After this covering has been removed, we are able to concentrate the mind.
54. The drawing in of the organs is by their giving up their own objects and taking the form of the mind-stuff, as it were. The organs are separate states of the mind-stuff. I see a book; the form is not in the book, it is in the mind. Something is outside which calls that form up. The real form is in the Chitta. The organs identify themselves with, and take the forms of, whatever comes to them. If you can restrain the mind-stuff from taking these forms, the mind will remain calm. This is called Pratyahara.
55. Thence arises supreme control of the organs. When the Yogi has succeeded in preventing the organs from taking the forms of external objects, and in making them remain one with the mind-stuff, then comes perfect control of the organs. When the organs are perfectly under control, every muscle and nerve will be under control, because the organs are the centres of all the sensations, and of all actions. 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 comes under his control. Then alone one begins to feel joy in being born; then one can truthfully say, "Blessed am I that I was born." When that control of the organs is obtained, we feel how wonderful this body really is.
PATANJALI"S YOGA APHORISMS.
CHAPTER III.
POWERS.
We have now come to the chapter in which the Yoga powers are described.
1. Dhrn is holding the mind on to some particular object.
Dharana (concentration) is when the mind holds on to some object, either in the body, or outside the body, and keeps itself in that state.
2. An unbroken flow of knowledge in that object is Dhyna. The mind tries to think of one object, to hold itself to one particular spot, as the top of the head, the heart, etc., and if the mind succeeds in receiving the sensations only through that part of the body, and through no other part, that would be Dharana, and when the mind succeeds in keeping itself in that state for some time, it is called Dhyana (mediation).
3. When that, giving up all forms, reflects only the meaning, it is Samdhi. That comes when in meditation the form or the external part is given up. Suppose I were meditating on a book, and that I have gradually succeeded in concentrating the mind on it, and perceiving only the internal sensations, the meaning, unexpressed in any form - that state of Dhyana is called Samadhi.
4. (These) three (when practiced) in regard to one object is Samyama. When a man can direct his mind to any particular object and fix it there, and then keep it there for a long time, separating the object from the internal part, this is Samyama; or Dharana, Dhyana, and Samadhi, one following the other, and making one. The form of the thing has vanished, and only its meaning remains in the mind.
5. By the conquest of that comes light of knowledge. When one has succeeded in making this Samyama, all powers come under his control. This is the great instrument of the Yogi. The objects of knowledge are infinite, and they are divided into the gross, grosser, grossest and the fine, finer, finest and so on. This Samyama should be first applied to gross things, and when you begin to get knowledge of this gross, slowly, by stages, it should be brought to finer things.
6. That should be employed in stages.
This is a note of warning not to attempt to go too fast.
7. These three are more internal than those that precede. Before these we had the Pratyhra, the Prnyma, the sana, the Yama and Niyama; they are external parts of the three - Dharana, Dhyana and Samadhi. When a man has attained to them, he may attain to omniscience and omnipotence, but that would not be salvation. These three would; not make the mind Nirvikalpa, changeless, but would leave the seeds for getting bodies again. Only when the seeds are, as the Yogi says, "fried", do they lose the possibility of producing further plants. These powers cannot fry the seed.
8. But even they are external to the seedless (Samadhi). Compared with that seedless Samadhi, therefore, even these are external. We have not yet reached the real Samadhi, the highest, but a lower stage, in which this universe still exists as we see it, and in which are all these powers.
9. By the suppression of the disturbed impressions of the mind, and by the rise of impressions of control, the mind, which persists in that moment of control, is said to attain the controlling modifications.
That is to say, in this first state of Samadhi the modifications of the mind have been controlled, but not perfectly, because if tines were, there would be no modifications. If there is a modification which impels the mind to rush out through the senses, and the Yogi tries to control it, that very control itself will be a modification. One wave will be checked by another wave, so it will not be real Samadhi in which all the waves subside, as control itself will be a wave. Yet this lower Samadhi is very much nearer to the higher Samadhi than when the mind comes bubbling out.
10. Its flow becomes steady by habit.
The flow of this continuous control of the mind becomes steady when practiced day after day, and the mind obtains the faculty of constant concentration.
11. Taking in all sorts of objects, and concentrating upon one object, these two powers being destroyed and manifested respectively, the Chitta gets the modification called Samadhi. The mind takes up various objects, runs into all sorts of things. That is the lower state. There is a higher state of the mind, when it takes up one object and excludes all others, of which Samadhi is the result.
12. The one-pointedness of the Chitta is when the impression that is past and that which is present are similar. How are we to know that the mind has become concentrated? Because the idea of time will vanish. The more time pa.s.ses unnoticed the more concentrated we are. In common life we see that when we are interested in a book we do not note the time at all, and when we leave the book, we are often surprised to find how many hours have pa.s.sed. All time will have the tendency to come and stand in the one present. So the definition is given: When the past and present come and stand in one, the mind is said to be concentrated.*
13. By this is explained the threefold transformation of form, time and state, in fine or gross matter and in the organs. By the threefold changes in the mind-stuff as to form, time and state are explained the corresponding changes in gross and subtle matter and in the organs. Suppose there is a lump of gold. It is transformed into a bracelet and again into an ear-ring. These are changes as to form. The same phenomena looked at from the standpoint of time give us change as to time. Again, the bracelet or the ear-ring may be bright or dull, thick or thin, and so on. This is change as to state. Now referring to the aphorisms 9, l1 and 12, the mind-stuff is changing into Vrittis - this is change as to form. That it pa.s.ses through past, present and future moments of time is change as to time. That the impressions vary as to intensity within one particular period, say, present, is change as to state. The concentrations taught in the preceding aphorisms were to give the Yogi a voluntary control over the transformations of his mind-stuff, which alone will enable him to make the Samyama named in III. 4.
14. That which is acted upon by transformations, either past, present, or yet to be manifested is the qualified.
That is to say, the qualified is the substance which is being acted upon by time and by the Samskras, and getting changed and being manifested always.
15. The succession of changes is the cause of manifold evolution.
16. By making Samyama on the three sorts of changes comes the knowledge of past and future. We must not lose sight of the first definition of Samyama. 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. If a man in that state wants to know the past and future, he has to make a Samyama on the changes in the Samskaras (III. 13). Some are working now at present, some have worked out, and some are waiting to work. So by making a Samyama on these he knows the past and future.
l7. By making Samyama on word, meaning and knowledge, which are ordinarily confused, comes the knowledge of all animal sounds. The word represents the external cause, the meaning represents the internal vibration that travels to the brain through the channels of the Indriyas, conveying the external impression to the mind, and knowledge represents the of the mind, with which comes perception. These three, confused, make our sense-objects. Suppose I hear a word; there is first the external vibration, next the internal sensation carried to the mind by the organ of hearing, then the mind reacts, and I know the word. The word I know is a mixture of the three - vibration, sensation, and reaction. Ordinarily these three are inseparable; but by practice the Yogi can separate them. When a man has attained to this, if he makes a Samyama on any sound, he understands the meaning which that sound was intended to express, whether it was made by man or be any other animal.
18. By perceiving the impressions, (comes) the knowledge of past life. Each experience that we have, comes in the form of a wave in the Chitta, and this subsides and becomes finer and finer, but is never lost. It remains there in minute form, and if we can bring this wave up again, it becomes memory. So, if the Yogi can make a Samyama on these past impressions in the mind, he will begin to remember all his past lives.
19. By making Samyama on the signs in another"s body, knowledge of his mind comes. Each man has particular signs on his body, which differentiate him from others; when the Yogi makes a Samyama on these signs he knows the nature of the mind of that person.
20. But not its contents, that not being the object of the Samyama. He would not know the contents of the mind by making a Samyama on the body. There would be required a twofold Samyama, first on the signs in the body, and then on the mind itself. The Yogi would then know everything that is in that mind.
21. By making Samyama on the form of the body, the perceptibility of the form being obstructed and the power of manifestation in the eye being separated, the Yogi"s body becomes unseen.
A Yogi standing in the midst of this room can apparently vanish. He does not really vanish, but he will not be seen by anyone. The forte and the body are, as it were, separated. You must remember that this can only be done when the Yogi has attained to that power of concentration when form and the thing formed have been separated. Then he makes a Samyama on that, and the power to perceive forms is obstructed, because the power of perceiving forms comes from the junction of form and the thing formed.
22. By this the disappearance or concealment of words which are being spoken and such other things are also explained.
23. Karma is of two kinds - soon to be fructified and late to be fructified. By making Samyarna on these, or by the signs called Arishta, portents, the Yogis know the exact time of separation from their bodies.
When a Yogi makes a Samyama on his own Karma, upon those impressions in his mind which are now working, and those which are just waiting to work, he knows exactly by those that are waiting when his body will fall. He knows when he will die, at what hour, even at what minute. The Hindus think very much of that knowledge or consciousness of the nearness of death, because it is taught in the Gita that the thoughts at the moment of departure are great powers in determining the next life.
24. By making Samyama on friendship, mercy, etc. (I. 33), the Yogi excels in the respective qualities.
25. By making Samyama on the strength of the elephant and others, their respective strength comes to the Yogi. When a Yogi has attained to this Samyama and wants strength, he makes a Samyama on the strength of the elephant and gets it. Infinite energy is at the disposal of everyone if he only knows how to get it. The Yogi has discovered the science of getting it.
When the Yogi makes Samyama on that Effulgent Light in the heart, he sees things which are very remote, things, for instance, that are happening in a distant place, and which are obstructed by mountain barriers, and also things which are very fine.
26. By making Samyama on the Effulgent Light (I. 36), comes the knowledge of the fine, the obstructed, and the remote.
27. By making Samyama on the sun, (comes) the knowledge of the world.
28. On the moon, (comes) the knowledge of the cl.u.s.ter of stars.