Chapter XV: The Patanjali-Darsána (2)

Therefore indication based on notoriety has no regard to any motive. Although a word, when it is employed, first establishes its principal meaning, and then by that meaning a second meaning is subsequently indicated, and so indication belongs properly to the principal meaning and not to the word; still, since it is superadded to the word which originally established the primary meaning, it is called [improperly by metonymy] a function of the word. It was with a view to this that the author of the Kávya-prakása used the expression, "This is 'Indication,' the superadded function of the word." But the indication based on a motive is of six kinds: 1. inclusive indication,[438] as "the lances enter" [where we really mean "men _with_ the lances"]; 2. indicative indication, as "the benches shout" [where the spectators are meant _without_ the benches]; 3. qualified[439] superimponent indication, as "the man of the Panjáb is an ox" [here the object is not swallowed up in the simile]; 4. qualified introsusceptive indication, as "that ox" [here the man is swallowed up in the simile]; 5. pure superimponent indication, as "_ghí_ is life;" 6. pure introsusceptive indication, as "verily this is life." This has been all explained in the Kávya-prakása [ii. 10-12]. But enough of this churning of the depths of rhetorical discussions.

This _yoga_ has been declared to have eight things ancillary to it (_anga_); these are the forbearances, religious observances, postures, suppression of the breath, restraint, attention, contemplation, and meditation [ii. 29]. Patañjali says, "Forbearance consists in not wishing to kill, veracity, not stealing, continence, not coveting" [ii. 30]. "Religious observances are purifications, contentment, mortification, recitation of texts, and resignation to the Lord" [ii. 32]; and these are described in the Vishnu Purána [vi. 7, 36-38]--

"The sage who brings his mind into a fit state for attaining
Brahman, practises, void of all desire,

"Continence, abstinence from injury, truth, non-stealing,
and non-coveting;

"Self-controlled, he should practise recitation of texts,
purification, contentment, and austerity,

"And then he should make his mind intent on the Supreme
Brahman.

"These are respectively called the five 'forbearances' and
the five 'religious observances;'

"They bestow excellent rewards when done through desire of
reward, and eternal liberation to those void of desire."

"A 'posture' is what is steady and pleasant" [ii. 46]; it is of ten kinds, as the _padma_, _bhadra_, _víra_, _svastika_, _dandaka_, _sopásraya_, _paryanka_, _krauñchanishadana_, _ushtranishadana_, _samasamsthána_. Yájñavalkya has described each of them in the passage which commences--

"Let him hold fast his two great toes with his two hands,
but in reverse order,

"Having placed the soles of his feet, O chief of Bráhmans,
on his thighs;

"This will be the _padma_ posture, held in honour by all."

The descriptions of the others must be sought in that work.--When this steadiness of posture has been attained, "regulation of the breath" is practised, and this consists in "a cutting short of the motion of inspiration and expiration" [ii. 49]. Inspiration is the drawing in of the external air; expiration is the expelling of the air within the body; and "regulation of the breath" is the cessation of activity in both movements. "But [it may be objected] this cannot be accepted as a general definition of 'regulation of breath,' since it fails to apply to the special kinds, as _rechaka_, _púraka_, and _kumbhaka_." We reply that there is here no fault in the definition, since the "cutting short of the motion of inspiration and expiration" is found in all these special kinds. Thus _rechaka_, which is the expulsion of the air within the body, is only that regulation of the breath, which has been mentioned before as "expiration;" and _púraka_, which is the [regulated] retention of the external air within the body, is the "inspiration;" and _kumbhaka_ is the internal suspension of breathing, when the vital air, called _prána_, remains motionless like water in a jar (_kumbha_). Thus the "cutting short of the motion of inspiration and expiration" applies to all, and consequently the objector's doubt is needless.

Now this air, beginning from sunrise, remains two _ghatikás_ and a half[440] in each artery[441] (_nádi_), like the revolving buckets on a waterwheel.[442] Thus in the course of a day and night there are produced 21,600 inspirations and expirations. Hence it has been said by those who know the secret of transmitting the _mantras_, concerning the transmission of the _ajapámantra_[443]--

"Six hundred to Ganesa, six thousand to the self-existent
Brahman,

"Six thousand to Vishnu, six thousand to Siva,

"One thousand to the Guru (Brihaspati), one thousand to the
Supreme Soul,

"And one thousand to the soul: thus I make over the
performed muttering."

So at the time of the passing of the air through the arteries, the elements, earth, &c., must be understood, according to their different colours, by those who wish to obtain the highest good. This has been thus explained by the wise--

"Let each artery convey the air two _ghatís_ and a half from
sunrise.

"There is a continual resemblance of the two arteries[444]
to the buckets on a revolving waterwheel.

"Nine hundred inspirations and expirations of the air take
place [in the hour],

"And all combined produce the total of twenty-one thousand
six hundred in a day and night.

"The time that is spent in uttering thirty-six _guna_
letters,[445]

"That time elapses while the air passes along in the
interval between two arteries.

"There are five elements in each of the two conducting
arteries,--

"They bear it along day and night; these are to be known by
the self-restrained.

"Fire bears above, water below; air moves across;

"Earth in the half-hollow; ether moves everywhere.

"They bear along in order,--air, fire, water, earth, ether;

"This is to be known in its due order in the two conducting
arteries.

"The _palas_[446] of earth are fifty, of water forty,

"Of fire thirty, of air twenty, of ether ten.

"This is the amount of time taken for the bearing; but the
reason that the two arteries are so disturbed

"Is that earth has five properties,[447] water four,

"Fire has three, air two, and ether one.

"There are ten _palas_ for each property; hence earth has
fifty _palas_,

"And each, from water downwards, loses successively. Now the
five properties of earth

"Are odour, savour, colour, tangibility, and audibleness;
and these decrease one by one.

"The two elements, earth and water, produce their fruit by
the influence of 'quiet,'

"But fire, air, and ether by the influence of 'brightness,'
'restlessness,' and 'immensity.'[448]

"The characteristic signs of earth, water, fire, air, and
ether are now declared;--

"Of the first steadfastness of mind; through the coldness of
the second arises desire;

"From the third anger and grief; from the fourth fickleness
of mind;

"From the fifth the absence of any object, or mental
impressions of latent merit.

"Let the devotee place his thumbs in his ears, and a middle
finger in each nostril,

"And the little finger and the one next to it in the corners
of his mouth, and the two remaining fingers in the corners
of his eyes,

"Then there will arise in due order the knowledge of the
earth and the other elements within him,

"The first four by yellow, white, dark red, and dark blue
spots,[449]--the ether has no symbol."

When the element air is thus comprehended and its restraint is accomplished, the evil influence of works which concealed discriminating knowledge is destroyed [ii. 52]; hence it has been said--

"There is no austerity superior to regulation of the
breath."[450]

And again--

"As the dross of metals, when they are melted, is consumed,

"So the serpents of the senses are consumed by regulation of
the breath."[451]

Now in this way, having his mind purified by the "forbearances" and the other things subservient to concentration, the devotee is to attain "self-mastery" (_samyama_)[452] and "restraint" (_pratyáhára_). "Restraint" is the accommodation of the senses, as the eye, &c., to the nature of the mind,[453] which is intent on the soul's unaltered nature, while they abandon all concernment with their own several objects, which might excite desire or anger or stupid indifference. This is expressed by the etymology of the word; the senses are drawn to it (_á_ + _hri_), away from them (_pratípa_).

"But is it not the mind which is then intent upon the soul and not the senses, since these are only adapted for external objects, and therefore have no power for this supposed action? How, therefore, could they be accommodated to the nature of the mind?" What you say is quite true; and therefore the author of the aphorisms, having an eye to their want of power for this, introduced the words "as it were," to express "resemblance." "Restraint is, as it were, the accommodation of the senses to the nature of the mind in the absence of concernment with each one's own object" [ii. 54]. Their absence of concernment with their several objects for the sake of being accommodated to the nature of the mind is this "resemblance" which we mean. Since, when the mind is restrained, the eye, &c., are restrained, no fresh effort is to be expected from them, and they follow the mind as bees follow their king. This has been declared in the Vishnu-purána [vi. 7, 43, 44]--

"Let the devotee, restraining his organs of sense, which
ever tend to pursue external objects,

"Himself intent on restraint, make them conformable to the
mind;

"By this is effected the entire subjugation of the unsteady
senses;

"If they are not controlled, the _yogin_ will not accomplish
his _yoga_."[454]

"Attention" (_dháraná_) is the fixing the mind, by withdrawing it from all other objects, on some place, whether connected with the internal self, as the circle of the navel, the lotus of the heart, the top of the _sushumná_ artery, &c., or something external, as Prajápati, Vásava, Hiranyagarbha, &c. This is declared by the aphorism, "'Attention' is the fixing the mind on a place" [iii. 1]; and so, too, say the followers of the Puránas--

"By regulation of breath having controlled the air, and by
restraint the senses,

"Let him next make the perfect asylum the dwelling-place of
his mind."[455]

The continual flow of thought in this place, resting on the object to be contemplated, and avoiding all incongruous thoughts, is "contemplation" (_dhyána_); thus it is said, "A course of uniform thought there, is 'contemplation'" [iii. 2]. Others also have said--

"A continued succession of thoughts, intent on objects of
that kind and desiring no other,

"This is 'contemplation,'--it is thus effected by the first
six of the ancillary things."

We incidentally, in elucidating something else, discussed the remaining eighth ancillary thing, "meditation" (_samádhi_, see p. 243). By this practice of the ancillary means of _yoga_, pursued for a long time with uninterrupted earnestness, the "afflictions" which hinder meditation are abolished, and through "exercise" and "dispassion" the devotee attains to the perfections designated by the names Madhumatí and the rest.

"But why do you needlessly frighten us with unknown and monstrous words from the dialects of Karnáta, Gauda,[456] and Láta?"[457] We do not want to frighten you, but rather to gratify you by explaining the meaning of these strange words; therefore let the reader who is so needlessly alarmed listen to us with attention.

i. The _Madhumatí_ perfection,--this is the perfection of meditation, called "the knowledge which holds to the truth," consisting in the illumination of unsullied purity by means of the contemplation of "goodness," composed of the manifestation of joy, with every trace of "passion" or "darkness" abolished by "exercise," "dispassion," &c. Thus it is said in the aphorisms, "In that case there is the knowledge which holds to the truth" [i. 48]. It holds "to the truth," _i.e._, to the real; it is never overshadowed by error. "In that case," _i.e._, when firmly established, there arises this knowledge to the second yogin. For the _yogins_ or devotees to the practice of _yoga_ are well known to be of four kinds, viz.,--

i. The _práthamakalpika_, in whom the light has just entered,[458] but, as it has been said, "he has not won the light which consists in the power of knowing another's thoughts, &c.;" 2. The _madhubhúmika_, who possesses the knowledge which holds to the truth; 3. The _prajñájyotis_, who has subdued the elements and the senses; 4. The _atikránta-bhávaníya_, who has attained the highest dispassion.

ii. The _Madhupratíká_ perfections are swiftness like thought, &c. These are declared to be "swiftness like thought, the being without organs, and the conquest of nature" [iii. 49]. "Swiftness like thought" is the attainment by the body of exceeding swiftness of motion, like thought; "the being without bodily organs"[459] is the attainment by the senses, irrespective of the body, of powers directed to objects in any desired place or time; "the conquest of nature" is the power of controlling all the manifestations of nature. These perfections appear to the full in the third kind of yogin, from the subjugation by him of the five senses and their essential conditions.[460] These perfections are severally sweet, each one by itself, as even a particle of honey is sweet, and therefore the second state is called _Madhupratíká_ [_i.e._, that whose parts are sweet].

iii. The _Visoká_ perfection consists in the supremacy over all existences, &c. This is said in the aphorisms, "To him who possesses, to the exclusion of all other ideas, the discriminative knowledge of the quality of goodness and the soul, arises omniscience and the supremacy over all existences" [iii. 50]. The "supremacy over all existences" is the overcoming like a master all entities, as these are but the developments of the quality of "goodness" in the mind [the other qualities of "passion" and "darkness" being already abolished], and exist only in the form of energy and the objects to be energised upon.[461] The discriminative knowledge of them, as existing in the modes "subsided," "emerged," or "not to be named,"[462] is "omniscience." This is said in the aphorisms [i. 36], "Or a luminous immediate cognition, free from sorrow[463] [may produce steadiness of mind]."

iv. The _Samskáraseshatá_ state is also called _asamprajñáta_, _i.e._, "that meditation in which distinct recognition of an object is lost;" it is that meditation "without a seed" [_i.e._, without any object] which is able to stop the "afflictions" that produce fruits to be afterwards experienced in the shape of rank, length of life, and enjoyment; and this meditation belongs to him who, in the cessation of all modifications of the internal organ, has reached the highest "dispassion." "The other kind of meditation [_i.e._, that in which distinct recognition of an object is lost] is preceded by that exercise of thought which produces the entire cessation of modifications; it has nothing left but the latent impressions" [of thought after the departure of all objects] [_i.e._, _samskárasesha_, i. 18]. Thus this foremost of men, being utterly passionless towards everything, finds that the seeds of the "afflictions," like burned rice-grains, are bereft of the power to germinate, and they are abolished together with the internal organ. When these are destroyed, there ensues, through the full maturity of his unclouded "discriminative knowledge," an absorption of all causes and effects into the primal _prakriti_; and the soul, which is the power of pure intelligence, abiding in its own real nature, and escaped from all connection with the phenomenal understanding (_buddhi_), or with existence, reaches "absolute isolation" (_kaivalya_). Final liberation is described by Patañjali as two perfections: "Absolute isolation is the repressive absorption[464] of the 'qualities' which have consummated the ends of the soul, _i.e._, enjoyment and liberation, or the abiding of the power of intelligence in its own nature" [iv. 33]. Nor should any one object, "Why, however, should not the individual be born again even though this should have been attained?" for that is settled by the well-known principle that "with the cessation of the cause the effect ceases," and therefore this objection is utterly irrelevant, as admitting neither inquiry nor decision; for otherwise, if the effect could arise even in the absence of the cause, we should have blind men finding jewels, and such like absurdities; and the popular proverb for the impossible would become a possibility. And so, too, says the Sruti, "A blind man found a jewel; one without fingers seized it; one without a neck put it on; and a dumb man praised it."[465]

Thus we see that, like the authoritative treatises on medicine, the Yoga-sástra consists of four divisions; as those on medicine treat of disease, its cause, health, and medicine, so the Yoga-sástra also treats of phenomenal existence, its cause, liberation, and its cause. This existence of ours, full of pain, is what is to be escaped from; the connection of nature and the soul is the cause of our having to experience this existence; the absolute abolition of this connection is the escape; and right insight is the cause thereof.[466] The same fourfold division is to be similarly traced as the case may be in other Sástras also. Thus all has been made clear.

The system of Sankara, which comes next in succession, and which is the crest-gem of all systems, has been explained by us elsewhere; it is therefore left untouched here.[467]

E. B. C.

* * * * *

NOTE ON THE YOGA.

There is an interesting description of the Yogins on the Mountain Raivataka in Mágha (iv. 55):--

"There the votaries of meditation, well skilled in benevolence (_maitrí_) and those other purifiers of the mind,--having successfully abolished the 'afflictions' and obtained the 'meditation possessed of a seed,' and having reached that knowledge which recognises the essential difference between the quality Goodness and the Soul,--desire yet further to repress even this ultimate meditation."

It is curious to notice that _maitrí_, which plays such a prominent part in Buddhism, is counted in the Yoga as only a preliminary condition from which the votary is to take, as it were, his first start towards his final goal. It is called a _parikarman_ (= _prasádhaka_) in Vyása's Comm. i. 33 (cf. iii. 22), whence the term is borrowed by Mágha. Bhoja expressly says that this purifying process is an external one, and not an intimate portion of yoga itself; just as in arithmetic the operations of addition, &c., are valuable, not in themselves, but as aids in effecting the more important calculations which arise subsequently. The Yoga seems directly to allude to Buddhism in this marked depreciation of its cardinal virtue.

* * * * *

NOTE ON P. 237, LAST LINE.

For the word _vyákopa_ in the original here (see also p. 242, l. 3 _infra_), cf. Kusumáñjali, p. 6, l. 7.

FOOTNOTES:

[Footnote 363: On this see Dr. Hall's Pref. to Sánkhya Pr. Bhásh., p. 20; S. Sára, p. 11.]

[Footnote 364: _I.e._, he revealed the Veda, and also originated the meanings of words, as well as instructed the first fathers of mankind in the arts of life.]

[Footnote 365: I read _ye_ for _te_ with Dr. Hall's MS. _Tapya_ means rather "susceptible of suffering."]

[Footnote 366: This is really Vyása's comm. on Sút., iv. 21.]

[Footnote 367: Cf. _Bháshá-parichchheda_, 15, _a_.]

[Footnote 368: Satapatha Br., xiv. 7, 2, 28.]

[Footnote 369: I read in the second clause _tadbháve'pi_, understanding by _tad_ the different conditions which _atha_ is supposed to assume as being necessarily present.]

[Footnote 370: These are, i., the discrimination of the eternal from the phenomenal; ii., the rejection of the fruit of actions here or hereafter; iii., the possession of the six qualities, tranquillity, &c.; and, iv., the desire for liberation.]

[Footnote 371: It may be _sukha-janaka_, but it is not itself _sukha_.]

[Footnote 372: Granting that _atha_ does not here mean "auspicious," why should not this be the implied meaning, as all allow that the particle _atha_ does produce an auspicious influence?]

[Footnote 373: _i.e._, a word's incapacity to convey a meaning without some other word to complete the construction.]

[Footnote 374: This is found with some variations in the Mahábháshya (p. 7, Kielhorn's ed.)]

[Footnote 375: The commentators hold that the word _vriddhih_ is placed at the beginning of the first sútra, while _gunah_ in the second is placed at the end (_ad en gunah_), in order to ensure an auspicious opening, _vriddhi_ meaning "increase," "prosperity," as well as "the second strengthening of a vowel."]

[Footnote 376: In the old Bengali poem Chandí, we have an interesting list of these omens. The hero Chandraketu, starting on a journey, has the following good omens: On his right hand a cow, a deer, a Bráhman, a full-blown lotus; on his left, a jackal and a jar full of water. He hears on his right hand the sound of fire and a cowherdess calling "milk" to buyers. He sees a cow with her calf, a woman calling "jaya," _dúrvá_ grass, rice, garlands of flowers, diamonds, sapphires, pearls, corals; and on the left twelve women. He hears drums and cymbals, and men dancing and singing "Hari." It is, however, all spoiled by seeing a guana (_godhiká_). The author adds, "This is a bad omen according to all sástras, and so is a tortoise, a rhinoceros, the tuberous root of the water-lily, and a hare." Elsewhere, a vulture, a kite, a lizard, and a woodman carrying wood are called bad omens.]

[Footnote 377: These are the names of two out of the four sacrifices lasting for one day, in which a thousand cows are given to the officiating Bráhmans.]

[Footnote 378: He is here called _phanipati_, "lord of snakes,"--Patañjali, the author of the Mahábháshya, being represented as a snake in mythology.]

[Footnote 379: Cf. Sankara, Vedánta-Sút., iii. 3, 49.]

[Footnote 380: This is the Mímámsá rule for settling the relative value of the proofs that one thing is ancillary to another. 1. _Sruti_, "a definite text," as "let him offer with curds," where curds are clearly an ancillary part of the sacrifice. 2. _Linga_, "a sign," or "the sense of the words," as leading to an inference, as in the text "he divides by the ladle;" here we infer that the thing to be divided must be a liquid like ghee, since a ladle could not divide solid things like the baked flour cakes. 3. _Vákya_, "the being mentioned in one sentence," _i.e._, the context, as in the text "'(I cut) thee for food,' thus saying, he cuts the branch;" here the words "(I cut) thee for food" are ancillary to the action of cutting; or in the text, "I offer the welcome (oblation) to Agni," the words "the welcome (oblation) to Agni," as they form one sentence with the words "I offer," are ancillary to the act of offering. 4. _Prakarana_, "the subject-matter viewed as a whole, with an interdependence of its parts," as in the _darsa-púrnamása_ sacrifice, where the _prayája_ ceremonies, which have no special fruit mentioned, produce, as parts, a mystic influence (_apúrva_) which helps forward that influence of the whole by which the worshippers obtain heaven. Here the _prakarana_ proves them to be ancillary. 5. _Sthána_ (or _krama_), "relative position" or "order," as the recital of the hymn _Sundhadhvam_, &c., "Be ye purified for the divine work," in connection with the mention of the _sánnáyya_ vessels, where this position proves that the hymn is ancillary to the action of sprinkling those vessels. 6. _Samákhyá_, "title;" thus the Yajur-veda is called the special book for the _adhvaryu_ priests; hence in any rite mentioned in it they are _prima facie_ to be considered as the priests employed. The order in the aphorism represents the relative weight to be attached to each; the first, _sruti_, being the most important; the last, _samákhyá_, the least. Cf. Jaimini's Sútras, iii. 3, 14; _Mímámsáparibháshá_, pp. 8, 9.]

[Footnote 381: _I.e._, Yogi-Yájñavalkya, the author of the _Yájñavalkya-gítá_. See Hall, _Bibl. Index_, p. 14; Aufrecht, _Bodl. Catal._, p. 87 _b_.]

[Footnote 382: _Karman_ seems here used for _kriyâ_, which properly belongs only to the body, as the soul is _drashtri_.]

[Footnote 383: _Scil. samádhi_, or the restraining the mind and senses to profound contemplation.]

[Footnote 384: _Scil._ "forbearance, religious observance, postures, suppression of the breath, restraint, attention, contemplation, and meditation (_samádhi_)."]

[Footnote 385: See Bhoja, Comm. iii. 3, _samyag ádhíyate mano yatra sa samádhih_.]

[Footnote 386: Thus, _e.g._, the antecedent non-existence and the destruction of the pot are found in the two halves in which the pot itself (the counter-entity to its own non-existence) resides by intimate relation (_samaváya-sambandha_).]

[Footnote 387: I read _niroddhavyánám_ for _nirodhánám_.]

[Footnote 388: _Chit-sakti_ and _chiti-sakti_ = soul.]

[Footnote 389: The _sattva_ of the _buddhi_ or the internal organ.]

[Footnote 390: This second substance, "mind" or "understanding" (_buddhi_, _chitta_), is like a looking-glass, which reflects the image of the object on a second looking-glass (_sc._ soul).]

[Footnote 391: Váchaspati explains _lakshana_ as _kálabheda_.]

[Footnote 392: I take _ádi_ as meaning _asphutatva_. The change of state takes place between the several moments of the _lakshana-parináma_. Cf. the Commentaries on iii. 13.]

[Footnote 393: These are generally called the five states of the thinking principle, _chittabhúmayas_ or _avasthás_. Cf. Commentary, i. 2, 18.]

[Footnote 394: These three conditions respectively characterise men, demons, and gods.]

[Footnote 395: Much of this is taken from Bhoja's Commentary, and I have borrowed Ballantyne's translation.]

[Footnote 396: Can _chitta_ mean "soul" here?]

[Footnote 397: _I.e._, as, _e.g._, whether the senses produce the elements or the elements the senses, &c.]

[Footnote 398: In p. 164, line 4 _infra_, read _sukhaprakásamayasya_.]

[Footnote 399: In p. 164, line 2 _infra_, read _sattámátra_ for _sattva-_. Bhoja well distinguishes _asmitá_ from _ahamkára_.]

[Footnote 400: For these see _infra_, and cf. Yoga S., ii. 3, 12, 13.]

[Footnote 401: I have ventured to alter the examples, to suit the English translation.]

[Footnote 402: Where the negation is prominent it is called _prasajya-pratishedha_; but where it is not prominent, we have the _paryudása_ negation. In the former the negative is connected with the verb; in the latter it is generally compounded with some other word, as, _e.g._--

(a.) "Not a drum was heard, not a funeral note."

(b.) "Unwatched the garden bough shall sway."

The former corresponds to the logician's _atyantábháva_, the latter to _anyonyábháva_ or _bheda_.]

[Footnote 403: Cf. the _várttika_ in Siddhánta Kaum., i. 401.]

[Footnote 404: Thus _adhana_ stands for _avidya-mánadhana_, with _vidyamána_ omitted in the compound.]

[Footnote 405: As its subject would confessedly be _buddhi_.]

[Footnote 406: As it is _avidyá_ after all.]

[Footnote 407: In p. 165, lines 16, 17, read (with my MS. of Váchaspati's Gloss), _sarvavrittinirodhasampannáyá api tathátvaprasangát_.]

[Footnote 408: I read _tanvavastháscha_ with the printed edition of Váchaspati's Gloss. If _tanudagdháscha_ is correct, it must mean _tanutvena dagdháh_.]

[Footnote 409: As in _rámalakshmanau_, Ráma and Lakshmana.]

[Footnote 410: I read _pakshatraye_ for _pakshadvaye_.]

[Footnote 411: In his Comm. on Sút., ii. 5.]

[Footnote 412: Thus _inimicus_ is not a "friend," nor, on the other hand, a "non-friend," but something positive, an "enemy." So _agoshpada_ is said to mean "a forest."]

[Footnote 413: Cf. Yoga Sút., i. 8.]

[Footnote 414: In p. 166, line 4 _infra_, read _káyádau_ for _káryádau_.]

[Footnote 415: This couplet is quoted by Vyása in his Comm. on Yoga Sútras, ii. 5, and I have followed Váchaspati in his explanation of it; he calls it _vaiyásakí gáthá_.]

[Footnote 416: Since the continued enjoyment of an object only increases the desire for more, and its loss gives correspondent regret (cf. Bhag. G. xviii. 38).]

[Footnote 417: Literally, "it has four feet."]

[Footnote 418: Thus "sight," or the power of seeing, is a modification of the quality of _sattva_ unobstructed by _rajas_ and _tamas_.]

[Footnote 419: "Let the affix _nini_ be used after a root in the sense of what is habitual, when the _upapada_, or subordinate word, is not a word meaning 'genus' and ends in a case."]

[Footnote 420: "Let _vriddhi_ be the substitute of a base ending in a vowel, when that which has an indicatory _ñ_ or _n_ follows;" _nini_ has an indicatory _n_.]

[Footnote 421: Sc. _anusaya_ + _ini_ = _anusayin_.]

[Footnote 422: _Ini_ and _than_, which respectively leave _in_ and _ika_; thus _danda_ gives _dandin_ and _dandika_. The line is quoted by Boehtlingk, vol. ii. p. 217, on Pán. v. 2, 115, and is explained in the _Kásiká_, _ad loc_. The different prohibitions are illustrated by the examples:--(1.) _svaván_, _khaván_; (2.) _kárakaván_; (3.) _vyághraván_, _simhaván_; (4.) _dandavatí sálá_ (_i.e._, _dandá asyám santi_).]

[Footnote 423: By iii. 3, 56.]

[Footnote 424: It is curious to see the great grammarian's favourite study obtruding itself here on such a slender pretext.]

[Footnote 425: See the _Kásiká_ on Pán. v. 2, 115. For _vivakshártha_ (meaning "general currency"), compare Commentary on Pán. ii. 2, 27. The edition in the Benares _Pandit_ reads _vishayaniyamártha_.]

[Footnote 426: _i.e._, Thus _nirodha_ is not _vritter abhávah_, but _abhávasyásryah_.]

[Footnote 427: I read in p. 168, last line, _prakásapravrittiniyamarúpa_, from Bhoja's comment on i. 12.]

[Footnote 428: See Kásiká, ii. 3, 36.]

[Footnote 429: This passage probably occurs in the _Yájñavalkya-gítá_ of Yogi-yájñavalkya. See Colebrooke's Essays (ed. 2), vol. i. p. 145, note.]

[Footnote 430: Mímámsá Sútras, ii. 1, 35-37.]

[Footnote 431: The tantras are not properly concerned with what is _nitya_ or _naimittika_; they are _kámya_.]

[Footnote 432: The _víja_ of air is the syllable _jam_.]

[Footnote 433: The _víja_ of water is the syllable _bam_.]

[Footnote 434: _Hrím._]

[Footnote 435: _Srím._]

[Footnote 436: _Tándava_ is the frantic dance of the god. Siva and his votaries.]

[Footnote 437: Literally "they take severally in order the gender of one of the two." Cf. "Thebæ ipsæ quod Boeotiæ caput est," _Livy_, xlii. 44; "Animal hoc providum, acutum, plenum rationis et consilii, quem vocamus hominem," _Cic._, _Legg_, i. 7.]

[Footnote 438: I have borrowed these terms from Ballantyne's translation of the Sáhitya-darpana.]

[Footnote 439: Qualified indication arises from likeness, as the man is like an ox from his stupidity; pure indication from any other relation, as cause and effect, &c., thus butter is the cause of longevity.]

[Footnote 440: _I.e._, an hour, a _ghatiká_ being twenty-four minutes.]

[Footnote 441: The _nádís_ or tubular vessels are generally reckoned to be 101, with ten principal ones; others make sixteen principal _nádís_. They seem taken afterwards in pairs.]

[Footnote 442: Mádhava uses the same illustration in his commentary on the passage in the Aitareya Bráhmana (iii. 29), where the relation of the vital airs, the seasons, and the mantras repeated with the offerings to the seasons, is discussed. "The seasons never stand still; following each other in order one by one, as spring, summer, the rains, autumn, the cold and the foggy seasons, each consisting of two months, and so constituting the year of twelve months, they continue revolving again and again like a waterwheel (_ghatíyantravat_); hence the seasons never pause in their course."]

[Footnote 443: This refers to a peculiar tenet of Hindu mysticism, that each involuntary inspiration and expiration constitutes a mantra, as their sound expresses the word _so'ham_ (i.e., _hamsah_), "I am he." This mantra is repeated 21,600 times in every twenty-four hours; it is called the _ajapámantra_, _i.e._, the mantra uttered without voluntary muttering.]

[Footnote 444: _I.e._, that which conveys the inhaled and the exhaled breath.]

[Footnote 445: I cannot explain this. We might read _guruvarnánám_ for _gunavarnánám_, as the time spent in uttering a _guruvarna_ is a _vipala_, sixty of which make a _pala_, and two and a half _palas_ make a minute; but this seems inconsistent with the other numerical details. The whole passage may be compared with the opening of the fifth act of the _Málatímádhava_.]

[Footnote 446: Sixty _palas_ make a _ghatiká_ (50 + 40 + 30 + 20 + 10 = 150, _i.e._, the _palas_ in two and a half _ghatikás_ or one hour).]

[Footnote 447: Cf. Colebrooke's Essays, vol. i. p. 256.]

[Footnote 448: Literally "the being ever more."]

[Footnote 449: For these colours cf. _Chhándogya Up._, viii. 6; _Maitri Up._, vi. 30.]

[Footnote 450: This is an anonymous quotation in Vyása's Comm.]

[Footnote 451: This seems a variation of Sloka 7 of the _Amrita-náda Up._ See Weber, _Indische Stud._, ix. 26.]

[Footnote 452: This is defined in the Yoga Sút., iii. 4, as consisting of the united operation towards one object of contemplation, attention, and meditation.]

[Footnote 453: _I.e._, the internal organ (_chitta_).]

[Footnote 454: This couplet is corrupt in the text. I follow the reading of the Bombay edition of the Purána (only reading in line 3 _chalátmanám_).]

[Footnote 455: Vishnu-pur., vi. 7, 45, with one or two variations. The "perfect asylum" is Brahman, formless or possessing form.]

[Footnote 456: The old name for the central part of Bengal.]

[Footnote 457: A country comprising Khandesh and part of Guzerat; it is the [Greek: Larikê] of Ptolemy.]

[Footnote 458: In p. 178, l. 2, _infra_, read _pravritta_ for _pravritti_. Cf. Yoga S., iii. 52 in Bhoja's Comm. (50 in Vyása's Comm.)]

[Footnote 459: Read _vikaranabhávah_; Váchaspati explains it as "_videhánám indriyánám karanabhávah_."]

[Footnote 460: Vyása has _karanapañchakarúpajaya_; Váchaspati explains _rúpa_ by _grahanádi_ (cf. iii. 47).]

[Footnote 461: I read in p. 179, l. 11, _vyava-sáyavyavaseyátmakánám_, from Vyása's Comm.]

[Footnote 462: _I.e._, as past, present, or future.]

[Footnote 463: _Visoká._]

[Footnote 464: This is explained by Váchaspati, "The latent impressions produced by the states of the internal organ called _vyutthána_ (when it is chiefly characterised by 'activity,' or 'darkness,' iii. 9) and _nirodha_ (when it is chiefly characterised by the quality of 'goodness'), are absorbed in the internal organ itself; this in 'egoism' (_asmitá_); 'egoism' in the 'merely once resolvable' (_i.e._, _buddhi_); and _buddhi_ into the 'irresolvable' (_i.e._, _prakriti_)." _Prakriti_ consists of the three 'qualities' in equilibrium; and the entire creation, consisting of causes and effects, is the development of these 'qualities' when one or another becomes predominant.]

[Footnote 465: This curious passage occurs in the Taittiríya-Áranyaka i. 11, 5. Mádhava in his Comment, there explains it of the soul, and quotes the Svetásv. Up., iii. 19. Mádhava here takes _avindat_ as "he pierced the jewel," but I have followed his correct explanation in the Comm.]

[Footnote 466: This is taken from Váchaspati's Comm. on Yoga S. ii. 15. Cf. the "four truths" of Buddhism.]

[Footnote 467: This probably refers to the Pañchadasí. A Calcutta Pandit told me that it referred to the Prameya-vivarana-sangraha (cf. Dr. Burnell's preface to his edition of the Devatádhyáya-bráhmana, p. x), but, if this is the same as the vivarana-prameya-sangraha, it is by Bháratítírthavidyáranya (see Dr. Burnell's Cat of Tanjore MSS. p. 88).]