Patanjali Yoga Sutras By Swami Vivekananda
Excerpts from the book:
There cannot be good without evil, or evil without good.
Every form in this world is taken out of corresponding atoms and goes back to those atoms.
“From whom all this universe comes out, in whom all that is born lives, and to whom all returns.”
When you step beyond thought and intellect and all reasoning, then you have made the first step towards god; and that is the beginning of life. This that, commonly called life, is but an embryo state.
If a man is agnostic of everything but money, fame, and name, he is only a fraud.
“Thou art our Father, and wilt take us to the other shore of this ocean of ignorance;” that is the science of religion; nothing else can be.
The organs (indriyas), together with the mind (manas), the determinative faculty (buddhi) and egoism (ahamkara), form the group called the antahkarana (the internal instrument).
Naturally we see that the mind is not intelligent; yet it appears to be intelligent.
Why? Because the intelligent soul is behind it. You are the only sentient being; mind is only the instrument through which you catch the external world.
Understand what is meant by Chitta. It is the mind-stuff, and vrittis are the waves and ripples rising in it when external causes impinge on it. These vrittis are our whole universe.
That bottom of the lake is our own true self; the lake is the chitta, and the waves are the vrittis.
Activity is the manifestation of the lower strength, calmness of the superior strength.
To restrain it, and to check this outward tendency, and to start it on the return journey to that essence of intelligence is the first step in Yoga, because only in this way can the chitta get into its proper course.
Chitta manifests itself in all these different forms – scattering, darkening, weakening and concentrating.
The ekagra, the concentrated form of the chitta, is what brings us to samadhi.
with the mind; when it is calm, we see what our own nature is; we do not mix ourself but remain our own selves.
When two of our perceptions do not contradict each other, we call it proof.
There are also three kinds of proof. Direct perception, Pratyaksham, whatever we see and feel, is proof, if there has been nothing to delude the senses.
Secondly, Anumana, inference; you see a sign, and from the sign you come to the thing signified.
Thirdly, Aptavakyam, the direct perception of the Yogi, of those who have seen the truth.
But you and I have to struggle hard, and come to knowledge through a long tedious process of reasoning.
He does not require to go through this tedious process, and his words are proofs, because he sees knowledge in himself; he is the omniscient one.
The power to reach the truths of religion. Therefore, first of all we have to see that the man who declares himself to be an apta is a perfectly unselfish and holy person; secondly that he has reached beyond the senses, and thirdly that what he says does not contradict the past knowledge of humanity.
The weaker the man, the less he has of restraint.
When you are going to be angry or miserable, reason it out, how it is that some news that has come to you is throwing your mind into vrittis.
Character is repeated habits, and repeated habits alone can reform character.
Two motives of our actions are:
- What we see ourselves;
- The experience of others.
To control the two-fold motive powers arising from my own experience, and from the experience of others, and thus prevent the chitta from being governed by them, is vairagyam.
These should be controlled by me, and not I by them. This sort of mental strength is called renunciation. This vairagyam is the only way to freedom.
Samadhi is divided into two varieties. One is called the Samprajnata, and the other the Asamprajnata.
The Samprajnata is of four varieties. In this Samadhi comes all the powers of controlling nature.
Avyaktam, the unmanifested state of nature, before creation, and to which, after the end of a cycle, the whole of nature returns, to again come out after another period.
Success is speeded for the extremely energetic.
The external part of the thought is what we call word, and the internal part is what we call thought. No man can, by analysis, separate thought from word.
You must remember that this Prana is not the breath. But that which causes the motion of the breath, that which is the vitality of the breath is the Prana. Again, the word Prana is used of all the senses; they are all called Prana, the mind is called Prana; and so we see that Prana is the name of a certain force.
Yogis consider that there are three main currents of this Prana in the human body. One they call Ida, another Pingala, and the third Susumna.
Pingala, according to them, is on the right side of the spinal column, and the Ida is on the left side, and in the middle of this spinal column is the Susumna, a vacant channel.
Ida and Pingala, according to them, are the currents working in every man, and through these currents, we are performing all the functions of life.
The Prana is trying to make new channels, and the brain will not allow it. This is the secret of conservatism. The less channels there have been in the brain, and the less the needle of the Prana has made these passages, the more conservative will the brain be, the more it will struggle against new thoughts.
The more thoughtful the mane, the more complicated will be the streets in his brain, and the more easily he will take to new ideas, and understand them.
Those forms of concentration that bring extraordinary sense perceptions cause perseverance of the mind.
Or (by the meditation on) the Effulgent one which is beyond all sorrow.
The yogi whose virttis have thus become powerless (controlled) obtains in the receiver, receiving, and received (the self, the mind and external objects), concentratedness and sameness, like the crystal.
Sound, meaning, and resulting knowledge, being mixed up, is (called Samadhi) with reasoning.
The Samadhi called without reasoning (comes) when the memory is purified, or devoid of qualities, expressing only the meaning (of the meditated object).
There cannot be any wave without this impulse of sound, and when it is not from outside it is from inside, and when the sound dies, the wave dies. What remains? The result of the reaction, and that is knowledge. These three are so closely combined in our mind that we cannot separate them.
The sound comes, the senses vibrate, and the wave rises in reaction; they follow so closely upon one another that there is no discerning one from the other; when this meditation has been practiced for a long time, memory, the receptacle of all impressions, becomes purified, and we are able to distinguish them from one another. This is called “Nirvitarka,” concentration without reasoning.
The mind, or common sensory, the aggregate of all senses. The concentration “without reasoning” being purified, the chitta becomes firmly fixed.
Realization is real religion, and all the rest is only preparation – hearing lectures, or reading books, or reasoning, is merely preparing the ground; it is not religion.
What we perceive directly we take as the basis, and upon that basis we reason.
The only way of attaining to that super-consciousness is by concentration, and we have also seen that what hinder the mind from concentration are the past samskaras, impressions.
Mortification, study, and surrendering fruits of work to god are called Kriya Yoga.
What is meant, therefore, by mortification? Holding the reins firmly while guiding this body and mind: not letting the body do anything it likes, but keeping them both in proper control.
Do not argue, he says. If one forces arguments upon you, be silent. Do not answer any argument, but go away free, because arguments only disturb the mind.
The only thing is to train the intellect, so what is the use of disturbing it anymore.
The intellect is but a weak instrument, and can give only knowledge limited by the senses; the yogi wants to go beyond the senses. Therefore the intellect is of no use to him. He is certain of this, and therefore is silent, and does not argue.
The pain-bearing obstructions are – ignorance, egoism, attachment, aversion, and clinging to life.
Of course ignorance is the mother of all the rest. She is the only cause of all our misery.
What can make it sorrowful except ignorance, hallucination, delusion; all this pain of the soul is simply delusion.
What are the instruments? The chitta, or mind-stuff, the buddhi, determinative faculty, the manas, or mind, and the indriyan, or sense organs.
These are the instruments for him to see the external world, and the identification of the self with the instruments is what is called the ignorance of egoism.
Attachment is that which dwells on pleasure.
Aversion is that which dwells on pain. That, which gives us pain we immediately seek to get away from.
There was never a love in this world which did not know decay.
The experienced is composed of elements and organs, is of the nature of illumination, action and inertia, and is for the purpose of experience and release (of the experiencer).
When nature is in the state before creation, it is called by them avyaktam, undefined, or indiscrete; that is, in which there is no distinction of form or name, a state in which these three materials are held in perfect balance.
When the sattva material prevails, knowledge comes. When the rajas material prevails activity comes, and when the tamas material prevails darkness comes and lassitude, idleness, ignorance.
The buddhi is the finest state of existence of the materials, and then comes ahamkara, egoism, and next to the mind comes fine material, which they call tanmatras, which cannot be seen, but which are inferred. These tanmatras combine and become grosser, and finally produce this universe.
They claim that instead of everything coming out of intelligence, intelligence is itself the last to come.
Indian philosophy, however, goes beyond both intelligence and matter, and finds a purusa, or self, which is beyond all intelligence, and of which intelligence is but the borrowed light.
Anything that changes cannot be immortal.
Intelligence is eternally connected with the brain, but behind even intelligence stands the purusa, the unit, where all these different sensations and perceptions join and become one.
The yogi analyses both what is free and what is bound, and his ignorance vanishes. He finds that the purusa is free, is the essence of that knowledge which, coming through the buddhi, becomes intelligence, and, as such, is bound.
The yogi claims that he who controls mind controls matter also.
The means of destruction of ignorance is unbroken practice of discrimination.
When through constant practice we begin to discriminate, ignorance will vanish, and the purusa will begin to shine in its real nature, omniscient, omnipotent, omnipresent.
When we begin to practice the power of discrimination, the first sign that we are getting near truth will be that that dissatisfied state will vanish.
It is first necessary to obtain physical and mental control. Then the realisation will become steady in that ideal. The ideal being known, what remains is to practise the method of reaching it.
Yama, Niyama, Asana, Pranayama, Pratya hara, Dharana, Dhyana, Samadhi, are the limbs of Yoga.
Non-killing, truthfulness, non-stealing, continence, and non-receiving, are called Yama.
A man who wants to be a perfect yogi must give up the sex idea. The soul has no sex; why should it degrade itself with sex ideas?
Receiving gifts destroys the independence of the mind, and makes us mere slaves. Therefore, receive nothing.
When this power of truth will be established with you, then even in dream you will never tell an untruth, in thought, word or deed; whatever you say will be truth.
The chaste brain has tremendous energy, gigantic will power, without that there can be no mental strength. All men of gigantic brains are very continent. It gives wonderful control over mankind.
Leaders of men have been very content, and this is what gave them power. Therefore, the yogi must be content.
The first sign that you are becoming religious is that you are becoming cheerful.
A pleasurable feeling is the nature of the sattva.
When your mind has become controlled you will have control over the whole body; instead of being a slave to the machine, the machine will be your slave.
From contentment comes superlative happiness.
The higher the beings that you want to get, the harder is the practice.
By sacrificing all to isvara comes samadhi. By resignation to the lord, samadhi becomes perfect.
When you have succeeded in conquering the body and keeping it firm, your practice will remain firm, but while you are disturbed by the body your nerves become disturbed, and you cannot concentrate the mind.
By slight effort and meditating on the unlimited (posture becomes firm and pleasant), Light and darkness, pleasure and pain, will not then disturb you.
The three sorts of motion of this Pranayama are, one by which we draw the breath in, another by which we throw it out, and the third action is when the breath is held in the lungs, or stopped from entering the lungs.
By time is meant how long the Prana should be confined to a certain place, and so we are told how many seconds to keep on motion, and how many seconds to keep another. The result of this Pranayama is Udghata, awakening the Kundalini.
This is the fourth sort of Pranayama. Prana can be directed either inside or outside.
The chitta has, by its own nature, all knowledge. It is made of sattva particles, but is covered by rajas and tamas particles, and by Pranayama this covering is removed.
After this covering has been removed we are able to concentrate the mind.
These organs are divided into organs of work and organs of sensation. When the organs are controlled the yogi can control all feeling and doing; the whole of the body will be under his control.
When in meditation all forms are given up.
(These) three (when practised) in regard to one object is samyama.
When one has succeeded in making this samyama, all powers come under his control.
That which is acted upon by transformations, either past, present or yet to be manifested, is the qualified.
The succession of changes is the cause of manifold evolution.
When the mind has attained to that state when it identifies itself with the internal impression of the object, leaving the external, and when, by long practice, that is retained by the mind, and the mind can get into that state in a moment, that is samyama.
By making samyama on the sun, (comes) the knowledge of the world.
On the moon, (comes) the knowledge of the cluster of stars.
On the pole star (comes) the knowledge of the motions of the stars.
On the navel circle (comes) the knowledge of the constitution of the body.
On the hollow of the throat (comes) cessation of hunger.
All these can come without any samyama to the man who has the power of pratibha (enlightenment from purity). This is when a man has risen to a high state of pratibha; then he has that great light. All things are apparent to him. Everything comes to him naturally, without making samyama on anything.
Enjoyment comes by the non discrimination of the very distant soul and sattva.
This power of non-attachment acquired through purity gives the yogi the enlightenment called pratibha.
From that arises the knowledge of hearing, touching, seeing, tasting, and smelling, belonging to pratibha.
These should be controlled by me, and not I by them. This sort of mental strength is called renunciation. This vairagyam is the only way to freedom.
Samadhi is divided into two varieties. One is called the Samprajnata, and the other the Asamprajnata.
The Samprajnata is of four varieties. In this Samadhi comes all the powers of controlling nature.
Avyaktam, the unmanifested state of nature, before creation, and to which, after the end of a cycle, the whole of nature returns, to again come out after another period.
Success is speeded for the extremely energetic.
The external part of the thought is what we call word, and the internal part is what we call thought. No man can, by analysis, separate thought from word.
You must remember that this Prana is not the breath. But that which causes the motion of the breath, that which is the vitality of the breath is the Prana. Again, the word Prana is used of all the senses; they are all called Prana, the mind is called Prana; and so we see that Prana is the name of a certain force.
Yogis consider that there are three main currents of this Prana in the human body. One they call Ida, another Pingala, and the third Susumna.
Pingala, according to them, is on the right side of the spinal column, and the Ida is on the left side, and in the middle of this spinal column is the Susumna, a vacant channel.
Ida and Pingala, according to them, are the currents working in every man, and through these currents, we are performing all the functions of life.
The Prana is trying to make new channels, and the brain will not allow it. This is the secret of conservatism. The less channels there have been in the brain, and the less the needle of the Prana has made these passages, the more conservative will the brain be, the more it will struggle against new thoughts.
The more thoughtful the mane, the more complicated will be the streets in his brain, and the more easily he will take to new ideas, and understand them.
Those forms of concentration that bring extraordinary sense perceptions cause perseverance of the mind.
Or (by the meditation on) the Effulgent one which is beyond all sorrow.
The yogi whose virttis have thus become powerless (controlled) obtains in the receiver, receiving, and received (the self, the mind and external objects), concentratedness and sameness, like the crystal.
Sound, meaning, and resulting knowledge, being mixed up, is (called Samadhi) with reasoning.
The Samadhi called without reasoning (comes) when the memory is purified, or devoid of qualities, expressing only the meaning (of the meditated object).
There cannot be any wave without this impulse of sound, and when it is not from outside it is from inside, and when the sound dies, the wave dies. What remains? The result of the reaction, and that is knowledge. These three are so closely combined in our mind that we cannot separate them.
The sound comes, the senses vibrate, and the wave rises in reaction; they follow so closely upon one another that there is no discerning one from the other; when this meditation has been practiced for a long time, memory, the receptacle of all impressions, becomes purified, and we are able to distinguish them from one another. This is called “Nirvitarka,” concentration without reasoning.
The mind, or common sensory, the aggregate of all senses. The concentration “without reasoning” being purified, the chitta becomes firmly fixed.
Realization is real religion, and all the rest is only preparation – hearing lectures, or reading books, or reasoning, is merely preparing the ground; it is not religion.
What we perceive directly we take as the basis, and upon that basis we reason.
The only way of attaining to that super-consciousness is by concentration, and we have also seen that what hinder the mind from concentration are the past samskaras, impressions.
Mortification, study, and surrendering fruits of work to god are called Kriya Yoga.
What is meant, therefore, by mortification? Holding the reins firmly while guiding this body and mind: not letting the body do anything it likes, but keeping them both in proper control.
Do not argue, he says. If one forces arguments upon you, be silent. Do not answer any argument, but go away free, because arguments only disturb the mind.
The only thing is to train the intellect, so what is the use of disturbing it anymore.
The intellect is but a weak instrument, and can give only knowledge limited by the senses; the yogi wants to go beyond the senses. Therefore the intellect is of no use to him. He is certain of this, and therefore is silent, and does not argue.
The pain-bearing obstructions are – ignorance, egoism, attachment, aversion, and clinging to life.
Of course ignorance is the mother of all the rest. She is the only cause of all our misery.
What can make it sorrowful except ignorance, hallucination, delusion; all this pain of the soul is simply delusion.
What are the instruments? The chitta, or mind-stuff, the buddhi, determinative faculty, the manas, or mind, and the indriyan, or sense organs.
These are the instruments for him to see the external world, and the identification of the self with the instruments is what is called the ignorance of egoism.
Attachment is that which dwells on pleasure.
Aversion is that which dwells on pain. That, which gives us pain we immediately seek to get away from.
There was never a love in this world which did not know decay.
The experienced is composed of elements and organs, is of the nature of illumination, action and inertia, and is for the purpose of experience and release (of the experiencer).
When nature is in the state before creation, it is called by them avyaktam, undefined, or indiscrete; that is, in which there is no distinction of form or name, a state in which these three materials are held in perfect balance.
When the sattva material prevails, knowledge comes. When the rajas material prevails activity comes, and when the tamas material prevails darkness comes and lassitude, idleness, ignorance.
The buddhi is the finest state of existence of the materials, and then comes ahamkara, egoism, and next to the mind comes fine material, which they call tanmatras, which cannot be seen, but which are inferred. These tanmatras combine and become grosser, and finally produce this universe.
They claim that instead of everything coming out of intelligence, intelligence is itself the last to come.
Indian philosophy, however, goes beyond both intelligence and matter, and finds a purusa, or self, which is beyond all intelligence, and of which intelligence is but the borrowed light.
Anything that changes cannot be immortal.
Intelligence is eternally connected with the brain, but behind even intelligence stands the purusa, the unit, where all these different sensations and perceptions join and become one.
The yogi analyses both what is free and what is bound, and his ignorance vanishes. He finds that the purusa is free, is the essence of that knowledge which, coming through the buddhi, becomes intelligence, and, as such, is bound.
The yogi claims that he who controls mind controls matter also.
The means of destruction of ignorance is unbroken practice of discrimination.
When through constant practice we begin to discriminate, ignorance will vanish, and the purusa will begin to shine in its real nature, omniscient, omnipotent, omnipresent.
When we begin to practice the power of discrimination, the first sign that we are getting near truth will be that that dissatisfied state will vanish.
It is first necessary to obtain physical and mental control. Then the realisation will become steady in that ideal. The ideal being known, what remains is to practise the method of reaching it.
Yama, Niyama, Asana, Pranayama, Pratya hara, Dharana, Dhyana, Samadhi, are the limbs of Yoga.
Non-killing, truthfulness, non-stealing, continence, and non-receiving, are called Yama.
A man who wants to be a perfect yogi must give up the sex idea. The soul has no sex; why should it degrade itself with sex ideas?
Receiving gifts destroys the independence of the mind, and makes us mere slaves. Therefore, receive nothing.
When this power of truth will be established with you, then even in dream you will never tell an untruth, in thought, word or deed; whatever you say will be truth.
The chaste brain has tremendous energy, gigantic will power, without that there can be no mental strength. All men of gigantic brains are very continent. It gives wonderful control over mankind.
Leaders of men have been very content, and this is what gave them power. Therefore, the yogi must be content.
The first sign that you are becoming religious is that you are becoming cheerful.
A pleasurable feeling is the nature of the sattva.
When your mind has become controlled you will have control over the whole body; instead of being a slave to the machine, the machine will be your slave.
From contentment comes superlative happiness.
The higher the beings that you want to get, the harder is the practice.
By sacrificing all to isvara comes samadhi. By resignation to the lord, samadhi becomes perfect.
When you have succeeded in conquering the body and keeping it firm, your practice will remain firm, but while you are disturbed by the body your nerves become disturbed, and you cannot concentrate the mind.
By slight effort and meditating on the unlimited (posture becomes firm and pleasant), Light and darkness, pleasure and pain, will not then disturb you.
The three sorts of motion of this Pranayama are, one by which we draw the breath in, another by which we throw it out, and the third action is when the breath is held in the lungs, or stopped from entering the lungs.
By time is meant how long the Prana should be confined to a certain place, and so we are told how many seconds to keep on motion, and how many seconds to keep another. The result of this Pranayama is Udghata, awakening the Kundalini.
This is the fourth sort of Pranayama. Prana can be directed either inside or outside.
The chitta has, by its own nature, all knowledge. It is made of sattva particles, but is covered by rajas and tamas particles, and by Pranayama this covering is removed.
After this covering has been removed we are able to concentrate the mind.
These organs are divided into organs of work and organs of sensation. When the organs are controlled the yogi can control all feeling and doing; the whole of the body will be under his control.
When in meditation all forms are given up.
(These) three (when practised) in regard to one object is samyama.
When one has succeeded in making this samyama, all powers come under his control.
That which is acted upon by transformations, either past, present or yet to be manifested, is the qualified.
The succession of changes is the cause of manifold evolution.
When the mind has attained to that state when it identifies itself with the internal impression of the object, leaving the external, and when, by long practice, that is retained by the mind, and the mind can get into that state in a moment, that is samyama.
By making samyama on the sun, (comes) the knowledge of the world.
On the moon, (comes) the knowledge of the cluster of stars.
On the pole star (comes) the knowledge of the motions of the stars.
On the navel circle (comes) the knowledge of the constitution of the body.
On the hollow of the throat (comes) cessation of hunger.
All these can come without any samyama to the man who has the power of pratibha (enlightenment from purity). This is when a man has risen to a high state of pratibha; then he has that great light. All things are apparent to him. Everything comes to him naturally, without making samyama on anything.
Enjoyment comes by the non discrimination of the very distant soul and sattva.
This power of non-attachment acquired through purity gives the yogi the enlightenment called pratibha.
From that arises the knowledge of hearing, touching, seeing, tasting, and smelling, belonging to pratibha.
These powers, however, are obstructions to the attainment of the highest goal, the knowledge of the pure Self, and freedom; these are, as it were, to be met in the way, and if the yogi rejects them, he attains the highest. If he is tempted to acquire these, his farther progress is barred.
When the cause of bondage has become loosened, the yogi, by his knowledge of manifestation through the organs, enters another’s body.
By conquering the current called udana the yogi does not sink in water, or in swamps, and he can walk on thorns.
Udana is the name of the nerve current that governs the lungs, and all the upper parts of the body, and when he is master of it he becomes light in weight.
Just as by the conquest of the elements comes a glorified body, so from the conquest of the mind will come a glorified mind.
By making samyama on the sattva, to him who has discriminated between the intellect and the purusa comes omnipresence and omniscience.
When we have conquered nature, and realised the difference between the purusa and nature, that the purusa is indestructible, pure and perfect, when the yogi has realised this, then comes omnipotence and omniscience.
He who is strong enough to withstand these temptations, and go straight to the goal, becomes free.
By making samyama on a particle of time and its multiples comes discrimination.
Soul is the only reality, and we have forgotten it. Body is an unreal dream, and we think we are all bodies.
The highest philosophy of the yogi is based upon this fact, that the purusa is pure and perfect, and is the only “simple” that exists in this universe.
The saving knowledge is that knowledge of discrimination which covers all objects, all means.
The whole of prakriti in all its states, subtle and gross, is within the grasp of this knowledge. There is no succession in perfection by this knowledge: it takes in all things simultaneously, at a glance.
By the similarity of purity between the sattva and the purusa comes kaivalya.
When the soul realises that it depends on nothing in the universe, from gods to the lowest atom, that it is called kaivalya (isolation) and perfection.
It is attained when this mixture of purity and impurity called mind has been made as pure as the purusa itself; then the sattva, the mind, reflects only the unqualified essence of purity, which is the purusa.
There is no limit to man’s power, the power of words and the power of mind.
Samadhi is the means through which we can gain anything and everything, mental, moral or spiritual.
It is nature that is driving us towards perfection, and eventually she will bring everyone there.
Among the various chittas that which is attained by samadhi is desireless.
Among all the various minds that we see in various men, only that mind which has attained to samadhi, perfect concentration, is the highest.
Works are of three kinds, black(evil actions), white(good actions), and mixed.
Experiences becoming fine become impressions; impressions revivified become memory.
The word memory here includes unconscious co-ordination of past experience, reduced to impressions, with present conscious action.
Thirst for happiness being eternal, desires are without beginning.
The past and future exist in their own nature, qualities having different ways.
The object being the same, perception and desire vary according to the various minds.
Things are known or unknown to the mind, being dependent on the coloring which they give to the mind.
The states of the mind are always known because the lord of the mind is unchangeable.
Mind is not self-luminous, being an object.
The essence of knowledge being un-changeable, when the mind takes its form, it becomes conscious.
They had found the whole foundation of knowledge within themselves. Truth to them has become real. Peace and calmness, and perfect purity became their own nature, after they has given up all these vanities of powers.
Perception of time is always in the memory.
Everything has become present for it; the present alone exists, the past and future are lost. This stands controlled, and all knowledge is there in one second. Everything is known like a flash.
When the cause of bondage has become loosened, the yogi, by his knowledge of manifestation through the organs, enters another’s body.
By conquering the current called udana the yogi does not sink in water, or in swamps, and he can walk on thorns.
Udana is the name of the nerve current that governs the lungs, and all the upper parts of the body, and when he is master of it he becomes light in weight.
Just as by the conquest of the elements comes a glorified body, so from the conquest of the mind will come a glorified mind.
By making samyama on the sattva, to him who has discriminated between the intellect and the purusa comes omnipresence and omniscience.
When we have conquered nature, and realised the difference between the purusa and nature, that the purusa is indestructible, pure and perfect, when the yogi has realised this, then comes omnipotence and omniscience.
He who is strong enough to withstand these temptations, and go straight to the goal, becomes free.
By making samyama on a particle of time and its multiples comes discrimination.
Soul is the only reality, and we have forgotten it. Body is an unreal dream, and we think we are all bodies.
The highest philosophy of the yogi is based upon this fact, that the purusa is pure and perfect, and is the only “simple” that exists in this universe.
The saving knowledge is that knowledge of discrimination which covers all objects, all means.
The whole of prakriti in all its states, subtle and gross, is within the grasp of this knowledge. There is no succession in perfection by this knowledge: it takes in all things simultaneously, at a glance.
By the similarity of purity between the sattva and the purusa comes kaivalya.
When the soul realises that it depends on nothing in the universe, from gods to the lowest atom, that it is called kaivalya (isolation) and perfection.
It is attained when this mixture of purity and impurity called mind has been made as pure as the purusa itself; then the sattva, the mind, reflects only the unqualified essence of purity, which is the purusa.
There is no limit to man’s power, the power of words and the power of mind.
Samadhi is the means through which we can gain anything and everything, mental, moral or spiritual.
It is nature that is driving us towards perfection, and eventually she will bring everyone there.
Among the various chittas that which is attained by samadhi is desireless.
Among all the various minds that we see in various men, only that mind which has attained to samadhi, perfect concentration, is the highest.
Works are of three kinds, black(evil actions), white(good actions), and mixed.
Experiences becoming fine become impressions; impressions revivified become memory.
The word memory here includes unconscious co-ordination of past experience, reduced to impressions, with present conscious action.
Thirst for happiness being eternal, desires are without beginning.
The past and future exist in their own nature, qualities having different ways.
The object being the same, perception and desire vary according to the various minds.
Things are known or unknown to the mind, being dependent on the coloring which they give to the mind.
The states of the mind are always known because the lord of the mind is unchangeable.
Mind is not self-luminous, being an object.
The essence of knowledge being un-changeable, when the mind takes its form, it becomes conscious.
They had found the whole foundation of knowledge within themselves. Truth to them has become real. Peace and calmness, and perfect purity became their own nature, after they has given up all these vanities of powers.
Perception of time is always in the memory.
Everything has become present for it; the present alone exists, the past and future are lost. This stands controlled, and all knowledge is there in one second. Everything is known like a flash.
Comments
Post a Comment