Yoga Philosophy of Patanjali: Containing His Yoga Aphorisms With Vyasa’s Commentary in Sanskrit and a Translation With Annotations Including Many Suggestions for the Practice of Yoga (Kindle)

Contents......Page 4 Preface to the First Edition......Page 7 Indian Philosophy of Liberation......Page 13 Yoga What It Is and What It Is Not......Page 18 Invocation of the Supreme Deity......Page 23 Now Then Yoga Is Being Explained. 1.......Page 25 Yoga (1) Is the Suppression of the Modifications of the Mind. 2.......Page 32 Then the Seer Abides in Itself. 3.......Page 38 At Other Times The Seer Appears To Assume The Form Of The Modification Of The Mind. 4.......Page 39 They Fall Into Five Varieties Of Which Some Are 'Klista* ' And The Rest 'Aklista* '. 5.......Page 42 Pramana* , Viparyaya, Vikalpa, Sleep And Recollection (1). 6.......Page 47 Perception, Inference And Testimony Constitute The Pramanas* (1). 7.......Page 50 Viparyaya Or Illusion Is False Knowledge Formed Of A Thing As Other Than What It Is. 8.......Page 58 The Modification Called 'Vikalpa' Is Based On Verbal Cognition In Regard To A Thing Which Does Not Exist. (It Is A Kind Of Useful Knowledge Arising Out Of The Meaning Of A Word But Having No Corresponding Reality.) (1). 9.......Page 60 Dreamless Sleep Is The Mental Modification Produced By Condition Of Inertia As The State Of Vacuity or Negation (Of Waking And Dreaming). 10.......Page 62 Recollection Is Mental Modification Caused By Reproduction Of The Previous-Impression Of An Object Whithout Adding Anything From Other Sources (1). 11.......Page 65 By Practice And Detachment These Can Be Stopped. 12.......Page 68 Exertion To Acquire Sthiti Or A Tranquil State Of Mind Devoid Of Fluctuations Is Called Practice. 13.......Page 69 That Practice When Continued For A Long Time Without Break And With Devotion Becomes Firm In Foundation. 14.......Page 70 When The Mind Loses All Desire For Objects Seen Or Described In the Scriptures It Acquires a State Of Utter Desirelessness Which Is Called Detachment. 15.......Page 71 Indifference To The Gunas* Or The Constituent Principles Achieved Through A Knowledge Of The Nature Of The Purusa* Is Called Paravairagya (Supreme Detachment). 16.......Page 73 When Concentration Is Reached With The Help Of Vitarka, Vichara* , Ananda* And Asmita* , It Is Called Samprajnata-Samadhi* . 17.......Page 76 Asamprajnata-Samadhi* Is The Other Kind Of Samadhi Which Arises Through Constant Practice Of Para-Vairagya* Which Brings About The Disappearance Of All Fluctuations Of The Mind Wherein Only The Latent Impressions Remain. 18.......Page 81 While In The Case Of The Videhas Or The Discarnates And Of The Prakrtilayas* Or Those Subsisting In Their Elemental Constituents, It Is Caused by Nescience Which Results In Objective Existence. 19.......Page 84 Others (Who Follow The Path Of The Prescribed Effort) Adopt The Means Of Reverential Faith, Energy, Repeated Recollection, Concentration And Real Knowledge (And Thus Attain Asamprajnata-Samadhi* ). 20.......Page 87 Yogins With Intense Ardour Achieve Concentration And The Result Thereof Quickly. 21.......Page 93 On Account Of The Methods Being Slow, Medium And Speedy, Even Among Those Yogins Who Have Intense Ardour, There Are Differences. 22.......Page 94 From Special Devotion To Isvara* Also (Concentration Becomes Imminent). 23.......Page 95 Isvara* Is A Particular Purusa* Unaffected By Affliction, Deed, Result Of Action Or The Latent Impressions Thereof. 24.......Page 97 In Him The Seed Of Omniscience Has Reached Its Utmost Development Which Cannot Be Exceeded. 25.......Page 99 The Sacred Word Designating Him Is Pranava* Or The Mystic Syllable OM. 27.......Page 102 Repeat It And Contemplate Upon Its Meaning. 28.......Page 104 From That Comes Realisation Of The Individual Self (1) And the Obstacles Are Resolved. 29.......Page 107 Sickness, Incompetence, Doubt, Delusion, Sloth, Non-Abstention, Erroneous Conception, Non-Attainment Of Any Yogic Stage, And Instability To Stay In A Yoglc State, These Distractions Of The Mind Are The Impediments. 30.......Page 109 Sorrow, Dejection, Restlessness Of Body, Inhalation And Exhalation Arise From (Previous) Distractions. 31.......Page 111 For Their Stoppage (i.e. Of Distractions) Practice Of (Concentration on) A Single Principle Should Be Made. 32.......Page 112 The Mind Becomes Purified By The Cultivation Of Feelings Of Amity, Compassion, Goodwill And Indifference Respectively Towards Happy, Miserable, Virtuous and Sinful Creatures. 33.......Page 116 By Exhaling And Restraining The Breath Also (The Mind Is Calmed). 34.......Page 117 The Development Of Higher Objective Perceptions Called Visayavati* (1) Also Brings About Tranquillity Of Mind. 35.......Page 119 Or by Perception Which Is Free From Sorrow And Is Radiant (1) (Stability Of Mind Can Also Be Produced). 36.......Page 121 Or By Taking As The Object Of Meditation The Images Of Dreams Or the State Of Dreamless Sleep (The Mind Of The Yogin Gets Stabilised). 38.......Page 124 Or By Contemplating On! Whatsoever Thing One May Like (The Mind Becomes Stable). 39.......Page 125 When The Mind Develops The Power Of Stabilising On The Smallest Size As Well As On The Greatest One, Then The Mind Comes Under Control. 40.......Page 126 When The Fluctuations Of The Mind Are Weakened The Mind Appears To Take On The Features Of The Object Of Meditation—Whether It Be The Cogniser (Grahita* ), the Instrument Of Cognition (Grahana* ) Or The Object Cognised (Grahya* )—As Does A Transparent Jewel, And This Identification Is Called Samapatti* Or Engrossment (2). 41.......Page 127 The Engrossment, In Which There Is The Mixture of Word, Its. Meaning (i.e. The Object) And Its Knowledge, Is Known As Savitarka* Samapatti* (1). 42.......Page 131 When The Memory Is Purified, The Mind Appears To Be Devoid Of Its Own Nature (i.e. Of Reflective Consciousness) And Only The Object (3) (On Which It Is Contemplating) Remains Illuminated. This Kind of Engrossment Is Called Nirvitarka* Samapatti* . 43.......Page 133 By This (Foregoing) The Savichara* And Nirvichara* Engrossments Whose Objects Are Subtle Are Also Explained. 44.......Page 137 Subtlety Pertaining To Objects Culminates In A-Linga* (1) Or The Unmanifested. 45.......Page 140 On Gaining Proficiency In Nirvichara* , Purity In The Inner Instruments Of Cognition Is Developed (1). 47.......Page 142 The Knowledge That Is Gained In That State Is Called Rtambhara* (Filled With Truth). 48.......Page 143 Is Different From That Derived From Testimony Or Through Inference, Because It Relates To Particulars (Of Objects). 49.......Page 145 The Latent Impression Born Of Such Knowledge (1) Is Opposed To The Formation Of Other Latent Impressions. 50.......Page 146 By The Stoppage Of That Too (On Account Of The Elimination Of The Latent Impressions Of Samprajnana* ) Objectless Concentration Takes Place through Suppression Of All Modifications (1). 51.......Page 148 Tapas (Austerity Or Sturdy Self-Discipline—Mental, Moral And Physical), Svadhyaya* (Repetition Of Sacred Mantras Or Study Of Sacred Literature) And Isvara-Pranidhana* (Complete Surrender To God) Are Kriya-Yoga* (Yoga In The Form Of Action) (1). 1.......Page 152 For Bringing About Samadhi* And Minimising the Klesas* . 2.......Page 154 Avidya* (Misapprehension About The Real Nature Of Things), Asmita* (Egoism), Raga* (Attachment), Dvesa* (Aversion) And Abhinivesa* (Fear Of Death) Are The Five Klesas* (Afflictions). 3.......Page 156 Avidya* Is The Breeding Ground For The Others Whether They Be Dormant, Attenuated, Interrupted Or Active. 4.......Page 157 Avidya* Consists In Regarding A Transient Object As Everlasting, An Impure Object as Pure, Misery As Happiness And The Not-Self As Self. 5.......Page 161 Asmita* Is Tantamount To The Identification Of Purusa* Or Pure Consciousness With Buddhi. 6.......Page 164 Attachment Is That (Modification) Which Follows Remembrance Of Pleasure. 7.......Page 166 Aversion Is That (Modification) Which Results From Misery. 8.......Page 167 As In The Ignorant So In The Learned The Firmly Established Inborn Fear Of Annihilation Is The Affliction Called Abhinivesa* (1). 9.......Page 168 The Subtle Kleéas Are Forsaken (i.e. Destroyed) By The Cessation Of Productivity (i.e. Disappearance) (1) Of The Mind. 10.......Page 171 Their Means Of Subsistence Or Their Gross States Are Avoidable By Meditation. 11.......Page 173 Karmasaya* Or Latent Impression Of Action Based On Afflictions, Becomes Active in This Life Or In A Life To Come (1). 12.......Page 175 How to effect destruction of latent impressions......Page 177 As Long As Klesa* Remains At The Root, Karmasaya* Produces Three Consequences In The Form Of Birth, Span Of Life And Experience (1). 13.......Page 181 Because Of Virtue And Vice These (Birth, Span And Experience) Produce Pleasurable And Painful Experiences, 14.......Page 189 The Discriminating Persons Apprehend (By Analysis And Anticipation) All Worldly Objects As Sorrowful Because They Cause Suffering In Consequence, In Their Afflictive Experiences And In Their Latencies And Also Because Of The Contrary Nature Of The Gunas* (Which Produces Changes All The Time). (1) 15.......Page 191 Pain Which Is Yet To Come Is To Be Discarded (1). 16.......Page 197 Uniting The Seer Or The Subject With The Seen Or The Object, Is The Cause Of That Which Has To Be Avoided. 17.......Page 198 The Object Or Knowable Is By Nature Sentient, Mutable And Inert. It Exists In The Form Of The Elements And The Organs, And Serves The Purpose of Experience and Emancipation (1). 18.......Page 209 Diversified (Visesa* ), Undiversified (Avisesa* ), Indicator-Only (Linga-Matra* ), And That Which Is Without Any Indication (Alinga* ), Are The States Of The Gunas* (1). 19.......Page 222 The Seer Is Absolute Knower* . Although Pure, Modifications (Of Buddhi) Are Witnessed By Him As An Onlooker. 20.......Page 237 To Serve As Objective Field To Purusa* Is the Essence Or Nature Of The Knowable. 21.......Page 246 Although Ceasing To Exist In Relation To Him Whose Purpose Is Fulfilled The Knowable Does Not Cease To Exist On Account Of being Of Use To Others. 22.......Page 248 Alliance Is The Means Of Realising The True Nature Of The Object Of The Knower And Of The Owner, The Knower (i.e. The Sort Of Alliance Which Contributes To The Realisation Of The Seer And The Seen Is This Relationship) (1). 23.......Page 251 Avidya* Or Nescience As Its Cause (1). 24.......Page 258 The Absence Of Alliance That Arises From Lack Of It Is The Freedom And That Is The State Of Liberation Of The Seer. 25.......Page 261 Clear And Distinct (Unimpaired) Discriminative Knowledge Is The Means Of Liberation. 26.......Page 262 Seven Kinds Of Ultimate Insight Come To Him (The Yogin Who Has Acquired Discriminative Enlightenment) (1). 27.......Page 264 Through The Practice Of The Different Accessories To Yoga* When Impurities Are Destroyed, There Arises Enlightenment Culminating In Discriminative Enlightenment (1). 28.......Page 268 Yama (Restraint), Niyama (Observance), Asana* (Posture), Pranayama* (Regulation Of Breath), Pratyahara* (Withholding Of Senses), Dharana* (Fixity), Dhyana* (Meditation) And Samadhi* (Perfect Concentration). Are The Eight (1) Means Of Attaining Yoga. 29.......Page 272 Ahimsa* (Non-Injury), Satya (Truth), Asteya (Abstention From Stealing), Brahmacharya (Continence) And Aparigraha (Abstinence From Avariciousness) Are The Five Yamas (Forms Of Restraint). 30.......Page 273 However, (Become A) Great Vow When They Become Universal, Being Unrestricted By Any Consideration Of Class, Place, Time Or Concept Of Duty (1). 31.......Page 279 Cleanliness, Contentment, Austerity (Mental And Physical Discipline), Svadhyaya* (Study Of Scriptures And Chanting Of Mantras) And Devotion To God Are The Niyamas (Observances). 32.......Page 280 When These Restraints And Observances Are Inhibited By Perverse Thoughts The Opposites Should Be Thought Of (1). 33.......Page 283 Actions Arising Out Of Perverse Thoughts Like Injury Etc. Are Either Performed By Oneself, Got Done By Another Or Approved (1); Performed Either Through Anger, Greed Or Delusion; And Can be Mild, Moderate or Intense. That They Are the Causes Of Infinite Misery And Unending Ignorance Is The Contrary Thought. 34.......Page 285 As The Yogin Becomes Established In Non-Injury, All Beings Coming Near Him Cease To Be Hostile. 35.......Page 287 When Non-Stealing Is Established All Jewels Present Themselves. 37.......Page 289 When Continence Is Established, Virya* Is Acquired. 38.......Page 290 On Attaining Perfection In Non-Acceptance, Knowledge Of Past And Future Existences Arises. 39.......Page 291 From The Practice Of Purification, Aversion Towards One's Own Body Is Developed And Thus Aversion Extends To Contact With Other Bodies. 40.......Page 292 Purification Of The Mind, Pleasantness Of Feeling, One-Pointedness, Subjugation Of The Senses And Ability For Self-Realisation Are Acquired. 41.......Page 293 Through Destruction Of Impurities, Practice Of Austerities Brings About Perfection Of The Body And The Organs. 43.......Page 294 From Devotion To God, Samadhi* Is Attained. 45.......Page 296 Book III - Supernormal Powers......Page 299 By Relaxation Of Effort And Meditation On The Infinite (Asanas* Are Perfected). 47.......Page 300 That (Asana* ) Having Been Perfected, Regulation Of The Flow Of Inhalation And Exhalation Is Pranayama* (Breath Control). 49.......Page 301 That (Pranayama* ) Has External Operation (Vahya-Vrtti* ), Internal Operation (Abhyantara-Vrtti* ) And Suppression (Stambha-Vrtti* ). These, Again, When Observed According To Space, Time And Number Become Long And Subtle (1). 50.......Page 304 The Fourth Pranayama* Transcends External And Internal Operations (1). 51.......Page 314 By That The Veil Over Manifestation (Of Knowledge) Is Thinned. 52.......Page 319 When Separated From Their Corresponding Objects, The Organs Follow, As It Were, The Nature Of The Mind, That Is Called Pratyahara* (Restraining Of The Organs). 54.......Page 321 That Brings Supreme Control Of The Organs. 55.......Page 323 Dharana* Is The Mind's (Chitta's) Fixation On A Particular Point In Space. 1.......Page 325 In That (Dharana* ) The Continuous Flow Of Similar Mental Modifications Is Called Dhyana* Or Meditation. 2.......Page 327 When the Object Of Meditation Only Shines Forth In The Mind, As Though Devoid Of The Thought Of Even The Self (Who Is Meditating), That State Is Called Samadhi* Or Concentration. 3.......Page 328 The Three Together On The Same Object Is Called Samyama* . 4.......Page 330 By Mastering That, The Light Of Knowledge (Prajna* ) Dawns. 5.......Page 331 It (Samyama* ) Is To Be Applied To The Stages (Of Practice). 6.......Page 333 These Three Are More Intimate Practices Than The Previously Mentioned Ones. 7.......Page 334 That Also Is (To Be Regarded As) External In Respect Of Nirvija* Or Seedless Concentration. 8.......Page 335 Suppression Of The Latencies Of Fluctuation And Appearance Of The Latencies Of Arrested State Taking Place At Every Moment Of Blankness Of The Arrested State In The Same Mind, Is The Mutation Of The Arrested State Of The Mind (1). 9.......Page 336 Continuity (1) Of The Tranquil Mind (In An Arrested State) Is Ensured By Its Latent Impressions. 10.......Page 339 Diminution Of Attention To All And Sundry And Development Of One-Pointedness Is Called Samadhi-Parinama* Or Mutation Of The Concentrative Mind. 11.......Page 340 There (In Samadhi* ) Again (In The State Of Concentration) The Past And The Present Modifications Being Similar It Is Ekagrata-Parinama* Or Mutation Of The Stabilised State Of The Mind. 12.......Page 341 By These Are Explained The Three Changes, Viz. Of Essential Attributes Or Characteristics, Of Temporal Characters, And Of States Of The Bhutas* And The Indriyas (i.e. All The Knowable Phenomena). 13.......Page 345 That Which Continues Its Existence All Through The Varying Characteristics, Namely The Quiscent, i.e. Past, The Uprisen, i.e. Present Or Unmanifest (But Remaining As Potent Force), i.e. Future, Is The Substratum (Or Object Characterised). 14.......Page 356 Change Of Sequence (Of Characteristics) Is The Cause Of Mutative Differences. 15.......Page 360 Knowledge Of The Past And The Future Can Be Derived Through Samyama* On The Three Parinamas* (Changes). 16.......Page 365 Word, Object Implied and the idea Thereof Overlapping, Produce One Unified Impression. If Samyama* Is Practised on Each Separately, Knowledge of the Meaning of the Sounds Produced by All Beings can Be Acquired (1). 17.......Page 367 By The Realisation Of Latent Impressions, Knowledge Of Previous Birth Is Acquired (l). 18.......Page 374 (By Practising Samyama* ) On Notions, Knowledge Of Other Minds Is Developed. 19.......Page 376 The Prop (Or Basis) Of The Notion Does Not Get Known Because That Is Not The Object Of The (Yogin's) Observation. 20.......Page 377 When Perceptibility Of The Body Is Suppressed By Practising Samyama* On Its Visual Character, Disappearance Of The Body Is Effected Through Its Getting Beyond the Sphere of Perception of the Eye. 21.......Page 378 Karma Is Either Fast Or Slow In Fructifying. By Practising Samyama* On Karma Or On Portents, Fore-Knowledge Of Death Can Be Acquired. 22.......Page 379 Through Samyama* On Friendliness (Amity) And Other Similar Virtues, Strength Is Obtained Therein. 23.......Page 381 By Practising Samyama* On (Physical) Strength, The Strength Of Elephants Etc. Can Be Acquired. 24.......Page 382 By Applying The Effulgent Light Of The Higher Sense-Perception (Jyotismatl* ) Knowledge Of Subtle Objects, Or Things Obstructed From View, Or Placed At A Great Distance, Can Be Acquired. 25.......Page 383 (By Practising Samyama* ) On The Sun (The Point In The Body Known As The Solar Entrance) The Knowledge Of The Cosmic Regions Is Acquired (1). 26.......Page 386 (By Practising Samyama* ) On The Moon (The Lunar Entrance) Knowledge Of The Arrangements Of Stars Is Acquired. 27.......Page 392 (By Practising Samyama* ) On The Pole-Star, Motion Of The Stars Is known. 28.......Page 393 (By Practising Samyama* ) On The Navel Plexus, Knowledge Of The Composition Of The Body Is Derived. 29.......Page 394 (By Practising Samyama* ) On The Trachea, Hunger And Thirst Can Be Subdued. 30.......Page 395 Calmness Is Attained By Samyama* On The Bronchial Tube. 31.......Page 396 From Knowledge Known as Pratibha* (Intuition), Everything Becomes Known. 33.......Page 397 (By Practising Samyama* ) On The Heart, Knowledge Of The Mind Is Acquired. 34.......Page 398 Experience (Of Pleasure Or Pain) Arises From A Conception Which Does Not Distinguish Between The Two Extremely Different Entities, Viz. Buddhisattva And Purusa* . Such Experience Exists For Another (i.e. Purusa* ). That Is Why Through Samyama* On Purusa* (Who Oversees All Experience And Also Their Complete Cessation), A Knowledge Regarding Purusa* Is Acquired. 35.......Page 399 Thence (From The Kuowledge Of Purusa* ) Arise Pratibha* (Prescience), Sravana* (Supernormal Power Of Hearing), Vedana (Supernormal Power Of Touch), Adarsa* (Supernormal Power Of Sight), Asvada* (Supernormal Power Of Taste) And Varta* (Supernormal Power Of Smell). 36.......Page 402 They (These Powers) Are Impediments To Samadhi* , But Are Acquisitions In A Normal Fluctuating State Of The Mind. 37.......Page 403 When The Cause Of Bondage Gets Weakened And The Movements Of The Mind Are Known, The Mind Can Get Into Another Body. 38.......Page 404 By Conquering The Vital Force Called Udana* The Chance Of Immersion In Water Or Mud, Or Entanglement In The Thorns, Is Avoided And Exit From The Body At Will Is Assured. 39.......Page 405 By Conquering The Vital Force Called Samana* , Effulgence Is Acquired. 40.......Page 406 By Samyama* On The Relationship Between Akasa* And The Power Of Hearing, Divine Sense Of Hearing Is Gained. 41.......Page 408 By Practising Samyama* On The Relationship Between The Body And Akasa* And By Concentrating On The Lightness Of Cotton Wool, Passage Through The Sky Can Be Secured. 42.......Page 410 When The Unimagined Conception Can Be Held Outside, i.e. Unconnected With The Body, It Is Called Mahavideha* Or The Great Discarnate. By Samyama* On That The Veil Over Illumination (Of Buddhisattva) Is Removed. 43.......Page 412 By Samyama* On The Grossness, The Essential Character, The Subtlety, The Inherence And The Objectiveness Which Are The Five Forms Of The Bhutas* Or Elements, Mastery Over Bhutas* Is Obtained. 44.......Page 414 Thence Develop The Power Of Minification And Other Bodily Acquisitions. There Is Also No Resistance By Its Characteristics. 45.......Page 420 By Samyama* On The Receptivity, Essential Character, I-sense, Inherent Quality And Objectiveness Of The Five Organs, Mastery Over Them Can Be Acquired. 47.......Page 422 Thence Come Powers Of Rapid Movement As Of The Mind, Action Of Organs Independent Of The Body And Mastery Over Pradhana* , The Primordial Cause. 48.......Page 425 To One Established In The Discernment Between Buddhi And Purusa* Come Supremacy Over All Beings And Omniscience. 49.......Page 426 By Renunciation Of That (Visoka* Attainment) Even, Comes Liberation On Account Of The Destruction Of The Seeds Of Evil. 50.......Page 427 When Invited By The Celestial Beings That Invitation Should Not Be Accepted Nor Should It Cause Vanity Because It Involves Possibility Of Undesirable Consequences. 51.......Page 429 Differentiating Knowledge Of The Self And The Non-Self Comes From Practising Samyama* On Moment And Its Sequence. 52.......Page 431 When Species, Temporal Character And Position Of Two Different Things Being Indiscernible They Look Alike, They Can Be Differentiated Thereby (By This Knowledge) (1). 53.......Page 436 Knowledge Of Discernment Is Taraka* Or Intuitional, Is Comprehensive Of All Things And Of All Times And Has No Sequence. 54.......Page 440 When Equality Is Established Between Buddhi-Sattva And Purusa* In Their Purity, Liberation Takes Place (1). 55.......Page 441 Supernormal Powers Come With Birth Or Are Attained Through Herbs, Incantations, Austerities Or Concentration. 1.......Page 444 Takes Place Through The Filling In Of Their Innate Nature. 2.......Page 446 Causes Do Not Put The Nature Into Motion, Only The Removal Of Obstacles Takes Place Through Them. This Is Like A Farmer Breaking Down The Barrier To Let the Water Flow (The Hindrances Being Removed By The Causes, The Nature Impenetrates By Itself). 3.......Page 447 All Created Minds Are Constructed From Pure I-sense. 4.......Page 450 One (Principal) Mind Directs The Many Crated Minds In The Varietty Of Their Activities. 5.......Page 451 Of These (Minds With Supernormal Powers) Those Obtained Through Meditation Are Without Any Subliminal Imprints. 6.......Page 453 The Actions Of Yogins Are Neither White Nor Black, Whereas The Actions Of Others Are Of Three Kinds. 7.......Page 455 Thence (From The Other Three Varieties Of Karma) Are Manifested The Subconscious Impressions Appropriate To Their Consequences. 8.......Page 457 On Account Of Similarity Between Memory And Corresponding Latent Impressions, The Subconscious Impressions Of Feelings Appear Simultaneously Even When They Are Separated By Birth, Space And Time (1). 9.......Page 459 Desire For Self-Welfare Being Everlasting It Follows That The Subconscious Impression From Which It Arises Must Be Beginningless. 10.......Page 461 On Account Of Being Held Together By Cause, Result, Refuge And Supporting Object, Vasana* Disappears when They Are Absent. 11.......Page 464 The Past And The Future Are In Reality Present In Their Fundamental Forms, There Being Only Difference In The Characteristics Of The Forms Taken at Different Times (1). 12.......Page 468 Characteristics, Which Are Present At All Times, Are Manifest And Subtle, And Are Composed Of The Three Gunas* . 13.......Page 474 On Account Of The Co-Ordinated Mutation Of The Three Gunas* , An Object Appears As A Unit. 14.......Page 475 In Spite Of Sameness Of Objects, On Account Of There Being Separate Minds They (The Object And Its Knowledge) Follow Different Paths, That Is Why They Are Entirely Different (1). 15.......Page 479 Object Is Not Dependent On One Mind, Because If It Were So, Then What Will Happen When It Is Not Cognised By That Mind (1)? 16.......Page 481 External Objects Are Known Or Unknown To The Mind According As They Colour The Mind. 17.......Page 483 On Account Of The Immutability Of Purusa* Who Is Master Of The Mind, The Modifications Of The Mind Are Always Known Or Manifest. 18.......Page 484 It (Mind) Is Not Self-Illuminating Being An Object (Knowable). 19.......Page 486 Besides, Both (The Mind And Its Objects) Cannot Be Cognised Simultaneously. 20.......Page 488 If The Mind Were To Be Illumined By Another Mind Then There Will Be Repetition Ad Infinitum Of Illumining Minds And Intermixture Of Memory. 21.......Page 490 (Though) Untransmissible The Metempiric Consciousness Getting The Likeness (1) Of Buddhi Becomes The Cause Of The Consciousness Of Buddhi. 22.......Page 493 The Mind-Stuff Being Affected By The Seer And The Seen, Is All-Comprehensive (1). 23.......Page 495 That (The Mind) Though Variegated By Innumerable Subconscious Impressions Exists For Another Since It Acts Conjointly. 24.......Page 498 For One Who Has Realised The Distinctive Entity, i.e. Purusa* (Mentioned In The Previous Aphorism), Inquiries About The Nature Of His Self Ceases (1). 25.......Page 500 (Then) The Mind Inclines Towards Discriminative Knowledge And Naturally Gravitates Towards The State Of Liberation (1). 26.......Page 502 Through Its Breaches (i.e. Breaks In Discriminative Knowledge) Arise Other Fluctuations Of The Mind Due To (Residual) Latent Impressions. 27.......Page 503 It Has Been Said That Their Removal (i.e. Of Fluctuations) Follows The Same Process As the Removal Of Afflictions. 28.......Page 504 When One Becomes Disinterested Even In Omniscience One Attains Perpetual Discriminative Enlightenment From Which Ensues The Concentration Known As Dharmamegha (Virtue-Pouring Cloud). 29.......Page 505 From That Afflictions And Actions Cease. 30.......Page 506 Then On Account Of The Infinitude Of Knowledge, Freed From The Cover Of All Impurities, The Knowables Appear As Few. 31.......Page 508 After The Emergence Of That (Virtue-Pouring Cloud) The Gunas* Having Fulfilled Their Purpose, The Sequence Of Their Mutation Ceases. 32.......Page 509 What Belongs To The Moments (1) And Is Indicated By The Completion Of A Particular Mutation Is Sequence. 33.......Page 511 The State Of The Self-In-Itself Or Liberation Is Realised When The Gunas* (Having Provided For The Experience And Liberation Of Purusa* ) Are Without Any Objective To Fulfil And Disappear Into Their Causal Substance. In Other Words, It Is Absolute Consciousness Established In Its Own Self. 34.......Page 514 Appendix A Jnana-Yoga* or Practice of Yoga Through Self-Consciousness*......Page 518 Appendix B Tattvas And Their Realisation*......Page 523 Appendix C The Doctrine of Karma*......Page 532 Definition Of Karma......Page 533 Samskara* Or Latent Impressions Of Karma......Page 536 Karmasaya*......Page 537 Vasana*......Page 539 Fruits Of Karma......Page 541 Jati* (Birth Or Assuming The Body In A Particular Species)......Page 542 Ayus* Or Span Of Life......Page 545 Bhoga Or Experience......Page 547 Virtuous And Vicious Acts......Page 549 Fructification Of Karma—Internal And External Factors......Page 553 Application Of The Rules Of Karma......Page 555 Book I On Concentration......Page 557 Book II On Practice......Page 562 Book III Supernormal Powers......Page 567 Book IV On the Self-In-Itself or Liberation......Page 572 Appendix E Glossary of Sanskrit Words......Page 575