1. जन्मौषधिमन्त्रतपःसमाधिजाः सिद्धयः॥१॥
The Siddhis (powers) are attained by birth, chemical means, power of words, mortification, or concentration.
Sometimes a man is born with the Siddhis, powers, of course, those he had earned in his previous incarnation. This time he is born, as it were, to enjoy the fruits of them. It is said of Kapila, the great father of the Sânkhya philosophy, that he was a born Siddha, which means literally a man who has attained to success.
The Yogis claim that these powers can be gained by chemical means. All of you know that chemistry originally began as alchemy; men went in search of the philosopher’s stone and elixirs of life, and so forth. In India there was a sect called the Râsâyanas. Their idea was that ideality, knowledge, spirituality, and religion were all very right, but that the body was the only instrument by which to attain to all these. If the body came to an end every now and again, it would take so much more time to attain to the goal. For instance, a man wants to practice Yoga, or wants to become spiritual. Before he has advanced very far he dies. Then he takes another body and begins again, then dies, and so on. In this way much time will be lost in dying and being born again. If the body could be made strong and perfect, so that it would get rid of birth and death, we should have so much more time to become spiritual. So these Rasayanas say, first make the body very strong. They claim that this body can be made immortal. Their idea is that if the mind manufactures the body, and if it be true that each mind is only one outlet to the infinite energy, there should be no limit to each outlet getting any amount of power from outside. Why is it impossible to keep our bodies all the time? We have to manufacture all the bodies that we ever have. As soon as this body dies, we shall have to manufacture another. If we can do that, why cannot we do it just here and now, without getting out of the present body? The theory is perfectly correct. If it its possible that we live after death, and make other bodies, why is it impossible that we should have the power of making bodies here, without entirely dissolving this body, simply changing it continually? They also thought that in mercury and in sulphur was hidden the most wonderful power, and that by certain preparations of these a man could keep the body as long as he liked. Others believed that certain drugs could bring powers, such as flying through the air. Many of the most wonderful medicines of the present day we owe to the Rasayanas, notably the use of metals in medicine. Certain sects of Yogis claim that many of their principal teachers are still living in their old bodies. Patanjali, the great authority on Yoga, does not deny this.
The power of words. There are certain sacred words called Mantras, which have power, when repeated under proper conditions, produce these extraordinary powers. We are living in the midst of such a mass of miracles, day and night, that we do not think anything of them. There is no limit to man’s power, the power of words and the power of mind.
Mortification. You find that in every religion mortification and asceticisms have been practised. In these religious conceptions the Hindus always go to the extremes. You will find men with their hands up all their lives, until their hands wither and die. Men keep standing, day and night, until their feet swell, and if they live, the legs become so stiff in this position that they can no more bend them, but have to stand all their lives. I once saw a man who had kept his hands raised in this way, and I asked him how it felt when he did it first. He said it was awful torture. It was such torture that he had to go to a river and put himself in water, and that allayed the pain for a little while. After a month he did not suffer much. Through such practices powers (Siddhis) can be attained.
Concentration. Concentration is Samâdhi, and that is Yoga proper; that is the principal theme of this science, and it is the highest means. The preceding ones are only secondary, and we cannot attain to the highest through them. Samadhi is the means through which we can gain anything and everything, mental, moral, or spiritual.
2. जात्यन्तरपरिणामः प्रकृत्यापूरात्॥२॥
The change into another species is by the filling in of nature.
Patanjali has advanced the proposition that these powers come by birth, sometimes by chemical means, or through mortification. He also admits that this body can be kept for any length of time. Now he goes on to state what is the cause of the change of the body into another species. He says this is done by the filling in of nature, which he explains in the next aphorism.
3. निमित्तम् अप्रयोजकं प्रकृतीनां। वरणभेदस्तु ततः क्षेत्रिकवत्॥३॥
(nimittam aprayojakan prakritinan varannabhedastutatah kshetrikavat)
Good and bad deeds are not the direct causes in the transformations of nature, but they act as breakers of obstacles to the evolutions of nature: as a farmer breaks the obstacles to the course of water, which then runs down by its own nature.
The water for irrigation of fields is already in the canal, only shut in by gates. The farmer opens these gates, and the water flows in by itself, by the law of gravitation. So all progress and power are already in every man; perfection is man’s nature, only it is barred in and prevented from taking its proper course. If anyone can take the bar off, in rushes nature. Then the man attains the powers which are his already. Those we call wicked become saints, as soon as the bar is broken and nature rushes in. It is nature that is driving us towards perfection, and eventually she will bring everyone there. All these practices and struggles to become religious are only negative work, to take off the bars, and open the doors to that perfection which is our birthright, our nature.
Today the evolution theory of the ancient Yogis will be better understood in the light of modern research. And yet the theory of the Yogis is a better explanation. The two causes of evolution advanced by the moderns, viz sexual selection and survival of the fittest, are inadequate. Suppose human knowledge to have advanced so much as to eliminate competition, both from the function of acquiring physical sustenance and of acquiring a mate. Then, according to the moderns, human progress will stop and the race will die. The result of this theory is to furnish every oppressor with an argument to calm the qualms of conscience. Men are not lacking, who, posing as philosophers, want to kill out all wicked and incompetent persons (they are, of course, the only judges of competency) and thus preserve the human race! But the great ancient evolutionist, Patanjali, declares that the true secret of evolution is the manifestation of the perfection which is already in every being; that this perfection has been barred and the infinite tide behind is struggling to express itself. These struggles and competitions are but the results of our ignorance, because we do not know the proper way to unlock the gate and let the water in. This infinite tide behind must express itself; it is the cause of all manifestation. Competitions for life or sex-gratification are only momentary, unnecessary, extraneous effects, caused by ignorance. Even when all competition has ceased, this perfect nature behind will make us go forward until everyone has become perfect. Therefore there is no reason to believe that competition is necessary to progress. In the animal the man was suppressed, but as soon as the door was opened, out rushed man. So in man there is the potential god, kept in by the locks and bars of ignorance. When knowledge breaks these bars, the god becomes manifest.
From egoism alone proceed the created minds.
The theory of Karma is that we suffer for our good or bad deeds, and the whole scope of philosophy is to reach the glory of man. All the scriptures sing the glory of man, of the soul, and then, in the same breath, they preach Karma. A good deed brings such a result, and a bad deed such another, but if the soul can be acted upon by a good or a bad deed, the soul amounts to nothing. Bad deeds put a bar to the manifestation of the nature of the Purusha; good deeds take the obstacles off, and the glory of the Purusha becomes manifest. The Purusha itself is never changed. Whatever you do never destroys your own glory, your own nature, because the soul cannot be acted upon by anything, only a veil is spread before it, hiding its perfection.
With a view to exhausting their Karma quickly, Yogis create Kâya-vyuha, or groups of bodies, in which to work it out. For all these bodies they create minds from egoism. These are called “created minds”, in contradistinction to their original minds.
5. प्रवृत्तिभेदे प्रयोजकं चित्तम् एकम् अनेकेषाम्॥५॥
(pravrittibhede prayojakam chittam ekam anekesham)
Though the activities of the different created minds are various, the one original mind is the controller of them all.
These different minds, which act in these different bodies are called made-minds, and the bodies, made-bodies; that is, manufactured bodies and minds. Matter and mind are like two inexhaustible storehouses. When you become a Yogi, you learn the secret of their control. It was yours all the time, but you had forgotten it. When you become a Yogi, you recollect it. Then you can do anything with it, manipulate it in every way you like. The material out of which a manufactured mind is created is the very same material which is used for the macrocosm. It is not that mind is one thing and matter another, they are different aspects of the same thing. Asmitâ, egoism, is the material, the fine state of existence out of which these made-minds and made-bodies of the Yogi are manufactured. Therefore, when the Yogi has found the secret of these energies of nature, he can manufacture any number of bodies or minds out of the substance known as egoism.
6. तत्र ध्यानजम् अनाशयम्॥६॥
(tatra dhyanajam anashayam )
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. A man who has attained certain powers through medicines, or through words, or through mortifications, still has desires, but that man who has attained to Samadhi through concentration is alone free from all desires.
7. कर्माशुक्लाकृष्णं योगिनः त्रिविधम् इतरेषाम्॥७॥
(karmashuklakrishnnam yoginah trividham itaresham)
Works are neither black nor white for the Yogis; for others they are threefold — black, white, and mixed.
When the Yogi has attained perfection, his actions, and the Karma produced by those actions, do not bind him, because he did not desire them. He just works on; he works to do good, and he does good, but does not care for the result, and it will not come to him. But, for ordinary men, who have not attained to the highest state, works are of three kinds, black (evil actions), white (good actions), and mixed.
8. ततस्तद्विपाकानुगुणानाम् एवाभिव्यक्तिर्वासनानाम्॥८॥
From these threefold works are manifested in each state only those desires (which are) fitting to that state alone. (The others are held in abeyance for the time being.)
Suppose I have made the three kinds of Karma, good, bad, and mixed, and suppose I die and become a god in heaven. The desires in a god body are not the same as the desires in a human body; the god body neither eats nor drinks. What becomes of my past unworked Karmas which produce as their effect the desire to eat and drink? Where would these Karmas go when I become a god? The answer is that desires can only manifest themselves in proper environments. Only those desires will come out for which the environment is fitted; the rest will remain stored up. In this life we have many godly desires, many human desires, many animal desires. If I take a god body, only the good desires will come up, because for them the environments are suitable. And if I take an animal body, only the animal desires will come up, and the good desires will wait. What does this show? That by means of environment we can check these desires. Only that Karma which is suited to and fitted for the environments will come out. This shows that the power of environment is the great check to control even Karma itself.
9. जातिदेशकालव्यवहितानाम् अप्यानन्तर्यं, स्मृतिसंस्कारयोः एकरूपत्वात्॥९॥
(jatideshakalavyavahitanam apyanantaryam smritisanskarayoh ekaroopatvat)
There is consecutiveness in desires, even though separated by species, space, and time, there being identification of memory and impressions.
Experiences becoming fine become impressions; impressions revivified become memory. The word memory here includes unconscious co-ordination of past experiences, reduced to impressions, with present conscious action. In each body, the group of impressions acquired in a similar body only becomes the cause of action in that body. The experiences of a dissimilar body are held in abeyance. Each body acts as if it were a descendant of a series of bodies of that species only; thus, consecutiveness of desires is not to be broken.
l0. तासाम् अनादित्वं चाशिषो नित्यत्वात्॥१०॥
(tasam anaditvam chashisho nityatvat )
Thirst for happiness being eternal, desires are without beginning.
All experience is preceded by desire for happiness. There was no beginning of experience, as each fresh experience is built upon the tendency generated by past experience; therefore desire is without beginning.
11. हेतुफलाश्रयालम्बनैः संगृहीतत्वाद् एषाम् अभावे तदभावः॥११॥
(hetufalashrayalambanaih sangrihitatvad esham abhave tadabhavah)
Being held together by cause, effect, support, and objects, in the absence of these is its absence.
Desires are held together by cause and effect; (The causes are the “pain-bearing obstructions” and actions and the effects are “species, life, and experience of pleasure and pain” if a desire has been raised, it does not die without producing its effect. Then, again, the mind-stuff is the great storehouse, the support of all past desires reduced to Samskara form; until they have worked themselves out, they will not die. Moreover, so long as the senses receive the external objects, fresh desires will arise. If it be possible to get rid of the cause, effect, support, and objects of desire, then alone it will vanish.
12. अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद् धर्माणाम्॥१२॥
The past and future exist in their own nature, qualities having different ways.
The idea is that existence never comes out of nonexistence. The past and future, though not existing in a manifested form, yet exist in a fine form.
13. ते व्यक्तसूक्ष्मा गुणात्मानः॥१३॥
(te vyaktasookshma gunatmanah)
They are manifested or fine, being of the nature of the Gunas.
The Gunas are the three substances, Sattva, Rajas, and Tamas, whose gross state is the sensible universe. Past and future arise from the different modes of manifestation of these Gunas.
14. परिणामैकत्वाद् वस्तुतत्त्वम्॥१४॥
The unity in things is from the unity in changes.
Though there are three substances, their changes being co-ordinated, all objects have their unity.
15. वस्तुसाम्ये चित्तभेदात् तयोर्विभक्तः पन्थाः॥१५॥
(vastusamye chittabhedat tayorvibhaktah panthah )
Since perception and desire vary with regard to the same object, mind and object are of different nature.
That is, there is an objective world independent of our minds. This is a refutation of Buddhistic Idealism. Since different people look at the same thing differently, it cannot be a mere imagination of any particular individual.
(There is an additional aphorism here in some editions:
न चैकचित्ततन्त्रं वस्तु तद् अप्रमाणकं तदा किं स्यात्
“The object cannot be said to be dependent on a single mind. There being no proof of its existence, it would then become nonexistent.”
If the perception of an object were the only criterion of its existence, then when the mind is absorbed in anything or is in Samadhi, it would not be perceived by anybody and might as well be said to be non-existent. This is an undesirable conclusion. — Ed.)
16. तदुपरागापेक्षत्वात् चित्तस्य वस्तु ज्ञाताज्ञातम्॥१६॥
(taduparagapekshatvat chittasya vastu jnatajnatam)
Things are known on unknown to the mind, being dependent on the colouring which they give to the mind.
17. सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात्॥१७॥
(sada jnatashchittavrittayastatprabhoh purushasyaparinamitvat )
The states of the mind are always known, because the lord of the mind, the Purusha, is unchangeable.
The whole gist of this theory is that the universe is both mental and material. Both of these are in a continuous state of flux. What is this book? It is a combination of molecules in constant change. One lot is going out, and another coming in; it is a whirlpool, but what makes the unity? What makes it the same book? The changes are rhythmical; in harmonious order they are sending impressions to my mind, and these pieced together make a continuous picture, although the parts are continuously changing. Mind itself is continuously changing. The mind and body are like two layers in the same substance, moving at different rates of speed. Relatively, one being slower and the other quicker, we can distinguish between the two motions. For instance, a train is in motion, and a carriage is moving alongside it. It is possible to find the motion of both these to a certain extent. But still something else is necessary. Motion can only be perceived when there is something else which is not moving. But when two or three things are relatively moving, we first perceive the motion of the faster one, and then that of the slower ones. How is the mind to perceive? It is also in a flux. Therefore another thing is necessary which moves more slowly, then you must get to something in which the motion is still slower, and so on, and you will find no end. Therefore logic compels you to stop somewhere. You must complete the series by knowing something which never changes. Behind this never-ending chain of motion is the Purusha, the changeless, the colourless, the pure. All these impressions are merely reflected upon it, as a magic lantern throws images upon a screen, without in any way tarnishing it.
18. न तत् स्वाभासंदृश्यत्वात्॥१८॥
(na tat svabhasandrishyatvat)
The mind is not self-luminous, being an object.
Tremendous power is manifested everywhere in nature, but it is not self-luminous, not essentially intelligent. The Purusha alone is self-luminous, and gives its light to everything. It is the power of the Purusha that is percolating through all matter and force.
19. एकसमये चोभयानवधारणम्॥१९॥
( ekasamaye chobhayanavadharannam)
From its being unable to cognise both at the same time.
If the mind were self-luminous it would be able to cognise itself and its objects at the same time, which it cannot. When it cognises the object, it cannot reflect on itself. Therefore the Purusha is self-luminous, and the mind is not.
20. चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसंकरश्च॥२०॥
(chittantaradrishye buddhibuddheratiprasanggah Smritisankarashcha)
Another cognising mind being assumed, there will be no end to such assumptions, and confusion of memory will be the result.
Let us suppose there is another mind which cognises the ordinary mind, then there will have to be still another to cognise the former, and so there will be no end to it. It will result in confusion of memory, there will be no storehouse of memory.
21. चितेरप्रतिसंक्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनम्॥२१॥
The essence of knowledge (the Purusha) being unchangeable, when the mind takes its form, it becomes conscious.
Patanjali says this to make it more clear that knowledge is not a quality of the Purusha. When the mind comes near the Purusha it is reflected, as it were, upon the mind, and the mind, for the time being, becomes knowing and seems as if it were itself the Purusha.
22. द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम्॥२२॥
(drashtridrishyoparaktan chittan sarvartham)
Coloured by the seer and the seen the mind is able to understand everything.
On one side of the mind the external world, the seen, is being reflected, and on the other, the seer is being reflected. Thus comes the power of all knowledge to the mind.
23. तदसंख्येयवासनाचित्रम् अपि परार्थं संहत्यकारित्वात्॥२ ३॥
(tadasankhyeyavasanachitram api pararthan Sanhatyakaritvat)
The mind, though variegated by innumerable desires, acts for another (the Purusha), because it acts in combination.
The mind is a compound of various things and therefore it cannot work for itself. Everything that is a combination in this world has some object for that combination, some third thing for which this combination is going on. So this combination of the mind is for the Purusha.
24. विशेषदर्शिन आत्मभावभावनाविनिवृत्तिः॥२४॥
For the discriminating, the perception of the mind as Atman ceases.
Through discrimination the Yogi knows that the Purusha is not mind.
25. तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम्॥२५॥
(tada vivekanimnan kaivalyapragbharan chittam)
Then, bent on discriminating, the mind attains the previous state of Kaivalya (isolation). (There is another reading — कैवल्यप्राग्मारं। The meaning then would be: “Then the mind becomes deep in discrimination and gravitates towards Kaivalya.” — Ed.)
Thus the practice of Yoga leads to discriminating power, to clearness of vision. The veil drops from the eyes, and we see things as they are. We find that nature is a compound, and is showing the panorama for the Purusha, who is the witness; that nature is not the Lord, that all the combinations of nature are simply for the sake of showing these phenomena to the Purusha, the enthroned king within. When discrimination comes by long practice, fear ceases, and the mind attains isolation.
26. तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः॥२६॥
(tachchhidreshu pratyayantarani sanskarebhyah)
The thoughts that arise as obstructions to that are from impressions.
All the various ideas that arise, making us believe that we require something external to make us happy, are obstructions to that perfection. The Purusha is happiness and blessedness by its own nature. But that knowledge is covered over by past impressions. These impressions have to work themselves out.
27. हानम् एषां क्लेशवदुक्तम्॥२७॥
(hanam esham kleshavaduktam)
Their destruction is in the same manner as of ignorance, egoism, etc., as said before (II. 10).
28. प्रसंख्यानेऽप्यकुसीदस्य सर्वथाविवेकख्यातेर्धर्ममेघः समाधिः॥२८॥
(prasankhyanepyakusidasy sarvathavivekakhyater dharmameghah samadhih)
Even when arriving at the right discriminating knowledge of the essences, he who gives up the fruits, unto him comes, as the result of perfect domination, the Samadhi called the cloud of virtue.
When the Yogi has attained to this discrimination, all the powers mentioned in the last chapter come to him, but the true Yogi rejects them all. Unto him comes a peculiar knowledge, a particular light, called the Dharma-megha, the cloud of virtue. All the great prophets of the world whom history has recorded had this. They had found the whole foundation of knowledge within themselves. Truth to them had become real. Peace and calmness, and perfect purity became their own nature, after they had given up the vanities of powers.
29. ततः क्लेशकर्मनिवृत्तिः॥२९॥
From that comes cessation of pain and works.
When that cloud of virtue has come, then no more is there fear of falling, nothing can drag the Yogi down. No more will there be evils for him. No more pains.
30. तदा सर्वावरणमलापेतस्य ज्ञानस्याऽनन्त्याज्ज्ञेयम् अल्पम्॥३०॥
(tada sarvavarannamalapetasy jnanasyaanantyajgyeyam alpam)
The knowledge, bereft of covering and impurities, becoming infinite, the knowable becomes small.
Knowledge itself is there; its covering is gone. One of the Buddhistic scriptures defines what is meant by the Buddha (which is the name of a state) as infinite knowledge, infinite as the sky. Jesus attained to that and became the Christ. All of you will attain to that state. Knowledge becoming infinite, the knowable becomes small. The whole universe, with all its objects of knowledge, becomes as nothing before the Purusha. The ordinary man thinks himself very small, because to him the knowable seems to be infinite.
31. ततः कृतार्थानां परिणामक्रमपरिसमाप्तिर्गुणानाम्॥३१॥
(tatah kritarthanan parinamakramapari Samaptirgunanam)
Then are finished the successive transformations of the qualities, they having attained the end.
Then all these various transformations of the qualities, which change from species to species, cease for ever.
32. क्षणप्रतियोगी परिणामापरान्तनिग्रार्ह्यः क्रमः॥३२॥
(kshannapratiyogi parinamaparantanigrarhyah Kramah)
The changes that exist in relation to moments and which are perceived at the other end (at the end of a series) are succession.
Patanjali here defines the word succession, the changes that exist in relation to moments. While I think, many moments pass, and with each moment there is a change of idea, but I only perceive these changes at the end of a series. This is called succession, but for the mind that has realised omnipresence there is no succession. Everything has become present for it; to it the present alone exists, the past and future are lost. Time stands controlled, all knowledge is there in one second. Everything is known like a flash.
33. पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं, स्वरूपप्रतिष्ठा वा चितिशक्तिरेति॥३३॥
(purusharthashoonyanan gunanan pratiprasavah kaivalyan, svaroopapratishtha va chitishaktireti)
The resolution in the inverse order of the qualities, bereft of any motive of action for the Purusha, is Kaivalya, or it is the establishment of the power of knowledge in its own nature.
Nature’s task is done, this unselfish task which our sweet nurse, nature, had imposed upon herself. She gently took the self-forgetting soul by the hand, as it were, and showed him all the experiences in the universe, all manifestations, bringing him higher and higher through various bodies, till his lost glory came back, and he remembered his own nature. Then the kind mother went back the same way she came, for others who also have lost their way in the trackless desert of life. And thus is she working, without beginning and without end. And thus through pleasure and pain, through good and evil, the infinite river of souls is flowing into the ocean of perfection, of self-realisation.
Glory unto those who have realised their own nature. May their blessings be on us all!