T he S

acred Books of the East Described an

d Ex amin
ed .

YO G A S A S T RA
T HE YOGA SUT RA S OF PA T A N J A L I EX A MIN ED;
WI T H A N OT I CE

S W A M I VI VE K A N A N D A ’
S

YOGA P HI L OSOPHY .

P ro m n th e U nre al l ead me t o th e R e al ,
F ro m D a rk ne s s l e ad me t o L i g ht ,

I
'
ro m D e at h l e ad j m e t o I m m ort ali ty .

Br i h a d ra ny a Up a ni sh a d .

FI RS T EDI T I O N , CO P I ES.

I ST I A N LI T ERA T URE
‘

S O C I ET Y FO R I N DI A
L O N DO N A N D M A DBA S .

P rice, A nnas ; P ostf ree, 3 A

-
nnas .
 The Sacred Books of the ! m Desc ibed and Examined
r .

YO G A S A S T RA
T HEYOGA SUT RA S OF PA TA N J A L I EX A MI N ED

W IT H A N O T ICE

S W A M I V I VE K A . N A N I )A
’
S

YOGA

”
C ons c i enti o u sl y
I
o bs
)

hrv ed , they ca no nly

$55
i s s ue i n l
c i di oc y .
A ‘

f
L 7
“
i Reug mm of I ndw
fl 0 0

, p . 83 ,

5 z

Ring o ut the O Id f ing iu themefi

, ,

Ring o ut the f alse, ri ng inthe true .

T ennyso n .

FI RS T EDI T I O N , C O P I ES .

T H E CHRI ST I A N L I T ERA T URE SO CI ET Y FOR I N DI A

L ON DON A N D M A DRA S .
 P R EF A C E .

It has b een the unh appy lot of I ndia to have had for tho u
“

s ands of y ears a s ucc essio n of t eac hers who p al me d Ofi th ei r

c rud e i d eas as i ns pi red T he result has b een in the w ords o f
.
,

S ir H : S M ain f als e mo rality f als e histo ry f als e phil oso phy

“
. e , , , ,
”
f als e physi c s .

A ll e d uc ate d Hi n d us will ad mit th at the histo ry g eog raphy , ,

an d ast ro no my of the Hi nd u s ac red books are egregio usly w ro ng .

I nthe f o llo w i n g p age s i t i s sho w n th at b eli ef inYo g a pow ers and

ch arms is e q ually mist ak en M arv ello us p ow er may i nd ee d be
.

acqui red but n

, ot by Yo g a .

T he re ad er is advis ed to follow the co urs e p oi n t ed o ut at

p age 5 8 .

”
“
A w ak en ed I n di a i nst ead of adopti ng the F o w l or Tortois e
,

Up s et P ost ure w ith his eye fix e d onthe tip of his nos e and s eeki ng
,

the s up p ressio nO f the t ran sfo rmati ons of the thi nki ng p ri nc ipl e ,

sho uld rath er e nd e av o ur to h ave his mus c l e s b rac e d lik e thos e of

P ri nc e Ran jitsin hp his f a c ulti e s o f o b s e rv atio n c ulti vat e d lik e
,

thos e of P rof esso r Bos e his ability to w eigh evid enc e d ev el op e d

,

lik e th at of Dr Bhandarkar I nst ead o f a d reamy p e ssi mis m

. .
,

let th ere be activ e b en evol e n c e Th us wo uld I nd ia adv anc e in

.

c i vili z atio nwith a sp ee d b e f o re un k no w n .

A bo ve all let the d e e p re ligio us f eeli n

,
g of the Hi nd u mi nd be
w is ely di re ct ed L et the Bhakti Yog a h ave fo r its O bj e c t the
.
f
.

l o fti e st id e al of maj esty wisdo m goo d ness and p urity S uc h is

, ,
.

”
the great C reato r an d L ord of the Un iv ers e .

J . M U RDOCH .
 CO N T EN T S ;

I N T ROD U CT I O N
T HE SA N KHYA SY S T E M
T HE G RE AT A I M O E H I N D U P H I LOSOP HY
YO G A SA S TRA
Vitti
r 6 ; T he S upp ression o f T ran
, sformati on s 6 ; I sw ara, 6 ; .

Rep etiti on of O m 7: O bstac le s to P ro g re ss 7 : 011 “ Fee n

”

tow ards others 8 ; riyéyog a ,

.

8 ; T he F iveK “
Di8 tra0tl0n3
.
i gs
8;
,
l
°

Distrac ti ons the C ause o f Mi ser , 9 ; A ll is M i sery to the '

.
y
Di sc ri minati ng , 1 0;
T HE EI G HT ACC ES S OR IES O F YOG A
1 , Yama 1 1 : 2 N i yama 1 1 ; 3
. , . 1 2 ; 4 P ran
A '
sa na
ayama, 1 3 ;
, .

5 P ratyahéra, 1 4 ; 6
.
. Dharana, 1 5 ; 7 Dhyana, 1 5 ; 8 S amat , 1 6 ;
. .

SA MYA MA
O cc ult P ow ers re sulting f ro m S am yama 1 6 : H O W the S i ddhi s may be ,

ac q uire d 2 1 ; Y o in
g
, s are n o t bound by the ir A c ti ons , 2 1 H O W thm g s
are kn o w nto the M i n d 2 1 C e ssatio no f De si re 2 1 ; T he C lo ud of
Vi rtue and the End, 22 ; T he S up reme End to be attai ned by
, ,
”

Yo g a 22 , .

T HE C HARACTE RI S TI C S O F T HE H I N DU M IN D
False G e o g rap hv S astras 29 ; False A stro n
of the omy o f the
,

S astras 29 ; F alse ac c o un
, ts o f the Body, 29 ; I nf erenc e from the
f oreg oi ng S tatem ents, 3 0;

EX AM I N AT I ON or T H E Y O G A S UTRA S
O biec t o f P atan j ali 3 1 ; M e an
,s o f A ttai nm e nt, 3 2 ; Y am a 32 ,

N i yam a 3 2 ; A san a , 3 3 ; P ra nayama 3 5 : S up p osed O c cult P ow ers,

du P e ssi m ism and F alse VI e w
,

3 7 : Rew ard of Rs 38 ; H i n
.

o f L i f e , 3 8 ; Bri ef Ex ami n ationo f the Sa nkhya S ystem, 89 ;

T HE T RU E YO G A SA S TRA
DI S BELI E F I N O CCU L T P OWE RS
EFFORT S T O AC ! U I R E T RUE KN OWLE DGE
T H E T RU E BHA KI I YOG A ' ‘

C ON C L U D I N G A PPEA L
A PPE N D I X
RE MARKS O N T HE L E CT URES A N D YO G A P H I LOSOP HY OF SWA M I
VI VE KAN AN D A
L I ST or P U BL I C A T I O N S
 YO G A S A S T RA .

I N T RO D UCT I O N .

N AT I O N S ,
ll as i nd ivid uals h av e th ei r p ec uli ar dispo
as w e ,

sit io n s . T he English are fond of wh a t is p ractic al b eari n g upo n ,

the co n c e rns o f l ife H enc e th ey h ave mad e g reat i mp rov ements

.

inthe arts ; as rail w ay t rav elli n g st eam navig ati o n & c Hi nd us , ,

.
,

o n the c o n trary h av e p aid littl e att e ntio nto th es e t hi ngs but

, ,

h av e sh o w n a g reat i nc li natio n to dis c uss abst rac t philosophi cal

q ues ti ons o r mysti cal religio us S p ec ul ati ons Th ere are S ix p ri n .

ei p e l Do rs an as o r sc hools of Hi n
,
d u philosophy viz .
,

1 T he N yciya fo un
. d e d by G o tama , .

2 T he V aiseshika b K anad a
khya by l gapila
. .
,

3 T he S an
.
, .

4 T he Yog a by P atanjali
.
,
.

5 T he Mimcin sci by J aimin i

T he V
.
,

a or V
.

6 .edrinta by Badarayan yasa .

A na c c o unt o f the W h ol e is gi ven in P hilosop hic H in rluison*

.

T he S an khy a syst em w ill first be b ri efly ex p lai ned as it is i nti ,

m at ely c onnec te d w ith the Yo g a .

T HE S A N RH YA S Y S T E M .

A S al rea d st at e d , this is att rib ute d to K apil a, a S up p o s e d

y ,

i ras c i bl e RiS hI , w ho red uc ed to ash e s the s ons of ki ng

S ag ara . T o a tt rac t att entio n , i t w as a co mmo n p racti c e amo ng
Hi nd u s to c l ai m so me renow ne d fish as the auth o r of a t reat is e
K m
.

T he c hi ef e xp o nent s o f the syst e m are the S dn khya ari .

an d the S cinkhya P rac a chan a T he f ormer has b een t ra n. sl at e d

i nt o Engli sh by M r Davi es ; the l att er by Dr Ballanlyne T he
. . .

S rinkhya P rac a chan d c o nsi st s of six book s and 5 2 6 s ut ras

. T he .

S ankhy a, says Mr M anilal, S t arts w ith the p ro p ositio n

'

. s th at the
w o rl d is f ull o f mis e ri es O f th re e ki n d s, p hysi c al , ( ddhibhautika) -

sup ern atural ( ddhidaivika), an d c o rp ore al ( ddhydtmika) and th at

‘

th e s e are t he re s ul ts of the p rop erti e s o f matt er (p a late), and no t

o f its i n s e p arabl e co rr el a te of i ntellig e c e o f c o nsc io us ne s s ( p unstsah L
n
T he g rand o bj ec t o f the syst em is se t fo rth inthe l at apho ris m
We ll , the c om pl et e c e ssatio nof p ai n, ( w hich is) of th re e ki nds is
t he c o mpl et e e nd O f m an
”
.

So ld by M r A T S c o tt , T rac t Dep Ot, M adras, Svo 72 p p 2 % A

. . . . . S . P o st f re e ,
-

1 T he Yog a S utm of P a tan j a li, p iii

'
. .
2 Y OGA SA S T RA .

T he i mmedi at e c aus e of the bo nd age of so ul is the con

the
j unctio n o i P ra kmti and the s oul T he re medy is the lib eratio n
’

of the so ul by k no w l edg e .

A c c o rdi n g to the Sankhy a th ere are two et ernally existi ng ,

en titi e s P m kriti and so uls

, .

P rak riti d e n ot e s th at whi c h p rod uc es o r b ri ngs fo rth ev ery

thi ng els e I t is so meti mes not very ac c urat ely rend ere d
.

M o ni er Willi ams s ay s th at p rod uc er o rigi nat or w o uld mo re

,
“
, ,

ne arly ex pre s s the meani ng F ro m the abs enc e of a root inthe .

root the ro o t O f all thi n

,
g is ro otl ess .

P rak riti is s u p p o s e d to be m ad e up o f th re e p ri n c ipl e s c all e d ,

G un as o r c o rds
,
s upp o sed to bi nd the so ul Th ey are S attva
, .
,

Roj as T amas or T ruth P assio n a nd Dark ness

,
Th es e pri nc i
, , .

pl e s ent er i nto all thi ngs and o nthe rel ativ e q uantity of eac h in
an o bj ect d e p en ds th e q uality o f the obj ect
y .

S o uls ( P urush) are c o untl ess innumb er i ndivid ual s en si tiv e , ,

e t ern al un c h an
,
g eabl e A ll th at is d one by P rak riti is do ne o n .

b eh alf of so ul I n its o w nnat ure so ul is w itho ut q ualiti es until

.
,

un i ted with P rak riti T he unio nof the tw o is co mp are d to a l ame

.

manmo unt e d o na bli nd mans sh o ul ders ; the p ai r are th enboth

’

as it w ere) c ap abl e o f p erc e pti o nan d m o v e men t

( .

Begi nni ng f ro m the o rigi nal rootl e ss g erm P rakriti the Sankhy a ,

co unts u p ( sankhydti} sy nth e tic ally ( wh e nc e its name of sy nth e tic

-
‘

e n u m e rati o n ) t w e nty th’

re e oth e r T a ttw a s O r e ntiti
-
e s— all p rod uc

tio ns of the fi rs t and e vol vi ng th ems elv e s s p o nt aneo usly ou t of it as

c ream o ut o f milk o r milk o ut o f a c ow —whil e it c aref ully dis ti n
,

, ,

u i shes th e m all f ro m a t w en ty fi f th P u m sha the so ul w hi c h is

g
-
, , ,

wholly in its o w nnat ure de sti tut e o f Gunas tho ugh li abl e to be ,

b o und by the G unas of P rak riti .

A c c ordi n g to the sankhy a syst em the five g ross er el ements ,

with th ei r d i sti ng uishi ng p rop erti es and co rrespondi ng

o rg ans of s ens e are the f ollowi ng :
Disti n g uis h i ng P rop e r ty O rg anof S e n s e . .

1 .A kdsa eth er S o und

, T he Ear
2 .d a air ,
T angibility
, T he S ki n
3 .T ej as fire light ,
Col our , T he Eye
,

4 .A p e s w at e r ,
T a st e , T he T o n g ue
5 .P rithivi e arth S mell
,
T he N o s e
Th ere are el ev e no rg ans p ro d uc ed by A hankrira the five o rg ans ,

of s e ns e ear ski n eye t ong ue nos e ; and five o rg a ns o f ao

, , , , ,

ti ons l arg est ( the th ro at) h and fo o t and ex c reto ry and g e ne rativ e
, , , ,

o rg an s a nd anel ev e nth o rg ansta nding b et w ee nth e m via M ane s

, , ,

the mi n d w hich is reg ard e d as an i nternal o rg ano f p e rc e ptio n ,

voli tio n and ac ti on ,

.

T he lib eratio n of P urusha or so ul f ro m the f e tt ers w hi c h , ,

Mr Man tran Matter i ii

'
“
ila! . slate s it p . .
 T HE GR EAT A I M or H I N D U PH I LOSOP HY . 3

bi nd it inco ns e q uen c e of i ts un io nwith P rak riti is do ne by c on

veyin t he c o rre c t k n o w l edg e of the 2 4 c o n stit ue nt p ri ncipl e s of
g
c rea tio n a nd ri htly disc ri m i n ati n g the s o ul f ro m th e m *
, g .

M r M ani la l s ays :
. T he i ns e p arab le p rakriti and p urusha are
en o ugh in th ems el ve s to ac c o unt f o r the w hol e of the p h eno me na
of the universe, and the id ea of a C re ato r is lo ok e d u po n by
”
the san khy as as a me re re d und ant ph anto m of p hilos o phy I t is .

th ere fo re k now namong Hi nd us by the name o f N irisvam S ankhya,

o r the S cin khya w ithout I so ara
. .

T he Yog a is c o mmo n ly reg ard e d as a b ranc h of the Sankhy a ;

but as it no mi nally ac k no w l ed g e s the exist e nc e of G o d, it is c all e d
S esvam S dn khya, S dn lrhya w ith 1 3 1 mm S uc h w as the p op ul arity
.

of the S ankhy a and Yo g a, th at the M ahabhara ta, Sentiparvam,

s ays “
T here is no k no w l edg e e q ual to the Sankhy a, and no
”
po w er eq ual to the Yo g a .

Befo re d esc ribi ng the Yog a syst e m, an i mp o rt ant q ue stio n

will fi rst be c o nsid ered .

T HE G RE AT A I M OF H I N D U P H I LOSOP HY .

T he hy m n V
s of the Rig e d a t ak e a c h eerf ul vi ew of lif e T he .

early A ry an s had co me f ro m a c o ld b raci ng c li mat e , enc oura g i ng

l abo ur T he do c t ri ne O f t ra ns mig ratio nw as th enunk now n T he
. .

us ua l p e tit io ns inthe Rig Ve d a are f o r lo ng life, so ns , and ab nud

an c e o f c o ws T he good w en t at d eath to the h a ppy abod e of
“
.

Yama, a nd as p itris b ec ame q uasi divi niti e s th e ms elv es .

A ft e r the A ry an s had s e ttl e d in I ndi a fo r so me ti me, th ey

b eg anto f ee l the i nfl uenc e of the hot, enervati ng c li mat e L ab o ur
. .

w as a b urd en; un dist urb ed re po se s eeme d the high e s t bli ss A .

b eli ef in t rans mig rati o n also aro s e, and s w ay e d the mi nd s of “

the Hi n d us wi th t remend o us p ow e r T he s eri es o f b i rths is .

-

vi rt ually e ndl e ss ; the c o mmon st at ement is th at i t ris e s to 8 4

l akhs A cc ordi ng to the merit o r d emerit of a h uman b ei ng ,
.

he is b o rn af resh i nt o the b o dy O f a man , o r a be a st, o r a

'

bi rd , or a fish , or a p l ant or a st o ne “
A h this f earf ul ro un .d
”
O f bi rths l s aid the M arathi p o e t T ukara m,
. this w eary c o mi ng
an d goi n g ; wh e nwill it all end Wi th the Up anish ad s c om
me nc es th at g rea t w ail of so rrow whi c h , f or c o untl ess ag es, has
inI ndi a b ee nrisi n ”
g up to h eav e n It w as i ntensifi e d by Bud dh a
. .

T he fi rst of the “
fo u r nobl e t ruth , whi c h he p rof es se d to h av e
disc o v ere d is , th at Exist enc e is s uff eri ng
“
A S a d evo ut Bud
'
.

dhist co unts his b eads , he m utt e rs A n ttya, Dukha, A n e tta,

T ransi enc e, S o rro w , Unreality ”

I n the V i sh nu P urana Book
VI Ch apt er 5 , the evils of exist enc e are d es c rib ed I t may be
.

. .

th us v ery b ri efly s u mmaris e d

i i“ n
A bridg e d f ro m H i duism, by M onie r Williams , S TA C K . 2 3 . 6 d,
4 YOG A S AS TRA .

Bodily p ai nis of many ki nd s ; as fever splee ndysente ry l e p ros y , , ,

Ment al suif e ring s are ang e r f e ar h ate j e al o usy envy a nd many , , , , ,

oth e r p assio ns A ffli c ti o nis mul ti pli ed in tho us and s o f S h a p e s in

.

the p rog re ss of c o nc e p ti o n bi rth d e c ay di seas e d e ath a nd h ell

, , , , ,
.

But no t inh ell alo ne do the so uls O f the d e c e as ed und erg o p ai n;

th e re is no c essatio ne v eninh eav e n f o r its t em p o rary i nh a bitant
is ever to rme nte d wi th the p rosp ec t o f d e sc e ndi ng ag ai nto earth .

A g ai n is he li abl e to c o n c e ptio n bi rth y o uth ma n h o o d o ld ag e , , , , ,

an d d eath .

T he body is d es c rib e d as a fil thy re c e pt acl e o f w o rms T he .

g rand i nq ui ry th e refore is ho w to c ut S ho r t the eighty fo ur ,

” -
,

how to g et rid of the c urs e o f existe nc e M ulcti lib e ra ti o n f ro m ,

f ut ure bi rth s i s the g ra nd aim of Hi nd u philo s o phy Difle re nt

, .

means are p res c rib e d f o r the at tai nme nt o f M ukti ; but re ma rks f

will h ere be co nfi ne d to thos e e nj oi ned by the Yo ga .

YO GA S A S T RA .

P nde r T he Yoga syst e m is att rib ut ed to f a ta njali Ve ry

ou .
-
‘
.

littl e is k no w n O f so me o f the g re at es t I ndi a n phil o so ph e rs a nd

a utho rs Th ere is a ve ry l ea rne d c o mme nta ry c all ed the M ah d
.
,

bhdshya onthe G rammar o f P é uini by anautho r c all e d P a lan jn li ,

but th o ugh the n ames are the same th ey w ere p ro b ably di ffe re nt ,

men O f the fo rmer nothi n

. g is k no w n P atanjali de s c ri be s th .
e

syste m of w hic h he may be me rely the c o mpil e r in 1 9 5 s utra s ;

, ,

d ivid ed i nto fo ur Books L ik e most oth er s ut ras th ey are o bs c ure

.
, ,

an d re q ui re co mmen taries
—
.

O bj ec ts T he wo rd Yog a n
. o w us ually me an s unio n: and it il
ge nerally und e rst oo d to teac h ho w the h uma ns o ul may at tai nc o m
l t un io n ith the S up re me S o ul But P a tan jali gi ves it a
p e e w .

di ff erent meanI ng
Yog a is the s uppressi o n o f the t rans fo rmations of the t hi nki ng
”
p ri nc iple I . .

M o ni e r Williams i nterp ret s this a s the ac t o f fixi ng o r c o n

c en tra tin t h e mi n d in abst rac t medit a tio n a n d this i s s aid to be
g ”
,

eff ec t e d by p rev en t ing the modifi c atio ns of the thi nki ng p ri nc ipl e 1 .
'

M r R C Bos e th us e x plai ns w h at is meant by the

. . .
tran s '

f o rmations of the thi n k ing p ri nc ipl e

On e of the un i versally ad mitte d max ims o f Hi ndu p hi loso phy is
that the mi nd assumes the fo rm o f w hi ch it pe rce i ves ; and t herefore it
nece s sar i ly be c o m e s r e all y n o t fi g ur a
,
t i v e ly a t re e a ta nk a n a ni m a l , , , ,

9 s w e et man o a m u si ca l pip e a n odori fe ro us fl o w e r or a hard sto n e :

. g . , ,

n l i t i h n g d i nt th t u f m n d h p es co nj ured
N ot o y so s c a ,
e o e g ro e s q e o r s a s a

T ran slationby Man ila ! N abhubhai Dvividi, p l . .

T I ndian W isdom, p p 9 2 , 08 . .
 YO GA s asrsa . 5

up by f ancy ith er w h enw eare aw ake o r w h enw e are asle e p o r i nto the
e ,

i deas eq ually subj ec ti ve exh umed by memory f rom the va ults o f its o w n
, ,

mausole um Who c anf orm anad eq uate i dea of its v olability its fic kle
ness its restlessn
.

,
ess ? Who c annum ber the vari eti es of mu tati ons and
tran s formations thro ug h w hi ch it p asses int he c ourse o f the day not to ,

say a y ear a dec ad e ,

or the c o urse o f a lo n g li fe P T o d estro y this
,

fic kle n ess thi s c h an

. geableness thi s restlessness to le ad the mi nd to w ad e , , ,

so to S p eak th roug h th ese i n numerable transfo rmati o ns to its o ri g i nal

—
,

s t ate o f sere n e re p o se suc h is the o bj e c t p ro p os ed by the Yog a P hiloso

p hy . T he i dea o f u ni onw i th G o d is a late r

g raf tfi‘

M r M anilal th u s ex pl ai ns this t ransfo rmatio n

.
,

“
Kno w led g e or p erc eptio nis a ki nd of t ransformati on ( p e riw ama)
o f the t hi n ki ng p ri nc i ple i nto anyt hi ng w hic h is the subj ec t o f e x ternal
or i n te rn al p re se n tati on A ll kno w ledg e is o f the ki nd of t ransf orma
.

ti on s o f the thi n ki ng p ri nc iple Ev n the Wi ll w hi c h is the ve ry . e ,

fi rst ess ential o f Yog a is a ki nd o f s uc h transformati on Yog a is a co m

,
.

p l e te s u pp re s s i o n o f th e te n d e nc
y o f th e thin ki ng p ri nc ip le to t ra nsf o rm

i ts elf i nto obj ec ts thoughts & c t , , .

"

Hi nd us g e ne rally reg ard Yog a c hi e flyas the me ans by whi ch

occ ult p ow ers a re c o nsid e red to be attai nabl e Th ey are th us de
s c rib ed by the Rev Krish na M oh unBane rj ea
.

V By ab strac ti ng the c orp oreal senses from th ei r ordi nary media of

.

c o mmun i cati o n the Yoga is e nd o w ed w it h heavenly se nses He may

, .

no t se e o r hear w hat p ass es aro und he m ay be i n se n si ble to e x t ern al -

i mpre ssi o ns —but he has i nt ui ti o ns o f thi ngs w hic h his nei g hbo urs
,

c an no t see o r hear H e b eco mes so b uo yan. t or rath er so sublima t d by , e

his Yo g a tha t g ra vitati o n o r as Bhaskarac harya c alls it the attm c tis e

, , ,

p ow er of the ea rth has n o in fl ue nc e o ve r him H e c anw alk and asc end

. .

in the sky as if he w ere s u sp en

, d ed under a b allo on H e c an by t hi s .
,

i ntui tive pro cess i nf orm hi mself of the my steri es of astro no my and
ato my— of a ll thi n
,

an
g s i n f ac t t hat m a
y b e f o un d in a n y o f t he difi e re nt
w orlds H e may c all to reco llec ti o n the e vents of a p revi o us li fe
. He .

m ay at tai n an i n sig ht i n t o the p ast and f uture H e may disc ernthe .

thoug h ts o f o thers hi ms elf vani sh at pleasure and if he c hose to do so

, , ,

en t er i nto his neighbour s body and th us t ake poss essionof his li vi ng ’

,
”
ski m
:
W h enMad ame Bl av atsky c ame to I ndi a she c l ai med to poss ess ,

so me o f th e s e Y og a p o w e rs S he is s ai d to h av e dis c ov ered a l o st .

l ady s o rname nt to h ave c reat ed a c up and s auc er to h av e

’
, ,

do ubl ed a ri ng to h ave re p ai re d a b ro k en Chi na t ray to k now

, ,

w h at h ap p e n e d indist an t pl aces to s e nd l e tt ers th ro ugh the air to

Tib et & c I n the hop e of ac q ui ri n
,

, . g s uc h occ ult po w ers many ,

Hi nd us pa id a n i niti atio n f e e of te n r up ees I n ti me it w as .

discov ered th at M ad ame Blavatsky s p ret end e d wo nd ers w ere ’

me re j uggl er s t ri c ks ’
.

H in
‘l‘ du P hi lo sop hy, p 1 6 9
. . .

l T he Yog a S astra of P atan j a li, p 2

' '
.
,

I Dialog ues onHin du P hilosop hy, pp 6 9 , 70 . .

(3 Y O GA sasraa.

oc c ult pow ers s up pos e d to be acq ui red by Yog a will

T he
be more f ully d es c rib e d h e re aft e r .

A t p re s ent als o o nly the means to be employ e d f or the suppre s

si o n o f the t ransfo rmatio ns o f the thi nki ng p ri ncipl e w ill be
dis c uss e d .

VRI T I I ( T
' ‘
ra nsf ormation
s) .

T he mi nd t aki ng the sh ap e of objects p re s ent ed to it

ac t of the
is c all ed o ritti, t ransformations It is t hus e xplai ne d by P atanjali .

T he tran sfo rmati on s are fi vef old, and th ey are e ith er pai nf ul o r
not p ai nful ( T hey are) Ri g ht no tio ns, mi sconce pti on, f ancy, s lee p ,
.

an d mem ory Rig ht no ti o ns are p erc e p ti o n, i nfe renc e. t es ti mony M is

. .

c on c e p ti on is i nc o rre c t no ti o n,
or a no ti o nw hi c h abid e s i na f o rm w hi c h

is no t th at of its o bj ec t F ancy is a not io n f o und ed o nkno w led g e c o n

.

veye d by w o rds, bu t o f w hi c h the re is n o o b j ec t c o rre sp o nding inreali ty .

S le ep is th at tran sfo rmati o n of the thi n k i ng p ri nc ip le w hic h has for

its o bj ec t the c o n c e pti ono f n o thi ng Me mory is the not le tti n g g o o f an
.

”
ob j ec t that has b eenrec og n i sed Book I 5 . .

Th es e five t ransfo rmatio ns o f the thi nki ng p ri nc ipl e are the

s ourc es o f its c h a ng eabl eness Right noti o ns of the o bj ec ts aro und .

us a re obt ai n e d a c c o rdi ng to the Sankhy a S c hool by p erc e p tio n

, , ,

i nfe re nc e and t e sti mo ny M is c onc eptio n o r w ro ng notio n aris es

,
.

f ro m e rro r as w h enw e mist ak e a ro p e f o r s erp ent F ancy vikalp a

,
.
, ,

is a notio n to w hi c h th e re is no thi ng co rre sp ondi ng innat ure as ,

the h o rn s o f a h are I na sl ee p w e have o f tend reams M emo ry

. .

re c all s p as t i mp re ssio n s p rod uci ng re stl ess ness , .

T a m S urp asssmn or T RAN S FO RMA T I O N S .

S ut ra 1 2, Book I s ays th at the s upp ressi onof the t ransfo rma

.

tio ns o f the mi nd samddhi) is to b e s e c ure d by ex ercis e a nd

(
no nattac h me nt
-

Ex erc is e is the st eady eff o rt to attai n th at st at e i nw h i c h the

mi nd st ands unmov e d like the fl ame of a l amp in a pl ac e no t ex
,

pos e d to the w i nd Rag a att ac h ment is th at whi c h att rac ts the

. , ,

mi nd a n d m ak e s it assume di ff erent fo rms as p assio n

,
s s ens atio ns , , ,

& c va irag ya is the abs en

.
'
c e of all att ac h ment .

I S WARA .

I is th us d e fi ned by P atanjali
svvara

Isw a a is a p arti c ular so ul w hic h is unto uc h ed by a fflic ti on, w o rks

r , ,

d eserts and desi res I nhim the seed of the o mnisc ie nt attai ns i nfi ni ty
,
.
.

Bei ng no t li mi te d by ti me he is the g reatest o f the g reat H i s i nd i c ator

.

—
.
,
”
is the P ra nava O m the w ord o f gl y
,
or B ookI
,
2 4 27 . . .

”
l“ T ranslatio nof Mr Manilal and Dr R M itra
. . . .
 “
os srac n
ns
”
TO n
r oeas ss . 7

O nacco unt of the odi um i nc urred by the sankhy a syst em f ro m

its nonreco g nitio n of Is w ara P atanjali add ed him to the 2 5
-

ts of Kapil a M r R O Bos e s ays

,

el emen . . . .

T he en tity b rought into satis fy a p op ular c lamour or to h umo ur

c urren t s upersti tion is as tho roug h ly a nonentity as the s oul is G od
, .
,
lik e the s o ul is p erfec tly q ui esc en t an d i nac ti ve H e d oes n o t c reate

o t destroy —th e se i mp o rt an
, , .
,

do es n o t p rese rve does n , t f unc ti o ns bei ng all

dis c h arged by P rak ri ti the ac ti ve p ri n c ip le w hic h e x is ts i n
, d ep end e ntly
of him an ,
d o ver the e vo luti o ns o f w hi c h H e has o n ly a n o mi n al rath e r
t hana real c ont ro l .

T he b ei ng c al led I e vara p osit e d by the Yo g a sc h o o l is a none n ti ty ,

rat her th an an e n tity d e void of moral q uali ti es as w ell as o f n

,
atura l
p ro p erties and d evoid th erefore o f all th ose ph enomena by w hi c h alone
ce c anm
.

exist en an
”
ifest i tself p p 1 63 164 . .
, .

REP ET I T I O N or OM .

I n S ut ra 2 7, O m is c all ed the wo rd of gl ory T he n ext

“
.

S ut ra s ays Its c onst ant re p eti tio n (j ap a) and i nt ent medi tati o n
onits mean i ng ( sh o uld be Bo ok I .

M r M anilal s ays :
. A ll s ac re d bo oks f ro m the V ed a to the ,

P aran a t each th at this mysti c syll abl e i s the s ec re t of s ec re ts an

,
d ,

the so urc e of all It is th us e x pl ai ne d inthe M undaka

Up anish ad
T he s ac red w o rd ( O m) is c alle d the ho w the arrow the soul an d , ,

Brahma its aim ; he shall be pi erced by him w hose atte nti o n does not
s w erve Th enhe w i ll be o f the same nat ure w i th him ( Brah ma) as the
.
,

b ec o mes o n e w i th the aim w h e nit has pi erc ed it ) II

a rro w
( 4 . .

T he rep etitio n sho uld be acco mp an ied by medi tatio n o n the

meani ng .

O BST ACL ES T o Face sass .

Th es e are enumerate d as foll o w s

Di seas e lang uor d oubt c are lessness id le n
, . ess w o rldly mi nde d
, . ,
-

ness mi stak enno ti ons mi ssi ng the poi nt and i nst abi lity th ese c ausi ng
, , , ,

di strac ti o ns are the obst ac les

, Book I 3 3 .
. .

Do ubt refers to the us ef ul nes s o f me dit atio n Worldly mi nde d .

ne ss d e no te s att ach ment to the thi ngs of the w o rl d M i st ak e n .

noti ons are ill ust rat e d by mist aki ng moth e r o f — p e arl for sil ver -
.

M issi ng the p oi nt is g oi ng a s tray f ro m the real poi nt S amridhz

’

.
,

Th es e thi ngs dist rac t the mi nd and are hi nd ranc e s to Yo g a ,

.

T he ne xt S ut ra st at e s th a t P ai n di st re ss t re mbli ng in s i
p
“
, , ,

ratio n a n d expi ratio n are the ac co mp a n i me nts of the c aus es of

,
”
dist ractio n .

i“ Yo a
g Su tra of P a tanj a li .
p . 17 .
 '

8 Y O GA saaruA '
.

O UR Farmn
es T OW A RDS O m en
s .

S ut ra xxxiii s ays ,

T he mi n d ( bec omes) e ve n by the prac ti c e o f sym pat hy c o m ,

p as sw n c om placen
, cy and i ndi ffe renc e re spec ti vely to w ards happi n
, ess , ,
”
mi se ry vi rtu e and vi c e
, Boo k I , . .

T he f e eli ngs are thos e most f avo urabl e to og a S y m p athy is

y .

a f e l o w f e e li n th oth ers rejoi c i n an

l g wi g w ith the h ap py d co m
-

, ,

p a ss m n atl n the mis erabl e

g A t the sight of vi rt ue w e sho uld be .
,

pl e as e d ; but fo r vi c e indifierenc e is the b est atti tude f o r o ne w ho

ai ms at S amddhi ( M r M an ilal ) f

, . .

BO O K II .

Kai y ar oea .

Kiydy g a
r o , P reli mi n
d enot es the ex erc is e s w hi c h
or ary Yog a,
are u se f ul a s p re p arato ry to S a madhi
Th ey are th us s tat ed .

Kriyayog a ( c onsi sts o f) mo rtific atio n study and meditation o n , ,

I s vara .
( T he y are p”rac ti sed) f o r ac q ui ring habi tual S amadhi and f o r
lesseni n g di strac ti ons Bo ok I I I 2 . .
,
.

M o r ti fi c a tio nd enot e s fasts p enance s & c S t udy the re p eti , ,

. .

tio no f O m & c o r the rea di ng o f religio us books T he di st ra c ti ns

. .
o

wh o s e c auses sho ul d be l ess ened are menti one d inthe ne xt S u tra .

T HE F I VE DI S T RA CT I O N S .

S ut ra 3 s ays
Ig noranc e eg o i sm d esire aversi o n and attachment are the five dis
, , , ,

t rac tions Book II . .

A ll dist rac tio nis mis ery Dr R M it ra rend e rs distrac ti o ns . . .

T he grand c aus e is ig n oran

”
by affli c ti ons . ce .

Ignoranc e is the sourc e of those th at fo llo w w he ther they be d r ,

o

mant w eak i nt erc ept ed or si m p le I I 4

, ,
. . .

Igno ranc e ( avidya) is th us defined

Ignoranc e is taki ng the none te rnal i mp ure p ai nf ul and no nso ul -
, , ,
-
,

to be e te rnal pure j oyo us an , d soul II 5 , ,

. . .

It is th us expl ai ne d by M r R C Bos e . . .

Ign oran ce is acco rdi n g t o t hi s a s to e ver

y o the r s ste m o f H i n
y d u ,

hilo so p hy the ult imat e c ause o f that b o n

,
dag e f ro m w hi c h d e li ve a n ce r

to be arde n tly de si red Ig no ranc e of w hat ? N o t o f God and H is

.

ribu tes ; n o r o f the te ac hin iu H is re ve lati o n; bu t o f the e sse n ti al

g
an d eve rlasti n g di ffe renc e be t w ee nso ul a nd n onso ul T he c harac te is - . r

ti c s of the so ul are inmarked antith eses to the p ro perti es and q uali ti es

10 Y O GA sasr a n .

Dist ractio ns are s ai d to be the c aus e of mis ery f or all ka rmas

aris e f ro m th em an d l ea d to h appi ness or mis ery,
T he res ults of .

karma are f elt eith er inthis lif e or so me oth er i n c arnatio n T he .

f ruits det ermi ne our positi on inso c i ety the l ength or sh ort ness , of

o ur lif e the pl eas an

, t ness or the rev ers e of our exp eri enc es .

A LL is M I S ERY TO T HE DI SC RI MI NA T I N G .

Sut ra 1 5 s ays
T o the di sc ri mi n ati n g a ll is misery o nac c ount of the O pposi ti o no f ,

the ac ti o n s of the t hree q uali ti es and o nacc ount of c onseq uenc es anxi ety , , ,
”
an d i mp ressio ns Boo k II .

T he disc ri mi n ati n g are thos e who h av e mad e some pro

gress in yog a and are a bl e to distinguish b et w een wh at really
,

e xists an d the ill usiv e To th em ev ery exist enc e is not only f ull
.

of mis ery but mis ery its elf For this fo ur reasons are assigned
, . .

T he st ruggl e b etw eenthe th ree g a nas m ust l ead to diso rd er and

mis ery .P l easure is always follow ed by p ain I t is also aeco m .

p an ie d by a n xi e ty E v ery e xp eri e nc e l eaves ani m p ressio nw hich

.

c reat es a d esi re f or enj oy ment l eadi ng inthe end to mi sery , .

A c c o rdi ng to the Hi n d u p essi misti c dog ma e xist en c e is ,

“

”
s ufferi ng and the soo ner it is e xti nguish e d the b ett er T he .

Chri iandoct ri ne is th at rig htly emp loyed e xist enc e is h appi

nes s .
gt , ,

T H E EI G HT A C C ESS O RIES O F YO GA .

S ut ras 2 8 , 2 9 f ollows are as

O n the dec ay o f i mp urity t hro ug h the p racti ce o f the ac cessori es

o f yog a th ere is i llumi n
,
ati onof the u n d erstandi ng ti ll di sc ri mi nati ve
k no w le dge res ults .

Restrai nt ( yama ) obli g ati on p o sture ( risana ) reg ulatio n

, ,

o f the b rea th ( p ra nayama) abstrac ti on( pralydhelra) de vo ti on ( dhcira mi)

, , , ,

c on te mp lati o n ( dhyana ) and samcidhi are the ei g ht accessori es of ,

”
yoga II
. .

M r Manilal s ays th at S ut ra 2 8 p oi nts o ut the w ay to the

.

en light enment l eadi ng to disc ri mi natio n by the d estruc tio n of ,

i mp urity l e c aus es of distraction

,
r
. .
,
.

M r R C Bo s e remarks
. . .

T hese ei g ht means o f Yog a are c alled i ts memb ers as w ell as its

ac cesso ri e s T he fi rst five the o uter an
. d the last th re e the i nn e r mem be rs ,

an d they i n di c ate the vari ed st ag es i n c i pi e nt as w ell as ad vanc ed o f that , ,

labo ri ou s and p ai nf ul e x e rc i se w hi c h t ermi n ates in the e x ti n c ti o no f the

thi n ki ng p ri nc i ple I t bei ng nec essary to draw p arti c ular attenti o n to

.

th e m they are se t fo rth o ne af te r another inthe o rd er inw hi c h the y

g commen
, ,
”
app ear inthe ab o ve ext rac ts w i th elucid ati n ts pp 1 75 1 76 , . .
, .
 N I YA MA .

1 YA MA ( Restraint) .

S ut ra 3 0 s ays
Yam a i nclud es b ti nence f ro m slaught er falseho od theft inconti
a s , , ,
”
nenc e and avari c e
, II . .

It is th us expl aine d by M r R C Bos e . . .

Restrai nt is the fi rst ste p inall sch emes o f ref ormati on meani n g as ,

it d o es ab stinenc e f rom g ro ss si ns and si nf ul di sp ositio ns T he w o rd

, .

slaug h te r ( himsci) as use d inthe apho ri sm be ari n g up o nit has a t w ofo ld

meani n g I t means reli g ious s acrifi c es w ell as murder T he Yog i P hi
. .

losop hy is as t horo ug hly o pp osed to the d o c tri n e of sac rifi ce as Bud dhism ;

an d it b ri n g s f o rw ard veracity as a substitut e f o r the b lo ody rites ,

en j oi ned in the Vedas w hi le it p romi ses j e w els f ro m all sid es to

,
‘
,
’

him w ho is c o n fi rme d inabs ti nence from thef t and re presents attai nment ,
’

”
o f vi g o ur as i n se parab ly c o n nec ted w it h c o nti nence I t p ro hibi ts avari c e .

no t o nly inthe sen se inw hi c h the w ord is o rdi n ari ly u sed but ina se n se ,

un k no w np erhaps to all but students o f Hi ndu P hi lo so phy T he avari .

c io u s lo n i n f o r f resh b o di es an d f resh bi rths o f w hi c h w e are su pp ose d

g g ,

to be c on sc i ous is c o n dem n ed as w ell as c upi di ty inthe o rdi n

, ary se n se o f

the term T he fi rst ste p of Yo g a is re n

. un c i ati ono f sininac t w o rd an d , ,
”
e ventho ug ht S o f ar it is w orthy o f c o mmenda tio n
. p 1 76 . . .

Mr M anilal inhis c o mment ary also co nsid ers th at the restraint

.
, ,

ref ers to tho ughts as w ell as ou tw ard ac ts H imsa prohibits the .

w ishi n g evil to any b ei ng ; c o ntinenc e forbids l ustf ul tho ughts .

T he rest rai n t of suc h is f ar more difficult th anof o utward acts .

2 . N I YAM A ( O blig ation)

Sut ra 3 2 says
T he obli g ati o ns are p urity conte ntment p enance study and d evo , , , ,
”
tionto I svara II . .

M r M anilal remarks :
. T he d uti es hith ert o d esc rib e d are
“

negativ e or of the kind O f o missio n th o s e enj oi ned h ere are posi ~

t1 ve or of c o mmi ssio n .

”
T he eff ec t of S t udy is th us d efine d
By study ( is produced) c o mmunionw i th the d esi red d e i ty II 44 . . .

M r M anilal e xpl ains it as the c onst ant sil ent and d evot e d
.
, ,
”
re p etitio no f c ert ai nfo rmul a e ag e 4 9
p . .

M r R O Bos e th us c o mments o nthe S ut ra

. . .

T he sec on d ste p is the c ulti vation of rig ht dispositions w ithi nus h

by stri c t co n f ormi ty to the c o mm an dmen ts an d o rdi n anc es o f re li g i on

A c aref ul study o f the V

.

ed as c e rt ai n p resc rib ed aust eriti e s an

,
d
de vo ti on to the L ord a re fi tte d to p uri fy the soul f ro m all its b ase
,

de si re s a nd bree d c o nte ntment init

, T he re w ould be no o bj ec ti o nto this .

s tate m e nt if by de vo ti on to Ie vara w ere mean t so me t hi ng more than ’

,

j
mn tterin g mec han ically the tw o w ords P ranava and O m whi ch are ,
12 Y O GA sasrs a.

re p resented his symb o ls It is affirmed th at the f req uent rep eti ti on

as .

o f these s mbols, or o f som e selec t verses f ro m the V ed as, suc h as the

y
G ay at ri , leads to G o d vi si on T hro ug h mutt eri ng results visio n -
,
as .

ex p lai ne d by Bh o j R aj a o f th e d e si derat ed dei t

y But God vi si o n, .
-

ac c o rdi n to t hi s
g p hi lo s o ph
y is tanta m o unt t o nothi ng v i si o n—the G o d -

”
p osite d bei ng a no nenti ty I pp 1 76 , 1 77 . .

3 . A S ANA ( P osture)

thi rd ac c esso ry is th us expl ai ne d

T he
P ost ure is that w hi c h is firm and p leasant By mi ld eff ort a nd .

me di tati o no nthe e ndless Th e nno assault s from the p ai rs o f O pp osi te s . .

II 4 6 48
.
-
.

M r R C Bos e s ays th at . . Vasistha Yaj navalky a and oth e r

.
“
, ,

s ag es o f the Vedi c and p ost Vedic ag e fix ed the numb er of p ost ures -

at 8 4 st a ti ng th at th e se had b een p resc ribe d and d e sc rib e d by

,

S i va the f ath er o f I ndi anYogis

, G orakshin atha a Yogi of a l at e r .
,

d at e di sg ust e d w ith th ei r p auc ity sw ell ed th ei r numb er to 8 4

, ,

l akhs p 1 77
. . .

Dr R L M it ra mak e s the f ollo w i ng i n

. . . t rod ucto ry remarks ,

q uote d by M r Bos e .

Treati ng of a syste m o f phi losophy P atanjala has no t t houg h t ,

p re p er to e nte r i nto de tai ls reg ardi ng ag e sex c aste f o od d w elling e tc , , , , , .

,

as b eari n g up o nYo g a ; but o the r w o rks s upp ly i n formati o nabou t t he m to

a con si de rab le e x te n t A few n ot es d e ri ve d there f ro m may n
. o t be u n fitly
T he first q uesti onthat w o uld ari se w o uld be W ho are fit to
add ed here
X .

p erfo rm the Yog a ? O nt hi s subj ec t the H atha Dip i kat fixes no li mi t '
,

I t s ays By the p rac ti c e of Yog a e very one may attai n p erfec ti on

, ,

w he ther he be yo uthf ul o r old o r ver

y o ld o r d i,sea sed o r dec re pid , .

T he ne x t po i n t inthe se lec ti o no f a p ro p er plac e A s mall mo n aste ry a .

,

d w e lli n g n o t lar e r t han a c ub e o f six f e e t sit uated ina o u t o f the w ay

g ,
- - -

p lac e w h e re th ere is no dang e r w i thi n a c i rc ui t o f a bo w o f hai l fire

,
, , , ,

an d w at e r ina c o unt ry ab ou n di n in f o o d an d f ree f ro m d a n e r o f w a s

g r
, g ,

an d the lik e w he re reli g i o np re vai ls ina thri vi n g ki ng do m is the mo st

’
, ,

app rop ri at e T he c e ll o r ma thi ka sh ould h ave a s mall d oor an

.
,
d n o , ,

w in do w ; it s ho uld be f re e f ro m hole s c aviti es in eq ualitie s hig h steps , , , ,

an d lo w de sc e n t s I t sh ould be smeared w i th co w dung not i nfested

.
-
,

by vermi n w it h a t e rrac e inf ro nt a g o od w ell an

-
, d the w hole su rro un d , ,

ed by a w all Dw elli ng insuc h a p lac e avoi ding all anxi eties the Yo g i
.
, ,

sho uld f ollo w the p ath poi nted ou t by his teac hers inthe exerc i se of the
Yog a H e sh ould avoid all e x c ess o f f ood vi olent ex ertions and vai n
. .
, p

disputati ons H is fo od should c onsist o f w heat sali ri c e b arley shasti

. , , ,

ri ce ( o r t hat w hi c h mat ures in six day s) the eg ama and the n ivdra ,

g rai ns mi lk c larifi ed b ut ter c oarse o r c andied sugar butte r ho ney

, . , , , .

i
g g n e r
pa lv a l f
,
ru it s fi v e ki nd o f g re
, en s m u n g p
,
u lse a n d w a t e r a n d all , , ,

so o thi n t t hi n in m d ra te uan ti t a vo idi n fl s h m at an d

g sw e e
g s a o e q y g e e -
,

to o m uc h s alt ac i ds and all stale p utri d dec o mposed or ac rid sub

, . , A ,

sta n c es T he q uan . tity of f ood tak en should be s uch as to leave one

”
fo urth of his app etit e unapp eased p 1 1 0 . . .
 P RANAYA MA 13

A S ANA (Features)
O f the 8 4 postures tenare consid ere d as the mo re i mp ort ant
T he f oll o wi n g are s ome of th em as t ransl at e d by Dr R L M it ra . . . .

l admaea n
’
a T he ri g ht f o o t sh o uld be p lac ed o nthe lef t thigh and
. ,

the le f t f o o t o n the ri g ht t hi g h ; the h an ds sho uld be c ro ss e d a n d th e ,

t w o g reat to es s ho uld be fi rmly h e ld the reby ; the c hi nshould be b en t

do w no nthe c hest ; an d o nthi s po st u re the eyes sh o u ld be di rec ted to the
tip o f the n o se I t is c alle d P admasan
. a ( lotus p o sture ) an d is hi g hly -
,

be nefi c i al ino ve rc o mi n g all di se ases .

Gomuhha P ut t he ri g ht an . k le onthe lef t sid e o f the c h est and ,

si mi larly the lef t a n,

k le o nthe ri g ht sid e and the post ure w i ll be G omu ,

kha or the sha pe o f a c o w s mo uth

,
’
.

Fow l P osture H avi ng e stablished the lo t us p ost ure if the h and

.
-
,

be passed be tw e enthe thi g h and t he k nee s and p lac ed o ve r the earth so ,

as to rai se the body a lo f t 1 t w i ll p ro duc e t he f o w l seat ,

-
.

T he T o rtoise Upse t P osture H a vi ng ass ume d the f o w l p ost ure .

,

s ho uld the tw o ha n ds be p lac e d o nthe si des o f the n e c k i t w i ll m ak e the ,

post ure li ke that o f the to rtoi se up se t ; it is called tortoi se ups e t p osture .

Bow P osture Hold t he g reat toes w i th the hands and draw

“
.
,

the m to the ears as in draw i ng a bo w stri ng and t hi s is c alled the bo w ,

”
p osture p 1 04
. . .

M r M anilal quot es the foll owi ng additional post ures fro m the
.

H alhap radip ika

S e astihasana bo dy p erf ec t ly strai g ht af ter placi ng
. S it w it h the
the ri g ht f o o t in the c avity be t w ee nthe lef t t hi g h an d t he c alf and the ,

lef t f o o t int he c avi ty b t w e enthe rig ht thi g h a n d the c alf

e .

“
S iddhasa na H avi ng p ressed the pe ri naeum w i th the end o f the
.

lef t foo t plac e the ri g ht f o o t o nthe spo t e x ac tly a bo ve the p en

,
i s T hen .

fi x the c hi nst e adi ly o nthe heart and re mai ni ng unmo ved li ke a p ost , ,
”
di rec t the eye s to the spo t inthe midd le of the b ro w s A p pe n dix p ii . . . .

Be ne fits of P o st uring S utra 4 8 s ays Th e re no a s saul ts

.
,

f rom the p airs of o p po si te s M r M a h il al e x pl ai ns thi s as f ollo w s

. .

T he p ai rs o f O pp osi tes are heat an d c o ld p leas ure and pai n lo ve , ,

an d so rro w & e c o ns ti tuti n

, g the w ho le o f o u r w orldly e xp eri en
.
, ce .

W hen o ne p ro per p o sture is f ully mast ere d eff e c ts o f the p ai rs of ,

‘

o pp osi tes are n I t is nec essa ry to o btai nsuc h mas tery o ver
’
o t at all f e lt .

an y o n e p ost ure b e fo re p ro c eed i ng f urthe r

”
p; 5 1 .
.

4 . P RANAYA M A . R
( g
e u lationo
f the Brea th ) .

P rdn dyafi ma, is ani mpo rtant p art of Y og a T he p roc ess c on

n
.

sists o f i nspi ra ti o , expi rati o n, and re tenti o n o f the b re ath ac c o rd

ing to fix e d r ul e s P atan ree S ut ras o nthe s ubj e ct a re th us
’
j li th
'

a s .

t ransl ated by M r M anilal .

p
T he
( o st uri ng ) b ei ng ( acc o mp li sh ed) p rcinclyama ( follo w s , ,
—
th e

c utti ng O Eof the c ourse o f i nspirati o nand expi ration( o f the b reath ) .
( I t
14 Y O GA sA sraA .
'

is ) external int ernal or steady regulate d by place ti me and number and

, , ,

is lon g o r sh ort T he f o urth is that w hi c h has referen

. ce to the i n ternal
”
an d ext ern al subj e c t II 4 9 5 1 . .
-
.

T he ex pi ratio nof the b reath is c alle d rechaka its i nspi ratio n

a raka its s usp e n sio n kumbhaka M r M an ilal s ays
p
. .
,

P ran ayama has as its c hi e f o bj ec t the mi x i ng o f p rana the upp er

, ,

b reat h a nd ap ana the lo w er breath and raisi ng the m up w ards by

, , , ,

deg ree s a n d stag e s ti ll they s ubsi de inthe head

,
T he prac ti ce aw ak e n s .

a pec uliar f orc e w hic h is d or mant about the nave ! and is c alled ,

Kundalini I t is this f orce w hic h is the source o f all oc cult pow ers
. .

p 52. .

Mr M anilal quot e s the fol lowi ng di rec tio ns f ro m the Hatha

.

p radip ik a
S o lo n g as the N adis, the ve hi c les of p rairie , are ob struc ted by
ab n orm al humo urs, there is n o p ossi bi li ty o f the p rcin a run ni ng inthe
m i ddle c o urse ( sasumna) a nd o f ac c o mp li shi ng the u nma mi m udra .

Henc e p ranayama s ho uld be p rac ti se d, in the fi rst i nstanc e, f or the

c le a ran c e o f t hese hum o urs T he pran ayama f o r t hi s p urp ose is as
’

f ollo w s H avi n assume d the p adin a san a

p osture , the
yo ins ho uld i n
g h ale
.
g
at the le f t n ostri l, an d havi n retai n e d t h e b re ath f o r a ti me be easi l
g y
ca n s ho uld le t it off a t the O p p osi te n o stri l ; an d re p eat the same
pro c es s
,
b eg i nni ng w i th the nostri l w here he e x hales T his w i ll make one p ranci .

a m a T h ese sho uld be p rac ti sed 41 ti mes in2 4: hours, inthe mo rn i ng

y . ,

at n oo n ,
i n t he e veni ng a t m i d ni g ht,
a nd s h o uld b e slo w ly carri ed to 8 0

e ac h ti me A pp e n
. di x , pp iii , iv . .

O th er e x erc is es are mentio ned

Uddiyana c onsi sts ind raw i n g inthe n avel an d the p arts above an d
belo w it M u ta bandha c o nsi sts is draw i ng inthe parts o f the anus, and
.

inme ntally e xertin as if to dra w the ap an a u p w ard to w ard s the na ve!

g .

”
T he j alan dhara c onsists inp ressi n g the c hi nto the heart III 5 8 , 2 7 . . .

A ppe ndi x v .

Dr R L M itra s ays
. . .

ti me d e vo ted to i nspi rati on is the sh ortes t and to re tenti o n

T he ,

the lo n V ai shn a va in his o rdi n ary dai ly praye r re eats the V

g es t A .
p ij
mantra ( c ontai ni n sp ec ifi c my sti c syllables) o n c e w he nexpi ri n g se ven
g ,

ti mes w hi le i n sp iri n an d t w ent ti m e s w he n re tai n i ng A S hak ta

g y ,
.

re p eats t he man tra 1 6 ti mes w hi le i n spi ri n g 6 4 ti mes w hi le re t ai ni ng and , 1

,

3 2 ti mes w hile e x pi ri n e p e rio ds are f re ue n

g T hes q t ly modifi ed
. A s 9“ .

rule i t may be sa i d th at the lon g er the ret en ti o n the more p rofi c ie n t i: ,

the Yo g i fi
w

P ran ayama w i ll be f urther notic ed und e r another h ead .

5 . P RA T YA H A RA (A bstraction
) .

M r M anilal th us t ransl at e the S ut ra inwhich this is e x pl ai ned

.

A bstrac ti onis as it w e re the i mi tati ng by the se

,
nses the thinkin , ,
”
p ri nc iple by w i thdraw i ng t hemselves f rom thei r o bj ec ts II 5 4
,
. . .

it
! uo ted by M r R C . . . Bose , pp 1 79 , 18 0
. .
 DH YANA . 15

M r R C Bos e has the f o llo w i ng remarks o nthis means

. . .

A bstrac ti o nof the senses is efiec te d by the i r w i thdraw al f rom the

e c ts t o w ard w hi c h th e rac te d almo st i rre si sti bly an d hei r
j y a re a tt by t ,

pri nc iple T he senses c annot be ex tin .

w hi c h t hey a i e i nse p a rable O i g ans c on ti n

m ere ly be c ounterac ted bu t c o m
le tel n e utrali z e d T h ei r n a tu ral te n d enc y i s to g o o utw ard to w ai d the
p y .

v a ri eti es o f t e m pti ng o bj ec ts m w hi c h the w o rld ab ounds ; and w he re they

h ave the i r f ull p lay unrestrai ned they pi ove sourc es o f c easeless c hang e ,

to the mi n d and throug h it to the o the r i nternal o rg ans and the so ul

,
.

T hei r natural ac tio nm ust t herefo re be no t only rest rai ned and ci rc um ,

sc ri be d bu t c o m p le tely p a ralyz ed o r rather an

,
nihi lated and anac ti o nto ,

w hi c h they are n at u rally ave rse su bstit ut ed ini ts p lac e T he m i nd m ust .

draw th em in as a t ortoi se w it hdraw its li mb s w i thi n its she ll ; and

w h e nthus fix e d u p o nthe so ul it se lf they c ease to be so urc es o f restless

nes s and t rouble pp 1 8 0 1 8 1

”
. .
, .

BO O K III .

6 . DH ARAN A ( Devotion) .

S ut ra 1 , s ays
fixi ng of the m i nd onso met hi ng
Dhaxra nci is the
’
.

It is th us e x pl ai ned by Mr R O Bos e . . .

T he sixth st e p inthi s e x erc i se is the c onfi nemen t o f the thi nki ng

p ri nciple to one p lac e I nthe earli er stag es o f medi tati o n the mi nd is
.
,

no t fi tted f or conc entrati ono nits g reat them e o f c o nte mp lati o n via the , ,

soul .It must the i ef o re be fi x ed on an e x ternal ob j ec t either th oug h ,

i

the eye or w ithou t the help o f an o f the se nses T ha t e x te rnal o bj ec t

y
may be the tip o f the nose o r the navel w heel o r a plex us ( ne t w o rk ) of
.
,

, ,

nerves inthe b elly or the c ro w no f the head or the s ky o r e t he r W hen

,
.

the t hi n ki ng pri nc ip le has acq ui red by suc h ex e i c ise the p o w er of

con cen tratio n it may easi ly be tran. s i me d f ro m an e x te na l to an i

internal obj ec t f ro m the o bj ec ti ve no nself to the su bj e c ti ve self

,
”
.

p 18 1, 1 8 2
. .

7 . DH YANA ( Contemp lation) .

M r M anilal th us
. transl at es Sut ra 2
“
T he u nity of the miii d ’
w ith it is b
a sor ption( Dhyana) . 1 11 .

H e th us e xpl ai ns it
A bsorp ti o nor dhya i za
the ent ire fi i n g o f the m i nd o nthe ob ec t is x j
t ho ug ht o f , to the e te nt o f m aki ng it o ne w it h it I nf ac t the m i nd
x .

should at the ti m e , be c o n
, sc i o us only o f i tself an d the o b e c t p 54 j . . .

T he co mment
of M i R C Bose i s as f ollo w s . . .

Dhyan a or c ontemplati on is the c onc ent ration of

, ,
the thi n ki ng
p rinc iple not onanexternal obj ec t like the tip of the nose
, o r the c ro w n
16 Y O GA S A ST RA .

of the head, but on its p ro p e r ob j ec t o f th ough t Dhyana is no t the .

fi ni shi ng s troke o f the Yo g a, bec ause it is no t acco m pani ed w i th the

o b li te rati o no f all di sti nc ti on be tw e e n the thi nki ng p ri nc iple, the ob j ec t
o f th o ug ht, a n d tho ug ht i tse lf T he state o f p erfec t unco n. sc i o usne ss,

w hi c h is the g o al be fo re the Yo g i , is o n ly a step ah e ad p 18 2

"
. . .

( T rance)
8 . S A MADH I .

A t ranc e is a s tat e inw hi ch the so ul s eems to h av e p ass e

o ut o f the b o d y i n to ano th er st at e o f b ei ng ; a st at e of insensn
bility to the thi n gs of thi s wo rld M r M au llal th us t ransl at e . .

S ut ra 3 d e fi n i ng i t :
T he same w he n c on sc i ous o n
, ly o f the obj ec t as if un co nsc i o us o ,
”
its elf is t ranc e
, III . .

H e th us expl ai ns it
Dbycma c arri ed to the ext ent o f fo rg ett ing the ac t and o f bec om
’

n
i g the thi ng th oug ht o f is t ran c e o r S a ma dlzi,
”
p 55 . . .

M r R C Bo s e s ays
. . .

S ama dhi o r c o nce nt rati o n is the fi n

, al st ag e inw hi c h the t hi n
, k
in g p ri n c ip le lose s its se p ara te i den tity an d be co me s merg e d in th
o bj ec t o f t houg ht an d tho ug ht i tself ; o r rathe r i n w hi c h the thi n k
p ri nc i ple is e x ti ng ui she d along w i th tho ug ht and the o bj ec t o ,

th oug ht rem ai ns in its o ri g i nal state o f so li tu de T hi s s tate is c alle d .

kaiva lya translated abstrac tio n by M r Da vi es i sola ti o n by Dr M i tra

’ ‘ ’ ’
. . .
, ,

p 1 82
. .

S A M A YA M A .

S utra 4 s ays
T he th re e t o g e th e r c o n
-
stit ut e S am ama
y III . .

T he th re e d e n ot e Dhtirand dhyrina and sa madhi : sa myama , ,

-

d enot e s th e m t ak e nc oll ec ti vely W h e nthe th ree are s uc c e ssi ve ly .

p rac tis e d w ith resp ec t to the s ame obj e c t at a ny o ne ti me it is ,

c all ed S amyama .

O CC U L T P o w n
ns RES L T U I NG FRO M S A M YA M A .

P a tanjali d es c rib e s in diff e re nt S utras the w ond erf ul po w ers

w hi c h may be ac q ui re d th ro ugh S i myam a Th e y wil l be noti c e d
i .

int urn .

1 .
Know ledg e of the past and future .

S ut ra 1 6 s ays
“
k no w le dg e o f p ast and f uture by S nmyama o n the th ree
T he
t rans fo rmati o ns ”
III . .

M any i m po rta nt q ue stio ns no w i nvolv ed in obsc urity migh t

th us be d ec id ed .
18 Y O GA sasr a '
n .

Kn ow ledg e of the L enth of L ife an

6 .

g d P orten ts .

M r M an ilal th us t ran
. sl at es a nd e xpl ains S utra 2 2 z
Karma is o f tw o ki nds ac ti ve and do rmant ; by S amyama o n
lts) k no w le dg e o f c e ssati o n as also by p orte nts ”
( re su 1 11 . .

T h at karma w hi c h p ro duc s i ts re sults spe edi ly a nd is ac e

o nthe w a
y to b ea f rui t is c alle d ac ti v e w hereas tha t w hi c h is o n
r ly
lat en t c ondition o f pote ncy is called do rmant By p e f o rmi ng S amy . r

are t hese tw o c las ses o f karma the Yo in k n o w s the ti me f o

g
c e w hi c h K
,

c essati o no f his li fe i s deat h H e k n o w s at o n . .

arm a .
, ,

p roduc e w hat f ru i t and the ef ro m at onc e sees the co ndi ti on of

,
r
”
d eat h pp 6 5 6 6
. .
,
.

It is o nly Yogi ns who c anp rop erly i nt erp ret po rt ents s uc h ,

d reams &c , .

7 A bility to e nlist the Good w ill -

of ny one
a .

S ut ra 2 3 :
“
I nsym p athy & c , .
, stre ng th .
”
111 .

By p e rfo rmi ng sa myama w ith f nc e to sy mp athy 85

re ere ,

the g o o d w ill and f ri e nd ship o f an one at an m o me n

y t ma
y
y
enli st e d .

8 .
A bility to acquire Stren g th lik e that o f th e Elephant .

”
t 24
S u ra “
I nstreng th t hat o f the ele phant di e III , . .

By p erf ormi ng S amyama o n the powe rs of a ny ni mal t

a ,

Yo gi nac q ui re s th es e pow e rs .

Know ledg e of hiddenT reasures Min

9 . es, ,

Dr M itra th us t ransl at e s S ut ra 2 5
.

F rom c o nte mp lati o no f th li g ht o f the e x t e mely lumi no us dit l e r

’

p ositio n a k no w led g e is acq ui re d of the subti le the i nte rce pted

.
, ,
”
the re mo te III . .

10 .
Kn ow ledg e o f the Sun , M oon ,
P lants, and Starry Reg ion
A ll thi s is p ro mis e d inS ut ra s 2 6 2 8 -
.

Kn ow ledg e of the B ody 11 .

.

S ut ra 2 9 is as follo w s
I n the n
“
ave l c i rc le the kn o w ledg e o f the arran
-

g eme nt of t
,
he

b ody III
. .

H i ndu physiolo g y mak e s the nav e l the g rand c e nt re of the

b ody G reat i mp ortance is att ache d to g ro up s of ne rve s & c
.
, .
,

c all e d p admas s u p o se d to
p e xi t ind iffe r n
, t p arts o f the b o dy s e .

T he y a re g ene ral ly u p p se d to he s e v en in nu mb e r via adhara

s o
, ,

at the an us ) a dhistha na ( b e tw e en the na v e l a nd the p enis )

, ,

manip ur a ( a t the nav el ) anaha ta ( at the

, ( int he , ,
 DH YA NA . 19

”
th ro at ) aj na ( b etw eenthe eye b rows), and sahasrcira M r Manilal
’
- f
. . .
,

p 53 . .

H o w f ar the k no w l edg e of the b o dy a c q ui re d by Yog a powe rs

is co rre ct w ill a ft erw a rds be c o ns i dere d
‘

.
,

12 . Freedom from H ung er and T hirst .

S utra 3 0 s ays
h roa t the c essa tiono f hung er and thi rst
I nt he pit of the t 1 11 . .

M r M anilal giv e s the f o ll o wi ng e xp la na tio n

.

T he p it o f the thro at is the re g i o na bo ut t he p ha y n x w here the r

b reath f ro m the mo ut h and nostri ls mee ts I t is said t hat c o ntac t o f .

rdn a W i t h thi s re i o np ro duc e s hun er an d thi rst w hi c h there f o re may g

p g , ,

be c he c ked by pe f o m i ng sa myama o nthi s par t to n r e utrali se the e ff ec ts

r
”
o f the c o n tac t p 68 . . .

13 .
A bility to enter n
a other Body .

S ut ra 3 8 s ays
T he mi nd e nters another b ody, by relaxati o nof the c ause of bond
”
a e, and by kno w le d e o f the m e t ho d o f p assi n 1 1 1
g g g .
.

It is th us e x pl ai ne d by M r M an ilal .

T he bo n dag e is t he min d s be i ng bo un d to a p artic ular bod y

’
T h e .

c au se o f li mi ti ng t he o t h er w i se all p e rvadi n g m i nd to a pa rti c ular sp o t is -

karma o r dha ma a nd a dha rma t e g o od o ba d deed s

r Whe nby c o n
,
. .
,
r .

s ta nt sa mya ma o nt he se the e ff e c t o t the c au se 1 s n e utra lised an

,
d t he bo nds
of c o n fi ne m nt lo o se ned the nthe m i nd is t e e to e nte r i nto a ny dead or
e
,
r
”
li vi n a ni sm an d p f m i t f u ncti n t h u h i t p 71
g o g r e r o r s o s ro g . . .

14 .
A bility to rise inthe A ir .

S ut ra 3 9 sa ys
By m aste ry ove r
“
add a,n asc e nsi on, a nd no nc o nt ac t - w i th t
w a e r,

mud, thorns &c ” I lI . .

,

M r Mani lal s ays

.

T he a ir i nte rc e p ted betw ee nthe t0p of the nose and the h eart is
p ran a, that be t w ee nthe heart an d t he n a ve l is called samama , tha t
’

c alled

f ro m the na ve l to the to es is c a lle d ap dna, that a bo ve the tip o f the n ose

is c alle d uddn a, a nd that w hi c h p erva des t he w ho le bo dy is c alle d s ydn a

s a re— V
.

T he res pec ti ve f un c ti o n i taliz i ng , dig esti o n, exp ulsi on o f e xc re

me nts, rai si ng u p the sound, ( he and m o ti o ning e neral T he uddna has a . .

te n ”
dency to rai se the body up w ards, and c arry it abo ve w ater, tho rns, duo .

p 72
. .

15 .
A bility to H ear at a ny distance .

Sut ra 4 1 s ays
By S amyama on the relati o nbe tw een dkcisa ,
a nd the s ens e of
”
h eari ng ( a ises) sup ernatural audition I I I
r
, . .
20 Y O GA S AS T RA .

16 . A bility to pass throug h Space .

S ut ra 4 2 says
By S amyama o nthe relati onbet w eenthe b ody and dkdsa as also ,

by b e i ng i dentifi ed w i th lig ht ( thi ng s li ke ) cot ton ( thenfollo w s) passag e ,

”
h rough spac e
t III . .

By p erfo rmi ng samyama on light thi ngs lik e c otto n the Yogi ,

flo ats freely inthe air .

17 . A ttainment of the Siddhis .

S ut ra 4 5 sa ys
T henthe attai nm ent o f animei and o thers as also o f p erfec tiono f ,

the b ody and the c orre sp o ndi ng no no bs truc ti o no f its f u nc ti o ns

”
I I I -
. .

S iddhisd enot e high o c c ult p owers Bhoj Raj a classifi es th em .

un d er eight h eads
An ima ability to red uc e o ne s s elf to the si z e of an ato m
’
1 .
,
.

2 L ag ht ma ability to b e c o me light lik e c otto n

'

. .
,

3 Ga rimd the pow er to gro w as h e avy as desire d

.
,
.

4 M ahimci the pow er to b ec o me any si z e so as to be abl e

.
, ,

to touc h the moo nwi th the tip of o ne s fi ng er ’

.

5 P rakamya the i rresistibl e w ill

.
, .

6 I sato a p o w er to c reat e
.
, .

7 Vasitra p ow er to c ommand all

f

Kamavasayetoa fulfilment of d esires

.
, .

8 .
, .

18 .
M astery over all, Know ledg e of all .

Sut ra 4 9 say s
“
I n him w fixed up on the di sti ncti ve re lati onof sa liva and
ho is
”
p arasa, ( ari se ) mastery o ve r a ll thi ng s and the kno w led g e o f all 11 1 , .

19 . A ttainment of K aivalya .

Sut ra 5 0 s ays
“
By nonattac h ment eve n t here to
-
, f o llo w s Ka v '

i al a,
y the seeds of
”
bond ag e b ei ng destroyed III . .

By nonatt ac h ment ev en to o c c ult pow ers the Yogi att ains

-
,

Kaioa tya This M r M anilal d efi nes a”s the st at e of o neness

. .
“
,

b eing one and alo ne via the P urusa Benf ey e xp l ai ns it as

, , .

”
co mpl et e abso rptio ninthe tho ught of the univ ersal unity T he .

c aus es of b o nd ag e d estroy e d are Igno ranc e, e goism, d esi re av er ,

sio n,
att ac h men t .
 n
o ssarl ou or DESIRE .
21

BO O K I V .

H ow was S iddhis MA Y BE A C! UIRED .

S ut ra 1 s ays
T he S idd hi s are p ro d uc ed by bi rth h erbs i n c an t ations austerities
, , , .

or S ama d hi ”
IV
. .

T he S iddhis as al ready exp l ai n

, ed are the o c c ult p ow ers ,
.

Th ey may be obt ained invarious way s

B h Th s bi d s bi rth h av e the p ow er of flyi n g
( )
a ir t . u r a t .

H rbs It i s ppos d th t th ro ugh c ert ain h erbs p e opl e

( )
6 e . s u e a

may liv e f or ev er .

I n ca n n M g l ow s att rib ut e d to man

( )
0 ta tio s a i c
. a p er ar e tra s .

( )
d A u st e ri ties T h e .s a c r e d books of th e Hi n d u s are f ull of

the wo n d erf ul pow ers e xac t ed from the gods by m eans of grea t
aust eriti e s .

(e) S amadhi Th is is wh at has b eend e sc rib ed

. .

Yoems A RE nor BOU N D BY T HE R I A CT O I NS .

Sut ra 7 s ay s
A c ti ons are ne i th e rw hite nor blac k inthe s
ca e o f Yogi ns; th ey
are o f t hre e ki nds inthe c ase o f o th ers
”
IV .

h av e no att ac h ment ; h enc e th ey

Yogi ns are suppos ed to be
f ree fro m the res ults of th eir actio ns T he . ac tio ns of gods are
whit e of d emons bl ac k of men mi x e d
, , , .

H ow T HI N G S A RE KNO WN TO T HE M IND .

Sut ra 1 7 says
I nc onseq uenc e of the necessity o f being ti ng ed by them ,
th i ng s
are k now no r unkno w nto the mi nd I ”
. V .

It is a dogma of Hind u P h ilosophy th at the mind is all per -

v ading It may th erefore be suppos ed th at it c an grasp all thi ngs

.

at the s ame ti me Suc h is n

. ot the c as e It c anp erc eiv e on
ly thos e .

obj ec ts i nto whi c h it is transformed S ee p 6 . . .

C sssarrou or Dssmn .

S utra 2 5 says
T he
“
c e ssati o n o f k now ing the nature of the so ul
the d esire of

( takes p lac e) ino ne

w ho mas tered the diff ere n
has
ce
”
IV . .

I na p erso nwho k nows the diif eren c e b etw een m i nd and soul
an d und erst ands the nature and p ow er of eith er the d esire ev eno f
k nowi ng the so ul is extingui sh ed M r M ah il al s ays : K
,

a iva lya
'
. .

is, infact a st at e inwhich th ere is en ”

, tire c essatio nof all d esi re .

p 9
. 4 .
22 Y OGA BAS T RA .

T HE “
CL O UD or e us A N D ra nEN D .

S ut ras 2 9 -
7 32 are th us transl at ed by Dr M it ra .

O n the c o m p le ti o no f meditati o n
the se ri es the re is prod uced the
c alled the C lo ud o f V i rtue , e ve ni nthe c ase o f the n o nas i ra n t f ro m
p
-
,

he a p peara n ce o f c on s tan t di sc ri mi na ti o n T he n f o llo w s the c e ss ati o n

t .

o f affli c ti o ns ( o r di s trac ti o n s) an d w o rks T he nthe kno w a ble bec o mes .

small f ro m t he i n finite n e ss o f t he k n o w led e f re e f ro m all co ve ri n s a n

g g d
i mp uri ti es T he reup o nta kes place t he te rmi natio no f t he s uc c essio no f the
.

mo difi c ati ons o f t he q uali ti es w hi c h ha ve ac c o mp li she d thei r end s ” l V . .

M r R C Bose th us
. . . xpl ains the p ro cess e

T he de vo te e fi st re c og ni z es t he f ac t that his se lf is difie re ut f ro m

r

the thi n ki ng pri nc i ple and t hu s a ttai ns t hi s d i sc ri mi nati ve kno w ledg e

, .

T he na s ho w e r o f vi rtues or re w a rds la lls up o nhi m unso li c i te d insp ite o f ,

his asp i ra ti on s b ei ng c o m p le te ly w i thd ra w nf ro m th e m T hus the affli c tio ns .

an d w ork s d i sa pp ear an d the o bj e c ts o f kn

, o w le dg e appe ar i nsi g ni ficant
bef ore its vast ness and infin itude T hen the c osmi c g unas o r q uali ti es
.

w i t h all the i r mo difi c a ti o n s a b an do nthe so u l f o r e ve r o r re ti re leavi n g ,

the so ul inthe o ri g i n al s tat e o f

q uiesc e nc e an d re po se Here is e mane i .

pati ou the sou l s li beratio n f rom the tramme ls of P rak ri ti till a f resh
,
’
-

”
ren o vati ono f the w o rld if n o t f o r e ver p 1 83
,
. . .

T HE S U P REM E EN D TO BE AT T AI N ED BY YO GA .

I n so me Hind u syst ems the grand aim is d af ya c ompl et e ,

un ion with the S up rem e S pirit Suc h w as not the c ase w ith .

the S an khy a f or it d eni ed or at l east igno red the e xist enc e of

, , ,

Brah ma P atanjali no mi n
. a lly ac k nowl e dg e d his e xisten c e but s uc h ,

un io nis not the aim of Yoga .

Dr M it ra s ays T he id ea of abso rptio n i nto the godh ead

‘

forms no p art of the Yoga th eo ry P atanjali lik e Kapi la rest s

.

.
, ,

s atisfi e d with the is o latio nof the s oul H e do es not pry into the ho w .

”
an d the W h ere the so ul re sid es af t er the s ep arati o n ( p . .

P atan n o nd S utra d isti nc tly st at e s th at Y o a is

ja li i h is se c , g
”
,

the s up p ress io no f the t ran sfo rmatio ns of the thi nk ing p rinc ip le .

P g It is s uppos ed th at in c on s eq uen c e of this the uno n

( a e
i
be t w eenp urusha and p rakriti is di ssolv e d and th ere i s l i b erat i on ,

f rom f ut ure births T o g et rid of the c urs e of e xist enc e w as the

great obj ec t of Kapil a and P atanjali
.

It w as at a lat er p eriod th at the do c t ri ne of union aros e .

Th ere are s aid to be th ree i nf erio r c o ndi ti ons l eading to it ( 1)

S dlokya li vi ng in the s ame h eav en w ith the p erso n al G o d : (2)
S dmip ya c los e p ro xi mity to H im : ( 3 ) Sam
,

, my/ a assim il atio nto His ,

lik ene ss : ( 4) d uj ya co mpl et e union S uch anaim is t ruly nobl e

i ,
.
,

an d w ill be h ereaft er c o n sid ere d .

Before examining the Yog a Sastra of P atan j a li it is d esirabl e ,

to con sid er the followin g p re l im inary su b j ect .

 T H E CH ARA CT ERI ST I CS or T HE H N D I U M IN D . 23

T HE CH A RA CT ERI STIC S o nT HEHI N DU M I N D .

N a tions lik eindivi duals h av e th ei r good q ualiti es and th ei r

, ,

d efec ts . T he I ndi an mi nd has b e en at w o rk f or abo ut th re e

tho usand y ears and has c reat e d a Vast lit erat ure in S ansk rit I n
,
.

so me resp ec ts it took the l ead Max M ull er s ays Th ere w ere only
.

two natio ns inthe w h ol e hist ory of the w o rld w hi c h h av e c onc eiv e d

i nd ep end ently and w ith out any sugg esti ons f ro m o th ers the tw o
s c i enc e s of L o gic and Grammar —the Hi ndu s and the Greeks I n ,
”
.

math ematics I ndi ans h av e the gl ory of i nv enti ng d e c i mal not atio n ,

ignoranc e of w hi c h w as a great dis ad vant ag e to the anc i ent Greeks

an d Ro mans Th ey lik ew is e poss esse d an early ac quai ntanc e w ith
.

t rig onomet ry S ansk rit lit erat ure c ont ai ns numerous p ass ag e s of
.

g reat po eti c al b eauty lofty mo ral maxims and subli me d esc ripti ons
, ,

of G o d O nthe oth er h and as S ir H S Mai ne ina C al c utt a

.
,
. .
,

Con vo c ation A ddress w h enthe i nc reas ed st udy of S anskrit w as urg ed

,

upo nthe C al c utt a Un iv ersity s aid th at questionis w h eth er w e are

, , ,

or are n ot ask ed un
, d er the guis e of O ri ent al C ult ure to t eac h th at ,

w hi c h is n ot t rue —f als e mo rality f als e history f als e philosophy , , ,

”
f als e physios .

T he p ec uli ariti es of the Hin d u mi nd whi c h g av e ris e to th es e

erro rs will n ow be n oti c ed .

1 . A tendency to Speculate instead of Observe .

Mr Ram Ch and ra Bos e giv es the follo w i ng e xampl e s

.

“
T he Hi n d u g eo g ra phe r does no t travel does no t ex plore d oes not , ,

surv ey ; he si m ply si ts do w n an d dre ams o f a c e ntral mo un tai n o f a

heig ht g re ater thant hat o f the s un m o o n an d sta rs and c i rc ular ocea n
. .s ,

of c urd s an d c larifi e d butt e r T he Hi ndu hi st o ri and oe s no t e x ami ne

.

d o cume nt s c oi ns and mo numents d o es no t i nvesti g ate hi sto ri cal f ac ts

,
. , ,

w ei g h e vi de n c e balan c e p ro babi li ti e s sc atte r the c h aff to the w i n

,
ds an
. d
a t h e r the w he at in his g a rn e r : he si m p l
y si ts d0 w na n d d reams o f a
g
monste r m o nke y w ho fl i e s throu g h the atmo s ph ere w i th huge moun tai n s

re sti n g o n th e h ai rs o f his b o dy an d c o nst ru c ts the re b

, y a d urable bri d e
g
ac ro ss anarm o f ani n t e rmi nable ocean T he Hi ndu bi og raphe r i g no res .

the sep arati ng li n e be tw eenhi story an d f able inve n ts p rodigi o us and ,

f an tasti c stori e s an d c o nve rt s e venhi sto ri c al p e rso nag e s i n

,
to mythic al
o r f ab ulous h ero es T he Hi n d u anatomi st does no t di ssec t do es not .

an ato mi z e does n
, o t ex ami n e the c o n t ents of the hum anbo dy he si m ply
drea ms o f co m po nen t p arts w hic h h ave no ex i stenc e multi pli es almo st ,

i nde fi nite ly the number of arteri es and vei ns and speaks c oolly o f a ,
”
passag e thro u g h w hi c h the atom i c so ul e ffec ts its i ng ress and eg ress .

T he H i n du me tap hysi c i andoes no t a nalyz e the f ac ts o f c o n sc i o us

ness o r enq ui re i nt o the la w s o f tho u g ht do es no t c lassi fy sensatio ns , ,

p e rc e pti o ns c o nc ep ti o ns and j udg m e nts a nd c a uti o usly pro c ee d to an

, ,

i nvesti g ationo f the p ri nc i ple s w hi c h reg ulate the e laboratio no f th o ug ht

an d p roc esses of reaso n i ng ;—he si mply speaks of the m i nd as anac c i .
24 Y OGA S AST RA .

denal nd mi schie vous ad j unc t o f the so ul, and sho w s ho w its mpl ete
t
e x ti n
a
c ti o nm ay be b roug ht abou t by aust eri ty an d
co

Hi nd us cl ai m to h av e 6 4 arts and s c i enc es so me of which are ,

the f oll o w i n g
12 T he sc ie n
. c e o f p rog n o sti c ati n g by o m e ns a nd a u g u ry .

c lud e rest o rati onto li fe

14 T he sc i e n
. c e o f h eali n g w hi c h may in ,

o f t h e d ea d t h e re u ,
n i o n O f s e vered li mbs &c , .

15 .P h ysio g n o m y C hi ro man cy & c

, , .

36 T he art o f s ummon
.
i ng by ench antment .

37 .Ex o rc i sm .

38 Exc it ing hatred b et w eenp ersons by mag i c al spells .

g o ne over to anothe r s si de by e nc hantment

.

T he art o f b ri n g in
’
41 .
.

42 .A lc he my an d c he mi st ry .

44 T he lang uag e o f b rute beasts f ro m an

.
ts up w ard s , .

47 Charms agai n
.
st p oi so n .

48 .In f o rmati o nre g ardi n g any thi ng lost obta i ned by astro no mic al .

c alc ulati on s .

50 T he art o f bec o min g i nvisible .

T he art of w alki n g inthe air

.

EN .
.

5 2 .T h e p o w e r o f l e a v i n g o n e s ow n b o d y a n d en t e ri ng an o th er

li f ele ss bo dy o r s ub st an c e at p leasu re .

56 .R e s t ra i n i n g th e a c t i on o f fi re .

5 7 .T he art o f w alki n g u po nw ater .

58 T h e a rt O f re s tr a i n i n g th e p o w er of w i n d .

n n
.

62 .T h e a r t o f p r e v e ti g the discov ery O f t hi ng s c o nc ealed .

63 T he art by w hi c h the po w er o f the s w o rd or an

. y other w eap o n
is n ullifi ed .

64 .T he p o w e r of st ati on i ng the s oul at p leas ure inany of the five

st ag es

T he Brah manas ass ert th at p arti c ul ar met res h av e th ei r eff ects .

Thus the A itareya Brah mana s ays

He w h o w i s h es f o r l o n g l i f e sh o u ld u se t wo v erses o f the U
, sha ib

t f 2 8 l l b l ) f o r Ushn i h is li fe H e w ho h av i n u h
me e ( r o s y a e s ; g s c a .

kno w led g e uses tw o Ushnihs arri ves at his f ull ag e i e 100 years ) . . , .

He w h o d e s i r e s s t r e n g t h s h o u ld u se t w o T rishtubhs
( 4 4 sy llables )
’
.

b h i t n th i u r an d sh arpn ess o f sen ses H w ho k n o w in

T r ish tu s s r e g v g o ,
e g .

t hi s uses tw o T rishtubhs b eco mes vig our endo w ed w i th sh arp senses

,
, , ,

an d stro n g .

H e w h o d e s i r e s c a tt le s h o u ld u s e t w o J a g a tis ( 4 8 sy l la b les ) C att le .

are J g a a t i l i k e H e w h o k
. n o w i n g t h is u s es t w o J ag atis bec o mes ri c h
”
inc attle .
I
A great p art of the A tharva Veda consists of s uppos e d magical
c h arms ,
e. g .
,

A c harm ag ai n st lepro sy .

A c harm to O b tai ni nvi si bi lity

‘

A c harm to e n sure s uc c ess ing amb li ng .

Heterod ow z P hi losop hy ,
'

pp 8.
—10 ,

1 H aug
'
’
s T ra nslatio n .
26 YOGA SA S I RA ’ ‘
.

means si mp ly l egend ;
is appli ed to the mytholog ical t raditio ns
a it

o f the p rose V ed as o r the late he ro i c o ems as the M aha b harata ; and in

p , ,

d efec t of any better term it has been acc ep ted as the nati ve w o rd for ,

hi story But its very selec ti on i mplies that the di sti nc tio nw as unfelt
.

bet w eenhi st ory and legend F ro m the ea li est ages do w n to o u r o w n . r

day the Hi n d u mind seems never to h ave c o nc eived s uc h anid ea as an

auth e n tic reco rd of pas t f ac ts based o nevid ence It has re mai ned f rom .

e ne rati o nto g en e rati o n s tati o na ry in th at c on diti onw hi c h Mr G ro te

g , .

has desc ri bed so vi vid ly inthe fi rst tw o vo lumes o f his H istory of Greece .

T he id lest le g en d has passed c urre nt as readi ly as the most aut henti c f ac t ,

nay mo re re adi ly b ec ause it is mo re like ly to c h arm the i m ag i nati o n

d in
, ,

an thi s ph ase o f the mi nd i mag i nati on and f eeli ng supply the only
~

p roof w hi ch is need ed to w inthe beli e f o f the audi enc e Hence the .

w h ol e hist ory of an c i ent Indi a as a blank .

Id le leg ends inlate r ti mes h ave ari se n none k no w s ho w to sup ply , ,

so means wer to the naturalc raving s o f p oste ri ty to k no w s o met hi ng defi ni te

'

resp ec ti n g its an c ie n t sag es li ke those w hi ch arose inG reec e abo ut Ho mer

'

an d j Es0p but th ey are the b ase le ss d e a ms o f a la w less po pular i mag i

’

r .

nati o nw hi c h sets c h ronolog y a nd g eog rap hy alike at d e fiance pp 1 0 l l ”

. .
, .

Hi nd u ch ro nology g enerally b e gi ns with so me of the mi nd

b o rn so uso i Brah ma T he Vi sh nu P a rana gi ve s an ac co unt of
ni n
' ‘

the b egi n g of t he sol ar dy nasty ; ho w Daksh a w as bornf ro m

the righ t th umb of Brah ma ho w I ks w ak u w as b o rn f ro m the ,

nost ril of Mann wh en he s neez e d

"
T he Ramay an a d esc rib e s
‘
“

Dasaratha as reig ni ng y ears

t of om —
.

w an C mo Sen
n Th i s i nd ee d is al mo st c h arac
’

se ,
.

teristic of philoso ph ers ”

Cic ero lo ng ag o remark ed .Th ere i s ,

nothi ng so abs urd but it may be s ai d by a philoso ph e r

' '

, .

Hi nd u phil o soph ers f ramed c ertai ntheories and th enp roc ee d ed ,

to d raw fro m th e m a lo ng trai nof c o nc l usio ns Wh eth er th ey w ere .

co nsist ent w ith c ommo ns e ns e it did not seem to e nt er i nto th ei r ,

mi nds to i nqui re I nd eed as S ir Mbnier W illi ams s ays the

’

.
, ,

mo re evid en tly physic al and met aphysic al s p ec ul atio ns are op p o s ed

-

to c o mmons e ns e the mo re f avo ur do th ey find with so me Hi nd u

,

thi nk ers Co mmo nse ns e t e lls anEngl ish manth at he really e xis ts
.

hi ms elf and th at e v ery thi ng he s ees aro und him really e xists also .

H e c annot ab ando n th es e two p ri mary c o n vi c ti o ns N ot so the .

Hi nd u Ve d antist ”
.

T he sacred w riti ngs of the Hi nd us abo un d wi th c o ntradictio ns

'

but this giv es no tro ubl e M ax M ull er says T he s ame god is

.

so meti me s re p res ent ed as su p re me so me ti me s as e q ual s o me ti mes , ,

as i n ferio r to oth ers T he fath e r is s o me ti me s the son the b roth e r is

.
,

the h usb an d and she w ho inone hy mnis the mo th er as inano th e r

,
”
the w i fe . T he most e xt rao rdi nary f eat is as c rib e d to I n d ra ,

Tho u h ast i nd ee d b egott en thy fath e r and moth er togeth er f ro m

thy o w nb ody ”
A s M ax Millle r re marks
. A god wh o o nc e
”
co uld do th at w as no do ubt c ap abl e of any thi ng aft erw ard s .

On e re s ult o f this w an t of c o mmo ns e ns e is boundless credulzty

’

, .
 r m: C HARACT ERI ST I CS or T H E H I N DU M IND
.
27

I n the Ramay an a H an umant e ars up a Hi mal ay an mo un t ai nby _

the roots, an
_

d t ran spo rts it th ro ugh the air to L ank a Befo re .

re t urn i ng to Rama f ro m L ank a, he as c end e d M o unt A rishta .

P ress e d by his e n ormo us w eight , it utt ere d cri e s of dist re s s, a nd

s ank dow nf ro m the h eight of 3 0 y oj anas, ( abo ut 2 1 0 mi les) to t he
l e vel of the earth !
4 . A ccepting I llustration for A rg umen —
t M ax M ull er.
desc rib es the l at e Ra mak ris hna as a re al M ah at man and giv e s ,
”

ext racts f ro m his p re c e p ts T he followi ng i s anex ampl e .

( 1 1) As o ne ca nasc e nd
ho use by means o f a ladd er, the to p of a
or a b amb oo , or a stai rc ase, o r a ro p e , so di ve rs a re t he w ays , and mean s
to ap roac h God, an d e very re li g i o n i n the w o rld sh o w s on e o f th ese

w ays pit .

This is a mere v ari atio nof the w ell k now ns ayi ng A s th ere -

”
me c ity so all re ligio ns l ead to G od
n
a re s e v eral ro ads to the s a , .

Ramkrish a s arg ume nt amounts to this A s th ere are s ev eral

’
,

w ays of g e tti n g to the to p of a ho us e so the most c o nt radic to ry ,

st atements are all true l he logic of this is mere d rivelli ng

'
" ‘
. .

T he mai n p roof ad d uc e d f or the doct ri n e of M ay a i s th at a

rop e may be mis tak enf o r a s n ak e or th a t ina d ream thi n gs app ear ,

to be real .

5 A pron.
en ess to dw ell on subtle distin c tion s in stead of
in b h l — T h e Hi n d u min d res e m bl e s th at
g r a s p g a su jec t a s a w o e . .

o f H udib ras ,

H e c ould d isti n g ui sh and di vi de

A hai r tw i x t so uth an d so uth w e st si de
’
-
.

On e g reat di ff eren c e b e tw eena good and a bad l awye r is th at

the l atte r t ak e s up so me s u bo rdin at e p o i nt w hil e he fails to see the ,

mai n iss ue o nwhi c h the c ase t urns S ir M o n i er W illi ams s ays .

th at a Hi nd u disp ut ant has c ap tio ns p ro p e nsi ti es l eadi ng him to be ,

q ui c k in re p art ee and ready wi th sp eci o us o bj ec tio ns to the most

,

con c l usiv e arg umen ts M r R O Bo s e s ays evenof the Hi nd u . . . .

,

master mi nds th at th ey w ere d ef e ctiv e inthe followi ng re sp ects

-
,

A bro ad and co mp rehensi ve ani nvestigati o ncalm and pe r

i
v ew ,

severi ng a thoro ug h si f ti ng o f e vid e nce and a c autio us bui ldi ng up o f

, ,

g en erali sati o ns ina w ord f o r all tho se p ro c esses o f researc h and reas oni ng
'

w hi ch are the basi s of reli ab le s c i en

”
ce 1
'
.

6 .
A c ceptance f alse P remises
o f —On
Hi nd u dog ma is the
e

d eni al o f c reationinthe p rop er s e ns e of the w ord Bec ause man

.

c an not c reat e ( Call o bj ec ts i nto exist enc e ) th erefo re G od c annot .

H enc e the e ternal P rak ri ti An oth er dog ma is the e ternal .

ex i st en
,

c e of the so ul H enc e the w eary ro und of t rans migrati on. .

T he N ineteenth Cen tury, ug ust, 1 8 9 6 A .

f Heterodow P hilosop hy, p 7 . .

28 YO GA raA
SA st .

y of Hind u philosoph ers

M r Bose . sa s

They had ani ntellec t keenand argumentati ve and th ei r w ri ti ng s ,

are fitted toraise the p uz z li n g q uestio n so w ell put by L ord M acaulay

, ,

viz . ho w men w ho reasonso c losely an

, ,
d so c on sec ut ively f rom assume d

p remises f ail so mi serably to see the ut ter g ro und less ness of the assump
”
ti ons onw h ic h th ei r ably c o n d uc te d arguments are based .

7 P roud attempts to solve question

.
s beyon d the ran g e of the
humanin tellect 6 g the n at ure of the so ul h ereafter notic ed
Dr M urray Mi tc h ell no ti c e s
.
.
, .

T he h ard do gmatism an d the un bo und ed selfiassertionof all the

schools It w o uld be ani mmense relief if o ne w ord betokening distrus t
.

o f thei r ow nw isd o m w ere utte red by those t eac h ers s uch as w e h ave -

h eard oc casional ly proceedi ng f ro m the Vedic p oe ts but th ere is no suc h

w o rd Eac h t heori st moves w ith h ead e rec t p ossess ed of absolute f ai th
.
,

inhis o w n o mn isc ience It neve r occurs to him eith er th at there are

.

mat te rs w it h w hi c h the h uman mi nd had no f ac ulti es to d eal or th at ,

Truth unvei ls her t reasures o nly to the h umble “ .

T hei r vagari es are ev enass erted to h av e a divi ne o ri gi n .

T he Hi n
“
d u philoso pher says Mr Bo se ,
c lai ms p roph etic
.
,
“

f unc ti ons pretends to e ith er mi racu lous i nsig ht or p reternat ural i nter
,

c o urse w it h superi or be i n g s an d b ri n gs o ut his exc og i tati onas re vela

,

tion to be im plic itily be lieved in; no t as results o f p hi loso phic i nq ui ry ,

to be tested by the ord in ar a pp li a nce s o f the log i cal sc i en c e H e is the

y .

m h eavenappo i n ted o r self raised teac he r an d his u tteran ces must be

“

g u ,
- -
,
.

acc e p ted as di vi n e re velati on s ; w hi le all so rts o f w oes are p ro n o un ced

H induism, p 8 3. .
 FA L S E A ccoon
rs or T HE BO D Y . 29

upon ho t se impious w retches w ho h d ity ave the au ac

”
to c all i nq uestio na
”
r tit tle o f his sayi n
jo b o g s .

S o me of the f als e t eac hi ng of Hind uism will no w be co nsid ered .

FA L S E G EO GRA P H Y or T H E SA ST R S A .

T he following d escriptio n of the earth is giv en inthe Vish nu

P urana Bo ok II Chap 2
,
. .

T he 7 g rea t i n su la r c o nti n ents are J am b u P laksha S almali K usa

Kraunc ha Saka and P ushkara T hey are surround ed se verally by 7
, , , ,

, .
,

g reat seas the sea of salt w ater ( L avana ) o f s ug arc ane j ui c e ( I kshu ) o f
, , ,

w in e ( S ui a ) o f c lamfied butte r ( S a rpi ) o f c u rd

, ( Dadhi ) o f mi lk , ,

( D fl
g dh a) a
,
nd o f f resh w ate r ( J ala
) .

J am bud w ipa is inthe c e nt re of all these an d inthe ce n t re of this “

co n ti nen t is the g o ld e n mou n ta i nM e ru T he heig ht o f M e ru is .

y oj anas ; and its dep th belo w the surf c e o f the e art h is 1 6 000 1 ts a
,
.

di ame te r at the summi t is 3 2 OOO yoj an as an d a t its base

,
so ,
”
t hat t his mo untainis like the see d c up o f the lot us o f the eart h .

FAL sE A ST RO N O M Y O F T HE S A ST RA S .

A cc o rdi ng to the Vish nu P urana ( Book II Ch ap the . .

distanc es of the planets are as fol lows

T he sph ere o f the e arth exten ds as far as it is i llumi n ated by the
ray s of th e sun an d moon; an d to the same ex ten t is the sp h ere o f the
atm osp he re ( Bhuvar loka ) spread a bo ve it T he so lar Orb is si tuated .

yoj a n as f ro m the e arth ; an d t hat o f the moo n aneq ual di stan

’

ce

f i o m the sun A t the same i n

. te rval a bo ve the moo noc c urs the o rbi t o f
‘

alt the l un ar co n s te llatio ns T he p lane t Budha ( Me rc ury ) is ‘

y j
o a nas a bo v e the lun a r m an s io ns S uk ra
( Ve nu s ) i
.s at t he same

di stan c e f ro m Me rc ury An
.
g araka ( M ars ) is as f ar a bove Ven us ; a nd
the p ri e st o f the g ods ( V rih s ati 01 J upite r) as f ar f ro m Ma rs ; w hi le
ap ,

S aturn ( S an i ) is 2 5 0 000 yoj anas bey ond J upi ter T he sp here o f the 7
,

Rishis ( Ursa M aj o r) is 1 00 000 yoj anas abo ve S aturn; and at a si mi lar

,

heig ht abo ve the Ri s his is Dhruva ( the p ole s tar) the pivo t or axis of ,

the w h o le p lan e tary c i rc le .

It w ill be s eenth at the suni s rep res e nte d as a l akh of yoj anas .

f 1 o m the earth and the moo nas a l akh o f yoj an

, as b ey o nd the sun “

O n the c o nt rary the moo n is o nly ab o ut 24 0 000 mil es f rom the

, ,

e arth ; wh ereas the distan c e of the sun is abo ut 9 1 millions of

mil es T he o th er dist anc es giv e are e q ually erro neo us
. n .

FA L S E A C CO UN T S OF T H E BO DY .

T he nci ent Hi nd us th o ught th at a manw as rend ere d i mp ure

a

by to uc hi ng a d ead bo d y H enc e th ey did no t diss ec t and ex ami ne

.

i t minutely as is d one 1n mod ernMedic al C olleg es T he w rit ers .

30 Y O GA SA S rRA
'
.

of the Up ani sh ads si mply frame d n i magi nary body out of th ei r a

o w nh ead s an d to i mp o s e upo nthe ig n
, , o rant s aid th at it had b een ,

rev e al e d by Brah ma .

Dr We b b saye i T he anato mic al k no w l edg e of the Hi nd us

.

may be j udg e d of by a si ngl e S ent e nc e viz the n av e l is the -

.
,

orig inof all the v e ss els and is the p ri ncip al s eat of ,

T he K ath a Up a n i shad c ont ai ns the foll owi ng

l6 T he re are h und red and o ne arte ri es of the h eart ; the o ne of
.
a

th em ( S usumus ) p roc eed s to the head By thi s ( at the ti me of d eath)

,
.

ri si ng up w ards ( by the doo r o f A di tya) a perso ng ai ns i mmo rtality or ’

”
the o th er ( arteri es) are o f vari o us c o urse .

A si milar st ate men t is mad e inthe C hhan do g ya Up an ish ad

T here are a h und red a nd one arteries i ssui ng f ro m the h eart ; one
of th em p en e trate s the c ro w no f the h ead T he manw ho d e p arts this .

life thro ug h t hat arte ry s ec ure s i mmo rtali ty T he rest o f the arte ri es
—
.
,

l ead to va rious transi tio ns they lead to vario s tra nsi ti ons VI lI
u ,
”
. .

T he P rasn a Up an ish ad gi ve s the foll o w i ng additio nal d etails

Fo r the ( e t her o f the ) heart is verily that so ul T here ( arise) the .

h und red and o ne ( pri nc ipal) arteries ; eac h of them is hundred ti mes
di vi ded ; a re the b ran c hes o f eve ry b ran c h artery ; w i thi nthe m
”
moves the c i rc ulati ng air 11 1 6 . . .

T he w hol e nu mb e r of art eri e s is th e re fo re

T he slight e st e x ami n ati o n o f the h e a rt sho w s th at all this is
p urely i magi nary Th e re are j ust tw o b ranc h es of a larg e arte ry
.

f ro m the heart c o nt ai ni ng i mp ure bl o od l eadi ng to the lu ngs a nd

, , ,

on e g re at art e ry whi c h af terw a rds , s ubd ivid ed c onveys p ure

, , ,

bl o od to the wh o le b o dy I nlike manner th e re are tw o g re a t

,
.
,

v ei ns c arryi ng i mp ure blood to the h e art fro m the whol e bo dy and ,

fo ur v ei ns c o nt aini ng p ure blood l eadi ng f rom the l ungs to the

, ,

h eart .

T he F raena Up ani sh ad says th a t withi nthe art eri es mo ve s

”
the c i rc ul ati n g air A rteries me anair pi p e s
. Th ey w e re tho ught -
.

to co ntai no nly air b ec aus e aft er d eath th ey a re empty Wh ena

, .

erso nis aliv e blood flows th rough th e m This is p rov ed by the

p , .

f act th at if o n e of th em is c ut blood g us h e s o ut Wh e na p erso n

, .

di es the h eart los es its pow er to s end o ut blo od and the art e ri e s
, ,

are fo un d e mpty .

I N FEREN CE FROM T HE FO REGO I N G ST AT EMEN T S .

N d uc ate d Hi nd u c an d eny th at the st ate ments in the

o e
shast ras abo ut the earth the sol ar sy st e m and the h umanbody a re , ,

fals e c o nfi rmi ng the ass ertio no f S ir H S M ai ne p revio usly q uoted

,
. . .

W h ena wit ne ss i s c onvi c t e d of f als e t e sti mony on so me poi nts ,

‘l' H indu S ystem of M edicine by Wise .

p 21 4
. .
 EX A MI NA T I O N O r T HE YOGA SUT R S A . 31

dis credit is th ro w n upo nthe rest of his st at ements Th ere is a .

p re sumpti on th a t the Yo ga S ut ra s o f P atanjali may be as nu

,
,

reli abl e a s the Vish nu P arana This will no w be est a blish e d . .

EX A M I N A TI O N O F T H E YO GA S UT RA S .

1 . O BJ ECT or PA '
PA N J A L I .

A d y e xpl ai ne d ac cordi ng to P atanjali

s a re a l A ll is mis ery
, , .

( p ag e T he g rand O bj e ct th ere fo re is to c ut sho rt the transmi

g ra tio n s P a ta nja li.p r o m is e s to d o this by Y o g a— t he s up p ressio n

of the transformatio ns of the thi nki ng p ri nci pl e .

’

Hi nd u philoso phy c o nt ai ns many s p ec ul atio ns ab out the so ul ,

so me of w hi c h may be q uo t ed .

T he s o ul is ge n e rally s up p o s e d to be o f the si z e o f the th u mb ,

an d to dw ell inthe h e art but it is co nsid ere d also b oth i n ,

finit ely
s mall and i nfinit ely g reat as will be show n by the f ollowi ng ,

q uot atio ns
12 T he so ul ( P u rusha) w hi c h inthe me asure of a th umb dw ells
.

inthe mid dle o f the b ody ( inthe e ther o f the h eart ) is the ruler o f the
past the f uture ( and the p resent ti me ) Henc e f ro m h avi ng thi s k no w
,
.

ledg e the w i se ( does n

, o t d esire to c o n c e al ) the so ul ( ride latte r p art of
v . T hi s is that lt .
=

13 H e is the pe rfec t s pi rit ( P urush a) of the meas ure o f a th umb

.
, ,

the i n ner s o ul w ho alw ays abid es in the h eart o f every man the ruler
, ,

of k n ow led g e w ho is co n c ealed by the h eart an

, d mi n d Th ose w ho k now .

him b ec ome immortaH

,
'

8 H e w ho o f the meas ure of a th umb re s embli n

.
, , g the sun in ,

s ple n d o ur e nd o w ed w i th de te rmi nati o nand self c onsci o usness and w ith

,
-
,

the q uality o f i n tellec t an d the q uality o f his b ody is p erc ei ved e venas ,

an o ther ( di ff ere nt f ro m the uni vers al so ul alth o ug h it is one w ith it ) ,

on ly lik e the i ro nth o n g at the e n d ( o f a w hip ) .

9 T he emb odi ed soul is to be t ho ug ht like the h un

. dre dth p art of
the p o i n t O f a hai r di vid ed i nto hund red p arts ; he is c onsid ered to be
'

i nfi ni te }:
3 I s the soul w i thi n me ; it is li g h te r t hana corn o r a b arley
.
, ,

o r a mustard or a c an ar seed o r the sub st an c e w i thi n it S uc h a so ul

y , ,
.

is w i thi nme as is g re at er thanthi s e arth and g reate r th anthe sky an

,
d ,
'

g rea te r t han the heave n an d g re ater th an all th ese reg i on , s !put

tog e th e r ! .

T he V aise shika sc hool m ai n tai ns th at the soul is difiused every

w h e re t hro u g h s pace A kasa in c o n se uen
q ce
. of its u n i vers al
VI I 2 2
,

pervasio n is i nfi ni tely g reat ; and so like w ise is so ul ”

, . . .

"
jKatha Up anisha d 12 I V2
1
, . . .
.

I
‘ '
S w eta sw atara Up an ishad I I I 13 . . .

I S w eta sw a tara Upa nishad iV 8 , 9 . . .

C hhan dog ya , Up anishad I I I 14 , 3 . . .

32 Y
OGA SA ST RA .

N e h e mi ah Go reh w ell remarks Thos e who beli ev e th at

the so ul of a musq uito fills h eave n an d e arth , c an b eli e ve any
” ”
thi ng . Sir A O L y al l j ustly d e s c rib es
. . bo undl ess c re d ulity
as o n eo f the ch aract eristic s of Hi n d uis m T he t ransfo rmati ons of .

the thi n ki ng p ri nc ipl e is ano th er d og ma o f Hi nd u philos o phy T he .

thi nki ng p ri nciple , the mi nd, is suppose d to be transfo rme d o r

ch ang e d m to the O bj ec t it s ee s P hoto g raphs are t ak en by means .

of ani nst ru me nt, so me wh at lik e the h umane ye A li ttl e pict ure .

o f the O bj ec ts a ro un d us is fo rme d o nthe inner p art o f the eye I n .

so me wo n d e rf ul w ay this pi c t ure is co nveye d by a nerve to the

b rainand w e see it O th e r ner ve s c o nve y i mp res sio ns o f h eari ng ,
.
'

s mell , tast e, and to uc h I t is ab surd to s uppos e t hat the mi nd

.

is t ransf o rme d i n to wh at w e perc ei ve by the s e nse s .

But the s up p ressio n of the t ra nsfo rmati o ns o f the thi nki ng

p ri ncipl e may si mply be und e rsto o d to mea th at the mi nd is to n
s to ac t T o se c ure thi s the di rec tio ns are giv e n fi rs t to c o n
c ea e .
,

c ent rate the mi nd o none o bj ec t and at l ast to medit at e w ith o ut a n ,

o bj e c t o r o nn othi ng This virtually me ans th at w e are to try to

.

re d uc e o urs el ve s to the st a te w e are w h e n f ast asl e e p cons c i o us of ,

no thi ng If Hi nd u p essi mis m is c o rrec t th at all is mi se ry this

.
”
, ,

st at e is d e si rabl e ; but if o n the c o nt rary e xist e nc e may be

, ,
”
h a p pi nes s it is the rev erse
, .

MEA N S O F A TT A I N M EN T .

l YA M A ( Restraint )
'

T hex pl anato ry S utra is

e as follows
Yama i nclude s abs ti nenc e f ro m slaug hte r, f alseh ood , t hef t inc on
,
”
tinen
c e and avari c e
,
II 3 0 . . .

M r Ma n .ilal ri g htly h eld s th at unholy tho ughts are c ond emned

as : w el l as u nh oly d eeds A bstine nc e f ro m all sini s o ur d uty , and
.

w e sh o uld use e ve ry eff o rt in o ur p o w er to avoid it T he erro r of

P atanjali is to ig no re d ivi ne h el p —to mak e man h is ow ns av io ur
.

.
,

Ev ery o ne w ho has h o ne stl y t ri e d to o verc ome sin k no w s the

i mme ns e diffi c ulty of the t ask A Hi nd u w rit er s ays : Thi s .

po w erful d e vil o f a d e c e itf ul h eart is fierc er th anfire mo re impassa ,

ble th anthe m ou n t ai ns and h ard e r th an ad amant : s oo ne r might

,
”
the o c e anbe e mpti e d th anthe mi n d re s trained .

2 . N 1 YA 11 A ( Oblig ation)
is th us expl ai ned
N iyama
T he o bli g atio ns are p uri ty
“
, co ten
n t ment penanc e
, ,
t udy ,
s nd
a

devo ti o nto I svara

”
II 3 2
. . .
34. Y OGA SA ST RA .

of di ff erent ki nds ; as to uch sight h eari ng s mell t ast e We

-

, , , , .

co m monly say th at the eye s ee s but the e ye may be p erfe c t if the ,

ne rv e s l ea di ng f ro m it to the b rai nis i nj ured w e c annot see I n , .

the e n g ravi ng the eye is mark e d 8 ; fro m the ball a nerve is s e en

goi ng to the brai n S t rictly sp eaki ng it is the b rai nw hi c h s e es
.
, ,

h ears ,
It is the org anof the mi nd .

T he c aus e of sleep is still a myst e ry C h amb ers s Encyc lop edia .

’
.

s ay s Fo r u p w ards of tw o th ousand y e ars co n ti nuo us att empts

h av e b e en mad e to el uc id ate the c aus e of sl ee p w ith o ut s uc c e ss ;
man y th e o ri e s h ave b een p ro mulg ated but th ey h av e f all en ,
”
sho rt o f e x pl ai ni ng it .

Th ere are s e veral st ag es of sl ee p and v ari eti e s inthe actio nof

the b rai n so me of w hi c h may be n oti c e d
—
.
,

Brow nS tu y This is a st at e of me dit atio ndirect e d to no

d .

c e rtai no bj e c t It may be c all ed a w aki ng d ream

—
. .

Dreamin g This st at e is c aus e d by t he p arti al ac ti vity o f the

b rai n Id eas are no t co rrec t e d by the e xternal s ens e s ; c o mmon

.

s ens e s ee ms c ompl e t ely lost ; the mos t w ond e rf ul thi ngs ex c it e no

s urp ris e
—
.

M e meri
s c o r H yp no tic S lee p This is a ki n d of a rti fici al sl e e p _ ,

i nw hich th e re is anun us ual s us pe n sio nof so me o f the p o w e rs an

_

d
anun us ua l ac ti vity of oth ers I t has v ario us st ag e s . T he p e rso n .

may he mo re o r l ess und er its i nfl ue nc e .

T he s en s e o f f eeli ng is lost and a limb may be t ak enoff un ,

k now nto the p e rso n Dr Bed al e of C al c utt a had c h arg e of a

. .
, ,

hos pit al inw hi c h o p eratio ns w ere p erfo rmed in this w ay fo r y ears .

I t is no t now e mploy e d as the s ame eff ect c an be mo re readily

,

ro duc e d by chlo rofo rm

p
C atalepsy —This is a s udd ens usp ensio nof the sens es , and the
.

b o dy b ec o mes fix e d lik e a stat ue T he nerv e s of motio n s ee m to .

be c urio usly affect e d

—
.

Delirium This is a viol ent e x c it e ment of the me ntal f aculti es

. .

It may be c aus ed by the b rai n b ei ng i nfl amed by st ro ng d ri nk ,

by f ev er & c
Dreamless N atural Sleep —I a this sta te all the me ntal f ac ul
, .

ti es are at res t
C oma —Th i s I S a tot al loss of pow er of tho ught o r moti o n
.

f ro m w hi c h the p ati e nt c annot be aro us e d It is g enerally c aus e d .

by the bursti ng of a bl oo d v ess el inthe b rai n .

Y og a S ast ra ai ms to p ro mote hyp n o ti c sl ee p Eighty fo ur .

-

post ures are e nume rat ed Th e s e h ave no i nfl uenc e : the real eff e ct
.

is p rod uc ed by looki ng st eadily a t the tip of the nos e o r b et w e en

the e y e b ro ws . I n Euro p e p e rso n s to be hy p notis ed a re told
si mply to look fi x edly at one poi nt .

A w ell k nowne xp e di ent to i nd uc e sl e e p is to re p e at ag ai nand

a g ai n the s ame w o rd A not ed En . glish bis hop us ed f o r this
p urpo se the vo w el s a e t 0 Th es e be re p eat ed til l he d ropp ed
’

, , , , .
 PR ANAYAMA . 85

off to sl ee p Dr Ra d c liff s ays th at a boy p ut hi ms elf to sl ee p by

. .

p ro no unc i ng the w o rd cup 4 5 0 ti mes .

Yog a S ast ra e mpl oy s the s ame means S ut ra 28 Bo ok I . .

en j oi ns the co nst ant rep e titi o n o f 0m ( Se e p ag e S u tra 4 4 . .

Book II s ays By s t udy ( is p rod uc e d ) c o mmunio n wi th the

.
“

”
d e sire d d eity M r M anila l e x pl ai ns st udy as the c o nst ant
. .
,
”
si lent and d e vot ed re p etitiono f c ertai nfo rmul ae
,
p 49 . . .

Dr P a ul inhis Yog a P hilosop hy giv es the follow ing di rectio ns

.
, ,

f or the S iddhdsan
’

P lac e the le ft heel u n d er the anus and the ri g ht h eel inf ront o f
the gen itals ; fix the sig ht upo n t he spac e bet w ee n the ey e bro w s and ,

w hi le in thi s mo ti on less a tti tud e meditat e up o n the syllable O m a , ,

my steri o us w o rd the f req uent i naudi ble repe ti ti on o f w hi c h is s aid to

,
”
en sure release f ro m w o rldly exi ste n ce pp 2 6 2 7 . .
, .

Dr P aul ad ds .

T he S iddhcisan a an d P admasan a a re bo th t ran ui l an d q uiet pos

’

q t

t ures f avouri ng a t ranq ui l c i rc ula tio n and slo w respi rati on I n these
,
.

p ostures the Yog is sit and p ro no unc e i naudi bly the hyp no ti c syllable
O m an ,
d m edi tate up o n it in o rder to tran q u i lli ze c i rc ulati on an d re
”
tard the respi ratory mo veme nts p 27 . . .

O th er syll abl e s may al so be re p ea te d Dr P aul s ays

audi bly the man
. .

A Yogi is di re c t ed to p ro n oun ce i n tras Bam

’

, ,

S am an d Da m 6 00 ti mes
,
H e the np ro no un c es B
,
a m Bha m Yam Ra m .
, , , ,

an d L am 6 000 ti me s He ne x t p ro n
, o un c e s Dam Dham N am T am .
, , , ,

T ham Dam Dham N am P am and P ham 6 000 ti mes H e t he n

.

p ro nounces i naudi bly Kam Kham G am G h am N am Gh am Chha m

.
, , , , , ,

, , , , , , ,

J am J ham N a m T am and T ham

, ,
H e t he np ron o un ces i n
, audibly A m ,
.
,

A m I m I m Um Um Rim Dim Dri m L rim Em A im O m A um

’ ’
, , , , , , , , , , , , ,
”
A m 6 000 times
,
An d last ly he utte rs i n audib ly H ausa 2 00
. 0 ti me s ,
.

p 28
. .

F ixing the eye onthe tip o f the nos e and the rep etitio nof the
s ame syll able te nd to p ro d uc e hy pnoti c sl ee p inwh i c h it is t rue, , ,
”
the t ran sf o rmatio ns of the th i nki ng princ ipl e are s up press e d f or
anti me as inn at ural sl ee p T he b rai nc eas e s to ac t A s inn a t ural . .

sl ee p neith er h ung er no r thi rst & c is felt W h eth er this is a

, , . .

d esi rabl e co nditio nto which a h umanb ei ng s ho uld red uc e hi ms elf ,

w ill afterw ards be co n sid ered .

P RAN A YA MA .

T he Yog a S ast ra attach es v e ry g reat i mp ort anc e to p ranayama,

the g ul ati onof the b reath
re .

It has beensh o w n th at the S astras giv e mo st i nc o rrec t ao

co unts o i the art eri es b as e d on sp e c ul atio n A s serti ons abo ut , .

the breath displ ay the s ame ig noran ce .

Some in t roducto ry remarks may be made .

36 Y OGA sasraA .
'

Why w e —
breather T he blood inits co urs e th ro ugh the body
b oth no urish e s us and c arri es aw ay w aste matt er It l eav es the
'

l ungs a b right red c olo ur wh e nit re turns to the l ungs , aft er p ass
in g th ro ug h the b ody , it is d ark c olo ure d f ro m the w ast e matte r -

it has pi c k e d up H o w is it p uri fie d ? T he air is c o mpos ed mai n

. ly
of t w o g ases c all e d Oxyg en and N itrog en T he oxyg e ni s th at
, . .

which s uppo rts l ife Whe n w e b re ath e the oxyge ngoe s d o w n

.
,

i nto the l un g s it u nit e s wit h t h e w as te m a tt e r o f t he blood a nd ,

c arri e s it a w ay l e avi n g it p ure T he p ro duct fo rme d by the oxy

, .

n an d th st m t r is c all e d rbo n ic id I f o rms

'

g e e w a e a te -
c a a c g as t .

a bo ut 4 p arts ina h u n d re d o f the air gi ve no ut S up pos e a per .

so nw ere sh ut u in a c l o s e roo m 6 f ee t sq uare i n t o w hic h n

p ,
o ,

f resh air co uld e nt e r ; the oxyg en in the air wo uld g rad ually be
con s ume d b ei ng re pl ac e d by c arbo ni c ac id g as and the p ers o n
, ,

wo uld die T he same re s ul t f o ll ow s mo re rapidly w h en p e o pl e

.

a re h a n g e d or d ro w ne d T he bl oo d is not p urifi ed by the air ;

.

o nly the d ark blood go es ro und and ro und so th ey soo n los e th ei r ,

s ens e s and die .

T he stag e of i n s ensibility b efo re de ath may be reach e d by

b reathi ng the s ame air ov e r and o ver ag ai n T hi s is k now nto the .

Yog as as P rdnap an a Yo a :
g It ,i s o n e of th e e asi e st m ean s o f
re ac hi n g Sa madhiu
Object of P ran ay a m a — A s al ready e xpl ai n
. ed d rawi n g in the ,

b re ath i s c alle d P um ice ; givi ng it o ut is c all e d Rechaka ; the

i nt erv al b etw eenis c al l d Kumbhaka A c c ordi ng to Yoga S ast ra
e .
,

w h at ev er p ro lo n gs Kum bhaka p ro mo t e s lo ng evi ty Henc e o ne .

g reat obj ec t of P ranay ama is to l e ngt henthis i nt erval .

A n i mals w hi c h b rea th e ra pi dly c ons ume muc h oxyg en giv e o ut ,

muc h; c a rb o ni c acid and are w a rmer than thos e w hi c h b reath e

moreslow ly A pige onb re ath es abo ut 3 4 times a mi nut e a man
,
‘

. ,

1 6 t ime s a to rtois e 3 t i me s
,
A pig e o ni s w a rmer blood e d th ana
.

h umanb ei ng and di es of h ung er inth re e d ays ; a to rtois e f eels c old

,

to the to uc h and c an liv e f or mo nths w itho ut food Th ro ugh .

P ran ayama a man b rea th es muc h l ess f re q ue n tly ev en th ana

to rto is e .

Dr P aul giv es the l e ngth of the i nspi ratio n i nterval and

. ,

exp i ratio nine ach o f the follo w i n g st ag es

Duratio ninS eco nds .

I nterva ls . Exp iration .

P rcinciycima 12 sec o nds . 324 sec o nds . 24 sec on

: ds .

P rat}, dhcira . do . 6 48 do . do .

Dhyotra n do I 29 6 do do
’

a . .
.

Dhycina do . 25 9 2 do . do .

S amadhi do 5 18 4, do do
—
. . .

Yog is living f or w eeks w ithout food C as e s h av e b eenk now n

inwhich Yogi s h av e beensh ut up f or 40 days w itho ut foo d Thi s .
 nocc uvr row 37
‘

surross sas .

w as do ne in the ti me of Ranp t Si ng h T he f o llo w i ng is the .

e xpl a n atio n
Th e re is a na ni m al f o und in the Hi mal ayas s ome w h at lik e a ,

rabbit c all e d the ma rmo t

,
Fo r five mo nth s in the y e a r the re gi o n
.

w h e re it liv e s is c o ve re d w i th s no w and f o od c anno t be o b tai ne d , .

It th enre treats to a s mall de n fill e d w i th s tra w and dry l e a ves of

,

p l ants to k ee p it w arm and w i th the o p eni ng c are f ully c o vere d up

,
.

T he marmo t has a lo ng narro w t on g ue the poi nt of w h ich is t urne d ,

bac k to the g u ll e t c losi ng al mo st enti rel y the pa ss age to the l ung s

, .

I n this st at e the ani ma l sl ee ps till the re turn o f sp ri ng It is .

c all e d hibernating o r w i nt e ri ng and is p rac tis e d by s e ve ra l ani mals

,

inc old c o unt ri e s I n th at st at e the a ni mal s sl o w ly c o ns ume the

.

f at o f th e i r bod i e s T he hea r w h enit begi ns to hib ernat e is f at ;

.

wh enit aw ak es it is l ean , .

S ome Yo gis h av e l e arne d to i mit at e the Hi mal ay an marmot

T he p re p arato ry p ro c e ss is c all e d K
.

hecham mn I t c o nsi sts in

'

dra .

c utti ng a p art of the to ng ue c alle d the b ridl e , and d raw i ng it out

,

till it is l eng th ene d and c anbe t urne d b ac k to the g ull e t A s the .

marmo t has its den so the Yo gi has his g up hd o r und erg round
, ,

re t re at c are f ull y ste pp e d up to e x c l u d e the a i r L ik e the marmo t

the Yo gi p re p a re s his be d f ro m K
.
, ,

us a g rass c otto n an d the w ool ,

of sh ee p and lik e it he tu rns b ac k his t o ng ue I n thi s w ay he

, , ,
.

c a ne xis t f o r so me ti me ina lo w st at e of vi tality the c o n s um ptio n ,

of o xyg e nb e i ng re d uc e d to a rninlmum *
.

S U P PO S ED O cc uur P ow an
s .

Yog a is c h ie fly d by the Hi nd us as it is s up p o s e d th at ,
va ue l
th rough means o f i t magi c a l p o w ers c anbe ac qui re d, a li st of the
,

p ri ncip al of w hi c h has b e engi ve n S ee p p 2 5 2 7 This b e li ef lik e . .

-
.
,

th a t in ma nt ras and i nc ant atio ns a ris es f ro m the w ant of observ ,

atio n .If the s up pos e d pow e rs had b een t e ste d th e i r b as el e ss ness ‘

w o ul d h av e b ee ndi sc o v ere d .

T he ac t ual res ults of P ranaydma are as follows : T he b loo d

is i mp e rf e ct ly p urifi e d and the p e rso n may f al l i nt o a d reamy
,

tat e inwhi c h he m ay s upp o s e th at he w an d e rs abo ut an d do es

s
w o nd erf ul thi ng s S avag e s b e li ev e th at the so ul ac t ually l e aves the
.

bo dy ind reams Th ey dislik e aw aki ng a p ers o nl e st his so ul sho uld

.

miss its w ay b ack to its b ody By c o nti nui ng the p roc ess the .
,

v it ality may be red uc e d to th at of the hib ern ati n g marmot T he .

“ ”
t ransfo rmati ons of the th inki ng pri nc i pl e are sup p ress ed b ec aus e ,

the Yogi has be enb ro ug ht to a st at e of i n sen si bility bo rd ering on

’

d eath .

P rof esso r Wilso n a n ot ed O ri ent al S c holar s ays of Yogis and

, ,

Yog a S ast ra :
“
T hey S pec i ally p rac ti se the v ario us g esti culati o ns and p ost ures o f
A bridg ed f rom Dr P aul s Yoga P hilosop hy
’
. .
38 Y O GA sssr s . n
w hic h it c o nsi sts and lab our as sid uo usly to s up p ress th ei r b reath and fix
,

th ei r th o ug h ts un ti l the e ff ec t do e s some w hat reali z e e x p ec tati o n an d the ,

brai n ina s ta te o f o ve rw ro ug ht e x c i te m e nt b o di es f o rt h a h o s t o f c rude a n

, d ,

w i ld c o n c e pti o n an d g i ves to ai ry n o t hi n n ess a local habit ati o n a n d

s , g
”
a n ame . H in du S eats p 13 2 . . .

Barth a disti ng uish e d F renc h O ri ent alist s ays of Yoga

, ,

e x e rc is e s

Co n sc i e nti ouslyobserve d th ey c an only i ss ue in f olly and idiocy ,

Relig ion; of I ndia p 8 3 . . .

A bo ut sixty y e ars a M ad ras Brah man p rof ess ed by y o g a ,

ow ers to be a bl e to sit inthe air w i tho ut s u pp o rt Fi s t t ent

p , r a .

w as e re c te d a n d w h e nre mov e d he w as s ee n a s inthe f ro ntispi ec e

, , ,

c o un ti ng his b e ads w it h his h a nd res ti ng upo n a Yog a danda

,
-

o r s taf f T he e xpl anatio n is si mpl e

. T he st aff w as a h o llo w .

b ambo o w ith an i ro nro d i nsid e whi c h at the to p w as so b e nt as

, ,

to f o rm a s ea t f or the Yo gi T he i ro nro d w as fi x ed fi rmly inthe .

g ro und W h i l e c o ve re d by t he t e nt w hi c h w as o nly re move d wh e n ,

the p re p a ra tio n s had be e nc o mpl e t e d S uc h f e ats of j uggl ery may .

be s e e na n y d a
y i n L o n do n .

C o l o nel O lc ott had h eard inA me ri c a of the w o nd erf ul doi ngs

of Yo gis and o nhis a rri val inI ndi a wish e d to see p roofs of th e i r
p ai nt e d i m
,

magi c p o w ers H e d e s c ri b es thos e he saw as

. p osto rs ,

who masq ue rad e as S ad/ ms to c h e at the c h arit abl e and s ec retly , ,

giv e loos e to th ei r beas tly

REWA RD or Rs .

A w ard of the abov e s um is off e red to any Yogi who w ill by

re ,

y o g a pow er rai se hi mse lf in t he air 3 f ee t and remai n s usp e nd e d

,

f o r tenmi nut e s T he c o nditio ns are th at it m ust be do ne in the

.

o pe nair and by dayligh t Th ere mus t be no rod co nne cti ng him .

with the g round nor any balloo nabov e his h ead .

J . M on
Doca .

M A DRAS , O ctober 1 8 9 6 .

T he Hi n d u b eli ef inthe p ow er of Yog a mant ras , , a nd c h arms

is all a d el usi o n .

H I N DU P assxmrsn A N D FA L S E VI EW or L i ra.

It b eenshow nth at the fi rst S utra of the Sankhy a syste m

has
is th at the co mpl e te c e ss ati ono f p ai n is the co mplet e e nd of
“ -

”
man . A s exis te nce is a c urs e this is to be s ec ure d by f ree do m ,

f ro m fut ure bi rths T he Yog a S ast ra and i nd ee d ev e ry system o f

.
,

Hi nd u ph i loso phy t ak es a S i mil ar gl o o my vi e w of lif e

,
To the .

”
en lighte ne d all is mis ery says P a ta njali ( II ,
.

L ectures, p 1 8 4 . .
 BRI EF EX AMI N A T I O N or T HE sA N KHYA srsrs n
. 39

T he g eneral belief is th at this is the Ka li Yuga, s ucc ee ding

s uppos e d Krita T re t a and Dw apara Yug as re p re s e nti ng g o ld en
, ,

sil ver b raz en and iro nag e s T he dol eful ac c o u nt o f the Ka1i
, ,
~

.
,

Yug a gi veninthe Vi sh nu P urana has b eenq uot e d

,

A mo n g o th er .

thi ng s a manw ill be g rey w h e nhe is 1 2 and no o ne w ill ex c ee d

“
, , '

”
2 0 y e ars of lif e A ll t his o nly sho w s the a bs en
. c e of the histo ri c al

fac ulty a mo ng the Hi nd us L ik e littl e c hild ren th ey h ave ac cep t .

,

ed the mo st i mp rob abl e l e g en ds as true .

Th ere ne ver w as a gold e nag e inI ndi a T he earli est i nh abit .

an ts w ere s av ag es igno rant of th e me tals w ho f o ug h t w ith eac h

,
'

oth er and w ild b easts w ith arro ws tipp e d w ith fli nt This is sho w nby .

the fli n t arro w h eads w hi c h h a ve b eendug up all ov e r I ndi a a nd may ,

be s e e ninmus e u ms O n ly very g rad ual ly did c i vili z ati onari se and

.
'

s pread Ev e n und er the mo st c el eb rate d Hi nd u so vereig ns as

.
,

M ac aul ay say s W e see the mul tit ud e s s unk inb rut al ig no ranc e
,

an d the studio us fe w eng age d ina c q ui ri ng w h a t did n o t d e s e rv e the

”
name of k no w l ed g e T he Brah mans sought to c o nfi ne all l earni ng
.

to th e ms elv es T he co un
. t ry w as w itho ut ro ad s o r b ridg e s ; th ere
w as n o t a si n gl e p ri nt ed b o ok o r a newsp ap e r I ndi a w as nev e r .

rich e r mo re c i v ili z ed o r m o re p rosp ero us th anat p re s en

,
t I ns te ad of .

thi ngs b ec o mi ng w ors e a nd w o rs e e very y ear im p rov e ments are ,

mad e . H umanig noranc e and sinare the g re a t s o urc e s of h uman

s orrow Re mo ve th e se and existe nc e i nst e ad o f b ei ng a c urs e
. , , ,

will be a bl essi ng T he b urni ng wo rds of Ki ngsl ey o ugh t to be

.

i mp ress ed upo nthe mi nds of all

F oremost among th em stand s a law w hi ch I must i nsi st o n b oldly ,

an d p erpet ually a law w hi c h manhas b eent ryi n

, g inall ag es as n ow to , ,

d eny o r at least to ignore th oug h he mi g ht have s eenit if he had w i lled

—
. ,

w o rki n st e adi l i n all ti me s and n a ti o ns A n d tha t is th at as the f rui t

g y .

o f ri h teo usn
g e ss is w e alth an d p e ac e st re ng th a nd h o n o ur
; the f ruit of ,

un ri g hteo usn ess is p o ve rty an d anarc hy w eak n ess an d sh ame It is an , . ”

an ci e n t do c tri n e an d ye t o ne eve r

I n Engl an d duri ng the l ast tw o c ent uri es the av erag e

, ,

d urati onof life has do ubl e d whil e the g eneral st and ard of co mfort ,

has b e e n remark ably rais e d O ur h ap pi ness de p ends v e ry muc h

.

u po no urs elv es G o d li ne ss is p ro fit abl e unto all thi ng s h avi n

. g ,

p ro mi se o f the life th at no w is and o f that w hich is to co me

'

, .

We may be h ap py in this wo rl d and unsp eak ably h appy f o r e v er ,

inthe n '

ex t .

BRI EF EX AM I NA T I O N o nT HE n
S AN K H YA Svsrn .

Bef ore t aki ng up Yog a S astra, a f ew re marks may be o ffere d

o nKa pil a s phil o so phy
’

—
.

1 .
I ts 1OW selfish end This si mp ly the c o mp le t e
is
ce ss atio nof p ai n .
”
A f ar high e r aim is to try to b e co me w is er an d
‘l‘ L imits of Brunei S c ience ap p lied to History .
40 Y O GA SA ST RA .

more us eful to nd o mmunio n with

tt
be er, all arou us, or to s eek c
Go
2I ts absurd ascription of distin g uishing qual ities to
—
.

some material obj ects S o und i s s ai d to be the c h arac te ri stic of

.

ci kc
tsa, e th e r L i g ht mak e s its w ay f ro m the sunth ro ugh dkdsa, but
.

w e have n o reaso nto b eli e ve th at it c o n v eys so und T remend o us .

e x losio n
p s t ak e pl ac e onthe s urf ac e of the sun but the f ai nt e st
murmur o f th em ne ver re ach es the earth T he et ernity of so und .

is ano th e r fi g me nt of Hi nd u philosophy Ext ension w o ul d h ave .

been a fi tt er c harac te ri sti c f o r dkdsa Earth is th at w hich has .

”
the q uality of odour Drv e arth has no s mell
. On e wo uld h ave .

s up pos e d th at solidity w o uld rath er hav e b ee n me nti oned T aste .

-

i s sai d to be the disti ngui shi ng q uality of w at e r ! P ure w at er is

t ast el es s ; any tast e i s c aus ed by the p res enc e of salt or so me ot her
s ubst anc e F l uidity is h er its c harac t eris ti c inits o rdi nary st at e
rat
—
.
.

3 I ts in
.
fin ite n umber of etern al existen cesr H inlu p hil o f

s oph a s si n s t w o c a us e s f o r the e t ern ity of the so ul

y g
On e arg ume n t is the s up pos e d axi o m Wh at ever exists “

”
must al w ays have exi st ed This d eni e s G o d s o mnipo tenc e .
’
.

”
“
Thou th ought est th at I w as altog eth er such an one as thys elf .

A c arp ent er c an not w ork witho ut mat eri als ; in lik e manner it is
s up p o s ed th at G od must h av e f orm e d all thi ngs out of et ernally
e xisti n g matt er Ye do err not k no wi ng the power of G o d By
.
, .

His w ill H e c an c reat e thi n gs o r c all th em o ut of no thi ng i nto

e xist e n ce .

A nother arg ume n t is th at Wh at ev er had a b egi nni ng must

”
h av e anend This is also a d eni al of G od s powe r H e c angive
.
’
.

a f ut ure e t ern al e xiste n c e to any c reat ure H e has c all ed i nto b ei ng .

A c co rdi ng to Hi n d uis m s culs may p ass i nto g ods d e mons b e asts

, , , ,

bi rd s re ptil e s fi sh es i ns ec ts i nto pl ants and e v en i nto i nani mat e

, , , , ,

obj ects W ho c ane sti mate the numb er of t hes e et e rnal svayambhu
.
“

e s se nces ! I s it no t p erf e c tly unp hiloso phiral b ec aus e abs ol ut ely ,

un nec e ss ary and e g regio u sly e xtrav ag ant to ass ume s uc h anindefi ,

nit e numb er of et ernal e ssenc es w h en o ne S up re me Esse nc e is ,

s uffic i ent to ac c o unt fo r all thi ngs v isibl e or i nvisibl e materi al or , ,

spi rit ual

4 I ts A theism I t is true th at S ut ra 9 3
. .

”
— I sw ardseddhih .

T he e xist en c e o f Is w ara is a thi n u n p o v e d se e ms o nly ag no sti c

g r ,

but the p ossiblity of Hi s exist e nc e is d eni ed inthe n ext S ut ra If

f ree and unbo und H e c annot be eith er and th eref ore c anno t
, ,

P rakmti, its elf i nt ellige nt is sup po se d to be the autho r of

un
’

t hei r u ni ve rs e so w ond e rf ully f o rme d th at aft er t ho us and s o f y ears

, ,

the m os t le ar n e d me na re still i g n o rant i nmany resp e c ts of its strue , ,

t ure T o e very i nt elli g ent th oug ht ful m an the ath eis m of any
. , ,

Bane rjea s Dialo g ues, p 1 6 4

’
. .

1 ! uoted by Dr M ullens, H in du P hilosop hy pp 182

‘
‘
-
. . . .
 42 Y O GA st e m .

th at , he t ri ed to w eak enits p o w ers an d ren d er it us eles s, he wo uld

be c o n sid ered v ery bl ame w o rthy T he body is th at i n st rument .

c o m mitt e d to us by G o d to do His w ill I nst e ad of b ei ng enfee bl e d , .

it sho uld be mad e as st ro ng and h ealthy a s p ossibl e .

Igno rant Hi nd us b eli e v e th at i t is a w o rk of merit to h o ld up

the arm till the musc l e s b ec ome s w ith e re d f ro m w ant o f e x erc is e ,

an d the arm is re nd ere d p o w erl es s Co mp are o nthe o th e r h and .

, ,

the ar m of a bl ac ks mith w ho w i e lds a h ea vy h ammer ho w w ell the ,

musc l e s are dev el o p e d ! By Yo g a p ost ures the mus c l e s are ,

c ram p e d an d d e p riv e d o f ex erc i se : w hil e the Yo gi is lo oki ng a t

t i a tip o f his no s e and mut te ri ng syll a bl e s w hi c h p ro mot e hyp noti c
j
s c ep .
,

T he t rue dean a are gy mn asti c e x e rc is e s to d e ve l o p the difie rent

mus c l e s Wh e nre c ruit s e nt e r the ar my th ey are p ractis ed o nth e m
.
, ,

w ith the res ult o f c o n sid e rably i nc reasi ng th ei r s tre ngth Th ey .

h ave b ee nwis ely i nt ro d uc ed i nto so me s c h o ol s C ri c k e t and o th er .

g ame s ans w er the s ame p urp os e Eld erly p erso ns may tak e a .

w al k Hi nd us w o uld be m uc h healthi e r li ve l ong e r and s uff er l e ss

.
, ,

f ro m di ab ete s if th ey took s uffic i ent e x erc is e

,
.

P RANAYAM A .

M r M anilal s remarks h av e b eenquot ed

.
’

i i n
p p ears to
f h b re a t h f ro m the n
meanthe
q hdta a g O t e av e! r s ,

an d its st riki ng at the ro of o f the p alat e P rcin ciycin m has as its c hi ef .

ob j ec t the m i x i n o f p rcin a the upp e r b re a th a n d a dn a the lo w e r b reat h

g p , , , ,

an d rai si n th m u a d b d e e e s an d stag e s ti ll they sub si de onthe

g e p w r s y g r

head T hi s p rac ti c e aw ak e ns a p ec uli ar fo rce w hi c h is do rmant abo ut

the nave l and is c alled K
.

, un da lin i I t is this f orc e w hi c h is the so urc e o f '

.

”
all oc c ult p o w e r p 5 2 . . .

S an karacharya in his A tmcincitma V irekah as t ransl at e d by ,

M r M ohinee M Ch att erj ee th us d e s c rib es the fiv e vit al ai rs

. .
,

P rcin
“
a ap dn a vyci za
g uddn a an d sa c za T he i r loc ati ons are /

said to be —
.
, , ,

of
p rciua the b re as t o f ap dn a the f un dament o f samdn
, a the , ,

navel o f ndeina the throat and vycina is s pread all o ver the b ody ,

F unc tions o f these a re z—p rdna g oes o ut up dna d esc ends ndeina asc e nds
, , .

, , ,

sam dad re duc es the f o od e ate n i n to an un distin g uis hahle state an d ,

vycin a c i rc ulate s all o v er the bod y O f these five vi ta l ai rs the re ar e .

five s ub ai rs n a me ly mig a
-
,kiirm a krtkam de va da tta and dha n , an j a ya
/ , , .

F uncti ons o f th ese are : e ruc tati ons p ro duc ed by ndg a karmu O pens ,

the eye dha nan j y

a a a ss i m i la t es f ood dec a de tta c auses yaw n i ng and
kmkam p rod uc es ap peti te —thi s is sai d by th ose ve rsed in Yog a ”
, . ,
,
’

A ll this is o n ly sho w s c rass igno ranc e of the st ruc ture of the

body N o b reath go es d ow nto the nav e! so it c annot be rais ed
.
, .

T he p rdn u an d ap a na are sh eer n on s ens e as is the do rmant forc e

”
a b out the n av el Beli ef in o c c ult p o w ers will aft erw ards be
.

Comp en
* dium f
o the Raj a Yog a P hilosop hy, p ublishe d by T o okaram T a tya,
Bombay, pp 40, .
 I
DI S BEL EF I N U
O CC L T P O WERS . 43

notic ed . S o me o nt will now

ac c u be giv en of b reathi ng nd
a
its s s
u e .

T he mus c l es and b rai nreq ui re to be no urish e d as w ell as e xor

c ise d . P ure bloo d is the c hi ef m eans i nst e a d of the sma ll sup p ly
.

of i mp ure air afio rde d by the y og a e x erc is es , w e sh o uld aim at a

larg e supp ly of p ure air H ow is this to be s ec ure d

. T he air w e
b reath e go es down i nto the l ungs , whi c h are f ull of s mall air c ells ,
s omewh at lik e a spo ng e A s a spong e is much l arg er wh enits
.

c ells are fill e d with w at er th an wh en dry, so the l un gs sw ell out

wh enth ei r c ells are fill e d with air How many littl e air c ells are
.

th ere inthe l ungs ? A bout sixty lakhs l T he ai r aft er st ayi ng a

littl e ti me inthe air c ells , go es out agai n W e c ansee our b reasts .

ri se an d f al l as the air ent ers and l eav es .

It has b een explaine d th at it is the oxyg en inthe air whi c h

p urifi es the bloo d and remov es wast e matt er T he yoga e x erc is es .

s eek to dimi nish its sup ply T he obj ec t sho uld be the v ery rev ers e
. .

W h enp eop le l eanfo rw ard the air c ells inthe l ungs are c o m p ress e d
an d ad mit a s mall er q uantity of air T o in c reas e th ei r c ap acity ,
.

the sho uld ers sh ould be th ro w nb ac k w e should t henslo w ly i n h al e

as muc h air as w e c anto dist en d the l ungs ; h o ld it f or so m e ti m e
an d th enexh al e it S uch an ex e rc is e p rac tis e d a do z en ti mes a
.

day, w ould p ermanently i nc reas e the c ap ac ity of the ch est , and

ren d er a p erso n stro ng er and h eal thi er Wh ensol di ers ent er the.

ar my , th eir gi rth at the ch est is m eas ure d A ft er a ti me, by mean . s

of s uc h e x erc ises, it has b eenfo und to i nc reas e about two i nc h e s
or mo re .

H erb ert S pe nc er s ays T he fi rst req uisit e to s uc c ess inlif e is

,
”—
to be a good ani mal th at is to h av e a st ro ng h ealthy body If .

I ndi a is to ris e inthe s c al e of natio ns i nst ead o f ad mi ring dream

,

in g a s c e ti c s w eak bo th in body a n
, d m i nd s h e m ust tr
y to p rod uc e ,

m en lik e P ri nc e Ranj it S i ngh abl e to c o mpl et e su cc essf ully with

,

Englishmenat th ei r national g am e of c ric k et .

Di sasL I Er IN O CCU L T P O WERS

This has al ready b eennoti c e d but it may be t reat ed mo re f ully
, .

For th ree tho us and y ears the Hi nd us h av e b ee nv ai n ly s eeki ng to

”
a c qui re magi c al pow ers by h erbs aust eriti es and i nc antatio ns
, , .

T w o mai n obj ec t s h av e b e en the po w er of t rans muti n g c o mmon

m et als i nto O ld and p rep ari ng anelixi r whi c h w o ul d rend er men
i mmort al Tvary now and th e nw e h ear of simpl eto ns who g av e
.

th ei r brass vess els to magi c i ans to be c h ang e d into gold with the ,

re s ult of th e i r dis app earan ce P atan jali e n

. u m erat e s man y o th er

magi c al p o w ers all O f w hi c h are as i maginary as al c h emy

, .

Hindus w ho be li eve ino c cult pow ers are inthe ment al c ondi
tiono f s avag e s w hi c h is th us d es c rib e d by L ang inMyth Ritua l
, , ,

an d Relig ion:
Th ey have that n ebulo us an d con fused fo rm of mind to w hich
44 Y OGA S A ST RA .

all thi ngs , i nani mate h uman ani mal veg eta b le o r i norg ani c
a ni mat e or , , , ,

se e m O nthe same le ve l o f li f e p assi o nan d re aso n T he savag e d ra w s n

, o .

hard an d f ast li ne b e t w een hi m se lf and the thi n g s in the w orld He .

re g ard s hi mself as li te rally aki n to an i mals and plants and heavenly ,

bo di es he attri butes se x and p ro c re a ti v e p o w e rs e ve n to ston

,
e s an d ,

roc k s an
,
d he assi g ns humansp ee c h an d huma nf ee li n g s to sunan d moon ,

stars an d w i nd no le ss thanto b easts bi rds an

, d fi shes , ,

3 An o th er p ec uli arity o f savag e beli ef n atu rall c o n ne c ts it self

.
y
w i th t hat w hi c h has j ust bee n desc ri b ed T he savag e has ve ry stro ng .

i deas about the p ersis tent e x i st ence of the souls o f the dead T hey retai n .

muc h O f the i r o ld nature but are o f te n mo re mali g nant af ter dea th than
,

the y had b e en duri n g l i f e T h e

y are f re ue n
q tly at the he c k a n
. d c all o f
the c o nj urer w hom t hey aid W i th thei r advic e an
,
d w i th thei r mag i c al
p o w er By vi rtue o f the c lose c o nnec ti onalready spokeno f betw ee nm an
.

an d the an i mals the sou ls o f the dead are no t rarely supp osed to mi g rate
,

i nto the b odi es o f beasts or to resort to the c ondi tiono f that S pec i es o f
,

c reat ures w i th w hi c h eac h t ri be s upp oses i tse lf to be re lated by ti es o f

'

ki nship Wi th the usual i nco nsi st ency of myt hi c al beli e f the souls o f
.
,

the dead are sp okeno f at o the r ti mes as if they i n ,

habi ted a spi rit ual ,

w orld usually a g loo my p lac e w hi c h m ortal me n may vi si t but w h en

,
ce ,

no one canesc ap e w ho has tasted o f the f ood of the g hosts .

4 . I n c on necti on w it h spi ri ts a far reac hi ng sa vag e phi lo sophy -

p revai ls It is not u nusual to assi g na g ho st to all O bj ec ts ani mate o r

.
,

i nani mate and the spi rit o r streng th of a manis f req uently reg arded as
,

s omethi ng sep arab le o r somethi ng w i th a defi ni te loc ality in the b o dy

, .

A mans streng t h and spi ri t may resi de inhis ki dn ey f at inhis he art in

’
, ,

a look o f his hai r o r m ay e ve n be store d by him in so me separate

,

rec e pt ac le Very f req uently a man is held c apable of d e tachi ng his soul
.

f rom his bo dy and letti ng it ro am ab o ut onhis b usi ness so me ti m es in

, ,

the f o rm o f a bi rd o r o ther an i mal .

5 . M any m i nor savag e belie fs mig ht be named suc h as the c ommo n ,

faith in f ri e n d ly o r p ro tec ting ani mals and the no ti on that natural ,

‘

d eaths ( as w e c all them ) are alw ays unnatural t hat death is alw ays
’
,

c aused by so m e ho sti le spi ri t o r c o n j urer F ro m thi s opi ni onc omes the .

myt h that manis no t natu rally su bj ec t to death that de ath w as someh o w

i nt ro duced i nto the w o rld by a m i st ak e or mi sdeed is a c orollary , .

6 . On e more p ec uli ari ty o f the savag e mi nd re mai n s to be

c on sid ered inthis b ri ef s um m ary T he savag e li ke the c i vi li sed man .
, ,

is c uri o us T he fi rst f aint i mp ulses o f the se le ntific spi ri t a re a t w o rk

.

in his brai n; he is an xi ous to g i ve hi mse lf anac c ou nt o f the w orld in

w hi c h he fi n ds hi m self But he is no t mo re c uri o us than he is o n
.
,

o c c asi on credulous ,
H is i ntellec t is eag e r to ask q uesti ons as is the
.
,

habi t o f c hi ldren but hi s i nte llec t is also laz y and he I s c onten

, t w i th the ,

fi rst answ er t hat c omes to hand ”

Vo l I pp 4 7 4 9 . . . .
, .

T he w o rld o f the savag e is a j un g le o f f o o li sh f anc i es inw hi c h god s ,

an d b easts an d me nan ,
d stars a n d g hosts all mo ve madly o na le vel o f
c ommo np erson ali ty an d ani mati o n all c han g in g shap es at ran dom , .

S av ag e s b eli ev e inmagi c and so rc ery L ang s ay s ,

T he w orld an d all the thi ng s init b ei ng c onceiv ed of vaguely as

 I
D S BEL EF I IN o cc uur P O WERS . 45

se nsi ble i nal are supp osed to ob ey the c ommands o f c ertai n

a nd rat o ,
‘

me mbers o f e ac h t ri be suc h as c hi ef s j ug g lers o r c onj urers

,
T he se , ,
.

c onj ure rs c an aff ec t the w eather w ork m irac le s assum e w hat , ,

sha pes ani mal veg e t able or i no rg ani c they p lease and c an c hang e
, , , , ,

o ther p erso n s into si mi lar shap es It has already bee n sho w n t hat .

savag e m an has reg a rded all thin s as ersons m uc h o n a le ve l W i th

g p
hi m self It has no w to be
. sho w nw hat ki nd of p ersonhe conceives himse lf
to be H e d oe s n
. o t lo o k o nm e nas c i vi li se d rac es reg ard the m, that is, as

b ei ng s w i th stri c t li mi tati ons O nthe o th e r hand, he thi nks of c e rtai n .

members o f his tri be as e x emp t f ro m all li mitati ons, and cap able o f
w o rki n e v e ry mi rac le t hat tradi ti on has e ve r attrib ute d to p ro p he ts
g
o r g ods N o r are suc h mi rac ulous po w e rs su pp ose d by sa vag es to be at
.

all rare am on th e m s lv es T h o u h h i hl valued, mi rac u lo us att ai nm ents

g e
g g y .

a re n ot b eli e ved to be u n usual Wh ena savag e reg ards the sky or sun .

or w i n d as a p e rso n, he d o es no t mean m e rely a p erson w i th the

lim i tati o n s reco n i sed b c i vi li se d rac es H e m e ans a p erso n w i th the
g y .

mi rac ulous p ow e rs of the medi c i ne m an* T he sky, sun, w i nd, or o th er -

.

ele me n tal p erso n ag e c an c o n ve rse w i th the de ad, an d c anturnhi mse lf

an d his n ei g hb o urs i n t o ani mals, stones and tre es .

T he savag e seeks an ex planati on, a theo ry o f thi n s b ase d o n his

g
e x p eri en ce But his k now ledg e o f ph ysi c al c auses and o f natural law s
.

is e x c eedi ng ly sc anty, and he is dri ven to f all bac k u p o n sup ern atural

exp lan ati on s T hese sup ernatural c auses th emselves the savag e beli e ves
.

to be matt e rs o f exp eri en ce It is to his mi nd a mat ter o f e x peri enc e that

.

all n a ture is p erso n al an d an i m ated th at m enmay c hang e shapes w i th

b eas ts ; that i nc antati o ns and sup ernatural b ei ng s c anc ause sunshi ne and
storm .

W henanuntow ard event o cc urs savages look f or its c ause among ,

all the less f am i li ar c i rc umstan c e s o f the last f e w d a s an d s elec t the

y ,

det ermi n i ng cause ve ry muc h at rand om .

I nthe P ac ifi c O c e anthe p eop le of o n e i slan d alw ays at trib ut e hu r

ri c anes to the machi n ati o ns of the
p p e of the n
eo l e arest i slan d to w i nd
w ard T he w i nd c o me s f ro m th em ; the re f o re ( as t hei r medi c i n
.
e me n -

c an n o to ri o u sl
y i nfl uen ce the w eath e r) the
y m ust have s en t the w i nd .

T his unnei g hb orly ac t is reg arded as a j ust cause o f w ar T he c hi ef .

p ri nc ip le then o f savag e sc i en
, c e is that an
, tec eden c e an d c onseq ue n ce
inti me are the sam e as eff ec t and c ause A g ai n s avag e s ci en c e holds .

that like effects like ; that yo u c ani n j ure a man f or example by i nj uring , ,
his e ffigy O nthese pri ncip les the savage exp lai n
. s the w orld to hi ms e lf ,

an d o n th ose p ri n c i ples he t ri es to sub due to hi mself the w o rld N ow .

the p utti n g o f th e se p ri n c ip les in to p rac ti c e is si m ply the e x erc i se o f a rt

m ag i c an art to w hi c h no thi ng see m s i m possi ble
, T he beli e f th at .

medi c i ne me n p rac ti se t hi s art is un

-
ive rsal am o ng savag es .

An y o bj ec t o n c e in a mans p ossessi on es e ci all

y his h ai r o r his
’

p ,
nai ls is supp osed to be c ap able o f bei ng used ag ai nst him by a sorcerer
, .

T he p art sug g e sts the w h ole A loo k o f a mans hai r w as p art of the
'
.

man to destroy the hai r is to d estroy its f orme r o w ner .

A mo ng so m e A me ri c an I n di ans w h en an y is ill an i mag e o f his ,

,
di sease a b oi l o r w hat no t is c arve d inw ood
, T hi s lit tle i mag e is th en
, .

if
Am eric a n I ndians
m ag ic ians or sorc erers medicin
c all e men T he -
w ord medi ‘

ne here means mystery, somethin w on

.

ci
g derf ul .
46 Y OGA SA ST RA .

p lac ed ina bo w l of w ater and sh o t at w i th a g un T he i mag e o f the .

di sease b ei ng des troye d the dise ase i tself is e x pec ted to di sap pear , , .

W e f o und amo ng savag es the b elie f in the p o w er o f so ng s of inca n

ta liono r ma n tras T he m o st mi rac u lo us effec ts are c ause d by p ro n
. o unci ng a
f ew li nes inrh yme A nA me ri c an I n di anw i ll g i ve a f o rm o f i nc anta
.

ti o nw i th w hi c h he says you w i ll be able to c all to you all the bi rds f ro m

the sky an d all the f o x e s and w o lves f ro m t hei r burro w s
, T here are .

supp ose d to be m an t ras w hi c h rai se the w i nd ; w hi c h split roc ks ; by

vi rtue of w hi c h the shap e o f an y an i mal may be assumed at w i ll or a
p erso nc an fly t hroug h the air .

L e t us re c api tu late the p o w e rs att rib ut ed all o ver the p eo ple by the
l o w er p eo p le to medic i ne men T he medi c i ne manhas all mi rac les at his .
-

c o m m an d H e rules the sky he fl i e s i nto the ai r he b eco mes vi sib le o r

.
, ,

i nvi sib le at w i ll he c antake a nd c onfe r any f o rm at pleasure and re sume

, ,

his h u manshap e H e c an c ont rol spi ri ts c an c o nverse w i th the dead

.
, ,

an d c ande sc en d to th ei r

Of Hi nd us p rob ably the Sh akt as of Bengal h av e the

all

great est b eli ef in the ability to ac q ui re o c c ult pow ers by mant ras .

M o ni er Wi lli ams q uot es the follo w i ng

H o ldi ng a sc e n t e d fl o w er ano i nted w it h sand al on the l ef t , ,

temple re p eat 0m to the g urus 0m to G anesa O m to Durga T hen

, , ,
.

w i th O m p ha t rub the p alms w i th fl o w ers an

.
, d c lasp the h an d th ri ce
o ve r the head a nd by snappi ng the fi nge rs t o w ards tendi fferent di rec tions
, ,

s ec ure i mmuni ty f ro m the e vi l spi ri ts ”

.

T he n medi tate o n the M atrika and say Help me godd ess o f

“
, ,
‘
,
”
sp eec h a m to t he f orehead aim to the mouth im to the ri g ht eye tm to
, , , ,

the le f t eye a m to the ri g ht ea r ilm to the lef t ear i m to the ri g ht

, ,
f
,

c h e e k i m to t he le f t c he e k ri m to the ri ht n o stri l ri m to the lef t

,
g ,
,

nostri l brim to the ri g ht c heek brim to the lef t c h eek em to the up per
, , ,

lip ai m to the lo w e r lip am to t he up per tee th a nm to the lo w e r tee th

d nam to the se ve ral p art s o f the le f t leg p m
, , , ,

tam tham dam dham an

, , , ,
‘
,

to the ri g ht side p ham to the left ham to the bac k mam to the stomac h
, , , ,

y a m to t he h e art ra m to t he ri g ht sho uld e r lam

, to th e nec k b o ne m m to
,
-
,

the le f t s hould er aam f ro m the h eart to the ri g ht leg tram f rom the
, ,
”
h eart to the le f t leg ksham f ro m the h eart to the month 1 , .
'

It is asto nishing ho w any one in his s ens es c anb eli ev e inthe

ot n c y of s u ch no ns n s A lo n g ith this oof of a d ark en
p e e e w p r .

e d un d erstandi ng amo ng the Vam ac hara Sakt as th ere is evid enc e

”
,
”
of a d ep rav e d h eart Re li g io n is mad e an exc us e f or indul .

g enc e inb eastly vi c es P rob ably the low est s av ag es o n the f ac e .

of the earth are not so mo rally d eg rad ed as some Hi ndu b eli ev ers
inthe effic ac y of man t ras .

An oth er Hind u b eli ef eq ually b as el ess is in the p ow er of , ,

aus terities T he s ac re d books are f ull of illustratio ns of th eir

.

all eg e d wo n d ers A c c ording to the Ramay ana Havana pass ed .

,

Myth, Ritual and Relig ion, Vol I p p . . . abridg ed.

T Bra hmanism and Hinduism ; pp 1 9 7, 198 . .

 mssn
mmr i nocean row n
as . 47

y ears with out food Ev ery y ear he off ered one of his h eads
.

to the fire W h en ab out to do so f or the t enth ti m e Brah ma

.
,

a pp eare d rest ore d all the h eads he ha d lost ma d e him in

,
de struc ,

tibl e to all c reatures mo re p o w erf ul th an man w ith the po w er of ,

ass um i ng any sh ap e at w i ll A ny p erso nof s ens e c an at o nc e see

.

th at all this is a mere i nv entio nof the p o et .

M any of the Hi nd u id eals of pi ety are utt erly mist ak en It .

is a meritorio us act to vow not to sp eak S o me s anny asis w ear

'

roun d th ei r necks ani ro nf rame whi c h is s up pos ed to p revent th em

f rom lyi ng downto sl eep at eas e S om e h ang with t hei r h eads
.

dow n oth ers h av e th ei r l egs up S o m e hold up anarm till it is

, .

w ast e d an d c annot be b ent A very merito rious ac t is to sit inthe

.

midd ay sun with fi res bl az i ng all aro und

, .

W h at good is d one by s uc h a cts ? Wh at rewards c an be

e xp ec t e d f ro m th em
M o st menb e c o me s anny asis be c aus e th ey are too l az y to wo rk ,

an d c ang et ane asy livi n g by p reying up onthe i nd ust ri ous T he .

with ered arm the vo w of sil enc e & c are m erely d evi c es to g et
, , ,

S uc h vo w s are si ns — not ac ts of m erit

.

m o re money . S u pp o s e a .

s ervant rend ered us el e ss s o me of the to ols gi v en to him to w ork

with w o uld he be p rais e d Go d has giv enus arm s to p ro v id e fo o d
,

f or o urs el v es o ur f amili es and the p o or H e has giv e nus the gift

,

of sp eec h th at w e may c o mfort the s orrow f ul i nst ruc t the ig no rant ,

.

T he w ith ere d arm and v ow of sil enc e d ef e at th es e e nds It Wo uld .

be nobl e f or a m an to v en t ure into a b urni ng h ous e to res c ue

c hildr en but it is w ors e th anus el ess f or a manto sit inthe m iddl e

of bl az ing fi res .

T he Hi nd u b eli ef in the p o w er of mysti c syll abl e s or aus

terities is a m ere d el usio n but as w ill h ereaft er be e xp l ai n
, e d by ,

the prop er use of the men t al po w ers menmay ac c o mplis h wo nd ers .

 48 Y O GA sasr a. n
Erroars ro ac umenT RUE KN OWL EDG E .

It has b eenallo w ed th at A nc i ent I ndi a mad e g reat adv anc es in

G rammar and inM ath emati c s th at man y p o etic al b eauti es and ex c el
l ent mo ralmax imsand s ub li me d es c riptio ns O f Go d may b e c ull e d from
'

S ansk rit lit erat ure ; but the w ords of S ir H S M ai ne are o n the . .
,

whol e st ri c tly c o rrec t th at it als o c o nt ains th at w hi c h is not t rue

—f als e morality f als e history f als e philosophy f als e physi c s ”
, ,

, , , .

Great er affinity f o r east erntho ught w o uld be p urc h as e d by the

s ac rific e of th at t ruth mo ral hist oric al and physi c al w hi c h will
, , , ,

on e day b i n d t og eth er the Europ ean and A siati c mi nds if ever ,

th ey are to be unit ed M ac aul ay in his c el eb rat e d M i nut e e x

.

p ress es simil ar opi nio ns M e di c al do c t ri nes w hi c h w o uld disgrac e ,

anE nglish f arri e r —A st rono my w hi c h w o uld mov e l augh ter in

gi rls at an English bo ardi ng s c hool —Histo ry a bo undi ng w ith
,

, ,

ki ngs thi rty f eet high and reig ns thi rty th ous and y ears lo ng
,
-
,
”
an d G eog raphy m ad e up o f s eas of t re ac l e and s eas of b utt er ,
.

For tho us ands of y e ars I ndi a has b e en blindly foll o w i ng f als e

g ui des ; it is ti me th at she o p ened her ey es and t ri e d to find out
the t ruth T he two c hi ef m ean
. s to be employ ed may be b ri efly
st at e d
1
. T he C ult vationof t e Ob servin
i h g P o w e rs — I t h as b een

mentio ned as a c h arac t eristi c of the Hi nd u mi nd to sp e c ul at e i n

st ead o f i nvestigat e T he resu lt has b een f als e g eography f als e
.
,

. ast ro n o my f als e physiology & c H ap pily th ere are sig ns O f a

, , .

b ett er st at e of things P rof essor J O Bos e has so disti ng uish ed

. . .

hi ms elf by c aref ul obs ervatio n and e xp eri m ent as to c all fo rth the ,

a d mi ratio nof so m e of the gr eat est Europ eanS c i e n tists T he res ult .

is ani nst alment of the t ruth w hi c h inthe w ords of S ir H S M ai ne

, , . .

al ready q uo ted Will bi n

,
d to e th er the Euro p ean and A si ati c
”
mi nds . I t is to be hop e d th at P rof esso r Bos e is o n ly the fi rst of
a lo n g li ne of Indi ans c i entifi c o bs erv ers .

2 —
T he C ul tivationof the C ritic al F acul ty H ere 1911 6 Hi nd u
mi nd has b eeneq ually a t f ault T he most c ont radi c t ory st at e m ents.

h av e all b eenac c e pt e d is t rue the m os t i mp rob abl e l eg ends reg ard

e d as g e n ui n e hist ory Ill ust ratio n has b ee n rec eiv e d as s ound
.

l o gi c al re aso ni ng Max M ii ll r ref erri ng to the Brah manas of the

. e
, ,

Ve das c onsid ere d to b el ong to the S ruti c l ass of Hind u s ac re d

,

b ooks w hil e a c k no w l e dgi ng th em to c ont ai n no l ac k o f striki ng

,
”
tho ughts esti mat es th em as a lit erat ure w hi c h f or p ed antry
,

an d abs urdity c anh ardly be mat c h e d an y w h ere Th es e w orks

d es erve to be st udi e d a s the physi c i anst udi es the t w addl e of idi o ts ,

an d the rav i ng of
T he Rev Dr K S M ac d o n
. . ald inT he Br a hman
. . as of the V ,
edas ,

quot es the f oll o w i ng f rom the S a tap a tha Bra hma na

P ajap ati beheld all bei n
r
g s i n t his t ip le V e dic s c ie nc e Fo r i ni t is
r .

A nc ient S anskri t L itera ture .

50 Y OGA S AST RA .

Th ere is v ery muc h to ad mi re in the st ag es which hav e b een

named as salokya d w elli ng inthe s ame ab o d e with Go d scimip ya
, ,

nearness to H im ; sdrrcp ya assi m il ati on to His lik eness ; soiyn ’

j ya , ,

un ionw i th H im Bhakti Yog a unio n with G o d th rough lov e is

.
, ,

an oth er t erm emp loy e d Th ere is h ere a s eeki ng aft er Go d whi c h is .

t ruly nobl e c o mp ared w ith the syst em of P atanjali .

But w hil e the end is so highly to be p rais ed the means to ,

att ai n it by Yog a e x erc is es are st ron gly to be c ond emne d A s .

al rea dy e xpl ai n e d the real eff e c ts are to re d u c e a h umanbei n

, g to
the co n diti onof a tort ois e or hib ernati ng Himal ay a marmot ; the
b ody is enf eebl e d by w ant of e x erc is e ; the b rai n rec ei ves o nly a
s mall supply of i m p ure bl o od and the p ers onat l ast is red uc ed to a ,

st at e bord eri ng oni dio c y Duri ng all this ti me he is absolut ely .

us el ess as a m emb er of so c i ety .

Rig ht C on c eption s f G
o od — This li es at the found atio n of
t rue religion Th ere is an I ndi an p rov erb Ya tah devah tathah
.
, ,

bha ktah A s is the go d so is the w o rshipp er

, Hi nd uis m g enerally .
’

d efi nes the Sup reme S pi rit in His nirg una c o nditio n as sa t p ure , ,

e xist en c e as oppos e d to n
, one xist en ce cit p ure th ought in the -
,

negatio n of nontho ught ana nda p ure bliss inf reed om f ro m the
-
,

mis eri es O f lif e and t rans mig ration .

’

Brah ma in his nirg una c onditio n is s up pos ed to be lik e a

, ,

Hi ndu raj a w ho sp ends his lif e insloth withi nhis p alac e h eedl ess ,

of wh at is goi ng on th roughout his do mi nio ns and l eavi ng ev e ry ,

thi ng to his m i nist ers .

Unenc umb ered by the c are s of empi re s ays Dr Duff or ,

.
,

the f unctio n s of a s up erint endi ng p ro vid enc e he e ff ec t uat es no

'

good i nfli c t s no evil suff ers no p ai n H e exists ina st at e O f un .

dist urb e d repos e —a sl e ep so d ee p as nev er to be dist urb e d by a

, , .

—
d ream ev enwith out any c o ns cio us ness of his o w nexist enc e ”
.

T he th ree q ualiti es wh ic h Brah ma inhis sag n na st at e poss ess es , ,

are sattva t ruth rajas p assi on a l on

, , ging f or w o rldly p leas ure and
, , ,

t ed inthe Vish nu P urana

,

tamas dark n
, ess P rahlada is rep res en
.
, ,

as th us a dd re ssi n g Vi sh nu Th o u art k no w l edg e and ig no ranc e ,

”
t ruth and f als eh o od p ois onand amb ro si a
Hi nduis m has no co rrec t id ea of h oliness Brah m a Vish nu
, .

.
, ,

an d S iv a are no w h ere reg ard e d inthe S ast ras as holy b ei ngs

,
On .

the c o n t rary th ey are all d es crib ed as st ai ne d w ith gre at c ri mes

,
.

T he gods of Hi nd uis m ac t lik e I ndi an raj as c ont endi ng w ith eac h ,

oth er f or po w er eac h f avo uri ng his ow n p arty and i nd ulgi ng in

, ,

ev ery vi c e or c o mmitti n g any c ri me his evil h eart may d esi re T he .

Hi nd u gods refl ec t the natio nal c h arac t er By c o nt empl ati ng th em .

an d th ei r ac ti ons w o rshipp ers are mad e wo rs e nst ead of b ett er

,
i .

Ch risti anity o nthe o th e r h and gi v es the most ex alt ed id eas

, ,

O f Go d an ,d His w o rship is fitt ed to h ave a most b enefi c i al i n fl uenc e .

Monier Williams, H induism a ndBrahmanism, pp 8 4, 35 . .

 T H E T RUE BH AKT I Y O GA . 51

He is the I xist ent

A M, without b egi nni ng
the S elf -
e ,
”
of d ays or end o f y ears F ro m ev erl asti ng to ev erl asti ng Tho u
.
,
”
art G o d H e is unc h angi ng
. the same y est erd ay an , d to day ,
-
,
”
an d f or ev er H e is the A l mighty Go d
. H e c all e d the univ ers e .

i nto e x i st enc e and His g ov ernment ext ends o v er all H e i s

, .

never u nc o ns c i ous H e ne ver sl umb ers nor sl eeps

. T he C reato r .

”
of the e nds of the earth f ai nt eth not neith er is w eary He , .

k no w s e v erythi ng th at t ak es pl ac e th ro ugho ut His v ast do mi nio ns .

N ot a h ai r of o ur h ea d c anf all to the g ro und w ith out His k now

l edg e every thought of o ur h eart i s k no w n to H im His ear is .

e v er op ento the c ry of His child ren .

T he o ne t rue G o d is m ost unlik e ths sag un a B rah m a H e is a .

Go d of t ruth ; H e is light and in H im i s no d ark ness at all,

His .

mo st glo rio us attrib ut e is His sp ot le ss holi ness S in is th at .

a bo mi n abl e thi n g w h i c h H e h at e s Holy holy holy is the L o rd.

, ,
”
G o d of h o sts I nst ead of e xhibiti ng lik e Brah ma anexampl e of
.
, ,

s elfish ness H e is c ontinually d oing go o d to His c reat ures His

, .

c h ara c t er is e x ress e d ino n

p e w or d — G o d is L O VE S till it is n ot .
,

the f e eli n g whi c h l oo ks upo n g o od and evi l with e qual eye If a .

ki ng allo w e d c ri me to be unp unish e d his k i ngdo m w o uld b e c om e ,

lik e a h ell But G o d s o w n d ec l aratio n is

.
’
A s I liv e s aith the , ,

L o rd G o d I h av e n o pl eas ure inthe d e a t h o f the wi c k e d

, but th at
”
the wi c k e d t urnf ro m his evil w ay an d liv e .

M ilt onth us d es c rib e s the f eeli ngs which o ught to aris e inthe
mi nd f ro m the c o nt empl a ti o nof the e arth and h eav ens
T hese are thy g lo ri ous w orks P aren t of g ood , ,

A lmi g hty t hin e t his u n i ve sal f ame

, r r ,

T hus w ondro us f ai r ; thyse lf ho w w ondro us then!

Uns peaka ble , w ho
’
sitt s t above thes e heavens,
T o u s i nvisible or dimly see n
I nthes e t hy low est w o rks ; ye t these dec lare
T hy g oo dness beyo n d thoug ht, an d p ow e r Di vi ne .

This great Bei ng d es erv es our worship H e fi rst c all e d us .

i nto e xist enc e ; w e are d e p e nd ent upo n H im f or ev ery b reath

th at w e d raw w e liv e upo nHis earth ev erythi ng w e p oss ess is
His gift H e is both our F ath er inh eavenand our Ki ng d es ervi ng
.
,

o ur w armest l o v e an d ut most re sp ec t T o wo rship H im is both our .

d uty and wo uld h av e ane xc ell ent i nfluenc e upo nour ch arac t er
—
.
,

C onfessionof Sinthe first step to Bhakti Yog a S up pos e

c hild ren h av e b e eng rossly un grat ef ul and dis o b e di ent to a kind
f ath er th ey c anno t g o to him si mply exp ressing th eir lov e
, .

I nd eed wh enc h ild renf eel th at th ey h av e do ne w ro ng th ey sh un

, ,

the p resen c e of th ei r f ath er .

T he b eli ef is univ ers al th at m an is a sin ner * and d es erv es ,

I ts den
a
t ial by S w ami V ivekan an oran
da show s how ig n t he is o f his o w n heart,
and his un fitness to be a relig ious teac her .
 52 1 Y O GA S AST RA .

p unish ment How to be d eliv ere d f ro m its p enalty is the grand

.

in quiry .

Hi nd uis m giv es c o nt radi c to ry ans w ers wh eth er sin c an be

fo rgiv en or not O ne d o c t ri ne is th at the f r uit of ev ery ac ti on
.
,

good are ba d m ust be reap e d T he oth er is th at the most w o rth

, .

l ess means s ufli c e f or the remov al of si n A l msgi vi ng p ilg rima .

,

g es b
, a thi n g in s up pos e d s ac re d w at ers are so me of the w ays ,

res crib ed D in ki ng w at er inw hi c h a Brah manhas dipt his toe

p r .
,

o r re p eati n g the nam e of H ari is s up pos e d to ab s ol ve f ro m the

‘
,

g reat est c ri mes .

T he holi est menare the fi rst to admit th ei r o w nsi n f ul ness M ost .

p eopl e c o mp are th ems elv es w ith th eir neighbo urs and are s atisfi e d ,
'

1f th ey c om e u
p to th e i r st and ard S o m eti me s th ey c ontrast th em
.

s elv es with p erso ns no to rio usly w i c k e d and are p roud b ec aus e th ey ,

thi nk th ems elv es b ett er T ruly good m e nc omp are th ems elves w ith
.

wh at G od s law re qui res and th ei r c onf essi onis W e are all as

’
, ,

anu n c l eanthi n g and all o ur right e o us ness es are as filthy rags

, .

T he two g reat si ns c h arg eabl e ag ai n st ev ery h umanb ei ng are

un g odli n e ss an d sel shn
fi e ss .

T he v erdi c t p ro n o unc e d upo nBelsh az z ar ki ng of Babyl on , ,

”
w as : Tho u art w eigh ed inthe bal anc es and art fo und w ant i ng ,
.

T he p roph et Da n i el e xpl ai ne d the g rounds of this j udg ment w h en

he sai d T he G o d inw hos e h and thy b reath is and w h o s e are all
, ,

thy w ays h ast tho u not gl orifi e d Wh en c ons c i enc e aw ak es w e

'

, ,

g inthe p as t but a c areer of g uilt — the grand p urpos e of

.

se e n o thi n

our liv e s n egl e c t ed the g reat G o d t re a t e d w ith i n

, diff erenc e His ,

h o ly law t ram pl e d und e r f oo t G o d c o nt rasts the gratit ud e of the

.

v ery b easts Wi t h the reg ardl ess ness of man 1 h av e no urish e d .

an d b ro ught up c hild ren and th ey h av e reb ell e d ag ai nst m e

,
T he .

ox k now eth hi s ow ne r and the ass his mast er s c rib but Israel d oth ’

”
not k now my p eopl e d oth not c o nsid er
, .

N eed of anI n c arn —

ation I nall ag es the h o p e has b e en mo re
or l ess en t ert ai ned th at G o d w o uld b ec ome i nc arnat e to d eliv er man
f rom the b urd enof sinand mis ery und er whi c h the w o rld is gro an
in g Hi n d uis m h as its in c arn atio ns T he K alki A v at ar is yet to

ish nu at the end of the Kali Yug is to app ear s eat ed

. .

c o m e wh enV
, , ,

o n a wh i t e ho rs e with draw n s w o rd in his h an

,
d bl az i ng l i k e a
c om et f or the d est ruc tio n of the wick ed and the resto ratio nof
, ,

u rity
p .

Ch risti anity also t eac h es th at manis so d eeply pl ung e d in sin

an d his g uilt is so g re at th at a Divi n e in c arn ati o n w as n
,
e c ess ary

f or his d eliv eranc e T he fi rst p ro mis e of th is w as gi ven by G o d

.

Hi ms elf tho us ands of y ears ag o T he S on o f G o d pityi ng the .

,

h um an rac e c ame d o wn f ro m h eav en f or our s alv atio n By His

,
.

d eath o n the c ross He bo re the p unish ment due to our sins ; by

H is ob edi en c e to the law of G o d H e w ro ught o ut a p erf ec t right eo u s
’

ness , which lik e a sp otl ess rob e, is giv ento His follo w ers
, .
 T HE T R UE BH AK T I Y O GA . 53

A v ery erroneo us i mp ressionp rev ails amo ng some Hi nd us .

Th ey thi nk th at Ch risti anity rep res ents G o d as ang ry till pr0pitia

te d by the S o n O nthe c o n . t rary the a to nement origi nat ed i nthe ,

l ov e of the F ath e r G o d so l ov e d the wo rld th at H e gav e His

.

o nly b egott enS on to be o ur S aviour But the S on w as eq ually

”
.

”
w illi ng His resp ons e w as L o l I c o me I d elight to do Thy w ill
.
, .

S o m e thi nk th at G o d may f re ely p ardo nsinw ith o ut anat o ne

ment .But G o d is our Ki ng as w ell as our F ath er and to f orgi ve ,

sinw ith o ut s atisf ac ti on to J usti c e w o uld t en d to s pread reb ellio n ,

th ro ugh o ut the uni vers e .

T he foll o w i ng illust ratio n has b eenus e d A p art of the army

o f on e of the wis est an d b est of ki n gs c o nsp i re d ag ai nst him .

Th ey w ere s ei z e d dis armed and c o nd emne d to die T he ki ng

, ,
.

wish e d to s ave th ei r li v e s but a f ree p ardo nwould h ave t em pt e d

,

o th ers to reb el T he k ing s o n

. ly son who w as c o mmand er inc hi ef
’
,
- -

of the army also w ish e d to d eliv er the c o nd emne d m en It w as

,
.

ag ree d th at the p ri n c e sho uld s uff er p un ish m ent inth ei r st ead and ,

w h e nthis w as d on e thos e w ho ask e d p ardo ninhis n

,
ame wo uld be

f orgiv en .

A s the ki n g s soninthe parabl e ofl ered to suff er th at the reb el

’

s oldi ers might be sp are d so the et ernal S on of G od ag ree d to ,

b ec o m e m anas the L o r d J e sus Ch rist to s uff er and die in our ,

st ead For 3 8 y ears H e li ve d o nearth p erf ec tly o b eyi ng all G od s

.
,
’

l aw s and at l ast di e d o nthe c ross O nthe third day H e ro s e f rom

, .

the d ead and aft erw ards as c en

, d e d to h eav en wh ere H e o c cup i es ,

the high e st pl ac e of ho nour P ar d o n is now f re ely o ff ered to all.

w ho s e ek it in His n am e ac c epti n g H im as th eir S avio ur

, .

N o ill ust ratio nth at c anbe gi venf ully meets the c as e but the
f oregoi ng may gi ve so me id ea o f the w ay in whi c h G od s j ustic e ’

an d m erc y are rec o nc il e d th rough Ch risti anity .

T he st ag es m en tio ne d in Hi nd u s ac red books will now be '

con sid ered p o i nting out t he qualifi c atio ns nec ess ary
—
, .

S alokya This d enot e s d w elling inthe s am e wo rl d w ith God

. .

S uc h is the c as e ev enh ere W e are c o nti n ually inG o d s p res en

’
, . ce .

A holy manof old s ai d

O L o rd tho u hast searc hed m e an d kn o w n me Th o u k now est .

my d o w nsit ti ng a nd mi ne up ri si ng T ho u understandes t my th oug ht afar ,

off T ho u c o mp assest my p ath and my lyi n d o w n an d ar t ac q uai nted

.
g ,

w i th all m F th is n t a w o rd inm ton ue but 10 O L ord

y w ay s o r er e . o y g , , , ,

T ho u kno w e st i t altog e th er T hou hast b eset m e b ehi nd and bef ore and
.
,

lai d thi n e han d u po nme S uc h kno w ledg e is too w o nderf ul f or me ; it

.

is hi g h I c anno t attai nunto it

, W hi the r shall I g o f rom thy spi rit or .
,

w hi the r shall I fle e f ro m th
y p resen ce I f I asc en d up i nto heaven
T hou art the re ; if I m ake m y be d inS heolfi“ beh old T hou art there I f .

I tak e the w i ng s o f the morni ng and d w ell inthe u tterm ost p a t s o f , r

the sea e ve nthere shall thy hand lead m e a n d thy ri g ht han d shall hold ,

3“ T he g rave the unseen w o rld .

54 Y O GA S A srRA .

me . I f I say, s urely the da rk n ess shall c o ve r me ; e venthe n i g ht shall

be lig ht a bo ut me Y e a, the darkness hi de th no t f rom T he e ; but t he
.

ni g ht s hi ne th as t he day ; the darkness a nd the li g ht are bo th ali ke to

”—
T hee P sa lm 1 3 9 1 1 2
. .
-
.

But altho ugh w e are th us c o nt inually inG od s p res enc e and ’

,

ind ebt e d to H im f or ev ery b reath w e d raw , the g reat m aj ority of

mennev er thi nk o f H im i gnore His exist enc e and if His name is , ,

menti one d it is o nly anidl e ex c l amat i o n

, .

Th e re h av e h o w ev er b e en a f ew w ho h ave f elt th at Go d is
, ,

ev er with th em It is s aid of a g o o d m an in v ery early ti mes

.
, ,

c all e d E
”
no c h th at he w alk e d w ith G o d
, H e llve d as if G o d
“
.

w ere by his sid e A no th er g oo d mans aid . I am c o nti nually w it h ,

Th ee We liv e inG o d s wo rld O f the obj e c ts aro und us w e may

.
’
.
,

say ,M y F ath er mad e th em a ll

“
We sh ould c o nst antly reali z e .

G od s p re s enc e This is the t rue S dlokya b eg un o n earth and

’
.
,

conti nue d inh eav en

—
.

Samipya n e ar ne ss to G o d
,
This d enot es i nc reasi ng lov e and
a d mi rati o n , a c c o m p an i ed by a d esi re f o r c los er i nt erc o urs e lik e ,

the w armest f eeli n g b etw eenf ath er and son T he c hild s ays My .
,
”
f ath er T he reply 1 8
. S on tho u art ever w ith m e T he son
, , .

d elig hts in his f ath er s p res enc e ; he t ells him all his j oys and ’

so rrows ; he c o nst antly s eeks his h elp and g uidanc e T ennyso n .

says :

S p e ak , thou to H im f or H e hears,
,
nd sp irit w ith S p irit may meet a ,

thanbre athing neare r thanhan d s and f ee t

"
C lo se r is H e , .

ssi milatio n to G o d s lik eness This do es not ref er

Sarupya, a
’
.

to His bo di ly fo rm f or H e has no ne ; but to His c h arac t er A

, .

child nat urally i mit at es his f ath er ind i spos itio nand c o nduc t T he .

L o rd J e s us Ch ris t holds up our h eav enly F ath er as our mod el .

Be ye p erf ec t ev en as yo ur F ath er in h eav en is p erf ec t This .

J e s us Ch rist expl ai ne d by H i s o w nc ond uc t l eavi ng us anex ampl e ,

“

”
th at w e sho ul d follow H 1 s st eps .

T o ov erc o me sinand b ec o m e lik e G o d w e n ee d Divi n e h elp ,

.

H ere the Ch ris ti ando c t ri ne of the T ri nity is f elt to be ad apt ed to

o ur n A ltho ugh Ch rist i ans fi rmly h o ld G o d s unity ye t in
’
ee ds .
,

so me myst erio us w ay th ere is a F ath er S on and Holy S piri t who , , ,

all un i t e f or mans re d em ptio n T he p e c uli ar offi c e of the H o ly

’
.

S p irit i s to s anc tif y to enab le us to o v erc om e sin and to be a d orned

, ,

W i th all the b eaut i es o f hol m e ss His h elp is g i v en in answ er to .

p ray er T he p ro mis e is
. I f ye b e i ng evi l k n ow how to giv e ,

good gifts unto y our c hildren ho w muc h mo re sh all yo ur h eav enly

”
F at her giv e the Holy S pi rit to th em th at ask H im i
Bes i d es p ray er f or the Ho ly S pi rit th ere must be w at ch ,

f ul ness agains t si n avoid anc e of t empt ati o n st udy of the s c ript ures
, ,

an d o th er g o o d bo o ks obs erv anc e of the L ord s day att end an

’
c e at ,
,

u b lic wo rshi , associ atio nwith good men etc

p p , .
 T HE T RUE REA RI I ' ‘
Y OGA . 55

T he L o rd J es us Ch rist th us s ummed up our d uty

1 Tho u sh alt lo v e the L ord thy G o d w ith all thy
. h eart .

2 Th ou sh alt lov e thy neighbour as thys elf

. .

T rue bkakti yog a i nc lud es b o th A manis not to be s elfish ly .

em ploy ed inw hat he c o n sid ers lo v e to G o d w hile he has no regard ,

f or his f ell o w m en W h at w ould be tho ug ht of a c hild who lo v e d

.

his f ath er but h eed e d not his b roth ers and sist ers
,
W o uld his
f ath er be p l eas e d w it h th at lov e ? It is s aid of G o d Tho u art ,
”
go o d and d o es t g oo d I f w e w o uld be t ruly lik e G o d w e must
.
,

l o ve all around us and s ee k th e i r b enefit W ith ou t this our .

,

religi o nis v ai n an d p ure s elfish ness

,
.

Sayujya — This is c o mm only und ersto o d as m eani ng absorp

.

ti oni nt o the Sup re m e S pi rit T he ill ust rati ons a riv er emp tying
.
,

its elf i nt o the o c eanor a d rop uniti ng w ith the o c ean are ac c ept e d as ,

p ro ofs T he h oll ow ness of s uc h reas oni ng has al ready beensh o w n

. .

A no th er ill ust rati on p rov e s the c ont rary ; as oil and w at er c an not
un it e so the s oul c annot be ab so rbe d in Go d
, .

T he d o c t ri ne of abs orptio n is a m ere Ve dan tist fig ment

“

S t arti ng w ith the o th er fig m en ts th at th ere is o n l y one e xist enc e

an d th at the s oul is et ernal this th eory w as i n v ent e d as w ell as the
,

bl asph emous ass ertio ns Brahmasmi T at tw um asi I am Brah ma

,
f
, , ,

Th at tho u art .

T he Rev L al Beh ari Day has the follo w i ng remarks onabsorp

.

S uc h a d o c tri ne , to say the least , is hi g hly im p ro b ab le ; f or it is

on ly ho m o g e ne ou s ( o f the same ki nd ) substanc e s that m ix But Go d is .

un iq ue in the u n i ve rse ; the re is no ne li ke H im H o w then c an any .

o the r b e i ng be abso rbe d inhim A g ai n, it is do ubtf ul w he ther abso rp .

ti o ninto the di vi ne e sse n c e is a so urc e o f ha

pp i ne ss to a c re a ture Fo r .

abso r p ti o ni nto the di vi n e e s se nc e i m p li es a loss o f the se n se o f p e rsonal

i de nti ty, that is, annihi lati o n A nd ho w c an a c reature that is .

an ni hi lated be happy
T he o nly h appiness is rel eas e f rom the sup p o s e d et ernal
w eary round o f t ransmig ratio n .

T he C re at or and the c re at ure mus t f or e ver remai ndisti nc t .

.

T he Visishtadw aitas d e ny th at J i va b ec o m e s abs ol ut ely un it ed

w ith P arabr ahm a m an d Ch risti an
,
ity do es the s am e But th ere .

may be the c los e st uni on T he ap ostl e P aul s ays of t rue Ch risti ans
Kno w ye not th at ye are the t empl e of G od and th at the S pi rit
.
,

,
”
o f C u d d w ell eth in ou P aul hi m s elf w as so f ull of l o v e to Ch rist
r
y .

”
th at he said I li ve yet not I but Ch rist liv eth in m e
,
“
,
This .

un i on b egunone arth b ec om es still c l o s e r inh eaven It is a stat e

, ,
.

o f c ons c i o us h appy e xist enc e inG o d s p res e nc e nev er to h ave anend ’

, .

W h at a gl o ri ous p ro sp ec t H o w w ell w orthy of our most st renuo us

eff orts to att ai nit !

On Vedantism .
 Y OGA S AS T RA .

C O N CL U DI N G A P PE L .A
ng e th y i eldi n ne w
‘
T he old orde r c ha g p l a c e to
’
.

t e fail ure of Hin

C auses of
h —
du P hil osophers T he l at e Dr
Kri sh na M oh unBanerj ea, S ansk rit Exami ner to the C al cutt a Uni
.

v ersity , has the follo w i ng remarks onthis p oi nt

T hey p ro p oun d ed m any t heo ri es o n the o ri g i n o f the w o rld, the
nature of Go d, the p ro p erties o f matter and mi nd ” .

S c i e nc es, di sti n c t i nt hem selve s, w ere b len ded t o g e the r O bj ec t s .

w hi c h su r asse d the limits o f the humanun de rstandi n

p g , w e re p urs ue d
w it h the sam e c o n fide nc e and eag e rness w i th w hi c h the easiest q uesti o ns
w e re i n v e sti g a te d T he p hi loso phers p ro f e ssed to ha ve so lve d p ro ble m s,
.

reall
y o ut o f the ran g e o f o ur kn o w le d e ,
g w hile the
y th re w do u bts o n

m atters w hi c h e ve rybody b eli eve d, and w hi c h no ne c o uld de n w i tho ut

y
b elyi ng his nature .

“
T he aut ho rs ( o f syst e ms) be anto do mati z e in the ve ry i nfanc
g g y
o f p hi lo so phic al S ec ula ti o n
p T hey d re w g e neral c onc lusi ons be fo re th ey
.

had co lle c te d f ac ts T hey w ork ed up thei r o w ni deas, w i tho ut suffi c i e nt

.

at te n ti o n to e x te r n al p he n o m en a .

y s to p to c o n si de r the t ru e ran g e o f hu ma nc a pa
N ei the r did the
c ity , an d the li mi ts w hi c h m ark o ff thi n s com rehen sible, f ro m tho se
g p
that are i n c o m p reh en si ble W hi le they boldly spec ulated o n p oi nts
.

w hi c h m an c an n e ve r de te rm i n e b t he e x erc i se of re ason t he y di d n ot
y ,

deal f ai rly w i th th o se i n u i ri es f o r w hi c h t hey w e re re all c o m p et e n

y t No
q .

w on de r that th e i r re searc hes w ere

It w as the s am e inanc i ent Euro p e M ac aul ay inhis Ess ay on .

,

Bac o nand the S t oi c al P hil osophy s ays ,

W o rds and more o rds and no thi ng but w o rds had bee n all the
w , ,

f ruit o f all the to i l o f all the m o st ren ow ne d sa es of si x ty g e n

g e ra ti o ns .

T he anc ient phi loso p he s p ro m i sed w hat w as i m p rac ti c able ; they

r

des p i se d w hat w as p rac ti c able ; they fi lle d the w o rld w i th lo n g w o rds

d long beards ; and they le f t it as w i c k e d an d ig n
”
an o rant as they f o und it .

F als e Beliefs to be aban don ed — For th re e th ou s and y ears

f als ehood has re ig ned s up reme in I ndi a I n the w o rds of S ir .

H S M ai ne O ri ent al C ult ure has b een f als e mo rality f als e

. .
,
“
,
”
history f als e phil o sophy and f als e physi c s
, ,
Its so c i al syst em of .

c ast e the disti n

, g uishi n g f e at ur e o f Hi nd u is m is b a s e d o n a bl a s ,

p h em o us lie M an n s C
. ode th e
’
high e st Hi nd u l eg al autho rity
, ,

m ak es the foll o wi ng st at em ents

93 S i nc e he sprang f ro m the m o st e x c e lle nt par t si nc e he as the
.
, w

first born a nd si nce he ho lds the V

-
. e das the Brahm an is by i g ht the , , r ,

lo rd o f a ll thi s c e a ti o n Bo o k I r . .

4 13 5 But a S udra he the boug ht or no t b oug ht ( the Brah m an)

.
,
w r ,

may c o mp el to p rac ti se servi tude ; f o r t hat ( S ud ra ) as c e ate d by the w r

S elf e x i stent m e re ly f o r the servi c e o f the Brahman V

-
III . .

Dialog ues on Hindu P hilosop hy, p p 71, 72 . . A bridg ed .

58 Y O GA SA ST RA .

the fac ulti es whi ch God had giv en th em d evis ed m eans by whi c h ,

tho us ands of p eopl e m ay t ravel with e ase at the rat e of 4 0 mil es

anh o ur by w hi c h the su nis m ad e to p ai n
, t pict ures and light ni ng ,

to c o nv ey mess ag es .

“
A w ak ene d I ndi a i nst ead of ad o pti ng the fowl or to rtois e
,

ups et post ure with his e e fix e d o nthe tip of his n o s e an d s e eki ng

y ,
”
the s up p ressio nof the t ran sformatio ns of the thi nking p rinc ipl e ,

sho uld rath er end eavour to h av e his mus c l e s b rac e d lik e thos e of
P ri nc e Ranjitsinhji his f aculti es o f ob s ervati onc ulti v at e d lik e tho se
,

of P rofessor Bos e his ability to w eigh ev id enc e d ev el o p ed lik e th at

,

of Dr Bhandarkar I nst ead of a dreamy p essimis m let th e re be

. .
,

a cti ve b en evo l ence Th us w ould I ndi a adv anc e inc ivili z atio nwith
.

a sp ee d b efo re un k no w n .

A b o ve all let the deep religi o us f e eli n

, g of the Hi nd u mi nd he
wis ely d irec t ed L et the Bhakti Yog a h av e f or its o bj ec t the
.

lofti est id eal of maj esty wisdo m go od ness and p urity Suc h is , , ,
.

the great C reato r an d L o rd of the Uni v ers e W e sho uld aim at .

livi ng as c o nti nually in His p re s enc e w e sh ould reali z e His

nearness to u s w e should st riv e to be lik e H im w e sho uld s eek to
h av e H im d w elling inour h earts as in a t e mpl e lo oki ng forw ard
tti the ti me wh enw e sh all see H im f ac e to f ac e inHis K
,

i ngdo m
al) ove .

One of o rst f eat ures o f the ti me is the hypo c ri sy

the w

re v al en t a m on g m a n y d u t d Hi n d u f o m a f ee li ng o f f als e
p e c a e s r

p a t riotis m T h
. e H in du a M a d r a s j o urn al,
s ays ,

We have observed of late a tend e ncy o n the p art o f so me o f o ur

ed uc ate d c o un tryme n to a p p ly thei r m e n tal p o w e rs f o r i rati onally r

reac ti o n ary p ur o se s S o c i al c usto m s an d i n s ti tu ti o ns w hi c h are e vi l in

p .

th ei r results and are the p ro du c t o f p ast si m ple r and less c ivili z ed

,

c on diti o ns h ave re c ei ved elab orate de fe nc e ; and e ven c ertai n me ri ts

,

h ave be enat tac h ed to t hem .

T hey defend eve ry sup ersti ti ono f o u r p eo ple ; they b eli e ve ineve ry
d o g ma and w o rth less c eremo ni al a nd are g e nera lly slaves o f o ur exac ti ng ,

p riesthoo d I nthei r j udg m ent no thi ng t hat o ur anc estors did c o uld be
.
,

w ro n g . Everyt hi ng I ndi an is e x c elle nt i tself and e verythi ng fore i g n ,

”
the o pp osi te .

P ri n cip al Wo rd s w o rth mad e the same c omplaint with reg ard ~

to ed uc at e d meninBo mb ay
I find som e o f the m e mployi ng all the resourc es o f th eolog ic al
s op hi stry and c ant no t si mply to palliate but to vi ndi c ate w hat is p lai nly
, ,

on e o f the mo st c ruel bli g hti n a n d se lfi sh f o rms o f hu mans u perstiti on

g , ,

an d tyran nyn I find o thers manoeuv ring to arre st e ve ry sinc ere e ff ort at
so p h ti c atm g be tw e en ri g ht an d w ron de fami n
_

re f orm ,
is
g g the c harac te r ,
”
and motives o f re for mers .

p at ri o ti s m th at is the w o rst w hi c h s e eks by so phis try

O f all fal se
to d e fend e rro neo us b eli e fs b e c a us e th ey are natio nal I t p ro .

mo tes hypo c risy and dis re g ard of t ruth a mo ng its advo ca te s w hil e ,
 CO N CL U DI N G A P PEA L . 59

it is a g ri e vo us wro ng to th ei r ig no rant c o unt ry me n t endi ng to ,

p erp e t uat e the re ig n of e rro r a nd sup erstitio n T ruthf ul ness li e s .

at t he b asis of e v e ry vi rt uo us c h arac t e r and p at riotis m re sti ng on

"

hyp oc ri sy is a mere sh am
Keshub Ch und er S enj ustly s ays
.

I n sc i enc e there c annot be sec ts or di vi si ons sc hi sms o r enmi ti es , .

I s there o ne astron o my f o r the E ast a n d an o the r f or the We st ? I s t here

an A si atic O p tic s as di stin g uishe d f rom Euro p ean o pti c s ? S c ie nce is
on e. I t is on e yesterday to day a n-
d f or ever ; t he same in the East an d »

the We st ; it re c o g n i se s n e ither c aste, nor colour, i i or natio nali ty I t

n
.

”
is G od s sc ie ce, the etern al veri ty of t hi n
’

gs .

I t is the s ame inreligio n .

If eac h c o unt ry had its o w n Go d th ere migh t be di fferent ,

reli iq n s bu t all i n t e llig e nt m e n are n o w ag re e d th at th e re is

g ;
on ly one G o d the C reat o r P re se rv e r and G ov erno r o f the Univ ers e
, , , .

T he Broth erhood of M anis si mil arly ac k nowl edg e d .

C hi ldrenw e are all

On e g reat Father inw hatever c lime
, ,

H is p ro vi den c e hath c ast the se e d of life ;

”
A ll to ng ues, all colours .

Sinc e Go d is one and all mena re alik e His child ren it is ,

re aso n abl e to s uppos e th at H e has giv eno n ly one religio n as th e re ,

is o nly one s c i en ce .

T he mo st e n ligh tene d c o unt ri es inEurop e and A meri c a h av e

e mb rac e d a relig i o nfi rst m ad e k n o w nto th e m by A si atics an d did ,

not rej e ct it f ro m f als e p at ri otis m s ayi ng We must h av e national

, ,

re ligio ns . A t rue p at riot acc epts t ruth f ro m an y q uarter .

T he re mark of the l at e S ir M ad ava Ro w sho ul d be d ee ply

, is n
i mp ress e d upo n ed uc at e d Hi nd us : What is n ot T RUE ot
P A T RI OT I C .

L et this be our p ray er with re g ard to I ndi a

0 Father touch the East w ith li g ht
, , ,

T he li g ht that s ho ne w henH op e w as born .

H appily th ere are so me sig ns of the d aw n and the sky will

‘

re dd enmo re an d mo re un to the p e rf ect day P essi mis m and f als e .

hoo d of e ve ry ki nd wil l ye t v anish b ef ore its rays I nst ead

of ac ce p ti ng this as the Kali Yug a le t us mak e strenuo us eff o rts
.

th at it may b eco me the Krita or S aty a Yug a

,

Ri ng out the old ri ng inthe new

, ,

Ring o ut the f alse rin g inthe true

, .

Ri ng inthe valiant manand f ree ,

T he larg er heart the ki n dli er han

, d;
Ri ng o ut the darkness of the land ,
”
Ring inthe C hri st that is to be .

T ennyson .
 A P P EN DI X .

REM A RKS

YO G A P H I L O S O P H Y :
L ec t ure s d eliv ere d inN ew Y o rk , 1 8 9 5 9 6 , by -

the S w ami Viv ek an an d a o nR aj a Y o g a ; also

P atan j ali s Y o g a A p ho ri s m s , w i th C o mm ent arie s
’
.

DeanF arrar s ays of t he p res ent day

“
Every var e t i y of p ostles Every
blasp he my and f o lly has its a .

neg ati on ho w e ve r
,
aud ac i o us a nd deso lati n de f enders on the
g , has its
platfo rm a nd p ress Every sup ersti ti on h o w e ver g rot esq ue and
.
,
”
di sc redited has i ts f an
,
ati c al p arti sans and d e vo t ees .

A nillust ratio nof this is aff o rd e d by the add ress es of S wami

Viv ek ananda and his wo rk abov e mentio ne d -
.

Bab u N orendra N ath Dutt who has ass umed the titl e of ,

S wam i Viv ek anand a ( bliss dis c ri mi natio n) b elo n gs to a w ell k no w n ,

-

C al c utt a f amily so m e of whos e m emb ers are Ch risti ans H e w as

, .

a st u d en t inthe G eneral A ss em bly s I nstit uti o n and at the ag e of 2 1

’
,

took the B A Degree i n1 8 8 4 inthe s ec ond c l ass His f ath er w as

. .
, .

a l awy er an ,
d he hi ms elf st udi e d law with a vi ew to p ractis e ; but
he reli n quish e d his d es ign T he I ndian M irror s ays : H e us ed to
.

att en d divi ne s ervi c es h eld in the Brah mo ch urc h es and w as one ,

of the ac to rs on the st ag e whi c h w as erec t e d at the hous e of the

l at e Bab u Kesh ab Ch und er S en to rep res ent a religio us d rama ”
.

H e also s ang hy mns in one of the Brah m o S amajes of C al c utt a ;

but he w as e sp ec i ally i nfl uenc e d by the P aramahansa Ramkrishn a .

A san ny asi of the old typ e is a s uppos ed ab ando ner of wo rldly

c on c ern s who liv es anas c etic lif e N orendra Dath Dutt fo und ed
,
.

”
a n ew o rd er w eari n g g org eo us silk ro b es and livi ng in fi rst
“
,

cl ass A meric anhot els His o ut landish dress Bengali fl uency and
”
.
, ,

c o mm an d of English ex c it ed c o nsid erabl e att entio n esp eci ally

, ,

am o n g l adi es inA meri c a .

S o me p oi nts inthe S w ami s L ect ures an d Yog a P hilosop hy will

’

now be noti c e d
Ev oluti on of G ooL —T he S wami d uri ng his t rav els h eard
.

, ,

so mething about Darwins th eo ry of evolutiqn I n his Yog a ’

.

P hilosop hy he th us i mpio usly ap pli es it to the Dei ty

 Y O GA P niL osOP nY . 61

S t arti ng f rom so me fung us , some very mi nut e, miscroscopic b ubb le,

an d all the ti me d raw i n g f ro m th at i nfi ni te storehouse of energ y, the
f orm is c han e d s lo w ly and s lo w ly , unti l in cou rse o f ti me it bec o mes a
g ,
”
p lant , t henanani mal, t henman ultimat ely God P age 4 3 , . .

Deni al of S i m —A t Chic ago the Sw ami

s aid
Ye are the c hi ld reno f G od the sharers of i mmortal bli ss h oly and , ,

p erf ect b ei ng s Ye di vi nities on eart h si nners It is a sin to c all a

.
, ,
”
manso I t is a s tan
. di ng libel onh umannat ure .

This is rep eat e d ina N ew Yo rk l e ct ure quot ed inT he Brah ,

mavadin A ugust 2 9 1 8 9 6
, ,
“
T he w orst lie t hat you ever t old y ours elf w as th at you w ere a
”
si nner o r a w i cked man
,
.

T he v ery rev ers e is the c as e T he wo rst lie th at you ev er told .

yo urs elf is th at you are not a sin ner W ho c ant ruthf ully say th at .

he has nev er s p ok ena lie or an gry wo rd th at he has nev er giv en ,

w ay to en vio us lustful tho ughts ? ,

N early the whol e h uman rac e with on e voic e ac k nowl edg e , ,

th ems elv es to be sinners Why d o Hi nd us b ath e in the Gang es .

an d oth er s u pp os ed s acre d w at ers e x c ept to w ash away sin1

’

It is o nly prid e and ignoranc e th at mak e a man d eny th at he

is a si nner T he holi est menare the fi rst to ac k no w l edg e it S o me
. .

Brah mans d aily mak e this ac k nowl edg ment

P apo ham pé pakarmaham p ap atma p apasambhava
’
.

I am sin; I c o mmi t sin: my so ul is si nf ul I am c onc ei ved insin .

T he fi rst st ep in t rue religio nis the h eartf el t c o n f essi on to

G o d, F ath er I h av e si nned and am no more wo rthy to be c all e d
T he Rev F W K
, ,

Thy son ”
. ell e tt M A ina p ap er e n
. titl ed T he
. .
,
. .
, ,

S en se o S ininthe L ig ht f H i to y
*
f o s r shows th at the d eep er the ,

s ens e of sin the tr uer the religi o n T he poo r p easant who c an

,
.

o nly h umbly c ry G o d be mercif ul to me a si nner k nows f ar mo re

, ,
’

of t rue religio nth anthe S w ami

—
.

Bla sp he m ou s C la im t o D iv i ni ty I n the N ew Yo rk l ect ure

quot ed inthe Brahmavadin A ug ust 2 9 th 1 8 9 6 the S w ami s ays , ,

It is the g reatest o f all li es that w e are m en w e are the g od of

the u n i verse W e have beenalw ays w ors hippi ng our o w nselves
. .

Thou art that ( tat tw am asi ) A nd the w hole uni verse o f my ri ads .

of s un s an d moon s every thi ng t hat sp eaks w i th one voic e w i ll say , ,

”
T hou art that 1 ’

n
.

Suc h ass ertio s can o n ly be c o mp ared to the ravi ngs of a

mad man in a lunatic asyl um who f anci es hims elf a ki ng Th ey , .

are th us e x os e d : G audap urn an an da s ays

p

T S cott, T rac t De pot, M ad ras P rice é A nn

S old by M r A . . . a . .

1 T he Bra hmavadin( O ct 12 , 18 9 5 , p 3 0) m akes the sam e c laim interms e ually

. . q
j
ob ec tion able M an is not the mere c re ature of a G o d ; he is G od himse lf
. He .

has n ot simp ly the imag e imp re ssed u p on him of his C reato r H e is him self the .

”
C reator .
62 A P P EN n
ix .

Th ou art veri ly ri fl ed; O th o u ani mal so ul of thy und erstandi ng , ,

by thi s dark the o ry o f M aya bec a use li ke a m ani ac thou c o n , st ant ly .

ra vest I a m Brah ma Where is thy di vi nity thy so verei g nty thy

,
‘
.
’
, ,

o mn i sc ie nce ? O h tho u a ni mal so ul ! t ho u art as di ff e re nt f ro m

Brahma as is a m ustard s eed f ro m M ount M eru T hou art a fini te .

so ul H e is i n
. fi ni te T hou c anst oc c upy but o ne S pac e at a ti me H e is
.
,

alw a s ev eryw he re T ho u a rt m o m e ntari ly h a pp o r m i se rab le H e is

y .

y ,

happy a t a ll ti mes H o w c anst t hou say I am H e

. H ast th o u n o
”
s hame ? i
Ramanuja, anoth er l b rat e d Hi nd u w rit er
ce e , ar g ue s ag ai nst it
si mil arly
T he w ord la t ( it) stan d s f or the ocean o f i mmort ali ty, f ull o f
s up re me f eli c i ty T he w o rd tw um ( tho u) stands fo r a mi se rab le
.

p e rso n, di strac ted th roug h f e ar o f the w o rld T he tw o c anno t theref ore .

be o n e T he y are substanti ally differe nt H e is to be w o rship ped

. .

by the w hole w o rld T ho u art but H is slave H o w c ould the re be an

. .

i mag e or i nfl ec ti o no f the i nfi ni te and sp o tless O ne ? T here m ay be a

re fl ec ti ono f a fi n i te substanc e ; ho w c ould there be suc h a thi ng of the
I nfi nite ? H ow c anst tho u, o h slo w o f tho ug ht ! say, I am H e, w ho
has se t u p th i s i m n
me s p
e s h e re o f the u ni ve rse ini ts f u ln ’
ess i By the
me rcy of the M ost Hi g h a litt le unde rs ta ndi ng has bee nc o mmi tted to
t hee it is not f o r thee , o h p erve rse one , to say, th e re fo re I a m
ny one who b eli ev
A e s the abo v e ass ertio n s of the S w am i must
be a f ellow l unati c -
T he c o ns c i enc e o f ev ery s ane th o ughtf ul m an
.
,

must t ell him th at he has si nne d b oth intho ught w o rd and d eed , , ,

an d th at he has no c l ai m to di vi nity .

Eq u a l A c c e p t a nc e of T r u t h a nd F al s e ho od — I n the V ish nu
P urana P rahlada th us add ress e s Vish n
,
u Th ou a rt k nowl edg e
an d ig no ranc e ; th ou art t r uth and untruth th o u art poiso n and
”
nec t ar 1 T he s ame w ord s may be appli e d to the S w ami and to
”
.

his g uru Ramkrishna .

Hi nd us c o nst antly mist ak e illust ratio nf or argument Bec aus e .

a rop e may be m ist ak en f or a s n ak e th erefore the univ e rs e is ,

un r eal I n T he N in
.
eteen th Cen tury f or A ug ust M ax M ull er quot es ,
”
so me of the P rec e pts of Ramkrishna P aramahan sa T he .

followi ng is ane xampl e

(l As o ne ca to the to p o f a ho use by me an
nasce nd s of a ladd er,

or a b amboo ,
or a s tai rc ase, o r a ro pe, so dive rse are the w ays an d mea n s

to ap p ro ac h G o d, a n d e ve ry reli g i on inthe w o rld sho w s on e o f these

8 .

This i s a mere v ari ationof the w ell k nowns ayi ng -

, A s th ere
”
are s ev eral ro ads to the s ame city so all religio ns l ead to ,
Go d .

Banerj ea s Dialog ues onHindu P hilosop hy , p p 3 79 , 4 08

’
. .

nmatha N ath Dutt s T ran slation 99 ’

f M a , p . .
 Y O GA I
P H L O SO P H Y . 63

As w ell might it be s aid to a t rav ell er T ak e any railro ad ,

“

th ey all l ead to the s ame c ity .

Ramkrishna a arg um ent amo unts to t his ’

A s th ere are ,

s ev eral ways of g etti ng to the top O f a hou s e so the m ost c o nt ra ,

dic tory st at em en
’
t s are all true T he logi c of this is wo rthl es s . .

T he I ndianN a tionth us noti c es id eas lik e the abov e p rop o und ed

f

by the S w ami at the P arli ament O f Religio ns

It is useless speaki ng f the c o nfli c ti ng doc tri nes as di fferent p ath s
o

leadi ng to a c o mmong o a l ‘
We s hould very m uc h like to k no w w hat
.
’

thi s c o m mo nc e ntre is f o r w e m ust c o n ,

f ess w e c an c o n ce i ve O f n on e w hi c h

c anbe reac he d b
y th ei s m a n d a the i s m a lik e W e are
p as t that sta e
g .

w he na m ere p hrase w o uld c ha rm u s i n to sla very a n d unti l mo re li g ht ,

daw n s u p o n us e m us t ho ld c o mm o nc e n an d c on verg e n
‘
w tre ‘
ce O f
” A
di verg i n g radii t o be m ere p hrases
’
p ri l 9 th l 8 9 4 . .

Ve ile d A theism and S ne er at P ray er S urf ac e s c i entists .

are s aid to be

M ore c ulp ab le thanthose w ho thi nk t hei r p raye rs are ans w e red by a

bei n o r b e i n s a b o ve th e c lo u ds o r tha n th ose w ho be li e ve that thei r
g g , ,

p e ti ti o ns w i ll m ake suc h bei n g s c ha n g e t h e c ou rse o f the un i verse ”

.

P ref ac e p v iii
, . .

Baj a Yog a t eac h es

That de si res and w ants are inman that the p o w er of su pply is also ,

inm an; and that w here ve r and w he ne ver a desi re a w ant a prayer has , , ,

b eenf ulfi lled it w as o u t of thi s i nfi ni te mag az i ne that the supp ly c ame

, ,
,

an d no t f ro m an s up ern a t u ral b ei n g T he id ea o f supern atu ral bei n s

y g .

m ay rouse to a c ertai n ext ent the p o w e r of ac ti on in m an but it also ,

bri ng s sp i rit ual de c ay I t bri n g s de p en

. d en c e ; it bri n g s f ears it bri n gs ,

sup ersti ti o n It de e n ra tes i n to a ho rrible be li e f inthe n at ural w eak n

.
g e ess
”
o f man . T he re is no sup e rnat ural says the Yo g i p p viii i x , . . . .

T he manw ho thi nks t hat he is re c ei vi n g resp on ses to his p ra ers

y
does no t k n o w t hat the f ulfi lmen t c am e o nly f ro m his ow n n at ure t hat ,

he has succeede d by the m e nt al atti tu de o f p raye r inw aki ng up a bit O f

thi s i n fi ni te p ow er w hi c h is coi le d u p w it hi nhi mself W hom th us men .
,

i g norantly w o rshi p u nde vari o us nam es th ro ug h fe ar and t rib ulati on

r , ,

the Yo g i dec lare s to the w orld to be the re al po w er c oi led up ine very

bei n th e mo t her o f e te rn a l h ap pi n e ss if w e kn o w how to app roach her
g, , .

A n d Raj a Yog a is the sc i enc e o f reli g i on the rati onale O f all w orshi p all , ,
”
p rayers f or ms c eremoni es and mi racles p 5 5
, , ,
. . .

P o lyt he i s m
Eventhe De vas ( g od s) w i ll h ave to c o me d o w nag ai n and attai nto ,
salvati onthro u h a h um anbod 2 4
g y p . ,
. .

A KA SA .

T he S w a mi admi ts t hat the w hol e o f Raj a Y o g a is b ase d o n

the S fimkhya P hilo sophy ( p
‘

It ha s b e ensh o w n ( see p ag e 2)
K
. .

th at apil a mak e s A kasa o nly one O f the five gro ss er element s

( ahabfita), w ith so und as its d isti ng uishi ng p ro p erty , and the
m
64 arrt n
mx .

e ar as its o rg an I nspite of this the S w ami mak e dkcisa i nst e ad

.
,

o f P ra kriti : the s o urc e of all thi n gs T he Bhag avad G it a ag ree s .

w ith the S a tnkhya :

Und e r my supervi si onP rak ri ti p roduc e th b oth the m o vable and the
”
i mmo vab le I t is inthi s w ay 0 A rj una that the u ni verse re volve th
.
, ,
.

ix 1 0
. .

Dr Bhandarkar w rit e s
.

S o m e o f the U pa ni shads me nti o nak asa as the i mmedi at e p rod uc t

o f the p ri me val A tma a n d f ro m akasa is p ro duc e d tl e y say the air
'
i ,
,

V
( y a u ) f rom the a ir fire ( A
,
n
g )i f ro m fire w ate,r f ro m w a ter eart h f ro m
, , , , ,

e art h he rbs & c I no n e U an i ha d t h O hha nd o a ak asa is s po k enas

, p , s . e gy , ,

the c reato r o f n a m es an d f o rm s and the S c holi asts i de nti fy thi s a k asa

w i th Brahman A c c ordi n to the Yo g a P hiloso p hy o f the t w o p ri n
g .
,

c iple s as the c o n sti tue nts O f the un i verse the sec o nd p ri nc iple should ,
”
c e rtai nly be P rak ri ti and no t akasa .

P RANA AN D IT S M A G I CAL P O WERS .

M rs Bes ant l at ely mad e h ers e lf ridic ulou s by her l ec t ure at

.

L aho re o n We st e rnS ci e nc e j ustifyi n

”
“
g East e rnO c c ulti sm inw hi c h ,

she s aid th at the G aug es and idols o w e d th ei r vi rtue to b eing

mag ne tis e d by Ri shi s ! T he S w ami has ma d e a so me w h at si mil ar
att e m p t to j ustify his ass e rtio n a t Chi c ag o th at the l at est dis
“
,

c o v e rie s O f sc i enc e s ee m lik e e c h o e s of the high spi ri tu al flights o f

Ve d anti c P hilosophy ”
.

P ro f e ss or V en i e of Benares w ri tes : l I nthe S ankhy a and “

' ‘

, ,

Yo ga syst e ms the t e rm p rana d o e s no t s e em to h ave de not e d mo re

,

th anbr a th o r p ri nc i pl e o f life I A t p p 13 1 4 of this p amphl et

e
”
. .
, , ,

the S utra s O f P a tan jali o nthe s u bj e c t are gi ve n as t ran sl at e d b

y
M r M anilal N abhubhai Dvive di w ith hi s ex pl anatio n P rdndydma
.
,
.

”
is d e fi ne d as the c on t rol o f the b reath T he S w ami had h e ard .

s omethi ng O f c o s mi c e ne rgy s o he id e ntifi es it wi th p rdna and ,

en do w s it w ith magi c al p o w ers .

I n the Gl o ss ary P rdn a is de fi n e d as T he sum t o t al of the ,

“ -

c o s mi c e n e rgy ; the vit al f orc e s inthe b o dy (p . .

P ran ay ama is th us e xpl ai ned

P rcin
“
ciydma is n o t as m an thi n
y k som e thi n g,abo ut the b reat h ; ,

b reath i ndeed has very li ttle to do w i th it if anythi ng Breathi ng is

, , , .

on ly on e o f the m an y e x erci se s thoug h w hi c h w e g e t to the real

”
P ranayam a . P ranayama m eans the co ntrol o f P rana .
p 30 . .

A ltho ugh b reathi ng is th us d ep re ci at ed , w i th the flat

‘ ’
co n
tradic tionw hich d o e s n o t t ro ubl e Hi n d u philos o p he rs , i t is e ls e
w h e re s tat e d to be the me an s o f at tai ni ng t remendo us p o w ers
L e tter to the w rite r, N o ve mber 18 th, 1 8 96 .

1 L e tter, date d De c em be r 2 6 th, 18 9 6

‘

1 P ré na so me time s de no tes Brahman, the S uprem e S p irit, but not in the

Sé nkhya .
66 A P P EN DI X .

s uc h a mass of miracl es dayand ni g ht that w e do not thi nk anythi ng

.
,

O f th em . Th ere is no li mit to mans p o w er the p o w er O f w ord s and the ’

, ,
”
o r O f mi n d p 2 08
p w e . . .

It has b ee n shown th at s uc h s up erstiti ous b eli efs b elo ng to

s av ag es ( S ee p p 4 3 46 ) N o m ant ra c ankill or c ure ev ena fly
. .
-
.

A p erso nw ho c anb eli eve th at the uni v ers had no i nt ellig en t e

A uth or c an b eli ev e anythi ng L ec ky inhis History of Europ ean.

,

Mora ls s ays th at abo ut the beg i nni n

, g O f the Ch risti an era :
T he no ti o ns too o f mag i c and as trolo g y w e re det ach ed f ro m
, , ,

all t heolo g i c al be li ef an d m i g ht be f o und am o ng ma ny w ho w ere ab s lute o

Vol I p 3 9 3
,
”
ath ei sts . . . . .

It has b eensho w nth at b eli ef inYoga po w ers is all a d elusio n ,

an d th at as Barth s ays the e x erc is es “ c ons c ie n

, ti ou sly obs e r v e d
, , ,

ca n only i ssue i nf olly and i di oc y .

”

C ol onel O l c o tt c ame to I ndi a a b eli ever inthe o c c ul t p ow e rs o f

Yogis . I n his s e arc h f o r th e m he fo und o nly a c ro w d O f p aint ed
i mpost o rs w ho masque rad e as S adhus to c h eat the c h ari tabl e and , ,

s ec retl y gi ve lo o s e to th ei r b e astly
T he S w ami s ays in the s umm ary p refix e d to his Yog a
P hilosophy
Be f ree Thi s is the w h ole o f reli g i o n
. .

Th ere is anoth er d efi nitio n of religio n giv en by t he great ,

T each er w hi c h the read er is ask e d t pond er

,
o

T hou shalt love the L ord thy God w i th a ll thy heart and w ith a ll ,

thy soul an d w ith a ll thy stren th a nd w i th a ll thy mind and thy

, g ,

neig hbour a s thyself .

T O do this w e need Divi ne h elp whi c h will be lg iven in

i '

an sw er to earnest p ray er .

A dd re sse s, p . 18 4 .
 EN GL I S H P UBL I CA T I ON S FORJ N DI A N REA DERS .

SO CI A L R EF O R M .

O N DEC I sI O N O E C H A RA CT ER A N D M O RA L C O URA GE 8 vo 5 6 p p l l A s . . . .

P o s t f ree, 2 A s-
.

A re p rint o f Fo s te r s C e le brate d Essay w ith some remarks o nits ap p lic atio nto
’
,

I ndia .

S AN I T A RY REFO RM I N IN DI A 5 5 pp 2 A s P ost f re e, 2 } A s
. . .
-
2 .

H o w lak hs o f L ive s m ay be sa ve d e very ye ar and c rores o f c ase s o f S ic kn ess p re ,

ve n t e d ; P re c aut ions ag ainst Fe ve r C ho le ra Diabe te s & 0 , , , .

I s I N DI A BECO M I N G P O O RER O R RI C H ER ? WI T H REMEDI ES FO R T H E

ExI S T I N G P O VERT Y 8 vo 8 2 p p 2 1; A s P os t free, 3 A S
. . . .
-
.

T he p re vailin g id ea W i th re g ard to the i n c rea sing p overty o f I ndia show n to be

in c orre c t an d t he true m e ans o f p ro motI ng it s w e alth e x p laine d
, .

DEBl A N D T H E RI G H T US E O F M O N EY
‘
8 vo 3 2 p p 1 A n na . . . .

P re vale nc e o f Debt inI n dia its C au ses ; Ev fls ho w to g e t o ut o f it ; w ith Fran k

lins Way to We alth 85 0
’
, .

P U RI T Y REFO RM . 8 vo 3 2 1 A n
. na pp . .

T he g re at need o f this re f o rm s ho w n, a
nd t he m eans f or i ts pro mo tio n .

T EM P ERAN C E REFO RM 8 vo 4 0 p p IN IN DI A
As P o st f ree, 2 A s
. . . .
-
.

Into x i c at I ng liq uo rs in A nc ie nt 1 ndI a ; I nte m p e ranc e I n En g lan d ; T e mp e rance

Re f orm I nt he West ; S p re ad O f l nte mp eranc e inI ndia ; T em p eranc e Ref orm inlndI a ;
ho w to p ro mo te T e m peran c e Re f o rm ; w it h P ortraits o f L ive sey Fathe r M athe w , ,

S i r Wi lf re d L a w so n e n Farrar
, D a M essrs S am ue l S mith an d ( J am e , . .

CA S T E 8 vo 6 6 pp 2 A
. . . s . P ost -
fre e , zé A s .

S up p ose d and re al o ri g i nof C aste ; L a w s of Caste ac c ordi ng to M ann its Eff ec ts

Duty W I th reg ard to i t .

T HE WO MEN OF IN DI A AN D WH A T CA N BE DO NE FO R T H EM . 8 vo .

1 5 8 pp . 4 A s P ost f ree, 5 ; A S
.
-
.

Wo me n I n H ind u li te rat ure Fe m ale Ed uc ation; Marriag e C ustoms ; Widow

M arriag e m eans to be ado pte d to raise the p o si tionof Wo men .

T HE ABO VE C O M P L ET E I N O N E VO L U M E 1 Rup ee N et P o st ag e ,
.
,
2§ A s.

P RI Z E ES S A Y O N T HE P RO M O T I O N O F IN DI AN DO MES T I C REFO RM . 8 vo .

14 4 p p 4 As. P o st f ree 5 A S
. . .
-
, .

T he p ri z e w as g a ine d by Gran p at L akshm an, O f Bombay , in1 8 4 1 H is Essay w as .

publi shed w ith a P ref ato ry o te by t he Re v Dr J o hn Wi lson, in w hich i t i s hi g hly

N .

c o mm e n de d as g i vin g a g rap hic an d -c orre c t p ic t ure of H ind u f am ily lI f e .

REL I G I O U S REF O RM .

( S ee lso T H E S A CRED BO O K S O F T HE EAS T DES CRI BED

a AND ExA M I N ED .

L ist o nl ast p ag e o f w rap p er ) .

P OP U L AR H I N DU I S M 8 vo 9 6 p p 2 § A s . P ost f re e, 3 h A s
. . .
-
.

Re vie w of the H induism of the Ep ic P oems and P uranas, & c Bite s and . O bser
vances Eff ec ts of H i nduism and S ug g ested Ref orm s , .
68 EN GL I SH P UBL I CATI O NS FO R I N DI A N READERS .

P HI H IN U IS M
L O SO PH I C p p Z A A s P ost free, 3 A s
D . 8 v 72 . . .
-
.

T he Up an ishads ; the S ix S cho ols o f H ind u P hilosop hy ; the M inor S c hools ;

Doc trines of P hilosop hic H i nd uis m ; the Bhag avad Gita C auses of the Failure of
H indu P hilo so phy .

T H E BRA H M A S A MAJ , A N D O T H ER M O DERN EcL Ec rI C REL I GI O U S S Y ST EM S .

1 08 pp 3 A s P ost f re e, 4 A S
. .
-
.

M odernH i ndu T heism Ra m mohunRoy ; Debendranath T ag ore ; K eshab C hunder

S e n; the S adhara nBra hmo S a maj M adras Bi a hm O I sm ; P rarthana S am aje s .

IN DI A H I N DU A N D IN DIA C H RI ST I AN ; O R WH AT H I N DU I S M H A S DO N E
, ,

FO R IN DI A A N D WH A T C H RI S I I A N I I Y WO U L D DO FO R I T 8 vo 72 p p ' ‘ ‘
. .
, .

25 A S P o st f ree 3 A s .
-
, .

A dd s to th ug hf ul H indus ho ing h w muc h thei ount y w uld b n fi t

re s o ,
s w o r c r o e e

f ro m t he relig io nw hic h many of the m now O pp ose .

KRI NA A s DES C RI BED I N T HE P URANA S A N D BH A G A VA D GI T A 8 vc

SH . .

72 p p 2 ; A S P ost f re e 3 A s
. 1 .
-

, .

A f ull a c un t is g iven f th
c o K ishna A vata a c hiefly tak n f om th Vshnu o e r r , e r e i

l u an
’
ra ith s m ex t a t f m t h Bhag a vata P u a n
, w o e a and t h M h bh
r c s t ; th ro e r e a a ara a e

ci um t n s w hi h l d t o th
rc s a ce g at a b t n the P andu a nd K u u a e
c e e re w r e w ee s r s r

desc ibed ; an
r d s m e f t he d c t in es f th Bhag a vad G ta a
o o x m in d indet il o r o e i re e a e a ,

A CC OUN T O F T H E TEM P L E O F J A GANNAT H A T P U RI 8 ve 4 8 p p I t A s . . .

is taken c hie fly f ro m Dr Rajen

nt dralala M i tra s A nti q ui ti es of Ul issa ;
’
T he acc ou .

H un te r s G azetteer of I n
’
di a, S terling
’
s O rto sa, & c W i th vie w s of t he tem p le , pro .

c e ssio n , and imag es .

C HRI S T I AN I TY EX P L AI N ED T o A H I NDU ; O R, T HE DO CT RI N ES OF C H RI S
T I A N I I Y A N D H I N DU I S M C O M P A RED 60 pp 2 A s
' ‘

. . .

Doc trines about G od, Creation, the S oul, , Karma T ra nsm ig ratio n, S in, I nc arnatio ns
S alvation, P ro sp ec t s at Death. and C om p arative Eff ec ts .

S WAM I VI VEK NAN DA O N H I NDU I S M A 8 vo 9 6 p p 3 A s P os t f re e, 4 A s

. . . .
-
.

T he S w am i s C hic ag o
’
ddress is A q uo te d in f ull a nd examined ; imp ortant f ac ts
are bro ug ht o ut w hic h he o m it ted to state .

T H E H I S T O RY OF C H RI S T I AN I T Y I N IN DI A ; WI T H ITS P RO S P ECT S . 8 vo .

15 0 p p 5 A .
, s .P o st f re e 6 A s -
.

A nac co unt O f the early C hristianM issions, an d the p rog re ss o f C hrist ianity a mon g
the p rin c ip al n atio n s W i th 3 3 illustration s in cludin g p or traits o f some e m in en t ,

M issionaries .

T ES T I MO N I ES O F GREAT M EN T O T H E BI BL E A N D C H RI S T I AN I T Y 8 vo . .

4 5 p p 1 15 A s P o s t f re e, 2 A S
. .
-
.

O p in ions ex presse d by g reat w riters p hilosop hers sc ie n tists law yers an d states , , ,

men sho w i n
, g that the Bi ble an d C hristi an i ty a re fi rmly be li e ve d b the m ost e min
y en t
me nO f t he ti m e .

H O W T H E P EO P L E O F A N CI EN T EU RO P E BECA ME CH RI S I I A N S , A N D T H E ‘

F UT U RE RELI GI O N O F IN DI A 8 vo 4 8 p p 1 5 A s P o st f ree, 2 A S . .
‘
. .
-
.

A n ac co un t O f t he Easterna n d We stern A ryans ; t heir c om mon o rig in; resem

blanc e s inlan g uag e an d relig i oii ; ho w C hristian ity w as first broug ht to Euro p e ; t he
O pp o sitio nit en c o untered an d its fin al suc c ess, W i th t he e viden
, c e that it W i ll f ollo w
a si milar c ourse inI n dia .

C I VI L I Z AT I O N , A N C I EN I A N D M O DERN , C O M P A RED ; WI T H REM ARK S O N‘

T H E S T U DY O F S A N S K RI I 8 vo 4 8 p p 1 ; A s P ost f ree, 2 A s ‘
. . . .
-
.

H in d u C i viliz ation inthe V e dic an d P ura n ic P e rio ds c o n traste d w ith that o f ,

mo de rnti me s T he acc o unts O f the f orm er have bee n la rg e ly taken f ro m M r R C

. . .

Du tt s C i vi li z ation in A ncient I nd i a L ong ex trac ts are (g i ve n f rom M ac aulay s

’ ’
.

c ele brate d Min ute o n I n dianEduc atio n S ho w i n g the g reate r be n efits to be derived ,

f ro m Westernkn ow ledg e thanf rom the stud

y of S an skrit an d A rabic .
 EN GL I S H P UBL C T I O I A NS EO R I N DI AN READERS . 69

DEVI L DAN CERS, WI T CH FI N DERS RA I N M AK ERS ,

- -
,
-
AN D M EDI CI N E M EN -
.

4 to 6 0 p p 2 5 A S
. P ost f ree 2 A s
. 1 .
-
, .

A f ull ac c o unt o f these c urious a n d deg radin g sup e rstition s, p re valent amo ng
backw ard n atio n s indI ff erent p arts o f the w orld ; w ith 3 6 illustration s .

T RAN S M I G RAT I O N 1 2 mo 1 9 p p By Rev Dr W Hoop er, 1 A nna

. . . . . . .

T RA CT S FO R M U H AM M ADAN S 1 2 mo 1 2 0 p p 3 A s
. . . . .

By th Rev D G R u
e . M A T a n lat d f
r. . m Ben og ali T h I nte g ity
se , f th . r s e ro . e r o e

G o p el J sus
s e M uhamm ad ? T h S inl
, or P p het ; T h T ru I slam ; T he K an e e ss ro e e or

Fatiha aT he P a a l t & c a e s m
r c e e, f th subj ts .
,
r o e o e ec .

DODDRI DG ES RI S E A N D P RO G RES S or REL I GI O N I N T HE S O U L 1 2 mo

’
. .

1 8 0 pp 3 A s .P os t f re e 4 A s .
-
, .

T his is anabridg e d e ditio nof o ne of the most usef ul w orks onC hristianity inthe
Eng lish lang uag e .

P ice P apers o nI ndianReform , 3

1
Anna ea ch .

S ome are orig i nal ; o thers are abridg ed f ro m the f ore g oing f or p op ular use .

CAU S ES O F IN DI AN P O VERT Y .

IN DI AN M ARRI A G E CU S T O M S .

S U P P O S ED A N D REA L CAU S ES O F DI S EA S E
'
.

P A T RI O T I S M : F A L S E A N D TRU E .

M ANA GEM EN T O E IN FAN T S .

DEBT , AND H OW G ET O UT O F I T
TO .

T HE P U RDA H O R T H E S ECL U S I O N O P IN DI AN WO M EN .

CA S T E: ITS O RI G I N AND EFFECT S .

A S T RO L O G Y .

WH AT H A S T H E BRIT I S H GO VERN M EN T DO N E FO R IN DI A
W H O WRO T E T H E VEDA S ?
M ANAVA DH A RMA S A S T RA -
.

T H E BH A G A VA D G I T A .

T HE S CI EN C E O F
H I N DU S AS T RA S T HE .

F EVERS T H EI R CAU S ES T REAT M EN T , AN D P REVEN T I O N , .

C H O L ERA A N D BO WEL C O M P L A I N T S .

A N I M AL WO RS H I P .

EARL Y M ARRI A GE; I T S EVI L S A N D S UGGEST ED REFO RMS .

DUT Y T o A WI FE .

T H E F RUI T S O E H I N DUI S M .

IN DI AN WI DO WS A N D WH AT S H O U L D BE DO N E FO R T H EM
, . .

T H E A DVA N T A GES o r F EM A L E EDU CA T I O N

‘
.

H I N DU A N D C H RI S T I AN W O RSH I P C OM P A RED .

H I N DU P I L GRI M AG ES .

C H A RI T Y : F A L S E A N D T RU E
T H E T WO WA T CH WO RDs—CU ST OM A N D P RO GRES S
.

T HEV AL U E O F P U RE WA T ER .

C H A RM S M AN T RA S A N D O T H ER SU P ERS T I T I ON S
, , .

N A UT CH ES .

I MP ORT AN CE O F C L EAN L I N ES S .

H O W T O HA VE H EAL T H Y C H I L DREN .
70 EN GL I SH P U BL I CAT I ON S FO B
. N I D I AN READERS .

32 . CAU S ES or IN DI AN P O VERT Y .

33 . IN DI AN M A RRI AGE CU S T O M S .

34 . ECL I P S ES .

35 . FA M I L Y P RAYER .

36 . G I VI N G A BU S E .

37 S H RA DDH A S
KA RM A O R FAT E
. .

38 . .

39 . T HE FA T HERHO O D O F G O D .

40 . T HE BRO T H ERH O O D O E M A N .

41 .
H I N DU AND C H RI S T I AN I DEA L S ON P I ET Y .

42 . P RA YA S C HI T T A .

Co mpl e te ina vol ume h alf b o und gilt , , P ost ag e, 2

Exposures of T heosophy .

T HE T H EO S O P H I C C RA Z E I T S H I ST O RY ; T H E GREAT MAH AT M A H O AX ;
H O W M RS B ES AN T WA S BEP O O L ED AN D DEP O S ED ; I T S REV
. I VAL O E
EX P L O DED S U P ERST I T I O N S O F T H E M I DDL E A GES 8 vo 9 6 p p . . .

3 A s P os t f ree 4 A S
.
-
, .

A is g iveno f the histo ry of the S oc ie ty sin

ske tc h ce i ts comm en c em e nt ; the tric ks
o f Madame Blava tsky are e p lain e d ; ana c c ou n x
t is g ive no f t he man y c han g es t hro ug h
w hic h M rs B esan t has p asse d ; the W orthle ssn
. e ss o f the e vi de nc e f or the e isten ce x
x
o f Mahatm as is e p o se d ; w it h anapp eal to e d uc ate d H i n d us .

IN DI A ,
P A ST A N D P RESEN T 8 vo 9 6 p p 2 A S P o st f re e, 2 A A s
. . . .
-
.

I t is c o n sid ere d W he ther I n d ia w ould be n e fi t m or e f ro m Hi n du o r We ste rn

C i viliz atio n f ro m S anskrit or En g li sh ; w ith a N o tic e o f I n dia s P resent N eeds
’
.
,

T he osop hist p lan s f o r the imp ro ve m e n t of I ndia are ex am in ed .

WH O IS M RS . BES AN T ? AN D WH Y HA S S H E C O ME T o I N DI A ? 8 vo .

48 pp . 1 A n .

A her lif e , anac c oun

ske tc h of t c f the num e rous c hang e s thro ug h she has p asse d ,
fi I
he r p lans f or t he bene t of ndia ; w ith p ortraits of herself , Madam e Blavatsky, and
C Bradlaug h
. .

P apers for T houg htful H indus .

NO . T H E REL AT I O N O E C H RI S T I AN I T Y A N D H I N DU I S M
1 . 8 vo 3 2 p p
K
. . .

By the Rev DR RI S H NA M O H UN BAN ERJ EA, l at e S an

. . sk ri t

Exami ner to the C al c utta Uni versity A A nna . .

T he r e markable re se mblance s insom e resp e c ts betw e en an c ient H induism an d , ,

C hristian ity are p oi nted o ut .

NO .
2 .
T H E S U P P O S ED AN D REA L DO CT RI N ES or H I N DU I SM , A s H ELD BY
EDU CAT ED H I N DU S . 8 vo . 32 pp . By the Re v N eh e mi ah .

( N ilakanth) G o reh .
A A nna .

I t is sho w ntha t the belie f o f e duc ate d H i ndus w ith re g ard to G o d, H is ttribute s , A
C re atio n, &c , are n o t f ound inthe V . e das ; but ha ve bee nd e rive d f ro m C hristia nity .

No 3 .
.
M O RA L C O U RA GE . 8 vo 3 2 . pp .
5 A nna .

A le c ture by the Bisho p Of Bo m bay .

 EN GL I SH P UBL I CAT I ON S POR I N DI AN READERS . 71

No 4 . I M P O RT AN CE O E REL I GI O N 8 vc 48 pp
.
T HE . . . A nna .

A nap p eal t th y ung by J hnF t auth

o f Es y nDe o , o os er , or O sa o ecisionof Character .

No 5 . C H RI S T I AN I T Y O R—W HAT ? 8 vo 1 6 p p
.
,
. . A nna . By the
Re v H Ri c e . . .

C hristianity is show nto be the o nly relig io nw hic h m ee ts the w a nts of m an .

No 6 . T H E S EN S E OF SI N IN T HE L I GH T O F H I S T O RY A L ec tm e
F W KEL L ET T
. .

by the Rev . . .
, M A , M ad ra s Ch ri sti anColl e g e
. . .

8 vo 2 0 pp . .
A A nna .

I t is sho w nthat the de e p e r t he se nse of si n the m ore m ature

, the re lig iou s lif e .

No 7 . BI S H O P CAL DW EL L O N KRI HNA S AN D T HE BH A GA VA D GI T A .

8 vo 3 2 p p é} A nna
. . .

A re p ri nt of Re m arks o n the late H o n S adag O p ah C harlo o s intro duc tion to a .

’

Rep rint of a P am p hle t entitle d, T heosop hy of the H indu s w ith a p re f ac e by the

Re v . J . L . Wyatt .

NO .
T H E DU T I ES O F EDU CAT ED YO UN G M EN
8 . T O T HE R I C O UN T RY . 8 vo .

16 pp t A n na .
'
.

A naddress by the Re v H Ballan tin e at a M e etin

, g . .
, of the A hme dnag ar Debating
S oc ie ty T ra nslate d f ro m the M arathi
. .

No 9 .
C H RI S T F U L FI L MEN T O F H I N DU I S M
T HE , 8 vc 2 3 p p i; A . . nna .

A lec tur e by th Re v F W K EL L ET T M A
e M d a. . .
,
a r s C hristianC olleg e .

NO . 10 . VEDAN T I S M 8 vo 2 1 p p A A nna . . . .

By the Re v L al Be hari Day

.
, w ith num er o us S anskrit qu o tatio ns .

No 11. T H E DEEECT I VEN ES S OF BRAH M O I SM . 8 vo 2 4 . pp . 95 A nna .

A L e c ture by the Re v L al . Behari Day .

N o. 1 2 .
P REL I M I NA RY DI AL O G U ES O N I M P O RT AN T ! U ES T I O N S I N IN DIA .

8 vc 74 p p 2 A s . P o st f re e , 2 A A S . .
-
.

Desc riptions of C ountries and P e0ples .

P I CT O RI AL T O U R RO UN D IN DI A I m p eri al 8 vo 1 1 6 pp 6 A S P ost free, . . . .

-

7A A S .

A nimag inary tour round I ndia w ith visits to N ep al an d C ashm ere de sc ribing the , ,

p rinc ip al c itie s and o the r o bj e c ts of intere st With 9 7 w o odc uts illustrative o f the .

H imalayas Calc utta Benare s A g ra Delhi Bo mbay M adras & c

, , , , , , ,
.

T HE P R I N CI P AL N AT I O N S OF IN DI A . 8 VO . 16 0 pp . 4 A S . P o st -
free ,

5 A s .

n acc ount o f 42 N ations and T ribe s of I ndia

A , w ith sp ec im e ns o f so me of their
lang uag es and 5 5 illustrations, .

T HE N AT I VE ST AT ES O E IN DI A A N D T H EI R P RI N C ES WI T H N OT I CES O F
S O M E I M P O RT AN T Z EM I N DARI S 4to 1 00 p p 5 A S P o st f re e 6 A s . . . .
-
, .

1 5 7 S tates are d escribe d , and 3 2 p o rtrai ts are g iv e n . T he little book w ill he lp to

enable I
ndians to understand the v ast e tent of their x cou ntry, an d w hat is being
don e f or its im p ro vem ent .

KA S I ,
OR BENA RES ,
T he Holy City of the Hi nd us . I mp eri al 8 vc .

44 pp 3 A s . . P ost fre e , 4 A s -
.

A n a c c ou n S an nd
'
t of the c ity ; its skrit S c hools, g hats, temple s, a p g rim ag e s ;
il
w ith 2 3 illustrations .
72 EN GL I SH P UBL I CAT I ON S FO R I N DI AN READERS .

T H E GREAT T EM PL ES or I N DI A C EYL O N , A N D BU RMA I mp eri al 8 vo , . .

1 04 p p with 6 0 ill ust ra ti o n . s 6 A s P o st f re e , 7A A s . . - .

T here are p ic ture s and de sc rip tio ns o f so me of the m ost c elebra te d H indu S ikh , .

Jai n and Buddhist te mp le s as P uri BII dh Gaya Be nare s H ardw ar G ang o tri Ellora
, -
, , , , ,

Ele phants A mritsar Gw ali o r T anj o re S rirang am K andy P rome and Manda lay
, , , , , , , .

B A URM AN D T HE 4 to BU RM ES E
1
5 4 pp 22 A s P ost free, 3 A s . . .
»
.
-
.

A de scrip tio no f the m anne rs and c ustom s o f the Burmese an ac count o f

'

the ir
g o v e rnm e nt relig ion and history w ith illustrativ e w oodc uts and p ortraits o f
, , , ,
K ing
T heebaw an d his ! ue en .

L AN EA AN D I T S P EO P L E or , A DES CRI PT I O N OE C EY L O N . 4 to . 72 pp .

3 A P o st f re e , 3 A A s
s .
-
.

T he ac c ount of L e nk a g iveninthe Ram ayan a is fi rst m e ntio ned I ts histo ry . . nd

a

p re se nt c o nditio nare the nde sc ribed w ith num e rous illustrative w oo dc uts , .

T I BET : T HE H I GH ES T C O UN T RY I N T HE WO RL D . 4to 2 5 A . s .

A nac co unt o f the c o untry i ts p ro duc tions, the c urio us c usto m s o f the p e op le , the ir
.

relig ions, and sup p ose d living in c arn atio ns ; w ith n um ero us illustratio n s .

P I CT O RI A I T O U R RO UN D EN GL AN D S CO T L AN D A N D I REL AN D I m p eri al 8vo

. . .

1 14 p p 6 A s P ost f re e, 7% A S
.
. -
.

De scrip tio ns of t he c hief p lac e s o f interest ; P ublic S c hools and Unive rsitie s; C oal
M ines and M anuf ac ture s the British Go vernm ent H o me li f e Eng land a nex amp le
an d w arn ing to I n dia With 104 w oo dc uts and c olo ure d e ng rav ing of the ! uee n
.
,

Em p ress .

P I CT U RES O E C H I NA A N D I T S P EO P L E 4 to 5 6 p p 2 1 A s P o s t free, . . . : .
-

3 As .

Ex tent H isto rv : M anners and C usto m s o f the P e ople ; S c hools Examinations

, ,

Ind us tr ie s ; T rav elling ; lang ua g e and L ite rature ; Gov e rnm ent ; Relig ions ; I ndia
an d C hina c o m pare d w ith 6 4 I llustratio ns .

J A P AN : TH EL AN D or T H E R S I I N G S UN . 4to . 68 pp . 2 % A s P ost .
-
f ree ,

3 A s .

With 4 9 I llu stratio ns A nintere sting de sc rip tionof this be autif ul country
.
, a nd an
ac c o u nt of the rem arkable c hang es w hic h have take nplac e init .

P I CT O RI AL T O U R RO UN D BI BL E L AN DS . I m p erial 8 v o 100 p p
. . 6 A S .

P ost -
f re e 715 A s
,
.

T he p rincip al c ountrie s mentio ne d inthe Bible an d inancie nt history ar e de sc ibed

r
as P ale stine , S yria , Bo mbay , sia M in or , G re e c e and taly ; w ith 1 04 I llu strati ons
A I .

A RA BI A D I T S AN 4 to 6 4 p p 2 % A
P RO P H ET
S P ost f ree , 3 A s . . . .
-
.

A nac c ount of the A rabs w ith de sc rip tions of J e ddah M ec c a Me dina ; the H istory .

o f M uham m ad an d the e arly C alip hs ; the K oran M usli m Do c trines S ec ts P ray e rs , , , ,

P ilg rim ag e &c w ith num erous illustratio n

, . s .

P I CT U RES o r RU S S I A A N D I T S P EO P L ES . I mp erial 8 vo . 83 pp . 5 AS .

P ost f re e 6 A s -
, .

A d e sc r p ti nb
i o o th o f E uro p e ana n d A si at ic R u ssia,
in c lu din g an ac c o un t o f the

i m n n nd t m t h G e rn
d iff e r ent rac e s v w
b h i h th l d th u s o o v .
e r a e rs a c s o
c e y ar e p e o p e ,
,

me nt . & c ; w ith 8 9 illustrations and m ap s

. .

EGY PT : T HE L AN D OF T HE P YRAM I DS . I mp eri al 8 vo . 80 p p . 5 A s .

P ost -
f ree ,
6 AS .

n n f i iliz ationin
A de sc rip tiono t s
f hi inte r e sting c ou try, o e o f th e o ld es t s e a
t s o c v

the w o rld ; its anc ie nt relig ion, its f a m o us te mp le an o

s d th e r b u i ld i n s
g ; t he m a nne rs

nd u t m Fthe e o le e tc w it h nu m e ro us illustratio n s
a c s o s O p p , . .
74 EN GL I SH P UBL I CAT I O N S FO R I N DI AN READERS .

M ART I N L UT H ER, T HE GREAT EU RO PEAN REFORMER . 8 vo . 1 09 pp .

2A A P ost f ree, 3 A s
s .
-
.

T he s tate of r elig ioninEuro p e inthe ti me of L uther is de sc ribe d a f ull ac c ount

i s g i ve no f his un daun te d eff ort s t o bring about a re f ormation the g reate r n e ed O f ,

a S im i lar c han e i nI n dia is sho w n an d L ut her is held up as an ex amp le 1 5 illus

g , .

tration s .

BA BA P A DM A N J I A nA utobiography 8 vo 108 p 2 g A S P ost free,

. . .
p . .
-

3 AS .

A nintere stin g ac co unt by himself o f this p op ular M arathi author, desc ribing his
c onversi onf ro m H in duism to C hristian i ty .

P I CT U RE S T O RI ES or N O BL E W O M EN . 4 to . 50 pp . 2s A s . P ost
f ree, 3 A s .

Ac c ou nt Of C o rne lia, g rip pin a, P a dman i of C hittore , L ady an

A e G rey, A haliya J
Bai M rs
, . Fry, P rinc e ss A
li c e , M iss C arp enter, M aharan i Surno m ayi , P audita
Ra mabai , N M iss ig hti ng ale , and L ady Duff e rin .

T H E ! UEEN EM P RES S o r IN DI A
-
AN D H ER FA M I L Y . 4 3 pp . 3 As .

P o st f ree As -

, .

H er e arlylif e ; m arriag e ; w i do w hood c hildre n p rog ress in n dia durin g he r I

reig n t rai t s of c harac te r an d le sso ns f rom her lif e Wi th 2 7 illustrations, and a .

c olo re d p o rtrait o f t he Emp re ss .

S I R H ERBERT EDWA RDES By H enry M o rris . 8 vo 20 pp t A n na . . . .

H e is de sc ribe d as t he he ro of M ultan; t he p eac emaker am o ng w ild A fg hantribes ;

the true f rien d of I ndia the earn est C hristian .

P ublic ations for Students .

S ELECT C O N VO CAT I O N A DDRES S ES d eliv ere d to Graduat es of the M ad ras ,

Univ ersity 8 vo 2 3 1 p p. S tiff c ov ers , 8 A S ; H alf bound in

. . .

c l o th 12 A s
,
F ull bo und in cloth with gilt titl e 1 Re
.
, , .

P ost f ree-

T he v olum e c o ntains nc ing in18 5 9 , and inc luding several O f

15 addre sses, c omm e

the m ost re c ent S ome O f the m ost distin

.
g uishe d menin S outh I n dia durin g the
last 3 0 yea rs to o k p art inthe S e ries M any ve ry usef ul hin ts to youn g mene n ter .
.

in u n t h b t tl f lif e , inan art O f I nd ia W i ll be f ound in th e collec tio n

g p o e a e o y p .

S T U DEN T S MANUA L 1 2 mo 3 5 2 p p 8 A s P ost f ree, 9 A s

IN DI AN ’
T HE . . . .
-
.

H ints o n S tudie s Ex amin ations, Moral C on

,
duc t, Relig ious Duties, and S ucc ess
inL if e .

P rog ress .

This is a mo nt hly i ll ust rat e d P eriod i c al f or the e d uc at e d c l asses in

I nd ia a nd C eylo n T he s ubsc riptio nis only 8 A s a y ear with . .

p os tag e 1 4 A s T hree c o pi es may be s ent f or A anua post age

.
.

T he P e ri o di c al is sp ec i al ly re c o mmend e d to T EA CH ERS I t wo uld .

giv e ne w id eas to th ei r p up i ls whil e the p ag e f o r st ud ents ,

wo uld be v ery us e f ul to t hos e p re p ari ng f o r exami nati ons .

O rd e rs to be add ress ed to M r A T SC O T T , T ract Dep dt, M A DRA s . . . .

 T HES A CRED BOO S OF T HEEA S T DES CRI BED K
AN D EX A MI N ED .

A n A cc ount of the V edas w ith ,

I ll ustrative Extracts . 8 v0
16 6 p p 4 AA s P ost f ree . .
-
,

T he p rin c ip al di vi sions O f the V e das are desc ribed ; w ith lif e i nVe dic time s, the

d o f th e V e das , t he O ff ering s an d sac ri c e s T hro ug h the kin d p e rm ission o f fi

g o s .

M r R T B Griffith, translatio n
. . . . s of so me of t he m o st imp ort an t hymn s inthe Rig

Ve da are uoted inf ullq .

T he Brahmanas of the Vedas 8 vo 23 2 pp By the Rev K S . . . . .

M ACDO NAL D M A D D A utho r of T he V

.

edi c Reli ion 8 As

'

, g. .
, . .
, . .

P ost f re e 1 0 A s
-
H alf p loth 1 2 A S
, .
, .

A c c ou g ivenO f the Brahm a uas O f the Rig

nts are e d a, S ama e da, Blac k an d V V
Y j V
Whi te a ur e das, and the A tharva e da, show ing the deve lopment of H induism V .

T he state o f S o cie ty, the H um an , H o rse , and o the r S acrifices, the Gods and Re lig ion
of t he Brahman as are desc ribe d, w ith man y intere stin g de tails .

Selecti ns from the Upanisha

ds 8 vo 1 2 0 pp 4 As P ost -
f ree
zs
. . . .
,

5 .

T he K
atha, I sa, an d S ve té svatara, as tran slate d into En g lish by Dr Ro er, are .

u ote d in f ull . w ith the notes O f S ankara c harya an d o the rs and there are c o p io us A
q
x
e trac ts f ro m the Brihad A rauya a n d C hhé ndog ya Upanishads, w ith an e xamin atio n
O f their teac hin g

T he Bhag avad Gita . 8 vo . 1 08 pp . 4 A s. P ost f ree, 5 A S -

.

nEng lish T ranslatio n c aref ully re vised ; nume rous

A Ex planatory N otes and an ,

Examinat io nof its Do c trines .

T he V n
ish u P ura a 3 As n P ost free, 4 A s
. 8 vo 9 6 . pp . .
-
.

A nabridg m e n t i s g ive n verba tim, f ro m t he En g li sh trans lationO f H H Wilso n

, . .
,

P ro f e sso r o f S anskri t University o f O x f o rd ; W i th an e xam i n

, a tiono f t he boo k int he

l ig ht o f the p rese n t day .

T he Ramay ana . 8 vo . 180 pp . 7 A s . P ost -

f ree ,
8 2; A s . H alf
c loth ,
11 A s .

A f ull abridg ment p oe m is g ivenin En

of this g lish, w ith e planato ry
c ele brated x
I
no te s, w here nec essary A n ntroduc tio ntre ats of t he author and ag e of the p oe m ,
.

v 1 th e
p lanx
a tio ns o f its ai ms by e m in en t O rie ntal sc ho lars ; it is c o m pare d w ith the
M ahabharata a n d the G ree k e p ic p o e m s T he Re vie w de sc ribe s the state of .

soc ie ty d urin g the time o f the aut hor ; the c laim s O f t he po e m to be a sac re d book
x
are e am i n ed an d, inc o n c lusio n,
an ac co unt is g ive nO f t he N ishkalan k o r S p o tless
A vatar .

Selections from the K oran 8 VO 2 32 P P . 8 A S P ost -

free .
10 A s .

H alf c loth 12 A s , .

Up w ards of five hundred of the most im porta nt p assag es are g ive n w ith heading r ,

e x p lanatory N o tes w here n e c essa ry an d a c la s si fie d I ndex A nI n tro d uc tiontre ,

.

O f t he K oran its Divisio n s S o urc e s & c ; t he C re e d Dutie s S c o ts an

, d Fe asts of I sla .

T he Review S how s the T estimony O f t he Ko ranto the ChristianS crip ture s ; its 01
, , , ,

to I n spi rationis ex am ine d ; w ith an addre ss to e n lig hte ne d M uslim s T hroug hou t? .

ex trac ts a re g iv enf rom stan dard w orks o n t he s ubJ e c t .

to be add ress ed to M r A
O rd e rs . . T SC OT T , T rac t Depdt,
.

M adras ; or to the C al c utt a A ll ah ab ad , ,

L ah ore, S i ml a, Bo mb ay,
Bang alo re and Colo mbo Book Depdts
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