eel
so rested+ 't is the onl, per%e"t rest that ,ou "an give to the bod,+ :hen ,ou have su""eeded in
"onDuering the bod, and keeping it %irm ,our pra"ti"e will remain %irm but while ,ou are
disturbed b, the bod, ,our nerves be"ome disturbed and ,ou "annot "on"entrate the mind+
9~|73|93| vb
/3+ !, lessening the natural tenden", $%or restlessness( and meditating on the unlimited posture
be"omes %irm and pleasant+
:e "an make the seat %irm b, thinking o% the in%inite+ :e "annot think o% the Absolute 'n%inite
but we "an think o% the in%inite sk,+
33| q7q|H|3 vc
/5+ Seat being "onDuered the dualities do not obstru"t+
The dualities good and bad heat and "old and all the pairs o% opposites will not then disturb
,ou+
31 3 |9||3U 9||| v
/6+ &ontrolling the motion o% the e*halation and the inhalation %ollows a%ter this+
:hen posture has been "onDuered then the motion o% the Prana is to be broken and "ontrolled+
Thus we "ome to Prana,ama the "ontrolling o% the vital %or"es o% the bod,+ Prana is not breath
though it is usuall, so translated+ 't is the sum total o% the "osmi" energ,+ 't is the energ, that is
in ea"h bod, and its most apparent mani%estation is the motion o% the lungs+ This motion is
"aused b, Prana drawing in the breath and it is what we seek to "ontrol in Prana,ama+ :e begin
b, "ontrolling the breath as the easiest wa, o% getting "ontrol o% the Prana+
4|[|7313+H
3 4|HE|H 9T| |H -
09+ 'ts modi%i"ations are either e*ternal or internal or motionless regulated b, pla"e time and
number either long or short+
The three sorts o% motion o% Prana,ama are one b, whi"h we draw the breath in another b,
whi"h we throw it out and the third a"tion is when the breath is held in the lungs or stopped
%rom entering the lungs+ These again are varied b, pla"e and time+ !, pla"e is meant that the
Prana is held to some parti"ular part o% the bod,+ !, time is meant how long the Prana should be
"on%ined to a "ertain pla"e and so we are told how man, se"onds to keep one motion and how
man, se"onds to keep another+ The result o% this Prana,ama is 8dghPta awakening the
Nundalini+
4|[|734|H9| 3 -
0#+ The %ourth is restraining the Prana b, re%le"ting on e*ternal or internal obje"t+
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This is the %ourth sort o% Prana,ama in whi"h the Numbhaka is brought about b, long pra"ti"e
attended with re%le"tion whi"h is absent in the other three+
33 H|3 94|| -
0)+ .rom that the "overing to the light o% the &hitta is attenuated+
The &hitta has b, its own nature all knowledge+ 't is made o% Sattva parti"les but is "overed b,
Rajas and Tamas parti"les and b, Prana,ama this "overing is removed+
|| |3| -
0-+ The mind be"omes %it %or 4harana+
A%ter this "overing has been removed we are able to "on"entrate the mind+
114|+9| 31F9|4| 7|| 9|[| -v
0/+ The drawing in o% the organs is b, their giving up their own obje"ts and taking the %orm o%
the mind7stu%% as it were+
The organs are separate states o% the mind7stu%%+ ' see a bookC the %orm is not in the book it is in
the mind+ Something is outside whi"h "alls that %orm up+ The real %orm is in the &hitta+ The
organs identi%, themselves with and take the %orm o% whatever "omes to them+ '% ,ou "an
restrain the mind7stu%% %rom taking these %orms the mind will remain "alm+ This is "alled
Prat,ahara+
33 9| 37|| --
00+ Then"e arises supreme "ontrol o% the organs+
:hen the Yogi has su""eeded in preventing the organs %rom taking the %orms o% e*ternal obje"ts
and in making them remain one with the mind7stu%% then "omes per%e"t "ontrol o% the organs+
:hen the organs are per%e"tl, under "ontrol ever, mus"le and nerve will be under "ontrol
be"ause the organs are the "entres o% all the sensations and o% all a"tions+ These organs are
divided into organs o% work and organs o% sensation+ :hen the organs are "ontrolled the Yogi
"an "ontrol all %eeling and doingC the whole o% the bod, "omes under his "ontrol+ Then alone one
begins to %eel jo, in being bornC then one "an truth%ull, sa, I!lessed am ' that ' was born+I
:hen that "ontrol o% the organs is obtained we %eel how wonder%ul this bod, reall, is+
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Chapter III
Po(ers
:e have now "ome to the "hapter in whi"h the Yoga powers are des"ribed+
4731 ||
#+ 4hPranP is holding the mind on to some parti"ular obje"t+
4harana $"on"entration( is when the mind holds on to some obje"t either in the bod, or outside
the bod, and keeps itsel% in that state+
3 943|3| |
)+ An unbroken %low o% knowledge in that obje"t is 4h,Pna+
The mind tries to think o% one obje"t to hold itsel% to one parti"ular spot as the top o% the head
the heart et"+ and i% the mind su""eeds in re"eiving the sensations onl, through that part o% the
bod, and through no other part that would be 4harana and when the mind su""eeds in keeping
itsel% in that state %or some time it is "alled 4h,ana $meditation(+
3||H| 1F97 |
-+ :hen that giving up all %orms re%le"ts onl, the meaning it is SamPdhi+
That "omes when in meditation the %orm or the e*ternal part is given up+ Suppose ' were
meditating on a book and that ' have graduall, su""eeded in "on"entrating the mind on it and
per"eiving onl, the internal sensations the meaning une*pressed in an, %orm G that state o%
4h,ana is "alled Samadhi+
4 v
/+ $These( three $when pra"tised( in regard to one obje"t is Sam,ama+
:hen a man "an dire"t his mind to an, parti"ular obje"t and %i* it there and then keep it there
%or a long time separating the obje"t %rom the internal part this is Sam,amaC or 4harana
4h,ana and Samadhi one %ollowing the other and making one+ The %orm o% the thing has
vanished and onl, its meaning remains in the mind+
37H|3 97|ssH|4 -
0+ !, the "onDuest o% that "omes light o% knowledge+
:hen one has su""eeded in making this Sam,ama all powers "ome under his "ontrol+ This is the
great instrument o% the Yogi+ The obje"ts o% knowledge are in%inite and the, are divided into the
gross grosser grossest and the %ine %iner %inest and so on+ This Sam,ama should be %irst applied
to gross things and when ,ou begin to get knowledge o% this gross slowl, b, stages it should
be brought to %iner things+
31 H4 |
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1+ That should be emplo,ed in stages+
This is a note o% warning not to attempt to go too %ast+
73q 9 b
3+ These three are more internal than those that pre"ede+
!e%ore these we had the Prat,PhPra the PrPnP,Pma the Qsana the Yama and Ei,amaC the, are
e*ternal parts o% the three G 4harana 4h,ana and Samadhi+ :hen a man has attained to them
he ma, attain to omnis"ien"e and omnipoten"e but that would not be salvation+ These three
would not make the mind Eirvikalpa "hangeless but would leave the seeds %or getting bodies
again+ 2nl, when the seeds are as the Yogi sa,s I%riedI do the, lose the possibilit, o%
produ"ing %urther plants+ These powers "annot %r, the seed+
39 4[q 4|H1 c
5+ !ut even the, are e*ternal to the seedless $Samadhi(+
&ompared with that seedless Samadhi there%ore even these are e*ternal+ :e have not ,et
rea"hed the real Samadhi the highest but a lower stage in whi"h this universe still e*ists as we
see it and in whi"h are all these powers+
|7|14||HH79| H|| |H3|7| |79|
6+ !, the suppression o% the disturbed impressions o% the mind and b, the rise o% impressions o%
"ontrol the mind whi"h persists in that moment o% "ontrol is said to attain the "ontrolling
modi%i"ations+
That is to sa, in this %irst state o% Samadhi the modi%i"ations o% the mind have been "ontrolled
but not per%e"tl, be"ause i% the, were there would be no modi%i"ations+ '% there is a
modi%i"ation whi"h impels the mind to rush out through the senses and the Yogi tries to "ontrol
it that ver, "ontrol itsel% will be a modi%i"ation+ 2ne wave will be "he"ked b, another wave so
it will not be real Samadhi in whi"h all the waves subside as "ontrol itsel% will be a wave+ Yet
this lower Samadhi is ver, mu"h nearer to the higher Samadhi than when the mind "omes
bubbling out+
31 9|73|[3| 14||3
#9+ 'ts %low be"omes stead, b, habit+
The %low o% this "ontinuous "ontrol o% the mind be"omes stead, when pra"tised da, a%ter da,
and the mind obtains the %a"ult, o% "onstant "on"entration+
|34|03| H|| 31 |79|
##+ Taking in all sorts o% obje"ts and "on"entrating upon one obje"t these two powers being
destro,ed and mani%ested respe"tivel, the &hitta gets the modi%i"ation "alled Samadhi+
The mind takes up various obje"ts runs into all sorts o% things+ That is the lower state+ There is a
higher state o% the mind when it takes up one obje"t and e*"ludes all others o% whi"h Samadhi is
the result+
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|73|3| 3~9| 314|03|79|
#)+ The one7pointedness o% the &hitta is when the impression that is past and that whi"h is
present are similar+
How are we to know that the mind has be"ome "on"entratedB !e"ause the idea o% time will
vanish+ The more time passes unnoti"ed the more "on"entrated we are+ 'n "ommon li%e we see
that when we are interested in a book we do not note the time at allC and when we leave the book
we are o%ten surprised to %ind how man, hours have passed+ All time will have the tenden", to
"ome and stand in the one present+ So the de%inition is given: :hen the past and present "ome
and stand in one the mind is said to be "on"entrated+
-
93 H374 HH|1|9|| |E|3|
#-+ !, this is e*plained the three%old trans%ormation o% %orm time and state in %ine or gross
matter and in the organs+
!, the three%old "hanges in the mind7stu%% as to %orm time and state are e*plained the
"orresponding "hanges in gross and subtle matter and in the organs+ Suppose there is a lump o%
gold+ 't is trans%ormed into a bra"elet and again into an earring+ These are "hanges as to %orm+
The same phenomena looked at %rom the standpoint o% time give us "hange as to time+ Again the
bra"elet or the earring ma, be bright or dull thi"k or thin and so on+ This is "hange as to state+
Eow re%erring to the aphorisms 6 ## and #) the mind7stu%% is "hanging into Vrittis G this is
"hange as to %orm+ That it passes through past present and %uture moments o% time is "hange as
to time+ That the impressions var, as to intensit, within one parti"ular period sa, present is
"hange as to state+ The "on"entrations taught in the pre"eding aphorisms were to give the Yogi a
voluntar, "ontrol over the trans%ormations o% his mind7stu%% whi"h alone will enable him to
make the Sam,ama named in '''+/+
|73|3|9|9|3| | v
#/+ That whi"h is a"ted upon b, trans%ormation either past present or ,et to be mani%ested is the
Duali%ied+
That is to sa, the Duali%ied is the substan"e whi"h is being a"ted upon b, time and b, the
SamskPras and getting "hanged and being mani%ested alwa,s+
H|7 9||7 [3 -
#0+ The su""ession o% "hanges is the "ause o% mani%old evolution+
9||3|3||37|
#1+ !, making Sam,ama on the three sorts o% "hanges "omes the knowledge o% past and %uture+
- The distin"tion among the three kinds o% "on"entration mentioned in aphorisms 6 ## and #) is as %ollows: 'n the
%irst the disturbed impressions are merel, held ba"k but not altogether obliterated b, the impressions o% "ontrol
whi"h just "ome inC in the se"ond the %ormer are "ompletel, suppressed b, the latter whi"h stand in bold relie%C
while in the third whi"h is the highest there is no Duestion o% suppressing but onl, similar impressions su""eed
ea"h other in a stream+
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:e must not lose sight o% the %irst de%inition o% Sam,ama+ :hen the mind has attained to that
state when it identi%ies itsel% with the internal impression o% the obje"t leaving the e*ternal and
when b, long pra"ti"e that is retained b, the mind and the mind "an get into that state in a
moment that is Sam,ama+ '% a man in that state wants to know the past and %uture he has to
make a Sam,ama on the "hanges in the Samskaras $'''+#-(+ Some are working now at present
some have worked out and some are waiting to work+ So b, making a Sam,ama on these he
knows the past and %uture+
|9||33|||q4139H||3 H337| b
#3+ !, making Sam,ama on word meaning and knowledge whi"h are ordinaril, "on%used
"omes the knowledge o% all animal sounds+
The word represents the e*ternal "ause the meaning represents the internal vibration that travels
to the brain through the "hannels o% the 'ndri,as "onve,ing the e*ternal impression to the mind
and knowledge represents the rea"tion o% the mind with whi"h "omes per"eption+ These three
"on%used make our sense7obje"ts+ Suppose ' hear a wordC there is %irst the e*ternal vibration
ne*t the internal sensation "arried to the mind b, the organ o% hearing then the mind rea"ts and '
know the word+ The word ' know is a mi*ture o% the three G vibration sensation and rea"tion+
2rdinaril, these three are inseparableC but b, pra"ti"e the Yogi "an separate them+ :hen a man
has attained to this i% he makes a Sam,ama on an, sound he understands the meaning whi"h
that sound was intended to e*press whether it was made b, man or b, an, other animal+
14||H|4|3 9H|37| c
#5+ !, per"eiving the impressions $"omes( the knowledge o% past li%e+
<a"h e*perien"e that we have "omes in the %orm o% a wave in the &hitta and this subsides and
be"omes %iner and %iner but is never lost+ 't remains there in minute %orm and i% we "an bring
this wave up again it be"omes memor,+ So i% the Yogi "an make a Sam,ama on these past
impressions in the mind he will begin to remember all his past lives+
91 937|
#6+ !, making Sam,ama on the signs in another's bod, knowledge o% his mind "omes+
<a"h man has parti"ular signs on his bod, whi"h di%%erentiate him %rom othersC when the Yogi
makes a Sam,ama on these signs he knows the nature o% the mind o% that person+
33 |H+4 31|4|H3|3
)9+ !ut not its "ontents that not being the obje"t o% the Sam,ama+
He would not know the "ontents o% the mind b, making a Sam,ama on the bod,+ There would be
reDuired a two%old Sam,ama %irst on the signs in the bod, and then on the mind itsel%+ The Yogi
would then know ever,thing that is in that mind+
4|F9|3q0|[43713+H H94||9|s73|
)#+ !, making Sam,ama on the %orm o% the bod, the per"eptibilit, o% the %orm being obstru"ted
and the power o% mani%estation in the e,e being separated the Yogi's bod, be"omes unseen+
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A Yogi standing in the midst o% this room "an apparentl, vanish+ He does not reall, vanish but
he will not be seen b, an,one+ The %orm and the bod, are as it were separated+ You must
remember that this "an onl, be done when the Yogi has attained to that power o% "on"entration
when %orm and the thing %ormed have been separated+ Then he makes a Sam,ama on that and
the power to per"eive %orms is obstru"ted be"ause the power o% per"eiving %orms "omes %rom
the jun"tion o% %orm and the thing %ormed+
93 |q73|43
))+ !, this the disappearan"e or "on"ealment o% words whi"h are being spoken and su"h other
things are also e*plained+
|9H 9H 4 3|9|737|| |
)-+ Narma is o% two kinds G soon to be %ru"ti%ied and late to be %ru"ti%ied+ !, making Sam,ama
on these or b, the signs "alled Arishta portents the Yogis know the e*a"t time o% separation
%rom their bodies+
:hen a Yogi makes a Sam,ama on his own Narma upon those impressions in his mind whi"h
are now working and those whi"h are just waiting to work he knows e*a"tl, b, those that are
waiting when his bod, will %all+ He knows when he will die at what hour even at what minute+
The Hindus think ver, mu"h o% that knowledge or "ons"iousness o% the nearness o% death
be"ause it is taught in the Fita that the thoughts at the moment o% departure are great powers in
determining the ne*t li%e+
|4 4H| v
)/+ !, making Sam,ama on %riendship mer", et"+ $'+--( the Yogi e*"els in the respe"tive
Dualities+
4H4 [134H|| -
)0+ !, making Sam,ama on the strength o% the elephant and others their respe"tive strength
"omes to the Yogi+
:hen a Yogi has attained to this Sam,ama and wants strength he makes a Sam,ama on the
strength o% the elephant and gets it+ 'n%inite energ, is at the disposal o% ever,one i% he onl, knows
how to get it+ The Yogi has dis"overed the s"ien"e o% getting it+
9
|H|47||3 +7[3794
7|
)1+ !, making Sam,ama on the <%%ulgent ;ight $'+-1( "omes the knowledge o% the %ine the
obstru"ted and the remote+
:hen the Yogi makes Sam,ama on that <%%ulgent ;ight in the heart he sees things whi"h are
ver, remote things %or instan"e that are happening in a distant pla"e and whi"h are obstru"ted
b, mountain barriers and also things whi"h are ver, %ine+
H7| |3 b
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)3+ !, making Sam,ama on the sun $"omes( the knowledge o% the world+
7 3||[7| c
)5+ 2n the moon $"omes( the knowledge o% the "luster o% stars+
H
3q37|
)6+ 2n the pole7star $"omes( the knowledge o% the motions o% the stars+
|HH 4|[7|
-9+ 2n the navel "ir"le $"omes( the knowledge o% the "onstitution o% the bod,+
44
9 H99||
3
-#+ 2n the hollow o% the throat $"omes( "essation o% hunger+
:hen a man is ver, hungr, i% he "an make Sam,ama on the hollow o% the throat hunger "eases+
4
|q| 1
-)+ 2n the nerve "alled Nurma $"omes( %i*it, o% the bod,+
:hen he is pra"tising the bod, is not disturbed+
7|34 @
--+ 2n the light emanating %rom the top o% the head sight o% the Siddhas+
The Siddhas are beings who are a little above ghosts+ :hen the Yogi "on"entrates his mind on
the top o% his head he will see these Siddhas+ The word Siddha does not re%er to those men who
have be"ome %ree G a sense in whi"h it is o%ten used+
9|3H|q| v
-/+ 2r b, the power o% PrPtibha all knowledge+
All these "an "ome without an, Sam,ama to the man who has the power o% Pratibha
$spontaneous enlightenment %rom purit,(+ :hen a man has risen to a high state o% Pratibha he
has that great light+ All things are apparent to him+ <ver,thing "omes to him naturall, without
making Sam,ama+
[ 373 -
-0+ 'n the heart knowledge o% minds+
94|73|4|| 9|4|q H| 9||3 1||3 947|
-1+ <njo,ment "omes %rom the non7dis"rimination o% the soul and Sattva whi"h are totall,
di%%erent be"ause the latter's a"tions are %or another+ Sam,ama on the sel%7"entred one gives
knowledge o% the Purusha+
All a"tion o% Sattva a modi%i"ation o% Prakriti "hara"terised b, light and happiness is %or the
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soul+ :hen Sattva is %ree %rom egoism and illuminated with the pure intelligen"e o% Purusha it is
"alled the sel%7"entred one be"ause in that state it be"omes independent o% all relations+
33 9|3H|||1||3| H|73 b
-3+ .rom that arises the knowledge belonging to Pratibha and $supernatural( hearing tou"hing
seeing tasting and smelling+
3 ||9| | @ c
-5+ These are obsta"les to SamadhiC but the, are powers in the worldl, state+
To the Yogi knowledge o% the enjo,ments o% the world "omes b, the jun"tion o% the Purusha and
the mind+ '% he wants to make Sam,ama on the knowledge that the, are two di%%erent things
nature and soul he gets knowledge o% the Purusha+ .rom that arises dis"rimination+ :hen he has
got that dis"rimination he gets the Pratibha the light o% supreme genius+ These powers however
are obstru"tions to the attainment o% the highest goal the knowledge o% the pure Sel% and
%reedom+ These are as it were to be met in the wa,C and i% the Yogi reje"ts them he attains the
highest+ '% he is tempted to a"Duire these his %urther progress is barred+
474|~|3 9|| 31 9||
-6+ :hen the "ause o% bondage o% the &hitta has be"ome loosened the Yogi b, his knowledge o%
its "hannels o% a"tivit, $the nerves( enters another's bod,+
The Yogi "an enter a dead bod, and make it get up and move even while he himsel% is working
in another bod,+ 2r he "an enter a living bod, and hold that man's mind and organs in "he"k and
%or the time being a"t through the bod, o% that man+ That is done b, the Yogi "oming to this
dis"rimination o% Purusha and nature+ '% he wants to enter another's bod, he makes a Sam,ama
on that bod, and enters it be"ause not onl, is his soul omnipresent but his mind also as the
Yogi tea"hes+ 't is one bit o% the universal mind+ Eow however it "an onl, work through the
nerve "urrents in this bod, but when the Yogi has loosened himsel% %rom these nerve "urrents he
"an work through other things+
3|H|7HH9q444|q 3H|73 v
/9+ !, "onDuering the "urrent "alled 8dPna the Yogi does not sink in water or in swamps he "an
walk on thorns et"+ and "an die at will+
8dana is the name o% the nerve "urrent that governs the lungs and all the upper parts o% the bod,
and when he is master o% it he be"omes light in weight+ He does not sink in waterC he "an walk
on thorns and sword blades and stand in %ire and "an depart this li%e whenever he likes+
|H|3 97H v
/#+ !, the "onDuest o% the "urrent SamPna he is surrounded b, a blaAe o% light+
:henever he likes light %lashes %rom his bod,+
||4|| +47| | v
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/)+ !, making Sam,ama on the relation between the ear and the Akasha "omes divine hearing+
There is the Akasha the ether and the instrument the ear+ !, making Sam,ama on them the
Yogi gets supernormal hearingC he hears ever,thing+ An,thing spoken or sounded miles awa, he
"an hear+
4||4|| +47|~H3H|93|4| v
/-+ !, making Sam,ama on the relation between the Akasha and the bod, and be"oming light as
"otton7wool et"+ through meditation on them the Yogi goes through the skies+
This Akasha is the material o% this bod,C it is onl, Akasha in a "ertain %orm that has be"ome the
bod,+ '% the Yogi makes a Sam,ama on this Akasha material o% his bod, it a"Duires the lightness
o% Akasha and he "an go an,where through the air+ So in the other "ase also+
4[4~93|
3[|[| 33 94||H vv
//+ !, making Sam,ama on the Ireal modi%i"ationsI o% the mind outside o% the bod, "alled
great disembodiedness "omes disappearan"e o% the "overing to light+
The mind in its %oolishness thinks that it is working in this bod,+ :h, should ' be bound b, one
s,stem o% nerves and put the <go onl, in one bod, i% the mind is omnipresentB There is no
reason wh, ' should+ The Yogi wants to %eel the <go wherever he likes+ The mental waves whi"h
arise in the absen"e o% egoism in the bod, are "alled Ireal modi%i"ationsI or Igreat
disembodiednessI+ :hen he has su""eeded in making Sam,ama on these modi%i"ations all
"overing to light goes awa, and all darkness and ignoran"e vanish+ <ver,thing appears to him to
be %ull o% knowledge+
1H71F97+|7||{
3H v-
/0+ !, making Sam,ama on the gross and %ine %orms o% the elements their essential traits the
inheren"e o% the Funas in them and on their "ontributing to the e*perien"e o% the soul "omes
master, o% the elements+
The Yogi makes Sam,ama on the elements %irst on the gross and then on the %iner states+ This
Sam,ama is taken up more b, a se"t o% the !uddhists+ The, take a lump o% "la, and make
Sam,ama on that and graduall, the, begin to see the %ine materials o% whi"h it is "omposed and
when the, have known all the %ine materials in it the, get power over that element+ So with all
the elements+ The Yogi "an "onDuer them all+
33|s|9| H| 4|+93@|H|3 v
/1+ .rom that "omes minuteness and the rest o% the powers Iglori%i"ation o% the bod,I and
indestru"tibleness o% the bodil, Dualities+
This means that the Yogi has attained the eight powers+ He "an make himsel% as minute as a
parti"le or as huge as a mountain as heav, as the earth or as light as the airC he "an rea"h
an,thing he likes he "an rule ever,thing he wants he "an "onDuer ever,thing he wants and so
on+ A lion will sit at his %eet like a lamb and all his desires will be %ul%illed at will+
F97H|74H7H[| 4|+93 vb
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/3+ The Iglori%i"ation o% the bod,I is beaut, "omple*ion strength adamantine hardness+
The bod, be"omes indestru"tible+ Eothing "an injure it+ Eothing "an destro, it until the Yogi
wishes+ I!reaking the rod o% time he lives in this universe with his bod,+I 'n the Vedas it is
written that %or that man there is no more disease death or pain+
0[71F9|13|7||7H vc
/5+ !, making Sam,ama on the obje"tivit, and power o% illumination o% the organs on egoism
the inheren"e o% the Funas in them and on their "ontributing to the e*perien"e o% the soul "omes
the "onDuest o% the organs+
'n the per"eption o% e*ternal obje"ts the organs leave their pla"e in the mind and go towards the
obje"tC this is %ollowed b, knowledge+ <goism also is present in the a"t+ :hen the Yogi makes
Sam,ama on these and the other two b, gradation he "onDuers the organs+ Take up an,thing that
,ou see or %eel a book %or instan"eC %irst "on"entrate the mind on it then on the knowledge that
is in the %orm o% a book and then on the <go that sees the book and so on+ !, that pra"ti"e all
the organs will be "onDuered+
33| |H 4H| 9|H v
/6+ .rom that "omes to the bod, the power o% rapid movement like the mind power o% the
organs independentl, o% the bod, and "onDuest o% nature+
@ust as b, the "onDuest o% the elements "omes glori%ied bod, so %rom the "onDuest o% the organs
will "ome the above7mentioned powers+
94|73|E|3|1 H|||3
7|3
-
09+ !, making Sam,ama on the dis"rimination between the Sattva and the Purusha "ome
omnipoten"e and omnis"ien"e+
:hen nature has been "onDuered and the di%%eren"e between the Purusha and nature realised G
that the Purusha is indestru"tible pure and per%e"t G then "ome omnipoten"e and omnis"ien"e+
3q||9 |44|HH 4~ -
0#+ !, giving up even these powers "omes the destru"tion o% the ver, seed o% evil whi"h leads to
Naival,a+
He attains aloneness independen"e and be"omes %ree+ :hen one gives up even the ideas o%
omnipoten"e and omnis"ien"e there "omes entire reje"tion o% enjo,ment o% the temptations
%rom "elestial beings+ :hen the Yogi has seen all these wonder%ul powers and reje"ted them he
rea"hes the goal+ :hat are all these powersB Simpl, mani%estations+ The, are no better than
dreams+ <ven omnipoten"e is a dream+ 't depends on the mind+ So long as there is a mind it "an
be understood but the goal is be,ond even the mind+
1|797 q1|4 99q|3 -
0)+ The Yogi should not %eel allured or %lattered b, the overtures o% "elestial beings %or %ear o%
evil again+
There are other dangers tooC gods and other beings "ome to tempt the Yogi+ The, do not want
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an,one to be per%e"tl, %ree+ The, are jealous just as we are and worse than us sometimes+ The,
are ver, mu"h a%raid o% losing their pla"es+ Those Yogis who do not rea"h per%e"tion die and
be"ome godsC leaving the dire"t road the, go into one o% the side streets and get these powers+
Then again the, have to be born+ !ut he who is strong enough to withstand these temptations
and go straight to the goal be"omes %ree+
H73H| |q4H 7| -
0-+ !, making Sam,ama on a parti"le o% time and its pre"ession and su""ession "omes
dis"rimination+
How are we to avoid all these things these 4evas and heavens and powersB !, dis"rimination
b, knowing good %rom evil+ There%ore a Sam,ama is given b, whi"h the power o% dis"rimination
"an be strengthened+ This is b, making a Sam,ama on a parti"le o% time and the time pre"eding
and %ollowing it+
H|37HH773|sU|3~|133 9393 -v
0/+ Those things whi"h "annot be di%%erentiated b, spe"ies sign and pla"e even the, will be
dis"riminated b, the above Sam,ama+
The miser, that we su%%er "omes %rom ignoran"e %rom non7dis"rimination between the real and
the unreal+ :e all take the bad %or the good the dream %or the realit,+ Soul is the onl, realit, and
we have %orgotten it+ !od, is an unreal dream and we think we are all bodies+ This non7
dis"rimination is the "ause o% miser,+ 't is "aused b, ignoran"e+ :hen dis"rimination "omes it
brings strength and then alone "an we avoid all these various ideas o% bod, heavens and gods+
This ignoran"e arises through di%%erentiating b, spe"ies sign and pla"e+ .or instan"e take a
"ow+ The "ow is di%%erentiated %rom the dog b, spe"ies+ <ven with the "ows alone how do we
make the distin"tion between one "ow and anotherB !, signs+ '% two obje"ts are e*a"tl, similar
the, "an be distinguished i% the, are in di%%erent pla"es+ :hen obje"ts are so mi*ed up that even
these di%%erentiae will not help us the power o% dis"rimination a"Duired b, the above7mentioned
pra"ti"e will give us the abilit, to distinguish them+ The highest philosoph, o% the Yogi is based
upon this %a"t that the Purusha is pure and per%e"t and is the onl, IsimpleI that e*ists in this
universe+ The bod, and mind are "ompounds and ,et we are ever identi%,ing ourselves with
them+ This is the great mistake that the distin"tion has been lost+ :hen this power o%
dis"rimination has been attained man sees that ever,thing in this world mental and ph,si"al is a
"ompound and as su"h "annot be the Purusha+
3|4 4 |4H3 4H 7| --
00+ The saving knowledge is that knowledge o% dis"rimination whi"h simultaneousl, "overs all
obje"ts in all their variations+
Saving be"ause the knowledge takes the Yogi a"ross the o"ean o% birth and death+ The whole o%
Prakriti in all its states subtle and gross is within the grasp o% this knowledge+ There is no
su""ession in per"eption b, this knowledgeC it takes in all things simultaneousl, at a glan"e+
94| @|+ 4~3 -
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01+ !, the similarit, o% purit, between the Sattva and the Purusha "omes Naival,a+
:hen the soul realises that it depends on nothing in the universe %rom gods to the lowest atom
that is "alled Naival,a $isolation( and per%e"tion+ 't is attained when this mi*ture o% purit, and
impurit, "alled Sattva $intelle"t( has been made as pure as the Purusha itsel%C then the Sattva
re%le"ts onl, the unDuali%ied essen"e o% purit, whi"h is the Purusha+
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Chapter I!
Independence
H7|4777397|H| @
#+ The Siddhis $powers( are attained b, birth "hemi"al means power o% words morti%i"ation or
"on"entration+
Sometimes a man is born with the Siddhis powers o% "ourse those he had earned in his previous
in"arnation+ This time he is born as it were to enjo, the %ruits o% them+ 't is said o% Napila the
great %ather o% the Sankh,a philosoph, that he was a born Siddha whi"h means literall, a man
who has attained to su""ess+
The Yogis "laim that these powers "an be gained b, "hemi"al means+ All o% ,ou know that
"hemistr, originall, began as al"hem,C men went in sear"h o% the philosopher's stone and eli*irs
o% li%e and so %orth+ 'n 'ndia there was a se"t "alled the RPsP,anas+ Their idea was that idealit,
knowledge spiritualit, and religion were all ver, right but that the bod, was the onl,
instrument b, whi"h to attain to all these+ '% the bod, "ame to an end ever, now and again it
would take so mu"h more time to attain to the goal+ .or instan"e a man wants to pra"tise Yoga
or wants to be"ome spiritual+ !e%ore he has advan"ed ver, %ar he dies+ Then he takes another
bod, and begins again then dies and so on+ 'n this wa, mu"h time will be lost in d,ing and
being born again+ '% the bod, "ould be made strong and per%e"t so that it would get rid o% birth
and death we should have so mu"h more time to be"ome spiritual+ So these Rasa,anas sa, %irst
make the bod, ver, strong+ The, "laim that this bod, "an be made immortal+ Their idea is that i%
the mind manu%a"tures the bod, and i% it be true that ea"h mind is onl, one outlet to the in%inite
energ, there should be no limit to ea"h outlet getting an, amount o% power %rom outside+ :h, is
it impossible to keep our bodies all the timeB :e have to manu%a"ture all the bodies that we ever
have+ As soon as this bod, dies we shall have to manu%a"ture another+ '% we "an do that wh,
"annot we do it just here and now without getting out o% the present bod,B The theor, is
per%e"tl, "orre"t+ '% it is possible that we live a%ter death and make other bodies wh, is it
impossible that we should have the power o% making bodies here without entirel, dissolving this
bod, simpl, "hanging it "ontinuall,B The, also thought that in mer"ur, and in sulphur was
hidden the most wonder%ul power and that b, "ertain preparations o% these a man "ould keep the
bod, as long as he liked+ 2thers believed that "ertain drugs "ould bring powers su"h as %l,ing
through the air+ Jan, o% the most wonder%ul medi"ines o% the present da, we owe to the
Rasa,anas notabl, the use o% metals in medi"ine+ &ertain se"ts o% Yogis "laim that man, o% their
prin"ipal tea"hers are still living in their old bodies+ Patanjali the great authorit, on Yoga does
not den, this+
&he power of words+ There are "ertain sa"red words "alled Jantras whi"h have power when
repeated under proper "onditions to produ"e these e*traordinar, powers+ :e are living in the
midst o% su"h a mass o% mira"les da, and night that we do not think an,thing o% them+ There is
no limit to man's power the power o% words and the power o% mind+
Mortification+ You %ind that in ever, religion morti%i"ations and as"eti"isms have been pra"tised+
'n these religious "on"eptions the Hindus alwa,s go to the e*tremes+ You will %ind men with their
hands up all their lives until their hands wither and die+ Jen keep standing da, and night until
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their %eet swell and i% the, live the legs be"ome so sti%% in this position that the, "an no more
bend them but have to stand all their lives+ ' on"e saw a man who had kept his hands raised in
this wa, and ' asked him how it %elt when he did it %irst+ He said it was aw%ul torture+ 't was su"h
torture that he had to go to a river and put himsel% in water and that alla,ed the pain %or a little
while+ A%ter a month he did not su%%er mu"h+ Through su"h pra"ti"es powers $Siddhis( "an be
attained+
'oncentration+ &on"entration is SamPdhi and that is Yoga properC that is the prin"ipal theme o%
this s"ien"e and it is the highest means+ The pre"eding ones are onl, se"ondar, and we "annot
attain to the highest through them+ Samadhi is the means through whi"h we "an gain an,thing
and ever,thing mental moral or spiritual+
H|739| 94
|9|3
)+ The "hange into another spe"ies is b, the %illing in o% nature+
Patanjali has advan"ed the proposition that these powers "ome b, birth sometimes b, "hemi"al
means or through morti%i"ation+ He also admits that this bod, "an be kept %or an, length o% time+
Eow he goes on to state what is the "ause o% the "hange o% the bod, into another spe"ies+ He sa,s
this is done b, the %illing in o% nature whi"h he e*plains in the ne*t aphorism+
39|H4 94
3|| H13 33 H43

-+ Food and bad deeds are not the dire"t "auses in the trans%ormations o% nature but the, a"t as
breakers o% obsta"les to the evolutions o% nature: as a %armer breaks the obsta"les to the "ourse o%
water whi"h then runs down b, its own nature+
The water %or irrigation o% %ields is alread, in the "anal onl, shut in b, gates+ The %armer opens
these gates and the water %lows in b, itsel% b, the law o% gravitation+ So all progress and power
are alread, in ever, manC per%e"tion is man's nature onl, it is barred in and prevented %rom
taking its proper "ourse+ '% an,one "an take the bar o%% in rushes nature+ Then the man attains the
powers whi"h are his alread,+ Those we "all wi"ked be"ome saints as soon as the bar is broken
and nature rushes in+ 't is nature that is driving us towards per%e"tion and eventuall, she will
bring ever,one there+ All these pra"ti"es and struggles to be"ome religious are onl, negative
work to take o%% the bars and open the doors to that per%e"tion whi"h is our birthright our
nature+
Toda, the evolution theor, o% the an"ient Yogis will be better understood in the light o% modern
resear"h+ And ,et the theor, o% the Yogis is a better e*planation+ The two "auses o% evolution
advan"ed b, the moderns viA+ se*ual sele"tion and survival o% the %ittest are inadeDuate+
Suppose human knowledge to have advan"ed so mu"h as to eliminate "ompetition both %rom the
%un"tion o% a"Duiring ph,si"al sustenan"e and o% a"Duiring a mate+ Then a""ording to the
moderns human progress will stop and the ra"e will die+ The result o% this theor, is to %urnish
ever, oppressor with an argument to "alm the Dualms o% "ons"ien"e+ Jen are not la"king who
posing as philosophers want to kill out all wi"ked and in"ompetent persons $the, are o% "ourse
the onl, judges o% "ompeten",( and thus preserve the human ra"eL !ut the great an"ient
evolutionist Patanjali de"lares that the true se"ret o% evolution is the mani%estation o% the
per%e"tion whi"h is alread, in ever, beingC that this per%e"tion has been barred and the in%inite
tide behind is struggling to e*press itsel%+ These struggles and "ompetitions are but the results o%
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our ignoran"e be"ause we do not know the proper wa, to unlo"k the gate and let the water in+
This in%inite tide behind must e*press itsel%C it is the "ause o% all mani%estation+
&ompetitions %or li%e or se*7grati%i"ation are onl, momentar, unne"essar, e*traneous e%%e"ts
"aused b, ignoran"e+ <ven when all "ompetition has "eased this per%e"t nature behind will make
us go %orward until ever,one has be"ome per%e"t+ There%ore there is no reason to believe that
"ompetition is ne"essar, to progress+ 'n the animal the man was suppressed but as soon as the
door was opened out rushed man+ So in man there is the potential god kept in b, the lo"ks and
bars o% ignoran"e+ :hen knowledge breaks these bars the god be"omes mani%est+
|3|713|||3 v
/+ .rom egoism alone pro"eed the "reated minds+
The theor, o% Narma is that we su%%er %or our good or bad deeds and the whole s"ope o%
philosoph, is to rea"h the glor, o% man+ All the s"riptures sing the glor, o% man o% the soul and
then in the same breath the, prea"h Narma+ A good deed brings su"h a result and a bad deed
su"h another but i% the soul "an be a"ted upon b, a good or a bad deed the soul amounts to
nothing+ !ad deeds put a bar to the mani%estation o% the nature o% the PurushaC good deeds take
the obsta"les o%% and the glor, o% the Purusha be"omes mani%est+ The Purusha itsel% is never
"hanged+ :hatever ,ou do never destro,s ,our own glor, ,our own nature be"ause the soul
"annot be a"ted upon b, an,thing onl, a veil is spread be%ore it hiding its per%e"tion+
:ith a view to e*hausting their Narma Dui"kl, Yogis "reate NP,a7v,uha or groups o% bodies in
whi"h to work it out+ .or all these bodies the, "reate minds %rom egoism+ These are "alled
I"reated mindsI in "ontradistin"tion to their original minds+
9
3H 9|H4 3444| -
0+ Though the a"tivities o% the di%%erent "reated minds are various the one original mind is the
"ontroller o% them all+
These di%%erent minds whi"h a"t in these di%%erent bodies are "alled made7minds and the bodies
made7bodiesC that is manu%a"tured bodies and minds+ Jatter and mind are like two
ine*haustible storehouses+ :hen ,ou be"ome a Yogi ,ou learn the se"ret o% their "ontrol+ 't was
,ours all the time but ,ou had %orgotten it+ :hen ,ou be"ome a Yogi ,ou re"olle"t it+ Then ,ou
"an do an,thing with it manipulate it in ever, wa, ,ou like+ The material out o% whi"h a
manu%a"tured mind is "reated is the ver, same material whi"h is used %or the ma"ro"osm+ 't is
not that mind is one thing and matter another the, are di%%erent aspe"ts o% the same thing+
AsmitP egoism is the material the %ine state o% e*isten"e out o% whi"h these made7minds and
made7bodies o% the Yogi are manu%a"tured+ There%ore when the Yogi has %ound the se"ret o%
these energies o% nature he "an manu%a"ture an, number o% bodies or minds out o% the substan"e
known as egoism+
3 |H|
1+ Among the various &hittas that whi"h is attained b, Samadhi is desireless+
Among all the various minds that we see in various men onl, that mind whi"h has attained to
Samadhi per%e"t "on"entration is the highest+ A man who has attained "ertain powers through
medi"ines or through words or through morti%i"ations still has desires but that man who has
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attained to Samadhi through "on"entration is alone %ree %rom all desires+
4|4H|4
|134| b
3+ :orks are neither bla"k nor white %or the YogisC %or others the, are three%old G bla"k white
and mi*ed+
:hen the Yogi has attained per%e"tion his a"tions and the Narma produ"ed b, those a"tions do
not bind him be"ause he did not desire them+ He just works onC he works to do good and he
does good but does not "are %or the result and it will not "ome to him+ !ut %or ordinar, men
who have not attained to the highest state works are o% three kinds bla"k $evil a"tions( white
$good a"tions( and mi*ed+
3313q9|4||||H43||| c
5+ .rom these three%old works are mani%ested in ea"h state onl, those desires $whi"h are( %itting
to that state alone+ $The others are held in abe,an"e %or the time being+(
Suppose ' have made the three kinds o% Narma good bad and mi*ed and suppose ' die and
be"ome a god in heaven+ The desires in a god bod, are not the same as the desires in a human
bod,C the god bod, neither eats nor drinks+ :hat be"omes o% m, past unworked Narmas whi"h
produ"e as their e%%e"t the desire to eat and drinkB :here would these Narmas go when ' be"ome
a godB The answer is that desires "an onl, mani%est themselves in proper environments+ 2nl,
those desires will "ome out %or whi"h the environment is %ittedC the rest will remain stored up+ 'n
this li%e we have man, godl, desires man, human desires man, animal desires+ '% ' take a god
bod, onl, the good desires will "ome up be"ause %or them the environments are suitable+ And i%
' take an animal bod, onl, the animal desires will "ome up and the good desires will wait+ :hat
does this showB That b, means o% environment we "an "he"k these desires+ 2nl, that Narma
whi"h is suited to and %itted %or the environments will "ome out+ This shows that the power o%
environment is the great "he"k to "ontrol even Narma itsel%+
H|3774|H7[3|||73 1
314||4F9|3
6+ There is "onse"utiveness in desires even though separated b, spe"ies spa"e and time there
being identi%i"ation o% memor, and impressions+
<*perien"es be"oming %ine be"ome impressionsC impressions revivi%ied be"ome memor,+ The
word memor, here in"ludes un"ons"ious "o7ordination o% past e*perien"es redu"ed to
impressions with present "ons"ious a"tion+ 'n ea"h bod, the group o% impressions a"Duired in a
similar bod, onl, be"omes the "ause o% a"tion in that bod,+ The e*perien"es o% a dissimilar bod,
are held in abe,an"e+ <a"h bod, a"ts as i% it were a des"endant o% a series o% bodies o% that
spe"ies onl,C thus "onse"utiveness o% desires is not to be broken+
3||| |4| |3
#9+ Thirst %or happiness being eternal desires are without beginning+
All e*perien"e is pre"eded b, desire %or happiness+ There was no beginning o% e*perien"e as
ea"h %resh e*perien"e is built upon the tenden", generated b, past e*perien"eC there%ore desire is
without beginning+
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[39H||H+4
[|3|4|H| 3H|
##+ !eing held together b, "ause e%%e"t support and obje"ts in the absen"e o% these is its
absen"e+
4esires are held together b, "ause and e%%e"tC
/
i% a desire has been raised it does not die without
produ"ing its e%%e"t+ Then again the mind7stu%% is the great storehouse the support o% all past
desires redu"ed to SamskPra %ormC until the, have worked themselves out the, will not die+
Joreover so long as the senses re"eive the e*ternal obje"ts %resh desires will arise+ '% it be
possible to get rid o% the "ause e%%e"t support and obje"ts o% desire then alone it will vanish+
3|3||3 1F93|s1H|@||
#)+ The past and %uture e*ist in their own nature Dualities having di%%erent wa,s+
The idea is that e*isten"e never "omes out o% non7e*isten"e+ The past and %uture though not
e*isting in a mani%ested %orm ,et e*ist in a %ine %orm+
3 437+| ||
#-+ The, are mani%ested or %ine being o% the nature o% the Funas+
The Funas are the three substan"es Sattva Rajas and Tamas whose gross state is the sensible
universe+ Past and %uture arise %rom the di%%erent modes o% mani%estation o% these Funas+
9|4|q133 v
#/+ The unit, in things is %rom the unit, in "hanges+
Though there are three substan"es their "hanges being "o7ordinated all obje"ts have their unit,+
13|+ 3H|3|H43 97| -
#0+ Sin"e per"eption and desire var, with regard to the same obje"t mind and obje"t are o%
di%%erent nature+
That is there is an obje"tive world independent o% our minds+ This is a re%utation o% !uddhisti"
'dealism+ Sin"e di%%erent people look at the same thing di%%erentl, it "annot be a mere
imagination o% an, parti"ular individual+
0
/ The "auses are the Ipain7bearing obstru"tionsI $''+-( and a"tions $'V+3( and the e%%e"ts are Ispe"ies li%e and
e*perien"e o% pleasure and painI $''+#-(+
0 There is an additional aphorism here in some editions:
4337 13 39|4 3| 4 1|3
IThe obje"t "annot be said to be dependent on a single mind+ There being no proo% o% its e*isten"e it would then
be"ome none*istent+I
'% the per"eption o% an obje"t were the onl, "riterion o% its e*isten"e then when the mind is absorbed in an,thing or
is in Samadhi it would not be per"eived b, an,bod, and might as well be said to be non7e*istent+ This is an
undesirable "on"lusion+
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3 9||9H|31 13 7|3|7|3
#1+ Things are known or unknown to the mind being dependent on the "olouring whi"h the,
give to the mind+
| 7|3|3
3139H| 941|9||3 b
#3+ The states o% the mind are alwa,s known be"ause the lord o% the mind the Purusha is
un"hangeable+
The whole gist o% this theor, is that the universe is both mental and material+ !oth o% these are in
a "ontinuous state o% %lu*+ :hat is this bookB 't is a "ombination o% mole"ules in "onstant
"hange+ 2ne lot is going out and another "oming inC it is a whirlpool but what makes the unit,B
:hat makes it the same bookB The "hanges are rh,thmi"alC in harmonious order the, are sending
impressions to m, mind and these pie"ed together make a "ontinuous pi"ture although the parts
are "ontinuousl, "hanging+ Jind itsel% is "ontinuousl, "hanging+ The mind and bod, are like two
la,ers in the same substan"e moving at di%%erent rates o% speed+ Relativel, one being slower and
the other Dui"ker we "an distinguish between the two motions+ .or instan"e a train is in motion
and a "arriage is moving alongside it+ 't is possible to %ind the motion o% both these to a "ertain
e*tent+ !ut still something else is ne"essar,+ Jotion "an onl, be per"eived when there is
something else whi"h is not moving+ !ut when two or three things are relativel, moving we %irst
per"eive the motion o% the %aster one and then that o% the slower ones+ How is the mind to
per"eiveB 't is also in a %lu*+ There%ore another thing is ne"essar, whi"h moves more slowl,
then ,ou must get to something in whi"h the motion is still slower and so on and ,ou will %ind
no end+ There%ore logi" "ompels ,ou to stop somewhere+ You must "omplete the series b,
knowing something whi"h never "hanges+ !ehind this never7ending "hain o% motion is the
Purusha the "hangeless the "olourless the pure+ All these impressions are merel, re%le"ted upon
it as a magi" lantern throws images upon a s"reen without in an, wa, tarnishing it+
33 1|H| T|3 c
#5+ The mind is not sel%7luminous being an obje"t+
Tremendous power is mani%ested ever,where in nature but it is not sel%7luminous not essentiall,
intelligent+ The Purusha alone is sel%7luminous and gives its light to ever,thing+ 't is the power
o% the Purusha that is per"olating through all matter and %or"e+
94 |H||
#6+ .rom its being unable to "ognise both at the same time+
'% the mind were sel%7luminous it would be able to "ognise itsel% and its obje"ts at the same time
whi"h it "annot+ :hen it "ognises the obje"t it "annot re%le"t on itsel%+ There%ore the Purusha is
sel%7luminous and the mind is not+
3|73T 4@4@39q 1
3q4
)9+ Another "ognising mind being assumed there will be no end to su"h assumptions and
"on%usion o% memor, will be the result+
;et us suppose there is another mind whi"h "ognises the ordinar, mind then there will have to
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be still another to "ognise the %ormer and so there will be no end to it+ 't will result in "on%usion
o% memor, there will be no storehouse o% memor,+
393H||13|4||93| 14@7
)#+ The essen"e o% knowledge $the Purusha( being un"hangeable when the mind takes its %orm
it be"omes "ons"ious+
Patanjali sa,s this to make it more "lear that knowledge is not a Dualit, o% the Purusha+ :hen the
mind "omes near the Purusha it is re%le"ted as it were upon the mind and the mind %or the time
being be"omes knowing and seems as i% it were itsel% the Purusha+
T|943 3 |
))+ &oloured b, the seer and the seen the mind is able to understand ever,thing+
2n one side o% the mind the e*ternal world the seen is being re%le"ted and on the other the seer
is being re%le"ted+ Thus "omes the power o% all knowledge to the mind+
3E||H9 9| [4||3
)-+ The mind though variegated b, innumerable desires a"ts %or another $the Purusha( be"ause
it a"ts in "ombination+
The mind is a "ompound o% various things and there%ore it "annot work %or itsel%+ <ver,thing that
is a "ombination in this world has some obje"t %or that "ombination some third thing %or whi"h
this "ombination is going on+ So this "ombination o% the mind is %or the Purusha+
4 H|7H||
3 v
)/+ .or the dis"riminating the per"eption o% the mind as Atman "eases+
Through dis"rimination the Yogi knows that the Purusha is not mind+
3| 4+ 4~9|H| 3 -
)0+ Then bent on dis"riminating the mind attains the previous state o% Naival,a $isolation(+
1
Thus the pra"ti"e o% Yoga leads to dis"riminating power to "learness o% vision+ The veil drops
%rom the e,es and we see things as the, are+ :e %ind that nature is a "ompound and is showing
the panorama %or the Purusha who is the witnessC that nature is not the ;ord that all the
"ombinations o% nature are simpl, %or the sake o% showing these phenomena to the Purusha the
enthroned king within+ :hen dis"rimination "omes b, long pra"ti"e %ear "eases and the mind
attains isolation+
3U4 9|73| 14|
)1+ The thoughts that arise as obstru"tions to that are %rom impressions+
All the various ideas that arise making us believe that we reDuire something e*ternal to make us
1 There is another reading G 4~9|H| The meaning then would be: IThen the mind be"omes deep in
dis"rimination and gravitates towards Naival,a+I
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happ, are obstru"tions to that per%e"tion+ The Purusha is happiness and blessedness b, its own
nature+ !ut that knowledge is "overed over b, past impressions+ These impressions have to work
themselves out+
[|4| 4H 43 b
)3+ Their destru"tion is in the same manner as o% ignoran"e egoism et"+ as said be%ore $''+#9(+
9E|s4
|1 | 4E|3 | c
)5+ <ven when arriving at the right dis"riminating knowledge o% the essen"es he who gives up
the %ruits unto him "omes as the result o% per%e"t dis"rimination the Samadhi "alled the "loud
o% virtue+
:hen the Yogi has attained to this dis"rimination all the powers mentioned in the last "hapter
"ome to him but the true Yogi reje"ts them all+ 8nto him "omes a pe"uliar knowledge a
parti"ular light "alled the 4harma7megha the "loud o% virtue+ All the great prophets o% the world
whom histor, has re"orded had this+ The, had %ound the whole %oundation o% knowledge within
themselves+ Truth to them had be"ome real+ Pea"e and "almness and per%e"t purit, be"ame their
own nature a%ter the, had given up the vanities o% powers+
33 4H4
3
)6+ .rom that "omes "essation o% pain and works+
:hen that "loud o% virtue has "ome then no more is there %ear o% %alling nothing "an drag the
Yogi down+ Eo more will there be evils %or him+ Eo more pains+
3| |H|931 7|1|s7|77~9
-9+ The knowledge bere%t o% "overing and impurities be"oming in%inite the knowable be"omes
small+
Nnowledge itsel% is thereC its "overing is gone+ 2ne o% the !uddhisti" s"riptures de%ines what is
meant b, the !uddha $whi"h is the name o% a state( as in%inite knowledge in%inite as the sk,+
@esus attained to that and be"ame the &hrist+ All o% ,ou will attain to that state+ Nnowledge
be"oming in%inite the knowable be"omes small+ The whole universe with all its obje"ts o%
knowledge be"omes as nothing be%ore the Purusha+ The ordinar, man thinks himsel% ver, small
be"ause to him the knowable seems to be in%inite+
33 4
3||| 9|H|3 ||
-#+ Then are %inished the su""essive trans%ormations o% the Dualities the, having attained the
end+
Then all these various trans%ormations o% the Dualities whi"h "hange %rom spe"ies to spe"ies
"ease %or ever+
H93|| 9||9|730|[ H
-)+ The "hanges that e*ist in relation to moments and whi"h are per"eived at the other end $at the
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end o% a series( are su""ession+
Patanjali here de%ines the word su""ession the "hanges that e*ist in relation to moments+ :hile '
think man, moments pass and with ea"h moment there is a "hange o% idea but ' onl, per"eive
these "hanges at the end o% a series+ This is "alled su""ession but %or the mind that has realised
omnipresen"e there is no su""ession+ <ver,thing has be"ome present %or itC to it the present alone
e*ists the past and %uture are lost+ Time stands "ontrolled all knowledge is there in one se"ond+
<ver,thing is known like a %lash+
94|7|| || 939 4~ 1F993| | 3433
--+ The resolution in the inverse order o% the Dualities bere%t o% an, motive o% a"tion %or the
Purusha is Naival,a or it is the establishment o% the power o% knowledge in its own nature+
Eature's task is done this unsel%ish task whi"h our sweet nurse nature had imposed upon
hersel%+ She gentl, took the sel%7%orgetting soul b, the hand as it were and showed him all the
e*perien"es in the universe all mani%estations bringing him higher and higher through various
bodies till his lost glor, "ame ba"k and he remembered his own nature+ Then the kind mother
went ba"k the same wa, she "ame %or others who also have lost their wa, in the tra"kless desert
o% li%e+ And thus is she working without beginning and without end+ And thus through pleasure
and pain through good and evil the in%inite river o% souls is %lowing into the o"ean o% per%e"tion
o% sel%7realisation+
Flor, unto those who have realised their own nature+ Ja, their blessing be on us allL
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)ppendi*
#eferences to %oga
Shvet+shvatara 'panishad
Chapter II
|H3 ||3
|| |33 3 H|3
1+ :here the %ire is rubbed where the air is "ontrolled where the Soma %lows over there a
$per%e"t( mind is "reated+
73 1| |
|7| | 7
[| 9 933 q|
|3| | H|4| c
5+ Pla"ing the bod, in a straight posture with the "hest the throat and the head held ere"t
making the organs enter the mind the sage "rosses all the %ear%ul "urrents b, means o% the ra%t o%
!rahman+
9|| 99|q[ 43
H| 9| |4||3
|43 |[
q| | |3|93
6+ The man o% well7regulated endeavours "ontrols the PrKnaC and when it has be"ome Duieted
breathes out through the nostrils+ The persevering sage holds his mind as a "harioteer holds the
restive horses+
| 4|[|H4|7
H3 HH||H
|4
H H9|
[||3| 9|H3
#9+ 'n $lonel,( pla"es as mountain "aves where the %loor is even %ree o% pebbles %ire or sand
where there are no disturbing noises %rom men or water%alls in auspi"ious pla"es help%ul to the
mind and pleasing to the e,es+ Yoga is to be pra"tised $mind is to be joined(+
|[||4|H|H||
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Oq|3q3 71947||
93| F9| 9|
[H434| |
##+ ;ike snow%all smoke sun wind %ire %ire%l, lightning "r,stal moon these %orms "oming
be%ore graduall, mani%est the !rahman in Yoga+
9
3H|sHO 3
9|4 | 9
3
31 || H|
9|31 || |
#)+ :hen the per"eptions o% Yoga arising %rom earth water light %ire ether have taken pla"e
then Yoga has begun+ 8nto him does not "ome disease nor old age nor death who has got a
bod, made up o% the %ire o% Yoga+
H||H|H9
9| 1|
7 H| 9|4~9
|9
3 9| 73
#-+ The %irst signs o% entering Yoga are lightness health non7"ovetousness "learness o%
"omple*ion a beauti%ul voi"e an agreeable odour in the bod, and s"antiness o% e*"retions+
4+4
|9H3
3H| H|H3 33 |73
3q|ss3 9|+ [|
94 4
3|| H3 |3|4 v
#/+ As gold or silver %irst "overed with earth and then "leaned shines %ull o% light so the
embodied man seeing the truth o% the Atman as one attains the goal and be"omes sorrowless+
Yjnavalkya quoted by Shankara
3
| 1 |U3| |
9||| 33| | H3|3|s3
q| 4
| +|13||H
H+4| +97 9H|4HH
3 'n SvetKshvatara 8panishad !hKsh,a+
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3| O|| 713 4
0|| +4
3|1 H
9|qO|qO| |s9 ||0713H|
3H43H43 | H| 93
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| 4H4| H31 3U|4
3
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q4|H 7|393|3
31 3 1 3 47 3
1|H|4 ||0 H4| 3H
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33|s 9q|3 19 77|H|H|3
4 47 43 OH13
|qq| 7 9qH| 9
9 9qH|9 | H3 |
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#413 737 9|||9||
9|H3| 93|7| 9HHH 3|
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IA%ter pra"ti"ing the postures as desired a""ording to rules then 2 FKrgi the man who has
"onDuered the posture will pra"ti"e PrKnK,Kma+
ISeated in an eas, posture on a $deer or tiger( skin pla"ed on Nusha grass worshipping
Fanapati with %ruits and sweetmeats pla"ing the right palm on the le%t holding the throat and
head in the same line the lips "losed and %irm %a"ing the east or the north the e,es %i*ed on the
tip o% the nose avoiding too mu"h %ood or %asting the EKdis should be puri%ied without whi"h
the pra"ti"e will be %ruitless+ Thinking o% the $seed7word( IHumI at the jun"tion o% PingalK and
'dK $the right and the le%t nostrils( the 'da should be %illed with e*ternal air in twelve JKtrKs
$se"onds(C then the Yogi meditates on %ire in the same pla"e with the word IRungI and while
meditating thus slowl, eje"ts the air through the Pingala $right nostril(+ Again %illing in through
the Pingala the air should be slowl, eje"ted through the 'da in the same wa,+ This should be
pra"ti"ed %or three or %our ,ears or three or %our months a""ording to the dire"tions o% a Furu in
se"ret $alone in a room( in the earl, morning at midda, in the evening and at midnight $until(
the nerves be"ome puri%ied+ ;ightness o% bod, "lear "omple*ion good appetite hearing o% the
EKda are the signs o% the puri%i"ation o% nerves+ Then should be pra"ti"ed Prana,ama "omposed
o% Re"haka $e*halation( Numbhaka $retention( and Puraka $inhalation(+ @oining the PrKna with
the ApKna is Prana,ama+
I'n si*teen Jatras %illing the bod, %rom the head to the %eet in thirt,7two Jatras the Prana is to
be thrown out and with si*t,7%our the Nurnbhaka should be made+
IThere is another Prana,ama in whi"h the Numbhaka should %irst be made with si*t,7%our
Jatras then the Prana should be thrown out with si*teen and the bod, ne*t %illed with si*teen
Jatras+
I!, Prana,ama impurities o% the bod, are thrown outC b, 4hKranK the impurities o% the mindC b,
Prat,KhKra impurities o% atta"hmentC and b, SamKdhi is taken o%% ever,thing that hides the
lordship o% the Soul+I
S+nkhya
Book III
H||9|3 @1 94
33
)6+ !, the a"hievement o% meditation there "ome to the pure one $the Purusha( all powers o%
nature+
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||9[3|
-9+ Jeditation is the removal o% atta"hment+
3||3@
-#+ 't is per%e"ted b, the suppression o% the modi%i"ations+
||ss14| 3@
-)+ !, 4hKranK posture and per%orman"e o% one's duties it is per%e"ted+
|U|||
--+ Restraint o% the PrKna is b, means o% e*pulsion and retention+
1O| v
-/+ Posture is that whi"h is stead, and eas,+
||||
-1+ Also b, non7atta"hment and pra"ti"e meditation is per%e"ted+
3|||73 3|3 ||q4@ bv
3/+ !, re%le"tion on the prin"iples o% nature and b, giving them up as Inot 't not 'tI
dis"rimination is per%e"ted+
Book I!
34
9|3
-+ 'nstru"tion is to be repeated+
3 O O| |||| -
0+ As the hawk be"omes unhapp, i% the %ood is taken awa, %rom him and happ, i% he gives it up
himsel% $so he who gives up ever,thing voluntaril, is happ,(+
[~|3
1+ As the snake is happ, in giving up his old skin+
||73 47| H33 c
5+ That whi"h is not a means o% liberation is not to be thought o%C it be"omes a "ause o% bondage
as in the "ase o% !harata+
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4[
H| || ||H 4
||qO3
6+ .rom the asso"iation o% man, things there is obstru"tion to meditation through passion
aversion et"+ like the shell bra"elets on the virgin's hand+
q||9 3
#9+ 't is the same even in the "ase o% two+
| O| 9qH|3
##+ The renoun"ers o% hope are happ, like the girl PingalK+
4[
|1F9|s9 ||| 493

#-+ Although devotion is to be given to man, institutes and tea"hers the essen"e is to be taken
%rom them all as the bee takes the essen"e %rom man, %lowers+
44|7431 |[| v
#/+ 2ne whose mind has be"ome "on"entrated like the arrowmaker's does not get his meditation
disturbed+
4
3Hq||4 H|43 -
#0+ Through transgression o% the original rules there is non7attainment o% the goal as in other
worldl, things+
93[|99| 4
| @4[
4|H|3q3
#6+ !, "ontinen"e reveren"e and devotion to Furu su""ess "omes a%ter a long time $as in the
"ase o% 'ndra(+
4|H| |3
)9+ There is no law as to time as in the "ase o% VKmadeva+
H|3||q| 3q3 v
)/+ 2r through asso"iation with one who has attained per%e"tion+
H||3 ||73 3 b
)3+ Eot b, enjo,ments is desire appeased even with sages $who have pra"tised Yoga %or long(+
Book !
|@|s|4|@7|9H|9|| c
#)5+ The Siddhis attained b, Yoga are not to be denied like re"over, through medi"ines et"+
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Book !I
1O|3 v
)/+ An, posture whi"h is eas, and stead, is an MsanaC there is no other rule+
!y+sa,Sutras
Chapter I!- Section I
| +H|3 b
3+ :orship is possible in a sitting posture+
|| c
5+ !e"ause o% meditation+
H|9H
6+ !e"ause the meditating $person( is "ompared to the immovable earth+
173
#9+ Also be"ause the Smritis sa, so+
4|03| 3|4|3
##+ There is no law o% pla"eC wherever the mind is "on"entrated there worship should be
per%ormed+
&hese se(eral extracts gi(e an idea of what other systems of )ndian Philosophy ha(e to say upon
Yoga*
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70[70|[4 3173H3| |93 v

39@| 1F97||H|| 34| v

3|| H13 33 H43

| 4H4| H31 3U|4

|1F9|s9 ||| 493

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