The Complete Works of Swami Vivekananda/Volume 1/Raja-Yoga/Patanjali's Yoga Aphorisms - Concentration: Its Spiritual Uses

'''PATANJALI'S YOGA APHORISMS CHAPTER I CONCENTRATION: ITS SPIRITUAL USES'''

अथ योगानुशासनम् ॥१॥

1. Now concentration is explained.

योगश्चित्तवृत्तिनिरोधः ॥२॥

2. Yoga is restraining the mind-stuff (Chitta) from taking various forms (Vrittis).

A good deal of explanation is necessary here. We have to understand what Chitta is, and what the Vrittis are. I have eyes. Eyes do not see. Take away the brain centre which is in the head, the eyes will still be there, the retinae complete, as also the pictures of objects on them and yet the eyes will not see. So the eyes are only a secondary instrument, not the organ of vision. The organ of vision is in a nerve centre of the brain. The two eyes will not be sufficient. Sometimes a man is asleep with his eyes open. The light is there and the picture is there, but a third thing is necessary &mdash; the mind must be joined to the organ. The eye is the external instrument; we need also the brain centre and the agency of the mind. Carriages roll down a street, and you do not hear them. Why? Because your mind has not attached itself to the organ of hearing. First, there is the instrument, then there is the organ, and third, the mind attached to these two. The mind takes the impression farther in, and presents it to the determinative faculty &mdash; Buddhi &mdash; which reacts. Along with this reaction flashes the idea of egoism. Then this mixture of action and reaction is presented to the Purusha, the real Soul, who perceives an object in this mixture. The organs (Indriyas), together with the mind (Manas), the determinative faculty (Buddhi), and egoism (Ahamkāra), form the group called the Antahkarana (the internal instrument). They are but various processes in the mind-stuff, called Chitta. The waves of thought in the Chitta are called Vrittis (literally "whirlpool"). What is thought? Thought is a force, as is gravitation or repulsion. From the infinite storehouse of force in nature, the instrument called Chitta takes hold of some, absorbs it and sends it out as thought. Force is supplied to us through food, and out of that food the body obtains the power of motion etc. Others, the finer forces, it throws out in what we call thought. So we see that the mind is not intelligent; yet it appears to be intelligent. Why? Because the intelligent soul is behind it. You are the only sentient being; mind is only the instrument through which you catch the external world. Take this book; as a book it does not exist outside, what exists outside is unknown and unknowable. The unknowable furnishes the suggestion that gives a blow to the mind, and the mind gives out the reaction in the form of a book, in the same manner as when a stone is thrown into the water, the water is thrown against it in the form of waves. The real universe is the occasion of the reaction of the mind. A book form, or an elephant form, or a man form, is not outside; all that we know is our mental reaction from the outer suggestion. "Matter is the permanent possibility of sensations," said John Stuart Mill. It is only the suggestion that is outside. Take an oyster for example. You know how pearls are made. A parasite gets inside the shell and causes irritation, and the oyster throws a sort of enamelling round it, and this makes the pearl. The universe of experience is our own enamel, so to say, and the real universe is the parasite serving as nucleus. The ordinary man will never understand it, because when he tries to do so, he throws out an enamel, and sees only his own enamel. Now we understand what is meant by these Vrittis. The real man is behind the mind; the mind is the instrument in his hands; it is his intelligence that is percolating through the mind. It is only when you stand behind the mind that it becomes intelligent. When man gives it up, it falls to pieces and is nothing. Thus you understand what is meant by Chitta. It is the mind-stuff, and Vrittis are the waves and ripples rising in it when external causes impinge on it. These Vrittis are our universe.

The bottom of a lake we cannot see, because its surface is covered with ripples. It is only possible for us to catch a glimpse of the bottom, when the ripples have subsided, and the water is calm. If the water is muddy or is agitated all the time, the bottom will not be seen. If it is clear, and there are no waves, we shall see the bottom. The bottom of the lake is our own true Self; the lake is the Chitta and the waves the Vrittis. Again, the mind is in three states, one of which is darkness, called Tamas, found in brutes and idiots; it only acts to injure. No other idea comes into that state of mind. Then there is the active state of mind, Rajas, whose chief motives are power and enjoyment. "I will be powerful and rule others." Then there is the state called Sattva, serenity, calmness, in which the waves cease, and the water of the mind-lake becomes clear. It is not inactive, but rather intensely active. It is the greatest manifestation of power to be calm. It is easy to be active. Let the reins go, and the horses will run away with you. Anyone can do that, but he who can stop the plunging horses is the strong man. Which requires the greater strength, letting go or restraining? The calm man is not the man who is dull. You must not mistake Sattva for dullness or laziness. The calm man is the one who has control over the mind waves. Activity is the manifestation of inferior strength, calmness, of the superior.

The Chitta is always trying to get back to its natural pure state, but the organs draw it out. To restrain it, to check this outward tendency, and to start it on the return journey to the essence of intelligence is the first step in Yoga, because only in this way can the Chitta get into its proper course.

Although the Chitta is in every animal, from the lowest to the highest, it is only in the human form that we find it as the intellect. Until the mind-stuff can take the form of intellect it is not possible for it to return through all these steps, and liberate the soul. Immediate salvation is impossible for the cow or the dog, although they have mind, because their Chitta cannot as yet take that form which we call intellect.

The Chitta manifests itself in the following forms &mdash; scattering, darkening, gathering, one-pointed, and concentrated. The scattering form is activity. Its tendency is to manifest in the form of pleasure or of pain. The darkening form is dullness which tends to injury. The commentator says, the third form is natural to the Devas, the angels, and the first and second to the demons. The gathering form is when it struggles to centre itself. The one-pointed form is when it tries to concentrate, and the concentrated form is what brings us to Samādhi.

तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥३॥

3. At that time (After all waves have finished. This is nothing to take with concentration)the seer (Purusha) rests in his own (unmodified) state.

As soon as the waves have stopped, and the lake has become quiet, we see its bottom. So with the mind; when it is calm, we see what our own nature is; we do not mix ourselves but remain our own selves.

वृत्तिसारूप्यमितरत्र ॥४॥

4. At other times (other than that of concentration) the seer is identified with the modifications.

For instance, someone blames me; this produces a modification, Vritti, in my mind, and I identify myself with it, and the result is misery.

वृत्तयः पंचतय्यः क्लिष्टा अक्लिष्टाः ॥५॥

5. There are five classes of modifications, (some) painful and (others) not painful.

प्रमाण-विपर्यय-विकल्प-निद्रा-स्मृतयः ॥६॥

6. (These are) right knowledge, indiscrimination, verbal delusion, sleep, and memory.

प्रत्यक्षानुमानागमाः प्रमाणानि ॥७॥

7. Direct perception, inference, and competent evidence are proofs.

When two of our perceptions do not contradict each other, we call it proof. I hear something, and if it contradicts something already perceived, I begin to fight it out, and do not believe it. There are also three kinds of proof. Pratyaksha, direct perception; whatever we see and feel, is proof, if there has been nothing to delude the senses. I see the world; that is sufficient proof that it exists. Secondly, Anumāna, inference; you see a sign, and from the sign you come to the thing signified. Thirdly, Āptavākya, the direct evidence of the Yogis, of those who have seen the truth. We are all of us struggling towards knowledge. But you and I have to struggle hard, and come to knowledge through a long tedious process of reasoning, but the Yogi, the pure one, has gone beyond all this. Before his mind, the past, the present, and the future are alike, one book for him to read; he does not require to go through the tedious processes for knowledge we have to; his words are proof, because he sees knowledge in himself. These, for instance, are the authors of the sacred scriptures; therefore the scriptures are proof. If any such persons are living now their words will be proof. Other philosophers go into long discussions about Aptavakya and they say, "What is the proof of their words?" The proof is their direct perception. Because whatever I see is proof, and whatever you see is proof, if it does not contradict any past knowledge. There is knowledge beyond the senses, and whenever it does not contradict reason and past human experience, that knowledge is proof. Any madman may come into this room and say he sees angels around him; that would not be proof. In the first place, it must be true knowledge, and secondly, it must not contradict past knowledge, and thirdly, it must depend upon the character of the man who gives it out. I hear it said that the character of the man is not of so much importance as what he may say; we must first hear what he says. This may be true in other things. A man may be wicked, and yet make an astronomical discovery, but in religion it is different, because no impure man will ever have the power to reach the truths of religion. Therefore we have first of all to see that the man who declares himself to be an Āpta is a perfectly unselfish and holy person; secondly, that he has reached beyond the senses; and thirdly, that what he says does not contradict the past knowledge of humanity. Any new discovery of truth does not contradict the past truth, but fits into it. And fourthly, that truth must have a possibility of verification. If a man says, "I have seen a vision," and tells me that I have no right to see it, I believe him not. Everyone must have the power to see it for himself. No one who sells his knowledge is an Apta. All these conditions must be fulfilled; you must first see that the man is pure, and that he has no selfish motive; that he has no thirst for gain or fame. Secondly, he must show that he is superconscious. He must give us something that we cannot get from our senses, and which is for the benefit of the world. Thirdly, we must see that it does not contradict other truths; if it contradicts other scientific truths reject it at once. Fourthly, the man should never be singular; he should only represent what all men can attain. The three sorts of proof are, then, direct sense-perception, inference, and the words of an Apta. I cannot translate this word into English. It is not the word "inspired", because inspiration is believed to come from outside, while this knowledge comes from the man himself. The literal meaning is "attained."

विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम् ॥८॥

8. Indiscrimination is false knowledge not established in real nature.

The next class of Vrittis that arises is mistaking one thing for another, as a piece of mother-of-pearl is taken for a piece of silver.

शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥९॥

9. Verbal delusion follows from words having no (corresponding) reality.

There is another class of Vrittis called Vikalpa. A word is uttered, and we do not wait to consider its meaning; we jump to a conclusion immediately. It is the sign of weakness of the Chitta. Now you can understand the theory of restraint. The weaker the man, the less he has of restraint. Examine yourselves always by that test. When you are going to be angry or miserable, reason it out how it is that some news that has come to you is throwing your mind into Vrittis.

अभाव-प्रत्ययालम्बना-वृत्तिर्निद्रा ॥१०॥

10. Sleep is a Vritti which embraces the feeling of voidness.

The next class of Vrittis is called sleep and dream. When we awake, we know that we have been sleeping; we can only have memory of perception. That which we do not perceive we never can have any memory of. Every reaction is a wave in the lake. Now, if, during sleep, the mind had no waves, it would have no perceptions, positive or negative, and, therefore, we would not remember them. The very reason of our remembering sleep is that during sleep there was a certain class of waves in the mind. Memory is another class of Vrittis which is called Smriti.

अनुभूतविषयासम्प्रमोषः स्मृतिः ॥११॥

11. Memory is when the (Vrittis of) perceived subjects do not slip away (and through impressions come back to consciousness).

Memory can come from direct perception, false knowledge, verbal delusion, and sleep. For instance, you hear a word. That word is like a stone thrown into the lake of the Chitta; it causes a ripple, and that ripple rouses a series of ripples; this is memory. So in sleep. When the peculiar kind of ripple called sleep throws the Chitta into a ripple of memory, it is called a dream. Dream is another form of the ripple which in the waking state is called memory.

अभ्यासवैराग्याभ्यां तन्निरोधः ॥१२॥

12. Their control is by practice and non-attachment.

The mind, to have non-attachment, must be clear, good, and rational. Why should we practise? Because each action is like the pulsations quivering over the surface of the lake. The vibration dies out, and what is left? The Samskāras, the impressions. When a large number of these impressions are left on the mind, they coalesce and become a habit. It is said, "Habit is second nature", it is first nature also, and the whole nature of man; everything that we are is the result of habit. That gives us consolation, because, if it is only habit, we can make and unmake it at any time. The Samskaras are left by these vibrations passing out of our mind, each one of them leaving its result. Our character is the sum-total of these marks, and according as some particular wave prevails one takes that tone. If good prevails, one becomes good; if wickedness, one becomes wicked; if joyfulness, one becomes happy. The only remedy for bad habits is counter habits; all the bad habits that have left their impressions are to be controlled by good habits. Go on doing good, thinking holy thoughts continuously; that is the only way to suppress base impressions. Never say any man is hopeless, because he only represents a character, a bundle of habits, which can be checked by new and better ones. Character is repeated habits, and repeated habits alone can reform character.

तत्र स्थितौ यत्नोऽभ्यासः ॥१३॥

13. Continuous struggle to keep them (the Vrittis) perfectly restrained is practice.

What is practice? The attempt to restrain the mind in Chitta form, to prevent its going out into waves.

स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः ॥१४॥

14. It becomes firmly grounded by long constant efforts with great love (for the end to be attained).

Restraint does not come in one day, but by long continued practice.

दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम् ॥१५॥

15. That effect which comes to those who have given up their thirst after objects, either seen or heard, and which wills to control the objects, is non-attachment.

The two motive powers of our actions are (1) what we see ourselves, (2) the experience of others. These two forces throw the mind, the lake, into various waves. Renunciation is the power of battling against these forces and holding the mind in check. Their renunciation is what we want. I am passing through a street, and a man comes and takes away my watch. That is my own experience. I see it myself, and it immediately throws my Chitta into a wave, taking the form of anger. Allow not that to come. If you cannot prevent that, you are nothing; if you can, you have Vairāgya. Again, the experience of the worldly-minded teaches us that sense-enjoyments are the highest ideal. These are tremendous temptations. To deny them, and not allow the mind to come to a wave form with regard to them, is renunciation; to control the twofold motive powers arising from my own experience and from the experience of others, and thus prevent the Chitta from being governed by them, is Vairāgya. These should be controlled by me, and not I by them. This sort of mental strength is called renunciation. Vairāgya is the only way to freedom.

तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम् ॥१६॥

16. That is extreme non-attachment which gives up even the qualities, and comes from the knowledge of (the real nature of) the Purusha.

It is the highest manifestation of the power of Vairagya when it takes away even our attraction towards the qualities. We have first to understand what the Purusha, the Self, is and what the qualities are. According to Yoga philosophy, the whole of nature consists of three qualities or forces; one is called Tamas, another Rajas, and the third Sattva. These three qualities manifest themselves in the physical world as darkness or inactivity, attraction or repulsion, and equilibrium of the two. Everything that is in nature, all manifestations, are combinations and recombinations of these three forces. Nature has been divided into various categories by the Sānkhyas; the Self of man is beyond all these, beyond nature. It is effulgent, pure, and perfect. Whatever of intelligence we see in nature is but the reflection of this Self upon nature. Nature itself is insentient. You must remember that the word nature also includes the mind; mind is in nature; thought is in nature; from thought, down to the grossest form of matter, everything is in nature, the manifestation of nature. This nature has covered the Self of man, and when nature takes away the covering, the self appears in Its own glory. The non-attachment, as described in aphorism 15 (as being control of objects or nature) is the greatest help towards manifesting the Self. The next aphorism defines Samadhi, perfect concentration, which is the goal of the Yogi.

वितर्कविचारानन्दास्मितानुगमात् सम्प्रज्ञातः ॥१७॥

17. The concentration called right knowledge is that which is followed by reasoning, discrimination, bliss, unqualified egoism.

Samadhi is divided into two varieties. One is called the Samprajnāta, and the other the Asamprajnāta. In the Samprajnata Samadhi come all the powers of controlling nature. It is of four varieties. The first variety is called the Savitarka, when the mind meditates upon an object again and again, by isolating it from other objects. There are two sorts of objects for meditation in the twenty-five categories of the Sankhyas, (1) the twenty-four insentient categories of nature, and (2) the one sentient Purusha. This part of Yoga is based entirely on Sankhya philosophy, about which I have already told you. As you will remember, egoism and will and mind have a common basis, the Chitta or the mind-stuff, out of which they are all manufactured. The mind-stuff takes in the forces of nature, and projects them as thought. There must be something, again, where both force and matter are one. This is called Avyakta, the unmanifested state of nature before creation, and to which, after the end of a cycle, the whole of nature returns, to come out again after another period. Beyond that is the Purusha, the essence of intelligence. Knowledge is power, and as soon as we begin to know a thing, we get power over it; so also when the mind begins to meditate on the different elements, it gains power over them. That sort of meditation where the external gross elements are the objects is called Savitarka. Vitarka means question; Savitarka, with question, questioning the elements, as it were, that they may give their truths and their powers to the man who meditates upon them. There is no liberation in getting powers. It is a worldly search after enjoyments, and there is no enjoyment in this life; all search for enjoyment is vain; this is the old, old lesson which man finds so hard to learn. When he does learn it, he gets out of the universe and becomes free. The possession of what are called occult powers is only intensifying the world, and in the end, intensifying suffering. Though as a scientist Patanjali is bound to point out the possibilities of this science, he never misses an opportunity to warn us against these powers.

Again, in the very same meditation, when one struggles to take the elements out of time and space, and think of them as they are, it is called Nirvitarka, without question. When the meditation goes a step higher, and takes the Tanmātras as its object, and thinks of them as in time and space, it is called Savichāra, with discrimination; and when in the same meditation one eliminates time and space, and thinks of the fine elements as they are, it is called Nirvichāra, without discrimination. The next step is when the elements are given up, both gross and fine, and the object of meditation is the interior organ, the thinking organ. When the thinking organ is thought of as bereft of the qualities of activity and dullness, it is then called Sānanda, the blissful Samadhi. When the mind itself is the object of meditation, when meditation becomes very ripe and concentrated, when all ideas of the gross and fine materials are given up, when the Sattva state only of the Ego remains, but differentiated from all other objects, it is called Sāsmitā Samadhi. The man who has attained to this has attained to what is called in the Vedas "bereft of body". He can think of himself as without his gross body; but he will have to think of himself as with a fine body. Those that in this state get merged in nature without attaining the goal are called Prakritilayas, but those who do not stop even there reach the goal, which is freedom.

विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥१८॥

18. There is another Samadhi which is attained by the constant practice of cessation of all mental activity, in which the Chitta retains only the unmanifested impressions.

This is the perfect superconscious Asamprajnata Samadhi, the state which gives us freedom. The first state does not give us freedom, does not liberate the soul. A man may attain to all powers, and yet fall again. There is no safeguard until the soul goes beyond nature. It is very difficult to do so, although the method seems easy. The method is to meditate on the mind itself, and whenever thought comes, to strike it down, allowing no thought to come into the mind, thus making it an entire vacuum. When we can really do this, that very moment we shall attain liberation. When persons without training and preparation try to make their minds vacant, they are likely to succeed only in covering themselves with Tamas, the material of ignorance, which make the mind dull and stupid, and leads them to think that they are making a vacuum of the mind. To be able to really do that is to manifest the greatest strength, the highest control. When this state, Asamprajnata, superconsciousness, is reached, the Samadhi becomes seedless. What is meant by that? In a concentration where there is consciousness, where the mind succeeds only in quelling the waves in the Chitta and holding them down, the waves remain in the form of tendencies. These tendencies (or seeds) become waves again, when the time comes. But when you have destroyed all these tendencies, almost destroyed the mind, then the Samadhi becomes seedless; there are no more seeds in the mind out of which to manufacture again and again this plant of life, this ceaseless round of birth and death.

You may ask, what state would that be in which there is no mind, there is no knowledge? What we call knowledge is a lower state than the one beyond knowledge. You must always bear in mind that the extremes look very much alike. If a very low vibration of ether is taken as darkness, an intermediate state as light, very high vibration will be darkness again. Similarly, ignorance is the lowest state, knowledge is the middle state, and beyond knowledge is the highest state, the two extremes of which seem the same. Knowledge itself is a manufactured something, a combination; it is not reality.

What is the result of constant practice of this higher concentration? All old tendencies of restlessness and dullness will be destroyed, as well as the tendencies of goodness too. The case is similar to that of the chemicals used to take the dirt and alloy off gold. When the ore is smelted down, the dross is burnt along with the chemicals. So this constant controlling power will stop the previous bad tendencies, and eventually, the good ones also. Those good and evil tendencies will suppress each other, leaving alone the Soul, in its own splendour untrammelled by either good or bad, the omnipresent, omnipotent, and omniscient. Then the man will know that he had neither birth nor death, nor need for heaven or earth. He will know that he neither came nor went, it was nature which was moving, and that movement was reflected upon the soul. The form of the light reflected by the glass upon the wall moves, and the wall foolishly thinks it is moving. So with all of us; it is the Chitta constantly moving making itself into various forms, and we think that we are these various forms. All these delusions will vanish. When that free Soul will command — not pray or beg, but command — then whatever It desires will be immediately fulfilled; whatever It wants It will be able to do. According to the Sankhya philosophy, there is no God. It says that there can be no God of this universe, because if there were one, He must be a soul, and a soul must be either bound or free. How can the soul that is bound by nature, or controlled by nature, create? It is itself a slave. On the other hand, why should the Soul that is free create and manipulate all these things? It has no desires, so it cannot have any need to create. Secondly, it says the theory of God is an unnecessary one; nature explains all. What is the use of any God? But Kapila teaches that there are many souls, who, though nearly attaining perfection, fall short because they cannot perfectly renounce all powers. Their minds for a time merge in nature, to re-emerge as its masters. Such gods there are. We shall all become such gods, and, according to the Sankhyas, the God spoken of in the Vedas really means one of these free souls. Beyond them there is not an eternally free and blessed Creator of the universe. On the other hand, the Yogis say, "Not so, there is a God; there is one Soul separate from all other souls, and He is the eternal Master of all creation, the ever free, the Teacher of all teachers." The Yogis admit that those whom the Sankhyas call "the merged in nature" also exist. They are Yogis who have fallen short of perfection, and though, for a time, debarred from attaining the goal, remain as rulers of parts of the universe.

भव-प्रत्ययो विदेह-प्रकृतिलयानाम् ॥१९॥

19. (This Samadhi when not followed by extreme non-attachment) becomes the cause of the re-manifestation of the gods and of those that become merged in nature.

The gods in the Indian systems of philosophy represent certain high offices which are filled successively by various souls. But none of them is perfect.

श्रद्धा-वीर्य-स्मृति-समाधि-प्रज्ञा-पूर्वक इतरेषाम् ॥२०॥

20. To others (this Samadhi) comes through faith, energy, memory, concentration, and discrimination of the real.

These are they who do not want the position of gods or even that of rulers of cycles. They attain to liberation.

तीव्रसंवेगानामासन्नः ॥२१॥

21. Success is speedy for the extremely energetic.

मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः ॥२२॥

22. The success of Yogis differs according as the means they adopt are mild, medium, or intense.

ईश्वरप्रणिधानाद्वा ॥२३॥

23. Or by devotion to Ishvara.

क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥

24. Ishvara (the Supreme Ruler) is a special Purusha, untouched by misery, actions, their results, and desires.

We must again remember that the Pātanjala Yoga philosophy is based upon the Sankhya philosophy; only in the latter there is no place for God, while with the Yogis God has a place. The Yogis, however, do not mention many ideas about God, such as creating. God as the Creator of the universe is not meant by the Ishvara of the Yogis. According to the Vedas, Ishvara is the Creator of the universe; because it is harmonious, it must be the manifestation of one will. The Yogis want to establish a God, but they arrive at Him in a peculiar fashion of their own. They say:

तत्र निरतिशयं सर्वज्ञत्वबीजम् ॥२५॥

25. In Him becomes infinite that all-knowingness which in others is (only) a germ.

The mind must always travel between two extremes. You can think of limited space, but that very idea gives you also unlimited space. Close your eyes and think of a little space; at the same time that you perceive the little circle, you have a circle round it of unlimited dimensions. It is the same with time. Try to think of a second; you will have, with the same act of perception, to think of time which is unlimited. So with knowledge. Knowledge is only a germ in man, but you will have to think of infinite knowledge around it, so that the very constitution of our mind shows us that there is unlimited knowledge, and the Yogis call that unlimited knowledge God.

स पूर्वेषामपि गुरुः कालेनानवच्छेदात् ॥२६॥

26. He is the Teacher of even the ancient teachers, being to limited by time.

It is true that all knowledge is within ourselves, but this has to be called forth by another knowledge. Although the capacity to know is inside us, it must be called out, and that calling out of knowledge can only be done, a Yogi maintains, through another knowledge. Dead, insentient matter never calls out knowledge, it is the action of knowledge that brings out knowledge. Knowing beings must be with us to call forth what is in us, so these teachers were always necessary. The world was never without them, and no knowledge can come without them. God is the Teacher of all teachers, because these teachers, however great they may have been — gods or angels — were all bound and limited by time, while God is not. There are two peculiar deductions of the Yogis. The first is that in thinking of the limited, the mind must think of the unlimited; and that if one part of that perception is true, so also must the other be, for the reason that their value as perceptions of the mind is equal. The very fact that man has a little knowledge shows that God has unlimited knowledge. If I am to take one, why not the other? Reason forces me to take both or reject both. If I believe that there is a man with a little knowledge, I must also admit that there is someone behind him with unlimited knowledge. The second deduction is that no knowledge can come without a teacher. It is true, as the modern philosophers say, that there is something in man which evolves out of him; all knowledge is in man, but certain environments are necessary to call it out. We cannot find any knowledge without teachers. If there are men teachers, god teachers, or angel teachers, they are all limited; who was the teacher before them. We are forced to admit, as a last conclusion, one teacher who is not limited by time; and that One Teacher of infinite knowledge, without beginning or end, is called God.

तस्य वाचकः प्रणवः ॥२७॥

27. His manifesting word is Om.

Every idea that you have in the mind has a counterpart in a word; the word and the thought are inseparable. The external part of one and the same thing is what we call word, and the internal part is what we call thought. No man can, by analysis, separate thought from word. The idea that language was created by men — certain men sitting together and deciding upon words, has been proved to be wrong. So long as man has existed there have been words and language. What is the connection between an idea and a word? Although we see that there must always be a word with a thought, it is not necessary that the same thought requires the same word. The thought may be the same in twenty different countries, yet the language is different. We must have a word to express each thought, but these words need not necessarily have the same sound. Sounds will vary in different nations. Our commentator says, "Although the relation between thought and word is perfectly natural, yet it does not mean a rigid connection between one sound and one idea." These sounds vary, yet the relation between the sounds and the thoughts is a natural one. The connection between thoughts and sounds is good only if there be a real connection between the thing signified and the symbol; until then that symbol will never come into general use. A symbol is the manifester of the thing signified, and if the thing signified has already an existence, and if, by experience, we know that the symbol has expressed that thing many times, then we are sure that there is a real relation between them. Even if the things are not present, there will be thousands who will know them by their symbols. There must be a natural connection between the symbol and the thing signified; then, when that symbol is pronounced, it recalls the thing signified. The commentator says the manifesting word of God is Om. Why does he emphasise this word? There are hundreds of words for God. One thought is connected with a thousand words; the idea "God" is connected with hundreds of words, and each one stands as a symbol for God. Very good. But there must be a generalisation among all these words, some substratum, some common ground of all these symbols, and that which is the common symbol will be the best, and will really represent them all. In making a sound we use the larynx and the palate as a sounding board. Is there any material sound of which all other sounds must be manifestations, one which is the most natural sound? Om (Aum) is such a sound, the basis of all sounds. The first letter, A, is the root sound, the key, pronounced without touching any part of the tongue or palate; M represents the last sound in the series, being produced by the closed lips, and the U rolls from the very root to the end of the sounding board of the mouth. Thus, Om represents the whole phenomena of sound-producing. As such, it must be the natural symbol, the matrix of all the various sounds. It denotes the whole range and possibility of all the words that can be made. Apart from these speculations, we see that around this word Om are centred all the different religious ideas in India; all the various religious ideas of the Vedas have gathered themselves round this word Om. What has that to do with America and England, or any other country? Simply this, that the word has been retained at every stage of religious growth in India, and it has been manipulated to mean all the various ideas about God. Monists, dualists, mono-dualists, separatists, and even atheists took up this Om. Om has become the one symbol for the religious aspiration of the vast majority of human beings. Take, for instance, the English word God. It covers only a limited function, and if you go beyond it, you have to add adjectives, to make it Personal, or Impersonal, or Absolute God. So with the words for God in every other language; their signification is very small. This word Om, however, has around it all the various significances. As such it should be accepted by everyone.

तज्जपस्तदर्थभावनम् ॥२८॥

28. The repetition of this (Om) and meditating on its meaning (is the way).

Why should there be repetition? We have not forgotten the theory of Samskaras, that the sum-total of impressions lives in the mind. They become more and more latent but remain there, and as soon as they get the right stimulus, they come out. Molecular vibration never ceases. When this universe is destroyed, all the massive vibrations disappear; the sun, moon, stars, and earth, melt down; but the vibrations remain in the atoms. Each atom performs the same function as the big worlds do. So even when the vibrations of the Chitta subside, its molecular vibrations go on, and when they get the impulse, come out again. We can now understand what is meant by repetition. It is the greatest stimulus that can be given to the spiritual Samskaras. "One moment of company with the holy makes a ship to cross this ocean of life." Such is the power of association. So this repetition of Om, and thinking of its meaning, is keeping good company in your own mind. Study, and then meditate on what you have studied. Thus light will come to you, the Self will become manifest.

But one must think of Om, and of its meaning too. Avoid evil company, because the scars of old wounds are in you, and evil company is just the thing that is necessary to call them out. In the same way we are told that good company will call out the good impressions that are in us, but which have become latent. There is nothing holier in the world than to keep good company, because the good impressions will then tend to come to the surface.

ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च ॥२९॥

29. From that is gained (the knowledge of) introspection, and the destruction of obstacles.

The first manifestation of the repetition and thinking of Om is that the introspective power will manifest more and more, all the mental and physical obstacles will begin to vanish. What are the obstacles to the Yogi?

व्याधि-स्त्यान-संशय-प्रमादालस्याविरति-भ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः ॥३०॥

30. Disease, mental laziness, doubt, lack of enthusiasm, lethargy, clinging to sense-enjoyments, false perception, non-attaining concentration, and falling away from the state when obtained, are the obstructing distractions.

Disease. This body is the boat which will carry us to the other shore of the ocean of life. It must be taken care of. Unhealthy persons cannot be Yogis. Mental laziness makes us lose all lively interest in the subject, without which there will neither be the will nor the energy to practise. Doubts will arise in the mind about the truth of the science, however strong one's intellectual conviction may be, until certain peculiar psychic experiences come, as hearing or seeing at a distance, etc. These glimpses strengthen the mind and make the student persevere. Falling away … when obtained. Some days or weeks when you are practising, the mind will be calm and easily concentrated, and you will find yourself progressing fast. All of a sudden the progress will stop one day, and you will find yourself, as it were, stranded. Persevere. All progress proceeds by such rise and fall.

दुःख-दौर्मनस्याङ्गमेजयत्व-श्वासप्रश्वासा विक्षेपसहभुवः ॥३१॥

31. Grief, mental distress, tremor of the body, irregular breathing, accompany non-retention of concentration.

Concentration will bring perfect repose to mind and body every time it is practised. When the practice has been misdirected, or not enough controlled, these disturbances come. Repetition of Om and self-surrender to the Lord will strengthen the mind, and bring fresh energy. The nervous shakings will come to almost everyone. Do not mind them at all, but keep on practising. Practice will cure them, and make the seat firm.

तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः ॥३२॥

32. To remedy this, the practice of one subject (should be made).

Making the mind take the form of one object for some time will destroy these obstacles. This is general advice. In the following aphorisms it will be expanded and particularised. As one practice cannot suit everyone, various methods will be advanced, and everyone by actual experience will find out that which helps him most.

मैत्री-करुणामुदितोपेक्षाणां सुख-दुःखपुण्यापुण्य-विषयाणां भावनातश्चित्तप्रसादनम् ॥३३॥

33. Friendship, mercy, gladness, and indifference, being thought of in regard to subjects, happy, unhappy, good, and evil respectively, pacify the Chitta.

We must have these four sorts of ideas. We must have friendship for all; we must be merciful towards those that are in misery; when people are happy, we ought to be happy; and to the wicked we must be indifferent. So with all subjects that come before us. If the subject is a good one, we shall feel friendly towards it; if the subject of thought is one that is miserable, we must be merciful towards it. If it is good, we must be glad; if it is evil, we must be indifferent. These attitudes of the mind towards the different subjects that come before it will make the mind peaceful. Most of our difficulties in our daily lives come from being unable to hold our minds in this way. For instance, if a man does evil to us, instantly we want to react evil, and every reaction of evil shows that we are not able to hold the Chitta down; it comes out in waves towards the object, and we lose our power. Every reaction in the form of hatred or evil is so much loss to the mind; and every evil thought or deed of hatred, or any thought of reaction, if it is controlled, will be laid in our favour. It is not that we lose by thus restraining ourselves; we are gaining infinitely more than we suspect. Each time we suppress hatred, or a feeling of anger, it is so much good energy stored up in our favour; that piece of energy will be converted into the higher powers.

प्रच्छर्दन-विधारणाभ्यां वा प्राणस्य ॥३४॥

34. By throwing out and restraining the Breath.

The word used is Prāna. Prana is not exactly breath. It is the name for the energy that is in the universe. Whatever you see in the universe, whatever moves or works, or has life, is a manifestation of this Prana. The sum-total of the energy displayed in the universe is called Prana. This Prana, before a cycle begins, remains in an almost motionless state; and when the cycle begins, this Prana begins to manifest itself. It is this Prana that is manifested as motion — as the nervous motion in human beings or animals; and the same Prana is manifesting as thought, and so on. The whole universe is a combination of Prana and Ākāsha; so is the human body. Out of Akasha you get the different materials that you feel and see, and out of Prana all the various forces. Now this throwing out and restraining the Prana is what is called Prānāyāma. Patanjali, the father of the Yoga philosophy, does not give very many particular directions about Pranayama, but later on other Yogis found out various things about this Pranayama, and made of it a great science. With Patanjali it is one of the many ways, but he does not lay much stress on it. He means that you simply throw the air out, and draw it in, and hold it for some time, that is all, and by that, the mind will become a little calmer. But, later on, you will find that out of this is evolved a particular science called Pranayama. We shall hear a little of what these later Yogis have to say.

Some of this I have told you before, but a little repetition will serve to fix it in your minds. First, you must remember that this Prana is not the breath; but that which causes the motion of the breath, that which is the vitality of the breath, is the Prana. Again, the word Prana is used for all the senses; they are all called Pranas, the mind is called Prana; and so we see that Prana is force. And yet we cannot call it force, because force is only the manifestation of it. It is that which manifests itself as force and everything else in the way of motion. The Chitta, the mind-stuff, is the engine which draws in the Prana from the surroundings, and manufactures out of Prana the various vital forces — those that keep the body in preservation — and thought, will, and all other powers. By the above mentioned process of breathing we can control all the various motions in the body, and the various nerve currents that are running through the body. First we begin to recognise them, and then we slowly get control over them.

Now, these later Yogis consider that there are three main currents of this Prana in the human body. One they call Idā, another Pingalā, and the third Sushumnā. Pingala, according to them, is on the right side of the spinal column, and the Ida on the left, and in the middle of the spinal column is the Sushumna, an empty channel. Ida and Pingala, according to them, are the currents working in every man, and through these currents, we are performing all the functions of life. Sushumna is present in all, as a possibility; but it works only in the Yogi. You must remember that Yoga changes the body. As you go on practising, your body changes; it is not the same body that you had before the practice. That is very rational, and can be explained, because every new thought that we have must make, as it were, a new channel through the brain, and that explains the tremendous conservatism of human nature. Human nature likes to run through the ruts that are already there, because it is easy. If we think, just for example's sake, that the mind is like a needle, and the brain substance a soft lump before it, then each thought that we have makes a street, as it were, in the brain, and this street would close up, but for the grey matter which comes and makes a lining to keep it separate. If there were no grey matter, there would be no memory, because memory means going over these old streets, retracing a thought as it were. Now perhaps you have marked that when one talks on subjects in which one takes a few ideas that are familiar to everyone, and combines and recombines them, it is easy to follow because these channels are present in everyone's brain, and it is only necessary to recur them. But whenever a new subject comes, new channels have to be made, so it is not understood readily. And that is why the brain (it is the brain, and not the people themselves) refuses unconsciously to be acted upon by new ideas. It resists. The Prana is trying to make new channels, and the brain will not allow it. This is the secret of conservatism. The fewer channels there have been in the brain, and the less the needle of the Prana has made these passages, the more conservative will be the brain, the more it will struggle against new thoughts. The more thoughtful the man, the more complicated will be the streets in his brain, and the more easily he will take to new ideas, and understand them. So with every fresh idea, we make a new impression in the brain, cut new channels through the brain-stuff, and that is why we find that in the practice of Yoga (it being an entirely new set of thoughts and motives) there is so much physical resistance at first. That is why we find that the part of religion which deals with the world-side of nature is so widely accepted, while the other part, the philosophy, or the psychology, which deals with the inner nature of man, is so frequently neglected.

We must remember the definition of this world of ours; it is only the Infinite Existence projected into the plane of consciousness. A little of the Infinite is projected into consciousness, and that we call our world. So there is an Infinite beyond; and religion has to deal with both — with the little lump we call our world, and with the Infinite beyond. Any religion which deals with one only of these two will be defective. It must deal with both. The part of religion which deals with the part of the Infinite which has come into the plane of consciousness, got itself caught, as it were, in the plane of consciousness, in the cage of time, space, and causation, is quite familiar to us, because we are in that already, and ideas about this world have been with us almost from time immemorial. The part of religion which deals with the Infinite beyond comes entirely new to us, and getting ideas about it produces new channels in the brain, disturbing the whole system, and that is why you find in the practice of Yoga ordinary people are at first turned out of their grooves. In order to lessen these disturbances as much as possible, all these methods are devised by Patanjali, that we may practise any one of them best suited to us.

विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी ॥३५॥

35. Those forms of concentration that bring extraordinary sense-perceptions cause perseverance of the mind.

This naturally comes with Dhāranā, concentration; the Yogis say, if the mind becomes concentrated on the tip of the nose, one begins to smell, after a few days, wonderful perfumes. If it becomes concentrated at the root of the tongue, one begins to hear sounds; if on the tip of the tongue, one begins to taste wonderful flavours; if on the middle of the tongue, one feels as if one were coming in contact with something. If one concentrates one's mind on the palate, one begins to see peculiar things. If a man whose mind is disturbed wants to take up some of these practices of Yoga, yet doubts the truth of them, he will have his doubts set at rest when, after a little practice, these things come to him, and he will persevere.

विशोका वा ज्योतिष्मती ॥३६॥

36. Or (by the meditation on) the Effulgent Light, which is beyond all sorrow.

This is another sort of concentration. Think of the lotus of the heart, with petals downwards, and running through it, the Sushumna; take in the breath, and while throwing the breath out imagine that the lotus is turned with the petals upwards, and inside that lotus is an effulgent light. Meditate on that.

वीतरागविषयं वा चित्तम् ॥३७॥

37. Or (by meditation on) the heart that has given up all attachment to sense-objects.

Take some holy person, some great person whom you revere, some saint whom you know to be perfectly non-attached, and think of his heart. That heart has become non-attached, and meditate on that heart; it will calm the mind. If you cannot do that, there is the next way:

स्वप्ननिद्राज्ञानालम्बनं वा ॥३८॥

38. Or by meditating on the knowledge that comes in sleep.

Sometimes a man dreams that he has seen angels coming to him and talking to him, that he is in an ecstatic condition, that he has heard music floating through the air. He is in a blissful condition in that dream, and when he wakes, it makes a deep impression on him. Think of that dream as real, and meditate upon it. If you cannot do that, meditate on any holy thing that pleases you.

यथाभिमतध्यानाद्वा ॥३९॥

39. Or by the meditation on anything that appeals to one as good.

This does not mean any wicked subject, but anything good that you like, any place that you like best, any scenery that you like best, any idea that you like best, anything that will concentrate the mind.

परमाणु परममहत्त्वान्तोऽस्य वशीकारः ॥४०॥

40. The Yogi's mind thus meditating, becomes unobstructed from the atomic to the infinite.

The mind, by this practice, easily contemplates the most minute, as well as the biggest thing. Thus the mind-waves become fainter.

क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृ-ग्रहण-ग्राह्येषु तत्स्थ-तदञ्जनता समापत्तिः ॥४१॥

41. The Yogi whose Vrittis have thus become powerless (controlled) obtains in the receiver, (the instrument of) receiving, and the received (the Self, the mind, and external objects), concentratedness and sameness like the crystal (before different coloured objects).

What results from this constant meditation? We must remember how in a previous aphorism Patanjali went into the various states of meditation, how the first would be the gross, the second the fine, and from them the advance was to still finer objects. The result of these meditations is that we can meditate as easily on the fine as on the gross objects. Here the Yogi sees the three things, the receiver, the received, and the receiving instrument, corresponding to the Soul, external objects, and the mind. There are three objects of meditation given us. First, the gross things, as bodies, or material objects; second, fine things, as the mind, the Chitta; and third, the Purusha qualified, not the Purusha itself, but the Egoism. By practice, the Yogi gets established in all these meditations. Whenever he meditates he can keep out all other thoughts, he becomes identified with that on which he meditates. When he meditates, he is like a piece of crystal. Before flowers the crystal becomes almost identified with the flowers. If the flower is red, the crystal looks red, or if the flower is blue, the crystal looks blue.

तत्र शब्दार्थज्ञानविकल्पैः सङ्कीर्णा सवितर्का समापत्तिः ॥४२॥

42. Sound, meaning, and resulting knowledge, being mixed up, is (called) Samadhi with question.

Sound here means vibration, meaning the nerve currents which conduct it; and knowledge, reaction. All the various meditations we have had so far, Patanjali calls Savitarka (meditation with question). Later on he gives us higher and higher Dhyānas. In these that are called "with question," we keep the duality of subject and object, which results from the mixture of word, meaning, and knowledge. There is first the external vibration, the word. This, carried inward by the sense currents, is the meaning. After that there comes a reactionary wave in the Chitta, which is knowledge, but the mixture of these three makes up what we call knowledge. In all the meditations up to this we get this mixture as objects of meditation. The next Samadhi is higher.

स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥४३॥

43. The Samadhi called "without question" (comes) when the memory is purified, or devoid of qualities, expressing only the meaning (of the meditated object).

It is by the practice of meditation of these three that we come to the state where these three do not mix. We can get rid of them. We will first try to understand what these three are. Here is the Chitta; you will always remember the simile of the mind-stuff to a lake, and the vibration, the word, the sound, like a pulsation coming over it. You have that calm lake in you, and I pronounce a word, "Cow". As soon as it enters through your ears there is a wave produced in your Chitta along with it. So that wave represents the idea of the cow, the form or the meaning as we call it. The apparent cow that you know is really the wave in the mind-stuff that comes as a reaction to the internal and external sound vibrations. With the sound, the wave dies away; it can never exist without a word. You may ask how it is, when we only think of the cow, and do not hear a sound. You make that sound yourself. You are saying "cow" faintly in your mind, and with that comes a wave. There cannot be any wave without this impulse of sound; and when it is not from outside, it is from inside, and when the sound dies, the wave dies. What remains? The result of the reaction, and that is knowledge. These three are so closely combined in our mind that we cannot separate them. When the sound comes, the senses vibrate, and the wave rises in reaction; they follow so closely upon one another that there is no discerning one from the other. When this meditation has been practised for a long time, memory, the receptacle of all impressions, becomes purified, and we are able clearly to distinguish them from one another. This is called Nirvitarka, concentration without question.

एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता ॥४४॥

44. By this process, (the concentrations) with discrimination and without discrimination, whose objects are finer, are (also) explained.

A process similar to the preceding is applied again; only, the objects to be taken up in the former meditations are gross; in this they are fine.

सूक्ष्मविषयत्वञ्चालिङ्ग-पर्यवसानम् ॥४५॥

45. The finer objects end with the Pradhāna.

The gross objects are only the elements and everything manufactured out of them. The fine objects begin with the Tanmatras or fine particles. The organs, the mind, egoism, the mind-stuff (the cause of all manifestation), the equilibrium state of Sattva, Rajas, and Tamas materials — called Pradhāna (chief), Prakriti (nature), or Avyakta (unmanifest) — are all included within the category of fine objects, the Purusha (the Soul) along being excepted.

ता एव सबीजः समाधिः ॥४६॥

46. These concentrations are with seed.

These do not destroy the seeds of past actions, and thus cannot give liberation, but what they bring to the Yogi is stated in the following aphorism.

निर्विचार-वैशारद्येऽध्यात्मप्रसादः ॥४७॥

47. The concentration "without discrimination" being purified, the Chitta becomes firmly fixed.

ऋतम्भरा तत्र प्रज्ञा ॥४८॥

48. The knowledge in that is called "filled with Truth".

The next aphorism will explain this.

श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् ॥४९॥

49. The knowledge that is gained from testimony and inference is about common objects. That from the Samadhi just mentioned is of a much higher order, being able to penetrate where inference and testimony cannot go.

The idea is that we have to get our knowledge or ordinary objects by direct perception, and by inference therefrom, and from testimony of people who are competent. By "people who are competent", the Yogis always mean the Rishis, or the Seers of the thoughts recorded in the scriptures — the Vedas. According to them, the only proof of the scriptures is that they were the testimony of competent persons, yet they say the scriptures cannot take us to realisation. We can read all the Vedas, and yet will not realise anything, but when we practise their teachings, then we attain to that state which realises what the scriptures say, which penetrates where neither reason nor perception nor inference can go, and where the testimony of others cannot avail. This is what is meant by the aphorism.

Realisation is real religion, all the rest is only preparation — hearing lectures, or reading books, or reasoning is merely preparing the ground; it is not religion. Intellectual assent and intellectual dissent are not religion. The central idea of the Yogis is that just as we come in direct contact with objects of the senses, so religion even can be directly perceived in a far more intense sense. The truths of religion, as God and Soul, cannot be perceived by the external senses. I cannot see God with my eyes, nor can I touch Him with my hands, and we also know that neither can we reason beyond the senses. Reason leaves us at a point quite indecisive; we may reason all our lives, as the world has been doing for thousands of years, and the result is that we find we are incompetent to prove or disprove the facts of religion. What we perceive directly we take as the basis, and upon that basis we reason. So it is obvious that reasoning has to run within these bounds of perception. It can never go beyond. The whole scope of realisation, therefore, is beyond sense-perception. The Yogis say that man can go beyond his direct sense-perception, and beyond his reason also. Man has in him the faculty, the power, of transcending his intellect even, a power which is in every being, every creature. by the practice of Yoga that power is aroused, and then man transcends the ordinary limits of reason, and directly perceives things which are beyond all reason.

तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी ॥५०॥

50. The resulting impression from this Samadhi obstructs all other impressions.

We have seen in the foregoing aphorism that the only way of attaining to that superconsciousness is by concentration, and we have also seen that what hinders the mind from concentration are the past Samskaras, impressions. All of you have observed that, when you are trying to concentrate your mind, your thoughts wander. When you are trying to think of God, that is the very time these Samskaras appear. At other times they are not so active; but when you want them not, they are sure to be there, trying their best to crowd in your mind. Why should that be so? Why should they be much more potent at the time of concentration? It is because you are repressing them, and they react with all their force. At other times they do not react. How countless these old past impressions must be, all lodged somewhere in the Chitta, ready, waiting like tigers, to jump up! These have to be suppressed that the one idea which we want may arise, to the exclusion of the others. Instead they are all struggling to come up at the same time. These are the various powers of the Samskaras in hindering concentration of the mind. So this Samadhi which has just been given is the best to be practised, on account of its power of suppressing the Samskaras. The Samskara which will be raised by this sort of concentration will be so powerful that it will hinder the action of the others, and hold them in check.

तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः ॥५१॥

51. By the restraint of even this (impression, which obstructs all other impressions), all being restrained, comes the "seedless" Samadhi.

You remember that our goal is to perceive the Soul itself. We cannot perceive the Soul, because it has got mingled up with nature, with the mind, with the body. The ignorant man thinks his body is the Soul. The learned man thinks his mind is the Soul. But both of them are mistaken. What makes the Soul get mingled up with all this? Different waves in the Chitta rise and cover the Soul; we only see a little reflection of the Soul through these waves; so, if the wave is one of anger, we see the Soul as angry; "I am angry," one says. If it is one of love, we see ourselves reflected in that wave, and say we are loving. If that wave is one of weakness, and the Soul is reflected in it, we think we are weak. These various ideas come from these impressions, these Samskaras covering the Soul. The real nature of the Soul is not perceived as long as there is one single wave in the lake of the Chitta; this real nature will never be perceived until all the waves have subsided. So, first, Patanjali teaches us the meaning of these waves; secondly, the best way to repress them; and thirdly, how to make one wave so strong as to suppress all other waves, fire eating fire as it were. When only one remains, it will be easy to suppress that also, and when that is gone, this Samadhi or concentration is called seedless. It leaves nothing, and the Soul is manifested just as It is, in Its own glory. Then alone we know that the Soul is not a compound; It is the only eternal simple in the universe, and as such, It cannot be born, It cannot die; It is immortal, indestructible, the ever-living essence of intelligence.