घशछिदिक् द्रव्येषु सथासुन-+नीरगमेवय तक्तितद्ध तकायखुचीरप्यीरिति५तादस्याधियाग्रोर्यमोगेसस्वोषवाद्धयत्तिषरिज्लयोपखुक्तोदिभोगोभवनितुथ्येणविग्तायसेवितत्चोरे मेजीमेत्तिनचैरसंप््रषेकिनततेयसघ्राल्यायामयाचाययाऽध्वृभेणृगरोस्नेतद् देवचेभगश्रोरवलेक्यतडति"नेगकालिषितृाखनेम्यानिवौस्न ^स्यविशेष्मार्भैनायदिग्लानिमायानिदेम पव्ययथ्यानिशिभनेहतेभरर ताद्य द्रमतेशिि वे्मनिभनिच्यमापूर्णलामेत्तरस्ु दधामिसदर ॐगपद्ययिचसचंति प्रणच्िनिःप्रीत्तत्तामिचखन्धिचद्धनमयोदाभवंनिविगत)या्नयतिन विरचयति मतोभरास्करडवेतति ।जनकस्यायिसमाधिच्युचित्से र.र्मेवा चरणोपस्यति"नूष्णीमयचिरसियत्वाजनकोाजनजीवितेव्युखियतञ्छितयामासमनसाश्णमश्एलिनाधकिसुयादेयमसनीद्यच्ता<ससावयाभिक्ि ॥स्व नः स्यि तस्य खुद स्याचित्त-कामेस्तिकल्यनाणनपभिवोच्छा्यसेभ्राघ्च स प्रा धनस्यजाम्यद् ॥स्वस्य-जा्मनिलिष्टामियन्म मास्तितदस्नुमेणदधत्तिसं चिसयजनकोययाव्राुकरियामसो ।\अनसक्तःक्तुसुत्तस्ये दिनं दि पत्निर्यथा ।भविष्यत्रालुसेच तेन्षतीतिचित्तयलसोपवस्तेमाननिमे वेतुहसन्नेवाचुब्-तचद्ननितदेवेययोक्तेनवासुनाश्छरयेणय येका जी नन्मुक्तिर्भिव` कीतरिसस्यित्त, डेनतिवास नाश्यः थयजीचन्युक्तिसाधनमनोनाभ्टचनिरूय याम्-शयब्युष्यरोषनास् नास्य रुत्तिजव्यौन्म्`जी०५३नित्ततोन्ध्वार्दिग्यिचच्ष्ततिवच्येणमनोनाशेसम्यगभ्यस्तेसत्तिनासतिश्ठयेपरच्ठिततोभवतिणनचाजिन्हत्ववरकत्वाद्यन्यासेनेवतद्र),स्तासिद्धेत्तिवाच्येषन्ेमन सिञ्जजिव्द्त्वादीनामश्योत्िदधतेनाभ्यास॒ग्रयासराभावात्तरानज्ुमनोनाषाभ्यासस्नव्राव्यस्नीत्तिचेद्स्तूनामच्तस्यावश्य कत्वात्, जे्तरेणमनेोनाष्रमभ्यस्ताजपिजिजिद्भखार्योञनस्यिरभवेतिगञ्नतरुचम नाना शटनीयत्तवज्नकञ्नाहणसहस्रोकुर ष्याम कल पस्नवशएलि न-५अस्यससारदश्छस्यमनेमूलमितिद्यितष्से क स्पभेवतन्मन्येसृक्रस्योषप्रानमनोगरूल मिनि स्थित्तेएसेकल्यमेव तन्मन्येसृकल्ये प्राभिनत्सूफाश्छोष्यामिययाडरोषमेनिसंसारयादप-णमनुदोखिमडदस्यिदृटश्वारेमयालयनःमनेनामानिद्ग्यनमनसास्मिविर टत डतिवरिषेष्याद् ।+जस्यसखारदसस्यसर्वोषद्रव दायिनःउयायलकरवास्लिमनस-स्वस्यनिग्नह्शामनसेस्युद्ट्यानासशेमनोनाश्ेमरोरयःतमनोनष्एमम्येनिमनोऽखस्मदिच्धेरव लपरत्तावनििऋयवेवलानिटदिवाखना रुक्त टदाभ्यासद्याचन्दविन्िचेमन॒गग्रश्तौणचिन्त टयेस्यनिगृ दीततेद्धियदि षःय द्दिन्यदवदेमेत्तेच्ती्यत्तेभोगवास नाः हस्तेहस्तेनसं चीञ्यद तैद तान्विचुण्ये-चअनं गान्यभैः समाकम्यजयेचछरदेस्व कमनः रुतानचतिधुरणि-तलेसुभगष्सेसा घुचेतनाःपरुवा-णयुरुवकथासु-चगण्यान्जियिच त्स्व न लद यविन्रुत्तकरुंड खर ल्व णक लनाविषोमन्गेसुजेगःयखोपश्छातिगम् चेदव ददु दितेतमव्ययेवंदे ॥वििन्तनणमिःकिलस्यरमायाचऋस्थसर्वत गस्यौयतेचेत्त राक्रम्य- तन्नकिचितपतनाधत इनिणगोडपादाचायैरष्युक्तम्0यनसेनियदयत॒मभयेसनयोभिनोषदुःसखस्तयःग्रनोचञ्मस्याशानिरेच-चा.इतिजजेनेनेनक्तमएचपलदहिमयःकूष्णम्रमाधिचरोवद्द ।तस्याहनिग्रद् मन्येकायोरिच्द्करभियतद चन दख्येगविषयमञञनततर्बचस्तिटञाह्भययविश्लेपविगयेकवित्तके नयु ुरगुहुःभनश्टक्यतेमनोजेतुबिनायोगमनिददितेःजकुद्रोत विनामकत्तोयथाजौभसु ५९.दु्टगतेगजः) विजेलु्टक्यतेनेवतयाअच््याविनानन सनो विद्यदेत्लयुक्तीनोसम्यगीरण वशिशेनलततावत्तन्नि स्यचशेमनः ॥गृ्छतोथुक्तित्चापिद्धिविघानिग्लषमलःधनि लद) क्ि याऽणदहदोनोखकनिग्मद्त्१ कच्छ चिज्जायत्तेकच्धिन्मुनस्लेनविलीयते । ।खध्याल्मविच्याधिगमःसा दस्यम ख्वच् ॥वस नासंपस्त्यागःमराणस्यंदनिरेधनं ॥खततास्लायुक्तयःयु शसति चित्तजयेकिल" स्तीखयुक्तिषे तासु टान्नियमयत्तिये ।चि तस दोसरज्यविनि घ्रनितभोजनेः" विसूढाःकलैयुद्युक्तप्य द् गचेत्तसोजय् ५ततनिचघ्रेनिनागेद्रयुमत्तविस तदुभिरिति0 निगनदह्'दिविः द्उनिग्नह्ःकरमनियद्श्चे ति तच चश्मुःशेत्रादि ने द्वियाणिवाक््-ण्याद्ि कम द्धियाणित्तत्त लके यरेय मात्रेण यानििगृ्युतेतद्ष्टोतेनमनेपितथ्यानिग्वद्व्यामी ति सूडस्य्ाततिर्भवति एनज्ुचन्निग्रल्यतते तद्धेलकस्यद्ट दयकमलस्य निरस छक्यत्वा `च्शजत्त^कमनिरवदर्वयोग्यःगक्रमनिग्न इष्यचच्यासविदया `आण्यादय्ख्छुउयायाः ॥सच छः्यमिश्याखद ग्वस्नु स्यस्व ग्रकात्वेचबोघ्वयत्िषतयाचसुचयतन्मनःस्वगेचरेखटस्यखुत्रयोजनाभावृगमयेोजनवतिद्टग्बसुरन्यये'चर लबु च्वानिरं चना}.ग्निवल्घयमेवोयय्छम्यत्ति ।तयाच्रूयत्तेणययानिरि चना चद्धिःस्वयमेबोय म्य त्तिगलथय)टत्तिश्तयःचि ततस्वयोनाचुपश्एम्य॒ति ॥येनिरुत्मायस्त बो धिन्तमयिततख नसम्यरयु च्यतेभयश्चविसरततिरतये)रुमयो-सखाद्युसगमख्वोयायःएसा चयो हियुनःयुन\.बोधयेनिस्मास्यिचयस्नुविद्याम रादिद्वौस नयापीड्यमानेनरूश्चनतुव गितुखुच्छहते "तस्य यरवो्त विवेकेनकासुनायरि `स्यागोडपाय-एवासनानाम त्ति जावल्येनुत्यकतुमशक्यल्वे्राणसखयद्यनरे घोडया यः ॥म्राणस्यद नवासन योष्धित्त्रेर कवात'तया विरेचे चित्त ्फत्तिरुषयद्यंतेधमेरकतत्वेचच क्सि उना ५ चनेचिन्त ्श्चस्यद्टततिच्रतत्तिधारिणेभर्कम्राण रिस्य॑रःितीयेदठः` मावनागरुकषछवंय तपखविाणस्यदेजवोच्युतेशसतवेद्टचदनेतजसु ५३.नितततोदुःखाचिचे्तसखद्तियव्याभस्मच्न्नमग्निरोद् कारः टंतिभ्वा घमत्िगत्तचच्टल्युत्यन्नवायुनासोगनिञ्वंलत्ति ॥तथा ॥चिसतोयादानेनच्ाशटस्यानोयेनाानेनाछत्तासं विद्माणस्येदेनवे \.च्यमानारित्तछत्तित्येणग्रज्वलतिणतस्माच्ि तरतत रया त्विव)लासपातस्वेदनातु दुःखाय दते शसे यग्राणास् देनपरेरितिचित्तोत्यतिः ।अन्योचरुरवादणभावरेविदखकटितामनुभूताचरघचविस्यातत्तिमपरेवासनाजनिक्ता्ष्यणटढाभ्यसलपद्टथे कभा व+नादतिच॑चलेषवितेसंनायतेजन्प्जरमरणकारणमितिगनंति लेग्राणवासुनयोच्छित्त्रेरकल्ये कित्तुषरस्यरम्रेरकुतवमप्यस्ि ।त्तच्सइवसिषटःभवासनावश्टतःशराणस्येदस्तेनच वासन क्तियतेचितचौजस्य तेनबीजोकुरकमद्तिधजनरवान्यतरना सनभ य चाचमव्या |दादे वीजेचित्तडष्तस्ममाणस्येदनवासने 0 रुकस्सिच्ध् त्येःश्तीचोस्सिग्रदेआओपिनश्यतदृत्ति ॥तयानर्े पायना कस चाटनायामदटदाभ्यसेयुक्याचयुरूदततयाजश्टनाश्टनयेगेन भा णस्यद्निरूष्यते,\उनसंगव्यव षदशित्वाद्यसनानम वले ॥चासनसं ष रित्यागाचित्तगदत्य चि).-नोत्राणस्वेदनिरे घाच्चययेचसिलयाकुर् ॥रतावन्माच कं मन्येसूस वचित्तस्यराचव ॥यड्धावनंवसुनौत्तस्नु्वेनरसेन च ॥यदानभच्य्तेकिचिडेयोयादेयरूपियः तस्थीष्यतेसकलेतयक्वाततराचित्तनजाये अवासनतवात्सत्तत्तेयदानमचुत्तेमनः)जमनस्तात्तदो देत्ियरजयश्यमग्रदेत्नि7खमनरूाद दे बेश्णोत्य भाच मार (चित्तयस्सुडदाकरोततनमिनाणिनचधचाः१९् रुचं तिपरिजाततुयरवोनचमानवमित्तिणजसनाशन्योगेनेत्तियद्कतज्रारून स्यलस्त्रणमु यायं फले चन्निभिःस्स्लेःपतेनलिःस्स्लयामास ॥ ।स्यिरसुरव मासनअयलरे यिल्यानतसतमायत्तिभ्वो ॥तत्तो दान मि चात्तद्रत्तिय दकसरस्लिकादि्ायादृदोनदेरस्यायनरूयेण चस्ययुरुष स्याव व वव्थायुलत्तिलस्तणेसुखण्देद्वरखाहित्यलश्लणस्थे्यव सषदतेभकछतदे-वञख्यमासनगत्तस्यच मयलदोधिल्यसो किकजीऽसुर ५७ॐषाय-पममनगृह कछूच्यसै्येयाचसान य) गद्ेषगदिविकयोायःभ्रयल्नामानस्रल्छाह्ः त्तस्यद्े थिस्येकत्तैव्य अनन्य थ्यास्उत्साइ-गलात्तदेहेखुखा च्ययचक्ाधिप्रेखयतिञरोकिकपायञ्च्फणासद्स्त्नेण घरणीघारयित्वास्ये्येणवत्तिशटतेयेयमनं तस्र-बादमस्मीत्तिष्यान "चित्तस्थानंतेस माप तत्ति"त्तयायये्तासनसृवादटकमदष्टनिष्यद्यतेष्िद्धेवासनेश्यीतोष्णसरड्ः-खा च मानादिदं दे येयासूर्वनाभिदन्यते धतथ्याविघस्चाखनस्ययेग्येदे ए.शयते निनिक्तदेशेचखुखासनस्यःखचिःरूमग्नीचदष्र रर् `तिभरुमेखुचोष्छकेरव ह्धिवालु कारिभि विंचजिे शाव्द्जल'प््यादिभिः मनोचक्लेनतुचस्ुःवीडनेयद्छनिवाताख्येणग्रयोजये `चशद्धतिच.सोयमासनयेो गौड अएनयोगस््तमित्तादहारस्वं "जययाइरमनाहारनिचखयोगीविवर्जयेतशडनिश्यतेःनगवता्युक्तम्ना्यश्छतसूनु योगोस्तिनचेका्तमन न्न त्तः न॑चातिस्व प्र शीलस्यज्ाग्नततेनेव चाज्नख॒क्तादयरविच्रस्ययुक्तचे टस्यक मँरुभयुतस्व घाववो घस्ययागोभवततिद्धःस्व देति? जितास्नस्य्राचणयाःमेनमनेाविनाश्-खेत्ता्छतरेराग्वोयतेचिरुन्नतस्याव्यसमेश्रीरचटेद्ियाणिमनसासन्निवेश्यगब्रद्याड्येनगत्तरेतवि दन्.स्त्रा्सिखबोणिमयावद्ानि५माणानम वीख्यदसखक्तचे सोचेभाणन)सिकयो-खेसीत ॥ङ् रछयुक्त मिन वामेन वि दान्मनेोध्वारयेताग्रमचत-भयोगौद्दिवि घःाविच्यामचटच्यासुरस पद्र हि.तस्तत्सदि तञ्चेनिणतरयारुयस्यन्रल्यच्यानेनमनसि निरुद्धतितन्नातरोयकत्तयाप्राणानिर् ध्येते ग्रति विरून्नत्तमितिभचःयदिति तयस्याभ्यासेनग्राणेनिरुूडेतननोतरेयकत्तयाम `नोनिरुध्यत्तेतमनिग्राणाच्ययील्येत्तिमच ग्रतः प्राण पीड-नमकारेव स्यतेणत्तेन च पीडनेनयुक्तचे रोभव ति" मनश्चेष्टाविद्याभरखदयोानिरुच्यतेणजछण निरे घे नचित्द्टेषनिरेचे दछातोन्यचशयतेष्ययोप्वेत्तयात्तूजादद्यतेचमनान्खलाः ॥तथन्दियकूताद्टेषादःल्यतेप्राणनिग्रहादिणिगजरदधत्तिज).जरसु ५५ `.स्सिशेनडिरेताधयःप्रणयवनस्यच्टवि्स्यदःसरवदटिभम णस्य-दस्येयल-कर्तेवयो घोमतोचकेरिनि0मनेवाद्ु र चद्धियदे-वताःखखव्यापारनिरतरतकरिष्यामडतित्रत्तच्य्ाश्चमस््येणन्टद्युनाग्रस्ताःस् चमृसुःप्राणनापनोततेनिरतरखुचम सनिःच्यू सोङुर्वन्लिप्राण्नाम्यलिपतददाविचायेदेवताःमाणरूसभविग्टनृश्से्यमयौवाजकनेयिभिख्नायतेगजयवैनःेरोयःसुचर्+चास चरञ्चनव्यथतेयोनरिष्यलि दं तस्मेवसुवेशरूयमसामेति ॥रतसयेवसवेरूखमभवंस्लस्म्ादेलरतेनाख्या चत्तमराणाडनिधञतदद्दियाणोम्राणरूखलान्नाममाणा घीनचे टा वत्तं ॥ ।तञखातयौमि` जाल्धणेरू्तासभरसतरवेचछूयनेग वाने गोनरूत । ।वाखुनायेगोचमरू्ेणायंचसतोकगापख्लोक-खनोणिचभूलानिसंद च्वानिभवंनि एतस्माद गोलमयुरुष्रैत माड्व्येखेसिषतास्योगानीनिभवासुनादिगोतमरूत्तेणसंघ्यानिभवं्ीति ॥अततम्राणमन्स्यदोःसद्धभावितवात्मागनि्नहेमनोनिगृ्यतेः ।ननुसदस्यटोनयक्तःसषयोवेख्मानेपिमरि मनसोःच मान त्वातन् । ।विखीज॒स्वेनत्त दानीमनसरुनाभावातएनयेस्तीणे भ्राणेनासिकयोःच्च+.सीतिनिहिव्यादतंनदि च्तीणप्राणस्यम्टतस्य चास कतचिर्मज्यामःनापिश्चसताजीवतःप्राणस्योस्िभमेवं ॥उनचुल्व णत्वस्यस्तय-सेचाचविवस्ित्ततवा्तभेययारवनन दखेद्टनादिषुव्यात्रियभ्राणस्यचर्वेतमाशेद्तःरीघं घाचततोवाछासवेगोथावान्शवतिनतावोस्वस्थ तस्यासीनस्यवाविद्यतेषप्तयाम्राणायाम्पाट वोचेतस्यतस्याल्यःच्चाखोभवत्तिभरुतदेयवाभि त्रेय चरू यतते रूत्वातवाय-त प्राणः प्रनैरेबसयु्ू सेदि यव्याद्शेरेरूपेतोर्थोमागत्यक्कायजक्कािनीयत्े^खचशारयिना ठ मश्ेर्जु वारुष्य मानेषुगनधोय॑तेतयेद्वियेवौसनाभि रितस्तत्तेनोयमाने मनःमाणरज्नेहृद धारि नायोधायेतेण्याणाच्र पीख्त्तियदुक्ततचत्राणपौडनय्कारेऽन्व चश्चूयतेभसन्याहनिकोरप्र णवोगाय जौशिष्पसासद् 1:¦ लि-पटेव्टयतश्राणयःग्राणायाम-खुडच्यतेषजाणायामाखय सत्रा.जीश्सु* ५क्ता रेचशरूरककुभका ॥उस्त्िष्यवायुमाकाशेश्न्वरुत्वानिरुखकंभस्नन्यभवेनयुजीयाद्रेचकस्यनि्ल स्तणंभ्वङ्केणोत्यलनालेनतेो-यमाकषेयेन्नरःरवंवायुगुीतव्यःघूरकस्निलश्तणणने दधतेन्नचनिःश्चासेन्निवगाचाणिचालये तर्वेतावन्नि युजीतक् भ).केसेनिसस्णमितिगष्एरैःरंतगेतं वायुं न दि निर स्सप्य ररौरमाकाप्र-न्यनिरत्मकं वायुरद्दितछतास्ल्यमयिवायु-अम्रवेश्यस्न्यभवेनैवनियमयेलतदि्टरेवकंभवत्ति" भकोदिवि धःआतरेनाद्येशेनि"तदुभयंच्वसि र्जा भजपानेस्नं-गतेग्राणोयावन्नास्युदितो दिता चत्साकुमकावस्यायोगिभिवुभूयतेव िरस्तेगतेमाणयावन्नायानरद्धव 4 तावच्यूर्णीसुमावस्थनहिषटकुभक्ःविदुरिनिण्जाकेद्ःसनिन्धारोप्राणायानेः<उद्ासनोतर क्ुभविरे चीनिःवासोनाद्यङ्भविरे धीगाचचासलनस॒भयनिरोयितस्मिन्छनिनिश्वारे च्सयोरल्यलरस्यावश्यमाविवात्ए ॥पत्तंजलिरयिनासनानंतरभःविनग्राण्णयामस्स्त्यामास णत्तस्मिन्सनिनिाखम-घासयोगे ततिविच्छेद्दःप्राणायामुःनसुद्कुभके गसयभावेयिरेवच्छ ०तदति चेन्न खयिकर माचाभ्यास्तेनस्वभाव सिद्धया-सृमन्राणगतेः विच्धेद्टाच्एतमेवाभ्यासेसर्ू्छयगि7नाल्याभ्यतस्स्तभदततिदेऋए्कात्लसंख्यादिभिपररिटशो दीर्घःरू स्तम डति स्वकोवाह्यरततिःभूरकओजोतरहत्तिकभकसतेभहतिःततैकेकेदिश्शदिमिःवरक्षणीयःतद्यप्यास्वभावसिद्धेट्वके ह द्यान्निर्गच्यनासाग्नरसुखद् दष्टेगुल चयते-यासःखमाप्य्ेणजम्यासिनतु-क्रमे णनाभेरुचारद गयुनिग्डतिगचतुवि्एस्यरुल वयंतेन 9 दयुलल वयं :तेवासमायिः+उचरेचके ग्रयत्त्र)तिश्येसतिनाभ्यादिमदेशस्तेभेणातनिच्छेलं एक्ये+नद्दिस्चुर्सस्सतूलध्य्ताचचालनेन` निच्येनव्यं"सयदेश्चयर स्साधरेचककागलेमव्वस्यात्तयेर्शविप्तिनिएव्छदिभिःकाल यरी स्त ञ्नस्िन्मरासेमति दिनं दश्ए्येचकाञनागामिमासिविश्तिरत्तरनासेननि शएचड्सयादिभिः सूख्याय= जु ५९रिच्तायथ्यो्तदे 'एकालविषिटाःभा गायामारूकस्मिनेदिनेदऽवि-पतनिश्एदित्यादिभिः सख्याय रि स्ताघूरकेव्येवंयोजनीयेयब्यपिकुंमकेदे्व्याचि विश्ेबनाचगम्यत्तेणत्ापिकालसे स्यान्याचचिरवगभ्यतते इतियव्याचनीभरूस्तखपिड-प्रसार्यमाच्णे ददौ विरल-तयारूस्त्मच्छभवति ॥त्याश्रागाचिदेष्टकालसख्या धि क्यनाभ्यस्थमानोदीचीङ्ुसस्तलयारूस्त्मश्च सेयद्यतेरेव कादिञयोचिभयेन्यभकारंरूलय तिण्नाद्यघ्येलरविवयानपे क्षौ चलुर्यंडतिधैययाशक्तिसवेनायु विरेच्यानं्रक्रियमाणेवह्िःकुभकोय्याशक्नि ॥वायुमा पूय्योनेतरक्कियमाणोतःवुःभक सरेचकसूरकःवनारस्यकेवसलभ्कुभकेोभ्यस्यमानःपवैचापेसस याचलुयोभय ति गनिन्रोतेप्रपादिभ्रनलदोषयुक्तानोरेचकादिजय ।द्ोषरहित्तनचर्यद्तिनिवेकःशयाणायाम् फस्रूलय तिधततःच्छीयनेमकोशणयवरगमिनिगभकोरस्यतत्त्वस्याकरणतमानिद्रालस्यादि देखुःनस्यस्यभव ति7ष्छलोतररू्खसत्तिभघारणासुयोग्यताम नस् इत्ति ॥आधार नाभिचक्रटटदयभ्रूनय्ये द्र ्नादि दे विष्णवे चित्तस्यस्थायन घारणादेश्वं घश्धित्तेस्घारणेनिरूलणात्णञ्छुनिखम-नु<स्कल्यकध्याखारुस्तिव्यालनिञुदधिमान घारयित्वायात्ानघारणायरिकीततिसेनिगप्राणायामेनरजनेयणकारिताच्चोचरत्या-तभागुणकारिताच् लस्यादेश्ेनिवारितेमनस्लस्या चार णायंप्योग्यभवतिगमाणायामदढग्यसेखेक्याचयुरु दत्तयादतिगञनचनयुक्तिष्एव्देनंयोगिजनव्रकतिद्धशिरिरूस॒मेरः चालनं जिकाजेगयेल्काञ्नामणनाभिचकरेज्यातिष्यौनविस्मृि प्रदेव चसे-वाचेखेवमादिकंमृह्यतेत्तदटेवमधच्ात्म विद्यासालुसंगमचासना-खयम्राणनिरे धाश्धित्तनाग्छयाया दशितः च्यतद््पायभरूतंसमाधिनेश्यामेवभून्यतेतस्सचितष्य भूमिज यस्यागेना वरष्टमिद यंसमाधिः ॥चितश्रमयच्छ यो गभाष्यरत्तादशििता- ॥६ `मूडधंनिदिश्चरकाग्नेनिरुदमिनिचित्तभूमयद्धतिग जनास,सेयस्नोकश्णरेदेदवारुनामवतनानचितन्ि छ्चणनिब्रात दजीन्युर भूख वव्ियलमूढ+कादाचित्कध्यानयुक्त स्िघाद्दिष्टि्तयाविसिवधतनश्तिशवमूढयोः४समाधि षके वनास्निभविस्छिध तुचेतसिविष्तेयोयसजेनीभूलःसमाधिजओौगवस्तिनिचतैत्तेणविस्तिवोनगैतत्तय)र् हनाल्गतनोजवत्सदयरवनष्यनियस्त्वेका्ने दुवे तरिसश्ूतमथैद्योतयतिषस्तिणेाकिचरेख्चकर्मवं ाद््लियय नि निरे धमभिगुखीकरेनिससेग्रछतरेयेःग इत्याख्यायतेपस्तवंहत्िनिरे धेदुजसेमरजातःसमाचितातचस ब्र तसमाचिभरूभिकेकाग्रलोसस्तय नि शोतादिततोलस्यमययोचित्तस्येकाग्रतापेरिणामड्निषष्योततोऽीतडदिमोवत्तेमानमरसययाश्छित्तडत्तिःजकीतपम्रयेोययद्य्य॑गर लातित्तमेनचे डदितग् चीयानायुभोतुत्योभ वत्तनातार रखत्धित्तस्ययरिग्रमह्कायतिल्युच्यते+रुकायताभिदद्धिलश्तवोसमाधिखत्रयतिणसवौर्यत्तेकायत्तयोःस्लयोदयोचित्तस्यरुमाधियरिणासदि स्नोयुणेनचाल्यमानचित्तक्रमे गसचोनवद्टयोन गुनातिफर्तस्यर्नेरुणस्यनिरेधायक्कियमणेनयोगिनः्रयसविशेचेणद्दिनेदिनेसवर्यताश्षीयत्ते र्काय्यनाचेदे्िणताद खच्चतस्यपरिष्णमःसमाधिरित्युच्यत्े तस्यसमायरशगेखुयमनियमासनश्रणायामभखाल्यए-पंच वदह्रगानिशत्तचय मान,ससख यति ।अनि ्तार्त्वमस्तेय त्र्य चयी यरिद्यगराद्नि ।(दिष्शदिम्पोनिनिद्धयमेभ्योयेगिनेयमयेतीत्ियमो-नियमान्सस्यतिगदेष्वसतोमलयःस्वाध्याभे-खरभ्रणि घानानिनियमाच्ति ॥जन्परहेनेः-काम्य घम्प्ीन्निवयेमोश्तदेनोनि काम ध्मैनियमयंत्तिग्रेरयतीत्तिनियमा शयमनिय ययोर शानवेलश्ण्यस्मयतेय जान्सेवेत्तसत्त्तननिखनियमास्ुचःाय मान्य तयकुर्बा-णोनियमान्केवलान्मजन यततिनियम वान्यमेघ्संक्तोनतुयमनान्नियमाखसल्वसदेस० इ त्ियमनियमेसमीस्यनुद्याय्मज् लेघनुसुद घ्यीतलुद्धिडतिभयमनियमकलानिर्स् यति-तत्स॒न्नियोवेर्स्यागच्तिय\कलगस्रावितवं रल पस्थाने वीयेलाभुःभज्ननादिभियाभावःजन्मकथयेवासयो चः४रेचार्स्वोगजुजी"खुर भरटयुक्मायररसेसरगभासवखद्धिःसोमनस्ेकाच्द्िजयात् द रैनयेमग्यत्वानिचसभवं निग सले वादत्तमःसरसलाभःाकायेद्रियद्धि दिर खुद स्यात्तयस्ःस्वाध्या यादिष्टदेवत्तासभ्रयोगः ॥ ।समायिसिद्धिरीश्वर प्रणिघधानादित्ि"आासनप्राणायमेव्या).ख्याल प्रया हारं स्स्चयति । ॥स्वविषयाञसभ्रयोगेचित्तस्वर्याखुकारद वेद्धियाणोभ्रस्याहारङत्नि"शव्दस्यर्परूसर सगंघाविय्यास््ेभ्योनिवनित्ताःश्रचाययःचित्तस्वरूय मकुर्वतवव्यतिषतेणञ्युनिश्चभवत्तिध शएव्दादिविकयाःयंचमन श्च वानिचचलं ॥. वित्तयेदल्मनोरश्मीनत्याहार्ख्डच्यतङ्निगशब्दादनोविययायेवोख्ात्रारीनोनेश्चोनादयावंचमनन्बशानामेत्तेवामनात्मरू-येभ्यःश््दादिभ्यानिवत्तन मात्मरव्सित्वेनचितनम्रसयाहारुर दयअन प्रयाङर कलं स्टज्यतति ्रतत्तःवरमावश्यततेद्वियाणा मितिचारणाच्यानसमाघौनस्व्लेस्िभिःस्स्लय तिणदे शवं चश्ित्तस्यारणातचभरस्ययेकतानताच्या ने" तदेनाथ्येमान निभौ.स्वरू्यन्रूयमिवसमाधिरित्ि ।ाचारदिदे शःपूर्वसुक्ताः 1६देशलरेच्रूयनेणम नन्तकल्यकंच्यालासच्तिष्या सनि दुद्धिनान् ॥चारतयिातव्यात्मानेघारणायपरि कौीनितेतिणयल्त्ववस्तुसंकल्मकेमनःच्याखासच्छिष्या्मनिचद्टर्मानभेवसकल्णयतुनखन्यदियवंवि चःग्रयल्ञास्मनिसस्तेयप्रययस्येकनानताच्या-नेत्तखेकलिषयमरगहःस चिवि धः विचि यवि चि दये जषयमानःसनतश्छेतिएताचुभोक्मेणच्यानसमाघौभवतः ॥त दभ्यंसर्वानुभवयोगिनाद शितं चिक्तेकाग्यवतोानयुक्तं सखुयजायने्तच्छाच्चनमत्तोच्यानेययावदुषदिश््यने"विलाच्यवि - कतित्ाखंमवच्यखयकक मातणयरिरिण्ड च सन्प्रानं चिररानव्टनिचित्येदिति0द्याकारननोटनिग्रवाहोरेरूनिं विना संमतरुगाधिःस्यात्व्यानाभ्यासप्रकर्वंतदनि+तंकभगवत्वादारच्त` ऋदशिस्वस्संगगनोषमयरलछ द्िभातेत्वजमेकम स्तर्असथकंसवेगतंयरद्दयं चदेव चाहंसततेवियुकञगणटशिसतु युद्धे |जी*२.० देड् मविक्रियाल्यकानमेल्लिकश्िद्धिषयःस्वभावतः+ पुरस्तिस्व्योद्धंम यञ्चस्वेततःसुष्णभूमातत्वनेजात्मनिस्थितः+जजेमसर्ञ्चेवत्तयाजरेमुत-स्वयं मभःसर्वं गतता मद्यःगनकारणकार्यमतीननिम्परल-सदेरेवल्द छश्छत्ततोविसु क्त ॐ०मिनिणनयुसभ्रन्यतसमाषिरगीसकयंच्यानानं तरभाविजोरशमोगस्यरुमःसेःस्यानेउरादत्त पनयेरोषभोआदये तभेव्छभावात९्येयववेदमधीयानोमाणवंकषदेषदेसूव लनखन-वुनःर्मारयात्ति*जधीतवेन्ट-सावघाजोनस्वलति1 ।जध्यायकेनिर्वध्मानस्द्रोकुरन्नयिनरूवलतिप्तयातविषयेन्क्येयि परिषाक्तारतम्यन च्यानस माधिसुभन्तातानामबोतरमेर्े बावगंतव्य५घारणादि नयं मनोविषयत्वात्सग्र ,उरते तरणं +यमादि मंच कलुबुहिरगं "नदे तक्सू्ल य निगकममतरगपू्वेभ्यड् ति ॥तलन्केनयिखुग्यनोत्तर्गमयमल्लन्धेन् सियनानिग्रयास्तन्कतेन्ययद्युवियतेजलिनाभोनिकभैतेतन्मर्द्विया कारुद्िविवयाः सविकच्यकरूमाध्ययेवड् यामु पेचिनासतथापितेनःमं तच्योनादिसिष्धिहेचुन्यासुक्तिरेठुसमायिविरो` यिखान्ास्माभिस्तजाटरक्रियते"नयाचस्स्सतगेतेरुमाधाचुषखगब्युखयानेरिड्स्यङननिणस्याखुपमजेणसंगस्मयाकरणसुनर्निटमसंगादििनिभस्पानिनेदेना-उद्दालकेदेवैरमवितोष्यवत्त्यदेवानूनिबिकरूपकस्मचिजेचकारेस्युयाख्यायत्े,मञचेत्तरुभ्यामय्ययंगम्यते) भश्रमना एजौनलयुक्त परेरणाकयमातिनच्योवरश्एक्यो>ेड श्य तेाकाञ गमनादि काः ॥वसिद्ः४अग्नासविदसख क्तेऽविनभो नि्रणाद्िक प द्रव्यमजक्कि याकास्तेसदटखक्तिःयगन्तेनद्रव्यादियुक्तःख क |मेचक्रियाकालयुत््पाप्रोखेवरा च ब"नार्मरस्स्ये बनि षय जातम् ौ\ररोल्यीत्ममाःजड चधजनास्मनाह्मलनिसेरखोनातिदिद्यामजु धावति?येके कजगद्धावास्तानवि द्यामयान्विङ्- ॥कथते ख् किलात्मरस्सयक्तावियेनिमन्ज्तिगद्रन्यमयकिवाकालरुक्तयोसघुसिदिद 7ानरजालवद्भाज्ोगो यकुवेलिकाञन "सर्वखएजाससेजौीन्युर दै-शेतावासखलानेदोदिय-सकथेसिष्ि वां छ्रायोमग्न चित्तेनभ्यतद्धतिभनकेचनजगड्भावास्तत्वत्तेरंन य॑त्यमी ॥नागरेनागरकानि्ुयामललना नेनि अचि रोतस्तारकैखतीर्णवचेदुमेडसैऽनाव्यघःरसर्यग्ेजीवद्युक्तोननिस्म थ) ॥विदामनदमाडत्येभस्कुरतीद्ए्कयः ॥द्त्यस्याग्चुर्यजालेखुना्युदेतिकुलूूलमिनि च सनारमविषयेर्नु समर लानसमाधिः वानायस्यनिशे चस्मायेश्व हेतु-तस्ात्तचादरःरुत ॥अजययं चमरूमिरूखेध्निरेधसमाधिनिरूय्यतेणतंच निरे घचस्स््रयनि ॥च्युखयाननिरेधसस्कारभेारभिभवम्रादुभोवोनिरे घस््रणवित्ता ,न्वयेानिरोधपरिण्णमद्नि"'द्युस्यानसुस्कार.समाधिविरे धि-नसेवोदालकस्यसुमाधोऽन्ताह्लाः ॥कदःहसयक्तमननेयदेपरभयःजनेणविरचिश्चोलिमेष्यामिमेरू-छं गड बाचु द इत्तिचि ।त्तायरवसशेवलादुदालकोद््नि¶खन-षुनस्स्यनि १. ःच्यीनाभ्यासतचकार ह् ॥विषयेर्नीभिमनितुचिनेमकंट चं चल्े^नसलमेस्माधानमरततिष्टाधोत्तिव्टवि नी ॥कच्टचिद्धा -द्यरुस्यगरेषरिसयागाद नेतरं तस्यागह्भव्ि्त कः विरलरस्प से ऋयाचशकदचिदेतरस्पं् द्य विबयमाददेगतस्याङुोयमनेायानिकदाचि स्लपस्तिवत्णकचचिद्दि लकौ भतेजःवश्यत्ति `विरूरते ॥कद्चिस्केवलैव्यामकन्टाचिन्निविडं्तम इति |गद्धतेयथाकामे अनिभासाचख नयु नः ।+जचिलन्परनखाश्ररःसवद्धेनेवरणेरिषूनशविकल्यो चेसमौलूनेसोष च्य यःतम-छल्ननिनेकाकेलोल कज्जले चकं ॥तमप्युच्छादथामास्-सम्यक्रूकानविवस्लागलमस्युपरतेस्वोतेतेज-द जद न्सपतच्नु्वावस्म लाजा नाचनं बालन नस्यच्णनानंमनेसुने"निच्छजा वदगा द्रालामथायुस्नुलाचसनोनद्राव्ययगमेलस्यग्यामसविच्सयु चयो "या मरू विद्धिनायोसदधतस्यामवन्मनःमेष्टुमय्येवमनसरनन्म माज महोशयः ॥ततस्तेलसूनोनिद्रामेर्ष्दियरिविनितभ्काम् प्यकजी-सुर दैस्थामासरादयवि रन्याममनशस्रणमिन्निचएतसुवेव्युच्यानसस्कास॒निरो धडेहुनायेगिग्रयलैनप्रतिदिनिमृतिस्तणेचाभिभूयंतेतदिरेथिनश्चनिरेधसस्कारःश्रादभंवति "तथासततिनिरेचध-खकेकस्मिनश्षणचित्तमयगख्निरोयमी टरश्ि्तस्यनिरेधयपरिणामोभवतिनदमरतिसषणपरि णामिनोद्टिभावाच्रतेविततिषक्तेरितरिन्यायेनतथ्याचित्तस्यसर्वच्छरिणामम्रवाद्टोवक्तयय . ।-बादे । ॥त्त्रद्युस्ि्तचित्तस्यरत्तिमनादस्यु ट निद चित्तस्यतुकथमियाशरक्यानरंरस्जयतिततःग्यतवादहि तारुस्कारादि-त्तिषय्यासमिच्टाज्या हनि ब्रकषेयेव द्धिरुतरेततर खड्धाभ्रज्वल'तिणसमिदादिष्येग्रयमश्छणेरकिचिच्छाम्यति ॥ ॥उत्तरेतरश्षणेए तिर्वद्धते"चष्यानिर्डवित्तस्योत्तरोत्तरधिकःप्रशमःप्रवेहंतिणतच्पुर्वशर्वमरष्एमजनित्-सस्करार रुवोत्तरम रू मस्यकारणंगतामेनोग्रला तरश तनाहिताभगवानविसद्टयुच्छजक निस्णददर्वंकामे इत्युच्यतेतद्टणयथारी योनियातस्थाने यतेसेयकचित्तंनिरद्ध योगसेवया यतचे वात्मनात्मोनयश्यन्नामनितुव्यति" सुखमात्यनिकयत्तद्धि ्ाह्य मनै द्वियं भवेतियजनचेनायं` स्थितश्च लनितत्वनः ॥यलब्ध्याचाषरला्भमन्वंतना धिकलतः ॥यस्मिन्स्थितोनदुःखेनयरुगाबिवि चाल्यते"तविद्याद-खसयोमवियेगयोगसंरितं+सनिनश्धयेनयोक्तन्यो योगेनि विपचतिपनिरेधरमायेःसाधनेस्स्लयनि५चिरामश्रसययाभ्यालधरकेकःसंस्कारशेकोन्यड्तिपनिरमोदल्युवरमःतस्यमत्यब-कारणदलयु |यरमायैःयुरुवमयलःतस्याभ्यासःचोनयुन्येनसंयादनतलू्वंकस्तेज््वन्यनेतरतीतररजेसंभ्र तनस माघेङ्क्तस्वातदटयेश्या न्येऽसग्ररात्तसमाधिस्ननर तिरहिितस्यवित्तस्नरूपस्यडलैस्यत्यात्छस्कररूयेणवित्तेशिष्यतेभविरममरस्ययजन्यु््रकममा कामात ननजीच्युन्दैर्वनःभनसेवेद्रिययामेविनियन्यस॒मेत तः नैशे परमे दयोड तिगुहीतया१ आतत्मसंस्यमन-छलानकिंचिरपि वि त्येत् ।पतेय॒तोनिच्युरतिमनश्चेवसमश्थिर ।ततसतोनियम्ये तरराल्मन्ये वचपोनयेतशकाम्यमानासक्खदनवनितायुजमिञगरहक्से तादगोनोस्शास्रकश्लविवेकिननभ सिदे नंडमिरेशेरुपेताजयिजनादिजविदयावेशतन्लेषानाच्छयतेषुविषयेुस म्यत्वसंकलययंत्निणनस्मोचसेकस्यादिदेभेस्यादि दमेस्यादियेवंरूयाःकामोश्रमवेतितयाचस्मयेते ॥सं करूयग्रलःकाभमेोनेयन्ताःसंकस्यरुभकाः ॥कामजानामितेश्रूलंसंकस्पात्किलनायसेडतिषनत्वोसकस्यमिव्यामिस्मृलस्त्वविनस्यसि ॥तनविनेकेनविषयदोषेषसाश्तातततेषुखनानातेयायसद्नकामास्त्यज्यतेभस्क्च्धनादिधिवयेत्+.ह्यसेकारिव णिभाद्यहे.्वयेख यकामास्त्याज्यासत्यभि्रस्यसवीनियुक्तं मोरोययासजनिनातस्मिन्मास्यन्नेत्यक्तेपिकामःयुनःपुनर्देतिततद न्मागदितयशेबतङ्युक्ती#काम् यागेमनःदुवेकम्र रस्याचेषिचश्षुरादीनारूसादिथस्वभावसि दाप रत्ति-सापिमरय् युक्तेनमनसेचनि्यंतनयादेवतादर्शनादिषजयिजननुसरणायसमतनद्युक्तमणनभिकाजयकमेणोायरमेविवसषितलातग्पनैःशनेस्पुक्तता्चपमिकातसःकयवस्नीदुयतेणयन्र दामन्सौभ्रारस्तद्यद्ेतज्ञानजतमनिमर् तिनिय छले चात अलनोलिष्वाग्न्यापारेटिनिधः ।जयादिरूसम्लेकिकोज दादिसूसोनेवि स्थानकासेषियोनौसेपरस्यजेत्एअतर्वस्मय तमेन यो गास्नेयोग स्तितिश्से कातप्लताणनिरछ दसंसमसवं चसवेतान्यक ट डिनद्निष्जयादिकंनिरेधस्तमाधौवरित्यजतत्सयवाक्भूमिःग्रयमातीभ्मिग्रय्लंमतेणकनियये दिनेमो सेवि दं विनित्ययच्चादिनीयायोमनेोभूमोमयते्तभजन्ययानहु भूमिकमासृदे वतप्रयमभूमिकायानेनेवोषरिल्योगोगभम् योविनच्तयुःयद्युपिचुरदेयानिरेड,व्याःतथापितिषोवार्शरूयोभनेशरूमोचोतभीवोद्र श्य ॥नडुवाच्मजीतम = ६४जम्तिनियचदिस्यदुपयन्नेनददरिम्यद्रियातरवे लेस्तिभिवं ॥मवेश्स्यास्थाविव स्तता तएनानानिश्षेषकारिणोवीडय नसूयोमच्येम्रयमतावःग््या पारनियमेनमनेव्याषारमाच् यरिशेषड दविव्पितामदिषाश्वयोनामिवव ।बि-यमेस्वाभाविकेसंयन्नतताज्तानास्मनिमजनियसत्शञएपत्रिनिधः५्तानात्माम नासाअनात्ाचिनि ॥जानायचश्यतसनास्मनिच्तालत्वोषाधिरद् कारेजन्यनगब्देन विवसिनि ॥4करणस्यमनसानियम्पलेन् स्ययुपात्तसात्र कारोदिवि घःपिद्देषसूयःसामान्यरूसञतिष्ञजयमह्मेतसखयुचडखवव्यक्त मभिमन्यमानःसामान्यरूप् श सुचसचेच्य्^.किमुन्यासचान्मानिस्युच्यते ॥ताभ्या महेकारभ्याुपहितोदएवासमन निरूषाधिकेःणै ्तासातदेलचछर्वमंतर्व हिभवेन वेते-ताप्मास्वनिरश्िदेकरखूलस्मिन्नाभिनेजडशक्ििरूयमनव्य्॒त ‹सूलम्रखछतिःसाचम्रेयमं स मान्योद्काररूपमहतत्वनाम् च्व, रव्यक्तोभवनिपतनोवदिविशेषणहंकोरसूसेणततोनदिमेनोरूयेण 'तत्तेभ्वहिवोमादष्यरूपेणतदेतदमिपरच्योत्तर मत रत्व विविन+क्िखतिः ॥इदियेभ्य-पर द्य॒र्याज्यैम्यश्चवररम न मनसस्तुषरवुदि खडेरत्मामहयययरः ॥महनःपरमव्यरूमन्यक्तालुरव-पर इतिष्व सतिञजनानावि धस कल्प विकर्ण साघनंकरणारूखम्नेकतैरिनियचेलपमनेव्यायारानमप्ज्पाहे कारसानेषकये-तथनचेतद् शक्यमितिवाच्य "त्स्यानिश्रदमन्यनायोरिव सल्कछ्ररभिनिष्वदटतमरजुनेग्रतिगग चतर भिघयानात् ॥ञसशयेम्हाबादामनोङ्भिः हे चसे ॥अभ्यसन नुकोनेयवेरग्बे णचगूद्य॒ते"जनसयतात्नेयेभेदुःमाषद्निनेमत्निर ॥वश्यालनातुयतताशक्याऽ्वाघुसुयाय तःचद्लाभ्यास बेरग्येपतंजलिस्स्ारारणेनव्यास्यास्यते ॥यू यूवंभू मि च्छल्येरहितेऽसय ताल्मा¶तत्सह्िनिवश्खास्प्रारयायत्ः आ ञ्िगोडाचायी ससदहष्टोतम ड"ॐस्छेकड दये र्यद्त्कुष्णग्नेगेकविंद्नाशमनसानिश्रहस्त ददवेद्परिखे दतः नहूभिनेबिरेदन्यरुकोनापिवसीयसाधलयजसु" ६१रभवमावोतिसमुद्रडवटिद्िभातणङ्त्यजसग्र दय विद्टआख्यायिकाभाचक्तेधक स्ययिकिसपरि णष्डानितीरस्यास्यु रधिरत्सेकेनापजहारपतत्चससु द्धशोषयामोलिग्र हत्तःसचपस्सीस्वसुखाभ्रेणचेकैकेनलविर्भरनिष्ठियनि0तदानडइ्भिःयष्ठिमि वु वेषायमाणोग्यदुयरतःपरसयुतानपिसदह्कोरिणावनेतोच्चपतनेखतनाभ्याचहूघाद्जिश्यतःसुबौनवलेोक्यद यालुनोरयेमर् समीचेमेषयामासगलतोगरडयस्तयोतेनखष्यनससुद्ेभीतरनान्य निपन्िणिदरेगरवमयेद्ेनमनेनिरेधेषरमयमेमनन्तमानेयोगिन् ।` मीग्धरोखग्रल्लानि ।अखेद््वमय्येमब्येतद्ट्दुकरलव्यायारमिखन` सयदधेत्तेयथोद नेजन र त्ासोतरेबोष्यलेल्यादौनास्वादय ।निलदएद्दभेवाभितरेयवसि्ट आा्शचिततस्यमोगेदेभागोर ल | ।छे कंअपूरयेत्ता!गुरयुश्षयाभाग द्यु सन्नस्यसंच् मभाकिंचि+इत्पत्यक्तस्यभागभोगे-रपूरत्एयरखश्रूनयाभागोभान्-अंबित्तयादुखतिम तयास्य यूरयेचचेसेन्वद्"दोभागेशसखवे` र्येच्यानयगुरुपजयेति ॥नोग्देनाचनीोवनदे तुभिस्तरयकोदव्यीयरेचणौनछमेचित्तव्यायारश्चाच्यतेषघयटिकामान मू तेवत्यथाक्तियोगमभ्यस्यततेरदूत्तं शख स चणेन यरिचय्य॑या बागसरूत्खगम्यमुहर्तस्वदेह मयरूययुदहर्तयोग श्वे ययालोच्य घुनेयोगमभ्यसेत?रुवंयोगग्राचन्यिनव्यायारंत्तर णिभेल्तयेत्तानि्ा रूअभ्यास्यच्रयनकालेतदिनेगलान् कोगसुदूलीनगणयेच् तत्परेबौपश्यङेवायरमसेचायो गसू तोनजेदेयेतएलयाचेकेकस्मिनसुचैरुकेकश्छणयोगे चिसवस्समानिण ५यानयोगकालेमदततिधनचेययोगे प्रणचेव्यायःरुंतराणिलुययेरन्निनिशकजीय ।ल लशछछध्यायारस्येवयेगे चिकार त्रच विच्त्सन्यासेोचे स्यते ॥तस्माच्सदेकनिरःवुमानच्येटचणिगादिवनएकनेणयेभगार्ू्दोभवत्ति्य्याच्येतामागवक 'वादमष्टमदचे नृ चमुन्दयेवर्गच् `कऋमेणयगनदशवधैरकायकोभवतिष्व यतचे चणिज्यङुवनूसकनि्दिनिकादिकनेवालव्तपनिःकरोडपशतिवोभवति 7 त्थाताजी "सु देभ्योवणिक्जधच्येटभ्योसहेवो षक्रम्यमत्सरथसलद्वयुजानस्तावत्ता ^कालिनकुमोनयेय मारेटेततस्मातसुनःघुनश्राप्यमागानस्कस्य `विकस्यातुद्धखकवत्युरुष्रयत्ेनपरित्यज्यादे कतैरिज्तानालमनिमनेनियज्धेतभतामेतोदिलीयभ्रभिको विलिख बालमूकादिवन्निमनस्सिस्वाभाविकेसतिततो वि शेषाद्ं काररूसं विस्य जतानामानमस्पडेसामान्याहेकारेमस्ततेनियद्धेत चथास्वस्यानेद्रीप्रा पच वलोनिशेषाहकारःसंकोचोभवनिपसेयसोकम्र सिद्ध वग्तद्यातकिं का +.भिमत्तनिर्थिकस्यकस्तानेनचसमानाम्द् तत्वमाचयरिशेषावस्थाठततौयाभरमिः ॥जस्याचान्यासेया टनेनव शी तायात्तमेतंसामान्यादे कारूसमल्यतमात्मानेनिर् पाधित्या्णोतेचि रटेकरसस्वभावेनियद्धेत्भमहतत्तेतिरस्छुखचिन्माचेषरिशेवयेत् ॥अजापि ८चिस्मृत्तिग्रय्छश्वततोष्यति ्ए्येनाषायतण्मायद्युतेणयथणाभ्यसन्रर तख्युत्तैः भाकूभरननिग्रथेयाख्यानाचेस्ञायाम विद्यु.-लन्नस्पखतसर्वेत्तरयरेयार्यःमनिभातिणतयासुम्पग्वैी छ तयुरवुमूभ्वीगिनउन्तरभूभ्ु याय स्वत प्रतिभाति तद्छह्येगभाव्यकार्ः¶येषिनयेगे्तातव्योयेगोयोगाद्वततैते"पयोप्रमत्तस्नु योगेनश्येगीरमत्तेविरमिनियोगउत्तरभूमि कायोगेनन्छतव्योमोगोयोगा््मवतेतेयोयोगाश्नमत्तःयोगेन पू व॑भूनिकोनरभ्मिकायेगिनसयोगेरसचेषिरमितिधनय॒महतत्वषोताल्मनेो्ैध्येमहतच्ोषाद्दव्नमव्यक्ताख्मतखस्युखेऽ्सह्टत ॥ततरकु तोनियमनेनाभि चीयत दूतिचेन्न ॥सयमररतगादििन्नमु"य्याघरेञ्ुषाच्छनेजलेनिरूष्यमानोनलौीयने"ॐउपारानभरूतायालुग्ददिर्पेयत्तेधत्यामह तवनात्मनिनसीयत्े+अव्यक्तेतुसीयतेभनचस्वरूसलयःघुर्ष्रायैः ॥स्वात्म रशनांषयोगरतडश्यते खग्ययावुच्यारूस््मयारूस्मच्टरोभिरिनि ।! `पूर्ववाच्येऽभि घायस्टस््रखसिष्धवेनिरे धस्यामि घानात्भलयश्यग्रतिद्दिनिसुषु श्ोस्वतःसिदद्धतेवन्रयल्रेच्यर््याचणनलु घारणाध्यानसमधिसाच्यस्यसब्ररातसेकायावनिर्सदेनद्ेहेतुचेवि ।.श्शत्ल्नन्यनरुस्यास म्लात माचि मा प़नस्यविततस्यततरहिततेजरुर 9नखुषुशिवन्नद शीनहेतु्तमिनिचेननस्वतःसि्स्य द कनस्यनिवारभितुम रक्यत्वात+अतखवश्चेयोमगिंभिदि तमणञगालमानात्पमाकारंस्वभावत्तोवस्थितस्च्यचित्तंआसेकाक)रलयाततिररश्ततानासि विद ौतेति¶यथाचगेरश्चद्यमानःस्वत्तोवियच्ूर्गर्वोत्यद्यततेणजलतद्लादि प्रणेय न्ने चरेवश्वात्युरुषग्रयत्रेनभवतिणत्त्रजललारोनिः सारितेषिनवियन्निः सारथितु शक्यत्तम्रवि धाने विं तवियच्टवत्तिरुतर्व व्यावित्तसुत्यद्यमानमात्मचेतन्यमूर्णमेवोख्य ते उत््यन्नेवितेषश्चा नवद्रयचसूस॒णरसरुखदुःखादिरकतिरूपेभोगहेतुधमौ चमादि-वशशद्धवतिणत्तचरूयरसयनालाकारेनिवारितिपिनिर्निभित्तच्धिदाकारेननिवारयि तु श्टकयेत्तेणततेनिरेधसमायिनानिरटतिकेनसं+ स्कोरमाचरष्य तयाररस्तमचेनवि द्लमानाभिसुखत्वादेकमिण` चित्तेननिवि्मात्मालुशूयततेजनेनेवाभिग्राये गवारक कार-वौलुभवयो गिनावाह् दः"य्दुःखादिरूष्खिधियेचम्प्रौदि देल-तभानिरतुलालसर्सवेःधरूपित्वेवस्नुदततःम शोतति कं चित्तयरमानेदद्टयकषजसेमरातनामायसमाधिचोभिनोन्रियङ्निउनाल्मदर्शनस्यस्व तः सखिद्धलेय्यनादवारणायनिरो धाभ्यासः ॥अतख्वो्तम ॥आत्मसंस्यमनःरू नकिं विद्टपिचितरये्ड्तियोगग्एस्त्रस्यवित्चिकिसुक समा धि मने प्रर ततत्वान्निरे यसमाधावात्मदणनं नसाक्ताङुक्तामाग्यात्तेरेणक्तवभ्यु पगम्य ॥योगच्चि |त्दत्तिनिरेधदनिर्ूजयितात्तदाद्रु-स्वस्सेणाव स्यानमि तिरचणातयद्यपिनि्विकारे द्र टासव्यस्वरूखरनाव ति रुततेतथ्यापि'खनिचूल्यद्यमाचासु तच वि््छायायग्रति बिनितायोतदविचेकाद्स्वस्यदवटशटाभवतिषत्तदव्यनं तररूम्जेणोक्त ५खनिसारूस्यमितरज्ेत्ति"जन्यचापिर्सचितग्छसत्वयुरुव योस्त्य तास कीर्णयोःभ्रययाविरेबोमगःपरार्य्वादि ति" चित्तेर्रनिसंकमायासनद्ज्ारयक्तेस्व वुद्धिसवेद नमि क्तिचि" निरे धसमाचिनारेचितेलपदार्थ खाश्साक्छतेषिचस्यजद्यलेगेचरथिसतुमहावक्यन त्रह्मविजन्मसु टद्ोनामकंस्वरयत्तरमुच्यद्यतेन चयते च्टा्यसस्ातत्कारेनिरेोघसमाधिरेक खुवायायः ।कितु चिञ्जेडविवेकोनाघि ट्तसलाश्छा तकारतभवात४अनरववसिटञनाहशद्शेकमोवित्तनारस्ययोजओेष्टानं चर चवयोगस्त हर तिरे चोद्दिष्टानं सम्मगवेच्तणमिति ॥अक्ता च्यत्कस्पचि योगःकस्मविङ्ाननि यः मकारेदोत्तेदेवेपनगादपरमःडएवदूति ॥नजविवे करोषि योगे प च्यैवस्यनिद्शेनवेचकयामादमाच्गेचरःाख्कागर ठते: रूणिकरेमन्ातरूपत्वात््वादं चयापिसंच्तातासृघ्र्तातयेपस्वरूयतःसायन तश्चास्तयेव महैल्यण्येषटयदततिभ्योस्फुःरःस्वरूखमेन्ट्५सधनतुसंम्रच्छतखसज तीयाद्यारणाद्दिियभतरगेजसुग्र्छतस्यतुजहतिकस्यविजातीयखादरहिरगं"तयाचरूलं एतद बहिरंगनिरबो नसतिष१विपकाना ठ्-मनिर् ङ) तदेदोयकारि त्वेनिश्एद्टथिदुरूजयति पचरलिखमाधिरदापूवेकड्तरेधामिलि केषा विदेवना यूरजन्मेनेवरुमाधिसुञ्ामवुव्याच्मस्वेतद्न्यतेणममायंयोगरूबयुर्मसुरुका््यसाघन मितिप्रय यय डखचेत्कर्बेञ्वणनोयजायते ॥तदुत्कवेख्स्परयेनेएतपस्िभ्योयिकेोयोगीचज्छनिभ्योविमतेधिकगकनेभ्यस्छाधिकोयोगोतस्मादयोीभवाद्लुनेति णउत्तमलोकसग्धनत्वात्एक्च्चा ्यणादिल यसज्योतिष्टोमा दि कमेणच्च्योनोधिक हान भ्र्य्तरंगत्वाचित्तविजनिहेलु तयाच्छानादव्यधिकच्वेभणनेच्छनतायोगेखङ्धानायते ।तस्खाचञचद्ध यावाद्ति काया-वीप्येखुत्साद्लेभवतिभसर्वंयायोगसंपः द् यिष्यःमोति र्तानेत्छाहेनलद्दातद्वुखेयानियोगागनिस्मभ्येने ¶तयाचससृस्या `सम्यग्नुितसमःचेरध्या रसादे सत्यु तेभरज्रेदेन्तिषतत्म्ज्तापूवेकतत्प्रन्त कारणकेसंभ्रद्प्तसना चिरिलरेकोदेवादिश्विऽवाजोनानोमदुष्याणासिथ्यति? तीच प्र सौस्स्जयत्ति"चटतभरःतजभर्ेतिकल सस्येवस्तुष्यास्येबिभर्तिम्रकाश्एयलीति ऋतंभरत्तचतस्मिन्छमाच्युक्वजन्येऽन ध्य ग्रसु्देसतोष्यर्थः ।जीनसु- दरस्तेभरत्वोषयत्तिरूखय ति १चुत्तानुमानब्ररराभ्यामन्यविषयाविद्धेचार्य्वादितिगसज्खव्यवहि तिम घु वसरखुजयेोगिघ्रत्यक्सत्वेनग्रवतततेाखागमालुमानाभ्योतानिवस्तूनिजयोगिभिन्तौयं ते 7६तेचेशसत्रादुमानजन्य प्रदे वस्नुसामान्यमेवगेचर्य त.इदतयाि्रयस्तेविरेव वस्नुगेचरत्वारतेभरेधतस्ययेगिप्रखस्तस्पातातसमायौनदिरगल सिब्ययंसंवकारित्वेरस्लयनितनज्जःसस्कारेन्यसस्कारघ्रत्तिने धत्ति "उनसेग्रक्ततसमाधे ब हिरिगसाध-नञुज्कातन्निरेधम्रयत्लस्यो तरंगसताचन तोस्स् य तति त्स्याचिनिर्चेसर्वनिरे धान्तिर्वीजःसमाधिरिति ॥खेय समा धिषु.चिखमान.साष्सिचितन्ये नादुभाविलेब्क्यः ।1न(चासो सव॑प्यी +तिरहित्वत्सुथुिरेवेतिष्टकनीय ।मनःस्वरुसस् दलाय! विेवातएतदुक्तंगोड वाच्यः +निरुदीतस्य मन सानिर््विकल्य).स्यधीमतगा्रसारःरुलुनि देयःखुषु ख्यन्योन्यतत्समः! ।सीयतेहिखुरी तन्निखदोतेनलोयतेणलदेवनिभयं जद्यनालाकंस्म्,तत्रड्निामोडक्यशारवायामयिचछचूयते "देल स्याय हणौलुल्यडभ्याभा ठुयंगाःनौजननि द्रत. सच थेन वि यने स्वअनिद्रा्युताबाद्चीभरानस्त्वस्व भनिद्रयागननि द्रतैव् चस्व घेतुय्यैयअयतिनि च्िताःजन्ययागरल्नतःस्वनरानिद्रःततमजानतगालियुय्पीसेतयेःच्तीगेतुर्येयदभञ्ुतइति"आायोि खतेजरो "अनदेतश्यवस्ुनेऽन्ययायणेलरूपेणम्रतिमः सः+ सुचविन्चतेजसयेोर्वत्तमान्लघ्रञ्चयतते"तल स्यान नि द्राखष्चिन्वतेजस्प्रारेखु वर्तमे ॥ ॥तयेःसखघनिद्रयोःस्वरूयश्रूलयेर्विककौरोमिच्याज्यनं्न्विद्ययासणिस्तितुरीयणदमदे तेवस्त्वञ्चुने ॥नन्व् ।-स्त्ववभसंब्रतसमाचिखुबुद्धा म॑हानमेद्ःतचलल्वदिचस्षोदशंनसाधनसविनसमाच्ययेस्तायाम िदटष्तत्वस्थजीवन्मुक्तस्यनासितदधेश्छारुगदेषादिङ्केशवे धस्ससुलु्यापि लिरततेः५नेव मू किअनिदिनंस्वत-भाघराकाद्टवित्कीसुखु 4 1किवोन्यासेननिरेतरवर्िनी भावि किंसयु िकालीनसज्घे एव धस्यसीलमु°-9°निरनिःकिवाकाललोत्तरवततिनोना्य ॥अभ्रसक्तेनैहि मूढानामपिखयुसोञ्धे णव ध ॥अन्यथायासः्रसज्येत्तनदितीयोसंमवातनल्य-यकालीनयासुषुश्याकारोतरवर्गिनःङ्घषपसयस्ठयःसभवति ॥-अन्मथामूल्धानामपिजागरणस्वघयेः कवेरुस्यस्यःप्रसनज्ये तनापिखघुदेनैरतर्येजभ्यकिचुःएक्ये"तस्याःकार्मश्त्यनित्त्वाततस्नान्तखविदिषिङ्धोरस्छयायास्त्यवास प्रलाततमाध्ययेश्ताणतस्य च्सुमाधेगवाखादिधिववाङ्िरेधःप्रयमासरूनिःवालकादिधिवनिमैनस्दितीय ॥तच्युमिनाहकाररद्खत्येतीया ॥खुखु ाविवमर्तत्वरदियिच तयी तदेतत्ेभिचलु्टय मभिग्रेयशनैरपरमेदि्यतंभजनचोषरमेष्टतिगर दताः सधनं मह दहं कारमनो वागादौनास्वतरुवतीन्रवेग नव हिःग्रच हतोङ्ललकषयाङवनद्य(निरेसेधेयेगरव्येष्ठितं डदि.विवेकःसूरवामूमिनितानवे धि यरैसत्यनितायासुत्तरमस्युषकरमः उन जित्तांयो चेरे व खुनरभ्यरुनीये तिता,दनच्यविविच्यातनास्यरुस्यमिखादि नारु्डलोके नच तयैभूग्यभ्यासोपिख्टत्तणगेोडपादछचायोजाद्गीउयपयिननिगृल्लीयात्विस्तिधुकाषमभोगयेो ॥सुत्रसन्नेलयेदेवयथाकामोलयसेया पदःरखेसर्वेमनुखए्य कामभो गान्निवर्तयेत?जजं स्वं ग चखण्यजा-तंनैवलुपस्यनि (लये सवेघयेच्चितं निन्त घेगएमयेल्यु नस्क-ष(यविजानीयात्सम ग्रा्चनचादये नास्वादयेत्सुखं तचनिस्संगःप्र्ट्याभवेत्न््खिसंनिञधरचित्तमेकीकुयौल्मय् तय व्यानलीयत्तेचित्तेनचविस्िष्यत्तेयुनःएञनलिगनमनाभासृनिष्यन्नब्रह्यदेन ४स्यविसेयकुषायसमग्राघ्चयञ्चतसखश्धि्स्यावस्थाः?:टन्ननिरुध्यमान चित्तेविष भभ्योव्याछतेयूवौन्यासुवश्णत्यदिलशायसखुषु यये जभिखुखेभवे वालिनारणनवाश्वित्तसम्यक् व्र त५ल्यद्ेतवोनिद्ररेषाऽ जीण, तमस्यज्य बायेविभक्तग्रदेरेभ्सद्टसीतनिस्लेष्ण खवप्रयच्ञेयवाग्रायरेषोनिजाभ्पासमागौदिनि^लयादु खापितं चित्तदैनेदिनमबोधा४ स्ीन्सुऽ-७१भ्यासवश्ए्तःयदि काममगयेर्वििग्येतनद्टविवेकिजनमसिद्धमोग्यवेतःगतस्वेदुःखाचस्मरणनशख्र मरिद्धजन्मादिर्िताहि तीयज्रह्यतत्वालुखरण वूर्केनभोम्ययस््वदटनेनचखुनःपुनं विष्टेषाचित्तंष्रामयेत्कषायस्नी ज्रचि्देोयस्नीत्ररगदेषादिवासनाग्नस्ले चित्तकदाचित्समादित्तमिवलय वि स्तेयरह्ितदटुःरेका मवनिषटतेतादेशेलचि्तं विजानीया तण सेमा हित चित्ताएषयत्केनञसमाहितेचितंविवेकेनाव गचेत, जसमा हितमेतदि,-्वगम्य्तयविस्तेवत्कषायस्यग्रतीकारंक्छयोत्भसमश्ब्देनजयामि धोयते^रुमेस्वेखुभूतेषुनिषतेयरमेनछरामितिख्टततः)लयविश्तेयकषायेखुयरिद्चेखुपरि देषाचितेनसमेत्रह्युप्रप्यतेए त््वेसमबाघं चित्तकषायसयश्रोदयानचालयेत्धर्सस्तयाबुध्या ५-तणस्थापित्त्तस्न् लद्यस्वरूस शूलःवरमानच्टःरुम्यगाविर्भव्नादा नोलयतिकेयतद्ियाल्यतीपिभिनिख्निच्भवति ॥समाचिनिद्धूलनलस्य चेतसतानिवेशितस्यात्म. |नि्यस्सुखभवेत्५नभ्रकयत्तवर्णयिलु गिरः च दार येतददत-कीर.णनगुद्धयत इनिनलुलमाध्याविर्थूतन्रह्यनेद स्यडुदधिग्राल्य तखनि्यृतनभ्योजनिहिते५जावाेरनास्वाय्ययेत्युखंलतर निच `डिद्रादय्वमरत्िषिच्यं्ते ॥नायेच्टेणः ।तचनिरेचसुखबुद्धियाद्ुनभरनिषिध्यतेकिंुरमाधिविरोधिनेच्युस्यानरूयस्य यरमेस्थे-ग्रनिषेयात्श्ययानिदद्य दिवसेखुमध्याद्े नाह चैद्दनिमभेनादुधूयमानमयिश्रेलयसुखतदःवलन रक्त मञ्चाटुन्मन्ेनाभिधोयत्तेधययावासुषुघावविद्यादतिनिःरूस्त्मानिरुर्यमानभविस्वसू्यसुरवेतवनीरुवि कल्य केनोततःकरण रनि्नेनगः.,तुमयएक्येमबधकालितुरु्लाविसयरयरुमृख्यते"तयास ।.माघोटतिरदित्तेनसस्कारमाजेषलयारूल्मेण वा चित्ेनसुरवालुभवखुनिख्ष्लोर्विवद्ितनानद्दिदंसमाचिसरवमन्वभूजमिखेता्रेखयुखितस्वसविकस्यकःणरःनरीन्नास्वादने तदेवाज न मुर ~9>.चारय: ्रतिषिध्यत्ते ।तमेवस्वानिप्रोयेन्नकरयिलुनिःसगन््र याभवेदिलयुक्तंणमरू् रेरुलिकरयकंज्तानं्र्ातयासह्से गपृरित्य-जेतभयदवाघूवौक्ताध्टनिगदितोलुद्िःभरत्तदालसकेनसाधनेनखुास्वारनलद णेनादिरूपामासृक्तिवजयेत"समाचोन्रह्यानदेनिमग्नेवित्तेयदिकदचित्सुरवास्वादनायवाशौत्तचातमशुकाद्युपद्रवेगनिच्छरेततदानिश्चस्तच्ितेणुननिनच्छले सथ्याभवतिते-यापरन्रह्यमणासदेकीकुयौत१तत्रचनिरेधग्रयलर्वरधन धसक)भावरुवयदानसीयतेद्लनेनस्पषटक्रियते ।अत्ति गनमनाभासमित्याभ्योाषदाभ्याकभायखुखास्वादोमतिषिष्यतेगलयविश्सेपको'बायसुखास्वादेभ्योरहितंचित्तमनिन्नेनत्रह्मेण्यवस्यितेभवतिष-शतदेवानिमेयच्डवच्तरीधुस्यतेभयद्ाषेचावतिडतेज्छनानिम `नसासदह्१बु दिखनविचेष्टतितागाहूःवरमो यत्तिणतीयगड्तिम्न्यतेस्थिरमि दविस घारणौण्ञ्रमत्तसतदामचतियोगोहिव्रभवाप्ययाविनि"उयेष्ठिततोयोगद्न्दिवछत्तीनोभभवं करेति"जनदु्टितस्नु्तखालयहेतुः+अतरुवयेोगस्यस्वरूसल्तणैरर्यतियेागज्छ निनिरेधयङ्निभरत्तो नामानंस्यान्निरे धोऽ्क्यङनिशकोवारयिलुभियनार्र्यत्तिग्टत्तयःपेचलय्यौः क्श अज्जिशाद्निभेरगद्धेषादि कररूसाजासुररतयःङ्जिशःपरगादििरदितादेबख्योङ्धिशा-यद्यपियं चस्ेचद्छि्टानामपिओेत्तमावस्तरथयापिछ्िशस्ननिरेद्धव्याङ्तिमेदबुद्धिवारयिततभिःसहाङ्किशडद्टाह्टताभनामचेयलस्तणान्योछत्तिविश्दयि लुरूछय ङ् माषमाणविषयेविकल्पनिद्रार्दतयःाप्रत्यस्छानु मनागमा-प्रनीणानिषविपर्य॑मोमिथ्याच्लानमत दरषग्रतिरित्तषव्दा्तनादुपातीःबस्नुखरत्याविकस्यः ॥अभावमरत्ययाल जनाति निद्र) ४जनुभूत्विषयस्यासभ्रमोनःसब्टतिरित्ति एचसत्वभावःग्र सोयतेयस्मि).स्नमस्यावरकेसतितत्तमोऽभावग्रययस्तमेोगु णवि यय ङुर्वेतीछत्तिनिं द्रु च्यते"+आनुभूतविषयसास् जमोवस्तदलुभवजन्य॒म्खसंधानेणयंचविधरनिनिरे धराघनस्सेयनिग्यासवेजीन्सु*ञडरग्याभ्योत्तन्निरेधडतियथातैीत्रवेगेवतंनद्)मवासेलुवंधनेननिर्वोय्थेकुल्याम्णयनेनकषेत्रामिसुखेनियेक् प्रवाह रयादतेणत्यावेरग्येणवित्ताद्यानिणयम्रनटनिवार्यरुमाच्यभ्यासेनग्रश्णोतः्रवाह्-सं याद्यतेनजजप्देवताध्यानादौनोक्रियार्,-यखेनाहत्तिलश्लणोभ्ासन्सभाव्यतेणस्वंव्यायारोयरमरूयस्य्समाधेःकोनामाम्यास् निशंकोवारधितुस्ूखय ति भ्लजस्यितेयज्ेभ्याखड्तिग स्यितिनिच्चस्य निरे यःयच््रोमा नस चसद 1स्वतर्वे दिःअवाह् शील चित्तं सच॑श्यानिरेघयामो तिख्वंविस्वउत्सादयाआनच्यंमप्नोभ्यास-- इतिञच्यते ॥उनममभ्यास््दानी ग्र्तस्वयमटट-सनञगनादि जह चाद्युख्यानवासृना-कयम्.मिभवेदित्याष्टेकामपवदि तुरू यति । ।स॒नुदीर्यकालनैरतय्यंसत्कारुसेविततोढभूमिरिति ।लाका हि च्ढस्मयचनयुद्ट्रि ॥विद्यमानाखस्वारसवेवेदास्ानष्मेतुगतस्यमाणवक्स्प प चदिवसाभतोततजब्याष्यसोनायत्ङ्निषतताटटशरुवाययोनीतदस्याद्यदलदि वसे्वामासेवणिगसिद्धिवो तस्मा्तेवत्सरेजन्ममिवौरीघेकास्तेयोगासेविततव्यः+तयोचेस्मयेते ॥अननेकजन्मरसेरिद्धस्ततोयात्तिषरगतिमिति ।विरमासेव्यमानोषियदिनिद्धिद्यविद्छिदयरेव्यते ॥तददिञ्यद्यमानानांयोगसंस्कारणोरमनलरभाविभिर्युद्धेदकार्लनिर्व्युख्या नसंस्कारेरमिभवेसत्तिखडनकारोक्तन्यायजापंेच्एअपेवावनपश्चात्लुव्यनानानो विस्मरण जीलछु्वत्किमाक्वेलेनि ग्तसमान्निलस्मारेवितव्य "सत्कार दर ॥-अनादरेणसेव्यमाने व सिटतन्यायव्नापतेत!जकल्येकुवदथेतजेतञओख्तोणवासनं 1दरेयतमनाजेतुःकथासंश्चचेणेययेति?अनादशेलयविश्षेयकषायेसुखास्वाद्नानामषरिष्ःरः "तसयादेरेणरेवित्तवयभ ।रोर्घकालादितिविच्येनसेवितस्यसमाघेदंदन्भिखंनामविषयसुखवारुनयाडःखवासुनया वाचालयि छु जश्क्यखुातन्बभग यतताद शितेभयेरच्ध्याचापरंसलाभंमन्यतेना धि कौत तःयस्मिन्यतोनदु-तेनयुरुणापिविचास्पने डति "जपरलानस्वा«सु 59नाधिक्यक्चद्धलोतेनवसि्टञदाज द्भ्कचःद्चिदुरस्यायसमा ेःश्रीतमानसःरकोतेसमु वाचे देभेवं गह्धयागिरभकि करेमिकरगह्वरमिकिगृह्लमियजःमिकि"जारमनाभूरितविश्मर्) करपुनाययाणरुबाद्यन्पितरे देद्य घञ्यंच दिश्तुच् ॥दइ तजाअदात्मानास्त्यनात्ममयेजगतेएनलद्स्तियद् नादह्नतदस्तिनय.न्प्रयिकिमन्यदटभिवाच्छमिस्चसि निन्म यत्त तीस्फारब्रद्यागलामोघो केनाभसर्वैकुलाचला-५विदादिचयमदातेजोभरगल्टष्णाजगन्नियडततियुरदुः्खेन्यविचाल्य्तंशि्विघ्वजस्यवत्सररयसमायिउन्तोतेनञ्च्छजहारणनिर्विंकसर्यसमाधिस्थ तजावश्यन्मरीनति रजानेलाबदेतसदेणयामिपरत्य रत५ दूनिसचिदयचूडालापसिह् गाःदचकारलाण्धयेभेय.भमोर्नेवेनेचरभयम्रद्"नचचःलतच्युरामयदानष्देनतेनसतःभयोशरूयः तेनायित्तच्लसात्तव्यचालयत्गचालितःयोत्तितेष्ये वतदनेोनुजुषेखु धद्तिग्र्रल्हाद टत्तोतेनाष्येतदेवोच्छनदहार निसं वित्त यन्नेच प्रर्टादयरलीरड प निविक `-रणपरनेदसमा्चिंसुख खययोभनिर्विकस्पसमायिस्यःचिवारवितड्-वावमो ।पेचवषैरुहस्राणियीनागोनिष्दे क दकम हासन्सभरबुघ्मस्तेखेवंबिष्णुसव्टाहरतवोचजन्येभरद परो चध्वनयन कुभोगणदिः्छोगण मद् तातन ग्ब्देेवेष्णवप्राणजन्म॒नाणनश्रूवसृबुदपतमाच्नवे्-ध्रएनेःशनेरिति ।स्वं वी तद्व्यादीनामयिरुभायिरुव्टह्रण्णयमचिरग्य दिवि धे+उयरससचेति । ।यतमानव्य॒तिरेकेकद्वियवण्टोकारभेदेरयर चदु तवाद्यच य जयततयन्ता टु्यस्स्तरयनिषखृशाचुञ्चाविकबिषयवि्दष्णस्यन-शौ-कार्सतन्लयेरग्यमिनिगस्तकूचंदनवनिताषुचमिचस्ेधनाद्याइ टावेद्टोक्तास्वर्गीदयजचु-्रावि काः ॥ततोभयजसुत्यामयिष्यष्णाोयाविवेक्छत्तारलम्येनयतमानादिरिवैरग्यच यभवनि+ स्मिन्-गन्किं ररक मसारमिकरियरुणस्ाग्योरास्यामीस्यु योगेयनमा-नखे^स्वचितेषरवनिद्यमान देःकाणोम ध्ये जभ्यासमानेन विवेकेनरुतावतो पक्तारताचतोऽवरि्टा् नि विवेवनेग निरेक ॥दृष्टनुजीऽमुर ७५
In plain words
CHAPTER III. ON THE DISSOLUTION OF MIND. Hence we proceed to the next means of Jīvanmukti, viz., 'dissolution of mind.' The whole of Vāsanā having been entirely destroyed, the mind is obviously dissolved with it; yet careful study of ' dissolution of mind ' as an independent subject, has its use in confirming the destruction of vāsanā once accomplished. Nor should it be imagined that constant application to what has been set forth before in the verses "Tongue-less, emasculated "and so on, is itself sure security against all future rise of vāsanā; for, ' dissolution of mind ' has this additional advantage that the ' constant application ' there implied remains no longer necessary and there is so mi*ch less of trouble. If it be urged attention to ' dissolution of mind ' is an essential under-current in the line of effort implied in "tongue-less,"etc., we say let it so be, for, the practice of * tongue-less '-ness, etc., severed from application to ' dissolution of mind ' remains desultory and unconfirmed. Janaka speaks of the mind, as object of dissolution, with all this in mind; — - "The tree, this world, with innumerable branches, sprouts, "fruits, leaves and so on, has the mind assigned to it "as its root. The root of the mind lies in ' thinking* *' whence I believe it to be none other than thinking "itself. On the cessation of thinking it is possible to "parch the mind up, in a manner to parch up even "the said tree, this world. I have seen the Sight! I "have found the Light! I have caught hold of the thief t "that steals my Self! — Mind is his name; I shall now "inflict the last penalty on him in return of many "continued tortures he has inflicted on me." Vasishtha too has said: — ** The tree, this world, the bearer of all kinds of ills and "calamities for fruit; — one alone is the remedy to destroy "it, — full control of one's mind. Misery verily consists "in activity of the mind, real bliss in its destruction; "the mind of the knower is destroyed in no time; to the "ignorant it attaches itself like an ever lengthening *' chain of sorrow and sin. The midnight-witches — desires 44 — suck at the heart only so long as the mind is "not subdued by deep constant application to the one "Essence. All desire for enjoyment dies out, even like "the lotus-bed fading away in the cold season, in him *' who has lost all mental pride and has held in powerful "check his arch-enemy — the senses. Pressing hand "to hand, setting tooth against tooth, curbing limb with *' limb — try at the beginning to control your mind. "On the face of this wide earth those alone are the "really happy enlightened souls deserving the first "rank in the list of heroic humanity, who are not "subdued by the mind. Bow to that immutable "moon-like effulgence of him from whose heart has died "out the serpent of the mind ever lying there in a coil, "emitting with every breath the terrible venom of "endless desire. The mind is the navel of this all- "whirling wheel of Illusion; if thou can'st stand out "of it (the navel) there is nothing which can affect "thee." Gaudapadacharya too has said: — "In all ascetics whatever, the condition of fearlessness "depends on control of mind, which leads also to "destruction of misery, perfect light and inexhausti- "ble peace." What Arjuna says in the following: — "The mind, oh Krshna! is very fickle, overwhelmingly "powerful, it were easie.r to control the wind than "this mind;"refers to physical Yoga. Whence Vasishtha too has said: — "He who understanding the mind applies himself, again "and again, to subduing it, gains no success without "the help of some consummate plan, even like one "who fails to subdue a mad elephant without the iron "hook. Vasishtha has well set forth the means con- "ducing to dissolution of mind; he has his mind "under control who follows them with care. Control *' is accomplished in one of two ways: by physical prac- "tices or by mental training. The first consists in "exercising control over the inner senses through "control over the outer physical organs. This comes "out successful at times, and tends to control of mind "as well. On the other hand, application to spiritual "science, company of the good, abandonment of latent "desire, restraining the flow of breath, — these are some "of the most useful means of mental training leading "to control of mind. Those who, in face of these? "try to control it through physical practices, lose "sight of the lamp while vainly dispelling darkness "with darkness. The fools who set themselves about "gaining mastery over the mind through physical "practices try to hold the mad lord of elephants with "lotus-fibres." Control is of two kinds: control by (brute) force and control by degrees. In the first, the inner senses — eye, ear and the rest— as also the outer organs — tongue, hands and the rest — are held in control by main force on exercising sufficient check over the outer physical receptacle of each. Fools arguing from the analogy of the senses are often led into the delusion that mind too will be controlled by similar means. But this never happens; for, it is entirely impossible to bring any external control to bear upon the seat of mind, viz., the heart. Whence control-by-degrees is the only means to this end. * Application to spiritual science ' (knowledge) and the rest are the means of this control-by-degrees. > Knowledge enlightens one as to the illusory nature of all objects and the selfillumined substance of the Subject. This being done, the mind, finding no interest in objects within its ken, perceives the inscrutableness of the one substance — the eternal Subject, — and is thus for ever laid at rest in its own place like fire not fed with fuel. It has well been said: — "As fire, not fed by fuel, subsides into its place, so, indeed, "does all thinking (the mind) die out into its source, "on not being led into modifications of any kind." The ' source ' here means the Self. ' Company of the good' is the only remedy for those who, though often enlightened, are unable to grasp the Truth, as well as for those who forget it as often as they grasp it. The 'good' constantly inculcate the Truth, and ever remind their hearers of the same. He who afflicted with the evil vasand of arrogance, born of much learning and the like, cannot afford to seek company of the good must, by the process of discrimination just described, try to eradicate all vasand whatever from his heart. If vāsanāh prove too powerful to be thus pat out, the next remedy may best be sought through ' restraint of the flow of breath;' for, inasmuch as flow of breath and vasand are the motive forces of the mind, restraint of mind follows upon restraint of these. This character of the two is thus touched upon by Vasishtha: — "Of the tree — this mind — surrounded with the hedge of "numerous modifications, two are the seeds — flow of "breath and strong vāsanā. Flow of breath quickens "that consciousness which stands all-pervading, and "this active quickening leads to endless mental "agony." As the smith, blowing the air upon fire covered with ashes through the bellows, quickens it into a bright blaze, so does consciousness covered by ignorance, the material cause of the mind, quicken itself into innumerable mental creations on being energized by the flow of breath. And from this quickening viz. this blazing out of consciousness into mental forms, arise all ills and considerable mental agony. This is generation of the mind through the action of Prana (vital breath). The same sage describes the second cause of mind thus: —."Oh child of the Raghus I I tell thee the second phase "of the birth of mind, the phase wherein vasand "works to this end, and which produced by simple "ideation in consciousness is experienced through "ideas and imaginations. Mind the cause of "decay and death is born in all its fickle active "nature through exclusive constant thinking of objects ** experienced with interest for a considerable length "of time." Not only are Prana and Vāsanā thus the causes of mind, but they are reciprocally the cause each of the other as well. *Says Vasishtha: — "Vāsanā acts on flow of Prana, which in its turn re-acts on "vāsanā; whence these two are like the seed and the "sprout in the matter of producing the tree — this "mind." Hence does he speak of the destruction of both from destruction of any one of the two: — "Two are the seeds of the mind — flow of breath and latent "desire; one of these being destroyed the other "disappears in no time." Thus are set forth the means of destruction and the result of such destruction:— "Flow of Prdna obeys control through that Yoga which, "consists of constant steady application to Pranayama "with such tact as the teacher may prescribe, accom- "panied by proper posture and diet. Vāsanā is "deprived of its activity by performing the duties of "ordinary intercourse without any attachment, by "chasing out all imaginations of worldly things "from the mind, and by never losing sight of the "perishable nature of the body. Vāsanā being rooted *' out mind becomes no-mind, and control is at once "established over the flow of breath; — this being "accomplished you are free to act in any manner you "choose. The mind, oh Raghava! means this on the "whole: the intense and interested brooding within "over any objective thing in a manner to create "an imaginary subjective actuality of the object. "Nothing remains to form the mind when no ima- "gination about things acceptable or otherwise "continues, and when you stand all quiet giving up "every cause of disturbance. The condition known as "amanskatd. (total mindlessness) conducive of the "highest peace, comes of depriving the mind of its "functioning character, through destruction of vāsanā." <r The impossibility of any peace whatever in the absence of this condition of ' mindlessness ' is thus set forth: — "Neither friends nor relatives, neither teachers nor men, "can help that poor thing which has no power over "his mind." Of the 'posture' and 'diet' spoken of at the beginning of this reference, posture is thus described in three aphorisms with its characteristics and results, by Lord Patanjali: "Posture is that which is steady and easy;""By slackening activity and by contemplation on the Ananta;""Thence impervious ness to the pairs."Any posture such as the Padma, or the Svastika or any position of the body which one finds easy and comfortable as causing no strain or pain in any of the limbs and which keeps the body in a condition so steady as to be free from jerks or tremblings is to him the best posture he can take. One ordinary means of accomplishing this is the ' slackening of activity,' that is to say, the slackening of that mental fervour which propels to energetic action such as moving about, attending household duties, going about sacred places, taking baths, offering sacrifices, etc. If this mental fervour were not allayed, it is sure to overthrow the body and lead it off from the position assumed. The extraordinary means to steady any posture is ' contemplation on the Ananta,' viz. such attitude of the mind as would identify one's Self with the (fabulous) serpent S'esha (or Ananta) who stands unmoved supporting the globe of this earth on his thousand hoods. This identification generates that Unseen Force which easily confirms the posture assumed. Posture being gained, the ' pairs ' of opposites, such as good and evil, cold and heat, respect and contempt, cease to trouble as before; but to this end it is necessary that a proper place guarded against any chance of these should be selected. This is thus described: — "One taking a comfortable posture in. some solitary place, "with supreme (bodily and mental) parity and holding "his neck and head in a line,"etc. *"In a place even, pure, free from pebbles, fire and sand, as "also away from noise and any great watercourse, "always pleasant and never painful to look at, one "should try to conquer his mind in the corner of some "cave protected from the breeze." Thus far the yoga, relating to ' Postures.' The yoga relating to * diet ' consists in one word ' moderation ': — "The yogin should neither over-eat nor starve."The Lord too says: — "Yoga is not possible in him who eats much, nor is it "possible in him who eats too little. It is not possi- "ble in him who likes to spend all his time in sleep, "nor in him, oh Arjunal who forces himself to be "awake all the while. Yoga conduces to the destruc- • "tion of misery in him who with moderate noarish- "ment, moderate enjoyment, and moderate attention "to business, takes moderate rest and keeps himself "moderately awake." The destruction of mind in him who having gained a steady posture tries to that end through restraint of Prana (Prdndydma) is thus set forth in the S'vetasvatara: — "Bring the three* in a line and keep the body perfectly "straight, press the mind to lead all senses into the "heart; thus should the knower cross — in the boat, "Brahmanf — to the other side of the tempestuous "waters of the river — (this illusion); (or) having "gained proper control^: he should apply himself to "restraint of breath which being accomplished he * Head, neck and chest. •j- The word of glory-Aum-symbolic of Brahman is here meant, as the one syllable on which the knower should contemplate. t J Over the senses, and over their respective actions. "should accustom himself to breathe only through the "nose, exercising vigilant check over his mind even "like a driver over restive horses." To two orders belong Yoginah; one devoid of life-of-thelower-self consisting in pride of learning and the like, the other bound to that life. The first succeed in restraining the breath which is invariably bound up with the mind from controlling the latter by meditation on Brahman. The verse beginning with * Bring the three in a line' is addressed to such a one. The second succeed in excersing control over the mind invariably bound up with the vital breath from exersising control over the latter. To these is addressed the verse begining with ' Having gained proper control ' etc. The method of restraining the breath will just be described. This restraint being accomplished 'proper control' is at once secured; and the activity of the mind such as pride of learning and the rest is speedily put out. An illustration to elucidate the action of restraint of breath on control of mind is thus given in another place: — "As heat separates the ore from the pure metal and burns "up all dross, so is burnt up all evil born of the "senses through restraint of breath." This is set to reason by Vasishtha thus: — "Flow of breath means activity of the mind; the wise "should therefore put forth the best effort towards "checking the former." (In explanation hereof may be studied the following parable). The gods presiding over mind, speech, sight and other senses having taken the vow of fulfilling each his own proper functions were all swallowed up by never-ceasing Death. He (Death) however was not able to reach Prdna (vital breath). Hence it is that Prdna, though constantly going out and coming in, never feels the fatigue of his activity. The same has been thus expressed by students of the Vajasaneyi- (S'dkhd); "This, of all of us, is the best; he feels no pain whether iu motion or rest, he never goes to decay, we are all his forms; inasmuch as all are his forms he is called ib$ vital breath of all."Hence the senses are plainly forms of this vital breath, meaning that they are under the control of breath. This too has been set forth in the Antaryami-Brahmana while speaking of the Sutrdtman: "Oh Gautama! the air indeed is that Sutra (thread), this world and the next, all beings whatever, are held together by the air; hence again, Oh Gautani! it is said of a dead man that his limbs are all broken asunder, the thread of this air alone can sew them togethsr once more."Thus Prdna and Manas (mind) being so far concomitants of each other control of the former leads to control of the latter. It may here be asked how this concomitance is born out? for, in sleep the mind does not appear to be active though the flow of breath has not ceased. This is easy to answer, for, the mind being then in a condition of potential existence only is as good as not in existence altogether. It has been said control of breath being accomplished "breathe only through the nose."This is a contradiction, for we do never find any breath in the body forsaken by Prdna. and therefore dead; nor is destruction of Prdna possible in the case of one breathing the breath of life. This is no difficulty, for absence of violent flow is all that is meant by destruction of Prdna in the present instance. The heavy confused breathing observable, for the time, in one busied in digging the ground, or felling a tree, or ascending a hilltop, or running by the road-side, is not seen in one who has gained control or who is sitting in some suitable posture for the purpose. One who has acquired the secret of Prdnaydma has his flow of breath thinned to a very low point. It is said with this very thing in mind:— "Having drawn the breath iu at some length, he should then give it out very slowly." As a chariot with restive horses is drawn away from its coarse to any place whatever, till the driver, checking the horses through the reins in his hand, restores them to the right path, BO the mind, dragged hither and thither by the senses, is held in perfect check on the string of Prdna being held tight in control. It has been said, 'he should apply himself to restraint of breath, ' and so on. This * restraint of breath ' is elsewhere thus described: — - "With Prdna properly laid out one should thrice repeat the "Gayatri with the Vyahrti,t\iQ Pranava and the S'iras;' "— this is Prdnaydma. Reckaka, Puraka andKumbhaka "are the three Prandydmah. Drawing the air up, and "entirely emptying the dkdsa, one should concentrate "on the idea of this supreme void: — this is Rechaka. "As one sucks in water by elongating the lips to make, "as it were, a pipe, resembling the stalk of a lotus, so "should the air be drawn in for Prdnaydma: — this is *' Puraka. Neither giving up nor taking in any air, "nor moving any of the limbs, one should concentrate "on the idea of this supreme fullness: — this is "Kumbhaka," In order to expel all air from within the body, the dkd'sa, that is the body, should be emptied of all air, by raising it up from within. Having thus emptied the body of all air, not a particle should be allowed to re-enter, and control should be exercised oa this idea of perfect void: — this is Reckaka. Kumbhaka is of two kinds: internal and external. Vasishtha thus describes both: — "The Apdna having died out, Prdna does not rise in the "heart,— this condition is that of Kumbhaka experienced "by ascetics. Prdna having subsided without the "body, Apdna does not rise up within — this condition "of fullness is that of external Kumbhaka" Inspiration interferes with internal Kumbhaka, expiration with external; motion of any one of the limbs interferes •with either, for inspiration or expiration necessarily accompanies all motion. The sage Patanjali describes Prdndydnna, which is the next stage after posture, in his Aphorisms, thus: "This (posture) being accomplished, Prandydma follows the cutting off of the course of inspiration and expiration."It should not be thought that, though there is suspension of this course in Kumbhaka, it is impossible for that suspension to be present in Rechaka and Puraka; for, by constant practice with gradual lengthening of the several periods, the natural even course of Prdna is invariably modified to some perceptible extent. This practice is spoken of by Patanjali thus: "It is external, internal, or steady; regulated by place, time, and number; and is long or short;' "Rechaka refers to external (breath);""Puraka to internal (breath);"Kumbhaka to (the breath) held within."* Each of these has to be measured by place, etc. In the natural course of Rechaka, the breath rising from the heart expires out at the nostrils, and becomes imperceptible at a distance of twelve digits from the tip of the nose. Practice gradually raises the breath from the navel or the rectum (instead of from the heart), and renders it imperceptible at a distance of twentyfour or even thirty-six digits. The rising of the breath from the navel or regions below, through excessive effort, is discernible within by the sensation round the region whence it rises. Externally we can measure the length by holding a piece of cotton against which the expired breath may strike and indicate its existence by affecting the lump. This is measuring by ' place/ Let the student next ascertain how many times he is able to (mentally) repeat the ' word-ofglory ' during one Rechaka (as it naturally flows). Supposing this number stands at ten or twenty or thirty, let him measure the time by this number, and let him then take measure of the times he does the Rechaka, such as ten this month, twenty the next, thirty the one following, and so on. * These three Sutras from Rechaka, etc., are not found in the published editions of the Yoga-Sutras; vide my translation, page 51. Thus, through time, may be measured number also. Thus is Prdndydma measured by place and time. Number is measured by doing ten, twenty or thirty Prdnaydmah, per diem. The same should apply equally to Puraka. Though in Kumbhaka it is impossible to apply the place-measure, there certainly is no difficulty in measuring it by time. As a thick lump of cotton becomes long and thin on being spread out, so does Prdna become long and thinly perceptible on being made the subject of proper study through slow increase of the measure of place, time and number. Patanjali speaks of a kind of Prdndydma, other than the three beginning with Rechaka thus: "The fourth is that which has no reference to the external and internal."The Kumbhaka, following upon expiration of all breath from within according to one's power, is external Kumbhaka; the same after inspiration of breath according to one's power, is internal Kumbhaka. The Kumbhaka that snbsits independently of these two is the fourth, described as other than the one described before and known as Kevala-Kumbhaka. The three processes beginning with Rechaka are for those who find in themselves strong tendency to sleep, slothfulness, and the like; the fourth — Kevala- Kumbhaka — is for those who are beyond such tendencies. The result of Prdndydma is thus set forth in the same book of Aphorisms: "Thence is destroyed the covering of light."The Light is the light of Sattva; that which obscures this native light is the cause which manifests itself in sleep, slothfulness, and the like; this is removed by the practice of Prdndydma. Also "The mind becomes fit for absorption."Absorption is contemplation from fixing of the mind on some place, such as the seven plexuses distributed in the body respectively at the rectum, the genetive organ, the navel, the heart, the throat, the middle of the eye-brows, the crown of the head. "Contemplation is the fixing of the mind on something."The śruti too corroborates this: — "Fix thyself first on the mind, the ever active instrument "of internal imaginings, then fix it on Ātman, and "remain fall of the idea of Self; — this to the wise is "proper contemplation." The mind freed, through Pranaydma of its native restlessness caused by the inherent property of energy (Rajas) and of its native indolence caused by the inherent property of grossness (Tama), becomes fit for such contemplation. Now in the words "application to Pranaydma with such tact as the teacher may describe,"the word 'tact' used in this connection implies any one of the several processes well-known to Yoginah, such as the whirling of the Meru, viz. the head, the moving of the Uvula with the tip of the tongue, contemplation on the Light at the navel-plexus, use of drugs calculated to stupify and exhalt the senses, and so on. This finishes the several ways of dissolving the mind, viz. application to spiritual science, company of the good, abandonment of latent desire, restraint of breath, enumerated (in a'verse*) at the beginning (of this section). Henceforword we touch upon ' trance ' as another means to the same end. The last two of the five stages of the mind, with total forgetfulness of the preceding stages, make up what is called 'trance*. 'Distraction, dormancy, constraint, concentration, absorption, are the five stages of the mind' (i. e., of mental activity). The mind led away into life-of-the-lower-Self or into the world and its ways or into concern of the body and its surroundings is in the stage of distraction. The mind over-powered by sleep or slothfulness is in the stage of dormancy. The mind obeying control, only on occasion, and resting in contemplation for a time is in the state of constraint. Of these three the first and second stages of mental activity have nothing whatever to do with trance. The mind being distracted, no Toga is possible; for, trance which is a (collected) condition of the mind cannot then be maintained. In other words, trance is destroyed * See page 98. in no time, in consequence of the mind being in a state of distraction, even like seeds which are immediately burnt to ashes in hot embers. That condition which gives placid sight of tke thing on which the mind is fixed for the time, which puts an end to all ills, which loosens the tie of Karma, and which leads it (the mind) to the state of utter suspension of active functioning is called Samprajnata-Yoga (conscious trance). When all functioning (of the mind) is at end, the same is called Asamprajnata (unconscious ecstacy). The concentration which is the ground of the former kind of trance is thus spoken of in an aphorism: "Then again the repressed and the revived are equally (present in) consciousness; this is that condition of the mind which is transformation into unity."* The ' repressed ' are impressions put ' out, and therefore past. The * revived ' are impressions produced, and therefore present. They are present in consciousness, i. e., in the mind. The repressed and the revived are equal only when each of them relates itself to the same thing in succession. Such transformation of the mind is called 'transformation into unity ', in other words., concentration. Trance, the stage of ripened concentration, is thus described: "Trance-transformation is the setting and rising of distraction and concentration respectively. "f The mind moved by the property of Energy (Rajas) runs after objects, one after the other. This ' distraction ' slowly diminishes by special effort put forth in that behalf by the ascetic, and i£ succeeded by 'concentration.' The transformation of the mind into such concentration is called 'trance.' Of the eight stages, leading to this trance, Forbearance, Observance, Posture, Regulation of Breath, and Abstraction are only exterior. Forbee ranee is thus spoken of in the Aphorisms:J "Forbearance consists in abstaining from killing, falsehood, theft, incontinence, and greediness."Forbearance (Yama) is that which bids one forbear from prohi- * Yogi-Sutra Ch. III., Aph. XIL t Ch. m; Aph. XL J Ch. II., Aph. XXX. Ill bited acts such as killing and the rest. Observances are set forth thus:* "Observance consists in purity, contentment, mortification, study, and resignation to Is'vara"Observance (Niyama) is that which turning one way from acts with desire, the cause of incarnation, leads him to observe such duties as tend to liberation. The difference in the keeping of these two is thus shown in the Smrti: — "The wise should attend every moment to Forbearance, it "matters not if he ever neglects Observance; for, one, "devoted solely to Observance, falls from neglect of "Forbearance. One devoted to Observance and neglect- "ing Forbearance meets with sure destruction, not one "careless of Observance but sure of Forbearance. Thus "taking correct measure of the strength of each, the "wise should direct his mind mostly to Forbearance." The results of Forbearance and Observance are thus described:! "Suspension of antipathy (on the habit of non- "killing being acquired), fruitfulness of all acts (on "veracity being confirmed), approach of all jewels (on "theft of all kinds being given up), attainment of "supreme vigour and freedom from the danger of rebirth "(on giving up incontinence), and knowledge of the how "and wherefore of existence (on abstinance from "greediness).""From purity arise disgust for one's "own body and non-intercourse with others; clear "passivity, pleasantness of mind, fixity of attention, "subjugation of the senses, and fitness for commu- "nion with soul.""Superlative happiness from content- "ment.""From mortification, after the destruction "of impurities, arise occult powers in the body and the "senses.""By study is produced communion with the "desired deity.""From resignation to Isvara (results) "the accomplishment of Samddki (trance)."Posture and Regulation of breath have been defined and explained before. * Ch. II., Aph. XXXII. t Ok IL> APh- XXXI— XLV. Abstraction is thus given:* — "Abstraction is, as it were, the imitation of the thinking principle by the senses, on withdrawing themselves from their respective object?."Sonnd, touch, form, taste, smell, are the objects turned away from which the senses ear and the rest, stand abstracted within, imitating as it were the then condition of the mind. Says the śruti: — "The five having sound and others for their objects and "mind ever restlessly active should all be meditated "upon as so many rays of the one effulgent Self; — this "is Abstraction." ' The five having sound and others for their objects ' are the five senses beginning with the ear. These and the mind which makes the sixth sense should all be turned off from their respective objects and should be thought of as so many rays of the inner Self. This is called Pratydhara — Abstraction. The result of Abstraction is thus given:f "Then follows the greatest mastery over the senses." Then are described Contemplation, Meditation, and Trance in three other aphorism 4 "Contemplation (Dhdrana) is the fixing of the mind on same place.""Meditation (Dkydna) is continuous flow of consciousness in regard to the eame.""The same when conscious only of the object, as if unconscious of itself, is Trance (samddki)"The 'place' has been spoken of before while talking of the plexuses. Other ' places ' are also thus hinted at: — "The wise fixing his mind upon the ever functioning char- "acter of itself should reduce it to the Self— the "unfailing subject of contemplation. This is contem- "plation." The rnind thinks of every possible object, let it think every way of nothing but the Self; effort in this direction is the 'reducing ' of the mind to the Self. * Ch. II., Aph. LIV. t Ch. II., Aph, LV. + Ch. HI., Aph. I-III. The 'continuous flow of consciousness' spoken of in reference to Meditation means one unbroken consciousness of*some one Tattva. This is of two kinds: broken at times and entirely unbroken. The former is Meditation, the latter Trance. These two are thus spoken of by the great ascetic Sarvanubhava: — "As knowledge of the kind just described comes of concentra- "tion of the mind, hence is given out the proper "method of Meditation — the means to such knowledge. "Meditate upon that blissful consciousness (chida- '' nanda), the residual Ens (sat), after all distractions "have been done away with by pitting one image "against another, as thoughts come in and go out of "the mind."Also "That continuous mental attitude "wherein runs the unbroken flow of consciousness, "' I am Brahmin? devoid of all tinge of egoism, is "called Samprajndta-Samadhi (conscious trance), the "ripened condition of Meditation. This has been thus explained by the feet of our divine Lord (S'ri S'ankaracharya): — "The native form of the subject, highly transcendant like "A/edsa, self-illumined for once and for ever, unborn, "one, immutable, unconditioned, all-pervading, without "a second; — I am this, the ever liberated word of "glory. The subject is my Self all pure and beyond "all modification whatever, having by nature nothing "for its object; the unconditioned All, pervading "every thing before, after, above or below stands fully "reflected in this Self. I am unborn, immortal, un- "decaying, undying, self-illumined, all-pervading, "without a second, transcending all causation, en- "tirely pure, ever content, whence verily ever liberated." It may here be asked why ' conscious trance ' which is only a subordinate kind of trance, should be described thus in place of that trance which comes after Meditation as the eighth in order (from Yama, etc.). This is no mistake, for, there is no such sharp distinction between the two. To illustrate. Manavaka learning the Veda stumbles at every step and regains the right point every time he so stumbles; having finished the whole course, and being master of the subject, he never stumbles, even to the extent of making no mistake while inattentively taking a nap over the lesson he teaches. In the same manner, different stages of perfection mark the difference between meditation, trance and conscious trance, the point to be gained being the same throughout. Contemplation, Meditation and Trance are internal means of Conscious trance, being confined to the mind. The five beginning with Yama are external. This has been thus* spoken of: "The three are more intimate than the others/' The internal means being gained from some past or present good acts, much labour towards accomplishing the external ones is not necessary. Though Patanjali has variously described Samprajndta — and Samkalpa — and other kinds of trance in reference to the physical elements, their subtile counterparts, the senses and egoism, we pay no heed to them inasmuch as they have for their aim the acquisition of certain occult powers such as disappearance, etc., and inasmuch as they each and all run counter to the real (absolute) trance which leads to liberation. Thus run the Aphorismsf in this connection: "These are obstacles in the way of Samddhi (absolute trance), and are powers in moments of suspension.""(There should be) entire destruction of pleasure or pride in the invitations by the powers (of various places), for there is possibility of a repetition of evil."The ' powers of various places ' are the several gods. It is heard that Uddalaka, though thus favoured by the gods, disregarded them, and took to absolute trance (Nirmkalpa-Samadhi) alone. The same is gathered from the following dialogue: — * Ch. IIP., Aph. VII. t Ch. HI., Aph. XXXVII and LI. llama:— "Oh best of the knowers of Self, tell me why in those who "are liberated while yet living (jīvanmukta) are not "seen poicers such as soaring up in the sky and the "like?" Vasishtha: — "One ignorant of Self being yet in bondage hankers after "occult powers such as soaring up in the sky and the "well-known eight siddhis beginning with animd. Oh "Raghava! these are attainable by proper materials, "proper incantations, proper practices, proper ob- "servance of time, and proper devices; — ^this is "no sphere of the knower of Self, he has eye for "nothing but the Self. Content in Self with Self he "pursues not the imps of Acidyd (ignorance), he knows "all things whatever as so many forms of gross "ignorance. How is it possible for the knower of Self "who has risen above ignorance to drown himself in "them? The power of materials, incantations, action, "time, and the rest, though conducing to the acquisi- "tiou of occult powers, helps not a jot towards nearing "the highest condition of beatitude. The light of "Self which dawns npon the attainment of self- "consciousness, only on the cessation of all desire "whatever, can never be found by one whose mind is "yet immersed in the desire for occult powers."Also, "None of the objects of this world afford pleasure to "• the real knower, even as rude village-women have "no charm for the gallant in fast love with the polished "lady of fashionable life/' And again "The Jican- "mukta feels no surprise nor wonder even if the sun "were to cool down to the lowest point or the "moon to rise in temperature to the highest degree, "nay even if the flame of fire were to burn below the "fuel instead of above it. He feels no curiosity.for "any of these and many other wonderful things, look- "ing upon them all as so many forms of the one Self, "expressing himself in a variety of ways during expe- "rience."And he concludes, "He who even after "realisation of Self desires occult powers will easily "gain them, by degrees, from means tending to that "end." • Conscious trance (Samprajnata-Samfidki) relating to Self, leads to destruction of Vāsanā and absolute ecstacy (Nirodha-Samadhi); whence I have spoken about it at some length. Hence I begin to describe this absolute ecstacy with its five stages. This ecstacy is thus defined in the Aphorisms:"* "Intercepted transformation is the transformation of the mind into the moment of interception, — the impressions of distraction and interception going out and rising up respectively."The ' impressions of distraction ' are unfavourable to Samddhi. These have been set forth while speaking of the trance of Uddalaka: — "When shall I find undisturbed rest in that holy of holies, "free from! all thinking whatever, even like a cloud "resting on the top of mount Meru! Uddalaka with this "anxiety daily at heart forced himself into a posture "for the study of deep Meditation. His mind being "drawn hither and thither like a restless monkey, with "various objects of enjoyment, he found not that "steadiness in trance which leads to the supreme "ecstacy of bliss. The ape — his mind — drawn off at * Ch. III., Aph. IX. The words ' intercepted transformation ' is a literal rendering of that transformation of the mind which is called Nir dlia-parindma leading to Nirodha-Samddhi, here rendered by the words ' absolute ecstacy.' The point is the utter emptying of the mind of all thought other than the one on which it stands intercepted, so to speak. The supreme fullness of the mind with this idea even up to the forgetfulness of such experience may, taking the positive aspect of the state, be described as ' absolute ecstacy.' "times from external objects would run to the variety "of things stored within; from them again it would • "now and then break away to external objects; — "his mind thus kept up flying hither and thither like a *' frightened bird. He saw at times a large patch of "light, resembling the rising sun, at other times lie "saw the Aka'sa or heaven immersed in utter dark- "ness. These images thus rising up at random, he "cut them off with one strong effort of his mind even "like a valiant hero cutting off his enemies with "one stroke of his sturdy weapon. The crowd of "imaginings being thus laid at rest, there dawned in the "Akasa of his heart the sun of Discrimination dimmed "with the clouds of ignorance floating over the sur- "face like so many thin coatings of black soot. <: Even this he dispelled with the light of the sun of "proper knowledge; and, on all darkness being dispelled, "he saw a huge mass of effulgence within. He "scattered it off, like the young elephant a forest of "lotuses; the light having disappeared, the mind of *' the sage began to reel in slothful indolence, ending "in that sleep which is experienced by lotuses at the "close of day. He soon shook offeven this, when he found "himself awake to the consciousness of all-pervading "AJta'sa. This too being demolished, his mind sank "into stupefaction, whence this large-hear ted sage raised "it out with effort. Thus attaining at the end the "indescribable condition beyond light, darkness, sleep, "stupefaction, and the like, the mind of the silent as- "cetic found supreme rest for a moment."These ' impressions of distraction ' are daily and hourly wiped off from effort put forth by the ascetic in that behalf, and ' impressions of interception ' continually grow in their place. ' Interception ' (of transformation) being thus accomplished, the impressions (of interception) follow the mind in all and every moment. Thus is accomplished the mind's 4 transformation into the moment of interception.' It may here be asked: the rule is ' all*objects whatever except consciousness continue to undergo transformation every moment '; and the mind should, in accord with this rule, be stated to undergo unbroken transformation for all time whatever. This is no doubt true. This continuity of transformation is plain in the mind out of trance. The question remains how about the mind in trance? With the view of meeting this difficulty, the next Aphorism is made to say: "Its flow becomes steady by impressions."As fire burns more bright with every fresh addition of sacred fuel and clarified butter, and as on the material being burnt up it burns at first a degree lower than before, and continues gradually to burn, lower and lower; so, indeed, does the mind taught the way of ' intercepted transformation ' become more and more confirmed in the habit, and acquire unbroken steadiness. In the acquisition of this habit, the impression born of every previous effort serves as cause of the steadiness that subsequently follows. The Lord thus clearly describes this ' steady flow ':— "When the mind brought under control stands centred in the "Self, and when the studentstands regardless of all de- "sires whatever, then, indeed, is he said to be in the condi- "tion of Yoga. We are put in mind of the flame of a "lamp protected in some place not open to the breeze, "and therefore not flickering any way. The well- "controlled mind of the Yogin, applying himself to the "Yoga, of Self, is verily in that condition. Know that "to be the best Yoga wherein the mind held fast in "steady application finds supreme rest, wherein seeing "Self with Self (in all things whatever) it loses itself "in the bliss of Self. Then he knows that absolute bliss, "which is revealed only in the light of supreme in- "telligence (Buddhi), being beyond the senses; and "experiencing this nothing moves him away from it. "Having found it, he looks down upon all gain what- "ever and howsoever large; even crushing evil or misery "shakes him not from his position. Know this as the "true Yoga which is characterised by the absence of "all touch of evil; this should, by all means, be * "practised with hearty untiring resolution." Next are mentioned the means of absolute ecstacy: — "That is the other which is born of effort leading to the suspension of transformation and which has only impressions for residual."' Suspension of transformation ' is suspension of the mind's activity; and ' effort ' for bringing about this suspension refers to strong personal effort which being frequently repeated accomplishes the suspension. It is 'other' than conscious trance spoken of in the preceding Aphorism; that is to say, it is, so to speak, unconscious 'absolute ecstacy' {Asamprajndta-Samddhi}. The mind knowing no transformation in that condition is difficult to understand whence it is said 'which has only impressions for residual.' In other words, the mind is there but only in the form of residual impressions. The being produced (of this condition) from ' e'ffort leading to the suspension of transformation ' is thus clearly set forth by the Lord: — "Completely abandon all desires born of imagination, and "exercise control every way on the senses through the "mind. With patience and perseverance as its guides, "the mind may pacify itself gradually and by slow "degrees. Turn the mind firmly to (thy) Self, cease "to think of anything besides; control it back into "the Self from wherever this unstable slippery thing "should run out of itself." Garlands, perfumes, women, children, friends, mansions, property, and the like, though full of many evils, well-known to the discriminating souls versed in the science of liberation, deceive through the power of begiimingiess Audya, by producing an illusion which makes you imagine the very evil as so much good. From such ' imagination' arise 'desires' of the form of a peculiar hankering after these objects. It has been said: — "All desire has its root in imagination, even sacrifice is "born of imagination; — Oh Desire! I have learnt the "secret of thy birth, it is Imagination; I shall take "care to avoid all imagination, and I am sure thou "shalt in no time die out with thy root and source." Discrimination being brought to bear on objects, and the evils attendant on them being rendered clearly palpable, desire turns itself away from them as from the preparation of milk taken in and vomited out by a dog. The word, ' all ' is used to qualify ' desires ' with the view of suggesting that even the desire for a place in the heaven of Brahma or for the eight occult powers should be abandoned as much as the desire for garlands, perfumes, and the rest. The word 'completely* is used to prevent the recurrence of desire. One taking on the vow of not using any cereals for a month abstains from them for the time, but gets the desire at the end of the period. The word ' completely ' implies: let it not be so in the case of this destruction of desire. Though on the abandonment 'of desire, all action with mental intention ceases, senses like the eye and the like cannot be prevented from cognising forms and the like in consequence of their very nature. This activity too may be controlled by strong mental effort. The words ' every way ' used in connection with exercise of control over the senses imply the suspension even of such activity as has visits to holy places and sacred images for, its end. The words ' gradually and by slow degrees' suggest that pacification is to be gained step by step, stage by stage. These stages are seen to be four in the Kathopanishad: "The wise should fuse all speech into the mind, the mind into the Self that discriminates (buddki), the discriminating Self into the great Self (makat), and he should fuse this great Self into the Self, all peace and tranquility." ' Speech ' is of two kinds: temporal and spiritual (vaidika). The first consists of all the ordinary prattle we find in the world, the second of certain forms of incantations, etc., enjoined by the Veda. Of these, temporal speech being the cause of considerable distraction, the ascetic should have nobbing to do with it, even in moments of break. It has been noticed with this in view:— "The bearer of one danda* must have these seven: silence, posture, meditation, indifference, love of solitude, carelessness, equanimity." The second kind of speech consisting of Vedic incantations etc., should be given up at the time of absolute ecstacy. This is the first stage relating to speech. Having mastered this stage with strong effort in a few days or months or years, the student should apply himself to the second stage referring to the mind. If all the stages be attempted simultaneously, the higher stages will faii through failure of any one of the lower steps. Eyes and the rest of the senses have, no doubt, to be brought under control, but their control may be considered as part of the control of mind or speech. (With reference to this first stage) it may be asked what means the fusion of speech in mind? Never does one sense get merged into another. This, however, comes of misunderstanding, for it is not actual merging that is meant by the said fusion. Speech and mind produce innumerable distratious, auJ speech being brought under control at the beginning, mental activity alone will remain to be dealt with. This is all that is meant by the fusion. Control of speech being confirmed into a habit as in the case of cows and horses and buffalos and the like, the mind should be fused into the ' Self that discriminates/ The Self is described as three-fold: ' The Self that discriminates,' ' the great Self,' and 'the Self that is all peace and trauquility.' That which knows 'here is this Self,' in fact, the condition of knowing, the sense of egoism, is here implied by the word ' discriminating'used to qualify the word Self. The instrument of such discrimination ciz., the mind being separately mentioned, this * Tlio Ekadundin as this unler uf Sunnydsinah is called. discriminating Self is none other than the sense of egoism* Egoism is again twofold: Individual and Cosmic. ' Here I l am, the son of so and so ' — egoism of this form belongs* to the first kind. The second kind of egoism consists in the mere consciousness ' I am,' which, being common to all beings is called ' Cosmic' i. e. great (Mahat\ The Self conditioned by these two kinds of egoism is the ' Self that discriminates' and the * Great Self. ' The Self beyond condition is the ' Self that is all peace and tranquility.' All this proceeds from within without; that is to say, the Self all peace and tranquility is the inmost consciousness of all, being all pure thought; in It subsists original matter (Mulaprakrti), the force of manifestation, called the Unmanifest ( avyakta ). This manifests itself ( further ) as that which we described as Cosmic egoism, being then called the Mahat. This Mahat continues to externalise itself (still further) as individual egoism, which further develops itself into the mind expressing itself into the final development of speech and other senses. The ' sruti, with all this in mind, speaks of this series and the relation of its links from within without: — "Objects transcend the senses, the mind transcends objects, "the intellect transcends the mind, the Mahat trans- "cends intellect, the unmanifest transcends the Mahat ^ "consciousness (puru&ha,*) transcends the unmanifest, "— beyond the purusha there is nothing which can "transcend Him or prevent Him from being the last "essence, the last resort (of all )." It being so, it stands to reason how the mind, the source of all the variety of analytic and synthetic thought, should be fused in ( individual ) egoism; in other words, giving up all mental imaginings how the student should stand in the sense of egoism alone. It should not be supposed that this is impossible to do. For, the Lord has well said in reply to Arjuna's observation "It were easier to control the wind than this (miud)":— "Indeed, oh long-armed oue! the miad is very fickle and "difficult to control; but oh son of Kunti! application • "and renunciation are sure to hold it in check. I am "of opinion that yoga is impossible in him who has "not his mind under full control; he who strives with "his mind in control attains to it by proper means." 'Application ' and 'renunciation' will be explained in, the aphorisms of Patanjali. One 'who has not his mind under full control ' is he who has not acquired firm steady mastery of the stage preceding the one he is in. He who is thus equipped is one ' with his mind in full control.' Gaudapadacharya has well explained with illustration the means which lead to yoga: — *•' That patience which would empty the ocean drop by drop "at the tip of a straw of the £wm-grass, will, untir- "ingly sustained, establish control over the mind. "Though thou mayest be powerful enough never stand "against many at the same time; such a one is sure "to meet with defeat even as the ocean was foiled by "the tittibha" Students relate a parable in this connection, as told from of old by their teachers. The ocean carried with the ebbing of his tide the eggs of some bird laid somewhere on the sand bank. The angry bird resolved upon drying up the ocean, and began to throw out drop after drop of the water with its bill. Other birds of its kind pointed out to it the folly and impossibility of the act; but nothing daunted the bird made allies even of its critics and advisers. The sage Narada observing the trouble and worry of so many birds constantly flying to and from the ocean took compassion on them, and moved Garuda, the lord of birds, to go and assist his kindred. The ocean feeling the drastic force of Garuda's wings was humbled into compliance, and restored its eggs to the puny bird. Just as the eagle favoured the small bird, the Lord favours theaspirant continuing with untiring application in the highest religion — control of mind. This untiring application conies of using expedients favourable to it from time to time during the course of study. This is after the manner of one eating cooked rice taking liquid vegetables and condiments etc., in the interval of every mouthful. Vasishtha says with this in mind: — "Half the mind must be occupied with enjoyment, a fourth "with philosophy, and the remaining fourth with "devotion to the Teacher;— this is the course for those "who have as yet made no progress. Having advanced "even a little occupy only a fourth of the mind with "enjoyments, half with devotion to the teacher, and "the remaining fourth with contemplation of philo- "sophy. The point being fully achieved the mind "should be divided half and half between philosophy "and renunciation on the one hand and meditation "and contemplation of the Guru on the other." By ' enjoyment ' is here meant the going about for alms to keep body and life together, or such duties as may occur in the way of one's class and station ( Varna and dsrama). Apply yourself to yoga, for say twenty-five or fifty minutes according to your capacity, spend the next hour in attending to what the Gum may explain in philosophy or failing that in serving the Guru in any manner you can; then leave the body at rest for about an hour whereafter study some work on yoga for about the same time, arid apply yourself again to the practice of yoga. Thus give prominence to yoga in all your acts throughout the day, fulfil them speedily and at once, and count when in bed at eve the total period of time you have spent upon yoga during the day. Taking note of this try to add to this time the next day or the next week or the next fortnight or the next month. If you thus increase the time by an hour or even by a few minutes every now and then you will find at the end of a year that you are able to spend the greater part of twenty-four hours on yoga, and yoga alone. It should not be thought th.it prominence being thus given to yoga other activity of every kind will come to an end; for li* alone is fit for yoga who is totally free from all other activity of every kind. It is for this reason that Rennnciation-of-the-accomplished is thought necessary. One should take on this condition, and ascend to Yoga* stage by stage, like any ordinary student or apprentice acquiring knowledge of his subject. As a student learns part or a quarter of one K/(, then a quarter, then a half, then a whole Rff, two Rchak, then a whole section and so on, and becomes a teacher in tea or twelve years; or as some apprentice engaging in trade acquires one coin, two coins, and slowly collecting his gains becomes a rich millionaire; so taking after the student and the apprentice, nay working as if with the same sense of emulation and rivalry why should one not find himself at the highest stage of Yoga in the same period of time? Suppressing, therefore, even like Uddalaka, all imaginings welling up in the mind, by main personal effort, ' fuse the mind into the Self that discriminates' xiz. into Egoism. Having gained mastery over this second stage indicated by entire suspension of mind, confirmed into a habit as in the case of children and dumb persons, the aspirant should fuse this 'Self that discriminates' viz., the sense of individual egoism, into Cosmic egoism viz. the Mahat. As even under the effect of the slightest tendency to sleep we find natural suspension of individual egoism, so indeed, does individual (i. e. particular) egoism cease, even without sleep, in the case of one who is trying effectively to forget it. This condition resembling what is known to the world as the slothmlness that predisposes to sleep and answering to what is called formless perception ( nircikalpaka jnana ) by the logicians (NaiyAyi&as) is the third stage having nothing in it but ( consciousness of) the Mahat. Having mastered this stage by dint of application, the aspirant should fuse this 'great Self of the form of Cosmic egoism' into the Self, which on account of being beyond all conditions, is 'all tranquilly and peace' and whose nature is nil pure consciousness. It has been said: "Having subordinated the Ma/tat let pure consciousness alone subsist."Hepe too, the aforesaid effort at forgetfulness is even more useful than in that stage. A student learning the sastra requires every line to be interpreted and explained to him till he is able to understand any lines whatever at first sight, but as soon as he acquires this power the rest of the book is plain to him without any help. In the same manner the aspirant who has mastered every preceding stage finds of himself the means to accomplish the stage that succeeds. The commentator on Yoga says to the same end: — "Yoga should be known by Yoga, Yoga grows from Yoga; "that Yogin who applies himself to Yoga with steady "application finds supreme'bliss (in Yoga}.9' Yoga here means the stage that succeeds, this should be approached through Yoga; that yogin who carefully considers the connection of stage with stage and goes from one to th'e other in this manner gains supreme bliss. (A doubt suggests itself at this point). As between the * great Self and the 'Self that is all peace and tranquility ' the * avyakta (unmanifest, undifferenced) has been given in the śruti as the material cause of Maha.t, it remains to see why the Ma/iat is not fused into this avyakta before it passes to the 'Self that is all peace and tranquility.' The reply is that the passage is not through this atyakta because it would tend to what is known as lay a (dissolution). As a jar (of earth) is not dissolved on being kept in water which is not its material o,ause, but is fused with the clay which is, so is the makat not dissolved in the Self, though it will be dissolved in the avyakta. And annihilation of one's self is- certainly not the aim of existence. (Again because) interception (nirodha} of Mahal in the atyakta is of no use in the realization of Self, which is attained only 'by the sharp intellect of those who are trained to minute observation.' And moreover, in the section under consideration ' realization of Self being set forth as an object, 'interception,' if at all desirable, is given only as the means of acquiring this ' sharp intellect.' And lastly this kind o£ annihilation like dissolution, is within daily experience at the time of sleep; no special effort is necessary to accomplish it. (Thus is interception in avyakta not necessary nor useful). ( Another doubt may here conveniently find its answer ) Conscious eestacy ( samprajndta-samadhi ) to be brought about, by contemplation, meditation, and trance being of the form of one-pointedness of all mental transformations is useful as a means towards the Sight ( of the Self that is all trauquility and peace). When, however, the mind is intercepted in the 'Self that is all peace and tranquility' and thus thrown into the condition of unconscious ecstacy ( asn.mprajndta-samddhi ), how can it be of any use towards the Sight? The reply is that sight ( of the Self) being ever self-sustained is impossible to prevent; and that it has been said in the S'reyomarga with the same in view: "The mind ever stands by nature taking on the "form of the Self and not-Self; it should be made to take on "the form of Self to the exclusion of not-Self."A jar of earth as soon as it is produced conies forth full of all-pervading Akd*a; human effort turns it to the use of fetching water or storing rice and so on, after its production. Though the water etc., thus put into the jar may be taken out,.the dkd'sa, (in the jar adhering into it since its production) cannot at all be disturbed; nay so much so that it continues to be there even though the jar be hermetically sealed. In the same manner the mind as soon as it is born is all full of the consciousness of Self ( dtmachaitanya ). It takes on, from religious merit and demerit, the cause of all fruition whatever, the form of jars, cloths, colour, taste, pleasure, pain, and modifications of the same kind, even like melted copper poured into crucibles of various size and make taking on the form of that size and that make. And though the mind be prevented from taking on the form of not-Self such as colour, taste, and the like, it is not possible to prevent it from taking on the form of the Self, for no external cause is required in the process. Thus then the mind prevented from all modification by trance which consists of the practice of ' interception '; rendered sufficiently sharp and acute in consequence of being, as it were, the residuum of all impressions whatever; confined to one point because turned to the unit of consciousness alone; — such a mind realises the sight of Ātman without any break or obstacle. The anchor of the Vartika as well as Sarvanubhava Yog hi say to the same effect: — "The mind takes on the form of pleasure and pain and the "like from causes born of ( spiritual ) merit and "demerit; it becomes all light — the causeless native "form of Self — from taking on the form of the Thing "{viz. the Self). This condition of the mind free from "all modifications whatever, resembling a light of "supreme bliss, is unconscious ecstacy (asamprajndta- "samadhi} the favourite of the Yoginah" Though thus realization of Self is ever undisturbed and by nature eternal, application to the practice of 'interception' is useful in that it prevents modification ( of the mind ) into the not-Self. It has, therefore, been said: "Fix the mind in the Self and think of nothing besides." As the science of Yoga concerns itself only with diaknowledge and treatment of the mind and its ailments, we find no direct mention of the realization cf Self where it speaks of trance induced by interception. This, however, is suggested -by implication; for having begun with "Yoga is the supression of the transformations of the thinking principle "it says in the very next aphorism: "Then the seer abides in himself.*"Though the ' seer ' being always unaffected stands in himself, it appears as if disturbed from want of discrimination as to its own reflections in the variety of mental modifications arising in the course of evolution. Even this has been given in the very next aphorism: "But otherwise lie becomes assimilated with transformations."Elsewhere too it has been said: "Fruition, being for another, is the * Yoga Sairas Ch. I, A^li. II. & III. indistinctness of sattva and purusha ever apart* "; and also "Consciousness ever uureflected meditating on itself finds itself.f" Though thus by - Intercepted-trance ( niodha-samddhi ) is clearly understood and realized the ' substratum of the- ego * ( Tcam-paddrtha ), a higher modification ( of the mind ), called Brakma-vidyd ( g no sis ), must be induced through the Great Text ( Mahd-vakya ) in order that this individual ego may realize itself as the universal All (Brahman). Nor, even in realization of the pure (individual) ego is Interceptedtrance the only means; for, this realization comes even of careful discrimination of the conscious and the unconscious. Hence does Vasishtha say: — "• Two oh Raghava! are the paths leading to suspension of "thinking^: yoga which consists in controlling trans- "formations of the thinking principle, and knowledge "which consists in the proper eye for experience. "Some find it difficult to practice yoga, others cannot "grasp the analysis of knowledge; — hence the Lord "pointed out these two paths." But this ' careful discrimination ' too is nothing apart from yoga, for, that modification which the mind undergoes at the moment of realization (of this distinction) is a kind of momentary conscious-trance. This is so; still the distinction between conscious and unconscious trance is very great, both from their nature as from the means leading to them. The difference in nature is plain from the presence or absence of * modifications.' As to means, contemplation and the rest being similar in nature to conscious-trance are immediate means of inducing it, whereas they being dissimilar by nature to ' unconscious-trance ' which implies absence of all ' modification ' whatever, are only mediate means of inducing that * Ch. Ill, Aph. XXXV. t Ch. IV, Aph. XXII. J Meaning modifications of the mind. trance. So runs also the aphorism: "Even it,* is foreign to the unconscious." t But this though 'foreign' to the 'unconscious ' is of use in that it prevents modifications of the mind into things which are not-self. This has been rendered clear in an aphorism: "In others ( it ) is preceded by faith, energy, memory and discrimination.!"Having said, in the aphorism preceding this, that gods and others understand trance from the very moment of birth, this aphorism has been addressed to men. This yoga alone is to me the highest means of attaining the ultimate end of existence; — conviction of this kind is called ' faith.' Such faith is born of frequently hearing the praises and benefits tfyogi. It is said: — "Theyo^m is greater than the ascetic, nay even than the man of knowledge. He is greater even than the man devoted to action. Try, oh Arjuna! to be an yogin" • Yoga is higher than asceticism of the kind of Krchchh'ra, Chdndrdyana and other austerities of the same kind, inasmuch as it leads to higher conditions of being. It is greater than knowledge inasmuch as it is the intimate, immediate, cause of knowledge and is also the cause of bringing the mind to a state of peacefnlness. This kind of faith being confirmed, a peculiar 'energy' of the form 'I shall anyhow accomplish yoga? comes of it in the mind. £rom this energy comes * memory ' of all the means of yoga to be then put into practice. Trance being properly induced after this ' memory ' and the light of self being realized, there comes about that ' discrimination ' which is all ' truth-bearing.' • Unconscious trance is preceded by this ' discrimination ' and has this ' discrimination ' as cause, in the case of ' others ' i. e., in the case of that order of beings which is lower than gods, viz., in the case of men. This ' discrimination ' is thus given in the * That is Samyama which is one name for contemplation, meditation and trance. Ch. III. Aph. VIII. t Ch. I. Aph. XX. aphorisms: "The intellect is then truth-bearing."* ' Truth ' means the proper knowledge of things as they are; and that wiiich gives snch knowledge is ' truth-bearing.' ' There ' that is to say in the light of self brought about b,y the height of trance. This ' truth-bearing ' is further justified in an aphorism which runs: "Its subject is different from that of revelation and inference, for it refers to particulars."f Subtle, mediate, and distant things are not directly cognized by those who are not yoginah; such things are known by 'revelation' and 'inference' by ordinary men. Knowledge derived from 'revelation' and 'inference' has reference always to the general nature of things. The knowledge that is here spoken of as peculiar to yoginah has reference to the particular nature of things and is properly called ' truth-bearing' on that account. That this peculiar perception of the yogin is a mediate means of unconscious ecstacy is proved by showing its usefulness towards that condition: "The impression thereof stands in the way of other impressions. "$ Having described the mediate means of unconscious-trance the author proceeds to describe effort towards prevention even of the condition (of these means) as the immediate cause of unconscious-trance: "The prevention of that even leads to the prevention of all, and thus to meditation without seed§"(t. e. unconscious ecstacy). This trance is similar to sleep and is capable of being experienced by that. portion of consciousness which is the * witness.' It should not be supposed that this condition is none other than sleep, as in it too there remains no modification of the mind; for, the distinction between the two lies in the potentraLexistence or non-existence of mind. It has been said by Gaudapadacharya: — "The condition of the 'well-controlled mind of the en- "lightened in.unconscious ecstacy is different from "sleep, not at all like it. It (the mind) is absorbed * Ch. I. Aph. XLVIII. f Ch. I. Aph. XLIX. I Ch. I. Aph. XL. § Ch. I. Aph. LI. "in sleep, in this state of interception it is not "absorbed, but is itself all Brahman fall of the light "of knowledge out and ont."• It has been said also in the Maadukya-SWa:— "Non-cogni- "tion of duality is common both to the Prdjna and "the fourth; but the first has the seed of sleep in hini- "self whereas the second has it not. The first two "have dreamy sleep joined to them, the Prdjna has "only dreamless sleep; those who are confirmed in the "fourth perceive neither dream nor sleeps Dream comes "of perverted cognition, sleep is ignorance of the "truth; the inversion implied in the two being set "right, the condition of the fourth is easily realized." "The first two"•%. e. Visva and Taijasa. "Perverted cognition"means cognizing the Unit as dual, cognizing the Advaita as Dvaita. This 'perverted cognition' of the Visva and the Taijasa is called dream. Ignorance of the truth is called sleep. Sleep exists in Visva, Taijasa and Prdjna. The false knowledge of these two— dream and sleep — being put to end through Vidyd, the fourth that is the condition of the Advaita is easily realized. It 'may here be asked; let there be all this distinction between unconscious-trance and sleep. Though this trance may be of use to one desirous of realizing the truth, as a means helping to the realization, still to one who has realized the truth that trance is no longer necessary to bring about Jīvanmukti; for, bondage of the form of likes and dislikes is easy to destroy e>jen by sleep. This is not so. Is it sleep that comes on occasionally of itself every day, the destroyer of bondage, or sleep that may last all time as the result of such study? If you grant the first alternative is it bondage prevailing during the time of such sleep that is destroyed or any other bondage also? The first is not possible inasmuch as such argument is irrelevent. Even fools experience no bondage of the form of mental suffering in sleep; for, if it were otherwise the possibility of effort too cannot be denied to that condition. The second contingency is quite absurd; sleep coming on at a particular time can certainly not deal with bondage having existence at same other time. If it were so every fool will easily free himself of all the mental pain he has acquired during waking and dream. And as to ' sleep that may last all time ' it is impossible to induce such sleep by study, for sleep in itself is entire suspension of all activity whatever. It is therefore plain that even those who have realized the truth must resort to unconscious-trance for the purpose of destroying mental suffering. The first stage of such trance is restraint of speech as in cows and the like; the second is mindless-ness as in children and idiots and the like. The third stage consits of absence of all sense of egoism as in the condition of semi-conscious sleep. The fourth stage is freedom from all relation with cosmic egoism (Mahaf) as in deep sleep. It is with reference to these four stages that it has been said * "Pacify (the mind) gradually."Of this pacification the 'intellect sustained by strong patience ' is the surest means; for, the greatest patience is required in exercising proper control over cosmic and individual egoism as also over the mind and the rest which all forcibly tend to externalize themselves, even as in intercepting the flow of a stream running with main force undermining even the banks between which it runs. The intellect here means proper discrimination. One should pass on to the second stage after having carefully understood through this discrimination whether the first stage is mastered or not. If the very first stage be not as yet fully gained, the same should be studied over again, by carefully discriminating the course of development every time. "Fix the mind in the self":f — the words, initiating the other half of the verse, refer to the fourth stage and study proper to that stage. Says Gaudapadacharya: — "The mind distracted by desires and lost in enjoyment, "as also finding easy comfort in oblivius lethargy * In the Bhagavadgita. Ch. IV. f This is the beginning if the other half of the verse referred to above. "should be brought back to itself by proper remedies, "for, lethargy and desire are equally injurious. It "should be turned away from the pleasures of hope "and desire by memory of the evil that pervades all "mortal things; it sees not the things of this "world as soon as it is filled with the idea of all being "nothing apart from the Unborn. Arouse the mind "if it fall into lethargy; pacify it back into its place "if it run out; persuade it by proper knowledge if "it tend to the objective; — touch it not when it has "found the condition of evenness. Taste not the bliss "thereof, be intellectually free form all attachment, "thus bring the mind to a point and make it "absolutely steady with every possible effort. When "the mind rises above lethargy and distraction, then "indeed it becomes that Brahman which has no "character and which has nothing to do with study "of any kind." Lethargy, Distraction, Cupidity and Evenness are four conditions of the mind. The mind in the attempt to intercept its activity and bring it, to a point, though turning away from objects, may run, from acquired tendency, into lethargy and sleep; at such moment it should be roused into action by effort or by warding off the cause of sleep. The causes of such lethargy are keeping "immoderately awake, indigestion, heavy meals, over-feeding and fatigue: — "Take necessary sleep, eat as much as may be -easily di- "gesged, find out some solitary corner free from "fatigue and fatiguing things, sit there rising above all "desire without much effort, or practice pr&nayama "after the manner prescribed for study." If the mind roused from lethargy should, from daily experience of wakefulness, run out to the pleasures of hope and desire, bring it back to itself by memory of the misery of all pleasure and hope as set forth by persons who know; or by wiping away all things from sight on filling it with memory of the Unit — Brahman — described as unborn and BO forth in philosophic treatises. Cupidity is a very acnte form of mantal disease; it is of the form of strong vivid impressions of like and dislike. The mind absorbed in cupidity appears as if in trance, being above lethargy and distraction; but in truth it is fixed to a point all misery and evil. The mind thus fixed should be distinguished from the mind fixed in trance. Having understood that this is no trance, one should set himself about curing it of this cupidity like lethargy and distraction, Evenness refers to Brahman; for it has been said:."The highest lord pervading all is Evenness itself." 'Lethargy, Distraction, Cupidity' being overcome the mind betakes itself, as it were by the law of residual survival, lo the condition of Evenness. Move not the mind when it has found that condition, through any misunderstanding of the condition as lethargy or cupidity. Learn to distinguish between this condition and lethargy and cupidity by sharp intelligent discrimination and keep the mind for as long as you can in this condition. The mind being fixed in this condition, highest bliss, the very essence of Brahman, is well realized. This bliss is described as: — *' The bliss that is transcendent, understood of the intellect "alone, beyond the reach of sense." The śruti too has it: — "That bliss which is experienced by- the mind purified of "all dross from the practice of trance and fixed in "Ātman cannot be described in words, it is understood "by the inner sense alone." The bliss of B rahman thus revealed in trance is spoken of in the said Smrti and śruti as cognizable by the intellect; the master* on the other hand", says "Taste not the bliss thereof "and does not leave this bliss to the cognizance of the intellect. How should this be reconciled with what has * Gaudapadacharya. been said above? This is not difficult. The master's reference is not to the bliss coming of intercepting (the modifications of the mind), but to such bliss as attaches itself to moments of break. The pleasure of cold sensations experiensed by one immersed in the depths of the Ganges at midday in "the hot season passes all description at the time, but is capable of being described on coming out of the waters; the bliss of self though being experienced, even during sleep, by certain subtle forms of avidyd, is impossible to perceive by formal modifications of the inner sense, at the time, but is clearly inferrible on waking. In the same manner the experience of bliss during trance, spoken of in the said text, is through the mind free from all modifications whatever or existing in a very subtle condition being only of the form of residual impressions (of itself). The * Taste ' spoken of by the master is of the kind of formal inference of excessive bliss experienced in trance; — this inference happenning in moments of break. It is this indulgence in the memory of this sense of gratulation during moments of break that is deprecated by the Master in the words "Taste not the bliss thereof."It is added — "be intellectually free from all attachment "— to bring out this very meaning as plainly as possible. Definite formal knowledge is 'Intellect ' (Prajna); give up all connection with this intellect; — this is all that is meant by "be intellectually free."Or ' Intellect ' (Praj no) may refer to the ' intellect sustained by strong patience ' quoted at the beginning. By these means one should try to be free from this sense of 'Taste' consisting of the experience and description of the bliss of trance. If the mind immersed in the bliss of Brahman, during trance, should some time go out for the pleasure of enjoying such bliss or from causes such as heat, cold, mosquitos and the like, it should at once be turned into the fixity of trance; — So fast should it be identified with Brahman. The means to this end is constant application to interception (of the modifications of the mind). This identification is rendered clear in the words ' when the mind rises above Lethargy and Distraction ' etc. The words * which has too character and which has nothing to do with study of any kind' refer to the absence of Cupidity and Taste respectively, ^he mind free of Lethargy, Distraction, Cupidity and Taste, becomes undisturbedly fixed in Brahman. It has been said in the Kathopanishad, with the same in view: — "That is called the lightest condition wherein all the "five senses and the mind remain in full control "and wherein even the intellect does not pass out to u other desires. This steadying of the senses is called "Yoga, the Yogin is full awake in that condition, for, "Yoga is creating accompanied with giving up." Neglect of Yoga, creates activity in the senses; properly attended to it pacifies them, makes them give up the activity. Hence it is that Yoga is defined: "Yoga is the suppression of the transformations of the thinking principle."* It may be doubted that these "transformations "being endless, it is impossible to suppress them; the limit has therefore been thus fixed: "the transformations are fivefold: and painful or not painfal."f Transformations such as belong to Life-of-the lower-self and having the form of likes, dislikes and similar distractions are "painful."Transformations other than these and belonging to Life-of-the-higher-Self are "not-painful."Though, "painful"as well as "not painfnl"are all included in the "five"transformations, still the "not-painful"are also mentioned along with the "painful "ones lest the ignorant be misled into supposing that "painful"transformations alone have to be suppressed. Then follow six other aphorisms to explain the scope and nature of the five "transformations": — "They are right knowledge, wrong knowledge, fancy, sleep and memory;""Right knowledge is direct cognition or inference or testimony:""Wrong knowledge is false conception of a thing whose real form does not correspond to that conception;""Fancy is the notion called into being by * Yoga Sutras: Ch. I Aph. II. f Oh. I. Aph. V. mere words, having nothing to answer to it in reality;""That transformation which has nothingness for its basis is sleep;""Memory is the not-allowing a thing to escape.*'* That is transformation into "nothingness"wherein on account of the veil of darkness is found the absence of all objects whatever. Sleep indeed is that transformation of the mind •which has this "darkness"as its subject. The "notallowing a thing to escape"means the preservation of the continuity of impressions between a thing or thought directly cognized and its subsequent rememberance. Then are given the means of "suppressing"these five kinds of "transformations:""Its suppression is secured by application and dispassion."f As it is possible to obstruct by a dam the strong current of a river and force it sideways through canals into fields and plots of ground specially prepared; even so is the stream of objects filling this river of the mind forced away by "dispassion"into that steadiness which from application to trance results in complete pacification. It may here be doubted that application of the form of frequent repetition is possible in the case of incantations, meditation of some God, and so on, for these are of the form of action of some kind; but it is not possible in the case of trance which means Suspension of all action whatever. It has been said with the view of demolishing this doubt: "Application is the effort towards the state.t * The state ' means complete steadiness, the condition wherein all transformations are suppressed, the moment of interception. "Effort"is direction of mental energy towards it. Frequent turning of the mind to the energetic resolve "I snail restrain the mind back into its source from its inherent tendency to go over to objects,"is the kind of "application"here implied. Then follows an aphorism to explain how this "application"just commenced and therefore necessarily unconfirmed will succeed in neutralising impressions of unsteadiness operating from time out of * Ch. I. Aphs. VI— XI. f Ch. L Aph. XII. + Ch. I. Aph. XIII. memory: "It becomes a position of firmness, being practised for a long time, without intermission, and with perfect devotion."* People usually argue after the manner of fools and say the Vedah are only four in number, and it is a wonder why Manavaka who went to study them has not returned though it is already five days since he left. The same logic they apply to Yoga and think it can be accomplished in a few days or months or years. It has been said as against this popular view that Yoga should be "practised for a long time."So also the Smrli: — "He finds the highest condition on being thoroughly pre- "pared for it through numerous incarnations." But even then if yoga is practised at intervals, during this "long time,"impressions of break which follow immediately upon impressions of yoga will overpower the latter and what is said by thef author of Khandanakhandakhadya will be true in this case also. The practitioner will have nothing to stand upon like one running forword and falling back or like one learning a lot of things and forgeMng them the next minute. Hence it is that this practice has to be "without iute emission.""Devotion "refers.to the respectful attitude of the mind towards this practice. Want of devotion will make true what has fceen said by Vasistha: — "Whether attending to this or not attending, if the mind is "engrossed^ with impressions of things and their enjoy- "ment, the state is similar to that of one attending a "religious lecture with his mind fixed on something "at a distance." Want of "devotion "means the not carefnlly doing away with the four obstacles of trance, viz., Lethargy, Distraction, * Ch. I. Aph. XIV. t s/ri Harsha. J The reading is Chetaschet KsKina-vsisanam which must mean "if the mind is emptied of all impressions."This however is inconsistent with the argument and I have altered the reading to suit the meaning, though without authority. Cupidity and Taste. Hence this practice shonld be "with devotion."Trance thns practised becomes a "position of firmness,"that is to say, it becomes so far confirmed as n&t to be disturbed by impressions of the.pleasure attending objects and their possession or by impressions of any painful experience whatever. This is referred to by the Lord:— "Finding which he deems no other benefit greater than "that, nor does any pain or misery however great "succeed in disturbing him from the point." Vasishtha has illustrated by the history of Kacha how "he deems no other benefit greater than that." "Kacha rising once upon a time from trance, with mind "full of pleasantness, spoke to himself, in a lonely "spot, in words full of much pitiful pathos: ' what "shonld I do, where should I go, what shonld I take *' and what give up;— Self fills the whole universe, "even like the waters of the cyclic deluge. Within, "without, below, above, everywhere, all is Self, herd "and there; — there -^is no not-Self anywhere. There "is nothing which I can fix upon as my abode, "there is nothing which. is not in me, what should "I desire when the whole world is one web of "universal Consciousness! The mountains fabled "to hold up the globe of this earth are but the foam "over the waters of this pure ocean of all-pervading "Brahman, the great lump of luminosity — the "Sun — is but the light of this Consciousness, the wealth "and riches of the world are only a mirage (in the "plane of Brahman)."1 ' The being unmoved under the heaviest pain or misfortune is thus illustrated, by the same sage, in the trance of Sikhidhvaja which lasted for three long years: — "She* there saw the lord of earth immersed in supreme "ecstacy, and bethought within herself I may now * His wife Chudala. "awake my lord. Hereupon she made a noise as big "as the lion's roar, once, twice, frequently, frightening • "all beasts of the forest. When she found that he "cannot be moved by this noise, though thus frequently "repeated, she approached him and began to shake him "into consciousness. But though shaken or dragged "the king would not awake to the life of the ordinary "world." The same is illustrated even in the account of Prahlada: — "Wrapt in this thought, Prahlada, the destroyer of the "best of his foes, lost himself in the supreme bliss of "ecstatic trance. While in this condition he looked a "mere picture of himself; he continued in this condi- "tion, with body ever fresh and bright, and with the "eye fixed only upon one point, for a period of five "thousand years. The Lord Vishnu approaching him "said ' awake ye great soul!' and saying so he "blew his conch — Panchajanya — filling the quarters "with the sound thus evoked. The impact of.this "sound proceeding from the vital breath of Vishnu, "brought the lord of the asurdh to himself by slow "degrees." The trance of Vitahavya and others also may serve for illustration of the same. "Dispassion "is of two kinds: Inferior and superior. The inferior kind of dispassion is again fourfold: Trial, Separation, Isolation, and Mastery. Patanjali referring to the first three by mere implication speaks of the fourth in the aphorism: "The consciousness of having mastered (every d.esire) in the case of one who does not thirst for objects perceptible or heard is dispassion."* "Objects perceptible "are such as flowers, ointments, women, children, friends, property, wealth, and so on. Objects "heard "are such aa * Oh. I. Aph. XV. are revealed by the Veda, to wit, heaven and the like. Desire being there for both the one as well as the other the fonr stages spoken of are marked by the degrees of vividness of this desire brought about from careful discrimination. Trialis the condition of striving with a view to understand with the help of books and teachers what is good and what is not good in this world. Separation — is the finding out, with proper discrimination, how many of the evil thoughts previously existing in the mind have been put out and how many are still subsisting. Isolation — is that condition of the mind which is all ardent desire, simple and pure, after all activity for objects ' perceptible ' as well as ' heard ' has been given up with knowledge that it is all evil and misery. Mflstery — is cessation of all desire whatever. This fourfold dispassion being initiative of the eight stages (of Yoga) constitutes the most immediate means of conscious-trance. Of unconscious-trance it is only the mediate cause. That dispassion which is the immediate cause of unconscious-trance is thus described: "That is the highest (superior) wherein, from being the purusha, there is entire cessation of any the least desire for the gunah"* Constant practice of conscioustrance leads to discrimination of Purusha, from Pradkana which is all the three gunah in a state of equilibrium; and this discrimination leads to realization of the Purusha. The highest dispassion consists in complete absence of desire for each and all of the three gunah and their effects, after this realization. Patanjali refers to the degrees of rapidity in the attainment of ecstatic trance, from degress in the nature of this dispassion thus: "It is nearest to those whose feeling is most ardent."f The * Oh. I. Aph. XVI. f Ch. I. Aph. XXI. There are two readings of this aphorism "Tivrasamvegdnamdsannah samddhildbhah; and Tivrasamvegondmdsannah etc., The former is here adopted for obvious reasons: the point of the aphorism being only to show the way of approach to Samddhi, and not to define the nature of samvega. "ardent "feeling referred to here is the feeling of nonattachment. Yoginah again are of three kinds according to the degrees of this ardentness of feeling, to wit those whose feeling is mild, those whose feeling is moderate, and those whose feeling is excessive; it has been said:* "A further distinction arises on account of mild, moderate, and excessive."Mild, moderate, excessive refer to the degrees of ardentness; and these lead sooner to the result in the order they are here mentioned. The best Yoginah such as Janaka and Prahlada belong to the class of excessively ardent practitioners, for they can at a moment's thought throw themselves into the condition of ecstatic trance. Uddalaka and others of the inferior sort belong to the class of mildly ardent practitioners, for they can find the cdndition of trance only after considerable attempt at reflection. The same test may apply to other practitioners as well. The excessively ardent Yogin finds that "position of firmness "which is ecstatic trance (unconscioustrance); and there being no possibility of ' break,' his rnind is entirely dissolved. Destruction of vāsanā being thus confirmed from dissolution of mind, Jīvanmukti is placed within firm grasp of such Yogin. It should not be supposed that dissolution of mind is no Jīvanmukti but Vedehamukti; for, the following dialogue settles the point: — Rama: — "Tell me, oh sage! where in the Yogin, do the "virtues ' friendliness ' f and others reside after the "mind and its form are all dissolved on the rise of "proper discrimination." Vasishtha: — "Dissolution of mind is of two kinds, the "formal and the formless. The first belongs to Jivan- "mukti, the second to Videhamukti. That which makes "much'of the gundh belonging to Prajtrti as if they "belong to itself and thus feels itself happy or miser- * Oh. I Aph. XXII. •f The reference is to the aphorism which speaks of friendliness towards equals, indifference towards adversaries, couiplascence towards superiors and pity towards inferiors. "able is called the mind. Thus have I described "to thee the nature and existence of the mind, hear "henceforward, oh best of questioners! the mode »of "its destruction. That man of supreme firmness whose "balance no condition whether of pleasure or pain "disturbs in the least, and on whom all desires fall "flat like ordinary breath on the lord of mountains, — "the mind of such a one is verily dead and gone for ever. "His mind is indeed quite dead who is never moved by "calamity, poverty, pleasure, pride, dullness, festivals, "and the like. When the mind which is but another "word for hope, is entirely destroyed, then, oh. "Raghava! rises sattva full of the virtues friendliness "and others in question. The mind of the jīvanmukta "is thus -for ever freed from repeated incarnations. "This is the formal dissolution of mind peculiar to the "jīvanmukta. The formless dissolution of mind *' referred to at the beginning is found, oh best of the "Raghus! only in the condition of Videhamukti, it "being without any descriptive parts or properties. "Even sattva though full of all the best virtues is "dissolved for ever in Videkamukti, the holiest con- "dition of highest bliss. The liberated great souls "having the all-pervading dkdsa for their body live in "that condition which is beyond all misery, 'in no "relation whatever with matter, all uniform, full of "bliss and joy, free from Rajas and Tamas, — being "without the least touch of mind, for ever dissolved." "The jīvanmukta never forgets himself in any condition of "pleasure or pain; he may or may not act in accord "with the tendency of his prakrti."• "Thus it is plain: formal dissolution of mind is the right "way to Jīvanmukti" End of the third Chapter on "Dissolution of mind."